In addition to the intention of the "passing-bell," afforded by Durandus above, it has been thought that it was rung to drive away the evil spirits, supposed to stand at the foot of the bed ready to seize the soul, that it might "gain start." Wynkyn de Worde, in his Golden Legend, speaks of the dislike of spirits to bells. In alluding to this subject, Wheatly, in his work on the Book of Common Prayer, chap. xi. sec. viii. 3., says:
"Our Church, in imitation of the Saints of former ages, calls in the minister, and others who are at hand, to assist their brother in his last extremity."
The 67th canon enjoins that, "when any one is passing out of this life, a bell shall be tolled, and the minister shall not then slack to do his duty. And after the party's death, if it so fall out, there shall be rung no more than one short peal."
Several other quotations might be adduced (vid. Brand's Antiq., vol. ii. pp. 203, 204. from which much of the above has been derived) to show that "one short peal" was ordered only to be rung after the Reformation: the custom of signifying the sex of the deceased by a certain number of knells must be a relic, therefore, of very ancient usage, and unauthorised by the Church.
R. W. Elliot.
Clifton.
Footnote 6:[(return)]
This custom of three tolls for a man, and two for a woman, is thus explained in an ancient Homily on Trinity Sunday:—"At the deth of a manne, three bells should be ronge as his knyll in worship of the Trinitie. And for a woman, who was the second person of the Trinitie, two bells should be ronge."