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In the appendix, not as yet translated by Mr. Stallybrass (does he intend to translate it ?), this note is added: "Ein Salzwerk ist eine geheiligte, unter dem Schutz des Völkerrechts stehende Gabe Gottes. Rommel, 8, 722. Auf Tische und Altäre legt man Salz: sacras facite mensas salinorum appositu. Arnobius, 2, 67. Salinum est patella, in qua diis primitiæ cum sale offerebantur. Die Aegypter dagegen hassen das Salz und das Meer, den Priestern war Salz auf den Tisch zu setzen untersagt. Plut. de Isid. 32," &c.-D. M., vol. iii., Nachträge und Anhang, p. 307. We can go far back in tracing the holiness of salt. The cow Audhumla nourished with her milk Ymir, the first of the giants. She licked the salt mountain of ice and the hero Buri came forth (Gubernatis, Zoological Mythology, 1872, vol. i. REPLIES:-"Russet-pated choughs," 470-True date of Birth of Christ-Etymology of Sulphur-Prince Leopold's Death, P: 224). Simrock, writing of this tale of the 471-Fea Family, 472-N. Scarlett-Hartley Coleridge, 473 giants, says: "Der Urreise ist aus dem Nieder-Tar, 474-Mrs. Godolphin-"L. E. L."-"Vesica piscis" schlag der unweltlichen Gewässer entstanden; -I. Cruikshank - W. Hodgson, M. D., 475-"Ignorance," &c. -Portrait of Nostradamus Death of Queen Henrietta die Götter aus den Salzsteinen geleckt, und das Maria-Solemn League and Covenant-Transmogrify, 476— | Salz bedeutet das geistige Princip," &c. (Handbuch Rhyming Letter of Cowper-Melancholy-Cerberus, 477- der Deutschen Mythologie, 1878, p. 404). Nork "Sauce for goose," &c.-Inverted Chevron-Some Obsolete Words, 478-York Canonries-Authors Wanted, 479. "Salz ist die treibende und schaffende kraft der unorganischen Welt, darum leckte die Kuh die NOTES ON BOOKS:-Ingram's "Tales and Poems of Poe' -Younghusband's Witt's "The Trojan War"-" Booke of salzigen bereisten Steine," &c. (Mythologie der Fishing with Hooke and Line." Volkssagen und Volksmärchen, 1848, pp. 261-2). In a note (p. 261) Nork says: Notices to Correspondents, &c. Notes. SALT IN MAGICAL RITES. says: "Bekannt sind bei den Germanen die heiligen Salzbache, um deren Besitz blutige Kriege entstanden. Da die Heiligkeit derselben aus heidnischen Begriffen her. vorging, so suchten die christlichen Bekehrer sie dadurch in Misscredit zu bringen, dass sie die Hexen Salz kochen liessen. Die Germanen glaubten, eine Gegend, wo salzhaltiges Wasser ist, liege dem Himmel nahe, und die Gebete des Menschen werden von den Göttern nirgends besser vernommen." I have not quoted the whole note. I need not cite instances of the use of salt as a MISS BUSK's foot-note ("N. & Q.," ante, p. 263) to her tale of the witch of Canemorto who persuaded her husband to attend the Noce di Benevento, where his pleasure was marred by the sacred thing in Britain. When a child first leaves absence of salt (which was, however, procured), re- its mother's house, it is in Leicestershire, Lancaminds me of Grimm's note on the popular super-shire, and other counties presented with salt, stitions relative to salt. Salt-springs we know, among other things (Dyer, English Folk-lore, from Tacitus and others, were highly valued by p. 176). The custom is common. But salt is the early Teutonic tribes:not only used as a lucky thing, it is also employed in uncanny rites. Traces of this use_we perhaps see in all cases where salt is burnt. For example, in the "salt spell," as it is called, a pinch of salt must be thrown into the fire on three successive Friday nights while these lines are repeated: "Suppose now that the preparation of salt was managed by women, by priestesses, that the salt-kettle, salt-pan, was under their care and supervision, there would be a connexion established between salt-boiling and the later vulgar opinion about witchcraft: the witches gather, say on certain high days, in the holy wood, on the mountain, where the salt-springs bubble, carrying with them cooking vessels, ladles, and forks, and at night their salt-pan is aglow......As Christians equally recognized salt as a good and needful thing, it is conceivable how they might now, inverting the matter, deny the use of wholesome salt at witches' meetings, and come to look upon it as a safeguard against every kind of sorcery. For it is precisely salt that is lacking in the witches' kitchen and at devils' feasts, the Church having now taken upon herself the hallowing and dedication of salt." Stallybrass's Teutonic Mythology, vol. iii. pp. 1047, 1049. Henderson, Folk-lore of the Northern The charm cited belongs, Mr. Henderson says, to the South. Another version is given by Dyer, English Folk-lore, p. 275. "When children shaled their teeth," says Aubrey, "the women The original passage in Grimm's Deutsche Mytho-use to wrap, or put salt about the tooth and so John Bell's edition of 1782, in 14 vols. 18mo.