Plague Albert Camus Quotes

I have no idea what's awaiting me, or what will happen when this all ends. For the moment I know this: there are sick people and they need curing.

I know that man is capable of great deeds. But if he isn't capable of great emotion, well, he leaves me cold.

The truth is that everyone is bored, and devotes himself to cultivating habits.

But, you know, I feel more fellowship with the defeated than with saints. Heroism and sanctity don't really appeal to me, I imagine. What interests me is being a man.

And he knew, also, what the old man was thinking as his tears flowed, and he, Rieux, thought it too: that a loveless world is a dead world, and always there comes an hour when one is weary of prisons, of one's work, and of devotion to duty, and all one craves for is a loved face, the warmth and wonder of a loving heart.

But what does it mean, the plague? It's life, that's all.

They knew now that if there is one thing one can always yearn for, and sometimes attain, it is human love.

For who would dare to assert that eternal happiness can compensate for a single moment's human suffering

Well, personally, I've seen enough of people who die for an idea. I don't believe in heroism; I know it's easy and I've learned that it can be murderous. What interests me is living and dying for what one loves.

There are more things to admire in men then to despise.

Am well. Thinking of you always. Love

All I can say is that on this earth there are pestilences and there are victims– and as far as possible one must refuse to be on the side of the pestilence.

But it's not easy. I've been thinking it over for years. While we loved each other we didn't need words to make ourselves understood. But people don't love forever. A time came when I should have found the words to keep her with me, only I couldn't.

The evil in the world comes almost always from ignorance, and goodwill can cause as much damage as ill-will if it is not enlightened. People are more often good than bad, though in fact that is not the question. But they are more or less ignorant and this is what one calls vice or virtue, the most appalling vice being the ignorance that thinks it knows everything and which consequently authorizes itself to kill. The murderer's soul is blind, and there is no true goodness or fine love without the greatest possible degree of clear-sightedness.

What’s true of all the evils in the world is true of plague as well. It helps men to rise above themselves.

Thus each of us had to be content to live only for the day, alone under the vast indifference of the sky.

There have been as many plagues as wars in history; yet always plagues and wars take people equally by surprise.

stupidity has a knack of getting its way; as we should see if we were not always so much wrapped up in ourselves

Who taught you all this, doctor?" The reply came promptly: "Suffering.

But again and again there comes a time in history when the man who dares to say that two and two make four is punished with death. The schoolteacher is well aware of this. And the question is not one of knowing what punishment or reward attends the making of this calculation. The question is one of knowing whether two and two do make four

how hard it must be to live only with what one knows and what one remembers, cut off from what one hopes for!

In fact, it comes to this: nobody is capable of really thinking about anyone, even in the worst calamity. For really to think about someone means thinking about that person every minute of the day, without letting one’s thoughts be diverted by anything- by meals, by a fly that settles on one’s cheek, by household duties, or by a sudden itch somewhere. But there are always flies and itches. That’s why life is difficult to live.

What on earth prompted you to take a hand in this?" "I don't know. My… my code of morals, perhaps." "Your code of morals. What code, if I may ask?" "Comprehension.

Do you believe in God, doctor?" No - but what does that really mean? I'm fumbling in the dark, struggling to make something out. But I've long ceased finding that original.

It is in the thick of calamity that one gets hardened to the truth - in other words, to silence.

I was very fond of you, but now I’m so, so tired. I’m not happy to go, but one needn't be happy to make another start.

I've seen of enough of people who die for an idea. I don't believe in heroism; I know it's easy and I've learned it can be murderous. What interests me is living and dying for what one loves.

On the whole, men are more good than bad; that, however, isn't the real point. But they are more or less ignorant, and it is this that we call vice or virtue; the most incorrigible vice being that of an ignorance that fancies it knows everything and therefore claims for itself the right to kill. The soul of the murderer is blind; and there can be no true goodness nor true love without the utmost clear-sightedness.

No doubt our love was still there, but quite simply it was unusable, heavy to carry, inert inside of us, sterile as crime or condemnation. It was no longer anything except a patience with no future and a stubborn wait.

من بیشتر با شکست یافتگان احساس همدردی می‌کنم تا با مقدسین. گمان می‌کنم که من قهرمانی و تقدس را زیاد نمی‌پسندم. آنچه برایم جالب است انسان بودن است.

There is always a certain hour of the day and of the night when a man’s courage is at its lowest ebb, and it was that hour only that he feared.

And indeed it could be said that once the faintest stirring of hope became possible, the dominion of plague was ended.

In this respect, our townsfolk were like everybody else, wrapped up in themselves; in other words, they were humanists: they disbelieved in pestilences. A pestilence isn't a thing made to man's measure; therefore we tell ourselves that pestilence is a mere bogy of the mind, a bad dream that will pass away. But it doesn't always pass away and, from one bad dream to another, it is men who pass away, and the humanists first of all, because they have taken no precautions.

he's incapable of suffering for a long time, or being happy for a long time. Which means that he's incapable of anything really worth while.

A loveless world is a dead world.

I've been thinking it over for years. While we loved each other we didn't need words to make ourselves understood. But people don't love forever. A time came when I should have found the words to keep her with me, only I couldn't." - Grant

After a short silence the doctor raised himself a little in his chair and asked if Tarrou had an idea of the path to follow for attaining peace. "Yes, he replied. "The path of sympathy.

there's no question of heroism in all this. It's a matter of common decency. That's an idea which may make some people smile, but the only means of fighting a plague is - common decency.

When a war breaks out, people say: "It's too stupid; it can't last long." But though a war may well be "too stupid," that doesn't prevent its lasting. Stupidity has a knack of getting its way; as we should see if we were not always so much wrapped up in ourselves.

le mal qui est dans le monde vient presque toujours de l'ignorance

Everybody knows that pestilences have a way of recurring in the world; yet somehow we find it hard to believe in ones that crash down on our heads from a blue sky. There have been as many plagues as wars in history; yet always plagues and wars take people equally by surprise.

Whereas during those months of separation time had never gone quickly enough for their liking and they were wanting to speed its flight, now that they were in sight of the town they would have liked to slow it down and hold each moment in suspense, once the breaks went on and the train was entering the station. For the sensation, confused perhaps, but none the less poingant for that, of all those days and weeks and months of life lost to their love made them vaguely feel they were entitled to some compensation; this present hour of joy should run at half the speed of those long hours of waiting.

Only the sea, murmurous behind the dingy checkerboard of houses, told of the unrest, the precariousness, of all things in this world.

Without memories, without hope, they lived for the moment only. Indeed, the here and now had come to mean everything to them. For there is no denying that the plague had gradually killed off in all of us the faculty not of love only but even of friendship. Naturally enough, since love asks something of the future, and nothing was left us but a series of present moments.

But what are a hundred million deaths? When one has served in a war, one hardly knows what a dead man is, after a while. And since a dead man has no substance unless one has actually seen him dead, a hundred million corpses broadcast through history are no more than a puff of smoke in the imagination.

Thus, in a middle course between these heights and depths, they drifted through life rather than lived, the prey of aimless days and sterile memories, like wandering shadows that could have acquired substance only by consenting to root themselves in the solid earth of their distress.

Perhaps the easiest way of making a town's acquaintance is to ascertain how the people in it work, how they love, and how they die.

It is forbidden to spit on cats in plague-time.

At that moment he knew what his mother was thinking, and that she loved him. But he knew, too, that to love someone means relatively little; or, rather, that love is never strong enough to find the words befitting it. Thus he and his mother would always love each other silently. And one day she--or he--would die, without ever, all their lives long, having gone farther than this by way of making their affection known.

For there is no denying that the plague had gradually killed off in all of us the faculty not of love only but even of friendship. Naturally enough, since love asks something of the future, and nothing was left us but a series of present moments.

That sensation of a void within which never left us, that irrational longing to hark back to the past or else to speed up the march of time, and those keen shafts of memory that stung like fire.

The great longing of an unquiet heart is to possess constantly and consciously the loved one, or, failing that, to be able to plunge the loved one, when a time of absence intervenes, into a dreamless sleep timed to last unbroken until the day they meet again.

