Maffei gives a gem, upon which is engraved only the two Greek words ΑΘΑΝΑΣΙ ΠΙΣΤΙΣ, in English, Faith immortal, which he considers as intended to be set in a betrothal ring—in some one of those rings which lovers gave to their beloved, with protestations of eternal constancy, as a tacit promise of matrimony. Some Roman nuptial rings had inscriptions, as Ama me; Amo te; Bonam vitam, etc. Among other rings found at Pompeii were some which are considered to have been wedding-rings.[317] One, of gold, picked up in Diomed’s house, had a device representing a man and woman joining hands. Another, was a double gold ring, in which two small green stones were set.
There is no evidence that the ring was used by the Egyptians at a marriage.[318]
On the authority of a text in Exodus, wedding-rings are attempted to be carried as far back as the Hebrews.[319] Leo of Modena, however, maintains that they did not use any nuptial ring.[320] Selden owns that they gave a ring in marriage, but that it was only in lieu of a piece of money of the same value which had before been presented. It probably was ring-money or money in the shape of a ring, (of which we have before spoken.)
§ 4. The common use of the ring in different countries, when betrothment or marriage takes place, is remarkable.
In Esthonia, a province of the Russian empire, where the girls consider marriage the one great object to be coveted, attained and prepared for from the earliest dawn of their susceptibilities, they spin and weave at their outfit, frequently for ten years before their helpmate is forthcoming: this outfit extends to a whole wardrobe full of kerchiefs, gloves, stockings, etc. When they have formed an acquaintance to their liking, the occasion having been usually of their own creating, they look forward with impatience to the moment of the proposal being made. But there is one season only, the period of the new moon, when an offer can be tendered; nor is any time so much preferred for a marriage as the period of the full moon. The plenipos in the business of an offer are generally a couple of the suitors’ friends or else his parents, who enter the maid’s homestead with mead and brandy in their hands. On their approach the gentle maiden conceals herself, warning having been given her in due form by some ancient dame; the plenipos never make a direct announcement of the purpose of their mission, but in most cases tell the girl’s parents some story about a lamb or an ewe which has got astray and they desire to bring home again. The parents immediately invite them to drink, vowing that they know nothing of the stray creature; if they decline to drink with them, it is a sign either that they have no inclination for the match or that their daughter has whispered them “her heart has no room for the youth in question.” But if all are of one mind, the parents set merrily to work on the mead and brandy and give the suitor’s envoys free license to hunt out the stray lambkin. When caught, she is also expected to taste of the cup; and from that moment the bridegroom becomes at liberty to visit his bride. He makes his appearance, therefore, a few days afterwards, bringing presents of all kinds with him, together with a ring, which he places on the maiden’s finger as his betrothed.[321]
The Copts have a custom of betrothing girls at six or seven years of age, which is done by putting a ring upon their finger; but permission is afterwards obtained for her friends to educate her until she arrives at years of discretion.[322]
In Persia, a ring is among the usual marriage presents on the part of the bridegroom.[323]
It is said that in Spain every girl who has attained the age of twelve may compel a young man to marry her, provided he has reached his fourteenth year and she can prove, for instance, that he has promised her his hand and given her to understand that he wished her to become his wife. These proofs are adduced before an ecclesiastical vicar. A present of a ring is considered sufficient proof to enable the girl to claim her husband. If the vicar pronounces the marriage ought to take place, the youth, who has been previously sent to prison, cannot be liberated until after the celebration.[324]
Dr. Clark, in his Travels in Russia, describes the marriage, at Ackmetchet, of Professor Pallas’s daughter with an Hungarian General according to the rites of the Greek Church. After ascertaining as to ties of blood between them and voluntary consent, a Bible and crucifix were placed before them and large lighted wax tapers, decorated with ribbons, put into their hands.
After certain prayers had been read and the ring put upon the bride’s finger, the floor was covered by a piece of scarlet satin and a table was placed before them with the communion vessels. The priest having tied their hands together with bands of the same colored satin and placed a chaplet of flowers upon their heads, administered the sacrament and afterwards led them, thus bound together, three times round the communion table followed by the bride’s father and the bridesmaids. During this ceremony, the choristers chanted a hymn; and after it was concluded, a scene of general kissing took place among all present, etc.