Bells, what and where first used—Why Blessed—Analogy between Bells and Trumpets—Mystical Signification—Of the Bell-Frame—Of the Bell-Ropes—Use of Bells at the Canonical Hours—Six kinds of Bells—Bells when Silent—Of the Passing Bell—Of the Prayer Bell—Of the Storm Bell.

1. Bells are brazen vessels, and were first invented in Nola, a city of Campania: wherefore the larger bells are called Campanae, from Campania the district, and the smaller Nolae, from Nola the town.

2. The reason for consecrating and ringing bells is this: that by their sound the faithful may be mutually cheered on towards their reward; that the devotion of faith may be increased in them; that their fruits of the field, their minds and their bodies may be defended; that the hostile legions and all the snares of the Enemy may be repulsed; that the rattling hail, the whirlwinds, and the violence of tempests and lightning may be restrained; the deadly thunder and blasts of wind held off; the spirits of the storm and the powers of the air overthrown; and that such as hear them may flee for refuge to the bosom of our holy Mother the Church, bending every knee before the standard of the sacred rood. These several reasons are given in the office for the blessing of bells. [Footnote 346]

[Footnote 346: See the account of the consecration of several churches in the island of Guernsey, taken from the Black Book of the Diocese of Contances, in a paper by the Rev. W. C. Lukis, B.A., Trinity College, published in the First Part of the Transactions of the Cambridge Camden Society.]{72}

3. You must know that bells, by the sound of which the people assembleth together to the church to hear, and the clergy to preach, 'in the morning the mercy of God and His power by night, [Footnote 347] do signify the silver trumpets, by which under the Old Law the people were called together unto sacrifice. (Of these trumpets we shall speak in our sixth book.) For just as the watchmen in a camp rouse one another by trumpets, so do the ministers of the Church excite each other by the sound of bells to watch the livelong night against the plots of the devil. Wherefore our brazen bells are more sonorous than the trumpets of the Old Law, because then God was known in Judea only, but now in the whole earth. They be also more durable: for they signify that the preaching of the New Testament will be more lasting than the trumpets and sacrifices of the Old Law, namely, even unto the end of the world.

[Footnote 347: Psalm xcii (Bonum est confiteri), 2]

4. Again bells do signify preachers, who ought after the likeness of a bell to exhort the faithful unto faith: the which was typified in that the Lord commanded Moses to make a vestment for the high priest, having seventy-two bells to sound when the high priest entered into the Holy of Holies. [Footnote 348] Also the cavity of the bell denoteth the mouth of the preacher, according to the saying of the Apostle, 'I am become as sounding brass or a tinkling cymbal.' [Footnote 349]

[Footnote 348: Exodus xxviii, 35.]
[Footnote 349: I Cor. xiii, 1.]

5. The hardness of the metal signifieth fortitude in the mind of the preacher: whence saith the Lord, 'Behold I have made thy face strong against their faces.' [Footnote 350] The clapper or iron, which by striking on either side maketh the sound, doth denote the tongue of the teacher, the which with the adornment of learning doth cause both Testaments to resound.

[Footnote 350: Ezekiel iii, 8.]{73}

6. Wherefore a prelate which hath not the skill of preaching will be like unto a bell without a clapper: according to that saying of Gregory, 'A priest, if he knoweth not how to preach nor what voice of exhortation he can deliver, is a dumb preacher, and also as a dumb dog which cannot bark.' The striking the bell denoteth that a preacher ought first of all to strike at the vices in himself for correction, and then advance to blame those of others: lest indeed, contrary to the teaching of the Apostle, 'when he hath preached to others, he himself should be a castaway.' [Footnote 351] Which also the Psalm doth testify, 'But unto the ungodly, saith God: why dost thou preach my laws, and takest my covenant in thy mouth?' [Footnote 352] Because truly by the example of his own suffering he often gaineth access to those whom by the learning of his discourse he cannot move. The link by which the clapper is joined or bound unto the bell is moderation: by which, namely, by the authority of Scripture, the tongue of the preacher who wisheth to draw men's hearts is ruled. [Footnote 353]

[Footnote 351: I Corinthians ix, 27.]
[Footnote 352: Psalm I (Deus deorum), 16. ]
[Footnote 353: The passage is very unintelligible in the original, and is probably corrupted or transposed.]

