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- Альбер Камю
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- Стр. 144/187
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However
,
his
voice
got
gradually
stronger
.
He
began
by
recalling
that
the
plague
had
been
among
us
for
many
long
months
and
that
now
we
knew
it
better
for
having
seen
it
so
many
times
seated
at
our
table
or
at
the
bedside
of
those
we
loved
,
walking
beside
us
and
waiting
for
us
to
arrive
at
our
place
of
work
,
so
we
might
now
hear
what
it
had
been
ceaselessly
telling
us
,
but
which
it
had
been
possible
that
in
our
first
surprise
we
did
not
hear
very
well
.
What
Father
Paneloux
had
preached
in
this
same
place
already
remained
true
—
at
least
,
so
he
believed
.
But
perhaps
—
as
might
happen
to
any
one
of
us
(
and
at
this
he
beat
his
breast
)
—
he
may
have
thought
it
and
said
it
without
charity
.
However
,
what
remained
true
was
that
always
,
in
every
circumstance
,
there
was
something
to
learn
.
The
cruellest
trial
was
still
beneficial
for
the
Christian
.
And
precisely
what
the
Christian
should
seek
,
as
a
Christian
,
was
his
own
benefit
,
and
he
explained
what
it
involved
and
how
it
was
to
be
found
.
At
that
moment
,
around
Rieux
,
people
seemed
to
be
settling
in
against
the
arm
-
rests
of
their
benches
and
making
themselves
as
comfortable
as
they
could
.
One
of
the
padded
doors
at
the
entrance
was
flapping
gently
.
Someone
got
up
to
fasten
it
.
And
Rieux
,
disturbed
by
this
movement
,
was
hardly
listening
to
Paneloux
as
he
resumed
his
sermon
.
He
was
saying
,
more
or
less
,
that
one
must
not
try
to
explain
the
phenomenon
of
the
plague
,
but
attempt
instead
to
learn
what
one
could
from
it
.
Rieux
vaguely
understood
that
,
according
to
the
priest
,
there
was
nothing
to
explain
.
Paneloux
captured
his
full
attention
when
he
said
firmly
that
there
were
some
things
that
one
could
explain
in
the
sight
of
God
and
others
that
one
could
not
.
Certainly
,
there
were
such
things
as
good
and
evil
and
,
broadly
speaking
,
one
could
easily
understand
what
distinguished
them
.
But
it
was
inside
evil
that
the
problem
started
.
For
example
,
there
were
apparently
necessary
evils
and
apparently
unnecessary
ones
.
There
was
Don
Juan
cast
into
Hell
and
there
was
the
death
of
a
child
.
While
it
is
right
that
the
libertine
should
be
cast
aside
,
one
could
not
understand
the
suffering
of
the
child
.
And
,
in
truth
,
there
was
nothing
on
earth
more
important
than
the
suffering
of
a
child
and
the
horror
that
this
suffering
brings
with
it
and
the
explanation
that
had
to
be
found
for
it
.
In
other
aspects
of
life
,
God
made
everything
easy
for
us
,
so
in
that
sense
there
was
no
merit
in
religion
.
Here
,
on
the
other
hand
,
it
put
us
with
our
backs
to
the
wall
.
It
would
have
been
easy
for
him
to
say
that
the
eternity
of
joy
that
awaited
the
child
might
compensate
for
his
suffering
,
but
in
truth
he
did
not
know
about
that
.
Who
in
fact
could
assert
that
an
eternity
of
delight
could
compensate
for
an
instant
of
human
suffering
?
Surely
not
a
Christian
,
whose
Master
had
endured
pain
in
his
limbs
and
in
his
soul
.
No
,
when
faced
with
the
suffering
of
a
child
the
priest
would
remain
with
his
back
to
the
wall
,
loyal
to
the
painful
disjunction
symbolized
by
the
cross
.
And
he
would
say
without
fear
to
those
who
were
listening
to
him
on
that
day
:
"
My
brethren
,
the
moment
has
come
.
One
must
believe
everything
or
deny
everything
.
And
who
among
you
would
dare
to
deny
everything
?
"
Rieux
had
hardly
time
to
think
that
the
priest
was
getting
close
to
heresy
before
he
was
already
speaking
again
,
forcefully
,
to
assert
that
this
injunction
,
this
pure
demand
,
was
the
benefit
of
the
Christian
.
It
was
also
his
virtue
.