The truth is I wasn't brought into the world to write newspaper articles. But it's quite likely I was brought into the world to live with a woman.

Hostile to the past, impatient of the present, and cheated of the future, we were much like those whom men's justice, or hatred, forces to live behind prison bars.

To state quite simply what we learn in time of pestilence: that there are more things to admire in men than to despise.

All who, while unable to be saints but refusing to bow down to pestilences, strive their utmost to be healers.

since the order of the world is shaped by death, mightn't it be better for God if we refuse to believe in Him and struggle with all our might against death, without raising our eyes towards the heaven where He sits in silence?

The evil that is in the world comes out of ignorance, and good intentions may do as much harm as malevolence, if they lack understanding. One the whole, men are more good than bad; that, however, isn't the real point. But they are more or less ignorant, and it is this that we call vice or virtue; the most incorrigible vice being that of an ignorance that fancies it knows everything and therefore claims for itself the right to kill.

Each of us has the plague within him; no one, no one on earth is free from it. And i know, too, that we must keep endless watch on ourselves lest in a careless moment we breath in someone's face and fasten the infection on him. What's natural is the microbe. All the rest – health, integrity, purity (if you like) – is a product of the human will, of a vigilance that must never falter.

Finally, and most of all, words failed him.

حين تنشب حرب ما يقول الناس " إنها لن تدوم طويلاً ، فهذا أمر مفرط في السخف" ولا ريب في أن حرباً ما هي أمر مفرط في السخف، ولكن ذلك لا يمنعها أن تدوم، إن السخف يلح دائماً ،

Question: how can one manage not to lose time? Answer: experience it at its full length. Means: spend days in the dentist's waiting room on an uncomfortable chair; live on one's balcony on a Sunday afternoon; listen to lectures in a language that one does not understand, choose the most roundabout and least convenient routes on the railway (and, naturally, travel standing up); queue at the box-office for theatres and so on and not take one's seat; etc.

At the beginning of a pestilence and when it ends, there's always a propensity for rhetoric. In the first case, habits have not yet been lost; in the second, they're returning. It is in the thick of a calamity that one gets hardened to the truth - in other words, to silence.

On moonlight nights the long, straight street and dirty white walls, nowhere darkened by the shadow of a tree, their peace untroubled by footsteps or a dog's bark, glimmered in the pale recession. The silent city was no more than an assemblage of huge, inert cubes, between which only the mute effigies of great men, carapaced in bronze, with their blank stone or metal faces, conjured up a sorry semblance of what the man had been. In lifeless squares and avenues these tawdry idols lorded it under the lowering sky; stolid monsters that might have personified the rule of immobility imposed on us, or, anyhow, its final aspect, that of a defunct city in which plague, stone, and darkness had effectively silenced every voice.

In different degrees, in every part of the town, men and women had been yearning for a reunion, not of the same kind for all, but for all alike ruled out. Most of them had longed intensely for an absent one, for the warmth of a body, for love, or merely a life that habit had endeared. Some, often without knowing it, suffered from being deprived of the company of friends and from their inability to get in touch with them through the usual channels of friendship—letters, trains, and boats. Others, fewer these... had desired a reunion with something they couldn’t have defined, but which seemed to them the only desirable thing on earth. For want of a better name, they sometimes called it peace.

In short, from then on, we accepted our status as prisoners; we were reduced to our past alone and even if a few people were tempted to live in the future, they quickly gave it up, as far as possible, suffering the wounds that the imagination eventually inflicts on those who trust in it.

Personne n'est capable réellement de penser à personne, fût-ce dans le pire des malheurs. Car penser réellement à quelqu'un, c'est y penser minute après minute, sans être distrait par rien, ni les soins du ménage, ni la mouche qui vole, ni les repas, ni une démangeaison. Mais il y a toujours des mouches et des démangeaisons. C'est pourquoi la vie est difficile à vivre.

There had been as many plagues in the world as there had been wars, yet plagues and wars always find people equelly unprepared.

