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SPIRIT BASIS OF BELIEF AND CUSTOM.
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Roman Catholics rid the air of spirits by ringing their hallowed bells.86 In Germany bell. ringing is said to be hated by dwarfs and giants and by the devil: the devil tries to drag the bells from the churches. In the Middle Ages bells were rung to keep off lightning and the devil.36
In Ireland and Scotland St. Patrick (450) and St. Columba (550) are said to have used bells to drive out demons, 37 and a bell was said to be buried in St. Patrick's tomb when he died.38 In early Christian times in Ireland (500-800) bells were used in cursing 30 In Middle-Age Europe the curious said that the ringing of bells exceedingly disturbed spirits. In the Middle Ages (1000-1500) church bells were rang to scare storms, which were evil spirits.61 Bells used to be blessed and consecrated in the Middle Ages, and were then able to frighten demons and defeat the spirits of the storms. In early England, a fiend-sick person was made to drink out of a church bell." Burton (1621) notices that, in Roman Catholic churches, bells were consecrated and baptized to drive away devils, bugbears, and noisome smells. In 1798 near Strafillan, in Tyndrom, Scotland, mad people were ducked in a pool and then laid in the churchyard with St. Fillan's bell on their heads. St. Fillan's bell was kept loose in the churchyard. It was used in the ceremonies to cure lunatics.46 In England, bells used to be rung at Halloween. Large bells in England (A. D. 670) were at first consecrated and named after a saint. Bells were rang in storms (as storms are caused by spirits), and also when the Host was raised.8 Bells in England could drive off storms, lightning and hail. Their sound exceedingly disturbed evil spirits. In England, bells broke asunder lightning and thunder, they dispersed the fierce winds and assuaged men's cruel rage.50 Bacon (1635) mentions that bells ring in the cities to charm thunder and scatter pestilent airs.61 Wynkin de Worde says bells are rung during storms to soare the fiends and make them cease moving the storm.52 In England, bells sometimes ring when people leave the church.63 Bells are also rang at marriages. Bells used to be baptized, named, sprinkled with holy water, clothed in a fine garment and blessed. A christened bell had power to decay storms, divert thunderbolts, and drive away evil spirits.54 A soul-bell was tolled for the dying, according to Grose and Douce, to drive off the evil spirit, who hovered about to seize the soul.6 Formerly the funeral peal was & merry peal, as if, Scythian-like, the friends rejoiced at the escape of the dead from a world of troubles.56 In Orkney, an old iron bell was found among the remains of burials. The bell was in a rough stone chest mud was close to some skeletons, which have been decided to belong to the ninth century.57 Bells have also been found buried, with other remains in North Ronaldsay and in Kingoldrum in Forfarshire.58 St. Finan's bell near Ardnamurehan, West Scotland, is probably 800 years old. It is still carried in front of the dead at funerals.59 Canterbury pilgrims decked their horses with small belis as charms and guards,60 On Christmas Eve at Harbury, in North England, the devil's knell is rung. The bells of Rylstone played their Sabbath music "God us aid."62 In Roman Catholic countries, bells are rung when people come to communicate. In the Mass service a bell is rung three tinies by the acolyte before the Holy or Sanctus. . A bell is also rung before raising the Host, 66 and thrice at the elevation of the Host.66 In England, bells are fastened to babies'
16 Brand's Popular Antiquities, Vol. I. p. 857. * Grimm's Tauto. Myth. Vol. III. p. 1022. IT Leslie's Early Races of Scotland, Vol. I. p. 66. » Anderson's Scotland in Early Christian Times, Vol. I. p. 200.
• Op. cit. Vol. L p. 205. 4. Leakcie's Eur. Rat. Vol, I. p. 504. 1 Henderson's Folk-Lora, p. 14. Notes on the Golden Legend. * Tylor's Primitive Culture, Vol. II. p. 140.
Barton's Anatomy of Melancholy, p. 788. ** Anderson's Scotland in Early Christian Times, Vol. I. p. 192. 46 Chambers's Book of Days, p. 79.
•7 Brand's Popular Antiquities, Vol. I. p. 894 ** Chambers's Book of Days, p. 801.
49 Brand's Popular Antiquities, Vol. II. p. 217. ** Dyer's Folk-Lore, p. 263.
61 Op. cit. p. 264.
63 Op. cit. p. 264. • Op. cit. p. 265. 64 Op. cit. p. 266. 5 Op. cit. p. 287.
* Op. cit. p. 267. Anderson's Scotland in Early Christian 7'mes, Vol. I. p. 178.
* Op. cit. Vol. I. p. 175. • Op. cit, Vol. I. p. 198.
.. Chambers's Book of Days, Vol. I. p. 339.: 61 Henderson's Folk-Lore, p. 66.
42 Wordsworth's White Doe, Canto Seventh. 63 Golden Manual, p. 272. 4 Op. cit. p. 352.
Op. cit. p. 368. Op. cit. p. 260.
* Op. cit. p. 261.
