The learned English prelate, Alcuin (735-804), expressed the opinion that sneezings were devoid of value as auguries except to those who placed reliance in them. But he further remarked that “it was permitted to the evil spirit, for the deceiving of persons who observe these things, to cause that in some degree prognostics should often foretell the truth.”[354]
In an ancient Anglo-Saxon sermon, a copy of which is in the library of Cambridge University, England, reference is made to certain superstitions existing among the Saxons before their conversion to Christianity. The writer says: “Every one who trusts in divinations, either by fowls or by sneezings, or by horses or dogs, he is no Christian, but a notorious apostate.”
II. MEDIÆVAL BELIEFS ABOUT SNEEZING
From certain ancient Welsh poems, it appears that sneezing was considered unlucky in Wales in the twelfth century;[355] but in Europe generally, in mediæval times, the sneeze of a cat on the eve of a wedding was reckoned auspicious.[356] In the writings of the French poet, Pierre de Ronsard (1524-85), the opinion is expressed that not to sneeze while regarding the sun is a sign of ill-luck; and from Doctor Hartlieb’s “Book of all Forbidden Arts, Unbelief, and Sorcery,” 1455, we learn that in Germany there was a popular belief that three sneezes indicated the presence of four thieves around the house.
Jerome Cardan, the noted Italian philosopher and physician (1501-76), in speaking of genii or familiar spirits, remarked that, in his opinion, sneezing was a supernatural phenomenon, and, like the sound of ringing in the ears, was premonitory of some event of importance.[357]
Some idea of the credulous notions on the subject of sneezing which were prevalent in England during Queen Elizabeth’s reign may be obtained from the following extracts from the “Burghley Papers,” Lansdowne MSS. (No. 121) in the British Museum.[358]
1. If that any man talk with another about any matter and snese twise or iiij tymes, let him by and by arise, yf he sett, or yf he be stand, let him move hymself and go straightway without any stays about his business, for he shall prosper.
2. Yf he snese more than iiij tymes, let him staye, for it is doubtful how he shall spede.
3. Yf a man snese one or iij tymes, let him proceed no further in any matter, but let all alone, for it shall com to nought.