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Betrothal and Wedding Rings: Office

The objections of the Dissenters to the ring in marriage were answered by Dr. Comber, ('Office of Matrimony,' &c., folio edition, part 4,) by Dr. Nicholls upon the Office of Matrimony, and Wheatley in his 'Rational Illustration.' In the ancient ritual of marriage the ring was placed by the husband on the top of the thumb of the left hand, with the words, 'In the name of the Father;' he then removed it to the forefinger, saying, 'and of the Son,' then to the middle finger, adding, 'and of the Holy Ghost; ' finally he left it on the fourth finger, with the closing word 'Amen.' The English Book of Common Prayer' orders that the ring should be placed on the fourth finger of the woman's left hand. The spousal manuals of York and Salisbury assign this practical reason for the selection of this finger : 'quia in illo digito est quædam vena procedens usque, ad cor.'1 Other reasons than its connection with the heart are assigned by Macrobius. The author of the Vulgar Errors' had entirely overthrown the anatomical fiction.

On the subject of ring-fingers, a 'Polyglot Dictionary' by John Minshew (1625) says: 'Vetus versiculus singulis digitis Annulum tribuens, Miles, Mercator, Stultus, Maritus, Amator. Pollici adscribitur Militi, seu Doctori; Mercatorum, a pollice secundum; Stultorum, tertium; Nuptorum vel Studiosorum, quartinum; Amatorum, ultimum.' Amongst the Hebrews, the finger of God denoted his power, and it was the forefingers of the gods of Greece and Italy which wore the ring, the emblem of divine supremacy. Why the ring is worn on the left hand is said to signify the subjection of the wife to the husband; the right hand signifies power, independence, authority, the left dependence or subjection. Columbiere remarks: 'Some of the ancients 2 1 In the Waterton Collection, at the South Kensington Museum, a forefinger, from a bronze statue of late Roman work, wears a large ring upon the second joint. In Germany it is still customary to wear the ring in this fashion, a custom borrowed from their Roman subjugators. 2 A correspondent to 'Notes and Queries' (vol. viii. series i. p. 575) observes, with regard to the ring being placed on the third finger of the right hand of the Blessed Virgin in Raffaelle's 'Sponsalizio,' at Milan, and in Ghirlandais's fresco of the same subject in the Santa Croce, at Florence, 'that it has been customary among artists to represent the Virgin with the ring on the right hand, to signify her superiority U2 made the ring to denote servitude, alleging that the bridegroom was to give it to his bride, to denote to her that she is to be subject to him, which Pythagoras seemed to confirm when he suggested wearing a straight ring, that is, not to submit to over-rigid servitude.

It is very observable that none of the Hereford, York, and Salisbury missals mention the hand, whether right or left, on which the ring is to be put.

In the 'British Apollo' (vol. i. page 127, edit. MDCCXXVI.) a question is asked: 'Why is it that the person to be married is enjoined to put a ring upon the fourth finger of his spouse's left hand?' The answer is: 'There is nothing more in this than that the custom was handed down to the present age, from the practice of our ancestors, who found the left hand more convenient for such ornaments than the right, in that 'tis ever less employed; for the same reason they chose the fourth finger, which is not only less used than either of the rest, but is more capable of preserving a ring from bruises, having this one quality peculiar to itself, that it cannot be extended but in company with some other finger, whereas the rest may be singly stretched to their full length and straightened. Some of the ancients' opinions in the matter, viz. that the ring was so worn because to that finger, and to that only, comes an artery from the heart; but, the politer knowledge of our modern anatomists having clearly demonstrated the absurdity of that notion, we are rather inclined the continuance of the custom owing to the reason above mentioned.' These explanations, given in the curious and entertaining miscellany, from which I have quoted, are from the writings ✓ over St. Joseph, from her surpassing dignity of Mother of God. Still, she is not always represented so. of Macrobius, to which I have alluded. These appear to settle the contention as to the proper finger for the weddingring. 'Rings in modern times,' remarks Madame de Barrera, 'have been made in some countries Love's telegraph. If a gentleman wants a wife, he wears a ring on the first finger of the left hand; if he be engaged, he wears it on the second finger; if married, on the third; and on the fourth if he never intends to be married. When a lady is not engaged she wears a hoop or diamond on her first finger; if engaged, on her second; if married, on the third; and on the fourth, if she intends to die a maid. As no rules are given for widows, it is presumed that the ornamenting of the right hand, and the little finger of the left, is exclusively their prerogative.' 'This English fashion is, perhaps, too open a proclama. tion of intentions to suit such as do not choose to own themselves as mortgaged property.' The Greek Church directs that the ring be put on the right hand, and such may have been the practice in England, since Rastell, in his counter-challenge to Bishop Jewell, notes it as a novelty of the Reformation 'that the man should put the wedding-ring on the fourth finger in the left hand of the woman, and not in the right hand as hath been many hundreds of years continued.' With the bridal ring, formerly, were delivered the keys of the house. This is of ancient origin, as I have noticed in mentioning the rings of the Romans. We read in Photius that Theosebius says to his wife: 'I formerly gave to thee the ring of union; now of temperance to aid thee in the seemly custody of my house.' He advisedly speaks of that custody, for the lady of the house in Plautus says :- Obsignate cellas, referte annulum ad me, Ego huc transes.