"Arnulphus was as quiet as a lambe, and durst never challenge his interest in Jerusalem from Godfrey's donation; as fearing to _wrestle_ with the king, who _had him on the hip_, and could out him at pleasure for his bad manners."--Book ii. chap. viii. p. 55. In my note on the word _trash_, I said (somewhat too peremptorily) that _overtop_ was not even a hunting term (Vol. vii., p. 567.). At the moment I had forgotten the following passage: "Therefore I would perswade all lovers of hunting to get two or three couple of tryed hounds, and once or twice a week to follow after them a train-scent; and when he is able to _top_ them on all sorts of earth, and to endure heats and colds stoutly, then he may the better relie on his speed and toughness."--_The Hunting-horse_, chap. vii. p. 71., Oxford, 1685. * * * * * SNEEZING AN OMEN AND A DEITY. In the _Odyssey_, xvii. 541-7., we have, imitating the hexameters, the following passage: "Thus Penelope spake. Then quickly Telemachus _sneez'd_ loud, _Sounding around all the building_: his mother, with smiles at her son, said, Swiftly addressing her rapid and high-toned words to Eumaeus, {122} 'Go then directly, Eumaeus, and call to my presence the strange guest. See'st thou not that my son, _ev'ry word I have spoken hath sneez'd at_?[5] Thus portentous, betok'ning the fate of my hateful suitors, All whom death and destruction await by a doom irreversive.'" Dionysius Halicarnassus, on Homer's poetry (s. 24.), says, sneezing was considered by that poet as a good sign ([Greek: sumbolon agathon]); and from the Anthology (lib. ii.) the words [Greek: oude legei, Zeu soson, ean ptarei], show that it was proper to exclaim "God bless you!" when any one sneezed. Aristotle, in the Problems (xxxiii. 7.), inquires why sneezing is reckoned a God ([Greek: dia ti ton men ptarmon, theon hegoumetha einai]); to which he suggests, that it may be because it comes from the head, the most divine part about us ([Greek: theiotatou ton peri hemas]). Persons having the inclination, but not the power to sneeze, should look at the sun, for reasons he assigns in Problems (xxxiii. 4.). Plutarch, on the Daemon of Socrates (s. 11.), states the opinion which some persons had formed, that Socrates' daemon was nothing else than the sneezing either of himself or others. Thus, if any one sneezed at his right hand, either before or behind him, he pursued any step he had begun; but sneezing at his left hand caused him to desist from his formed purpose. He adds something as to different kinds of sneezing. To sneeze twice was usual in Aristotle's time; but once, or more than twice, was uncommon (Prob. xxxiii. 3.). Petronius (_Satyr_. c. 98.) notices the "blessing" in the following passage: