You will see, of course, in this idea nothing but insolence, violence, the triumph of the nonentity over the talented. I admit that it is an impudent idea (and for that reason a sweet one). But let it pass: you imagine that I desire power to be able to crush, to avenge myself. That is just the point, that that is how the commonplace would behave. What is more, I’m convinced that thousands of the wise and talented who are so exalted, if the Rothschilds’ millions suddenly fell to their lot could not resist behaving like the most vulgar and commonplace, and would be more oppressive than any. My idea is quite different. I’m not afraid of money. It won’t crush me and it won’t make me crush others.
What I want isn’t money, or rather money is not necessary to me, nor power either. I only want what is obtained by power, and cannot be obtained without it; that is, the calm and solitary consciousness of strength! That is the fullest definition of liberty for which the whole world is struggling! Liberty! At last I have written that grand word. . . . Yes, the solitary consciousness of strength is splendid and alluring. I have strength and I am serene. With the thunderbolts in his hands Jove is serene; are his thunders often heard? The fool fancies that he is asleep. But put a literary man or a peasant-woman in Jove’s place, and the thunder would never cease!
If I only have power, I argued, I should have no need to use it. I assure you that of my own free will I should take the lowest seat everywhere. If I were a Rothschild, I would go about in an old overcoat with an umbrella. What should I care if I were jostled in the crowd, if I had to skip through the mud to avoid being run over? The consciousness that I was myself, a Rothschild, would even amuse me at the moment. I should know I could have a dinner better than anyone, that I could have the best cook in the world, it would be enough for me to know it. I would eat a piece of bread and ham and be satisfied with the consciousness of it. I think so even now.
I shouldn’t run after the aristocracy, but they would run after me. I shouldn’t pursue women, but they would fly to me like the wind, offering me all that women can offer. “The vulgar” run after money, but the intelligent are attracted by curiosity to the strange, proud and reserved being, indifferent to everything. I would be kind, and would give them money perhaps, but I would take nothing from them. Curiosity arouses passion, perhaps I may inspire passion. They will take nothing away with them I assure you, except perhaps presents that will make me twice as interesting to them.
. . . to me enough The consciousness of this.
It is strange, but true, that I have been fascinated by this picture since I was seventeen.
I don’t want to oppress or torment anyone and I won’t, but I know that if I did want to ruin some man, some enemy of mine, no one could prevent me, and every one would serve me, and that would be enough again. I would not revenge myself on anyone. I could never understand how James Rothschild could consent to become a Baron! Why, for what reason, when he was already more exalted than anyone in the world. “Oh, let that insolent general insult me at the station where we are both waiting for our horses! If he knew who I was he would run himself to harness the horses and would hasten to assist me into my modest vehicle! They say that some foreign count or baron at a Vienna railway station put an Austrian banker’s slippers on for him in public; and the latter was so vulgar as to allow him to do it. Oh, may that terrible beauty (yes, terrible, there are such!), that daughter of that luxurious and aristocratic lady meeting me by chance on a steamer or somewhere, glance askance at me and turn up her nose, wondering contemptuously how that humble, unpresentable man with a book or paper in his hand could dare to be in a front seat beside her! If only she knew who was sitting beside her! And she will find out, she will, and will come to sit beside me of her own accord, humble, timid, ingratiating, seeking my glance, radiant at my smile.” . . . I purposely introduce these early day-dreams to express what was in my mind. But the picture is pale, and perhaps trivial. Only reality will justify everything.
I shall be told that such a life would be stupid: why not have a mansion, keep open house, gather society round you, why not have influence, why not marry? But what would Rothschild be then? He would become like every one else. All the charm of the “idea” would disappear, all its moral force. When I was quite a child I learnt Pushkin’s monologue of the “Miserly Knight.” Pushkin has written nothing finer in conception than that! I have the same ideas now.
“But yours is too low an ideal,” I shall be told with contempt. “Money, wealth. Very different from the common weal, from self- sacrifice for humanity.”
