Poznámky k „pochybným“ nařízením z církevněslovanského penitenciálu Někotoraja zapovědь
The Horned One and Rain: Some Remarks on “Dubious” Articles from the Old Church Slavonic Penitentiary Někotoraja zapovědь

Summary/Abstract: The paper aims at the interpretation of the meaning of two articles from the Někotoraja zapovědь penitentiary. This text, preserved in an Old Russian manuscript from the 14th century (MS ГИМ Синод. № 153/3, fol. 295–297), was known in Rus’ from the 12th century and probably originated in the 11th century in Přemyslid Bohemia. Josef Vašica, who has collected evidence for the Czech Church Slavonic origin of the text, and Sergey Smirnov, the editor of the text, have both pointed out several penitentiary articles of dubious content, which are more folkloric than canonical. Two of such articles are the subject of this paper. First, it explores the possibilities of interpreting Article 32, which proposes the death penalty for one who calls his brother a “horned one” (rogatče). I attempt to identify the meaning of the lexeme in question: in addition to the possible meanings of “ram”, “goat”, “cuckold”, or “horned viper” (proposed by other scholars), I propose the reading “devil” cum grano salis for OCS rogatьcь. The evaluation of the relevance of this interpretation in the light of attested evidence follows (lexical evidence and comparative mythology). It shows, among other things, that the iconographic motif of the horned devil was demonstrably known in Western European cultural milieu only in the 11th century, and there is no evidence of it in contemporary Rus’. This further argues for a Czech Church Slavonic origin of this penitentiary. I point out, however, that what is significant in this penitentiary article is the unjustified insult to the brother, not so much the specific curse used. The paper illustrates this with parallels from the New Testament and from medieval Latin penitentiaries. And shows, also, how Old Czech lexical evidence based on the root rohat- could shift the meaning of the lexeme towards “haughty, arrogant, blasphemous”. Second, the paper offers a new reading of Article 35, which punishes one who says “it rains”. I have found a possible interpretation of this otherwise incomprehensible decree in an Old Russian sermon that mentions parishioners’ excuses for not going to church because of rainy or cold weather. This finding provides further social and cultural context for the forbidden practice mentioned in the penitentiary. The two interpretations presented thus allow for a better understanding of the society of medieval, socalled folk Christianity – whether in the case of calling a brother a blasphemer or devil, or in the case of excuses for not going to mass because of bad weather.

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