AZ ORSZÁGOS SZÉCHÉNYI KÖNYVTÁR ÉVKÖNYVE 1968-1969. Budapest (1971)

IV. Könyvtörténeti és művelődéstörténeti tanulmányok - Dán Róbert: A szombatos kalendárium - The Sabbatarian Calendar

nápolyból. Majd 1620-ban ismét Konstantinápolyban van Borsos szavai szerint ,,9 die Marttii jött vala hozzánk az zsidó doktor Abraham Sarka (így) ..." és csak 1623 nyarán bukkan fel Erdélyben. Borsos Tamás i. m. 219, 265., 289. 1. 20. MTAK Mikrofilmtár B 633/11. Stoll Béla i. m. 42—43. 1. no. 34. 21. Guitmann Mihály—Harmos Sándor: Péchi Simon imádságos könyve. Bp. 1914. 462. 1. megállapítása szerint, más összefüggések alapján ,,. . . a szombatosság hajnaláról való kézirat." 22. Péchi Simon Psaltériuma. Közzéteszi Szilády Áron. Bp. 1913. 142—143. 1. Az OSZK Oct. Hung. 1166 jelzeten levő Magyari Péter féle szoltároskönyv címlapja szerint Péchi 1646-ban fordította magyarra a zsoltárokat. Ennek a kéziratnak jegyzetanyaga eltér a Szilády-féle szövegkiadásétól, nem is teljes, megszakad a 78. zsoltár közepén. (150. 1.) 23. Kohn Sámuel i. m. 118. 1. v. ö. Guttmann Mihály—Harmos Sándor i. m. 227. 1. 24. Guttmann Mihály—Harmos Sándor i. m. 247—248. 1. m. uo. 354. 1. 25. Guttmann Mihály—Harmos Sándor i. m. 270. 1. Hasonló jellegű pl. a Chanukára írt útmutatása uo. 419. „Kiszlev havának 25. napján . . .". uo. 465—466. 1. 26. Stoll Béla i. m. 109. no. 167. Marmorstein A. = Magy. Könyvszle. 1913. 121 — 122. 1. 27. Magyari kódex lb—2b. Kohn Sámuel i. m. 119. 1. vö. Talmud Tractatus Baba Bátra 16a. 28. Kohn Sámuel i. m. 195. 1. The Sabbatarian Calendar R, DÁN By the first decades of the XVIIth century the radical antitrinitarian development was to absorb the formal elements of Jewish religion. The Sabbatarian Council of 1606. stating the framework of the new religion, relied on the Hebrew Calendar having taken into consideration that in it the Old Testament feasts are represented according the first interpretation of the textus. The so called Péchi hymnal — its material had been gathered between Jul. 1606. and 1615. — does not know any Hebrew sources and drew on two Latin works. One of them was identified by Samuel Kohn with S.Münster's Calendarium Hebraicorum, the other source was Paul Eber's work, Calendarium Historicum. Both works treat the structure of Jewish Calendar year and the liturgical events on the scientific level of the XVIth century. From these the early Sabbatarian theologians took over the order of months and the new mooncalculation, although they made many mistakes in the application. At the same time from these sources they learned some liturgical-ritual practice of smaller significance which they included into their ideas about the Jewishness. The poet Miklós Bogáthi Fazekas bears the marks of these. By the late 1610 Simon Péchi, scholar of Hebrew language and literature made steps to acquire an original Hebrew Calendar and to state the festival order of the new sect from it. The Hungarian ambassador in Constantinople applied to Tamás Borsos who was in connection with a Turkish-Jewish merchant called Joseph. The business-connection of Borsos and Joseph are proved also by recently edited soiirces. In the meantime Gábor Bethlen put in prison Péchi and in the hands of the lonely congregation the earlier learned and used elements of Jewish Calendar became shabby. The order of months and their collation with the Latin chronology caused disturbes. Records of this time show that the Sabbatarians insisted on their notices of Jewish origin, although they became shabby because of the transcriber's mistakes. The arrangement of the Calendarium Perpetuum in the Máthéfi codex shows such a case. Therefore only the discovering of the right source-book showed when and in whatmanner the Hebrew Calendar was taken over by the Transylvanian Sabbatarians. It explains that Péchi, after his release, in the middle twenties of the XVIIth century, when he had kept the wanted Jewish Calendar, uses it in his church-organization-work at every steps. PéchL 303-