É. Apor (ed.): Codex Cumanicus. Ed. by Géza Kuun with a Prolegomena to the Codex Cumanicus by Lajos Ligeti. (Budapest Oriental Reprints, Ser. B 1.)
L. Ligeti: Prolegomena to the Codex Cumanicus
40 L. I-IGETI 1. P bàmdad — T àrtà — A al-fajr 2. P namàz-i pèSìn — T öylak — A al-zuhr 3. P namdz-i digar —- T ikindü A al-'asr 4. P namdz-i Sam — T aySam A al-'iSd' 5. P vaqt-i xufti — T yatyu — A al-'atama. The Persian name of the fifth fiora canonica directly demonstrates the Moslem origin. The Turkish equivalents of the second, fourth and sixth horae canonicae are either the same as, or synonyms of, the Persian equivalents. Originally, the names of Christian and Moslem praying hours were meant to denote the periods of a day, like daybreak, evening, nightfall, or were derived from the expressions of certain human activities (meal-time, bed-time). This double semantic function persisted, and later the terms used for religious activities became the definitions of the hour of day. 5 7 It is worth noting that the septenary division of the day is recorded in other Turkic sources of the Mongol period in the same order. The following example is quoted from the Anonvme of Leiden in a Kipehak-type language: 1. tayin «dawn» (waqtu'l-sahr); 2. erta «daybreak» (bukra ); 3. quSluq «early morning meal» (Clauson, ED 672); 4. dilS and öylan «midday» (al-zuhr); 5. igiz 5' One of the terms in the above list of five, P bàmdad, meaning «in the morning, at break of day», exemplifies the chronological independence. The name of prayer to be said at this time is namàz-i bàmdad. This applies to A fajr as well. P vaqt-i xufti, also one of the five, likewise restricts its meaning to «bed-time», while A 'atama means 1. «le premier tiers de la nuit, à partir du ciépusculc du soir» and 2. «prière du soir, qu'on fait avant de se eouoher». T yatsun «(time of) going to bed» exists in Bulgat, too, meaning «soir, entrée de soir» (Zaj. 25). In the form of yatsu in Idràk and yats'iy in Ibn Muhannà's work, it means «Schlafzeit» (Brockelmann, Osttürk. Gramm., p. 136). Its P equivalent is namaz-i xuftan «prayer before going to bed, two hours or more after sunset» (Stg.). Grönbeeh (Wb., p. 269) noticed that sexta. was missing from the horae canonicae, but he was very tentative in identifying it with Coman lüS, pointing out that it corresponds to nona in the extant manuscript. Ile relates ekindü as well as the correct Persian namàz-i digar to vesperas (p. 86), which is a mistake. The Coman aqSam is not the translation of completorium (p. 39), but of vesperas. He ignores later (p. 135) that the Coman word ke6e is the equivalent of conplelorium. The facsimile clearly shows that the users of the Codex were perplexed by the above inaccuracies, and tried to emend them in the margin, unfortunately not in a faultless way. The Persian equivalents of horae canonicae in Bodrogligeti's work are: 1. nim Sow «midnight; 2. fabah «early in the morning (LL prima)»; 3. Sest «breakfast time, the third canonical hour; Cl. P SàSth; 4. nimròz «midday»; 5. namaz digar «the time of the afternoon prayer»; 6. aqSam «evening; LL conpletorium»; 7. Saw-hangàm «nighttime; Cl. P Sab-hangàm». Monchi-zadeh reduced the list to six times of day: 1. §abàh ném-Sab «Tagesanbruch, Morgen»; 2. càSt «Essenzeit (3. kanonische Stunde)»; 3. ném-röz «Tagesmitte»; 4. namàz(i) digar «abends, nach Sonnenuntergang»; 5. axSàm «Conpletorium; Abend»; 6. Sab-hangàm «sero; nachts». Neither editor realized the omission of L hora sexta, and the consequent shift of lines.