— A copy is in the British Museum Library. The "Canterbury Tales" are from the text of Tyrwhitt, 1775; the miscellaneous poems are from Urry's edition. Contents: a life of Chaucer ; Tyrwhitt's preface to the "Tales," and an appendix containing some account of the early editions of Chaucer; an essay on the poet's language and versification; introduction to the "Tales"; list of MSS. consulted by Tyrwhitt; extracts from Thomas's preface to Urry; the usual introductory poems "To the Kinges Grace," &c.; the "Canterbury Tales," and other poems, as in the earlier editions. These are not critically edited, and the poems now regarded as spurious, dubious, and genuine are mingled together; there are many engravings by Stothard. For Tyrwhitt's estimate of Bell's edition see Gentleman's Magazine, liii. 461. throw it into a good fire";* and he immediately plete edition of Chaucer's works after Urry's of afterwards refers to a German custom of bidding the 1721. I have not seen a copy of this work, but I child who had lost its tooth go into a dark corner presume it is the first impression of with it and say, "Mouse! here I give thee a tooth of bone, But give thou me an Iron-on," a custom which seems very suggestive of remembrance of domestic sacrifice (Aubrey, Remains of Gentilisme and Judaisme, ed. 1881, p. 11). If you do not throw salt into the fire before you begin to churn the butter will not come, say people in North Lincolnshire ("N. & Q.," 1st S. viii. 382; Choice Notes, Folk-lore, p. 51). It is unlucky that milk should boil over the edge of the pot and run into the fire, it diminishes the quantity of milk given by the cow; salt should immediately be thrown into the fire (Gregor, Folk-lore of the North-East of Scotland, p. 193). After the victim of the evil eye had been bathed with salt and water and had tasted the mixture, it was thrown "into the hinder part of the fire," the "skilly" neighbour who superintended the operations saying at the same time, 'Guid preserve frae a' skaith (Napier, Folk-lore of the West of Scotland, 1879, pp. 36-7). Probably as the repetition backwards of the Lord's Prayer was said to raise the devil, so the unnecessary destruction of the life-necessary salt was equivalent to a propitiation of the powers of evil, Christian or pagan. Salt in its proper use was, as I have shown, esteemed holy. Aubrey gives his testimony: "That Salt is inimique to the Evill Chalmers's "English Poets," 8vo., 1810.—Vol. i. spirits is agreed upon by the writers of Magick; as is devoted to Chaucer. The "Tales" are from also perfumes, which is the reason they were used Tyrwhitt, and the other poems from the blackin their temples and sacrifices. Holy water is letter editions ; no "Plowman's Tale" nor water wherein fine white Salt hath been dissolved. questionable "Coke's Tale of Gamelyn." The Mdm.-there was no sacrifice without salt" (Re-prose works are kept distinct from the poetry, but mains, &c., p. 121). So, too, salt was commonly there is no attempt to separate genuine from enough put on the body of a dead man, very pro- merely imputed works. bably to guard him from the evil spirits which were supposed to seek access to the dead man's house. See the rite of Dishaloof described in Henderson, p. 53; see also Gregor, p. 207; Choice Notes, p. 120, &c. This note is already too long to allow me to refer to other illustrations of the use of salt in magic or to defeat magical purposes. WILLIAM GEORGE BLACK. 1, Alfred Terrace, Glasgow. BIBLIOGRAPHY OF CHAUCER. (See 6th S. viii. 381; ix. 138, 141, 361, 422.) Complete Works, continued from p. 142. John Bell's Edinburgh edition, in 12 vols. 18mo., 1777.-Bell was a London bookseller who employed Edinburgh printers to bring out 109 miniature volumes of the "British Poets," of which twelve were devoted to Chaucer. This is the first com Anderson's "British Poets," 1793, 8vo. — The first volume contains Chaucer. The "Canterbury Tales" are from Tyrwhitt, with certain questionable poems, e. g., the "Plowman's Tale," added; the minor poems (indiscriminately inserted) are from Urry. There is a glossary and a life of Chaucer. Whittingham's edition, with life by Singer, 5 vol. Svo., 1822.-"The Poems of Geoffrey Chaucer. Chiswick. from the press of C. Whittingham, College House," forms the first six of one hundred volumes of "British Poets"; the text without notes; no illustrations. Apparently founded on Tyrwhitt, Chalmers, and the black-letter editions. After the "Assemble of Fowles" the minor poems are in a different order from that of the earlier editions and the spelling is frequently modernized. There is a glossary, well printed, but not of much use to the student. Moxon's edition, 1 vol. 8vo., 1843.-Well printed; a few good notes; portrait of Chaucer and view of his tomb; dedicated by the publisher to Alex. Dyce. The order of the poems is different from that of former editions; there is a glossary, but the spelling is often modernized. Follows Tyrwhitt for the "Tales." Not a critical edition. The first Aldine edition, 6 vols. 8vo., 1845."The Poetical Works of Geoffrey Chaucer. With [This common custom still lingers in Yorkshire, or Memoir by Sir Harris Nicolas. Lond., 1845." did so in the first half of the century.] Seems a mere reprint of Tyrwhitt for the "Tales, |