Οι THE TABLE BOOK. The Gimmal Ring. THIS is an ancient form of the "tool of matrimony," from one found at Horsley. down, and exhibited in 1800 to the Society of Antiquaries. Mr. Robert Smith, the possessor of this curious ring, transmitted with it some remarks and descriptions of a nature very interesting to the lovers of archæology, and the "happy estate ;" and from thence is derived the following account of this particular ring, with illustrations of the form and use of the gimmalring generally. This ring is constructed, as the name imports, of twin or double hoops, which play one within another, like the links of a chain. Each hoop has one of its sides flat, the other convex; each is twisted once round, and each surmounted by a hand, issuing from an embossed fancy-work wrist or sleeve; the hand rising somewhat above the circle, and extending in the same direction. The course of the twist, in each hoop, is made to correspond with that of its counterpart, so that on bringing toge ther the flat surfaces of the hoops, the latter immediately unite in one ring. On the lower hand, or that of which the palm is uppermost, is represented a heart; and, as the hoops close, the hands slide into contact, forming, with their ornamented wrists, a head to the whole. The device thus presents a triple emblem of love, fidelity, and union. Upon the flat side of the hoops are engraven *"Usé de Vertu," in Roman capitals; and, on the inside of the lower wrist, the figures "990." The whole is of fine gold, and weighs two pennyweights four grains. It is of foreign workmanship, probably French, and appears to be of no great antiquity; perhaps about the reign of our queen Elizabeth: for though the time of the introduction into Europe of the Arabic numerals be referred by some to an æra VOL. II.-28. nearly corresponding with the figures on the ring, the better opinion seems to be, that the Arabian method of notation was unknown to the Europeans until about the middle of the 13th century. It is conjecture, therefore, that the figures were meant to express, not a date, but the artist's number; such as we see still engraven on watches. The workmanship is not incurious; and the ring furnishes a genuine specimen of the gimmal, (a term now almost forgotten.) Rings, it is well known, are of great antiquity; and, in the early ages of the world, denoted authority and government. These were communicated, symbolically, by the delivery of a ring to the person on whom they were meant to be conferred. Thus Pharaoh, when he committed the govern ment of Egypt to Joseph, took the ring from his finger and gave it to Joseph, as a token of the authority with which he invested him. So also did Ahasuerus to his favourite Haman, and to Mordecai, who succeeded him in his dignity. In conformity to this ancient usage, recorded in the Bible, the Christian church afterwards adopted the ceremony of the ring in marriage, as a symbol of the authority which the husband gave the wife over his household, and over the "earthly goods" with which he endowed her. But the gimmal ring is comparatively of modern date. It should seem, that we are indebted for the design to the ingenious fancies of our Gallic neighbours, whose skill in diversifying the symbols of the tender passion has continued unrivalled, and in the language of whose country the mottoes employed on almost all the amorous trifles are still to be found. It must be allowed, that the double hoop, each apparently free yet inseparable, both formed for uniting, and complete only in their union, affords a not unapt representation of the married machinery," and refers to Hanmer: but he state. Among the numerous love-tokens" which lovers have presented to their mistresses, in all ages, the ring bears a conspicuous part; nor is any more likely than the gimmal to "steal the impression of a mistress's fantasy," as none so clearly expresses its errand. In the "MidsummerNight's Dream of Shakspeare, where Egeus accuses Lysander, before the duke, of having inveigled his daughter's affections, or, as the old man expresses it, "witch'd the bosom " of his child, he exclaims, "Thou hast given her rhimes, inclines to think the name gradually corrupted from geometry or geometrical, because, says he, "any thing done by occult means is vulgarly said to be done by geometry." The word is not in Chaucer, nor in Spenser; yet both Blount in his "Glossography," and Philips in his "World of Words," have geminals; which they interpret twins. Shakspeare has gimmal in two or three places; though none of the commentators seem thoroughly to understand the term. Gimmal occurs in "King Henry the Fifth," Act IV. Scene II., where the French lords are proudly scoffing at the condition of the English army. Grandpree says, "The horsemen sit like fixed candlesticks, With torch-staves in their hands; and their poor jades Lob down their heads, dropping the hide and hips: The gum down-roping from their pale dead eyes; Lies