ably of the Gallo-Roman period, was unearthed toward 1850 in the neighborhood of Mulsanne, dept. Sarthe, France. It is of massive gold and weighs 24 grams, 20 centigrams, or over 34 ounce. On the bezel, which is square, are rudely engraved two figures, that of a warrior resting on his lance and that of a woman holding out her arms to him. On the shoulders, toward the bezel, is a foliated ornamentation, and along the edge of the bezel are engraved the two names "Dromacius" and "Betta," the characters being filled in with the black enamel called niello. This ring is believed to date from the fifth century A.D.

17

The religious aspect of the ring in the ritual of the Greek Church finds an exponent in Symeon, Archbishop of Thessalonica, who wrote about a half-century before the capture of Constantinople by the Turks in 1453. In his description of a typical marriage ceremony he states that the officiating priest laid upon the altar two rings, an iron one symbolic of masculine force, and a gold one typical of the less hardy but purer feminine constitution. These rings he consecrated. After bestowing his benediction upon the bride and bridegroom and offering a prayer for them, he gave the woman the iron ring, as from the man, and to the man the gold ring on the part of the woman, and changed them three times, in adoration of the Holy Trinity, the perfecter and sustainer of all things. Hereupon he joined the right hands of the spouses, demonstrating their unity in Christ and that the man had received the woman from the hand of the Church. The rings also

17 Hucher, "Sigillographie du Maine," Bulletin Monumental, vol. xviii, p. 308.

BETROTHAL OF JOSEPH AND MARY, BY JUAN RODRIGUEZ JUAREZ (OR XUAREZ), MEXICO CITY, (1666-1734) CALLED THE "MEXICAN CARRACCA"

Right hand of the Virgin, right hand of St. Joseph, and hands of the high-priest, showing the manner

of placing the wedding ring at Hebrew marriages as depicted in the picture of Rodriguez Juarez [Xuarez]. The ring contains an octahedral diamond crystal set in gold

signified the agreement and sealing of the marriage contract.18

19

According to Buxtorf (De sponsal. et divort.), the Jews did not place the betrothal ring upon the annular finger, but upon the index. As to this there is a curious statement in the "Opus aureus contra Judæos, by Victor de Carben, a converted Jew. He states that, at the betrothal ceremony, care should be taken that the fiancée extends her index finger to receive the ring, lest it should be put, by mistake, upon the middle finger, for it was on this finger that Joseph placed the ring when he betrothed Mary. Buxtorf adds that he has never been able to find this statement in Jewish writings.

One of Ghirlandajo's frescoes in the church of Santa Croce, in Florence, depicts the betrothal of the Virgin. Here the ring is placed by Joseph on the fourth finger of the Virgin's right hand, and the famous Sposalizio by Rafael in the Brera Gallery in Milan illustrates the same usage. Possibly the ring was transferred to the left hand at the actual marriage ceremony.

The custom of the Greek church at the present day in relation to betrothal or wedding rings differs in some respects from that observed in other Christian churches, for the priest places a ring on the fourth finger of each of the contracting parties, who then proceed to exchange them with each other.

The old custom of exchanging rings and betrothal vows obtains in the Russian branch of the Eastern Church. For the succeeding marriage ceremony, or "crowning," the same rings are again used. The rubric

18 Symeonis Thessalonicensis

66

Archiepiscopi, Opera Omnia," in Migne's Patrologia Græca, vol. clv, Paris, 1866, cols. 505, 508, "De honesto et legitimo conjugio."

19 Coloniæ, 1509, cap. 11.

states that the bride's ring should be of silver to show that she is the less honorable vessel, while the bridegroom's ring is of gold to signify the superiority of the man. The brides, however, have shown a disposition to resent this inequality, and, in modern times at least, they are given gold rings also. The old Russian custom is for the husband to wear his ring on his forefinger.

In the Greek and Russian churches, the rings-of gold for the man, of silver for the woman-are bestowed at the betrothal ceremony, when also a contract between the parties is made. The later nuptial ceremony is generally designated as "the crowning," a crown being placed on the heads of bride and bridegroom by the officiating priest.

The question was often raised whether the mere fact of giving or accepting a ring constituted a definite promise of marriage. The best authorities decided the question in the negative. In reference to this matter Peter Müller writes: "If when a ring is given there is no promise of marriage, the ring shall not be regarded as a betrothal ring, but as a simple gift. Whence it may be inferred that a contract of marriage cannot be proved by a ring alone, since mere donations, bestowed through liberality, do not produce any obligation." 21

The connection between the wedding ring and the bestowal of earnest-money is clearly indicated in the marriage service as given in the Prayer-Book of Edward VI. Here, after the words "with this ring I thee wed," there is added: "This gold and silver I give thee"; and at these words the bridegroom usually placed in the bride's hands a purse containing a sum of money. There can, indeed, be little doubt that the espousal ring 20 Communicated by Mrs. Isabel F. Hapgood.

21 Petri Mülleri, "De annulo pronubo," Jenæ, 1734, p. 22.