– July 7, 2020

For many people, it was their first experience in a full denial of freedom. Locked in their homes. Prevented from traveling. Separated from loved ones. Forced to spend day after day wondering about big things previously unconsidered: why am I here, what are my goals, what is the purpose of my life? 

It was a transformation. We are not the first to go through this. It is something experienced by prisoners, and by previous populations under lockdown. 

I’m reading – over and over – Albert Camus’s classic and astonishingly brilliant book The Plague from 1947. There is a chapter that describes the inner life of people who have experienced lockdown for the first time. It came suddenly in the presence of a deadly disease. The entire town of 200,000 closed. No one in or out. 

It’s fiction but all-too-real. I’m astonished at Camus’s perceptive insight here. Reading it slowly and nearly out loud is an experience. The poetry of the prose is incredible, but more so the depth of knowledge of the inner workings of the mind. 

One interesting feature of the narrative is the difference in communication. They could only communicate via telegraph with the outside world, and with limited vocabulary. There were also letters outgoing but one had no idea whether the intended recipient would see it. Today of course we have vast opportunities for digital communication in audio and video, which is glorious, but no real substitute for the freedom to assemble and meet. 

Here I am quoting this one chapter. I hope it helps you understand yourself as much as it did help me gain awareness of my own experience. The entire book is compelling. You can download it or read it for free at Archive.org

* * * * * 

From now on, it can be said that plague was the concern of all of us. Hitherto, surprised as he may have been by the strange things happening around him, each individual citizen had gone about his business as usual, so far as this was possible. And no doubt he would have continued doing so. But once the town gates were shut, every one of us realized that all, the narrator included, were, so to speak, in the same boat, and each would have to adapt himself to the new conditions of life. Thus, for example, a feeling normally as individual as the ache of separation from those one loves suddenly became a feeling in which all shared alike and—together with fear—the greatest affliction of the long period of exile that lay ahead. 

One of the most striking consequences of the closing of the gates was, in fact, this sudden deprivation befalling people who were completely unprepared for it. Mothers and children, lovers, husbands and wives, who had a few days previously taken it for granted that their parting would be a short one, who had kissed one another good-by on the platform and exchanged a few trivial remarks, sure as they were of seeing one another again after a few days or, at most, a few weeks, duped by our blind human faith in the near future and little if at all diverted from their normal interests by this leave-taking—all these people found themselves, without the least warning, hopelessly cut off, prevented from seeing one another again, or even communicating with one another. For actually the closing of the gates took place some hours before the official order was made known to the public, and, naturally enough, it was impossible to take individual cases of hardship into account. It might indeed be said that the first effect of this brutal visitation was to compel our townspeople to act as if they had no feelings as individuals. During the first part of the day on which the prohibition to leave the town came into force the Prefect’s office was besieged by a crowd of applicants advancing pleas of equal cogency but equally impossible to take into consideration. Indeed, it needed several days for us to realize that we were completely cornered; that words like “special arrangements,” “favor,” and “priority” had lost all effective meaning.

Even the small satisfaction of writing letters was denied us. It came to this: not only had the town ceased to be in touch with the rest of the world by normal means of communication, but also—according to a second notification—all correspondence was forbidden, to obviate the risk of letters’ carrying infection outside the town. In the early days a favored few managed to persuade the sentries at the gates to allow them to get messages through to the outside world. But that was only at the beginning of the epidemic, when the sentries found it natural to obey their feelings of humanity. 

Later on, when these same sentries had had the gravity of the situation drummed into them, they flatly refused to take responsibilities whose possible after-effects they could not foresee. At first, telephone calls to other towns were allowed, but this led to such crowding of the telephone booths and delays on the lines that for some days they also were prohibited, and thereafter limited to what were called “urgent cases,” such as deaths, marriages, and births. So we had to fall back on telegrams. People linked together by friendship, affection, or physical love found themselves reduced to hunting for tokens of their past communion within the compass of a ten-word telegram. And since, in practice, the phrases one can use in a telegram are quickly exhausted, long lives passed side by side, or passionate yearnings, soon declined to the exchange of such trite formulas as: “Am well. Always thinking of you. Love.” 

Some few of us, however, persisted in writing letters and gave much time to hatching plans for corresponding with the outside world; but almost always these plans came to nothing. Even on the rare occasions when they succeeded, we could not know this, since we received no answer. For weeks on end we were reduced to starting the same letter over and over again recopying the same scraps of news and the same personal appeals, with the result that after a certain time the living words, into which we had as it were transfused our hearts’ blood, were drained of any meaning. Thereafter we went on copying them mechanically, trying, through the dead phrases, to convey some notion of our ordeal. And in the long run, to these sterile, reiterated monologues, these futile colloquies with a blank wall, even the banal formulas of a telegram came to seem preferable. 