No,' Rambert said bitterly, 'you can't understand. You're using the language of reason, not of the heart; you live in a world of... of abstractions.

By giving too much importance to fine actions one may end by paying an indirect but powerful tribute to evil, because in so doing one implies that such fine actions are only valuable because they are rare, and that malice or indifference are far more common motives in the actions of men.

An endless defeat

اما انسان همین‌که عادت کرد، روزگارش بی‌دردسر می‌گذرد.

Rats died in the street; men in their homes. And newspapers are concerned only with the street.

The love of God is a hard love. It demands total self-surrender, disdain of our human personality. And yet it alone can reconcile us to suffering and the deaths of children, it alone can justify them, since we cannot understand them, and we can only make God's will ours.

At such moments the collapse of their courage, willpower, and endurance was so abrupt that they felt they could never drag themselves out of the pit of despond into which they had fallen. Therefore they forced themselves never to think about the problematic day of escape, to cease looking to the future, and always to keep, so to speak, their eyes fixed on the ground at their feet. But, naturally enough, this prudence, this habit of feinting with their predicament and refusing to put up a fight, was ill rewarded. For, while averting that revulsion which they found so unbearable, they also deprived themselves of those redeeming moments, frequent enough when all is told, when by conjuring up pictures of a reunion to be, they could forget about the plague. Thus, in a middle course between these heights and depths, they drifted through life rather than lived, the prey of aimless days and sterile memories, like wandering shadows that could have acquired substance only by consenting to root themselves in the solid earth of their distress.

The whole town rushed outside to celebrate this crowded minute when the time of suffering had ended and the time of forgetting had not yet begun.

Sometimes at midnight, in the great silence of the sleep-bound town, the doctor turned on his radio before going to bed for the few hours’ sleep he allowed himself. And from the ends of the earth, across the thousands of miles of land and sea, kindly, well-meaning speakers tried to voice their fellow-feeling, and indeed did so, but at the same time proved the utter incapacity of every man truly to share in suffering that he cannot see.

Mais, en vérité, le changement était-il dans le climat ou dans les coeurs, voilà la question.

Therefore the first progressive step for a mind overwhelmed by the strangeness of things is to realize that this feeling of strangeness is shared with all men and that human reality, in its entirety, suffers from the distance which separates it from the rest of the universe. The malady experienced by a single man becomes a mass plague. In our daily trials rebellion plays the same role as does the "cogito" in the realm of thought: it is the first piece of evidence. But this evidence lures the individual from his solitude. It founds its first value on the whole human race. I rebel—therefore we exist.

For many years I've been ashamed, mortally ashamed, of having been, even with the best intentions, even at many removes, a murderer in my turn. As time went on I merely learned that even those who were better than the rest could not keep themselves nowadays from killing or letting others kill, because such is the logic by which they live; and that we can't stir a finger in this world without the risk of bringing death to somebody.

Peut-être, répondit le docteur, mais vous savez, je me sens plus de solidarité avec les vaincus qu'avec les saints. Je n'ai pas de goût, je crois, pour l'héroïsme et la sainteté. Ce qui m'intéresse, c'est d'être un homme.

Quand une guerre éclate, les gens disent: «Ça ne durera pas, c'est trop bête.» Et sans doute une guerre est certainement trop bête, mais cela ne l'empêche pas de durer. La bêtise insiste toujours, on s'en apercevrait si l'on ne pensait pas toujours à soi.

But if that is what it meant to win the game, how hard it must be to live only with what one knows and what one remembers, and deprived of what one hopes. [...] There is no peace without hope [...] A warmth of life and an image of death: that was knowledge.

Tarrou had "lost the match," as he put it. But what had he, Rieux, won? No more than the experience of having known plague and remembering it, of having known friendship and remembering it, of knowing affection and being destined one day to remember it. So all a man could win in the conflict between plague and life was knowledge and memories. But Tarrou, perhaps, would have called that winning the match.

