a great respect for him, and only said he did not understand his character. Then Versilov gave that up too, and went abroad again — this time for a long period, several years. Then came his close intimacy with old Prince Sokolsky. During this period his financial position underwent two or three radical changes. At one time he fell into complete poverty, then grew wealthy and rose again.
Having brought my story to this point, I am determined to describe my “idea” too. For the first time since its conception I will translate it into words. I am determined to reveal it, so to speak, to the reader, partly for the sake of greater clearness in what I have to explain further. And it is not only confusing for the reader; even I, the author, am beginning to get muddled by the difficulty of explaining each step without explaining what led up to it and induced me to take it. By keeping up this “attitude of silence” I have clumsily descended to one of those “literary graces” which I have ridiculed above. Before entering upon my Petersburg romance with all my ignominious adventures in it, I find this preface is necessary. But I was not tempted to silence for the sake of literary “grace” but was forced to it by the nature of the case, that is, the difficulty of the case; even now, when it is all over, I find it very difficult to put this idea into words. Besides, I must describe it in its aspect at that time, that is, the form it took and the way I looked at it, not now, but then, and that is a fresh difficulty. To describe some things is almost impossible. The ideas that are the simplest and the clearest are the most difficult to understand. If before the discovery of America Columbus had begun telling his idea to other people, I am convinced that for a very long time people would not have understood him. And indeed they did not understand him. I don’t mean to compare myself with Columbus, and if anyone imagines that I do he ought to be ashamed of himself, that’s all.
Last updated on Wed Jan 12 09:26:21 2011 for eBooks@Adelaide.
A Raw Youth, by Fyodor Dostoyevsky
Chapter V
1
My “idea” is — to become a Rothschild. I invite the reader to keep calm and not to excite himself.
I repeat it. My “idea” is to become a Rothschild, to become as rich as Rothschild, not simply rich, but as rich as Rothschild. What objects I have in view, what for, and why — all that shall come later. First I will simply show that the attainment of my object is a mathematical certainty.
It is a very simple matter; the whole secret lies in two words: OBSTINACY and PERSEVERANCE.
“We have heard that; it’s nothing new,” people will tell me. Every “vater,” in Germany repeats this to his children, and meanwhile your Rothschild (James Rothschild the Parisian, is the one I mean) is unique while there are millions of such “vaters.”
I should answer:
“You assert that you’ve heard it, but you’ve heard nothing. It’s true that you’re right about one thing. When I said that this was ‘very simple,’ I forgot to add that it is most difficult. All the religions and the moralities of the world amount to one thing: ‘Love virtue and avoid vice.’ One would think nothing could be simpler. But just try doing something virtuous and giving up any one of your vices; just try it. It’s the same with this.
“That’s why your innumerable German ‘vaters’ may, for ages past reckoning, have repeated those two wonderful words which contain the whole secret, and, meanwhile, Rothschild remains unique. It shows it’s the same but not the same, and these ‘vaters’ don’t repeat the same idea.
“No doubt they too have heard of obstinacy and perseverance, but to attain my object what I need is not these German ‘vaters’ ’ obstinacy or these ‘vaters’ ‘ perseverance.”
“The mere fact that he is a ‘vater’— I don’t mean only the Germans — that he has a family, that he is living like other people, has expenses like other people, has obligations like other people, means that he can’t become a Rothschild, but must remain an average man. I understand quite clearly that in becoming a Rothschild, or merely desiring to become one, not in the German ‘vaters’’ way but seriously, I must at the same time cut myself off from society.”
Some years ago I read in the newspaper that on one of the steamers on the Volga there died a beggar who went about begging in rags and was known to every one. On his death they found sewn up in his shirt three thousand roubles in notes. The other day I read of another beggar of the “respectable” sort, who used to go about the restaurants holding out his hand. He was arrested and there was found on him five thousand roubles. Two conclusions follow directly from this. The first, that OBSTINACY in saving even the smallest coin will produce enormous results in the long run (time is of no account in this), and secondly that the most unskilful form of accumulation if only PERSEVERING is mathematically certain of success.
