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“Let my chains be,” he smiled, “that’s something else entirely. I was not yet preaching anything then, but I was yearning for their God—that’s true. They proclaimed atheism then . . . a small bunch of them, but that makes no difference; these were only the front-runners, but this was their first executive step—that’s the important thing. Here again it’s their logic; but there is always anguish in logic. I was of a different culture, and my heart couldn’t accept it. The ingratitude with which they parted with the idea, the whistling and mudslinging were unbearable to me. The bootishness of the process alarmed me. However, reality always smacks of the boot, even with the brightest striving towards the ideal, and I, of course, should have known that. But even so, I was a man of a different type: I was free in choosing, but they were not—and I wept, wept for them, wept over the old idea, and maybe wept real tears, without any pretty words.”

“You believed so strongly in God?” I asked mistrustfully.

“My friend, that question is perhaps superfluous. Let’s suppose I didn’t believe very much, but still I couldn’t help yearning for the idea. I couldn’t help imagining to myself at times how man was going to live without God and whether it would ever be possible. My heart always decided it was impossible; but a certain period was perhaps possible . . . For me, there is even no doubt that it will come; but here I’ve always imagined another picture to myself . . .”

“Which?”

True, he had said earlier that he was happy; of course, there was a good deal of rapturousness in his words; that is how I take much of what he said then. Without doubt, respecting this man as I do, I will not venture now to set down on paper all that we talked about then; but I will present here several strokes from the strange picture I managed to coax out of him. Above all, always and all the time before then, I had been tormented by these “chains,” and I wanted to clear them up—that was why I persisted. Several fantastic and extremely strange ideas that he uttered then have remained in my heart forever.

“I imagine to myself, my dear,” he began with a pensive smile, “that the battle is over and the fighting has subsided. After the curses, the mudslinging and whistling, a calm has come, and people are left alone, as they wished: the great former idea has left them; the great source of strength that had nourished and warmed them till then is departing, like that majestic, inviting sun in Claude Lorrain’s painting, but it already seemed like the last day of mankind. And people suddenly realized that they remained quite alone, and at once felt a great orphancy. My dear boy, I’ve never been able to imagine people ungrateful and grown stupid. The orphaned people would at once begin pressing together more closely and lovingly; they would hold hands, understanding that they alone were now everything for each other. The great idea of immortality would disappear and would have to be replaced; and all the great abundance of the former love for the one who was himself immortality, would be turned in all of them to nature, to the world, to people, to every blade of grass. They would love the earth and life irrepressibly and in the measure to which they gradually became aware of their transient and finite state, and it would be with a special love now, not as formerly. They would begin to observe and discover such phenomena and secrets in nature as they had never supposed before, because they would look at nature with new eyes, the eyes with which a lover looks at his beloved. They would wake up and hasten to kiss each other, hurrying to love, conscious that the days were short, and that that was all they had left. They would work for each other, and each would give all he had to everyone, and would be happy in that alone. Every child would know and feel that each person on earth was like a father and mother to him. ‘Tomorrow may be my last day,’ each of them would think, looking at the setting sun, ‘but all the same, though I die, they will all remain, and their children after them’—and this thought that they would remain, loving and trembling for each other in the same way, would replace the thought of a meeting beyond the grave. Oh, they would hasten to love, in order to extinguish the great sadness in their hearts. They would be proud and brave for themselves, but would become timorous for one another. Each would tremble for the life and happiness of each. They would become tender to each other and would not be ashamed of it, as now, and would caress each other like children. Meeting each other, they would exchange deep and meaningful looks, and there would be love and sadness in their eyes . . .

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Лейкин, Николай Александрович — русский писатель и журналист. Родился в купеческой семье. Учился в Петербургском немецком реформатском училище. Печататься начал в 1860 году. Сотрудничал в журналах «Библиотека для чтения», «Современник», «Отечественные записки», «Искра».Большое влияние на творчество Л. оказали братья В.С. и Н.С.Курочкины. С начала 70-х годов Л. - сотрудник «Петербургской газеты». С 1882 по 1905 годы — редактор-издатель юмористического журнала «Осколки», к участию в котором привлек многих бывших сотрудников «Искры» — В.В.Билибина (И.Грек), Л.И.Пальмина, Л.Н.Трефолева и др.Фабульным источником многочисленных произведений Л. - юмористических рассказов («Наши забавники», «Шуты гороховые»), романов («Стукин и Хрустальников», «Сатир и нимфа», «Наши за границей») — являлись нравы купечества Гостиного и Апраксинского дворов 70-80-х годов. Некультурный купеческий быт Л. изображал с точки зрения либерального буржуа, пользуясь неиссякаемым запасом смехотворных положений. Но его количественно богатая продукция поражает однообразием тематики, примитивизмом художественного метода. Купеческий быт Л. изображал, пользуясь приемами внешнего бытописательства, без показа каких-либо сложных общественных или психологических конфликтов. Л. часто прибегал к шаржу, карикатуре, стремился рассмешить читателя даже коверканием его героями иностранных слов. Изображение крестин, свадеб, масляницы, заграничных путешествий его смехотворных героев — вот тот узкий круг, в к-ром вращалось творчество Л. Он удовлетворял спросу на легкое развлекательное чтение, к-рый предъявляла к лит-ре мещанско-обывательская масса читателей политически застойной эпохи 80-х гг. Наряду с ней Л. угождал и вкусам части буржуазной интеллигенции, с удовлетворением читавшей о похождениях купцов с Апраксинского двора, считая, что она уже «культурна» и высоко поднялась над темнотой лейкинских героев.Л. привлек в «Осколки» А.П.Чехова, который под псевдонимом «Антоша Чехонте» в течение 5 лет (1882–1887) опубликовал здесь более двухсот рассказов. «Осколки» были для Чехова, по его выражению, литературной «купелью», а Л. - его «крестным батькой» (см. Письмо Чехова к Л. от 27 декабря 1887 года), по совету которого он начал писать «коротенькие рассказы-сценки».

Николай Александрович Лейкин

Русская классическая проза
Великий раскол
Великий раскол

Звезды горели ярко, и длинный хвост кометы стоял на синеве неба прямо, словно огненная метла, поднятая невидимою рукою. По Москве пошли зловещие слухи. Говорили, что во время собора, в трескучий морозный день, слышен был гром с небеси и земля зашаталась. И оттого стал такой мороз, какого не бывало: с колокольни Ивана Великого метлами сметали замерзших воробьев, голубей и галок; из лесу в Москву забегали волки и забирались в сени, в дома, в церковные сторожки. Все это не к добру, все это за грехи…«Великий раскол» – это роман о трагических событиях XVII столетия. Написанию книги предшествовало кропотливое изучение источников, сопоставление и проверка фактов. Даниил Мордовцев создал яркое полотно, где нет второстепенных героев. Тишайший и благочестивейший царь Алексей Михайлович, народный предводитель Стенька Разин, патриарх Никон, протопоп Аввакум, боярыня Морозова, каждый из них – часть великой русской истории.

Георгий Тихонович Северцев-Полилов , Даниил Лукич Мордовцев , Михаил Авраамович Филиппов

Историческая проза / Русская классическая проза