But how can anyone tell how I should use my wealth? In what way is it immoral, in what way is it degrading, that these millions should pass out of dirty, evil, Jewish hands into the hands of a sober and resolute ascetic with a keen outlook upon life? All these dreams of the future, all these conjectures, seem like a romance now, and perhaps I am wasting time in recording them. I might have kept them to myself. I know, too, that these lines will very likely be read by no one, but if anyone were to read them, would he believe that I should be unable to stand the test of the Rothschild millions? Not because they would crush me, quite the contrary. More than once in my dreams I have anticipated that moment in the future, when my consciousness will be satiated, and power will not seem enough for me. Then, not from ennui, not from aimless weariness, but because I have a boundless desire for what is great, I shall give all my millions away, let society distribute all my wealth, and I — I will mix with nothingness again! Maybe I will turn into a beggar like the one who died on the steamer, with the only difference that they wouldn’t find money sewn up in my shirt. The mere consciousness that I had had millions in my hands and had flung them away into the dirt like trash would sustain me in my solitude. I am ready to think the same even now. Yes, my “idea” is a fortress in which I can always, at every turn, take refuge from every one, even if I were a beggar dying on a steamer. It is my poem! And let me tell you I must have the WHOLE of my vicious will, simply to prove TO MYSELF that I can renounce it.
No doubt I shall be told that this is all romance, and that if I got my millions I should not give them up and become a beggar. Perhaps I should not. I have simply sketched the ideal in my mind.
But I will add seriously that if I did succeed in piling up as much money as Rothschild, that it really might end in my giving it all up to the public (though it would be difficult to do so before I reached that amount). And I shouldn’t give away half because that would be simply vulgar: I should be only half as rich, that would be all. I should give away all, all to the last farthing, for on becoming a beggar I should become twice as rich as Rothschild! If other people don’t understand this it’s not my fault; I’m not going to explain it.
“The fanaticism, the romanticism of insignificance and impotence!” people will pronounce, “the triumph of commonplaceness and mediocrity!” Yes, I admit that it is in a way the triumph of commonplaceness and mediocrity, but surely not of impotence. I used to be awfully fond of imagining just such a creature, commonplace and mediocre, facing the world and saying to it with a smile, “You are Galileos, and Copernicuses, Charlemagnes and Napoleons, you are Pushkins and Shakespeares, you are field- marshals and generals, and I am incompetence and illegitimacy, and yet I am higher than all of you, because you bow down to it yourself.” I admit that I have pushed this fancy to such extremes that I have struck out even my education. It seemed to me more picturesque if the man were sordidly ignorant. This exaggerated dream had a positive influence at the time on my success in the seventh form of the grammar-school. I gave up working simply from fanaticism, feeling that lack of education would add a charm to my ideal. Now I’ve changed my views on that point; education does not detract from it.
Gentlemen, can it be that even the smallest independence of mind is so distasteful to you? Blessed he who has an ideal of beauty, even though it be a mistaken one! But I believe in mine. It is only that I’ve explained it clumsily, crudely. In ten years, of course, I should explain it better, and I treasu
re that in my memory.
4
I’ve finished with my idea. If my account of it has been commonplace and superficial it is I that am to blame and not the idea. I have already pointed out that the simplest ideas are always the most difficult to understand.
Now I will add that they are also the most difficult to explain; moreover, I have described my “idea” in its earliest phase. The converse is the rule with ideas: commonplace and shallow ideas are extraordinarily quickly understood, and are invariably understood by the crowd, by the whole street. What is more, they are regarded as very great, and as the ideas of genius, but only for the day of their appearance. The cheap never wears. For a thing to be quickly understood is only a sign of its commonplaceness. Bismarck’s idea was received as a stroke of genius instantly, and Bismarck himself was looked on as a genius, but the very rapidity of its reception was suspicious. Wait for ten years, and then we shall see what remains of the idea and of Bismarck himself. I introduce this extremely irrelevant observation, of course, not for the sake of comparison, but also for the sake of remembering it. (An explanation for the too unmannerly reader.)
And now I will tell two anecdotes to wind up my account of the “idea,” that it may not hinder my story again.
