Oct. 8. 1853.] 



NOTES AND QUEHIES. 



343 



who committed Prince Henry," may be seen in 

 The Judges of England, vol. iv. p. 324., wherein I 

 show the total improbability of the tale. And my 

 disbelief in the story of Hankford's death, and its 

 more probable application to Sir Robert Danby, 

 is already noticed in " N. & Q.," Vol. v., p. 93. 



Edward Foss. 



TRANSLATION OF THE PRATER BOOK INTO FRENCH. 



(Vol. vii., p. 382.) 



In answer to some of the qu^tions proposed by 

 O. W. J. respecting the Prayer Book translated 

 into French, I am able to give this information. 



A copy of a French Prayer Book is to be found 

 in the Bodleian Library (Douce Coll.), which is 

 very probably the first edition of the translation. 

 A general account of this book may be gained 

 from Strype's Mem. Eccl. K. Ed. VI. (vol. iii. 

 p. 208. ed. 1816) ; also Strype's Mem. Abp. 

 Cranmer (b. ii. c. 22. sub fin. and c. 33., and 

 App. 54. and 261.) ; also Collier's Eccl. Hist, 

 vol. ii. p. 321. 



From these sources we may conclude that a 

 translation of the first book of K. Ed. VI. was 

 begun very soon after its publication in England, 

 at the instigation of Pawlet (at that time governor 

 of Calais), with the sanction of the king and the 

 archbishop "for the use of the islands of Guernsey 

 and Jersey, and of the town and dependencies of 

 Calais ; " but it does not seem to have been com- 

 pleted before the publication of the second book 

 took place, and so the alterations were incorpo- 

 rated into this edition. 



The translator was " Frangoys Philippe, a 

 servant of the Lord Chancellor" (Thos. Goodrick, 

 Bishop of Ely), as he styles himself. The printer's 

 name is Gaultier. It was put forth in 1553. 



There is still extant an " Order in Council " for 

 the island of Jersey, dated April 15, 1550, com- 

 manding to " observe and use the service, and 

 other orders appertaining to the same, and to the 

 ministration of the sacraments, set forth in the 

 booke sent to you presentlye." It is uncertain 

 what the book here referred to was, whether a 

 translation or a copy of the English liturgy. 



There are copies extant of another liturgy put 

 forth in 1616, purporting to be "newly translated 

 at the command of the king." The printer's 

 name is Jeban Bill, of London. The name of 

 John Bill appears also as king's printer in the 

 English authorised edition of 1662. 



Another was published in 1667, by Jean Dun- 

 more and Octavien Pulleyn. 



The edition of 1695, published by Erringham 

 (Everingham) and R. Bentley, has the sanction 

 of K. Charles II. appended to it. 



Numerous editions have since been published, 

 varying in many important points (even of 



doctrine) from one another, and from their En- 

 glish original. There is now no authorised 

 edition fit for general use ; the older translations 

 having become too antiquated by the variations 

 in the French language to be read in the churches. 



M. A. W. C. 



PRATING TO THE WEST. 



(Vol. viii., p. 208.) 



Although going over old ground, yet, if it be 

 permitted, I would note a curious coincidence 

 connected with this far-spread veneration for the 

 West. 



As mentioned by G. W., the Puranas point to 

 the " Sacred Isles of the "West" as the elysium of 

 the ancient Hindus, " The White Islands of the 

 West." The Celtaj of the European continent 

 believed that their souls were transported to- 

 England, or some islands adjacent. (See Ency ■ 

 clopedie Methodique, art. " Antiquites," vol. i. 

 p. 704.) The Celtic elysium, " Flath-Innis," a re- 

 mote island of the West, is mentioned by Logan in 

 his Celtic Gael, vol. ii. p. 342., who no doubt 

 drew his information from the same source as 

 Professor Rafinesque, whose observations on this 

 subject I transcribe, viz. : 



" It is strange but true, that, throughout the earth, 

 the place of departed souls, the land of spirits, was 

 supposed to be in the West, or at the setting sun. This^ 

 happens every where, and in the most opposite religions, 

 from China to Lybia, and also from Alaska to Chili 

 in America. The instances of an eastern paradise were 

 few, and referred to the eastern celestial abode of yore, 

 rather than the future abode of souls. The Ashinists, 

 or Essenians, the best sect of Jews, placed Paradise in 

 the Western Ocean; and the Id. Alishe, or Elisha of 

 the Prophets, the happy land. Jezkal (our Ezekiel) 

 mentions that island ; the Phoenicians called it Alizut, 

 and some deem Madeira was meant, but it had neither 

 men nor spirits ! From this the Greeks made their 

 Elysium and Tartarus placed near together, at first in 

 Epirus, then Italy, next Spain, lastly in the ocean, as 

 the settlers travelled west. The sacred and blessed 

 islands of the Hindus and Lybians were in this ocean j 

 Wilford thought they meant the British Islands. 

 Pushcara, the farthest off, he says, was Iceland, but 

 may have meant North America. 



" The Lybians called their blessed islands ' Aimones;' 

 they were the Canaries, it is said, but likely the At- 

 lantldes, since the Atlantes dwelt in the Aimones," &c. 



And farther he says, the Gauls had their Cocagne, 

 the Saxons their Cockaign, Cocana of the Lusita- 

 nians, — 



" A land of delight and plenty, which is proverlial to 

 this day ! By the Celts it was called ' Dunna fead- 

 huigh,' a fairy land, &c. But all these notions have 

 earlier foundations, since the English Druids put their 

 paradise in a remote island in the west, called ' Flath- 