7. The wood of the frame upon which the bell hangeth, doth signify the wood of our Lord's Cross: which is on this account suspended on high, because the Cross is preached by the ancient Fathers. The pegs by which the wooden frame is joined together or fastened, are the Oracles of the Prophets. The iron cramps by which the bell is joined with the frame, denote charity, by which the preacher being joined indissolubly unto the Cross, doth boast and say, 'God forbid that I should glory save in the Cross of our Lord Jesus Christ.' [Footnote 354] The hammer affixed to the frame by which the bell is struck, signifieth the right mind of the preacher, by which he himself, holding fast to the Divine commands, doth by frequent striking inculcate the same on the ears of the faithful.

[Footnote 354: Gal. vi, 14. Cavilla is thus explained by Belethus. Expl. Divin. Off. xxiv. Cavilla, sic enim ferrum illud pensile vocat, quod Graeci rectius [Greek text] nominant, cujus pulsu campana sonum reddit.]{74}

8. The rope hanging from this, by which the bell is struck, is humility, or the life of the preacher: the same rope also showeth the measure of our own life. Besides these, since the rope hath its beginning from the wood upon which the bell hangeth, by which is understood our Lord's Cross, it doth thus rightly typify Holy Scripture which doth flow down from the wood of the Holy Cross. As also the rope is composed of three strands, so doth the Scripture consist of a Trinity: namely, of history, allegory, and morality. Whence, the rope coming down from the wooden frame into the hand of the priest is Scripture descending from the mystery of the Cross into the mouth of the preacher. Again, the rope reacheth unto the hands by which it is grasped, because Scripture ought to proceed unto good works. Also the raising and the lowering of the rope in ringing doth denote that Holy Scripture speaketh sometimes of high matters, sometimes of low: or that the preacher speaketh sometimes lofty things for the sake of some, and sometimes condescendeth for the sake of others: according to that saying of the Apostle: 'Whether we exalt ourselves it is for God, or whether we humble ourselves it is for you.' [Footnote 355] Again, the priest draweth the rope downwards, when he descendeth from contemplation unto active life: but is himself drawn upward when under the teaching of Scripture he is raised in contemplation. Also he draweth it downwards when he understandeth the Scripture according to the 'letter which killeth'; he is drawn upwards {75} when he expoundeth the same according to the Spirit. Again, according to Gregory, he is drawn downwards and upwards when he measureth himself in Scripture, namely, how much he still lieth in the depths and how much he advanceth in doing good.

[Footnote 355: This appeals to be a reference to 2 Cor. v, 13.]

Furthermore, when the bell doth sound from the pulling of its rope, the people are gathered in one for the exposition of Holy Scripture, the preacher is heard, and the people are united in the bond of faith and charity. Therefore when a priest acknowledgeth unto himself that he is a debtor unto preaching, he must not withdraw himself from calling men together by his bells, just as also the sons of Aaron did sound their silver trumpets. He therefore moveth the ropes who doth of his office call his brethren or the people together.

