aside from an "unpublished firsthand account" by a Nathan Lucas, who claimed to be present at the opening of the vault in April 1820. The Governor ordered the bodies be re-interred in separate burial plots, with the vault now sealed and empty. The story of the moving coffins attracted a fair bit of attention in Victorian society. Arthur Conan Doyle commented about the case, speculating that animal magnetism might be involved. Skeptical investigator Joe Nickell and folklorist Benjamin Radford both point out significant details of the story vary from one source to another and that the missing account from Nathan Lucas was actually attributed to him by another unidentified source, leaving us with no direct testimony from anybody claiming to be an eyewitness. That contemporary sources from the island don't mention the incident throws doubt on the basic elements of the story. Examining the interior of the vault in 2011, Radford observed that the bricks were intact, showing no damage from lead-lined, moving coffins. Moving coffin legends Nickell said that stories about the Chase Vault were often repeated, but he called them "historically dubious." Having investigated an earlier alleged Masonic hoax involving a tale of buried treasure at Oak Island, he contended that whoever fashioned the Barbados story was familiar with the Masonic allegory of a "secret vault" which, according to a Masonic text, "was ... in the ancient mysteries, symbolic of death, where alone Divine Truth is to be found." Nickell wrote that two of the men named in the Chase Vault story were members of Ancient Free and Accepted Masons, and that a similar tale of "restless coffins" was circulated in 1943 that specifically included a party of Freemasons and a vault containing the founder of Freemasonry in Barbados. Nickell noted that Chase Vault stories were loaded with symbols and phrases which Freemasons would have recognized. Radford places the Chase Vault story within a small body of legends about ambulatory coffins around the world, including several examples from Barbados, some predating the Chase case. He labels it as "one version of a broader moving coffin legend that happens to have been imbued with Freemason allegory [...] There’s no evidence that anyone (Freemason or otherwise) intentionally created or hoaxed the story; instead they did what all humans do when they hear a good story: they retold the "true story" and changed it in the process, emphasizing and adding elements