There have been many plagues in the world as there have been wars, yet plagues and wars always find people equally unprepared. [...] When a war breaks out people say: 'It won't last, it's too stupid.' And war is certainly too stupid, but that doesn't prevent it from lasting. Stupidity always carries doggedly on, as people wold notice if they were not always thinking about themselves. In this respect, the citizens of Oran were like the rest of the world, they thought about themselves, in other words, they were humanists: they did not believe in pestilence. A pestilence does not have human dimensions, so people tell themselves that it is unreal, that it is a bad dream which will end. But it does not always end and, from one bad dream to the next, it is people who end, humanists first of all because they have not prepared themselves.

In the early days, when they thought this epidemic was much like other epidemics, religion held its ground. But once these people realized their instant peril, they gave their thoughts to pleasure. And all the hideous fears that stamp their faces in the daytime are transformed in the fiery, dusty nightfall into a sort of hectic exaltation, an unkempt freedom fevering in their blood.

I have realized that we all have plague, and I have lost my peace. And today I am still trying to find it; still trying to understand all those others and not to be the enemy of anyone. I only know that one must do what one can to cease being plague-stricken, and that's the only way in which we can hope for some peace or, failing that, a decent death. This, and only this, can bring relief to men and, if not save them, at least do them the least harm possible and even, sometimes, a little good.

Mais il vient toujours une heure dans l’histoire où celui qui ose dire que deux et deux font quatre est puni de mort. L’instituteur le sait bien. Et la question n’est pas de savoir quelle est la récompense ou la punition qui attend ce raisonnement. La question est de savoir si deux et deux, oui ou non, font quatre.

I grant we should add a third category: that of the true healers. But it is a fact one doesn't come across many of them, and anyhow it must be a hard vocation. That's why I decided to take, in every predicament, the victim's side, so as to reduce the damage done. Among them I can at least try to discover how on attains to the third category; in other words, to peace.

Sometimes at midnight, in the great silence of the sleep bound town, the doctor turned on his radio before going to bed for the few hours' sleep he allowed himself. And from the ends of the earth, across thousands of miles of land and sea, kindly, well-meaning speakers tried to voice their fellow-feeling, and indeed did so, but at the same time proved the utter incapacity of every man truly to share in the suffering that he cannot see. "Oran! Oran!" In vain the call rang over oceans, in vain Rieux listened hopefully; always the tide of eloquence began to flow, bringing home still more the unbridgeable gulf that lay between Grand and the speaker. "Oran, we're with you!" they called emotionally. But not, the doctor told himself, to love or to die together-- and that's the only way...

I'm still of the same mind. For many years I've been ashamed, mortally ashamed, of having been, even with the best intentions, even at many removes, a murderer in my turn. As time went on, I merely learned that even those who were better than the rest could not keep themselves nowadays from killing or letting others kill, because such is the logic by which they live, and that we can't stir a finger in this world without the risk of bringing death to somebody. Yes, I've been ashamed ever since I have realized that we all have the plague, and I have lost my peace. And today I am still trying to find it; still trying to understand all those others and not to be the mortal enemy of anyone. I only know that one must do what one can to cease being plague stricken, and that's the only way in which we can hope for some peace or, failing that, a decent death.

And when it comes down to it, you realize that no one is really capable of thinking of anyone else, even in the worst misfortune. Because thinking about someone really means thinking about that person minute by minute, not being distracted by anything – not housework, not a fly passing, not meals, not an urge to scratch oneself. But there are always flies and itches. This is why life is hard to live. And these people know that very well.

Some, often without knowing it, suffered from being deprived of the company of friends and from their inability to get in touch with them through the usual channels of friendship, letters, trains, and boats. Others, fewer these, Tarrou may have been one of them, had desired reunion with something they couldn't have defined, but which seemed to them the only desirable thing on earth. For want of a better name, they sometimes called it peace.

Week after week we were reduced to starting the same letter over again and copying out the same appeals, so that after a certain time words which had at first been torn bleeding from our hearts became void of sense. We copied them down mechanically, trying by means of these dead words to give some idea of our ordeal. And in the end, the conventional call of a telegram seemed to us preferable to this sterile, obstinate monologue and this arid conversation with a blank wall.

