This ring leads subsequently to the recognition of Tristram by his uncle, king Mark. In the romance of “Ipomydon” (Weber’s “Metrical Romances,” vol. ii. p. 355), the hero similarly receives from his mother a ring, which was to be a token of recognition to his illegitimate brother. So, in the romance, Horn makes himself known in the sequel to Rigmel, by dropping the ring she had given him into the drinking-horn which she was serving round at a feast. Rings were often given to messengers as credentials, or were used for the same purpose as letters of introduction. In the romance of “Floire and Blanceflor” (p. 55), the young hero, on his way to Babylon, arrives at a bridge, the keeper of which has a brother in the great city, to whose hospitality he wishes to recommend Floire, and for that purpose he gives him his ring. “Take this ring to him,” he says, “and tell him from me to receive you in his best manner.” The message was attended with complete success. In our cut No. 193, taken from a manuscript of the fourteenth century in the British Museum (MS. Reg. 10 E. iv.), the messenger arrives with the letter of which he is the bearer, and at the same time exhibits a ring in the place of credentials. [Illustration: _No. 192. The Token of the Ring._] [Illustration: _No. 193. The Delivery of the Ring._] There was another circumstance which gave value and importance to rings in the middle ages. Not only might rings be charmed by the power of the magician, but it was an article of general belief that the engraved stones of the ancients, which were found commonly enough on old sites, and even the precious stones in general, without any engraving, possessed extraordinary virtues, the benefit of which was imparted to those who carried them on their persons. In the romance of “Melusine” (p. 357), the heroine, when about to leave the house of her husband, gives him two rings, and says, “My sweet love, you see here two rings of gold, which have both the same virtue; and know well for truth, that so long as you possess them, or one of them, you shall never be overcome in pleading nor in battle, if your cause be rightful: and neither you nor others who may possess them, shall ever die by any weapons.” In a story among the collection of the “Gesta Romanorum,” edited by sir Frederic Madden for the Roxburghe Club (p. 150), a father is made, on his deathbed, to give to his son a ring, “the virtue of which was, that whosoever should bear it upon him, should have the love of all men.” The ring given by the princess Rigmel to Horn possessed virtues of an equally remarkable description--“Whoever bore it upon him could not perish; he need not fear to die either in fire or water, or in field of battle, or in the contention of the tournament.” So, in the romance of “Floire and Blanceflor” (p. 42), the queen gives her son a ring which would protect him against all danger, and assure to him the eventual attainment of every object of his wishes. Nor was the