In the British Museum is a remarkable collection of ornaments of the Roman period connected with the worship of the Deæ Matres, discovered in the county of Durham, or in some adjoining district in the beginning of this century. Among these are several rings which have been elaborately described by Mr. Edward Hawkins in the ‘Archæological Journal’ for March 1851 (vol. viii.), with illustrations.
In the Waterton Collection are some specimens of Gnostic Roman rings, of the third century: one, of silver, is set with an intaglio on bloodstone of an Abraxas figure, with head of a jackal. The others have Gnostic emblems and inscriptions.
Astrological rings in connexion with mythological representations were worn by the ancients.
The accompanying engraving from Gorlæus represents the sun and stars. According to the Gnostic theories, the properties of the sun on the destinies of men were numerous and important. The mystical virtues of the most precious stones were under the solar influence.
Astrological ring.
Planetary rings were formed of the gems assigned to the several planets, each set in its appropriate metal: thus, the Sun, diamond or sapphire in a ring of gold; the Moon, crystal in silver; Mercury, magnet, in quicksilver; Venus, amethyst in copper; Mars, emerald in iron; Jupiter, cornelian in tin; Saturn, turquoise in lead.
From the remotest antiquity every planet in the heavens was believed to possess a virtue peculiar to itself. Each presided over some kingdom, nation, or city; then, extending its influence to individuals, it decided their personal appearance, temperament, disposition, character, health, and fortune, and even influenced the several members and parts of the body. After this, it ruled plants, herbs, animals, stones, and all the various productions of nature. Southey, in the ‘Doctor’ (vol. iii. p. 112), commenting on the exhibition of the Zodiacal signs in the ‘Margarita Philosophica,’ a work of the sixteenth century, observes: ‘There Homo stands naked, but not ashamed, upon the two Pisces, one foot upon each; the fish being neither in air nor water, nor upon earth, but self-suspended, as it appears, in the void. Aries has alighted with two feet on Homo’s head, and has sent a shaft through the forehead into his brain. Taurus has quietly seated himself across his neck. The Gemini are riding astride a little below his right shoulder. The whole trunk is laid open, as if part of the old accursed punishment for high treason had been performed on him. The Lion occupies the thorax as his proper domain, and the Crab is in possession of his domain. Sagittarius, volant in the void, has just let fly an arrow which is on its way to his right arm. Capricornus breathes out a visible influence that penetrates both knees. Aquarius inflicts similar punctures upon both legs. Virgo fishes, as it were, at his intestines, Libra at the part affected by schoolmasters in their anger, and Scorpio takes the wickedest aim of all.’
The old astrological definition of the Zodiac seems to be this—that it was the division of the great circle of the heavens into twelve parts. These twelve parts are divided into those called northern and commanding (the first six), and those called southern and obeying (the remaining six). The other constellations of the two hemispheres are not unconsidered in astrology, but those of the zodiac are more important, because they form the pathway of the sun, the moon, and the planets, and are supposed to receive from these bodies, as they roll through their spaces, extraordinary energy.[27]
The following illustration from Liceti, ‘Antiqua Schemata Gemmarum Annularium,’ represents Jupiter, Mercury, Pallas, and Neptune surrounded by the signs of the Zodiac:—