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Послание Князя С.И. Шаховского К Некому Другу «Зело Полезно» И Обстановка При Московском Дворе В Первые Годы Патриаршества Филарета (1619-1622)

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Послание Князя С.И. Шаховского К Некому Другу «Зело Полезно» И Обстановка При Московском Дворе В Первые Годы Патриаршества Филарета (1619-1622) УДК 94(47) ББК 63.3(2)45 DOI 10.25797/NG.2019.2.2.014 Д.А. Ляпин ПОСЛАНИЕ КНЯЗЯ С.И. ШАХОВСКОГО К НЕКОМУ ДРУГУ «ЗЕЛО ПОЛЕЗНО» И ОБСТАНОВКА ПРИ МОСКОВСКОМ ДВОРЕ В ПЕРВЫЕ ГОДЫ ПАТРИАРШЕСТВА ФИЛАРЕТА (1619-1622) Аннотация: В статье рассматриваются помощью к Судье московского Судного обстоятельства написания стихотворного приказа С.Г. Коробьину. В работе так- послания князя С.И. Шаховского 1622 г. же показана обстановка при московском Автор анализирует смысловую направ- Дворе в первые годы патриаршества Фи- ленность произведения и высказывает ларета. предположение, что оно было написано для попавшего в опалу дьяка Т.И. Лугов- Ключевые слова: С.И. Шаховской, Фи- ского. В стихотворной форме С.И. Ша- ларет, С.Г. Коробьин, Т.И. Луговской, рус- ховской рекомендовал ему обратиться за ская поэзия XVII в. Данная статья является продолжением сано. В послании упоминается некий Се- нашей предыдущей работы о творчестве мен Гаврилович, но, кроме этого, никаких русского писателя князя Семена Иванови- иных имен и фамилий нет. Цель данной ча Шаховского, которая была посвящена статьи заключается в том, чтобы выяс- его посланию князю Д.М. Пожарскому1. нить назначение «Послание к некому дру- На этот раз, в центре внимания другое гу» и попытаться определить его адресат. произведение, написанное в 1622 г. и по- Князь Семен Иванович Шаховской лучившее название «Послание к некому по прозвищу Харя (т.е. маска) родился в другу зело полезно». Добавляя слово «зе- 1585 г. Время его смерти достоверно не ло» («очень»), автор указал на его осо- известно, но считается, что он умер после бенную значимость для адресата. Однако 1654 г.2 сегодня не так просто понять, в чем же за- Творческое наследие С.И. Шаховского ключалась эта полезность послания, кому велико и разнообразно. Он писал стихи, и с какой целью оно вообще было напи- 2 Лукичев М.П. Новые материалы к биографии С.И. Шаховского // Исследования по источни- 1 Ляпин Д.А. «Всяко земное житие пара есть коведению истории СССР дооктябрьского пе- и сон»: время и обстоятельства написания С. И. риода. М., 1982. С. 104; Буланин Д.М. Шаховской Шаховским послания князю Д. М. Пожарскому Семен Иванович // Словарь книжников и книж- // Вестник Университета Дмитрия Пожарско- ности Древней Руси». XVII в. Ч. 4 Т-Я. Дополне- го.№ 2 (10). 2018. С. 77-90. ния. СПб., 2004. С. 278. NOVOGARDIA № 2 2019 227 Д.А. Ляпин послания, исторические, религиозные и «замечательным писателем по обилию и публицистические сочинения на протя- разнообразию сочинений»8. жении всей жизни3. Кроме того, он стал Как мы видим, князя ценили за эру- автором «Домашних записок» — воспо- дицию и плодотворность, но его сочине- минаний о прожитой жизни, жанра весь- ния оставались не понятыми историкам ма необычного для русской литературы XIX – начала XX в. Со временем творче- того времени4. ство С.И. Шаховского было почти совсем Как писателя С.