The ring (or pully) in the length of the rope, through which in many places the rope is drawn, is the crown of reward, or perseverance unto the end, or else is Holy Scripture itself. Moreover, Savinianus, Pope, hath commanded that the hours of the day should be struck in churches.{76}

9. And note that bells are commonly rung for the Divine Offices [Footnote 356] twelve times during the twelve hours of the day: namely, once at prime, and in like manner once at the last hour, because all things come from one God, and God is One, All in All. At tierce they are rung three times, for the second, third, and fourth hours which are then chanted. In like manner three times at sexts, for the fifth, sixth, and seventh hours. Also three times at nones for the three hours. But at vespers, which is the twelfth hour, not one only but many times are they rung, because in the time of grace the preaching of the Apostles was multiplied. Also in the night for matins they are rung often, because we ought often to call out, 'Wake, thou that sleepest, and arise from the dead.' [Footnote 357]

[Footnote 356: The reader will scarcely need reminding that the day is canonically divided into two parts of twelve hours each, beginning' at six o'clock respectively. Prime therefore is at our six a.m., tierce at nine, sexts at twelve, nones at three p.m., vespers at six p.m., and compline at bedtime.

Which may thus be translated;

The twelve hours of the night are divided into three nocturns, which may be supposed to be said at twelve, two, and four, and are immediately followed by lauds at five. Nocturns and lauds (together called matins), with the six hours above-mentioned, make the seven canonical hours. On this subject we can but refer our readers to the extremely beautiful fifth book of Durandus, and particularly his first chapter, in which all the pregnant symbolism of the canonical hours is set forth. Hugo de Sancto Victore has briefly touched upon the same in the third chapter of the In Speculum Ecclesiae, but nearly the whole of his account is contained in Durandus. See also S. Isidore 'De Eccles. Offic.' lib, I, cap. xix—xxiii; and Belethus whose account is valuable for its conciseness. 'Explic. Divin. Offic.' Caps, xxi—xxix.
The twelve ringings mentioned in the text as being in 'the twelve hours of the day' are thus to be made out. At prime, one; at tierce, three; at sexts, three; at nones, three; at vespers, one (the ringing 'many times' being only thus accounted); and at the last hour, one; in whole twelve, Hugo de S. Victor has a passage almost identical with this. 'The bells be also rung twelve times. At prime, once, and again at the last hour once; because all things be from One God, and the Same will be All in All. But at tierce, three times for the second, third, and fourth hours; and so at sexts, for three hours, namely, the seventh, eighth, and ninth; but at vespers many times, because in the time of grace the preaching of the Apostles was multiplied. Also at matins oftentimes, because we should often exclaim, 'Arise, thou that sleepest.' It will be observed that this passage is corrupt, nones being omitted, and its three hours given to sexts. Matins also, as in the text, are belonging to the twelve hours of the night.]
[End Footnote 356]
[Footnote 357: Eph, v, 14.]

{77}

10. Commonly also they be rung three times at nocturns. First with a squilla [Footnote 358] or hand-bell, which by its sharp sound signifieth Paul preaching acutely. The second ringing signifieth Barnabus joined to his company. The third intimateth that, when the 'Jews put from them the word of God, the Apostles turned themselves to the Gentiles,' whom also they instructed in the faith of the Trinity by the doctrine of the four Evangelists. Whence also some do use, four peals.

[Footnote 358: Squilla is properly a sea onion. We conceive that the sort of a bell here meant is a kind of hand-bell, formed out of a hollow ball of metal, furnished with a slit for the sound, and with a loose pellet inside. This answers to the squilla in shape and utters a very shrill sound. We find below that it was used chiefly in the refectory. So in a note to Martener vol iv, p. 32, we read 'ad gratiarum actionem Sacrista sciliam (the other form of squillam) pulsabat. Cons. S. Benigni, cap. 9. Fratribus exeuntibus de prandio sive de coena sciliam pulsare non negligat Hebdomadarius Sacrista.']

11. And note that there be six kinds of bells which be used in the church; namely, the squilla, the cymbalum, the nola, the nolula (or double campana), the signum [and the campana]. The squilla is rung in the triclinium, that is, in the refectory; the cymbalum in the cloister; the nola in the choir; the nolula or double campana in the clock, the campana in the campanile, the signum in the tower. Either of these, however, may be called generally a bell. And these be known by diverse names, because the preachers signified thereby be necessary for diverse ends.

