An antique ivory ring found at Arles in France bears inscriptions denoting that it had been designed for use as a Gnostic amulet, and illustrating the peculiar eclecticism of Gnostic belief. The monogram of Christ appears here between the two Greek letters Α and Ω, symbolizing the beginning and the end[410]; added to this is the name ABRAΣAX (Abrasax, Abraxas), the favorite designation of the Creative Energy among the Gnostics.[411]
A Christian talismanic ring in the British Museum is set with a red jasper upon which is engraved, in Greek characters: IHCOYC OEOY YIOC THPE, “Jesus son of God, preserve (me).”[412] To jasper at all times has been accorded a high rank among talismanic stones, more especially to the green and red varieties, the latter being particularly favored where protection was sought against death from wounds or hemorrhage.
Oriental Christian rings include many unusual types. The British Museum has one of gold, with engraved and nielloed ornament; on the flat octagonal hoop is depicted the Annunciation, in the rigid, hieratic style of Byzantine art. The Virgin is seated on a high-backed chair; before her stands the archangel Gabriel. The hoop bears as inscription the first words of the angel’s greeting, in Greek characters Χἄιρε κεχαριτωμένη ό Κύριος μετἀ σὸυ (Luke i, 28: “Hail thou that art highly favoured, the Lord is with thee.”). This ring is believed to belong to the seventh century A.D., and is a very characteristic example of the type.[413]
Three Merovingian rings found in August, 1885, on the skeleton finger of a woman, at Aigusy, dept. Aisne, offer proof that in this period many rings were sometimes worn on a single finger. The upper and lower are plain silver rings, but the central one, of bronze, has a circular bezel on which is engraved a cross, with, at its angles, the nails of the Passion. Another ring, from the same locality, with a cross of simpler form engraved on the chaton was found attached to a chain. Both ring and chain are of bronze, the ring, presumably a signet, having been worn suspended by the owner, instead of on the hand. A silver ring from the same French department, bears the Latin inscription V I V A S, and in six compartments the following symbolic figures: a dove holding a branch; a lamb, above which is a star; an upright palm; a stag; a fantastic animal figure, and a hare. These symbols, most of which are characteristically Christian, and the Latin invocation “mayst thou live,” vivas, usually followed by the words “in Deo” (in God), point clearly to the religious faith of the owner of the ring. It is true that the presence of a gold solidus of Valentinian II (375–392) in the mouth of the deceased person, as “Charon’s toll,” might be thought to indicate that we had here to do with a pagan, were it not well known that this custom was maintained to some extent after the decisive triumph of Christianity.[414]
According to Mercato a toadstone set in a silver ring was preserved in the Monastery of Saint Anne in Rome. The popular belief was that this ring had belonged to the Virgin Mary, and it was considered to be a cure for fistulas, if the stone were rubbed around them twelve times.[415]
The ring known as the betrothal ring of the Virgin Mary, now in the cathedral of Perugia, has had a long and eventful history. The following details are taken from a monograph written by Abbot Adamo Rossi. According to the legend, this ring was given by Mary to St. John, the “beloved disciple,” and was taken by him to Rome in 95 A.D. Here it seems to have come into the possession of the Romans, and about 275 A.D. it was in the hands of Mostiola, a cousin of Marcus Aurelius Claudius, and a convert to Christianity. In the reign of Aurelian began what was known as the eighth persecution of the Christians, and Mostiola was obliged to flee from Rome. She sought refuge in Clusium, the ancient capital of the Etruscans, the Chuisi of a later time, but she was seized by the Roman authorities and died a martyr’s death. In the eighth century a church was erected at the spot where she was buried and the ring was guarded therein as a precious relic.
About the middle of the thirteenth century this ring was transferred, for greater security, from the Church of St. Mostiola, which lay outside the city, to the cathedral, where it was seen, April 17, 1355, by Emperor Charles IV, on his return from his coronation. In 1420, by order of the bishop, the ring was taken to the Church of St. Francesco. There was a belief that a mysterious virtue emanated from it which acted miraculously upon the sight of those who gazed upon it. Learning of this, Filippo Maria, Duke of Milan, who suffered from a disease of the eye, requested, in 1445, that the ring might be brought to him. Although Pope Eugene IV supported his request, the historian inclines to the belief that nothing came of the matter, for the Duke became completely blind a year later.
Among the Franciscan friars who had the care of the ring was a certain “Fra Vinterio” (Winter), called “the German,” from the land of his birth. Possibly because he was a foreigner, he became an object of dislike, and upon the occurrence of a robbery of some articles of value, his fellow monks eagerly seized upon the occasion to fix the guilt upon the unfortunate Winter. He was cast into prison and subjected to the most cruel tortures, but as no avowal could be wrung from him, he was finally released and resumed his life in the community. However, although outwardly calm, the cruelties to which he had been subjected burned into his soul, and aroused thoughts of vengeance. He could think of but one way to punish his tormentors effectively, and that was by taking away the precious ring. If this were lost, the Chiusans would place the blame upon its careless guardians and would perhaps drive them from the city. Winter succeeded in taking wax impressions of the keys of the chamber where the ring was kept and of the case wherein it lay. He had duplicate keys made from these impressions, and, on the night of July 23, 1473, he secured possession of the ring. Of course he was no longer safe in Chiusi and he made all haste to Perugia, where he determined to rid himself of his treasure and curry favor with the Perugians by conferring it upon them. His offer was accepted without hesitation, and when the Chiusans energetically demanded the return of the ring, the Perugians refused compliance.
The matter was brought before the Roman court and was the subject of prolonged controversy. For a time it seemed as though resort would be had to arms, but finally, in 1486, a decision was reached to the effect that the ring should remain in Perugia. Here it has been preserved ever since, and many wonderful stories are told of its miraculous virtue. In seasons of prolonged drought and also when the land was deluged by superabundant rains, the betrothal ring of the Virgin was solemnly borne from the chapel of St. Joseph, where it was kept, to the high altar, and the result was always fortunate.
Whatever may be thought of the credibility of the legend, there can be no question that this ring is one of the most highly prized relics. It is of chalcedony, and its form seems to indicate that it was at one time set with a precious stone. On only four days in the year, March 19, the second Sunday in July, July 30, and August 2, can this unique ring be seen by the public.