foul with chaw'd grass, still and motionless." From a simple love-token, the gimmal And in their pale dull mouths the gimmal bit was at length converted into the more serious "sponsalium annulus," or ring of affi ance. The lover putting his finger through one of the hoops, and his mistress hers through the other, were thus, symbolically, yoked together; a yoke which neither could be said wholly to wear, one half being allotted to the other. In this use of the gimmal may be seen typified, "a community of interests, mutual forbearance, and a participation of authority." The French term for it is foi, or alliance; which latter word, in the "Dictionnaire de Trévoux," is defined, "bague ou jonc que l'accordé donne à son accordée, où il y a un fil d'or, et un fil d'argent." This definition not only shows the occasion of its use, but supposes the two hoops to be composed, one of gold, the other of silver; a distinction evidently meant to characterise the bridegroom and bride. Thus Columella calls those vines which produce two different sorts of grapes, "gemellæ vites." Our English glossaries afford but little information on the subject. Minshew refers the reader from gimmal to gemow; the former he derives from "gemellus," the latter from the French "jumeau:" and he explains the gemow ring to signify "double or twinnes, because they be rings with two or more links." Neither of the words is in Junius. Skinner and Ainsworth deduce gimmal from the same Latin origin, and suppose it to be used only of something consisting of correspondent parts, or double. Dr. Johnson gives it a more extensive signification; he explains gimmal to mean, 66 some little quaint devices, or pieces of We may understand the gimmal bit, therefore, to mean either a double bit, in the ordinary sense of the word (duplex,) or, which is more appropriate, a bit composed of links, playing one within another, (gemellus.) In the "First Part of King Henry the Sixth," after the French had been beaten back with great loss, Charles and his lords are concerting together the farther measures to be pursued, and the king says, "Let's leave this town, for they are hare-brain'd slaves, And hunger will enforce them to be more eager : Of old I know them; rather with their teeth Their arms are set, like clocks, still to strike on ; "I think, by some odd gimmals or device, By my consent we'll e'en let them alone.” Else they could ne'er hold out so, as they do, Some of the commentators have the fol lowing note upon this passage: "A gimmat is a piece of jointed work, where one piece moves within another; whence it is taken at large for an engine. It is now vulgarly called 'gimcrack." Mr. Archdeacon Nares instances a stage direction in " Lingua," an old play"Enter Anamnestes (a page to Memory) in a grave sattin sute, purple buskins, &c. a gimmal ring with one link hanging." He adds, that gimmal rings, though originally double, were by a further refinement made triple, or even more complicated; yet the name remained unchanged. Herrick, in his "Hesperides,” has the following verses. The Jimmal Ring, or True-love-knot. Thou sent'st to me a true-love-knot; but I Thy love had one knot, mine a triple-tye. According to Randle Holme, who, under the term "annulet," figures the gimmal = ring,* Morgan, in his " Sphere of Gentry," speaks of "three triple gimbal rings borne by the name of Hawberke:" which Mr. Nares says was 66 evidently because I the hawberk was formed of rings linked into each other." A further illustration of the gimmal ring may be gathered from the following passage. "It is related in Davis's Rites of the Cathedral of Durham, (8vo. 1672, p. 51,) that over our lady of Bolton's altar there was a marvellous, lively, and beautiful image of the picture of our lady, called the lady of Bolton, which picture was I made to open with gimmes (or linked fastenings) from the breast downward; and within the said image was wrought and pictured the image of our Saviour marvellously finely gilt."+ I find that the brass rings within which the seaman's compass swings, are by the seamen called gimbals. This is the only instance I can discover of the term being = still used. * The gimmal ring appears in common language to have been called a joint-ring. There is a passage relating to it in Dryden's "Don Sebastian." "A curious artist wrought 'em, With joynts so close as not to be perceiv'd; Yet are they both each other's counterpart. (Her part had Juan inscrib'd, and his had Zayda. You know those names were theirs :) and, in the midst, A heart divided in two halves was plac'd. Now if the rivets of those rings, inclos'd, Fit not each other, I have forg'd this lye: But if they join, you must for ever part." According to other passages in this play one of these rings was worn by Sebastian's father: the other by Almeyda's mother, as pledges of love. Sebastian pulls off his, which had been put on his finger by his dying father: Almeyda does the same with Academy