Standing at the foot of the statue of the Republic that evening, he felt it; all he was conscious of was a bleak indifference steadily gaining on him as he gazed at the door of the hotel Rambert had just entered.
After these wearing weeks, after all those nightfalls when the townsfolk poured into the streets to roam them aimlessly, Rieux had learned that he need no longer steel himself against pity. One grows out of pity when it’s useless. And in this feeling that his heart had slowly closed in on itself, the doctor found a solace, his only solace, for the almost unendurable burden of his days. This, he knew, would make his task easier, and therefore he was glad of it.
When he came home at two in the morning and his mother was shocked at the blank look he gave her, she was deploring precisely the sole alleviation Rieux could then experience. To fight abstraction you must have something of it in your own make-up.
But how could Rambert be expected to grasp that? Abstraction for him was all that stood in the way of his happiness. Indeed, Rieux had to admit the journalist was right, in one sense. But he knew, too, that abstraction sometimes proves itself stronger than happiness; and then, if only then, it has to be taken into account. And this was what was going to happen to Rambert, as the doctor was to learn when, much later, Rambert told him more about himself. Thus he was enabled to follow, and on a different plane, the
dreary struggle in progress between each man’s happiness and the abstractions of the plague, which constituted the whole life of our town over a long period of time.
BUT where some saw abstraction others saw the truth. The first month of the plague ended gloomily, with a violent recrudescence of the epidemic and a dramatic sermon preached by Father Paneloux, the Jesuit priest who had given an arm to old Michel when he was tottering home at the start of his illness. Father Paneloux had already made his mark with frequent contributions to the Oran Geographical Society; these dealt chiefly with ancient inscriptions, on which he was an authority.
But he had also reached a wider, non-specialist public with a series of lectures on present-day individualism. In these he had shown himself a stalwart champion of Christian doctrine at its most precise and purest, equally remote from modern laxity and the obscurantism of the past. On these occasions he had not shrunk from trouncing his hearers with some vigorous home-truths.
Hence his local celebrity.
Toward the end of the month the ecclesiastical authorities in our town resolved to do battle against the plague with the weapons appropriate to them, and organized a Week of Prayer. These manifestations of public piety were to be concluded on Sunday by a High Mass celebrated under the auspices of St. Roch, the plague-stricken saint, and Father Paneloux was asked to preach the sermon.
For a fortnight he desisted from the research work on St. Augustine and the African Church that had won for him a high place in his Order. A man of a passionate, fiery temperament, he flung himself wholeheartedly into the task assigned him. The sermon was a topic of conversation long before it was delivered and, in its way, it marks an important date in the history of the period.
There were large attendances at the services of the Week of Prayer. It must not, however, be assumed that in normal times the townsfolk of Oran are particularly devout. On Sunday mornings, for instance, sea-bathing competes seriously with churchgoing. Nor must it be thought that they had seen a great light and had a sudden change of heart. But, for one thing, now that the town was closed and the harbor out of bounds, there was no question of bathing; moreover, they were in a quite exceptional frame of mind and, though in their heart of hearts they were far from recognizing the enormity of what had come on them, they couldn’t help feeling, for obvious reasons, that decidedly something had changed.
Nevertheless, many continued hoping that the epidemic would soon die out and they and their families be spared. Thus they felt under no obligation to make any change in their habits as yet. Plague was for them an unwelcome visitant, bound to take its leave one day as unexpectedly as it had come. Alarmed, but far from desperate, they hadn’t yet reached the phase when plague would seem to them the very tissue of their existence; when they forgot the lives that until now it had been given them to lead. In short, they were waiting for the turn of events.
With regard to religion, as to many other problems, plague had induced in them a curious frame of mind, as remote from indifference as from fervor; the best name to give it, perhaps, might be «objectivity.» Most of those who took part in the Week of Prayer would have echoed a remark made by one of the churchgoers in Dr. Rieux’s hearing: «Anyhow, it can’t do any harm.» Even Tarrou, after recording in his notebook that in such cases the Chinese fall to playing tambourines before the Genius of Plague, observed that there was no means of telling whether, in practice, tambourines proved more efficacious than prophylactic measures. He merely added that, to decide the point, we should need first to ascertain if a Genius of Plague actually existed, and our ignorance on this point nullified any opinions we might form.
In any case the Cathedral was practically always full of worshippers throughout the Week of Prayer. For the first two or three days many stayed outside, under the palms and pomegranate trees in the garden in front of the porch, and listened from a distance to the swelling tide of prayers and invocations whose backwash filled the neighboring streets. But once an example had been given, they began to enter the Cathedral and join timidly in the responses.
And on the Sunday of the sermon a huge congregation filled the nave, overflowing on to the steps and precincts. The sky had clouded up on the previous day, and now it was raining heavily. Those in the open unfurled umbrellas. The air inside the Cathedral was heavy with fumes of incense and the smell of wet clothes when Father Paneloux stepped into the pulpit.
He was a stockily built man, of medium height. When he leaned on the edge of the pulpit, grasping the woodwork with his big hands, all one saw was a black, massive torso and, above it, two rosy cheeks overhung by steel-rimmed spectacles. He had a powerful, rather emotional delivery, which carried to a great distance, and when he launched at the congregation his opening phrase in clear, emphatic tones: «Calamity has come on you, my brethren, and, my brethren, you deserved it» there was a flutter that extended to the crowd massed in the rain outside the porch.
In strict logic what came next did not seem to follow from this dramatic opening. Only as the sermon proceeded did it become apparent to the congregation that, by a skillful oratorical device, Father Paneloux had launched at them, like a fisticuff, the gist of his whole discourse. After launching it he went on at once to quote a text from Exodus relating to the plague of Egypt, and said:
«The first time this scourge appears in history, it was wielded to strike down the enemies of God. Pharaoh set himself up against the divine will, and the plague beat him to his knees. Thus from the dawn of recorded history the scourge of God has humbled the proud of heart and laid low those who hardened themselves against Him. Ponder this well, my friends, and fall on your knees.»
The downpour had increased in violence, and these words, striking through a silence intensified by the drumming of raindrops on the chancel windows, carried such conviction that, after a momentary hesitation, some of the worshippers slipped forward from their seats on to their knees. Others felt it right to follow their example, and the movement gradually spread until presently everyone was kneeling, from end to end of the cathedral. No sound, except an occasional creak of chairs, accompanied the movement. Then Paneloux drew himself up to his full height, took a deep breath, and continued his sermon in a voice that gathered strength as it proceeded.
«If today the plague is in your midst, that is because the hour has struck for taking thought. The just man need have no fear, but the evildoer has good cause to tremble. For plague is the flail of God and the world His threshing-floor, and implacably He will thresh out His harvest until the wheat is separated from the chaff. There will be more chaff than wheat, few chosen of the many called.
Yet this calamity was not willed by God. Too long this world of ours has connived at evil, too long has it counted on the divine mercy, on God’s forgiveness.
Repentance was enough, men thought; nothing was forbidden. Everyone felt comfortably assured; when the day came, he would surely turn from his sins and repent. Pending that day, the easiest course was to surrender all along the line; divine compassion would do the rest. For a long while God gazed down on this town with
