by Albert Camus
The sole benefit of that experience, when I had given up my nocturnal exploits, was that life became less painful for me. The fatigue that was gnawing at my body had simultaneously cauterized many raw spots in me. Each excess decreases vitality, hence suffering. There is nothing frenzied about debauchery, contrary to what is thought. It is but a long sleep. You must have noticed that men who really suffer from jealousy have no more urgent desire than to go to bed with the woman they nevertheless think has betrayed them. Of course, they want to assure themselves once more that their dear treasure still belongs to them. They want to possess it, as the saying goes. But there is also the fact that immediately afterward they are less jealous. Physical jealousy is a result of the imagination at the same time that it is a self-judgment. One attributes to the rival the nasty thoughts one had oneself in the same circumstances. Fortunately excess of sensual satisfaction weakens both imagination and judgment. The suffering then lies dormant as long as virility does. For the same reasons adolescents lose their metaphysical unrest with their first mistress; and certain marriages, which are merely formalized debauches, become the monotonous hearses of daring and invention. Yes, cher ami, bourgeois marriage has put our country into slippers and will soon lead it to the gates of death.
I am exaggerating? No, but I am straying from the subject. I merely wanted to tell you the advantage I derived from those months of orgy. I lived in a sort of fog in which the laughter became so muffled that eventually I ceased to notice it. The indifference that already had such a hold over me now encountered no resistance and extended its sclerosis. No more emotions! An even temper, or rather no temper at all. Tubercular lungs are cured by drying up and gradually asphyxiate their happy owner. So it was with me as I peacefully died of my cure. I was still living on my work, although my reputation was seriously damaged by my flights of language and the regular exercise of my profession compromised by the disorder of my life. It is noteworthy, however, that I aroused less resentment by my nocturnal excesses than by my verbal provocations. The reference, purely verbal, that I often made to God in my speeches before the court awakened mistrust in my clients. They probably feared that heaven could not represent their interests as well as a lawyer invincible when it came to the code of law. Whence it was but a step to conclude that I invoked the divinity in proportion to my ignorance. My clients took that step and became scarce. Now and then I still argued a case. At times even, forgetting that I no longer believed in what I was saying, I was a good advocate. My own voice would lead me on and I would follow it; without really soaring, as I once did, I at least got off the ground and did a little hedgehopping. Outside of my profession, I saw but few people and painfully kept alive one or two tired liaisons. It even happened that I would spend purely friendly evenings, without any element of desire, yet with the difference that, resigned to boredom, I scarcely listened to what was being said. I became a little fatter and at last was able to believe that the crisis was over. Nothing remained but to grow older.
One day, however, during a trip to which I was treating a friend without telling her I was doing so to celebrate my cure, I was aboard an ocean liner—on the upper deck, of course. Suddenly, far off at sea, I perceived a black speck on the steel-gray ocean. I turned away at once and my heart began to beat wildly. When I forced myself to look, the black speck had disappeared. I was on the point of shouting, of stupidly calling for help, when I saw it again. It was one of those bits of refuse that ships leave behind them. Yet I had not been able to endure watching it; for I had thought at once of a drowning person. Then I realized, calmly as you resign yourself to an idea the truth of which you have long known, that that cry which had sounded over the Seine behind me years before had never ceased, carried by the river to the waters of the Channel, to travel throughout the world, across the limitless expanse of the ocean, and that it had waited for me there until the day I had encountered it. I realized likewise that it would continue to await me on seas and rivers, everywhere, in short, where lies the bitter water of my baptism. Here, too, by the way, aren’t we on the water? On this flat, monotonous, interminable water whose limits are indistinguishable from those of the land? Is it credible that we shall ever reach Amsterdam? We shall never get out of this immense holy-water font. Listen. Don’t you hear the cries of invisible gulls? If they are crying in our direction, to what are they calling us?
But they are the same gulls that were crying, that were already calling over the Atlantic the day I realized definitively that I was not cured, that I was still cornered and that I had to make shift with it. Ended the glorious life, but ended also the frenzy and the convulsions. I had to submit and admit my guilt. I had to live in the little-ease. To be sure, you are not familiar with that dungeon cell that was called the little-ease in the Middle Ages. In general, one was forgotten there for life. That cell was distinguished from others by ingenious dimensions. It was not high enough to stand up in nor yet wide enough to lie down in. One had to take on an awkward manner and live on the diagonal; sleep was a collapse, and waking a squatting. Mon cher, there was genius—and I am weighing my words—in that so simple invention. Every day through the unchanging restriction that stiffened his body, the condemned man learned that he was guilty and that innocence consists in stretching joyously. Can you imagine in that cell a frequenter of summits and upper decks? What? One could live in those cells and still be innocent? Improbable! Highly improbable! Or else my reasoning would collapse. That innocence should be reduced to living hunchbacked—I refuse to entertain for a second such a hypothesis. Moreover, we cannot assert the innocence of anyone, whereas we can state with certainty the guilt of all. Every man testifies to the crime of all the others—that is my faith and my hope.