In July, two months before I came to Petersburg, when my time was all my own, Marie Ivanovna asked me to go to see an old maiden lady who was staying in the Troitsky suburb to take her a message of no interest for my story. Returning the same day, I noticed in the railway carriage an unattractive-looking young man, not very poorly though grubbily dressed, with a pimply face and a muddy dark complexion. He distinguished himself by getting out at every station, big and little, to have a drink. Towards the end of the journey he was surrounded by a merry throng of very low companions. One merchant, also a little drunk, was particularly delighted at the young man’s power of drinking incessantly without becoming drunk. Another person, who was awfully pleased with him, was a very stupid young fellow who talked a great deal. He was wearing European dress and smelt most unsavoury — he was a footman as I found out afterwards; this fellow got quite friendly with the young man who was drinking, and, every time the train stopped, roused him with the invitation: “It’s time for a drop of vodka,” and they got out with their arms round each other. The young man who drank scarcely said a word, but yet more and more companions joined him, he only listened to their chatter, grinning incessantly with a drivelling snigger, and only from time to time, always unexpectedly, brought out a sound something like “Ture-lure-loo!” while he put his finger up to his nose in a very comical way. This diverted the merchant, and the footman and all of them, and they burst into very loud and free and easy laughter. It is sometimes impossible to understand why people laugh. I joined them too, and, I don’t know why, the young man attracted me too, perhaps by his very open disregard for the generally accepted conventions and proprieties. I didn’t see, in fact, that he was simply a fool. Anyway, I got on to friendly terms with him at once, and, as I got out of the train, I learnt from him that he would be in the Tverskoy Boulevard between eight and nine. It appeared that he had been a student. I went to the Boulevard, and this was the diversion he taught me: we walked together up and down the boulevards, and a little later, as soon as we noticed a respectable woman walking along the street, if there were no one else near, we fastened upon her. Without uttering a word we walked one on each side of her, and with an air of perfect composure as though we didn’t see her, began to carry on a most unseemly conversation. We called things by their names, preserving unruffled countenances as though it were the natural thing to do; we entered into such subtleties in our description of all sorts of filth and obscenity as the nastiest mind of the lewdest debauchee could hardly have conceived. (I had, of course, acquired all this knowledge at the boarding school before I went to the grammar school, though I knew only words, nothing of the reality.) The woman was dreadfully frightened, and made haste to try and get away, but we quickened our pace too — and went on in the same way. Our victim, of course, could do nothing; it was no use to cry out, there were no spectators; besides, it would be a strange thing to complain of. I repeated this diversion for eight days. I can’t think how I can have liked doing it; though, indeed, I didn’t like doing it — I simply did it. At first I thought it original, as something outside everyday conventions and conditions, besides I couldn’t endure women. I once told the student that in his “Confessions” Jean Jacques Rousseau describes how, as a youth, he used to behave indecently in the presence of women. The student responded with his “ture-lure-loo!” I noticed that he was extraordinarily ignorant, and that his interests were astonishingly limited. There was no trace in him of any latent idea such as I had hoped to find in him. Instead of originality I found nothing in him but a wearisome monotony. I disliked him more and more. The end came quite unexpectedly. One night when it was quite dark, we persecuted a girl who was quickly and timidly walking along the boulevard. She was very young, perhaps sixteen or even less, very tidily and modestly dressed; possibly a working girl hurrying home from work to an old widowed mother with other children; there is no need to be sentimental though. The girl listened for some time, and hurried as fast as she could with her head bowed and her veil drawn over her face, frightened and trembling. But suddenly she stood still, threw back her veil, showing, as far as I remember, a thin but pretty face, and cried with flashing eyes:
“Oh, what scoundrels you are!”
She may have been on the verge of tears, but something different happened. Lifting her thin little arm, she gave the student a slap in the face which could not have been more dexterously delivered. It did come with a smack! He would have rushed at her, swearing, but I held him back, and the girl had time to run away. We began quarrelling at once. I told him all I had been saving up against him in those days. I told him he was the paltriest commonplace fool without the trace of an idea. He swore at me. . . . (I had once explained to him that I was illegitimate), then we spat at each other, and I’ve never seen him since. I felt frightfully vexed with myself that evening, but not so much the next day, and by the day after I had quite forgotten it. And though I sometimes thought of that girl again, it was only casually, for a moment. It was only after I had been a fortnight in Petersburg, I suddenly recalled the whole scene. I remembered it, and I was suddenly so ashamed that tears of shame literally ran down my cheeks. I was wretched the whole evening, and all that night, and I am rather miserable about it now. I could not understand at first how I could have sunk to such a depth of degradation, and still less how I could have forgotten it without feeling shame or remorse. It is only now that I understand what was at the root of it; it was all due to my “idea.” Briefly, I conclude that, having something fixed, permanent and overpowering in one’s mind in which one is terribly absorbed, one is, as it were, removed by it from the whole world, and everything that happens, except the one great thing, slips by one. Even one’s impressions are hardly formed correctly. And what matters most — one always has an excuse. However much I worried my mother at that time, however disgracefully I neglected my sister, “Oh, I’ve my ‘idea,’ nothing else matters,” was what I said to myself, as it were. If I were slighted and hurt, I withdrew in my mortification and at once said to myself, “Ah, I’m humiliated, but still I have my idea, and they know nothing about that.” The “idea” comforted me in disgrace and insignificance. But all the nasty things I did took refuge, as it were, under the “idea.” It, so to speak, smoothed over everything, but it also put a mist before my eyes; and such a misty understanding of things and events may, of course, be a great hindrance to the “idea” itself, to say nothing of other things.
