With this Ring I thee wed, and with all my worldly goods I thee endow: In the Name of the Father, and of the Son and of the Holy Ghost. Amen.
It will be noted that the ring is first given by the man to the woman, then taken from her by the priest who returns it to the man, upon which the latter puts it on the fourth finger of the woman’s left hand.
Four fine specimens of later Byzantine work in ring-making are in the British Museum. These are all marriage-rings of massive gold, the designs being similar, with certain variations. The bezels bear engraved figures of Christ alone, or of Christ and the Virgin, bestowing a blessing upon the newly wedded pair; beneath is the Greek word ὸμονόια (or ὸμόνυαι), signifying their spiritual union. All but one have on the hoop in Greek characters the inscription: “My peace I give unto you” (John, xiv, 27). On the remaining ring there is on the hoop a decoration in niello, depicting very roughly scenes from the Gospel. The character of the work indicates that it probably belongs to the tenth century.[342] A massive gold ring found not long since in Mainz, bears a Greek inscription showing that it was executed for the nuptials of King Stephen Radislav of Servia (1228–1234) with Anna Comnena, daughter of Emperor Theodore Angélus Comnenus, Duke of Thessalonica, the region of the Saloniki of to-day. The inscription on this early thirteenth century ring of Byzantine workmanship is nielloed on the gold.[343]
Some interesting inscriptions appear on certain of the Greek betrothal rings in the collection of the British Museum. A gold ring of about the fourth century B.C. bears a Greek inscription which may be rendered as follows: “To her who excells not only in virtue and prudence, but also in wisdom.” In marked contrast to this rather elaborate dedication is the inscription on another ring, which bears the single word μὲλι “Honey.” It strikes us strangely enough to find this particular term of endearment, so freely used by the Negroes, on a ring from classic times. Perhaps the most beautiful of all these inscriptions is on a late Greek ring and runs: “I rejoice in the gift because of the affection of the giver.”[344]
The custom of bestowing a ring upon the betrothed bride has been traced back in Rome to the second century B.C. Plain iron rings were first used for this purpose and they were still favored even when the wearing of gold rings had become general among certain classes of the Roman citizens. However, in the course of the second century of our era, and perhaps earlier, gold rings came into use in the ceremony of betrothal. Pliny’s assertion that the bride wore an unset iron ring has been interpreted to mean no more than that, in the case of those entitled to wear gold rings, the bridegroom after having given the bride a gold ring, later bestowed upon her one of iron for wear within doors. For it appears to have been a rather general usage, in or before Pliny’s time, to wear gold rings only when in public, and within the house iron rings. That the nuptial ring was of gold, in the second century at least, is plain from the statement of St. Clement of Alexandria, who declares that this ring was not bestowed upon the spouse as an ornament, but that she might seal up whatever was worthy of special care in the household.[345]
Perhaps the earliest allusion in Christian literature to the betrothal ring appears in one of Tertullian’s writings, dated from the end of the second century A.D., wherein he says: “Among our women the time-honored rules of their ancestors, which enjoined modesty and sobriety, have died out. In former times women knew nothing of gold except the single betrothal ring, which was placed on one of their fingers by the fiancé.”[346] That this usage had endured for many years is clearly apparent from the allusion to times long past. In a curious passage,[347] St. Augustine, in the fourth century, writes: “No priest shall hesitate to wed a couple who present themselves before the altar, if the bride and bridegroom are not able, because of poverty, to give rings to each other; for the (offering of) the earnest-money is a matter of decorum, not of necessity.”
One of the rare marriage rings or love tokens of the early Christian centuries, bears incised on its circular, button-shaped chaton, a male and a female bust, the faces turned toward each other. Above is a cross, the lower part of its upright shaft much longer than the upper part or the arms. This ring is of Byzantine workmanship and has been approximately dated about 440 A.D. It is a good example of the so-called bi-cephalic rings, rings bearing two heads, and weighs 3⅝ dwt., or 87 grains.[348]
This usage was introduced among the ancient Germans by the Romans. The significance of the betrothal ring is noted in a law of the Visigoths, promulgated by Chindaswinthe (642–643 A.D.). There had evidently been a disposition to treat lightly the obligations of betrothal, for we read: “Since there are many who, forgetful of their plighted faith, defer the fulfillment of their nuptial contracts, this license should be suppressed.” Therefore, it was provided that when a solemn declaration had been made before witnesses and the espousal ring had been given and accepted as representing earnest-money, the marriage ceremony must follow, if either of the parties should fail to agree to a rupture of the engagement; that is, it could only be broken by mutual consent.
A celebrated betrothal ring was that sent by Clovis I (465–511 A.D.) to Clothilda in 493. The following account is given of the bestowal of this ring:
“Aurelian pursued his journey from these parts [of Burgundy], bearing with him the ring of Chlodwig that he might gain the better credence thereby. When he arrived at the city where Chrotechilda resided with her aunt, Aurelian presented himself and said: ‘Chlodwig, King of the Franks, hath sent me to thee; if such be the will of God, he wishes to associate thee with himself in his majesty, as spouse. That thou mayst be assured of this, he hath sent thee this ring.’ Accepting the ring, she was filled with great joy, and answered: ‘Take a hundred solidi as a reward for thy labor. Return quickly to thy lord and say to him: ‘If thou desirest to associate me with thyself in matrimony, send envoys straightway to my paternal uncle Gundobard, and ask him for my hand.’”[349] The money gift was a considerable one for the time, as the solidus was worth intrinsically about $3 of our money, and six or eight times as much in purchasing power in that age.