The evil that is in the world always comes of ignorance, and good intentions may do as much harm as malevolence, if they lack understanding. On the whole, men are more good than bad; that, however, isn't the real point, but they are more or less ignorant, and it is this that we call vice or virtue; the most incorrigible vice being that of an ignorance that fancies it knows everything and therefore claims for itself the right to kill. The soul of the murderer is blind; and there can be no true goodness nor true love without the utmost clear-sightedness.

And it was in the midst of shouts rolling against the terrace wall in massive waves that waxed in volume and duration, while cataracts of colored fire fell thicker through the darkness, that Dr. Rieux resolved to compile this chronicle, so that he should not be one of those who hold their peace but should bear witness in favor of those plague-stricken people; so that some memorial of the injustice and outrage done them might endure; and to state quite simply what we learn in time of pestilence: that there are more things to admire in men than to despise.

And when one day Rambert told him that he liked waking up at four in the morning and thinking of his beloved Paris, the doctor guessed easily enough, basing this on his own experience, that that was his favorite time for conjuring up pictures of the woman from whom he now was parted. This was, indeed, the hour when he could feel surest she was wholly his. Till four in the morning one is seldom doing anything and at that hour, even if the night has been a night of betrayal, one is asleep. Yes, everyone sleeps at that hour, and this is reassuring, since the great longing of an unquiet heart is to possess constantly and consciously the loved one, or, failing that, to be able to plunge the loved one, when a time of absence intervenes, into a dreamless sleep timed to last unbroken until the day they meet again.

Then, already, it had brought to his mind the silence brooding over beds in which he had let men die. There as here it was the same solemn pause, the lull that follows battle; it was the silence of defeat. But the silence now enveloping his dead friend, so dense, so much akin to the nocturnal silence of the streets and of the town set free at last, made Rieux cruelly aware that this defeat was final, the last disastrous battle that ends a war and makes peace itself an ill beyond all remedy. The doctor could not tell if Tarrou had found peace, now that all was over, but for himself he had a feeling that no peace was possible to him henceforth, any more than there can an armistice for a mother bereaved of a son or for a man who buries his friend.

The rest of the story, to Grand's thinking, was very simple. The common lot of married couples. You get married, you go on loving a bit longer, you work. And you work so hard that it makes you forget to love. As the head of the office where Grand was employed hadn't kept his promise, Jeanne, too, had to work outside. At this point a little imagination was needed to grasp what Grand was trying to convey. Owing largely to fatigue, he gradually lost grip of himself, had less and less to say, and failed to keep alive the feeling in his wife that she was loved. An overworked husband, poverty, the gradual loss of hope in a better future, silent evenings at home, what chance had any passion of surviving such conditions? Probably Jeanne had suffered. And yet she'd stayed; of course one may often suffer a long time without knowing it. Thus years went by. Then, one day, she left him. Naturally she hadn't gone alone. "I was very fond of you, but now I'm so tired. I'm not happy to go, but one needn't be happy to make another start." That, more or less, was what she'd said in her letter. Grand, too, had suffered. And he, too, might, as Rieux pointed out, have made a fresh start. But no, he had lost faith. Only, he couldn't stop thinking about her. What he'd have liked to do was to write her a letter justifying himself. "But it's not easy," he told Rieux. "I've been thinking it over for years. While we loved each other we didn't need words to make ourselves understood. But people don't love forever. A time came when I should have found the words to keep her with me, only I couldn't.

I know positively - yes Rieux I can say I know the world inside out as no one on earth is free from it. And I know too that we must keep endless watch on ourselves lest in careless moment we breathe in somebody's face and fasten the infection on him. What's natural is the microbe. All the rest- health integrity purity if you like - is a product of the human will of vigilance that must never falter. The good man the man who infects hardly anyone is the man who has the fewest lapses of attention. And it needs tremendous will-power a never ending tension of the mind to avoid such lapses. Yes Rieux it's a wearying business being plague-stricken. But it's still more wearying to refuse to be it. That's why everybody in the world today looks so tired everyone is more or less sick of plague. But that is also why some of us who want to get the plague out of their systems feel such desperate weariness a weariness from which nothing remains to set us free except death.