CHAPTER IX

Of Sneezing.

Concerning Sternutation or Sneezing, and the custom of saluting or blessing upon that motion, it is pretended, and generally believed to derive its original from a disease, wherein Sternutation proved mortal, and such as Sneezed, died. And this may seem to be proved from _Carolus Sigonius_, who in his History of _Italy_, makes mention of a Pestilence in the time of _Gregory_ the Great, that proved pernitious and deadly to those that Sneezed. Which notwithstanding will not sufficiently determine the grounds hereof: that custom having an elder _Æra_, then this Chronology affordeth.

For although the age of _Gregory_ extend above a thousand, yet is this custom mentioned by _Apuleius_, in the Fable of the Fullers wife, who lived three hundred years before; by _Pliny_ in that Problem of his, _Cur Sternutantes salutantur_; and there are also reports that _Tiberius_ the Emperour, otherwise a very sower Man, would perform this rite most punctually unto others, and expect the same from others, unto himself. _Petronius Arbiter_, who lived before them both, and was Proconsul of _Bythinia_ in the raign of _Nero_, hath mentioned it in these words, _Gyton collectione spiritus plenus, ter continuo ita sternutavit ut grabatum concuteret, ad quem motum Eumolpus conversus, Salvere Gytona jubet._ _Cælius Rhodiginus_ hath an example hereof among the _Greeks_, far antienter than these, that is, in the time of _Cyrus_ the younger; when consulting about their retreat, it chanced that one among them Sneezed; at the noise whereof, the rest of the Souldiers called upon _Jupiter Soter_. There is also in the Greek Anthology [SN: _A Collection of Greek Epigrams_, Titulo εἰς δυσειδεῖς.], a remarkable mention hereof in an Epigram, upon one _Proclus_; the Latin whereof we shall deliver, as we find it often translated.

_Non potis est Proclus digitis emungere nasum, Namq; est pro nasi mole pusilla manus: Non vocat ille Jovem sternutans, quippe, nec audit Sternutamentum, tam procul aure sonat._ _Proclus_ with his hand his nose can never wipe, His hand too little is his nose to gripe; He Sneezing calls not _Jove_, for why? he hears Himself not Sneeze, the sound's so far from's ears.

Nor was this only an ancient custom among the _Greeks_ and _Romans_, and is still in force with us, but is received at this day in remotest parts of _Africa_. For so we read in _Codignus_[SN: De rebus Abassinorum]; that upon a Sneeze of the Emperour of _Monomotapa_, there passed acclamations successively through the City. And as remarkable an example there is of the same custom, in the remotest parts of the East, recorded in the travels of _Pinto_[SN: Buxt. Lex. Chald.].

But the history will run much higher, if we should take in the _Rabinical_ account hereof; that Sneezing was a mortal sign even from the first Man; until it was taken off by the special supplication of _Jacob_. From whence, as a thankful acknowledgment, this salutation first began; and was after continued by the expression of _Tobim Chaiim_, or _vita bona_, by standers by, upon all occasion of Sneezing.

[Sidenote: _Whence Sternutation or Sneezing proceeds._]

Now the ground of this ancient custom was probably the opinion the ancients held of sternutation, which they generally conceived, to be a good sign or a bad, and so upon this motion accordingly used, a Salve or Ζεῦ σῶσον, as a gratulation for the one, and a deprecation for the other. Now of the waies whereby they enquired and determined its signality; the first was natural, arising from Physical causes, and consequences oftentimes naturally succeeding this motion; and so it might be justly esteemed a good sign. For Sneezing being properly a motion of the brain, suddenly expelling through the nostrils what is offensive unto it, it cannot but afford some evidence of its vigour; and therefore saith _Aristotle_[SN: _Problem Sect. 33._], they that hear it, προσκυνοῦσιν ὡς ἵερον, honour it as somewhat sacred, and a sign of Sanity in the diviner part; and this he illustrates from the practice of Physitians, who in persons near death, do use Sternutatories, or such medicines as provoke unto Sneezing; when if the faculty awaketh, and Sternutation ensueth, they conceive hopes of life, and with gratulation receive the signs of safety. [SN: _In what cases a sign of good._] And so is it also of good signality, according to that of _Hippocrates_, that Sneezing cureth the hicket, and is profitable unto Women in hard labour; and so is it good in Lethargies, Apoplexies, Catalepsies, and Coma's [SN: _2. King 4. 35._]. [SN: _In what of bad._] And in this natural way it is sometime likewise of bad effects or signs, and may give hints of deprecation; as in diseases of the chest; for therein _Hippocrates_ condemneth it as too much exagitating: in the beginning of _Catarrhs_ according unto _Avicenna_, as hindering concoction, in new and tender conceptions (as _Pliny_ observeth) for then it endangers abortion.

The second way was superstitious and Augurial, as _Cælius Rhodiginus_ hath illustrated in testimonies, as ancient as _Theocritus_ and _Homer_: as appears from the _Athenian_ Master, who would have retired, because a Boat-man Sneezed; and the testimony of _Austin_, that the Ancients were wont to go to bed again if they Sneezed while they put on their shoe. And in this way it was also of good and bad signification; so _Aristotle_ hath a Problem, why Sneezing from noon unto midnight was good, but from night to noon unlucky? So _Eustathius_ upon _Homer_ observes, that Sneezing to the left hand was unlucky, but prosperous unto the right; so, as _Plutarch_ relateth, when _Themistocles_ sacrificed in his galley before the battle of _Xerxes_, and one of the assistants upon the right hand sneezed; _Euphrantides_ the Southsayer, presaged the victory of the _Greeks_, and the overthrow of the _Persians_.

Thus we may perceive the custom is more ancient then commonly conceived; and these opinions hereof in all ages, not any one disease to have been the occasion of this salute and deprecation. Arising at first from this vehement and affrighting motion of the brain, inevitably observable unto the standers by; from whence some finding dependent effects to ensue; others ascribing hereto as a cause what perhaps but casually or inconnexedly succeeded; they might proceed unto forms of speeches, felicitating the good, or deprecating the evil to follow.