Believe me, religions are on the wrong track the moment they moralize and fulminate commandments. God is not needed to create guilt or to punish. Our fellow men suffice, aided by ourselves. You were speaking of the Last Judgment. Allow me to laugh respectfully. I shall wait for it resolutely, for I have known what is worse, the judgment of men. For them, no extenuating circumstances; even the good intention is ascribed to crime. Have you at least heard of the spitting-cell, which a nation recently thought up to prove itself the greatest on earth? A walled-up box in which the prisoner can stand without moving. The solid door that locks him in his cement shell stops at chin level. Hence only his face is visible, and every passing jailer spits copiously on it. The prisoner, wedged into his cell, cannot wipe his face, though he is allowed, it is true, to close his eyes. Well, that, mon cher, is a human invention. They didn’t need God for that little masterpiece.
What of it? Well, God’s sole usefulness would be to guarantee innocence, and I am inclined to see religion rather as a huge laundering venture—as it was once but briefly, for exactly three years, and it wasn’t called religion. Since then, soap has been lacking, our faces are dirty, and we wipe one another’s noses. All dunces, all punished, let’s all spit on one another and—hurry! to the little-ease! Each tries to spit first, that’s all. I’ll tell you a big secret, mon cher. Don’t wait for the Last Judgment. It takes place every day.
No, it’s nothing; I’m merely shivering a little in this damned humidity. We’re landing anyway. Here we are. After you. But stay a little, I beg you, and walk home with me. I haven’t finished; I must go on. Continuing is what is hard. Say, do you know why he was crucified—the one you are perhaps thinking of at this moment? Well, there were heaps of reasons for that. There are always reasons for murdering a man. On the contrary, it is impossible to justify his living. That’s why crime always finds lawyers, and innocence only rarely. But, beside the reasons that have been very well explained to us for the past two thousand years, there was a major one for that terrible agony, and I don’t know why it has been so carefully hidden. The real reason is that he knew he was not altogether innocent. If he did not bear the weight of the crime he was accused of, he had committed others—even though he didn’t know which ones. Did he really not know them? He
was at the source, after all; he must have heard of a certain Slaughter of the Innocents. The children of Judea massacred while his parents were taking him to a safe place—why did they die if not because of him? Those blood-spattered soldiers, those infants cut in two filled him with horror. But given the man he was, I am sure he could not forget them. And as for that sadness that can be felt in his every act, wasn’t it the incurable melancholy of a man who heard night after night the voice of Rachel weeping for her children and refusing all comfort? The lamentation would rend the night, Rachel would call her children who had been killed for him, and he was still alive!
Knowing what he knew, familiar with everything about man—ah, who would have believed that crime consists less in making others die than in not dying oneself!—brought face to face day and night with his innocent crime, he found it too hard for him to hold on and continue. It was better to have done with it, not to defend himself, to die, in order not to be the only one to live, and to go elsewhere where perhaps he would be upheld. He was not upheld, he complained, and as a last straw, he was censored. Yes, it was the third evangelist, I believe, who first suppressed his complaint. “Why hast thou forsaken me?”—it was a seditious cry, wasn’t it? Well, then, the scissors! Mind you, if Luke had suppressed nothing, the matter would hardly have been noticed; in any case, it would not have assumed such importance. Thus the censor shouts aloud what he proscribes. The world’s order likewise is ambiguous.
Nonetheless, the censored one was unable to carry on. And I know, cher, whereof I speak. There was a time when I didn’t at any minute have the slightest idea how I could reach the next one. Yes, one can wage war in this world, ape love, torture one’s fellow man, or merely say evil of one’s neighbor while knitting. But, in certain cases, carrying on, merely continuing, is superhuman. And he was not superhuman, you can take my word for it. He cried aloud his agony and that’s why I love him, my friend who died without knowing.
The unfortunate thing is that he left us alone, to carry on, whatever happens, even when we are lodged in the little-ease, knowing in turn what he knew, but incapable of doing what he did and of dying like him. People naturally tried to get some help from his death. After all, it was a stroke of genius to tell us: “You’re not a very pretty sight, that’s certain! Well, we won’t go into the details! We’ll just liquidate it all at once, on the cross!” But too many people now climb onto the cross merely to be seen from a greater distance, even if they have to trample somewhat on the one who has been there so long. Too many people have decided to do without generosity in order to practice charity. Oh, the injustice, the rank injustice that has been done him! It wrings my heart!
