  RINGS IN CONNECTION WITH ECCLESIASTICAL USAGES. The ring has, for many ages, formed a part of ecclesiastical insignia. It appears to have had a twofold purpose and signification, the one as a mark of dignity and authority, the other symbolic of the mystical union between the priesthood and the Church. To commence with the head of the Romish hierarchy: that distinguished authority on antiquarian topics, Mr. Octavius Morgan, M.A., F.R.S., F.S.A., &c., has contributed to the ‘ArchÆologia’ (vol. xl. p. 392) a very interesting account of ‘Episcopal and other Rings of Investiture;’ and, since the publication of that paper, has kindly informed me that Mr. Waterton states, from his own knowledge, that the ‘Fisherman’s Ring’ is the Pope’s ring of investiture, and is placed on his finger immediately after his election, before it is engraved. But if, as it sometimes happens, the Pope-elect is not a bishop, he is consecrated prior to his coronation as Supreme Pontiff, and receives the ring with the usual formula, except that the consecrating cardinal kisses his hand after investing him with the ring. ‘There is a ring which the Pontiff wears on state occasions—the stone of which is an exquisitely fine cameo, cut in bloodstone, of the head of Our Saviour—which is known to be more than three hundred ‘What is called the Annulus Piscatoris, or the “Fisherman’s Ring,” is the Pope’s lesser seal, or signet, used for documents of minor consequence, and the impression is usually made on red wax or stamped on the paper; the Bulla being what may be termed the great seal, employed for giving validity to instruments of greater importance, and the impression of it is always on lead. The origin of the Fisherman’s Ring is obscure, but it derives its name from a representation of St. Peter in a fisherman’s boat of ancient form, which is engraved on it, and not from any tradition that it ever belonged to St. Peter, as, from its English name, is not uncommonly supposed. The Germans call it Der Fischer-ring, which is “the Fisherman Ring,” whereas we, probably in our translation of Annulus Piscatoris, have termed it the “Fisherman’s Ring,” seeming to imply thereby that it had once belonged to “the Fisherman.” The figure of St. Peter forms the centre.’ The Fisherman’s Ring. After the reign of Pope Calixtus the Third, the Ring of the Fisherman was no longer used as the private seal of the Popes, but was always attached to briefs. On the death of Innocent the Tenth the name was cut out of the ring or erased. At the decease of Pius the Sixth the usual ceremonies were not observed, and the ring was not broken, as was the practice at the elevation of each pontiff. Aimon, in his ‘Tableau de la Cour de Rome,’ says that after the Pope’s death ‘le Cardinal Camerlingue vient en habit violet, accompagnÉ des clercs de la chambre en habits When it was decided by the French in 1798 that the Pope was to be removed to France, on February 18 in that year the Republican Haller, son of the celebrated Swiss physician of that name, chose the moment when the Pontiff was at dinner in the Vatican to announce to him the resolution of the French Republic. He entered the apartment rudely, and, advancing to the Pope, announced the object of his visit, and demanded the instant surrender of the Papal treasures. ‘We have already given up all we possessed,’ replied the Pope calmly. ‘Not all,’ returned Haller, ‘you still wear two very rich rings; let me have them.’ The Pope drew one from his finger: ‘I can give you,’ he said, ‘this one, for it is indeed my own; take it: but the other is the Ring of the Fisherman, and must descend to my successor.’ ‘It will pass first to me, holy father,’ exclaimed Haller, To escape further insult the Fisherman’s Ring was given up, but as it was found to be intrinsically of no value it was soon afterwards restored to the Pontiff. The ring of Pius the Ninth is of plain gold, weighing one and a half ounces, and it was made from the gold which composed the Ring of the Fisherman of Pope Gregory the Sixteenth.[49] The Fisherman’s Ring is always in the custody of the Grand Papal Chamberlain. It is taken to the Conclave, or Council of the Cardinals, with the space left blank for the name; and as soon as a successful scrutiny of votes for a new Pope has taken place, the newly-elected Pontiff is declared, and conducted to the throne of St. Peter, where, before the cardinals have rendered homage to their chief, the Grand Chamberlain approaches, and, placing the Papal ring on the finger of the new Pope, asks him what name he will take. On the reply of the Pontiff, the ring is given to the first Master of the Ceremonies to have the name engraved on it that has been assumed. The announcement of the pontifical election is then made to the people from the balcony of the Papal palace. Kissing the Pope’s ring as an act of reverent homage is a custom which has descended to our own times. One of the important ceremonies at the opening of the great Œcumenical Council at Rome (December 8, 1869) was that In Bishop Bale’s ‘Image of Both Churches’ occurs a curious passage on the subject of episcopal rings: ‘Neyther regarde they to knele any more doune, and to kisse their pontifical ryngs, which are of the same metall’ (i.e. fine gold). It would seem that the Popes were formerly buried in their pontifical habits and ornaments. In the ‘Journal’ of Burcard, Master of the Ceremonies in the Pope’s chapel from Sixtus the Fourth to Julius the Second, he mentions as having, by virtue of his office, thus clothed the body of Sixtus the Fourth, and amongst other things a sapphire ring of the value of three hundred ducats was placed on his finger, and so little trust was placed in the honesty of those who came to see the body that guards were placed to prevent the ring and other ornaments from being stolen.[50] In 1482 Cardinal d’Estouteville, Archbishop of Rouen, was buried with great magnificence at Rome, where he Matthew Paris informs us that archbishops, bishops, and abbots, with other principals of the clergy, were buried in their pontificalibus; thus ‘they prepared the body of Hubert, Archbishop of Canterbury, for the burial, closing him in his robes, with his face uncovered, and a mitre put on his head, with gloves upon his hands, a ring on his finger, and all the other ornaments belonging to his office.’ In describing the finger-ring found in the grave of the Venerable Bede, the writer of a brief account of Durham Cathedral adds: ‘No priest during the reign of Catholicity was buried or enshrined without his ring.’ The practice may have prevailed generally, as many instances of rings recovered from the graves of ecclesiastics show, but it was more particularly the usage of prelates. Martene (‘De Antiquis EcclesiÆ Ritibus’) remarks: ‘Episcopus debet habere annulum, quia sponsus est. CÆteri sacerdotes non, quia sponsi non sunt, sed amici sponsi, vel vicarii.’ The bones of St. Dunstan were discovered in the time of William, the twenty-second abbot of St. Alban’s Abbey, who died in 1235, was buried in pontifical habits ‘with a ring on his finger.’ Richard de Gerbery, forty-fifth Bishop of Amiens, in the thirteenth century, died in 1210, and was buried in the cathedral, in pontificalibus, with mitre, ring, and ivory cross. When the body of St. John of Beverley (died 721) was translated into a new shrine, about the year 1037, a ring, among other articles, was found in his coffin. We have a much earlier instance cited by Aringhi, that the ring of St Caius (283-296) was found in his tomb: ‘intra sepulchrum tria Diocletiani Imperatoris numismata, sub quo coronatus fuerat, et Sanctissimi Pontificis annulus adinventatus est.’ A gold ring was found in the tomb of St. Birinus, Bishop of Dorchester, who died in 640. Mr. E. Waterton mentions a remarkable ring, set with fine opal, preserved at Mayence Cathedral, where it was found with an enamelled crosier in the tomb, as was supposed, of Archbishop Sigfroi III. (1249). Ring of Thierry, Bishop of Verdun. In the Londesborough Collection is the ring of Thierry, Bishop of Verdun (who died in 1165), found in his tomb in 1829. It is of gold, with a sapphire, an irregular oval with five capsular marks on the face; the shank, two winged dragons, between the heads of which is the inscription AVE MARIA GRATIA. This ring was procured in exchange from the collection of M. Failly, Inspector of Customs, at Lyons in 1848. The Rev. C. W. King remarks that the custom of burying ecclesiastics with all their official insignia appears to have lasted far down into the Middle Ages; for, amongst the amusing adventures of Andreuccio da Perugia, related by Boccaccio, he, when reduced to despair, joins some thieves in plundering the tomb of the Archbishop of Naples, interred the previous day in all his precious vestments, and with a ring on his finger valued at five hundred scudi. Two parties of plunderers, headed by a priest of the cathedral, visit the tomb in succession, and almost at the same time; to which circumstance Andreuccio owes his escape from a horrible death, and returns home in possession of the ring, which more than makes up for all his losses. The Rev. C. W. King considers it probable that this common practice of plundering the tombs, gave origin to the huge rings of gilt metal, which bear the titles, or coats of arms, of some pope or bishop. On the subject of pontifical rings of an ordinary character, I may observe that they are found in several collections, usually of brass or copper gilt. Benvenuto Cellini, in his ‘Memoirs,’ mentions a magnificent Ring of Pope Pius II. In the Braybrooke Collection is the ring of Pope Boniface, from whose tomb it was taken during the popular insurrection at Rome, 1849. It is large and of gilt bronze, set with a large amethyst, cut into facets. It is of the usual type of Papal rings, and massive; on one side of the broad shank is engraved the triple crown, with bands for tying it, extending until they are met by the cords attached to the keys, which appear on the other side. The sides of the box-setting are square for an inch below the stone, and on them are the emblems of the four Evangelists in high relief: all these are winged. In the Waterton Collection at the South Kensington Museum are some remarkably fine specimens of bronze-gilt Papal rings of the fifteenth century, very massive and in excellent condition. Most of these have the symbols of the four Evangelists, the triple crown, and crossed keys. At a meeting of the Society of Antiquaries in November, 1858, Octavius Morgan, Esq., F.R.S., F.S.A., exhibited a Papal ring of great interest, massive, and of copper-gilt, set with blue glass. At the angles were the symbols of the four Evangelists in relief; on the hoop was inscribed PAVLVS PP SECNDVS (Paulus Papa Secundus). At the sides were two shields; one of them bearing three fleurs-de-lys, and ensigned with an open crown, probably the arms of France; the other charged with a lion debruised by a bend, being Mr. Morgan had received this interesting addition to his collection from Venice. Papal Rings (GorlÆus). In the Londesborough Collection is a fine specimen of a Papal ring. The crossed keys surmount a coat of arms on one side of the ring; the keys alone appear on the opposite Papal Ring. At the suppression of the monasteries there were found in Worcester Cathedral ‘four pontifical rings of gold, with precious stones’ At the same period, amongst the plate and jewels in Winchester Cathedral was a ‘pontyfycall ryng of silvare and gilt, with counterfeitt stones.’ At St. Augustine’s Church at Canterbury were three pontifical rings with precious stones, and one of silver gilt; at St. Swithin’s Church at Winchester, four pontifical rings with precious stones. The earliest document with a certain date in which mention is made of a bishop’s ring is that usually cited in the 28th canon of the Council of Toledo, held in 633. The ring was of gold and jewelled, but at this Council it was ordained that the ring of a prelate reinstated in his diocese, after an unjust deposition, should be delivered to him, which was merely confirming a ceremony already ancient in the confirmation of bishops, which may be traced to the fourth century. In the consecration of bishops in the Anglo-Saxon Church, the hands and head were anointed with oil, the crosier delivered into his hands, and the ring placed on his finger; each ceremony being accompanied with a prayer. ‘There is, however,’ remarks Mr. Octavius Morgan (‘ArchÆologia,’ vol. xxxvi. part ii. p. 373), ‘another authority, at least contemporary with the Toledo Council, if not of earlier date. St. Isidor, Bishop of Seville, who died A.D. 636, in his work ‘De Ecclesiasticis Officines’ (lib. ii. cap. 5), when writing on the episcopal dignity, informs us that the staff and ring were given to the bishop on his consecration, and mentions the twofold purpose and signification of the ring, That the episcopal ring, from the earliest times, was considered a symbol of sacerdotal authority, we have many instances. In the ‘Continuation of the History of Simeon of Durham’ we are told that Bishop Ralph (1099) having been inveigled into a boat and his life in danger, he drew the ring which he wore from off his finger, and his notary took his seal, and they cast them into the river, being apprehensive that, as these were well known everywhere throughout England, the enemy would prepare deceitful writs by their means. The same bishop, a month before his decease in 1128, directed that he should be carried into the church, opposite the altar, there to make confession of his sins. Placing a Thomas À Becket, when at Rome in 1166, during his quarrel with Henry II., solemnly resigned, in the presence of the Papal Court, his episcopal ring into the hands of Pope Alexander, whom he exhorted to name a fitting successor. In the History of the Archbishops of Canterbury, by Gervase, we read that in 1179, Godfrey, Bishop-elect of St. Asaph’s, resigned his bishopric by surrendering his ring. An ancient custom in the Archbishopric of Rouen was that the body of the deceased prelate, before being interred in the cathedral, was carried to the church of St. Ouen (at Rouen), where it remained exposed a whole day. The dean of the cathedral, in committing the body to the charge of the Abbot of St. Ouen, said ‘Ecce,’ to which the latter replied ‘Est hic.’ Then the dean gave the Archbishop’s ring to the abbot, at the same time placing his hand in the coffin of the defunct, and saying: ‘You gave it to him living; behold he is dead,’ alluding to the custom of the Archbishops of Rouen being consecrated in the church of St. Ouen. Mr. Waterton remarks ‘that in 511, the Council of Orleans makes mention of the rescript of Clodovicus, wherein he promises to leave certain captives at the disposition of the Gallican bishops, “si vestras epistolas de annulo In the early days of Christianity bishops sealed with their rings the profession of faith which the neophytes made in writing. They also sealed their pastoral letters. Ebregislaus, Bishop of Meaux, in 660, wore on his ring an intaglio, representing St. Paul, the first hermit, on his knees before the crucifix, and above his head, a crow, by which he was miraculously fed. In conformity with a decree of St. Sergius I. (687-701), the bishops of France and Spain used to seal up the baptismal fonts with their rings from the beginning of Lent to Holy Saturday. From ancient documents it would appear that bishops sometimes called their rings ‘annuli ecclesiÆ.’ David, Bishop of Benevento, in the time of Charlemagne, issued a mandate, ending as follows: ‘annulo sanctÆ nostrÆ ecclesiÆ firmavivus roborandum.’ In 862, Rathbodus, These quotations are sufficient to prove that until the 11th century the bishops used their rings as signets; but we must not infer that every episcopal ring was a signet. It is probable that each bishop had a large jewelled ring to use when pontificating. Of the importance attached to the possession of the episcopal ring we are told that Gundulf, the good Bishop of Rochester, in his last days distributed all his goods to the poor, even to his shoes, and bequeathed his rich vestments to the cathedral. There was only one ornament with which he could not part, that was the episcopal ring, and he confided this to the care of his attendants, intending, probably, that it should be delivered to his successor. Ralph, who had lately been elected Abbot of Battle, had formerly been Prior of Rochester, and had been deservedly popular. The monks were anxious that he should be the successor of Gundulf, and were prepared to elect him, if they could obtain the consent of the archbishop. If to the Abbot of Battle Gundulf bequeathed or resigned the episcopal ring, it might be produced as an indication of Gundulf’s wish that Ralph, of Battle Abbey, should succeed him. A suggestion to this effect was made to the old bishop, who said curtly: ‘He is a monk, what has he to do with an episcopal ring?’ He was, probably, offended at the ambition of the ex-prior of Rochester, who ought to have been contented with his newly-acquired dignity at Battle Abbey. Soon The possession of this ring reconciled the monks to the appointment of Ralph of Seez as successor of Gundulf to the bishopric of Rochester, as they regarded the donation in the light of a prophecy. ‘Before,’ says Mr. Waterton, ‘receiving the pastoral staff and mitre, the bishop-elect is invested by the consecrating bishop with the pontifical ring. The formula seems to have varied at different times, the most ancient one, contained in the Sacramental of St. Gregory, 590, is this: “Accipe annulum discretionis et honoris, fidei signum, et quÆ signanda sunt signes, et quÆ aperienda sunt prodas, quÆ liganda sunt liges, quÆ solvenda sunt solvas, atque credentibus per fidem baptismatis, lapsis autem sed poenitentibus per mysterium reconciliationis januas regni coelestis aperias; cunctis vero de thesauro dominico ad Æternam salutem hominibus, consolatus grati Domini nostri Jesu Christi.” ‘The ancient Ordo Romanus contains a formula couched in more elegant words: “Accipe annulum pontificalis honoris, ut sis fidei integritate ante omnia munitus, misericordiÆ operibus insistens, infirmis compatiens, benevolentibus congaudens, aliena damna propria deputans, de alienis gaudiis tanquam de propriis exultans.” ‘The formula,’ continues Mr. E. Waterton, ‘seems to have varied at different times; that contained in the pontifical of Ecgberht, Archbishop of York, is as follows: “Accipe annulum pontificalis honoris ut sis fidei integritate munitus.” The Anglo-Saxon pontifical at Rouen, and that of St. Dunstan at Paris, both give the following: “Accipe ergo annulum discretionis et honoris, fidei signum, et quÆ signanda sunt signes, et quÆ aperienda sunt prodas.”’ In the eleventh and twelfth centuries the ring, as a part of ecclesiastical investiture, was a fruitful subject of discord between the Emperors and the Popes, until 1123, the Emperor Henry the Fifth, alarmed by the threats of the Pontiff, ceded the right to Calixtus II., from which time the rings were sent to the bishops-elect from the Pope—a practice continued in the Roman Catholic hierarchy to the present time. In preceding ages, however, monarchs were not so yielding. In the romance of ‘King Athelstan,’ the sovereign says to an offending archbishop:— Lay down thy cross and thy staff, Cardinals on their creation receive a ring in which is Cardinals wear their rings at all times, but on Good Friday they lay them aside, as a sign of the mourning in which the Church is placed for her Spouse. At the recent installation of cardinals (September 1875) the venerable Pontiff presented each dignitary with a gold ring set with a sapphire. In 1191 the fashion of the episcopal ring was definitively settled by Innocent III., who ordained that it should be of gold, solid, and set with a precious stone, on which nothing was to be cut; previous to this, bishops’ rings were not restricted to any special material or design. ‘In the thirteenth century,’ remarks Mr. E. Waterton, ‘many of the episcopal rings were of very rude fashion, frequently in almost literal conformity with the rescript of Innocent III., without regard to shape or elegance. The stone was set just as it was found, merely having the surface polished, and the shape of the bezel was adapted to the gem. There are proofs that cameos were worn in episcopal rings. In the list of rings and precious stones collected by Henry III. for the shrine of St. Edward, in Westminster Abbey, there is enumerated: “j chamah in uno annulo pontificali.” We know that during the Middle Ages the glyptic art had declined very much, and that from their fancied assimilation antique gems were occasionally used for devout subjects. Thus the monks of Durham converted an antique intaglio of Jupiter Tonans into the ‘caput Sancti Oswaldi.’ During the latter part of the thirteenth century the large episcopal rings were enriched by the addition of Episcopal rings were usually set with sapphires, probably from a popular belief that this precious stone had the power of cooling love; owing, perhaps, to the coldness of its touch, due to its density. The Rev. C. W. King, however, gives as a reason for the choice of the sapphire that, besides its supposed sympathy with the heavens, mentioned by Solinus, and its connexion with the god of day, Apollo, the violet colour agrees with the vestments appropriated to the priestly office. An episcopal ring, with gold and a sapphire, said to have belonged to St. Loup, is in the treasury of the Cathedral of Sens, and is, probably, of the Carlovingian period. Episcopal ring. ‘Mention occurs,’ remarks Mr. E. Waterton, ‘of episcopal rings being set with the balass-ruby, the emerald, the topaz, the turquoise, the chalcedony, and, as accessories, pearls and garnets. Sometimes these gems were of great value.’ The Rev. C. W. King thinks it probable that when mediÆval rings occur, set with a ruby instead of a sapphire, they belong to bishops who were at the same time cardinals. At the disgraceful seizure of Archbishop Cranmer’s effects, in 1553, we find mentioned, among the articles of considerable value taken from his house at Battersea: ‘six or seven rings of fine gold, with stones in At the degradation of a bishop in former times, the reasons were given in a solemn assembly, and judgment pronounced, the mitre was removed from his head, and the pontifical ring drawn off his finger, as having outraged the Church. With regard to the finger on which the episcopal ring is worn, a correspondent of ‘Notes and Queries’ (vol. v., first series, p. 114), remarks that ‘all who wear rings, ex officio, wear them on the third finger of the right hand. Cardinals, bishops, abbots, doctors, &c., do this for the reason that it is the first vacant finger. The thumb and the first two fingers have always been reserved as symbols of the Three Persons of the Holy Trinity. When a bishop gives his blessing he blesses with the thumb and two first fingers. Our brasses, with sepulchral slabs, bear witness to this fact.’ A French writer observes that formerly the episcopal ring was worn on the fore-finger, but as, for the celebration of the holy mysteries, bishops were obliged to place it on the fourth finger, the custom prevailed of carrying it thus. Mr. E. Waterton gives his explanation thus, and there could be no better authority: ‘It appears that bishops formerly wore their rings on the index of their right hand, being the middle one of the three fingers which they extend when they are giving their blessing, but when celebrating mass they passed the ring on to the annular. They wore it on the index as the fore-finger was indicative of silence, that they ought to communicate the divine mysteries only to the worthy. Gregory IV., in 827, ordered that the episcopal ring should not be worn on the left, but on the right hand, Episcopal Thumb-ring. The episcopal ring is now always worn on the annular finger of the right hand, and bishops never wear more than one. In the pictures of the early Italian masters, however, As the large pontifical ring was of a size sufficient to enable the bishop to pass it over the silk glove which he wears when pontificating, a smaller, or guard ring, was used to keep it on the finger. In the Waterton Collection is a very pale gold episcopal ring, with oblong hexagonal bezel, set with a pale cabochon sapphire, and the hoop divided into square compartments chased with rosettes, and finished on the shoulders with monsters’ heads. French, of the early part of the fifteenth century. In the Anglo-Saxon annals, an archbishop bequeaths a ring in his will, and a king sends a golden ring, enriched with a precious stone, as a present to a bishop. So great was the extravagance among the clergy for these ornaments that Elfric, in his ‘canons,’ found it necessary to exhort the ecclesiastics ‘not to be proud with their rings.’ In the mediÆval romances we are told that at the marriage of Sir Degrevant, there came Erchebyschopbz with ryng In the effigy of Bishop Oldham (died 1519), in Exeter Cathedral, the uplifted hands of the recumbent figure, which But the number of these rings is exceeded by far in the case of the arm of St. Blaize, exhibited in the Cathedral of Brunswick, on the fingers of which are no less than fourteen rings. This relic was brought from Palestine by Henry the Lion in the eleventh century, and is encased in silver. In a miniature in the ‘Heures d’Anne de Bretagne’ (1500), representing St. Nicholas and the miracle of the three children, the bishop is represented with one hand extended in the act of blessing, with a large ring over two fingers. A ring is on one of the fingers of the other hand. In paintings of the early bishops of the Church they are figured with gloves having the ruby on the back of the hand, and the official ring on the fore-finger of the right hand sometimes, but not always, introduced. Dart, in his ‘History of Canterbury,’ gives an inventory of the Ornamenta Ecclesiastica taken in 1315. One of the annuli pontificales was of elaborate character, and is thus described: ‘Annulus quadratus magnus cum smaragdine oblongo, et quatuor pramis, et quatuor garnettis.’ The others had sapphires surrounded by smaller gems. One of these rings was set ‘cum sapphiro nigro in quatuor cramponibus ex omne parte discoperto.’ In the ‘ArchÆological Journal’ (vol. ii., 1854) is an interesting account by the late Mr. Albert Way, of the ecclesiastical mortuary or corse-present: ‘Whether this was originally a composition for offerings omitted, or in the nature of a payment for sepulture, frequently consisted, The King, in like manner, on the death of every archbishop and bishop, was entitled to a gold ring with other things. On the death of some abbots the King claimed the like. These rights existed in the reign of Edward I. and probably earlier. In the province of Canterbury the second-best ring of the bishop accompanied the seals, which, there is reason to think, were given up to their metropolitans. In 1310, on the death of Robert Orford, Bishop of Ely, his pontifical ring not having been delivered up in due course, a mandate was issued by Archbishop Winchelsey, directed to Richard de Oteringham, then administering the spiritualities of the vacant see, to obtain possession of the ring, which appeared to have been kept back by two of the monks of Ely. The mandate recites all the circumstances which had occurred, describing the ring as ‘annulum qui pontificalis vulgariter appellatur, qui de jure et consuetudine nostre ecclesie Cantuariensis ad nos dignoscitur pertinere.’ It was alleged by the monks of Ely that the deceased prelate had made a gift of this ring in his lifetime to the Prior and Convent, but that, having no other pontifical ring, he had retained it for his own use until his death. The Prior and Convent then had possession of the ring, which they forthwith caused to be affixed to the shrine of St. Ealburga. The two monks incurred the penalty of excommunication; the Archbishop forthwith cited the Prior and Convent to appear before him, and there can be little doubt that the ring was ultimately delivered up. The details of this curious transaction are related in Archbishop Winchelsey’s In regard to two of the sees in Wales, St. Asaph and Bangor, the claim extended to the palfry with bridle and saddle, the capa pluvialis, or riding-cloak, and the hat used by the deceased prelate. The seals and best ring were likewise demanded, as in the case of the other bishops of the Principality, and of the province of Canterbury in general. On the decease of Anian, Bishop of Bangor, in 1327, the metropolitan see being at that time vacant, the Prior of Christ Church claimed the ring, seals, and other effects, which had not been rendered up to him in due course. The following entry appears on this occasion: ‘De annulo et sigilis Episcopi Bangorensis restituendis.—Magister Kenewricus Canonicus Assavensis, officialis noster sede Bangorensi vacante, habet literam de annulo secundo meliori et omnibus sigillis bone memorie domini Aniani Episcopi Bangorensis, ac etiam de aliis bonis nobis et ecclesie nostre Cantuarien de jure et consuetudine antiqua et approbata debitis post mortem cujuslibet Episcopi Bangorensis, que de Magistro Madoco Archidiacono Angles’ executore testimenti dicti domini Aniani recepit, nobis absque more majoris dispendio apud Cantuariam transmittendis necnon de omnibus aliis bonis que ad manus suas sede Bangorensi vacante vel plena devenerunt; et ad certificandum nos infra xx dies post recepcionem presentium quod super premissis duxerit faciendis. Dated at Canterbury, July 15, 1328.’ These instructions from the Prior to his official seem to have produced no effect. A letter is found subsequently in the same register (K. 12, f. 158, vo), addressed from Mayfield by Simon Mepham, Archbishop of Canterbury, to Henry Gower, Bishop of St. David’s, stating the demand of A similar occurrence is recorded in the register on the decease of David Martyn, Bishop of St. David’s, March 9, 1328. His executors had delivered the seals and ring to Master Edmund de Mepham, who had departed this life; and a letter is found from Henry de Eastry, Prior of Christ Church, to Robert Leveye, Edmund’s executor, requesting him to render up these objects to which the Prior was entitled. The Wardrobe Books and other records would doubtless show that the rights of the Crown were constantly enforced on the decease of archbishops and bishops with no less jealous vigilance than those of the Church of Canterbury. In the Wardrobe Book of 28th Edward I., for instance, amongst various articles mention is made of the gold ring of William de Hothum, Archbishop of Dublin, who died in 1298, set with a sapphire, as also of many silver ciphi and gold rings set with various gems, delivered to the King on the decease of several other prelates at that period. In the same record are to be found the gold rings of the abbots of Glastonbury, St. Alban’s, and Abingdon, lately deceased, in custody of the King’s wardrobe. It is deserving of remark that at an earlier period no claim, as regarded the pontifical ring, appears to have been acknowledged by the Bishops of Rochester. Mr. Edmund Waterton, in the ‘ArchÆological Journal’ (vol. xx. pp. 235 et seq.), gives a list of a few of the authentic episcopal rings now in existence in England. A massive gold ring set with a sapphire, found in a tomb on the thumb of the skeleton of a bishop, supposed to be Hilary, Bishop of Chichester, who died in 1169, together with a silver chalice, and paten, and a pastoral staff. A gold ring with an octagonal sapphire, set À griffes, and with four small emeralds in the corners. This was found in a stone coffin on which was inscribed EPISCOPUS, and which also contained some remains of vestments, and a pastoral staff. These three rings belong to the Dean and Chapter of Chichester. Gold ring set with a ruby, and found in York Minster in the tomb of Archbishop Sewall, who died 1258. A gold ring, also set with a ruby, found in the tomb of Archbishop Greenfield, who died 1315.
