When a person, at the point of death, delivered his ring to anyone, it was esteemed a mark of particular affection. The Romans not only took off the rings from the fingers of the dead, but also from such as fell into a very deep sleep or lethargy. Pliny observes: ‘Gravatis somno aut morientibus religione quadam annuli detrahuntur.’ Some have conjectured that Spartian alludes to this custom where, taking notice in the Life of the Emperor Hadrian of the tokens of his approaching death, he says: ‘Signa mortis hæc habuit: annulus in quo Imago ejus sculpta erat, sponte de digito lapsus est.’ The ring, with his own image on it, fell of itself from his finger. Morestellus thinks they took the rings from the fingers for fear the Pollinctores, or they who prepared the body for the funeral, should take them for themselves, because when the dead body was laid on the pile they put the rings on the fingers again, and burnt them with the corpse.
The custom of burning the dead lasted to the time of Theodosius the Great, as Gothofredus states. Macrobius, who lived under Theodosius the Younger, says the custom of burning the dead had quite ceased in his time.
The Romans commonly wore the rings on the digitus annularis, the fourth finger, and upon the left hand, but this custom was not always observed. Clemens Alexandrinus remarks that men ought to wear the ring at the bottom of the little finger, that they might have their hand more at liberty. For Pliny’s account of this, and other ring customs, I refer the reader to the Appendix at the end of this volume.
The clients of a Roman lawyer (remarks Fosbroke), usually presented him, as a birthday present, with a ring, which was only used on that occasion.
Rings were given among the Romans on birthdays—generally the most solemn festival among them, when they dressed and ornamented themselves, with as much grandeur as they could afford, to receive their guests. Persius alludes to the natal ring in his first Satire, in which a ring, richly set with precious stones, figures as a part of the ceremonial.
The gladiators often wore heavy rings, a blow from which was sometimes fatal. The ring of the first barbarian chief who entered and sacked Rome was a curious cornelian inscribed ‘Alaricus rex Gothorum.’
In the famous Castellani Collection of Antiques, now in the British Museum, are some splendid specimens of Roman rings: one with an uncut crystal of diamond, a stone of great rarity, and highly prized; also a minute votive ring set with a cameo, which probably adorned the finger of a statuette; a curious double ring for two fingers. The early Christian rings are very remarkable; one has a crossed ‘P’ in gold, formerly filled with stones or enamel; another has an anchor for device, and one a ship, emblematic of the Church.
Amongst the Greek rings in this superb collection is the most splendid intaglio, on gold, ever discovered; the bust of some Berenice or Arsinoe side by side with that of Serapis; the ring itself, plain and very massive, is, as the Rev. C. W. King observes, ‘a truly royal signet.’
A ring in the Londesborough Collection bears the Labarum, the oldest monogram of Christianity, derived from the vision in which Constantine believed he saw the sacred emblem, and placed it on his standard with the motto, ‘In hoc signo vinces.’ This ring came from the Roman sepulchre of an early Christian.
An engraving of another ring in the same collection of massive silver is inscribed Sabbina, most probably a love-gift.