Also, after some days—when it was clear that no one had the least hope of being able to leave our town—inquiries began to be made whether the return of people who had gone away before the outbreak would be permitted. After some days’ consideration of the matter the authorities replied affirmatively. They pointed out, however, that in no case would persons who returned be allowed to leave the town again; once here, they would have to stay, whatever happened. 

Some families—actually very few—refused to take the position seriously and in their eagerness to have the absent members of the family with them again, cast prudence to the winds and wired to them to take this opportunity of returning. But very soon those who were prisoners of the plague realized the terrible danger to which this would expose their relatives, and sadly resigned themselves to their absence. 

At the height of the epidemic we saw only one case in which natural emotions overcame the fear of death in a particularly painful form. It was not, as might be expected, the case of two young people, whose passion made them yearn for each other’s nearness at whatever cost of pain. The two were old Dr. Castel and his wife, and they had been married for very many years. Mme. Castel had gone on a visit to a neighboring town some days before the epidemic started. They weren’t one of those exemplary married couples of the Darby-and-Joan pattern; on the contrary, the narrator has grounds for saying that, in all probability, neither partner felt quite sure the marriage was all that could have been desired. But this ruthless, protracted separation enabled them to realize that they could not live apart, and in the sudden glow of this discovery the risk of plague seemed insignificant.

That was an exception. For most people it was obvious that the separation must last until the end of the epidemic. And for every one of us the ruling emotion of his life—which he had imagined he knew through and through (the people of Oran, as has been said, have simple passions)—took on a new aspect. Husbands who had had complete faith in their wives found, to their surprise, that they were jealous; and lovers had the same experience. Men who had pictured themselves as Don Juans became models of fidelity. Sons who had lived beside their mothers hardly giving them a glance fell to picturing with poignant regret each wrinkle in the absent face that memory cast upon the screen. 

This drastic, clean-cut deprivation and our complete ignorance of what the future held in store had taken us unawares; we were unable to react against the mute appeal of presences, still so near and already so far, which haunted us daylong. In fact, our suffering was twofold; our own to start with, and then the imagined suffering of the absent one, son, mother, wife, or mistress. 

Under other circumstances our townsfolk would probably have found an outlet in increased activity, a more sociable life. But the plague forced inactivity on them, limiting their movements to the same dull round inside the town, and throwing them, day after day, on the illusive solace of their memories. For in their aimless walks they kept on coming back to the same streets and usually, owing to the smallness of the town, these were streets in which, in happier days, they had walked with those who now were absent. 

Thus the first thing that plague brought to our town was exile. And the narrator is convinced that he can set down here, as holding good for all, the feeling he personally had and to which many of his friends confessed. It was undoubtedly the feeling of exile—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. Sometimes we toyed with our imagination, composing ourselves to wait for a ring at the bell announcing somebody’s return, or for the sound of a familiar footstep on the stairs; but, though we might deliberately stay at home at the hour when a traveler coming by the evening train would normally have arrived, and though we might contrive to forget for the moment that no trains were running, that game of make-believe, for obvious reasons, could not last. Always a moment came when we had to face the fact that no trains were coming in. 

And then we realized that the separation was destined to continue, we had no choice but to come to terms with the days ahead. In short, we returned to our prison-house, we had nothing left us but the past, and even if some were tempted to live in the future, they had speedily to abandon the idea—anyhow, as soon as could be—once they felt the wounds that the imagination inflicts on those who yield themselves to it. 

It is noteworthy that our townspeople very quickly desisted, even in public, from a habit one might have expected them to form—that of trying to figure out the probable duration of their exile. The reason was this: when the most pessimistic had fixed it at, say, six months; when they had drunk in advance the dregs of bitterness of those six black months, and painfully screwed up their courage to the sticking-place, straining all their remaining energy to endure valiantly the long ordeal of all those weeks and days—when they had done this, some friend they met, an article in a newspaper, a vague suspicion, or a flash of foresight would suggest that, after all, there was no reason why the epidemic shouldn’t last more than six months; why not a year, or even more? 

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. 

Thus, too, they came to know the incorrigible sorrow of all prisoners and exiles, which is to live in company with a memory that serves no purpose. Even the past, of which they thought incessantly, had a savor only of regret. For they would have wished to add to it all that they regretted having left undone, while they might yet have done it, with the man or woman whose return they now awaited; just as in all the activities, even the relatively happy ones, of their life as prisoners they kept vainly trying to include the absent one. And thus there was always something missing in their lives. 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. Thus the only way of escaping from that intolerable leisure was to set the trains running again in one’s imagination and in filling the silence with the fancied tinkle of a doorbell, in practice obstinately mute. 