12. During the whole Septuagesima, in the which Quadragesima [or Lent] is contained, on common days the bells be not chanted, nor chimed, but tolled, that is rung singly, at the hours of the day, or at matins. [Footnote 359] In well-ordered churches, they be struck twice at prime; first to call unto prayer, secondly to begin: three times at tierce, according to the number of hours then struck, {78} as was said above; once to call to prayer, twice to assemble them together, thrice to begin. In like manner it is done at sexts and nones. But for matins the same bells are rung and in the same order. For a mass or for vespers only two bells be rung. But in smaller churches they simply ring the bells as aforesaid, and this on the common days. But on Sundays and holy days, they chime them, as at other times. For because preachers who be figured by bells, do the more abound in a season of grace, and 'are instant in season,' therefore on festivals which pertain to grace, the bells do sound more pressingly and are rung for a longer time, to arouse those 'that sleep and be drunken,' lest they sleep beyond measure. But what is signified by the ringing of bells when the Te Deum is chanted we shall speak hereafter. [Footnote 360]

[Footnote 359: It is to be remarked that throughout this chapter there is no allusion to ringing the bells by raising them and causing them to revolve on axes as practised in England. This and the beautiful science of bell-ringing consequent on it are peculiar to ourselves. The method of sounding the bells here understood is by a hammer acting on the rim, or by pulling the clapper, as is used with us for chimes, and where the bell frame is weak. This accounts for the much larger bells which are found abroad, and which were never meant to be poised and swung. Owing to the above difference between the Continental and English methods of bell-ringing, it is not easy to express the difference between simpulsare, compulsare, and depulsare.
Depulsare is to ring by tying a rope to the clapper of a bell, and pulling the rope to and fro: we have accordingly translated it, to chant a bell.
Simpulsare is to ring by tying a rope to the hammer, and pulling it back; this we have translated to toll. Tolling is of course performed by swinging the bell round: but as there is no English word which expresses simpulsare, we thought it better to use an old term in a new sense, than to coin a new one.
Compulsare is to do to several bells what depulsare is to do to one: and we have translated it to chime.
Pulsare we have translated to ring.
It may be worthy of remark, how completely the ringing of the bells is here considered a part of the priest's office.] [End footnote 359]
[Footnote 360: In Book V, chapter iii, 'of Nocturns,' Durandus says, 'When the nocturns be finished, the bells be rung and the Te Deum laudamus is chanted with uplift voice, to denote that the Church doth openly and wonderfully laud God in the time of grace, and to show that if by good works we answer rightly to holy doctrine, we shall attain to singing heavenly praises in concert with the angels. The chant also is then made with a loud voice, to signify the joy of the woman at finding the lost 'piece of silver.' And the versicle Day by day we magnify Thee, and the following, be chanted still more loudly to set forth the gratulations of the neighbours over the finding of the piece of silver: and the ringing of the bells representeth the calling together of the neighbours. In some churches also the candles be lighted, because the woman also 'lighted a candle and sought diligently till she found it.' This also signifieth that the Church Catholic is drawn by Christ out of hell. And the hymn itself representeth the future joy and gladness, which the Church resting from her labours shall attain in the day of judgment.' Hugo de S. Victore, and Belethus agree as to this ringing of the bells at matins: a practice of which perhaps we may find the shadow in our own use in many places of ringing the bells at eight o'clock on Sunday mornings, to which day our services are now chiefly confined.]{79}

13. Moreover, the bells ought to be rung when anyone is dying, that the people hearing this may pray for him. [Footnote 361] For a woman indeed they ring twice, because she first caused the bitterness of death: for she first alienated mankind from God; wherefore the second day had no benediction. [Footnote 362] But for a man they ring three times, because the Trinity was first shown in man. For Adam was first formed from the earth, then the woman from Adam, afterwards was man created from both, and so there is therein a trinity. But if the dying man be an ecclesiastic, they toll so many times as he hath received orders. And at the last time they ought to chime, that so the {80} people may know for whom they have to pray. The bells ought also to be chimed when the corpse is brought to the church, and when carried out from the church to the grave.