И. Шаховского отли- забыто: его не издавали и почти не изуча- чает витиеватый стиль, который делает ли, хотя упоминали в обобщающих рабо- прочтение текста сложным для читате- тах или, наоборот, в трудах, посвященных ля. Кроме того, для его творчества харак- узкой проблематике9. терно стремление заложить в свой текст Ситуация резко изменилась после пу- дополнительный смысл, завуалировать бликации в 1971 г. известным амери- произведение, наполнив его символами и канским славистом Э. Кинаном работы образами, понять которые не просто5. «Переписка Ивана Грозного с Андреем Витиеватость слога, стремление на- Курбским», в которой выдвигалось пред- полнить текст скрытыми намеками спо- положение, что именно С.И. Шаховской собствовали тому, что долгое время был автором первых двух содержащихся творчество С.И. Шаховского считалось в ней посланий10. Книга Э. Кинана сра- у историков не заслуживающим особого зу стала объектом споров, основанных, внимания. С.М. Соловьев прямо отка- отчасти на нежелании видеть в почти зал произведениям князя в литератур- ных достоинствах6. Правда митрополит 8 Платонов С.Ф. Древнерусские сказания Макарий отметил поразительную начи- и повести о Смутном времени XVII в. как исто- танность и кругозор писателя, считая его рический источник. СПб., 1888. С. 31, 231—246, 283, 336, 346, 351. См. также: Тюменцев И.О. одним из самых авторитетных знатоков Памятники русской литературы и летописа- Священного писания в допетровской Ру- ния первой половины XVII в. как источники по си7. Большое значение исторических со- истории движения Лжедмитрия II (1607-1610-е чинений князя о Смутном времени отме- годы) // Древняя Русь во времени, в личностях, тил С.Ф. Платонов, а Д. Корсаков в «Рус- в идеях. Вып. 7. 2017. С. 238-248; Корсаков Д. Ша- ском биографическом словаре» назвал его ховской, князь Семен Иванович, по прозванию Харя // Русский биографический словарь. Т. 22. СПб., 1905. С. 586-589. 3 Сборник, составленный Шаховским в РГБ: 9 В популярном учебнике Н.К. Гудзия, кото- РГБ. Ф.173.1 № 213, 214. рый выдержал 7 изданий, С.И. Шаховскому уде- 4 Шаховской С.И. Домашние записки // Мо- лено две строки: Гудзий Н.К. К истории древней сковский вестник. 1830 № 5. С. 61-73. русской литературы. М., 1956. С. 246; Упомина- 5 Ляпин Д.А. Царский меч: социально-поли- ется о С.И. Шаховском в статье Л.С. Шептаева тическая борьба в России в середине XVII века. 1965 г.: Шептаев Л.С. Стихи справщика Савватия СПб., 2018. С. 213-227. // ТОДРЛ. Т. 21. М.-Л., 1965. С. 5-28. 6 Соловьев С.М. История России. М., 1961. Т. 9. 10 Keenan E.L. The Kurbskii Groznyi apocrypha. С. 335. The seventeenth century genesis of the 7 Макарий, митрополит московский. История «Correspondence» attributed to prince A.M. русской церкви. Т. XI. СПб., 1882. С. 65, 227-231. Kurbskii and tzar Ivan IV. Cambridge, 1971. 228 NOVOGARDIA № 2 2019 Послание князя С.И. Шаховского к некому другу «зело полезно» ... забытом писателе XVII в. выдающего- циста, обратив внимание на особенность ся мастера древнерусской словесности11. его творчества — стремление к мистифи- Несмотря на то, что дискуссии велись в кациям и символизму13. основном вокруг текстов посланий Гроз- Например, изучив знаменитое посла- ного и Курбского, некоторые ученые об- ние к персидскому Шаху Аббасу 1625 г. ратили должное внимание на творческое (написанное С.И. Шаховским по заказу наследие С.И. Шаховского12. Сам Э. Ки- патриарха Филарета), Э. Кинан определил нан в 1988 г. публиковал обстоятельную его истинный смыл, спрятанный за витие- статью о С.И. Шаховском, где показал его ватым слогом. В тексте князь настойчиво как уникального и талантливого публи- указывает шаху на необходимость при- нятия им православной веры и уважение 11 Солодкин Я.Г.: 1) Первое послание Ивана к русским традициям. Историки, отме- Грозного А.