Long after this period, however, there were not wanting believers in the supernatural efficacy of charmed rings; there was even a charge against the Puritans of having contributed to foster the popular delusion. In the ‘Scourge,’ a series of weekly papers which appeared between 1717 and 1718, alluding to May 29, the writer says of the Roundheads: ‘Yet these priests of Baal had so poisoned the minds of the populace with such delusive enchantments that from rings, bodkins, and thimbles, like the Israelitish calf of gold, would start up a troop of horse to reinforce the saints.’
Even to a comparatively late period the belief in the Gnostic amulets was current in our own country. Immediately after the battle of Culloden the baggage of Prince Charles Edward fell into the hands of the Duke of Cumberland’s army, and many private and curious articles came into the possession of General Belford—amongst others a stone set in silver attached to a ring, which probably the superstitious Prince may have obtained on the Continent as a charm, and carried it as a protection in the hazardous enterprise in which he was engaged. It was a ruby blood-stone, having on one face the figure of Mars, with the inscription beside it, I A w. On the other face was a female naked figure, probably Isis, with the inscription, A T I T A.
The ancient superstition of securing the favour of the great by wearing certain precious stones appears in the East by the aid of a talismanic ring—simply, however, of silver, without the assistance of a jewel. In Herbelot’s ‘Customs of the Mussulmans of India’ a formula is given for the making of these rings: ‘Should anyone desire to make princes and grandees subject and obedient to his will he must have a silver ring made, with a small square tablet fixed on it, upon which is to be engraved the number that the letters composing the ism represent, which in this case is 2.613. This number by itself, or added to that of its two demons, 286 and 112, and its genius, 1,811—amounting in all to 4,822—must be formed into a magic square of the solacee or robace kind, and engraved. When the ring is thus finished, he is, for a week, to place it before him, and daily, in the morning and in the evening, to repeat the ism five thousand times, and blow on it. When the whole is concluded he is to wear the ring on the little finger of the right hand.’
The losing of a ring given as a pledge of affection was considered in former times, as it is not unfrequently now, to be an omen of mishap. The widow of Viscount Dundee, the famous Claverhouse, was met and wooed at Colzium House, in Stirlingshire, by William Livingstone (afterwards Viscount Kilsyth). As a pledge of his love he presented her with a ring, which she lost, next day, in the garden; and this giving rise to sad presentiments, a large reward was offered for its finding and restoration. Strange it may seem, but Lady Kilsyth was killed in Holland with her infant, by the fall of a house, and their bodies were brought to Scotland and interred at Kilsyth. In 1796 the tenant of the garden in which the ring was lost discovered it, when digging for potatoes, in a clod of earth. At first he regarded it as a bauble, but the moment the inscription became apparent the tradition came fresh to his recollection, and he found it was the identical ring of Lady Kilsyth. It was of gold and about the value of ten shillings; nearly the breadth of a straw, and without any stone. The external surface is ornamented with a wreath of myrtle, and on the internal surface is the legend: ‘Zovrs onlly & euver.’ This ring came into the possession of the Edmonstone family.
In Sir John Bramstone’s autobiography (1631) it is related that his stepmother dropped her wedding-ring off her finger into the sea, near the shore, when she pulled off her glove. She would not go home without the ring, ‘it being the most unfortunate that could befall anyone to lose the wedding ring.’ Happily for her comfort, the ring was found.
Rings bursting on the fingers, as an ill-omen, is thus alluded to in the Scotch ballad of ‘Lammilsin’:
····
The Lord sat in England
A drinking the wine.
I wish a may be weel
Wi’ my lady at hame;
For the rings of my fingers
They’re now burst in twain.
In the ‘State Trials’ (vol. xiv., Case of Mary Norkott and John Okeman) is a curious instance of superstition connected with the marriage-ring. It was a case of murder, and the victim, at the touch of the person accused of the crime, ‘thrust out the ring or marriage-finger three times, and pulled it in again, and the finger dropped blood upon the grass.’ Sir Nicholas Hyde said to the witness: ‘Who saw this beside you?’ The answer was: ‘I cannot swear what others saw; but, my Lord, I do believe the whole company saw it, and if it had been thought a doubt, proof would have been made of it, and many would have attested with me.’
The breaking of a ring was of ominous import. Atkinson, in his ‘Memoirs of the Queen of Prussia,’ says: ‘The betrothal of the young couple (Frederic and Sophia Charlotte, first King and Queen of Prussia) speedily followed. I believe it was during the festivities attendant upon this occasion that a ring worn by Frederic, in memory of his deceased wife, with the device of clasped hands, and the motto “à jamais,” suddenly broke, which was looked upon as an omen that this union, likewise, was to be of short duration.’
The breaking of a wedding-ring is still regarded in some parts of England as an import that its wearer will soon be a widow. A correspondent of ‘Notes and Queries’ found this superstition current in Essex a few years ago. A man had been murdered in that county, and his widow said: ‘I thought I should soon lose him, for I broke my wedding-ring the other day, and my sister lost her husband after breaking her ring. It is a sure sign’!