Still, if it was an exile, it was, for most of us, exile in one’s own home. And though the narrator experienced only the common form of exile, he cannot forget the case of those who, like Rambert the journalist and a good many others, had to endure an aggravated deprivation, since, being travelers caught by the plague and forced to stay where they were, they were cut off both from the person with whom they wanted to be and from their homes as well. In the general exile they were the most exiled; since while time gave rise for them, as for us all, to the suffering appropriate to it, there was also for them the space factor; they were obsessed by it and at every moment knocked their heads against the walls of this huge and alien lazar-house secluding them from their lost homes. These were the people, no doubt, whom one often saw wandering forlornly in the dusty town at all hours of the day, silently invoking nightfalls known to them alone and the daysprings of their happier land. And they fed their despondency with fleeting intimations, messages as disconcerting as a flight of swallows, a dew-fall at sundown, or those queer glints the sun sometimes dapples on empty streets. 

As for that outside world, which can always offer an escape from everything, they shut their eyes to it, bent as they were on cherishing the all-too-real phantoms of their imagination and conjuring up with all their might pictures of a land where a special play of light, two or three hills, a favorite tree, a woman’s smile, composed for them a world that nothing could replace. 

To come at last, and more specifically, to the case of parted lovers, who present the greatest interest and of whom the narrator is, perhaps, better qualified to speak—their minds were the prey of different emotions, notably remorse. For their present position enabled them to take stock of their feelings with a sort of feverish objectivity. And, in these conditions, it was rare for them not to detect their own shortcomings. What first brought these home to them was the trouble they experienced in summoning up any clear picture of what the absent one was doing. They came to deplore their ignorance of the way in which that person used to spend his or her days, and reproached themselves for having troubled too little about this in the past, and for having affected to think that, for a lover, the occupations of the loved one when they are not together could be a matter of indifference and not a source of joy. Once this had been brought home to them, they could retrace the course of their love and see where it had fallen short. 

In normal times all of us know, whether consciously or not, that there is no love which can’t be bettered; nevertheless, we reconcile ourselves more or less easily to the fact that ours has never risen above the average. But memory is less disposed to compromise. And, in a very definite way, this misfortune which had come from outside and befallen a whole town did more than inflict on us an unmerited distress with which we might well be indignant. It also incited us to create our own suffering and thus to accept frustration as a natural state. This was one of the tricks the pestilence had of diverting attention and confounding issues. Thus each of us had to be content to live only for the day, alone under the vast indifference of the sky. This sense of being abandoned, which might in time have given characters a finer temper, began, however, by sapping them to the point of futility. 

For instance, some of our fellow citizens became subject to a curious kind of servitude, which put them at the mercy of the sun and the rain. Looking at them, you had an impression that for the first time in their lives they were becoming, as some would say, weather-conscious. A burst of sunshine was enough to make them seem delighted with the world, while rainy days gave a dark cast to their faces and their mood. A few weeks before, they had been free of this absurd subservience to the weather, because they had not to face life alone; the person they were living with held, to some extent, the foreground of their little world. But from now on it was different; they seemed at the mercy of the sky’s caprices—in other words, suffered and hoped irrationally. 

Moreover, in this extremity of solitude none could count on any help from his neighbor; each had to bear the load of his troubles alone. If, by some chance, one of us tried to unburden himself or to say something about his feelings, the reply he got, whatever it might be, usually wounded him. And then it dawned on him that he and the man with him weren’t talking about the same thing. For while he himself spoke from the depths of long days of brooding upon his personal distress, and the image he had tried to impart had been slowly shaped and proved in the fires of passion and regret, this meant nothing to the man to whom he was speaking, who pictured a conventional emotion, a grief that is traded on the marketplace, mass-produced. Whether friendly or hostile, the reply always missed fire, and the attempt to communicate had to be given up. This was true of those at least for whom silence was unbearable, and since the others could not find the truly expressive word, they resigned themselves to using the current coin of language, the commonplaces of plain narrative, of anecdote, and of their daily paper. 

So in these cases, too, even the sincerest grief had to make do with the set phrases of ordinary conversation. Only on these terms could the prisoners of the plague ensure the sympathy of their concierge and the interest of their hearers. Nevertheless—and this point is most important—however bitter their distress and however heavy their hearts, for all their emptiness, it can be truly said of these exiles that in the early period of the plague they could account themselves privileged. 

For at the precise moment when the residents of the town began to panic, their thoughts were wholly fixed on the person whom they longed to meet again. The egoism of love made them immune to the general distress and, if they thought of the plague, it was only in so far as it might threaten to make their separation eternal. Thus in the very heart of the epidemic they maintained a saving indifference, which one was tempted to take for composure. Their despair saved them from panic, thus their misfortune had a good side. For instance, if it happened that one of them was carried off by the disease, it was almost always without his having had time to realize it. Snatched suddenly from his long, silent communion with a wraith of memory, he was plunged straightway into the densest silence of all. He’d had no time for anything.

Jeffrey A. Tucker

Jeffrey A. Tucker is Editorial Director for the American Institute for Economic Research. He is the author of many thousands of articles in the scholarly and popular press and eight books in 5 languages, most recently The Market Loves You. He is also the editor of The Best of Mises. He speaks widely on topics of economics, technology, social philosophy, and culture. Jeffrey is available for speaking and interviews via his emailTw | FB | LinkedIn

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