М. Курбскому в русской книжности чая литературные достоинства послания, и дипломатическом обиходе конца XVI – нача- ла XVII вв. // Древняя Русь. Вопросы медиеви- считали его смысл абсурдным: ясно, что стики. № 2 (12). 2003. С. 81-82; 2) Сочинения персидский шах никогда бы не согла- А.М. Курбского в русской книжности первой по- сился принять православие. Но если это ловины XVII в. // Сборник научных трудов Сур- понятно нам, то в еще большей степени гутского государственного университета. Вып. это было ясно современникам, включая и 6. Ч. 2. 2000. С. 129–130; Филюшкин А.И. Андрей автора произведения. Указывая на это об- Курбский. M., 2010. С. 157–158; Ерусалимский К.Ю.: 1) Как сделана «История» А.М. Курбского: стоятельство, Э. Кинан предположил, что проблема хронологии текста // Герменевтика настоящий смысл послания Аббасу — об- древнерусской литературы. Вып. 11. М., 2004. ращение к польскому королевичу Владис- С. 591–618; 2) Андрей Курбский как ренессанс- лаву, который мог оказаться на русском ный историк // Время–история–память: исто- троне, если бы принял православие и про- рическое сознание в пространстве культуры. явил уважение к русским традициям (рус- М., 2007. С. 181–226; Морозов Б.Н. Первое по- слание Курбского Ивану Грозному в сборнике ские сами пригласили его на престол в 14 конца XVI – начала XVII в. // Археографический 1611 г. и признали правителем) . Однако ежегодник за 1986 г. М., 1987. С. 268; Ostrowski широко известное неприятие православ- D. Attributions to Andrei Kurbskii and Inferential ной религии королевичем заранее делало (Bayesian) Probability // Canadian-American Slavic невозможными любые его попытки ока- Studies.№ 49. 2015. P. 211-233; См. также: Boeck заться на русском троне. Несмотря на это, B. Eyewitness or False Witness? // Jahrbucher fur Geschichte. Vol. 55. Issue 2. 2007. P. 161-177. до 1634 г. Владислав считал себя «госуда- 12 Панченко А.М. Истоки русской поэзии // Я рем московским» (имея грамоту с пригла- эмигрировал в Древнюю Русь. Россия: история и культура. СПб., 2008. С. 345; Семенова Е.П.: 1) 13 Keenan E.L. Semen Shakhovskoi and the Об источниках «Повести преславной» С.И. Ша- Condition of Orthodoxy // Harvard Ukraine ховского // ТОДРЛ. М.-Л., 1986. Т. 39. С. 335—341; Studies. 1988. Vol. 12/13. P. 795. См. также: Martin 2) Русская общественная мысль первой поло- R.E. Political Folkways and Praying for the Dead in вины XVII в (творчество С.И. Шаховского и И.А. Muscovy: Reconsidering Edward Keenan’s “Slight” Хворостинина): автореф. дис. … канд. ист. наук. Against the Church // Canadian Slavonic Papers. Л., 1982; Серова И.Ю. К вопросу о влиянии «Лето- Vol. XLVIII. No. 3-4. 2006. P. 283-302. писной книги» на Повести о Смуте С. И. Шахов- 14 Keenan E.L. Semen Shakhovskoi and the ского // ТОДРЛ. Т. 43. Л., 1990. С. 338—346. Condition of Orthodoxy. P. 796. NOVOGARDIA № 2 2019 229 Д.А. Ляпин шением на московский трон), а идея о не- Тем прогоняет от собя далече лукавыя духи. законности правления Михаила Романо- Нам, убогим, — присный питател, ва постоянно муссировалась в польских За то ему подаст нетление благодател. Какими бо похвалами могу его почтити? правящих кругах, где Владислава считали Но не возмогу по достоинству ума своего обо- настоящим правителем Московии. Это за- стрити. вуалированное послание было адресова- Воистинну, во всех людех добронравием похва- но не столько персидскому шаху, сколько лен, польскому королевичу и было ответом на паче же от бога в бесконечныя веки будет славен, польские разговоры, что «истинный» пра- понеже Христа, бога нашего, учение помнит, сущим в скорбех помогати волит.
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