A gold ring, the stone of which has fallen out and which bears on the inside the chanÇon ‘×honnor×et×joye×,’ found in the tomb of Archbishop Bowett, who died in 1423. The three last rings are preserved in York Minster. A large gold ring set with an irregular oval sapphire Episcopal ring The ring of William of Wykeham, Bishop of Winchester, died 1404. A massive plain gold ring, set with a sapphire. By his will he bequeathed to his successor in the Bishopric of Winchester, his best book, De Officio Pontificali, his best missal, and his larger gold pontifical ring, set with a sapphire, and surrounded with four balass-rubies. A gold ring found in the tomb of Bishop Gardiner, in Winchester Cathedral (died 1555). It is set with an oval plasma intaglio of the head of Minerva; on the shoulders of the hoop are two square facetted ornaments, each set with five small rubies en cabochon. These rings belong to the Dean and Chapter of Winchester Cathedral. Ring of Bishop Stanbery. A massive gold ring set with a sapphire. The shoulders are ornamented with flowers, and inside is the chanÇon ‘en : A gold ring set with an uncut ruby, and which has on either shoulder a Tau cross, filled in with green enamel, and a bell appended. Within is the inscription enamelled ‘Ave Maria.’ Found in the tomb of Richard Mayhew, or Mayo, Bishop of Hereford, 1504. These rings were found in Hereford Cathedral. They are figured in the ‘ArchÆologia’ (vol. xxxi. p. 249). A massive gold ring set with a sapphire, en cabochon. This was found on one of the fingers of St. Cuthbert, when his coffin was opened by the visitors in 1537. It came into the possession of Thomas Watson, the Catholic Dean appointed on the dismissal of Robert Horne, the Protestant Dean, in 1553. Dean Watson gave the ring to Sir Thomas Hare, who gave it to Antony Brown, created Viscount Montague, by Queen Mary, in 1554. He gave it to Dr. Richard Smith, Bishop of Calcedon, in partibus, and Vicar Apostolic of the Northern District, whom he had for a long time sheltered from the persecution. Bishop Smith gave the ring to the monastery of the English Canonesses of St. Augustine at Paris; and it is now preserved at St. Cuthbert’s College, Ushaw, near Durham. The ring is evidently not one worn by the sainted bishop during his lifetime. It does not appear to have been of an earlier date than the fourteenth century; and a gold ring, set with a sapphire, and almost its counterpart, which was found at Flodden, is now in the British Museum. Probably the ring had belonged to one of the bishops of Durham, and had been offered to the shrine of St. Cuthbert, and placed on a finger of the corpse on some occasion when the shrine was opened. The The ring of Arnulphus, consecrated Bishop of Metz in 614, is stated to be preserved in the treasury of the cathedral of that city. It is believed to be of an earlier date than the fourth century, and it is set with an opaque milk-white cornelian, engraved with the sacred symbol of the fish. In addition to these examples are two other French episcopal rings. One is that of Gerard, Bishop of Limoges, who died in 1022. Didron thus describes it: ‘Cet anneau est en or massif; il pese 14 gram. 193 m.; aucune pierrerie ne le decore. La tÊte de l’anneau, ou chaton, est formÉe de quatre fleurs trilobÉes opposÉes par la base sur lesquelles courent de lÉgers filets d’email bleu.’ In August 1763 the remains of Thomas de Bitton, Bishop of Exeter from 1293 to 1307 were discovered in the cathedral of that city. The skeleton was nearly entire, and among the dust in the coffin a gold ring was found and a large sapphire set in it. This ring and a chalice recovered at the same time are preserved within a case in the chapter-house of the cathedral. The following extracts from the Wardrobe Book of 28th Edward I. (A.D. 1299-1360), relating to episcopal rings, are of interest:— ‘Jocalia remanencia in fine anni 27. ‘Annulus auri cum sapphiro qui fuit fratris Willelmi quondam Dublin’ archiepiscopi defuncti. ‘Jocalia remanencia in fine anni 27 de jocalibus Regi datis, et post decessum prÆlatorum Regis restitutis anno 25. ‘Annulus auri cum sapphiro crescenti qui fuit N. quondam Sarum episcopi defuncti. ‘Jocalia remanencia in fine anni 27 de jocalibus Regi datis et post decessum prÆlatorum Regis restitutis. Annulus auri cum sapphiro qui fuit J. Ebor’ archiepiscopi defuncti anno 24. ‘Jocalia remanencia in fine anni, 27 de jocalibus receptis de venerabili Patre Will’ Bathon’ et Wellen’ episcopo. ‘Tres annuli auri cum rubettis. ‘Unus annulus auri cum ameraudÂ. ‘Unus annulus auri cum topacio (chrysolite). ‘Unus annulus auri cum pereditis (topaz).’ The Jocalia Sancti ThomÆ, which is given by Dart in his history of Canterbury Cathedral, are as follows:— ‘Annulus pontificalis magnus cum rubino rotundo in medio: ‘Item. Annulus magnus cum sapphiro nigro qui vocatur lup. ‘Item. Annulus cum parvo sapphiro nigro qui vocatur lup. ‘Item. Annulus cum sapphiro quadrato aquoso. ‘Item. Annulus cum lapide oblongo qui vocatur turkoyse. ‘Item. Annulus unus cum viridi cornelino sculpto rotundo. ‘Item. Annulus parvus cum smaragdine triangulato. ‘Item. Annulus unus cum chalcedonio oblongo.’ The term lup may signify en cabochon, uncut. In 1867 Mr. Binns exhibited a gold episcopal ring, at a meeting of the Society of Antiquaries, which he obtained at the shop of a jeweller at Worcester, and supposed to be the ring of Walter de Cantilupe, who presided over the see of Worcester from 1236 to 1266. In the ‘ArchÆologia’ In the possession of the Dean and Chapter of Wells is a fine massive episcopal ring of gold, the date supposed to be the commencement of the twelfth century. It has a solid projecting bezel, set with an irregularly-shaped ruby, polished on the surface and pierced longitudinally—an oriental stone which has been used as a pendant. At the Loan Exhibition of Ancient and Modern Jewellery at the South Kensington Museum, in 1872, Mr. R. H. Soden Smith contributed, amongst his fine collection of 140 finger-rings, a series of seven gold episcopal rings of the pointed or stirrup-shaped type; these are mostly set with sapphires, rudely shaped and polished. Date from the 13th and 14th centuries. This engraving represents a gold episcopal ring, in the Londesborough Collection, with sapphire. French work of the thirteenth century. French Episcopal ring. In the Royal Irish Academy is a large episcopal ring, but, of comparatively modern date. It is the largest ring in the collection, and had originally held a very fine amethyst, which was removed by Dean Dawson, when the ring was in his possession, and a piece of glass inserted in its stead. Episcopal ring. In the Waterton Collection is one of the finest of mediÆval gold episcopal rings, obtained Episcopal ring. Abbots were invested with the ring. Lawrence, seventeenth Abbot of Westminster, is said to have been the first of that dignity who obtained from the Pope (Alexander III.) the privilege of using the mitre, ring, and gloves. He died in 1167, and was represented on his monument with a mitre, ring, and staff. In 1048, Wulgate, twelfth Abbot of Croyland, received the crosier and ring from the king. The consecration of an abbot was similar, in most respects, to the episcopal ceremony. The abbot received from the bishop, or whoever was appointed to officiate, the insignia of his ecclesiastical dignity. Jocelyn of Brakelond, in his ‘Chronicles of St. Edmundsbury’ (twelfth century), informs us that Sampson was inaugurated abbot of that monastery in 1182, by the Bishop of Winchester, who placed the mitre on his head, and the ring on his finger, saying: ‘This is the dignity of the abbots of St. Edmund; my experience early taught me this.’ In the reception of novices into the Roman Catholic sisterhood, one of the ceremonies performed was the presentation of a ring blessed by the bishop, usually of gold with a sapphire. After the benediction of the veil, the ring, and the crown, the novices receive the first as a mark of renouncing the world; the ring, by which they are married to the Son of God, and the crown, as a type of that prepared for them in heaven. The origin of this custom of espousals to Christ dates from a very remote period. ‘We meet,’ remarks Lingard, in his ‘History and Antiquities of the Anglo-Saxon Church,’ ‘for more than a thousand years after the first preaching of Christianity, with females who, to speak the language of our ancestors, had wedded themselves to God.’ On one of four rings of St. Eloy (6th century), preserved before the Revolution of 1793 in the treasury of the church at Noyon, in France, was inscribed:— Annulus Eligii fuit aureus iste beati, (This gold ring of the ever-blessed St. Eloy was that with which he married St. Godiberte to Christ.) There is no doubt that these ‘espousals to Christ’ were in connection with the spiritual marriage of the bishop with the Church implied by the sanctity of the episcopal ring. ‘The mystical signification,’ observes Mr. E. Waterton, ‘attached to this ring has been set forth by various ecclesiastical writers. “Datur et annulus episcopo,” observes St. Isidore, of Seville, in the 16th century, “propter signum pontificalis honoris, vel signaculum secretorum.” In 1191 Innocent III. wrote that “annulus episcopi perfectionem donorum Spiritus Sancti in Christo significat.” Durandus, who lived in the 13th century, enlarges upon the subject in his “Rationale.” “The ring,” he says, “is the badge of fidelity with which Christ betrothed the Church, his holy Bride, so that she can say: ‘My Lord betrothed me with his ring.’ Her guardians are the bishops, who wear the ring for a mark and a testimony of it; of whom the Bride speaks in the Canticles: ‘The watchmen who kept the city found me.’ The father gave a ring to the prodigal son, according to the text, ‘put a ring on his finger.’ A bishop’s ring, therefore, signifies integritatum fidei; that is to say, he should love as himself the Church of God committed to him as his Bride, It was the custom in former ages for the high dignitaries of the Church, at the time of their elevation to episcopal rank, to celebrate such event with pompous ceremonies. We find recorded, among others, the marriage of prelates, especially in Italy. In 1519, Antonio Pucci was elected Bishop of Pistoja, and made his solemn entrÉe with a brilliant cortÉge. On reaching a nunnery called San Pier Maggiore, ‘he descended from his horse,’ says Michel-Ange Salvi, ‘and entered the church, which was richly decorated. After praying, he went towards the wall which separated the church from the convent, where an opening had been made, and, in an apartment there, wedded the abbess, placing on her finger a sumptuous ring. After this he went to the cathedral, and with various ceremonies was inducted into his bishopric.’ At Florence, when an archbishop was elected, he proceeded to a convent dedicated to St. Peter, and was married to the abbess. A platform was erected, surmounted by a rich baldequin, near the high altar; a golden ring was brought to the prelate, which he placed on the finger of the abbess, whose hand was sustained by the oldest priest of the parish. The archbishop slept one night at the convent, and the next day was enthroned, with great ceremony, in the cathedral. The same usages were practised at the installation of the archbishops of Milan, the Bishops of Bergamo, Modena, &c. During the ceremony of consecrating the Bishop of Limoges at NÔtre Dame in Paris (1628), in presence of the Queen and the Duke of Orleans, the former sent the Bishop a rich diamond ring, which she took from her finger, in token of the spiritual marriage which he was contracting with the Church. M. Thiers, in his ‘TraitÉ des Superstitions,’ gives a curious instance of these espousals to Christ: a Carmelite, in his assumed quality of ‘Secretary of Jesus,’ had persuaded some of his devotees to sign contracts of marriage with the Saviour. A translation of one of these I now give: ‘I, Jesus, son of the living God, the husband of my faithful, take my daughter, Madelaine Gasselin, for my wife; and promise her fidelity, and not to abandon her, and to give her, for advantage and possession, my grace in this life, promising her my glory in the other, and a portion of the inheritance of my Father. In faith of which I have signed the irrevocable contract by the hand of my secretary. Done in the presence of the Father Eternal, of my love, of my very worthy mother Mary, of my father St. Joseph, and of all my celestial court, in the year of grace 1650, day of my father St. Joseph. ‘Jesus, the husband of faithful souls. ‘This contract has been ratified by the Holy Trinity, the day of the glorious St. Joseph, in the same year. ‘Brother Arnoux, of St. John the Baptist, Carmelite. DÉchaussÉ, unworthy secretary of Jesus.’ ‘I, Madelaine Gasselin, unworthy servant of Jesus, take my amiable Jesus for my husband, and promise him fidelity, and that I never have any other but Him, and I give Him, as a proof of my truth, my heart, and all that I shall ever be, through life unto death doing all that is required of me, and to serve Him with all my heart throughout eternity. In faith of which I have signed with my own hand the irrevocable contract, in the presence of the ever-adorable Trinity, of the holy Virgin, Mary, mother of God, my glorious father St. Joseph, my guardian angel, and all the celestial court, the year of grace 1650, day of my glorious father St. Joseph. ‘Jesus, lover of hearts. ‘Mary, mother of God. Joseph, husband of Mary. The guardian angel Madelaine, the dearly-beloved of Jesus. ‘This contract has been ratified by the ever-adorable Trinity the same day of the glorious St. Joseph, in the same year. ‘Brother Arnoux, of St. John the Baptist.’ A curious legend of a ring of espousals received from our Saviour by a pious maiden, is recorded by Nider, in his treatise ‘In Formicario,’ and is referred to by Kirchmann (‘De Annulis’). He writes in praise of celibacy, and describes a certain maiden who, rejecting all earthly loves, is filled with After enforcing the miraculous character of the event by reminding his readers that it was not the season of flowers, but somewhere about the feast of St. Martin, he continues:—‘In sequenti anno iterum in orto suo laboraret quodam die, et ibidem in locum certum intuitum dirigeret, optando ex imo cordis desiderio quatenus ibi reperiret in signum Christifere desponsationis annulum aliquem, si divinÆ voluntatis id esset: et en altera vice non sprevit Deus preces humilis virginis sed reperit materialem quemdam annulum quem vidi postmodum. Erat autem coloris albi, de minera qua nescio, argento mundo videbatur similior. Et in clausura ubi jungebatur in circulum due manus artificiose insculpte extiterunt.... Hunc annulum virgo gratissime servavit in posterum, et altissimo suo sponso deinceps ut antea in labore manuum suarum vivere studuit.’ Vide J. Nider, In Formicario, Cologne, 1473 (?) [‘Notes and Queries’]. This mystical union by the ring was exemplified in a singular manner in the instance of Edmund Rich, who was consecrated Archbishop of Canterbury in 1234. When a young man he made a vow of celibacy, and, that he might be able to keep it, he wedded himself to the mother of our Lord. He had two rings made with ‘Ave Maria’ engraved on each. One he placed on the finger of an image of the Virgin, which stood in a church at Oxford, and the other he In the legends of the saints there are frequent allusions to the espousals with Christ, in which the ring is prominently mentioned; thus of St. Catherine of Alexandria, it is said that, as she slept upon her bed, ‘the blessed Virgin appeared to her again, accompanied by her divine Son, and with them a noble company of saints and angels. And Mary again presented Catherine to the Lord of Glory, saying, “Lo, she hath been baptized, and I myself have been her godmother!” Then the Lord smiled upon her, and held out his hand, and plighted his troth to her, putting a ring upon her finger. When Catherine awoke, remembering her dream, she looked, and saw the ring upon her finger; and, henceforth regarding herself as the betrothed of Christ, she despised the world, and all the pomp of earthly sovereignty, thinking only of the day which should reunite her with her celestial and espoused Lord.’ In a painting by Ghirlandago, St. Catherine is represented with a ring conspicuous on her finger, in allusion to her mystical espousals. Mrs. Jameson, in her ‘Sacred and Legendary Art,’ In Titian’s ‘Marriage of St. Catherine,’ ‘the Infant Christ is seated on a kind of pedestal, and sustained by the arms of the Virgin. St. Catherine kneels before him, and St. Anna, the mother of the Virgin, gives St. Catherine away, presenting her hand to receive the ring; St. Joseph is standing on the other side; two angels behind the saint, look on with an expression of celestial sympathy.’ St. Agnes, in the old legend, when tempted to marry the son of Sempronius, the prefect of Rome, by rich presents, rejects them with scorn, ‘being already betrothed to a lover who is greater and fairer than any earthly suitor.’ In Hone’s ‘Everyday Book’ (vol. i. p. 141) there is a curious story connected with St. Agnes, ‘who,’ says Butler, ‘has always been looked upon as a special patroness of purity, with the immaculate mother of God.’ It seems that a priest who officiated in a church dedicated to that saint was very desirous of being married. He prayed the Pope’s licence, who gave it him, together with an emerald ring, and commanded him to pay his addresses to the image of St. Agnes in his own church. The priest did so, and the image put forth her finger and he put the ring thereon; whereupon the image drew her finger again, and kept the ring fast, and the priest was contented to remain a bachelor, Mrs. Jameson remarks, on a painting representing in one compartment of the picture the Espousal of St. Francis of Assisi with the Lady Poverty, that she is attended by Hope and Charity as bridesmaids, being thus substituted for Faith. St. Francis places the ring upon her finger, while our Saviour, standing between them, at once gives away the bride and bestows the nuptial benediction. St. Herman of Cologne, in the thirteenth century, is said to have had an ecstatic dream, in which the Virgin descended from heaven, and, putting a ring on his finger, declared him her espoused. Hence he received from the brotherhood with which he was connected the name of Joseph. He died in 1236. In Hone’s ‘Everyday Book’ it is remarked that the meeting of St. Anne and St. Joachim at the Golden Gate was a popular theme. The nuns of St. Anne, at Rome, showed a rude silver ring as the wedding one of the two saints. In the Braybrooke Collection is a thick, gold, nun’s ring, with a conical surface to the band of the hoop, and an inscription of the fourteenth century, in Longobardic characters, ‘× O (for avec) cest (for cet) anel seu (for je suis) espose de Jheusu Crist.’ In the Waterton Collection at the South Kensington Museum is also a nun’s ring of the same date, inscribed ‘God with Maria.’ In former times complaints were made in the ‘Constitutions’ of nuns wearing several rings. In the ‘Ancren Riwle, or RegulÆ Inclusarum’ (Camden Society) nuns are forbidden to have brooch or ring, or studded girdle:— Ring ne broche nabbe ye; ne gurdel i-membred. Eleanora, third daughter of John, King of England, on the death of her husband, the Earl of Pembroke, in 1231, in the first transports of her grief, made in public a solemn vow, in presence of Edmund, Archbishop of Canterbury, that she would never again become a wife, but remain a true spouse of Christ, and received the ring in confirmation, which vows she, however, subsequently broke, to the indignation of a strong party of the laity and clergy of England, by her marriage with Simon de Montfort, Earl of Leicester. At the head of the clergy was one William de Avendon, a Dominican friar, who quoted a tractate on vows, by one ‘Master Peter,’ from which it appears that a sacred plight-ring was considered almost as impassable a barrier as the veil itself, against the marriage of the wearer. Mary, sixth daughter of Edward I., took the veil at Amesbury, thirteen young ladies being selected as her companions. The spousal rings placed on their fingers were of gold, adorned with a sapphire, and were provided at the expense of the King. In a very interesting paper by Mr. Harrod, F.S.A., in the ‘ArchÆologia’ (vol. xl. part 2) we have particulars of the custom, which prevailed in the Middle Ages, of widows taking a vow of chastity, and receiving a particular robe and ring. Sir Harris Nicolas printed in the ‘Testamenta Vetusta’ an abstract of the will of Lady Alice West, of Hinton Marcel, widow of Sir Thomas West, dated in 1395, and proved in the Prerogative Court of Canterbury. There is a bequest to her son Thomas, amongst other things of ‘a ring with which I was yspoused to God.’ Sir Harris rightly says that this could not have been her Gough, in his ‘Sepulchral Monuments,’ quotes a story, from Matthew Paris, of one Cecily Sandford, a lady of condition, who, on her deathbed, having passed through the usual forms with her confessor, and he ordering her attendants to take off a gold ring he observed on her finger, although just expiring, recovered herself enough to tell them she would never part with it, as she intended carrying it to heaven with her into the presence of her celestial spouse, in testimony of her constant observance of her vow, and to receive the promised reward. She had, it appears, made a vow of perpetual widowhood, and with her wedding-ring assumed the russet habit, the usual sign of such a resolution. ‘In the “Colchester Chronicle,” portions of which are printed in Cromwell’s “History of Colchester,” one entry appears to confirm the conjecture that the whole was composed in the fourteenth or fifteenth century, “Anno Dni ccciij. Helena mortuo Constancio perpetuam vovit viduitatem.” ‘By the testament of Katharine Rippelingham, dated February 8, 1473, who calls herself “advowes,” she desires to be buried in the church of Baynardes Castell of London, where she was a parishioner; and by her will, in which she gives herself the title of “widow advowes,” she shows herself in the full exercise of her rights of property, devising estates, carrying out awards, and adjusting family differences, and in an undated codicil she bequeaths to her daughter’s daughter, Alice Saint John, “her gold ring with a diamante sette therein, wherewith she was ‘sacred.’”’ ‘John Brakenbury, in 1487, leaves his mother certain real estate, “with that condicion that she never mary, the which she promised afore the parson and the parish of Thymmylbe, and if she kepe not that promise, I will she be content with that which was my fader’s will, which she had every peny.” ‘William Herbert, knight, Lord Pembroke, in his will dated July 27, 1469, thus appeals to his wife: “And, wife, that you remember your promise to take the order of widowhood, so ye may be the better maistres of your owen, to perform my will, and to help my children, as I love and trust you.” ‘William Edlington, esquire, of Castle Carlton, on June 11, 1466, states in his will: “I make Christian, my wife, my executor on this condicion, that she take the mantle and the ring soon after my decease; and, if case be that she will not take the mantle and the ring, I will that William, my son (and other persons therein named) be my executors, and she to have a third part of all my goods moveable.” ‘Lady Joan Danvers in 1453, gives the ring of her profession of widowhood to the image of the crucifix, near the north door of St. Paul’s. ‘Lady Margaret Davy, widow, in 1489, leaves her profession-ring to “Our Lady of Walsingham.”’ Gough prints the Act of Court from the Ely Registers, on the taking the vow by Isabella, Countess of Suffolk, in 1382. This took place at the priory of Campsey, in the Catherine, sixth daughter of Henry the Fourth, married to William Courtenay, Earl of Devon, on the death of her husband, took the vow of perpetual widowhood in 1511. Dugdale, in his ‘History of Warwickshire’ and in his ‘Baronage,’ prints a licence from John, Bishop of Lichfield, to one N. N. to administer the vow of chastity to Margery, wife of Richard Middlemore, who died 15th of Henry the Seventh, which contains this passage: ‘In signum hujusmodi continentiÆ et castitatis promisso perpetuo servando eandem Margeriam velandam seu peplandam habitumque viduitatis hujusmodi viduis, ut prÆfertur, ad castitatis professionem dari et uti consuetum cum unico annulo assignandum.’ Legacies and gifts of rings for religious purposes were frequent in former times; thus, amongst other rich gifts to the Cathedral of Canterbury, Archbishop Hubert, in 1205, presented four gold rings adorned with precious stones. Henry the Third, while on a visit to St. Alban’s Abbey, made some costly presents, including bracelets and rings, and five years afterwards gave similar gifts at another visit to the same abbey. Dugdale mentions in a list of jewels formerly in the treasury of York Cathedral ‘a small mitre, set with stones, for the bishop of the boys, or, as he was anciently called, the barne bishop; also a pastoral staff and ring for the same.’ The Bishop of Ardfert, in Ireland, gave to St. Alban’s ‘three noble rings; one set with an oriental sapphire, the second with a sapphire that possessed some medicinal quality, and was formed like a shield, and the other with a sapphire of less size.’ Henry de Blois presented to the same abbey a large ring set with jewels; the middle one was a sapphire of a faint colour, and in the circuit four pearls and four garnets. John of St. Alban’s, a knight, left as a legacy to the monks of the abbey ‘a number of rings containing many precious stones.’ At the death of Walter, Abbot of Peterborough, among his effects, containing many rich articles, were no less than thirty gold rings, the offerings of the faithful. Thomas Chillenden, fortieth Abbot of Canterbury, gave several pontifical rings to the abbey. Thomas de la Chesnaye (died 1517) left, for the shrine of the Virgin at Rouen Cathedral, a ring garnished with a costly precious stone. Eustace Grossier, canon of the same cathedral, bequeathed, in 1534, his signet-ring to the shrine of St. Romain. Two years afterwards Jean de Lieur, Charles the Third (? Naples) took from his finger a ring of great value to adorn the golden canopy, enriched with precious stones, for the Host, in the church of the Holy Sepulchre at Jerusalem. Lady Morgan, in her ‘Italy,’ mentions the miraculous statue of the Virgin and Child at Loretto: ‘The Bambino holds up his hand as if to sport a superb diamond ring on his finger, presented to him by Cardinal Antonelli: it is a single diamond and weighs thirty grains.’ In the ‘Annals of Ireland’ we read that in 1421 Richard O’Hedian, Archbishop of Cashel, was accused, among other crimes, of taking a ring away from the image of St. Patrick (which the Earl of Desmond had offered) and giving it to his mistress. Louis VII., of France, laid the first stone of the porch and two towers of the abbey church of St. Denis, in 1140. When the officiating minister pronounced the words ‘lapides pretiosi omnes muri tui et turres, Jerusalem, gemmis Ædificabunter,’ the King took a costly ring from his finger, and threw it into the foundations. Several of the other persons present followed the example. Saint HonorÉ, eighth Bishop of Amiens, in the sixteenth century, left his pastoral ring to the treasury of the cathedral, but it was sold by one of his successors, Bishop Gervain. It was afterwards repurchased and replaced in the treasury by Bishop Godefroy. The stone that the rapacious Henry took was said to be as large as a hen’s egg, or a thumb-nail, and was commonly called the ‘Regale of France’ offered to the shrine by Louis VII. of France, when on a pilgrimage there.[54] At the meeting of the ArchÆological Institute at Norwich in 1847 Sir Thomas Beevor exhibited a silver ring, with a zigzag tooling and the word ‘?Dancas?’ signifying a token of thanks, or acknowledgment of services received, or, possibly, an ex voto, in accordance with the common usage of suspending such ornaments near the shrines of saints, as appears in the inventories of St. Cuthbert’s shrine, &c. Adam Sodbury, fifty-third Abbot of Glastonbury, gave to the abbey, among other precious gifts, ‘a gold ring with a Among what may be called ‘religious’ rings, I would notice those which are termed ‘decade,’ ‘reliquary,’ ‘pilgrims,’ &c., some of which are highly interesting, and serve to show how, in past ages, the zeal of our forefathers was animated by these rings, or, as some would call them, these aids to superstition. In olden wills they are frequently mentioned as heir-looms of great value. What are termed DECADE-rings, having ten projections at intervals all round the hoop, were common in former times, and were used as beads for repeating Aves. In the Braybrooke Collection a ring is mentioned with eleven knobs, the last being larger than the others, indicating ten Aves and one Paternoster. Each of the knobs is separated by three small beaded dots across the hoop from its neighbour, probably symbolic of the Trinity. At a meeting of the ArchÆological Institute at Norwich, in 1847, a curious ring was exhibited dating from the reign of Henry VI., found at St. Faith’s, near Norwich. It is engrailed, presenting ten cusps, and may be placed in the class of decade-rings. On the facet is engraved the figure of St. Mary Magdalen (or St. Barbara?), and on the outer circle ‘de bon cver’ (‘de bon coeur’). Another ring of the same date is of a more delicate workmanship, and bears on the facet, St. Christopher, the hoop engrailed like the last, and has the legend ‘en. bo. n. ane’ (‘en bon an’). At the same exhibition of antiquities among the rings of latten or base-metal was shown one engraved with the figure of a female saint, probably St. Catherine; the hoop
Two decade-rings of the fifteenth century were also exhibited at the Norwich meeting, bearing the monogram I.H.S. one found in Norwich Castle, and the other at Heigham. A gold ring with ten knobs, was found in 1846, at Denbigh, in pulling down an old house. Its weight is a quarter of an ounce. A similar ring of base metal, discovered in a tomb in York Minster, is preserved in the treasury of that church; and another example, in silver, of precisely similar form, was found in Whitby Abbey, Yorkshire. Mr. Edward Hoare, of Cork, writing to the editor of the ‘ArchÆological Journal,’ observes that, as far as he has been Silver Decade-ring. The following illustration is from the ‘Gentleman’s Magazine’ (1792), of a ring found near Croydon, concerning which a correspondent of that work wrote that he remembered a similar ring in the possession of a man advanced in years, who had passed his youth at sea. ‘The ring,’ he said, ‘was a dicket (a corruption of “Decade”), to be placed, successively, on each of the fingers, and turned with the thumb; the cross and larger boss for the Paternoster; the ten smaller ones for Ave Maria, and that he used to say his prayers with it on board ship without being noticed by the sailors, in the hurry and confusion of a man of war.’ Decade-ring, found near Croydon. In the rich collection of E. Hoare, Esq., is a curious decade signet-ring, of which the following is a representation
