RING {in A tlire). The practice of wearing rings has been widely prevalent in different countries and at different periods. They have been used to decorate the arms, legs, feet, toes, fingers, nose, and ears. The most general and most distinguished use of rings is on the finger. In ancient times the ring was a symbol of authority, and power was delegated by means of it. Finger-rings are alluded to in the books of Genesis and lixodus; Herodotus mentions that the Babylonians wore them ; and from Asia they were probably intro- duced into Greece, doubtless subsequent to Homer's time, as he makes no mention of them. Rings worn in early times were not purely ornamental, but had their use as signet- rings. The devices in the earlier rings were probably cut in the gold; but at a later period the Greeks came to have rings set with precious stones. Among the Romans the signs engraved on rings were very various, including portraits of friends or ancestors and subjects connected with mythology or religion. Rings entered into the groundwork of many Oriental superstitions, as in the legend of Solomon's ring, which, among its other marvels, sealed up tlie refractory Jinn in jars and cast them into the Red Sea. The (ireeks mention various rings endowed with magic power, as that of Gyges, which rendered him invisible when its stone was turned inwards; and the ring of Polycrates, which was flung into the sea to propitiate Nemesis and found by its owner inside a fish. Wedding and other rings have been thought to possess curative powers. Sometimes they owed their virtue to the stones with which they were set; thus diamond was believed to be an antiilote against poison, etc. The Gnostics en- graved ring gems with mystic symbols, names, mono- grams, and legends. In early times the names of .lesus, Mary, and Joseph on rings were deemed to be preserva- tives against the plague.
The earlv Ciiristians adopted the use of rings, being
RING
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RING
at first simple circles of ivory, bronze, iron, or some oth- er cheap material. Many of them were adorned with symbols connected with their faith, such as the cross, the monogram of Clirist, the dove, anchor, sliip, palm- branch, etc.; others had simple relifjious phrases, among the most common of which was I'h-as in Jko or Speg in Deo. Kings to be used as seal-rings alone were fitted with a plate of metal, often of the form of the bottom of a sandal or of the human foot, this, according to an- cient tradition, being the symbol of possession. Among the rings found in the catacombs are some with a key, and some with both a key and a seal, the latter for both locking and sealing a casket. See Appletons' Cyclop. s. V. ; < '/lainbers's Encydop. s. v. ; Gardner, Faiths of the World, s. V.
KING (ill Espoiisnh). In early times it was custom- ary for the man, together with other espousal gifts, to give the woman a ring as a further token and testimo- nial of the contract. This ceremony was used by the Romans before the introduction of Christianity, and in some measure admitted by the Jews, whence it was adopted among the Christian rites of espousal without any opposition. That the ring was used in espousals, and not in the solemnity of marriage itself, seems evi- dent from the account given by pope Nicholas, A.D. 860 {Xicol. Hespong. ad Consulta Bulyarorum, Cone. t. viii, p. 517). " In the espousals," says he, " the man first presents the woman with the arrce, or espousal gifts; and among these he puts a ring upon her finger," etc. St. Ambrose (Ep.S-i) and Tertullian (Apol. cap.G) also speak of the aimulus prontibus, or ring of espousal. Pliny mentions an iron ring as worn by a person betrothed. In the ancient Greek Church a special ceremony was observed in presenting the ring. With a golden ring the priest made the sign of tlie cross upon the head of the bridegroom, and then placed it upon the finger of his right hand, thrice repeating these words: '-This servant of the Lord espouses this handmaid of the Lord, in the name of the Father, and of the Son, and of the Holy Ghost, both now and forever, world without end, Amen." In like manner and with the same form of words he presents the bride with a silver ring. The groomsman then changes the rings while the priest, in a long prayer, sets forth the import of the rings; after which tlie whole is closed with a prescribed form of prayer. The Gimmel, or betrothal-ring, was used in later
The Gimmel, or Linked Es])oiisal-ring.
times. The upper figure shows the three parts brought together; the lower figure, the parts separately. In Iceland the ceremony of betrothal used to be accompa- nied by the bridegroom passing his four fingers and thumi) through a large ring and in tliis manner receiv- ing the liand of the bride (Hingham, f'lnlKt. Antiq. xxii, 35; ViiLu\wr, Faiths of the World, s.\.\ Chambers's En- cyclop. 8. v.).
I{IN(} (in Inreslitures), A ring was anciently given to bishops on their consecration with these words: "Accipe annuhim discrelionis et honoris, fidei siguimi," etc. The ring was emblematical of his espousal to the Church, in imitation of the ancient ceremonv of
presenting a ring on the espousal of parties in marriage. It was called tlie ring of his espousals, annulus sporisa- litius piromtbus, and sometimes annulus pulatii. The ring was formerly worn on the middle finger of the right hand, as indicative of silence and discretion in communicating the mysteries, in giving the benedic- tion, but was shifted to the annular finger in celebrat- ing mass. The ring is mentioned by the Councils of Orleans, 511 ; Kome, 610; fourth of Toledo, 633 ; Hinc- mar of Kheims, Isidore of Seville, and the sacramenta- ries of Gelasius and Gregory the Great, 590. These rings usually had monograms (sir/Ice^, or engraved sub- jects, and were used as signets till the 11th century in official correspondence, and for sealing a neophyte's confession of faith, and, by pope Sergius's order (687- 701), for sealing the font from the beginning of Lent to Easter-eve in France and Spain. They were, in conse- quence, sometimes called church rings. Every bishop had also a jewelled pontifical ring. This ring repre- sented fidelity to Christ; the duty of sealing and re- vealing; and, lastly, the gifts of the Holy Spirit. The best rings of suffragans at their decease were the per- quisite of the primate, and, in the vacancy of the archi- episcopal chair, of the crown. Priests, as friends only of the bridegroom, did not wear rings (Coleman, Christ. Antiq. ; Walcott, Sacred Archceol. s. v.).