Now for another anecdote.
On the 1st of April last year, Marie Ivanovna was keeping her name- day; some visitors, though only a few, came for the evening. Suddenly Agrafena rushed in, out of breath, announcing that a baby was crying in the passage before the kitchen, and that she didn’t know what to do. We were all excited at
the news. We went out and saw a bark basket, and in the basket a three or four weeks old child, crying. I picked up the basket and took it into the kitchen. Then I immediately found a folded note: “Gracious benefactors, show kind charity to the girl christened Arina, and we will join with her to send our tears to the Heavenly throne for you for ever, and congratulate you on your name-day, Persons unknown to you.”
Then Nikolay Semyonovitch, for whom I have such a respect, greatly disappointed me. He drew a very long face and decided to send the child at once to the Foundling Home. I felt very sad. They lived very frugally but had no children, and Nikolay Semyonovitch was always glad of it. I carefully took little Arina out of the basket and held her up under the arms. The basket had that sour, pungent odour characteristic of a small child which has not been washed for a long time. I opposed Nikolay Semyonovitch, and suddenly announced that I would keep the child at my expense. In spite of his gentleness he protested with some severity, and, though he ended by joking, he adhered to his intention in regard to the foundling. I got my way, however. In the same block of buildings, but in a different wing, there lived a very poor carpenter, an elderly man, given to drink, but his wife, a very healthy and still youngish peasant woman, had only just lost a baby, and, what is more, the only child she had had in eight years of marriage, also a girl, and by a strange piece of luck also called Arina. I call it good luck, because while we were arguing in the kitchen, the woman, hearing of what had happened, ran in to look at the child, and when she learned that it was called Arina, she was greatly touched. She still had milk, and unfastening her dress she put the baby to her breast. I began persuading her to take the child home with her, saying I would pay for it every month. She was afraid her husband would not allow it, but she took it for the night. Next morning, her husband consented to her keeping it for eight roubles a month, and I immediately paid him for the first month in advance. He at once spent the money on drink. Nikolay Semyonovitch, still with a strange smile, agreed to guarantee that the money should be paid regularly every month. I would have given my sixty roubles into Nikolay Semyonovitch’s keeping as security, but he would not take it. He knew, however, that I had the money, and trusted me. Our momentary quarrel was smoothed over by this delicacy on his part. Marie Ivanovna said nothing, but wondered at my undertaking such a responsibility. I particularly appreciated their delicacy in refraining from the slightest jest at my expense, but, on the contrary, taking the matter with proper seriousness. I used to run over to the carpenter’s wife three times a day, and at the end of a week I slipped an extra three roubles into her hand without her husband’s knowledge. For another three I bought a little quilt and swaddling clothes. But ten days later little Arina fell ill. I called in a doctor at once, he wrote a prescription, and we were up all night, tormenting the mite with horrid medicine. Next day he declared that he had been sent for too late, and answered my entreaties — which I fancy were more like reproaches — by saying with majestic evasiveness: “I am not God.” The baby’s little tongue and lips and whole mouth were covered with a minute white rash, and towards evening she died, gazing at me with her big black eyes, as though she understood already. I don’t know why I never thought to take a photograph of the dead baby. But will it be believed, that I cried that evening, and, in fact, I howled as I had never let myself do before, and Marie Ivanovna had to try to comfort me, again without the least mockery either on her part or on Nikolay Semyonovitch’s. The carpenter made a little coffin, and Marie Ivanovna finished it with a frill and a pretty little pillow, while I bought flowers and strewed them on the baby. So they carried away my poor little blossom, whom it will hardly be believed I can’t forget even now. A little afterwards, however, this sudden adventure made me reflect seriously. Little Arina had not cost me much, of course; the coffin, the burial, the doctor, the flowers, and the payment to the carpenter’s wife came altogether to thirty roubles. As I was going to Petersburg I made up this sum from the forty roubles sent me by Versilov for the journey, and from the sale of various articles before my departure, so that my capital remained intact. But I thought: “If I am going to be turned aside like this I shan’t get far.” The affair with the student showed that the “idea” might absorb me till it blurred my impressions and drew me away from the realities of life. The incident with little Arina proved, on the contrary, that no “idea” was strong enough to absorb me, at least so completely that I should not stop short in the face of an overwhelming fact and sacrifice to it at once all that I had done for the “idea” by years of labour. Both conclusions were nevertheless true.
Complete Works of Fyodor Dostoyevsky Page 444
