About Lambert I say nothing, but the reader has, of course, guessed that I thought all too much about him. In my delirium, I spoke several times about Lambert; but once I came out of my delirium and could observe attentively, I quickly realized that everything about Lambert remained a secret, and that they knew nothing, not excepting Versilov. I was glad then, and my fear went away, but I was mistaken, as I found out later, to my astonishment: he had come to see me during my illness, but Versilov said nothing about it, and I concluded that for Lambert I had already sunk into oblivion. Nevertheless I often thought about him; what’s more, I thought not only without disgust, not only with curiosity, but even with concern, as if anticipating here something new, a way out that corresponded to the new feelings and plans that were being born in me. In short, I proposed to think Lambert over first of all, once I decided to start thinking. I’ll add one strange thing: I had completely forgotten where he lived and on what street it had all happened then. The room, Alphonsine, the little dog, the corridor—all that I remembered; I could paint a picture of it all now; but where it had all happened, that is, on what street and in what house—I had completely forgotten. And what’s strangest of all, I figured it out only on my third or fourth day of full consciousness, when I had long begun to be concerned with Lambert.
And so, such were my first sensations upon my resurrection. I’ve indicated only the most superficial, and very probably was unable to indicate the important. In fact, maybe it was precisely then that everything important was being defined and formulated in my heart; surely I didn’t spend the whole time being vexed and angry only because they hadn’t served me my broth. Oh, I remember how sad I could be then, and how grieved I sometimes was in those moments, especially when I was left alone for a long time. And they, as if on purpose, quickly understood that I felt oppressed with them and that their sympathy annoyed me, and they started leaving me alone more and more often: an unnecessarily subtle perceptivity.
II
ON MY FOURTH day of consciousness, I was lying in my bed between two and three o’clock in the afternoon, and there was no one with me. It was a clear day, and I knew that after three, when the sun would be setting, 1its slanting red ray would strike straight into the corner of my wall, and there would be a bright spot of light there. I knew it from the previous days, and the fact that it would unfailingly happen in an hour, and, above all, that I knew it beforehand, like two times two, angered me to the point of spite. I turned my whole body convulsively, and suddenly, amidst the deep silence, clearly heard the words: “Lord Jesus Christ, our God, have mercy on us.” The words were pronounced in a half-whisper, followed by a deep, full-chested sigh, and then everything became perfectly still again. I quickly raised my head.
Earlier, that is, the day before, and even two days before, I had begun to notice something peculiar in our three downstairs rooms. In that little room across the drawing room, which used to be mama’s and Liza’s, there was apparently someone else. More than once I had heard some sort of sounds during the daytime and at night, but it was all for moments, the briefest moments, then total silence would set in again at once for several hours, so that I paid no attention. The day before, the thought had occurred to me that it was Versilov there, the more so as he had come to my room soon afterwards, though I knew for certain from their own conversations that Versilov had moved somewhere to another apartment during the time of my illness, and spent his nights there. And about mama and Liza I had long known that (for the sake of my tranquillity, I thought) they had both moved upstairs, to my former “coffin,” and I had even thought once to myself, “How can the two of them have enough room there?” And now it suddenly turns out that some man is living in their old room and that the man is not Versilov at all. With an ease I wouldn’t have supposed I had (imagining till then that I was totally strengthless), I lowered my feet from the bed, put them into my slippers, threw on a gray lambskin robe that lay next to me (and had been donated to me by Versilov), and set out across our living room to mama’s former bedroom. What I saw there totally confounded me; I had never anticipated anything like it, and stopped as if rooted to the threshold.
There sat a very gray-haired old man with a big, awfully white beard, and it was clear that he had been sitting there for a long time. He sat not on the bed but on mama’s little bench, and only leaned his back against the bed. However, he held himself so straight that it seemed he didn’t need any support, though he was obviously ill. Over his shirt he wore a jacket lined with sheepskin, his knees were covered with mama’s plaid, there were slippers on his feet. One could tell that he was tall and broad-shouldered, and he looked quite hale, despite his illness, though somewhat pale and thin. He had an oblong face, very thick hair, but not too long, and he seemed to be over seventy. Beside him on a little table, within his reach, lay three or four books and a pair of silver spectacles. Though I hadn’t had the least thought of meeting him, I guessed that same moment who he was, only I still couldn’t figure out how he had sat there all those days, almost next to me, so quietly that up to then I had never heard a thing.
He didn’t stir when he saw me, but gazed at me intently and silently, as I did at him, with the difference that I gazed with boundless astonishment, and he without the least. On the contrary, having scrutinized the whole of me, to the last line, in those five or ten seconds of silence, he suddenly smiled and even laughed softly and inaudibly, and though the laughter passed quickly, its bright, mirthful trace remained on his face, and above all in his eyes, very blue, radiant, big, but with lids slightly drooping and swollen with age and surrounded by countless tiny wrinkles. This laughter of his affected me most of all.
I think that when a person laughs, in the majority of cases he becomes repulsive to look at. Most often something banal is revealed in people’s laughter, something as if humiliating for the laugher, though the laughing one almost always knows nothing of the impression he makes. Just as he doesn’t know, as nobody generally knows, what kind of face he has when he’s asleep. Some sleepers have intelligent faces even in sleep, while other faces, even intelligent ones, become very stupid in sleep and therefore ridiculous. I don’t know what makes that happen; I only want to say that a laughing man, like a sleeping one, most often knows nothing about his face. A great many people don’t know how to laugh at all. However, there’s nothing to know here: it’s a gift, and it can’t be fabricated. It can only be fabricated by re-educating oneself, developing oneself for the better, and overcoming the bad instincts of one’s character; then the laughter of such a person might quite possibly change for the better. A man can give himself away completely by his laughter, so that you suddenly learn all his innermost secrets. Even indisputably intelligent laughter is sometimes repulsive. Laughter calls first of all for sincerity, but where is there any sincerity in people? Laughter calls for lack of spite, but people most often laugh spitefully. Sincere and unspiteful laughter is mirth, but where is there any mirth in our time, and do people know how to be mirthful? (About mirth in our time—that was Versilov’s observation, and I remembered it.) A man’s mirth is a feature that gives away the whole man, from head to foot. Someone’s character won’t be cracked for a long time, then the man bursts out laughing somehow quite sincerely, and his whole character suddenly opens up as if on the flat of your hand. Only a man of the loftiest and happiest development knows how to be mirthful infectiously, that is, irresistibly and goodheartedly. I’m not speaking of his mental development, but of his character, of the whole man. And so, if you want to discern a man and know his soul, you must look, not at how he keeps silent, or how he speaks, or how he weeps, or even how he is stirred by the noblest ideas, but you had better look at him when he laughs. If a man has a good laugh, it means he’s a good man. Note at the same time all the nuances: for instance, a man’s laughter must in no case seem stupid to you, however merry and simplehearted it may be. The moment you notice the slightest trace of stupidity in someone’s laughter, it undoubtedly means that the man is of limited intelligence, though he may do nothing but pour out ideas. Or if his laughter isn’t stupid, but the man himself, when he laughs, for some reason suddenly seems ridiculous to you, even just slightly—know, then, that the man has no real sense of dignity, not fully in any case. Or, finally, if his laughter is infectious, but for some reason still seems banal to you, know, then, that the man’s nature is on the banal side as well, and all the noble and lofty that you noticed in him before is either deliberately affected or unconsciously borrowed, and later on the man is certain to change for the worse, to take up what’s “useful” and throw his noble ideas away without regret, as the errors and infatuations of youth.