Meanwhile there are perhaps a good number of respectable, clever, obstinate people who cannot save either three or five thousand, however much they struggle, though they would be awfully glad to have such a sum. Why is that? The answer is clear: it is because not one of them, in spite of all their wishing it, DESIRES it to such a degree that, for instance, if he is not able to save by other means, he is ready to become a beggar, and so persistent that after becoming a beggar, he will not waste the first farthing he is given on an extra crust of bread for himself or his family. With this system of saving, that is in beggary, one must live on bread and salt and nothing more, to save up such sums; at least, so I imagine. That is no doubt what the two beggars I have mentioned above did do; they must have eaten nothing but bread and have lived almost in the open air. There is no doubt that they had no intention of becoming Rothschilds; they were simply Harpagons or Ilyushkins in their purest form, nothing more; but, when there is intelligent accumulation in quite a different form with the object of becoming a Rothschild, no less strength of will is needed than in the case of those two beggars. The German “vater” does not show such strength of will. There are many kinds of strength in the world, especially of strength of will and of desire. There is the temperature of boiling water and there is the temperature of molten iron.
One wants here the same thing as in a monastery, the same heroic asceticism. Feeling is wanted, not only idea. What for? Why? Is it moral and not monstrous to wear sackcloth and eat black bread all one’s life to heap up filthy lucre? These questions I will consider later. Now I am discussing only the possibility of attaining the object. When I thought of my “idea” and it was forged in white heat, I began asking myself — am I capable of asceticism? With this object, for the whole of the first month I took bread and water, not more than two and a half pounds of black bread a day. To do this I was obliged to deceive Nikolay Semyonovitch who was clever, and Marie Ivanovna who was anxious for my welfare. Though I wounded her and somewhat surprised Nikolay Semyonovitch who was a man of great delicacy, I insisted on having my dinner brought to my room. There I simply got rid of it. I poured the soup out of window on to the nettles or elsewhere, the meat I either flung out of window to a dog, or wrapping it up in paper put it in my pocket and threw it away after, and so on. As the bread given me for dinner was much less than two and a half pounds I bought bread on the sly. I stood this for a month perhaps, only upsetting my stomach a little, but the next month I added soup to the bread and drank a glass of tea morning and evening, and I assure you I passed a year like that in perfect health and content, as well as in a moral ecstasy and perpetual secret delight. Far from regretting the dainties I missed, I was overjoyed. At the end of the year, having convinced myself I was capable of standing any fast, however severe, I began eating as they did, and went back to dine with them. Not satisfied with this experiment I made a second; apart from the sum paid to Nikolay Semyonovitch for my board I was allowed five roubles a month for pocket money. I resolved to spend only half. This was a very great trial, but after at most two years I had in my pocket by the time I went to Petersburg seventy roubles saved entirely in this way, besides other money. The result of these two experiments was of vast importance to me: I had learnt positively that I could so will a thing as to attain my objects, and that I repeat is the essence of “my idea”— the rest is all nonsense.
2
Let us, however, look into the nonsense too.
I have described my two experiments. In Petersburg, as the reader knows, I made a third. I went to the auction and at one stroke made a profit of seven roubles ninety-five kopecks. This of course was not a real experiment, it was only by way of sport and diversion. I simply wanted to filch a moment from the future, and to test how I should go and behave. I had decided even at the very first, in Moscow, to put off really beginning till I was perfectly free. I fully realized that I must, for instance, finish my work at school. (The university, as the reader knows already, I sacrificed.) There is no disputing that I went to Petersburg with concealed anger in my heart. No sooner had I left the grammar school and become free for the first time, than I suddenly saw that Versilov’s affairs would distract me from beginning my enterprise for an indefinite period. But though I was angry I went to Petersburg feeling perfectly serene about my object.
