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.
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.
Haec sunt septenis propter quae psallimus horis.
Matutina ligat Christum, qui crimina purgat:
Prima replet sputis; causam dat Tertia Mortis:
Sexta Cruci nectit: latus Ejus Nona bipertit:
Vespera deponit: tumulo Completa reponit.
Which may thus be translated;