Petro Skargos "Šv. Kazimiero, Lenkijos karalaičio, gyvenimas" (1610) ir tuometė lietuviškoji hagiografinė tradicija

LTStraipsnyje aptariama, kaip Skargos hagiografo talentas, metodai, naudoti šaltiniai atsiskleidžia „Šv. Kazimiero gyvenime“, kuriuo kartu su kitais hagiografiniais tekstais buvo papildytas septintasis (Krokuva, 1610) „Šventųjų gyvenimų“ leidimas. Rašydamas apie šventąjį karalaitį Skarga turėjo remtis visai kitais šaltiniais apie palyginti neseniai šventuoju oficialiai pripažintą karalaitį Kazimierą negu rengdamas Visuotinės Bažnyčios šventųjų gyvenimų rinkinio pirmąjį leidimą (Vilnius, 1579). Aptariamu atveju Skargos hagiografiniai ir kiti šaltiniai iš esmės yra žinomi. Straipsnyje dėmesys kreipiamas į kai kuriuos turinio akcentus, besiskiriančius nuo egzistavusios lietuviškosios šv. Kazimiero hagiografijos tradicijos, siekiama atskleisti tų skirtumų priežastis. [Iš leidinio]Reikšminiai žodžiai: Petras Skarga, biografija (literatūrinė forma); Literatūra (lenkų) – XVI amžius; Literatūra (lenkų) – XVII amžius; Šv. Kazimieras; Hagiografija; Šventųjų gyvenimai.

ENPiotr Skarga SJ (1536–1612) expanded his famous collection "Żywoty świętych" (Lives of the Saints) with "Zywot swiętego Kazimierza królewica polskiego wyjęty z kronik polskich" (The Life of Saint Casimir, the Polish Prince, Taken from Polish Chronicles) in as late as 1610, in the last edition of this popular hagiographic collection that appeared during Skarga’s lifetime. More than thirty years separated this edition from the first one which was published in Vilnius in 1579. In the book, the life of St Casimir appears not in the place where it should be according to the sequence of liturgical feasts (4 March), but in the appendix (Przydatek) at the end, which the author continued to supplement and amend from the very first edition of the book. The paper discusses the circumstances and possible reasons for such a belated writing of the biography of St Casimir. When writing about the recently beatified prince Casimir, Skarga used sources entirely different from those he resorted to while preparing the first edition of the collection of the lives of the saints of the Universal Church. In the case under discussion, Skarga’s hagiographical and other sources are actually known. A comparison with the texts from those sources, particularly with the work of Gregorius Swiecicki (Svviencicky, Swięcicius; Grigalius Svencickis; Grzegorz Święcicki, 1604), and the information contained in them makes it possible to observe that Skarga did not choose the easiest path of compilation, or following, or free translation of the text. Analysis reveals the originality and distinctive conception of this biography.Unused elements of hagiography that had existed before him – that of Zaccaria Ferreri and the early Lithuanian hagiography, as well as the suppression of some known facts from the prince’s life should be considered as part of Skarga’s original conception and a manifestation of the adaptation for the purpose of the whole collection. Skarga eliminated features of minor locality and facts which did not comply with the idea of the whole collection of the lives of the saints of the Universal Church. In the case discussed, many of such facts are related to Lithuania. He puts the prince alongside other holy rulers known from history, and introduces him as a representative of the ruling family of the Sarmatian/Polish Kingdom. In Skarga’s version, the characteristics of St Casimir’s holiness are expanded by the emphasis on the merits of his bloodless martyrdom. In the paper, focus is also laid on some other elements of the content which differ from the existing Lithuanian hagiographical tradition of St Casimir, and attempts are made to reveal the causes of the differences. [From the publication]