The
priest
knew
that
there
was
something
extreme
about
the
virtue
he
was
going
to
speak
about
which
would
shock
many
minds
,
used
to
a
more
traditional
and
indulgent
morality
.
But
religion
in
a
time
of
plague
could
not
be
the
religion
of
every
day
and
if
God
could
accept
and
even
wish
that
the
soul
should
rest
in
happier
times
,
He
wanted
it
to
be
excessive
when
there
was
an
excess
of
unhappiness
.
Today
,
God
was
doing
His
creatures
the
favour
of
putting
them
in
such
a
misfortune
that
they
were
obliged
to
rediscover
and
take
on
themselves
the
greatest
virtue
,
which
was
that
of
All
or
Nothing
.
A
secular
writer
in
the
last
century
claimed
to
have
revealed
the
secret
of
the
Church
when
he
stated
that
there
was
no
such
thing
as
Purgatory
.
By
that
he
implied
that
there
were
no
half
-
measures
,
that
there
was
either
Heaven
or
Hell
,
and
that
one
could
only
be
saved
or
damned
according
to
the
choices
one
had
made
.
If
Paneloux
was
to
be
believed
,
this
was
a
heresy
of
a
kind
that
could
only
arise
in
the
soul
of
a
freethinker
.
Because
there
was
a
Purgatory
.
But
it
was
also
surely
true
that
there
were
times
when
one
should
not
hope
too
much
for
this
Purgatory
,
there
were
times
when
one
could
not
speak
of
venial
sin
.
All
sin
was
mortal
and
all
forms
of
indifference
criminal
.
It
was
everything
or
nothing
.
Paneloux
stopped
,
letting
Rieux
hear
more
clearly
from
beneath
the
doors
the
howls
of
the
wind
which
seemed
to
be
increasing
outside
.
At
the
same
moment
,
the
priest
said
that
the
virtue
of
the
total
acceptance
about
which
he
was
speaking
could
not
be
understood
in
the
restricted
sense
usually
given
to
it
,
that
it
was
not
a
matter
of
plain
resignation
or
even
of
much
harder
humility
.
It
was
a
question
of
humiliation
,
but
one
in
which
the
humiliated
person
consented
.
Certainly
the
suffering
of
a
child
was
humiliating
for
the
spirit
and
the
body
,
but
this
is
why
one
had
to
become
part
of
it
.
And
this
is
why
—
Paneloux
assured
his
listeners
that
what
he
was
about
to
say
was
not
easy
to
say
—
you
had
to
want
it
because
God
wanted
it
.
Only
in
this
way
would
the
Christian
spare
nothing
and
,
with
all
other
outlets
closed
off
,
go
to
the
heart
of
the
essential
choice
.
He
would
choose
to
believe
everything
so
as
not
to
be
reduced
to
denying
everything
.
And
,
like
those
good
women
who
,
once
they
had
learned
that
bubos
when
they
appeared
were
the
natural
means
by
which
the
body
rejected
infection
,
were
in
churches
at
this
very
moment
saying
:
"
Dear
God
,
give
him
bubos
"
,
so
the
Christian
must
learn
to
give
in
to
the
divine
will
,
even
when
it
was
incomprehensible
.
One
could
not
say
:
"
I
understand
this
,
but
that
is
unacceptable
.
"
One
had
to
leap
to
the
heart
of
this
unacceptable
which
was
offered
to
us
precisely
so
that
we
could
make
our
choice
.
The
suffering
of
children
was
our
bitter
bread
,
but
without
this
bread
our
souls
would
die
of
spiritual
hunger
.
Here
,
the
shuffling
that
usually
accompanied
Father
Paneloux
’
s
pauses
was
starting
to
be
heard
,
when
unexpectedly
the
preacher
resumed
forcefully
,
apparently
asking
on
behalf
of
his
audience
what
was
in
the
end
the
proper
way
to
behave
.
He
guessed
that
people
would
mention
the
dreadful
word
"
fatalism
"
.
Well
,
he
would
not
shrink
from
this
term
,
but
only
if
he
was
allowed
to
add
the
adjective
"
active
"
.
Indeed
,
once
more
,
they
should
not
imitate
the
Christians
of
Abyssinia
about
whom
he
had
spoken
.
They
should
not
even
consider
following
those
Persian
sufferers
from
the
plague
who
threw
their
rags
at
the
Christian
sanitary
pickets
,
appealing
aloud
to
heaven
and
begging
God
to
give
the
plague
to
these
infidels
who
were
trying
to
fight
against
the
evil
that
He
had
sent
.
