A ring sent as a love-pledge, or token, was in frequent use in former times. Philip de Comines relates in his ‘Memoirs’ that, a marriage between the Princess of Burgundy and the Duke of Austria (1477) being determined upon, a letter was written by the young lady at her father’s command signifying her consent to the alliance, and a diamond ring of considerable value was sent as a pledge or token of it. At the time arranged for the ceremony the Princess was at Ghent, and, in the presence of ambassadors sent on that occasion, she was asked whether she designed to make good her promise. The Princess at once replied ‘that she had written the letter and sent the ring in obedience to her father’s command, and freely owned the contents of it.’
The engagement by a ring is also historically exemplified in late times by the notorious intimacy of George the Fourth, when Prince Regent, with Mrs. Fitzherbert. In order to overcome her scruples to a private marriage (the Royal Marriage Act having been a bar), the Prince caused himself one day to be bled, and put on an appearance of having attempted his own life, and sent some friends to bring her to him. She was then induced to allow him to engage her with a ring in the presence of witnesses, but she afterwards broke the engagement, went abroad, and for a long time resisted all the efforts made to induce her to return. It is singular that one of the chief instruments in bringing about the union of this ill-assorted pair was the notorious Philippe Egalité, Duke of Orleans.
In old times rings made of rushes were used for immoral purposes, not only in England, but in France. Douce refers Shakspeare’s ‘Tib’s rush for Tom’s forefinger’ to this custom (‘All’s Well that Ends Well,’ act ii. sc. 2). In D’Avenant’s ‘Rivals’ we find:—
I’ll crown thee with a garland of straw, then,
And I’ll marry thee with a rush ring.
The ‘crack’d’ ring (alluded to in Beaumont and Fletcher’s ‘Captain’) applied metaphorically to female frailty:—
Come to be married to my lady’s woman,
After she’s crack’d in the ring.
The abuse of the rush ring led to the practice being strictly prohibited by the constitutions of Richard Poore, Bishop of Salisbury, in 1217; but it had a long continuance. Quarles, in ‘Shepheard’s Oracles’ (1646), writes:—
And while they sport and dance, the love-sick swains
Compose rush rings and myrtleberry chains.
In Greene’s ‘Menaphon’ we find:—‘’Twas a good world when such simplicitie was used, saye the olde women of our time, when a ring of a rush would tye as much love together as a gimmon of gold.’
The practice of the rush ring in France prevailed for a considerable period.