Douce takes the driving away of the spirits to be the main object in ringing the passing bell, and draws attention to the woodcuts in the Horæ, which contain the “Service of Dead,” where several devils are represented as waiting in the chamber of the dying man, while the priest is administering extreme unction. Of course, the interpretation that the spirits are waiting to take possession of the soul so soon as disembodied is not necessarily the intentional meaning. Douce concludes his remarks by an observation which has escaped the notice of most of those who have dealt with the subject. He says: “It is to be hoped that this ridiculous custom will never be revived, which has been most probably the cause of sending many a good soul to the other world before its time; nor can the practice of tolling bells for the dead be defended upon any principle of common sense, prayers for the dead being contrary to the articles of our religion.” When the English first began to see the apparent inconsistency of the practice of tolling with their declared religion, the subject gave rise to much controversy. The custom had many apologists. Bishop Hall says: “We call them soul bells, for that they signify the departure of the soul, not for that they help the passage of the soul.” Wheatly says: “Our Church, in imitation of the saints in former ages, calls on the minister and others who are at hand to assist their brother in his last extremity.” Dr. Zouch (1796) says: “The soul bell was tolled before the departure of a person out of life, as a signal for good men to offer up their prayers for the dying. Hence the abuse commenced of praying for the dead.” He cites Douce’s versified letter to Sir Henry Wotton:
“And thicken on you now, as prayers ascend
To heaven on troops at a good man’s passing bell.”
Fuller, long before this, in 1647, expresses some little indignation at hearing a bell toll after the person had died, as he was thereby cheated into prayer. He observes: “What is this but giving a false alarm to men’s devotions, to make them ready to arm with their prayers for the assistance of such who have already fought the good fight.” Dekker, in an evident reference to the passing bell, calls it “the great capon-bell.”
From the number of strokes being formerly regulated according to circumstances, the hearers might determine the sex and social condition of the dying or dead person. Thus the bell was tolled twice for a woman and thrice for a man. If for a clergyman, as many times as he had orders, and, at the conclusion, a peal on all the bells to distinguish the quality of the person for whom the people are to put up their prayers. In the North of England, are yet rung nine knells for a man, six for a woman, and three for a child.
Concerning Coffins.
he use of the coffin may be traced back to a remote period. The remains of Joseph were conveyed in a coffin from Egypt to Canaan. The Christians adopted their use from the heathen.