| “Oft, on a plot of rising ground, I hear the far-off curfew sound Over some wide-watered shore, Swinging slow with sullen roar.” |
Gray’s allusion in the Elegy is well known; as also are those of Shakespeare to the elves “that rejoice to hear the solemn curfew” (Tempest), or the fiend that “begins at curfew and walks till the first cock” (King Lear); or Milton’s in Comus to the ghost “that breaks his magic chains at curfew time.”
Among secular uses connected with church bells are the “Mote” or “Common” bell, summoning to municipal or other meetings, as e.g. the 7th at St Mary’s, Stamford, tolled for quarter sessions, or the bell at St Mary’s, Oxford, for meetings of Convocation. In some places one of the bells is known as the “Vestry Bell.” The “Pancake Bell,” still rung here and there on Shrove Tuesday, was originally a summons to confession before Lent; the “Harvest Bell” and “Seeding Bell” called labourers to their work; while the “Gleaning Bell” fixed the hours for beginning or leaving off gleaning, so that everyone might start fair and have an even chance. The “Oven Bell” gave notice when the lord of the manor’s oven was ready for his tenants to bake their bread; the “Market Bell” was a signal for selling to begin; and in some country districts a church bell is still rung at dinner time. The general diffusion of clocks and watches has rendered bells less necessary for marking the events of daily life; and most of these old customs have either disappeared or are fast disappearing. At Strassburg a large bell of eight tons weight, known as the “Holy Ghost Bell,” is only rung when two fires are seen in the town at once; a “storm-bell” warns travellers in the plain of storms approaching from the mountains, and the “Thor Glocke” (gate bell) gives the signal for opening or shutting the city gates. On the European continent, especially in countries which, like Belgium and Holland, were distracted by constant war, bells acquired great public importance. They were formally baptized with religious ceremonies (as also in England in pre-Reformation days), the notabilities of a town or church standing as sponsors; and they were very generally supposed to have the power of scaring away evil spirits.
Other old customs are naturally connected with the ecclesiastical uses of bells. The “Passing Bell,” rung for the dying, is now generally rung after death; the ancient mode of indicating the sex of the deceased, viz. two pulls for a woman and three for a man being still very common, with many varying customs as regards the interval after death or the bell to be used, e.g. smaller bells for children and females, and larger ones for aged men; the tenor bell being sometimes reserved for the death of the incumbent, or of a bishop or member of the royal family. “Burial Peals,” once common at or after funerals to scare away the evil spirits from the soul of the departed, though discouraged by bishops as early as the 14th century, were kept alive by popular superstition, and only finally checked in Puritan times; but they have been revived, since the spread of change-ringing, in the “muffled peals” now frequently rung as a mark of respect to deceased persons of public or local importance, or the short “touches” on hand-bells sometimes rung at the grave by the comrades of a deceased ringer. The “Sermon-Bell,” rung in pre-Reformation times to give notice that a sermon was to be preached (cf. Shakespeare, Henry IV., Pt. II. iv. 2. 4-7), survives in some places in a custom of ringing the tenor bell before a service with a sermon; and a similar custom before a celebration of the Holy Communion preserves the memory of the “Sacrament Bell.” The ancient “Sanctus” or “Sance” bell, hung on the rood-screen or in a small bell cot on the chancel gable, and sounded three times when the priest said the Tersanctus (Holy, Holy, Holy) in the office of mass, was specially obnoxious to Puritan zeal, and few of them survived the Reformation. An early morning bell, rung in many places for no apparent reason, is probably a relic of the Ave Maria or Angelus bell. The inscription on some old bells, Lectum fuge, discute somnum (“Away from bed, shake off sleep”), points to this use, as also does the name “Gabriel” applied to the bell used for ringing the Angelus. In old times bells were generally named at their baptism, after the Virgin Mary or saints, or their donors; thus the bells at Oseney Abbey in the 13th century were called Hautclere, Doucement, Austyn, Marie, Gabriel and John; sometimes they were known by mere nicknames, such as “Great (or “Mighty”) Tom” at Oxford, or “Big Ben,” “Great Paul,” &c., in recent times.
Bell Inscriptions.—The names of bells were often stamped upon them in the casting; whence arose inscriptions upon church bells, giving in monkish Latin the name of some saint, a prayer to the Virgin, or for the soul of the donor, or a distich upon the function of the bell itself; e.g.—
| “Funera plango, fulgura frango, Sabbata pango, Excito lentos, dissipo ventos, paco cruentos.” |
(I mourn for death, I break the lightning, I fix the Sabbath, I rouse the lazy, I scatter the winds, I appease the cruel.)
The character of the lettering and the foundry marks upon old bells, are of great assistance in determining their date. Sometimes a set of bells has each a separate verse, e.g. on a ring of five in Bedfordshire:—
| 1st. “Hoc signum Petri pulsatum nomine Christi.” (This emblem of Peter is struck in the name of Christ.) 2nd. “Nomen Magdalene campana sonat melode.” (This bell named Magdalen sounds melodiously.) 3rd. “Sit nomen Domini benedictum semper in eum.” (May the name of the Lord always be blessed upon him, i.e. on the bell when struck.) 4th. “Musa Raphaelis sonat auribus Immanuelis.” (The music of Raphael sounds in the ear of Immanuel.) 5th. “Sum Rosa pulsata mundique Maria vocata.” (I, Maria, am struck and called the Rose of the world.) |
The names of these five bells were thus:—Peter, Magdalen, (?) Jesus, Raphael and Mary.