Lightning and thunder
On Sabbath all
The sleepy head
The winds so fierce
Men's cruel rage
By doleful knell;
I break asunder;
To church I call;
I raise from bed;
I do disperse;
I do assuage.
The following verses (the spelling modernized) further illustrate the subject:[28]—
"If that the thunder chance to roar, and stormy tempest shake,
A wonder is it for to see the wretches how they quake;
How that no faith at all they have, nor trust in any thing,
The clerk doth all the bells forthwith at once in steeple ring;
With wondrous sound and deeper far than he was wont before,
Till in the lofty heavens dark the thunders bray no more.
For in these christen'd bells they think doth lie much pow'r and might
As able is the tempest great and storm to vanquish quite.
I saw myself at Nurnberg once, a town in Toring coast,
A bell that with this title bold herself did proudly boast:
By name I 'Mary' called am, with sound I put to flight
The thunder-cracks and hurtful storms, and every wicked sprite.
Such things when as these bells can do, no wonder certainly
It is, if that the papists to their tolling always fly,
When hail, or any raging storm, or tempest comes in sight,
Or thunderbolts, or lightning fierce, that every place doth smite."
Wynkin de Worde[29] tells us that bells are rung during thunder-storms, to the end that the fiends and wicked spirits should be abashed, and flee, and cease the moving of the tempest.[30] Bells appear to have had an inherent power against evil spirits, but this power was held to be greatly increased by the bells being christened. There is a custom in some Lancashire parishes, in ringing the passing-bell, to conclude its tolling with nine knells or strokes of the clapper, for a man, six for a woman, and three for a child; the vestiges of an ancient Roman Catholic injunction.[31] In an Old English Homily for Trinity Sunday,[32] it is stated that "the form of the Trinity was found in man; that was, Adam our forefather, on earth, one person, and Eve of Adam, the second person; and of them both was the third person. At the death of a man three bells should be rung, as his knell, in worship of the Trinity, and for a woman, who was the second person of the Trinity, two bells should be rung." Two couplets on the passing-bell may be inserted here:—
"When the bell begins to toll,
Lord have mercy on the soul!
When thou dost hear a toll or knell
Then think upon thy passing-bell."[33]
The great bell which used to be rung on Shrove-Tuesday to call the people together for the purpose of confessing their sins, or to be "shriven," was called the "Pancake Bell," and some have regarded it simply as a signal for the people to begin frying their pancakes. This custom prevails still in some parts of Lancashire, and in many country places throughout the North of England. Another bell, rung in some places as the congregation quits the church on Sunday, is popularly known among country people as the "pudding-bell," they supposing that its use is to warn those at home to get the dinner ready, as, in homely phrase, "pudding-time has come." A Lancashire clergyman[34] states that this bell is still rung in some of the old Lancashire parish churches; but he does not suggest any more probable reason for tolling this bell. The Curfew Bell [couvre feu, cover-fire] is commonly believed to be of Norman origin; a law having been made by William the Conqueror that all people should put out their fires and lights at the eight o'clock (evening) bell, and go to bed. In one place the sexton of a parish was required to lie in the church steeple, and at eight o'clock every night to ring the curfew for a quarter of an hour. The curfew-bell is still rung at Burnley, Colne, Blackburn, Padiham, and indeed in most of the older towns and many of the villages of Lancashire. It has nearly lost its ancient name, and is a remarkable instance of the persistence of an old custom or usage, long after all its significance or value has ceased. It is now merely called "the eight o'clock bell." A morning bell, rung anciently at four, now more commonly at six o'clock, is also to be heard in Burnley and other places, and is called "the six o'clock bell." Of what maybe called "the vocal ghosts of bells" many stories might be told. Opposite the Cross-slack, on the sands near Blackpool, out at sea, once stood the church and cemetery of Kilgrimol, long since submerged. Many tales are told of benighted wanderers near this spot being terrified with the sound of bells pealing dismal chimes o'er the murmuring sea.[35]
BEAL-TINE OR BELTANE FIRES; RELICS OF BAAL WORSHIP.
Among the dim traces of an extinct worship of Bel, or Baal, the ancient sun-god, perceptible still among Celtic peoples, especially in Ireland and Scotland, are the three festival periods when fires are kindled on eminences in honour of the sun. The Bel, or Belus, the chief deity of the Babylonians and the Assyrians, seems to have been identical with the Baal of the Phœnicians and Carthaginians. The Chaldee Bel and the Hebrew Baal alike mean "Lord;" and under these names worship was paid by the old Asiatics to the sun, whose light and heat-giving properties were typified by fires kindled on the tops of high hills. In parts of Lancashire, especially in the Fylde, these traces of a heathen cult still linger. "From the great heaps of stones on eminences, called Cairns, from the Toot-hills (i.e., the hills dedicated to the worship of the Celtic god, Tot, or Teut, or Teutates, the same with the Egyptian Thoth), and the Belenian eminences, whereon was worshipped Bel, or Belus, or Belenus, the sun-god; from these three kinds of heights the grand sacred fires of the Bel-Tine flamed thrice a year, at three of the great festivals of the Druids, in honour of Beal, or the Sun—viz., on the eve of May-day, on Midsummer Eve, and on the eve of the 1st November. Two such fires were kindled by one another on May-day Eve in every village of the nation, as well throughout all Gaul as in Britain, Ireland, and the outlying lesser islands, between which fires the men and the beasts to be sacrificed were to pass; from whence came the proverb, 'Between Bel's two fires,' meaning one in a great strait, not knowing how to extricate himself. One of the fires was on the cairn, and the other on the ground. On the eve of the 1st of November all the people, out of a religious persuasion instilled into them by the Druids, extinguished their fires. Then every master of a family was religiously obliged to take home a portion of the consecrated fire, and to kindle the fire anew in his house, which for the ensuing year was to be lucky and prosperous. Any man who had not paid all his last year's dues to the Druids was neither to have a spark of this holy fire from the cairns, nor dared any of his neighbours let him take the benefit of theirs, under pain of excommunication; which, as managed by the Druids, was worse than death. If, therefore, he would live the winter out, he must pay the Druids' dues by the last day of October. The Midsummer fires and sacrifices were to obtain a blessing on the fruits of the earth, now becoming ready for gathering; as those on the 1st of May, that they might prosperously grow; and those on the last of October were a thanksgiving for finishing their harvest. But in all of them regard was