In the Londesborough Collection is a ‘religious’ ring, apparently a work of the fourteenth century. It has a heart in the centre, from which springs a double flower. On the upper edge of the ring are five protuberances in each side: they were used to mark a certain number of prayers Decade rings. It has been stated by French antiquaries that metal rings formed with ten bosses, and one of as early date as the reign of St. Louis, have been found in France. It was at that period that the use of the chapelet in honour of the Blessed Virgin is supposed to have been devised by Peter the Hermit. A decade silver ring found at Exton, in Rutlandshire, in the possession of Mrs. Baker, of Stamford, has also a central projection engraved with a cross. In Mr. Hoare’s collection is a silver decade-ring found in 1848 in Surrey. The hoop has ten projections resembling the cogs of a wheel, and on the circular facet is the monogram I.H.S. surmounted by a cross, with a heart pierced by three nails. In the Londesborough Collection is a ring of Delhi workmanship which has been referred to as a decade. The face is convex, circular, and of turquoise, engraved and inlaid with Oriental characters in gold, surrounded by ten cup-shaped bosses of rubies. The sides of the bosses are enamelled green, and the backs red and white like leaflets. The back of the face is richly enamelled with flowers having red blossoms and green leaves, among which, upon the shank, are intermingled some pale-blue blossoms, and Ring of Delhi work. Mr. Edmund Waterton, at a meeting of the ArchÆological Institute (December, 1862), gave the following notice of some rings of a peculiar class, of which he sent several specimens for inspection: ‘On a former occasion I exhibited, at one of the meetings, some of the so-called—and wrongly—rosary-rings, one of which had seven, the other eleven, and the third, thirteen knobs or bosses. I stated my opinion that we ought to consider these examples as belonging to a form of ring prevalent about the fourteenth and fifteenth centuries, and described in wills and inventories as rings with “knoppes or bulionys.” I had never met with a proper rosary, or, more properly, decade, ring of a date anterior to the sixteenth century. But a remarkable specimen has lately been added to my collection which I send for exhibition. It is of ivory; there are ten knobs or bosses for the Aves, and an eleventh of larger size and different form, for the Pater. There are holes around the hoop, probably merely for ornament. I am inclined to ascribe it to the fourteenth century, and think it not unlikely it is of Irish origin. I am induced to form this opinion from the peculiar fashion of the eleventh boss, which presents a type found in rings discovered only in Ireland. This ring was found many years ago in an old tomb in Merston churchyard, in Holderness. I also send another decade-ring, of Trinity ring. Among other examples of ‘religious’ rings, I may mention a beautiful one of gold, of fifteenth-century work, found at Orford Castle in Suffolk, and the property of the Rev. S. Blois Turner. On the facet is engraved a representation of the Trinity, the Supreme Being supporting a crucifix; on the flanges are St. Anne instructing the Virgin Mary, and the Mater Dolorosa. These designs were probably enamelled. A representation is here given of a gold triple ring, brought from Rome, and, possibly, emblematic of the Trinity. It is an Early Christian ring, dating, probably, from the end of the third or beginning of the fourth century. Religious rings. At the meeting of the ArchÆological Institute in March 1850 an exquisite gold ‘religious’ ring of the fifteenth Religious ring. In the Londesborough Collection is a gold ‘religious’ ring, enamelled with a diamond in the centre, and six rubies, arranged like a sacred cross, around it. The scrolls are enriched with white, blue, and green enamel. At Barnard Castle, in 1811, a gold ring was found of eight globules, in weight equal to three guineas and a half. On the second is S; on the fourth, US; on the sixth, JH; on the eighth, S, the abbreviation of Sanctus Jesus; on the first, is the Saviour on the cross in the arms of God; on the third, the Saviour triumphing over death; on the fifth, the Saviour scourged; on the seventh, Judas, the traitor. The accompanying illustration represents a ‘religious’ ring, found in the eighteenth century near Loughborough, and described in the ‘Gentleman’s Magazine’ for 1802. The figures are those of the Virgin Mary, Child, and St. Michael. Religious ring. Religious ring. The following represents a large and curious ring found about 1750 at the hermitage on the River Itchen, at Southampton, which is noticed in Sir Henry Englefield’s ‘Walk Round Southampton,’ and is mentioned in the ‘Gentleman’s Magazine’ for 1802. The bezel is little broader than the hoop. Religious ring. In the collection of Mr. Octavius Morgan, F.R.S., F.S.A., is a Jewish ring enamelled with figures in relief, representing ‘Paradise’ rings. In the cathedral library at Chichester is an ancient gem having the Gnostic equivalent of the blessed name Jehovah. This was used by Seffrid, Bishop of Chichester (died 1159), as his episcopal signet. Reliquary ring. The Bessborough Collection has a ring with a frog or toad cut in a magnificent almandine, of Roman work—a favourite device in the later Imperial times, the animal typifying a new birth by its total changes of form and habits, and hence adopted into the list of Christian symbols. The Rev. C. W. King notices in his ‘Antique Gems,’ among some ‘highly curious and undoubted Christian subjects engraved on gems, one of the most interesting—a red jasper set in an elegant antique gold ring, the shank formed of a corded pattern, in wire, of a novel and beautiful design. The stone bears, in neatly-formed letters: ??C??C-F???-???C-????, “Jesus, Son of God, keep us.” Another, of equal interest and of the earliest period of our religion, a fish cut on a fine emerald (quarter of an inch square), is set in an exquisitely-moulded six-sided ring, with fluted and knotted shank, imitating a bent reed, very similar to a bronze one figured in Caylus.’ The first of the annexed illustrations represents an early Christian ring with the symbol of an anchor. Early Christian rings. The other engraving is from GorlÆus, of an early Christian ring with the sacred emblems, found in the Catacombs at Rome. Early Christian. In the Waterton ‘Dactyliotheca’ is an early Christian ring having ‘the Holy Church represented by a pillar, on which are figured twelve dots, which denote the twelve apostles. Three steps, thrice repeated, lead to the pillar, symbolising the lavacrum regenerationis, which was formerly received by three immersions, and three interrogations, and three replies given by those who were being baptised.’ In the treasuries of various continental churches are ‘religious’ rings, to which a high value is attached. In the church of St. Ursula, at Cologne, is one called the ring of that saint, and is, certainly, of very early date. Mr. J. W. Singer informs me that he has seen in the treasury of the cathedral of LiÉge, a large shrine, far above the size of life, in silver-gilt, the bust of St. Lambert, the patron of the cathedral. One hand has a crosier, and the other holds a book. On the right hand are six rings, and on the left are three, of the seventeenth and eighteenth century style; the shrine being late fifteenth or early sixteenth century. The rings are on very different parts of the fingers, some being on the first joint. These rings may have been votive offerings; one is a ruby ring having a stone weighing ten carats. In a catalogue (kindly lent to me by Mr. Singer), ‘Des Bijoux de la TrÈs Sainte Vierge del Pilar de Saragosse’ of offerings by the pious to the sacred treasury for many centuries, and which were sold in 1870 to defray the expenses With a few instances of ‘religious’ rings, including pilgrims’ rings, &c., now in the possession of several eminent collectors, and exhibited at various meetings of the ArchÆological Society, I must conclude the present chapter. In the curious catalogue of Dr. Bargrave’s Museum (Camden Society) is mentioned ‘a small gold Salerno ring, written on the outside—not like a posey, in the inside, but on the out—Bene scripsisti de Me, Thoma. The story of it is, that Thomas Aquinas, being at Salerno, and in earnest in a church before a certain image there of the Blessed Virgin Mary, his devotion carried him so far as to ask her whether she liked all that he had writ of her, as being free from original sin, the Queen of Heaven, &c., and entreated her to give him some token of her acceptance of his endeavours in the writing of so much in her behalf; upon which the image opened its lipps and said, Bene scripsisti de Me, Thoma. Religious seal-ring. ‘Salerno layeth a little beyond Naples on the Mediterranean Sea; and the goldsmiths of that place, for their profit, make thousands of these rings, and then have them touch that image which spake. And no merchant or stranger that cometh thither but buyeth of these rings for presents and tokens.’ A seal-ring, considered to belong to the fifteenth century, was discovered at Cuddesden in 1814, by some workmen, in front of the gate of the episcopal palace. In the collection of the Hon. Richard Neville is a ring of silver-gilt (time, Henry VII.), with bevelled facets, engraved with figures of saints, found at the Borough Field, Chesterford; also a latten ring found in the Thames (1846), the impress being the Virgin and Child; and the ring of latten—ihc—discovered in repairing Weston Church, Suffolk; within is inscribed, in deo salus. A gold ring in the possession of Mrs. Baker, of Stamford, stated to have been found in the tomb of an ecclesiastic, in a stone coffin, near Winchester, bears a representation of St. Christopher. A ring found at Loughborough, in 1802, represents the Virgin and St. Michael, with motto. Religious ring. A silver ring found at Carlisle, in 1788, bears an inscription below, which has been suggested for ‘Mary, Jesus.’ The bezel of this ring is a rude representation of joined hands, surmounted by a crown, and a portion of the hoop is decorated with lozenge-shaped spaces, filled with a row of quatrefoils. A correspondent to the ‘Gentleman’s Magazine’ for 1788, in allusion to this ring, mentions that the hands joined together exactly resemble one found at Shaf Abbey, with the A similar ring, with the hands joined, and inscribed Jesus Nazarenus, is represented in the ‘Gentleman’s Magazine’ (vol. liv. p. 734, and vol. lv. p. 333). Inscription on a supposed religious ring, found at Carlisle. The annexed engraving represents a ring found, about 1790, in Stretly Park, near Nottingham. The figure is that of St. Edith, and the ring probably belonged to the abbess of some religious house in the neighbourhood. Religious ring. The following illustration represents a ring discovered, in 1812, while harrowing near Froxfield, Hants; weight 4 dwt. 7 grs. It is supposed to have been worn by a warrior in the Crusades. The bezel part exhibits on the dexter side a knight with a shield, charged with a cross, thrusting a lance down the throat of a dragon—probably meant for St. George. The figure on the corresponding side varies in having a cross on Religious ring. Representation of a ring with a crowned I over a pillar, supposed to be the initial of our Saviour’s name as King of the Jews: Religious ring. Mr. Davis, of Hempton, Oxfordshire, possesses a brass ring found there, in the form of a strap and buckle, or of a garter, so contrived as to admit of being contracted or enlarged, to suit the wearer’s finger; the end of the strap being formed with little knobs, upon which the buckle catches, and keeps the ring adjusted to the proper size. The hoop is inscribed in relief, MATER DEI MEMENTO. In the Waterton Collection is an ecclesiastical ring, silver-gilt, with circular bezel set with a cabochon crystal, the shoulders ornamented with cherubs’ heads in full relief, supported by brackets; on the reverse of the bezel is Ecclesiastical ring. A singular silver ring, of which a representation is given in the ‘ArchÆological Journal’ (vol. iii. p. 78) was exhibited at a meeting of the Institute in 1846 by Mr. Talbot. The interlaced plated work resembles some ornaments of the Saxon period, but is remarkable for having the impress of two feet, which may, probably, be regarded as one of the emblems of the Passion, or as a memorial of the pilgrimage to the Mount of Olives, where the print of the feet of the Saviour which miraculously marked the scene of His Ascension, was visited by the pilgrims with the greatest veneration. Pilgrim ring. In the collection of Mr. Octavius Morgan, F.R.S., F.S.A., is a gold ring, probably one of those obtained at Jerusalem, At a meeting of the ArchÆological Institute (Feb. 1855), Mr. Gough Nichols exhibited impressions from two signet-rings, also bearing as a device the ‘Jerusalem Cross,’ or cross potent between four crosslets, the insignia of the Kingdom of Jerusalem, worn likewise on the mantles of the Knights of the Holy Sepulchre. This device is regarded as emblematic of the five wounds of our Lord. On one of these rings, of gold, purchased at Brighton, the cross appears between two olive-branches, with the word ‘Jerusalem’ in Hebrew characters beneath; on the other the branches alone are introduced. The ring last mentioned, which is of silver, is in the possession of Mr. Thompson, of Leicester. These are supposed to be memorial rings brought as tokens of pilgrimage to the Holy City. A gold ring of most beautiful workmanship was exhibited at the Lincoln meeting of the ArchÆological Institute, by the Rev. S. Blois Turner, bearing the device of the bear and bÂton ragulÉ, with the motto inscribed above, ‘Soulement une’ (only one). Around the hoop are the words, ‘be goddis fayre foot’. This very singular legend has been supposed to have reference to the miraculous impress of the Saviour’s feet on the Mount of Olives, which was regarded by pilgrims with extreme reverence, and, like the five wounds, was probably used as a symbol of talismanic virtue. This ring, formerly in the possession of George IV., now belongs to General Johnson. Weight 230 grains. In the Braybrooke Collection is a brass ring strongly gilt, with a long, oval, flat signet, engraved with Hebrew In the same collection is a slight silver ring, with narrow and flat band to hoop, surmounted by a circular signet; on the hoop is this inscription, in relief, between lines raised along each edge, headed and ended by small flowers, ‘M S D MONSERRATA.’ On the signet, also in relief, appears a double-handled stone-mason’s saw (serra), the Latin for which furnished the key to this monkish riddle; it reads thus, ‘Mater Sancta de Monserrata,’ or Holy Mother of Monserrat, in Spain, where there was a chapel dedicated to the Virgin, and this is, probably, the ring of a pilgrim to that shrine. At the meeting of the ArchÆological Institute at Norwich in 1847 some curious examples of religious rings (of silver) were exhibited, connected, most probably, with charms and superstitions. A ring dating about the period of Henry VI. is engraved with the figure of a female saint, and the symbols of the five wounds. Another, of the same age, found at Fransham, has the hoop swaged or twisted; on the angular facets had been engraved figures of saints. The engraving on another ring was ‘+Maria+Anna+Ih’us.’ Amongst the rich collection of rings lent by Mr. R. H. Soden Smith to the Loan Exhibition of Ancient and Modern Jewellery at the South Kensington Museum in 1872, were six rings, gold and silver, of the iconographic type, having for the most part figures of saints engraved on the bezel, one inscribed within, in Gothic letters, ‘yspartir+canc+dec+’ (partir sans dÉsir). In the ‘Journal of the Royal Institution of Cornwall’ (Sept. 1875) is a note on an ancient signet-ring found at ‘It is an oriental ring of silver, set with an oblong sard, engraved; it appears at one time to have been gilt, and the loop and back of the bezel were ornamented with a small pattern in niello, now almost obliterated by long wear. ‘In the middle of the device is a cartouche, or escutcheon, terminating at the top in a Greek cross potent. In the lower part of the escutcheon is engraved a paschal lamb, and in the upper part are some oriental characters, which have not been deciphered with certainty. On either side of the escutcheon is some ornamental scroll-work, having in the middle the Jerusalem cross potent. ‘It was submitted to Mr. Albert Way and Mr. C. W. King; and the latter gentleman, who took much pains to make out the inscription, considered that the characters were Servian, and that they represent the name of some ecclesiastic of the Greek Church to whom it once belonged. ‘It was evidently an ecclesiastical ring, and M. Castellane stated that he has seen several Armenian priests at Rome wearing similar rings. It may, perhaps, date from the early part of the last century. ‘The most probable conjecture as to the reason of such an object being found in Cornwall is that it may have been brought over by some traveller, and, having been lost by him In the first chapter of this work I have alluded to rings of the early Christians, a subject of great interest, to which I again refer in these notices of ‘religious’ rings, with additional illustrations from the ‘ArchÆological Journal.’ The following cut represents a portion of a ring of dark-green jasper, from Rome, dating, probably, from the second or third century. On the oval bezel a symbol is engraved in intaglio, viz. a boat, on which is a cock, carrying a branch of palm. A bronze ring, probably Christian, of the third or fourth century, of an oval octagonal form, set with red jasper, engraved in intaglio with the subject of a shepherd. From Rome. The ring here represented is of bronze, engraved with a ship, the emblem of the Church, between the letters chi and rho. This ring was obtained at Rome. The accompanying illustrations are of small gold rings, Annexed (probable date about 440) is a signet-ring, the subject incised upon the gold apparently a matrimonial or love-ring. To the same period may be ascribed a bronze ring, of coarse workmanship, taken from the Roman catacombs. A circular hoop is surmounted by a flat circular bezel, on which is engraved an ear of corn between two fishes, emblem of the bread of life, and those who live in faith of it. Another bronze ring is engraved with the sacred symbol, the united chi and rho between the alpha and omega above, and two sheep below. Probable date, the middle of the fourth century. Found at Rome. To the same class of rings belongs the last of the above engravings. It is of bronze, having a simple convex hoop; The following engraving represents a ring of duplex form, of solid gold, weighing 5½ dwts. It has engraved D and Vivas The ring probably dates from the latter part of the third, or beginning of the fourth, century. It was discovered in the neighbourhood of Masignano, a small township of Fermo. Early Christian rings of silver are unusual; that now represented is of duplex form. On one oval is engraved the name FAVSTVS, and on the other is a palm-branch. The date is, probably, of the latter half of the fourth century. A bronze ring, intended for a signet. On the bezel is a monogram deeply cut in reverse, which has been rendered by Rossi, Deus dona vivas in Deo. From Rome, and of the fourth century. A bronze ring with circular hoop, the bezel engraved with the sacred monogram. This ring is said to have been found in the neighbourhood of the house of Pudens. The shoulders of the following bronze ring are engraved as palm branches. The bezel is raised by four steps or tables, and engraved with a monogram. From Rome. A bronze ring with high, projecting bezel. On the square face the subject of Abraham’s sacrifice is deeply engraved. The execution may be attributed, perhaps, to the latter end of the third century, but, more probably, to the fourth. Brought from Viterbo. Bronze ring, formed as a circle of half-round metal, engraved with a double-fluked anchor, crossed by one of a Bronze ring, with plain rounded hoop. Device, a draped female standing between two birds. On either side is the Christian monogram. Found, it is believed, in the catacombs of St. Calixtus; date, fourth century of our era. An iron ring of octagonal form, the bezel engraved with two human figures and the sacred monogram. A human figure is represented on each face of the octagon. This is a remarkable ring of its class. Bronze ring, with bezel shaped as the sole of a shoe, and incised with the legend IN DEO, in the collection of C. D. E. Fortnum, Esq., F.S.A.: In Montfaucon’s ‘L’AntiquitÉ ExpliquÉe’ are several illustrations of Roman rings with the bezels representing a A bronze stamp, formed as the sole of a shoe, is preserved in the Christian Museum of the Vatican. Inscription reversed, SPES IN DEO. A child’s ring of gold. A simple hoop, flattened out on the bezel, which is engraved with the palm-branch. This ring was found in a child’s tomb in the neighbourhood of Rome. Bronze ring, the bezel engraved with the sacred monogram, round which is placed the inscription, COSME VIVAS. This was discovered in one of the catacombs on the Via Appia. A small iron ring, on which is engraved the lion of St. Mark, dating, probably, from the sixth century. Found in a Coptic grave near the temple of ‘Medinet Aboo,’ at Thebes. |
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