[Footnote 361: For an account of the 'passing-bell,' and the authority for its right use among ourselves, the reader is referred to Bp. Montague's 'Articles of Inquiry.' Camb. 1841, pp. 76, 116. It is to be observed that the bells are here said to be rung, not tolled, as is generally the case now. Many will remember a beautiful passage upon this custom in one of the Rev. F. E. Paget's 'Tales of the Village.' The practice of their distinguishing the sex of the dying person is still in most places retained.]
[Footnote 362: 'Wherefore the second day had no benediction.' It will be observed that of this day only it is not said expressly that 'God saw that it was good.' We give a chapter of Hugo S. Victore upon this question.
'But it is admirable wherefore God did not see the works of the second day that they were good: since in each other day He is said to have seen them, and that they were good. For either it was not His work, and so not good; or if it were His work, it was good. But if it was good, it was also His work: and then He saw it was good, Who could not be ignorant what it was, whether good or bad. Wherefore then is it not said here as elsewhere "God saw that it was good?" For if this be said elsewhere only because the work was made, why ought it not also to be said here since it was made? Perhaps because dual is the sign of division; since it first recedeth from unity: and so here we perceive some sacrament. Thus the works of the second day be not praised, not because they were not good, but because they were signs of evil. For God made His first works "and behold they were all very good:" in the which neither was corruption present, nor perfection absent. But afterwards cometh the devil and man, and they also made their works: and these second works came after the first; the evil after the good: and God was unwilling to behold these works because they were evil; but beholding them by His wisdom, He disapproved them by his judgment.' 'De Sacramentis,' Lib. i, Pars I, cap. xx. S. Isodore (Sentent. I, xx de Mundo) does not allude to this, nor S. Augustin upon Genesis.]

14. Also bells be rung at processions, that the evil spirits may hear them and flee, as shall be said hereafter. [Footnote 363] For they do fear when the trumpets of the Church Militant, that is the bells, be heard, like as a tyrant doth fear when he heareth on his own land the trumpets of any potent king his foe.

[Footnote 363: 'The bells be rung in processions. For as an earthly monarch hath in his army royal insignia, namely trumpets and banners; so Christ the Eternal King hath in His Church Militant bells for trumpets, and crosses for banners. Thus the ringing of the bells doth signify the prophets, who foretold the advent of Christ.' Durandus, book iv, chapter 6, 'Of the priest's approach to the altars,' sec. 19. The same idea is applied by Belethus to the matin bells in his 24th chapter.]

15. And this is the reason also why the Church, when she seeth a tempest to arise, doth ring the bells; namely, that the devils hearing the trumpets of the Eternal King, which be the bells, may flee away through fear and cease from raising the storm; and that the faithful also may be admonished at the ringing of the bells and be provoked to be urgent in prayer for the instant danger. [Footnote 364]

[Footnote 364: See note I to this chapter.]

But for three days before Easter the bells be silent, as shall be said hereafter. [Footnote 365] Also the bells be silent in time of an interdict, because often for the fault of those put under them the tongue of the preachers is hindered; according to that of the Prophet, 'I will make thy tongue cleave to the roof of thy mouth, for they are a rebellious house'; [Footnote 366] that is, for the people are disobedient.

[Footnote 365: See Appendix.]
[Footnote 366: Ezekiel iii, 26.]

The Church also hath organs, of which we shall speak hereafter. [Footnote 367]

[Footnote 367: Durandus, in his fourth book, chapter xxxiv, 'Of the Sanctus,' says, 'Moreover in this conceit of angels and men, the organs do from time to time add their harmony: the which was introduced by David and Solomon, who did cause hymns to be sung at the sacrifice of the Lord, with the concert of organs and other instruments of music, and the people also to join in chorus.']

{81}