of Armory, b, iii. c. 2. p. 20. + Hone on Ancient Mysteries, p. 222. hers, which had been given her by her mother at parting and Alvarez unscrews both the rings, and fits one half to the other. There is a beautiful allusion to the emblematical properties of the wedding ring in the following poem: TO SD, WITH A RING. To guard at once and consecrate the shrine, Garrick Plays. No. XXIV. [From "Chabot, Admiral of France," a Tragedy, by G. Chapman and J. Shirley, 1639.] No Advice to Self Advice. another's knowledge, Applied to my instruction, cannot equal My own soul's knowledge how to inform acts. Is but a shadow to his beams i' th' air; as in cloudy days we see the Sun Glide over turrets, temples, richest fields, * Collection of Poems, Dublin, 1801, 8vo. (All those left dark and slighted in his way); Always, or for the most part, that firm form A man is subject, rather is a sleep Than bestial death; since sleep and death are called [From "Cæsar and Pompey," a Tragedy, The twins of nature. For, if absolute death, by G. Chapman, 1631.] And bestial, seize the body of a man, Then there is no proportion in his parts, Cato's Speech at Utica to a Senator, who (His soul being free from death) which otherwise had exprest fears on his account. Away, Statilius; how long shall thy love Whose rights thou wrong'st for my right? have not I In what I stand for? he that fears the Gods, Earth, seas, and air; heav'n; darkness; broad daylight; Rumour, and silence, and his very shade: His thoughts of Death. Poor Slaves, how terrible this Death is to them!- "Good rest the Gods vouchsafe you." But when Death, Sleep's natural brother, comes; that's nothing worse, His Discourse with Athenodorus on an After Life. Cato. As Nature works in all things to an end, Betwixt the ends of those things and their primes: Retain divine proportion. For, as sleep Twixt them and bodies, making bodies fitter Hold their proportions firm in highest heaven. Athenodorus. Hold you, our bodies shall revive; resuming Our souls again to heaven? Cato. Past doubt; though others Think heav'n a world too high for our low reaches: Retain those forms of knowledge, learn'd in life: His last words. now I am safe; Come, Cæsar, quickly now, or lose your vassal. Greatness in Adversity. Vulcan from heav'n fell, yet on 's feet did light, And stood no less a God than at his height, [From "Bussy D'Ambois," a Tragedy, by Nor is it manly, much less husbandly, G. Chapman, 1613.] Invocation for Secrecy at a Love-meeting. Tamyra. Now all the peaceful Regents of the Night, Languishing Winds, and murmuring Falls of Waters, At the Meeting. Here's nought but whispering with us: like a calm Invocation for a Spirit of Intelligence. How my dear Mistress fares, and be inform'd Of thy abashed oracle, that, for fear The Friar dissuades the Husband of Tamyra from revenge. Your wife's offence serves not, were it the worst * D'Ambois : with whom she has an appointment. + He wants to know the fate of Tamyra, whose intrigue with him has been discovered by her Husband. This calling upon Light and Darkness for information, but, above all, the description of the Spirit"Threw his chang'd countenance headlong into clouds" -is tremendous, to the curdling of the blood.-I_know nothing in Poetry like it. To expiate any frailty in your wife With churlish strokes or beastly odds of strength.--- MAID MARIAN. To the Editor. . C. L. Sir,-A correspondent in your last Numbert rather hastily asserts, that there is no other authority than Davenport's Tragedy for the poisoning of Matilda by King John. It oddly enough happens, that in the same Number appears an Extract from a Play of Heywood's, of an older date, in two parts; in which Play, the fact of such poisoning, as well as her identity with Maid Marian, are equally established. Michael Drayton also hath a Legend, confirmatory (as far as poetical authority can go) of the violent manner of her death. But neither he, nor Davenport, confound her with Robin's Mistress. Besides the named authorities, old Fuller (I think) somewhere relates, as matter of Chronicle History, that old Fitzwalter (he is called Fitzwater both in Heywood and in Davenport) being banished after his daughter's murder,- -some years subsequently-King John at a Turnament in France being delighted with the valiant bearing of a combatant in the lists, and enquiring his name, was told that it was his old faithful servant, the banished Fitzwalter, who desired nothing more heartily than to be reconciled to his Liege, and an affecting reconciliation followed. In the common collection, called Robin Hood's Garland (I have not seen Ritson's), no mention is made, if I remember, of the nobility of Marian. she not the daughter of plain Squire Gamwell, of old Gamwell Hall?-Sorry that I cannot gratify the curiosity of your" disembodied spirit," (who, as such, is methinks sufficiently" veiled" from our notice) with more authentic testimonies, I rest, Your humble Abstracter, Is |