Good heavens, the habit has seized me again and I’m on the point of making a speech to the court. Forgive me and realize that I have my reasons. Why, a few streets from here there is a museum called Our Lord in the Attic. At the time, they had the catacombs in the attic. After all, the cellars are flooded here. But today—set your mind at rest—their Lord is neither in the attic nor in the cellar. They have hoisted him onto a judge’s bench, in the secret of their hearts, and they smite, they judge above all, they judge in his name. He spoke softly to the adulteress: “Neither do I condemn thee!” but that doesn’t matter; they condemn without absolving anyone. In the name of the Lord, here is what you deserve. Lord? He, my friend, didn’t expect so much. He simply wanted to be loved, nothing more. Of course, there are those who love him, even among Christians. But they are not numerous. He had foreseen that too; he had a sense of humor. Peter, you know, the coward, Peter denied him: “I know not the man … I know not what thou sayest … etc.” Really, he went too far! And my friend makes a play on words: “Thou art Peter, and upon this rock I will build my church.” Irony could go no further, don’t you think? But no, they still triumph! “You see, he had said it!” He had said it indeed; he knew the question thoroughly. And then he left forever, leaving them to judge and condemn, with pardon on their lips and the sentence in their hearts.
For it cannot be said there is no more pity; no, good Lord, we never stop talking of it. Simply, no one is ever acquitted any more. On dead innocence the judges swarm, the judges of all species, those of Christ and those of the Antichrist, who are the same anyway, reconciled in the little-ease. For one mustn’t blame everything exclusively on the Christians. The others are involved too. Do you know what has become of one of the houses in this city that sheltered Descartes? A lunatic asylum. Yes, general delirium and persecution. We, too, naturally, are obliged to come to it. You have had a chance to observe that I spare nothing, and as for you, I know that you agree in thought. Wherefor, since we are all judges, we are all guilty before one another, all Christs in our mean manner, one by one crucified, always without knowing. We should be at least if I, Clamence, had not found a way out, the only solution, truth at last …
No, I am stopping, cher ami, fear nothing! Besides, I’m going to leave you, for we are at my door. In solitude and when fatigued, one is after all inclined to take oneself for a prophet. When all is said and done, that’s really what I am, having taken refuge in a desert of stones, fogs, and stagnant waters—an empty prophet for shabby times, Elijah without a messiah, choked with fever and alcohol, my back up against this moldy door, my finger raised toward a threatening sky, showering imprecations on lawless men who cannot endure any judgment. For they can’t endure it, très cher, and that’s the whole question. He who clings to a law does not fear the judgment that reinstates him in an order he believes in. But the keenest of human torments is to be judged without a law. Yet we are in that torment. Deprived of their natural curb, the judges, loosed at random, are racing through their job. Hence we have to try to go faster than they, don’t we? And it’s a real madhouse. Prophets and quacks multiply; they hasten to get there with a good law or a flawless organization before the world is deserted. Fortunately, I arrived! I am the end and the beginning; I announce the law. In short, I am a judge-penitent.
Yes, yes, I’ll tell you tomorrow what this noble profession consists of. You are leaving the day after tomorrow, so we are in a hurry. Come to my place, will you? Just ring three times. You are going back to Paris? Paris is far; Paris is beautiful; I haven’t forgotten it. I remember its twilights at about this same season. Evening falls, dry and rustling, over the roofs blue with smoke, the city rumbles, the river seems to flow backward. Then I used to wander in the streets. They wander now too, I know! They wander, pretending to hasten toward the tired wife, the forbidding home … Ah, mon ami, do you know what the solitary creature is like as he wanders in big cities?…
I’M EMBARRASSED to be in bed when you arrive. It’s nothing, just a little fever that I’m treating with gin. I’m accustomed to these attacks. Malaria, I think, that I caught at the time I was pope. No, I’m only half joking. I know what you’re thinking: it’s very hard to disentangle the true from the false in what I’m saying. I admit you are right. I myself … You see, a person I knew used to divide human beings into three categories: those who prefer having nothing to hide rather than being obliged to lie, those who prefer lying to having nothing to hide, and finally those who like both lying and the hidden. I’ll let you choose the pigeonhole that suits me.
But what do I care? Don’t lies eventually lead to the truth? And don’t all my stories, true or false, tend toward the same conclusion? Don’t they all have the same meaning? So what does it matter whether they are true or false if, in both cases, they are significant of what I have been and of what I am? Sometimes it is easier to see clearly into the liar than into the man who tells the truth. Truth, like light, blinds. Falsehood, on the contrary, is a beautiful twilight that enhances every object. Well, make of it what you will, but I was named pope in a prison camp. Sit down, please. You are examining this room. Bare, to be sure, but clean. A Vermeer, without furniture or copper pots. Without books either, for I gave up reading some time ago. At one time, my house was full of half-read books. That’s just as disgusting as those people who cut a
piece off a foie gras and have the rest thrown out. Anyway, I have ceased to like anything but confessions, and authors of confessions write especially to avoid confessing, to tell nothing of what they know. When they claim to get to the painful admissions, you have to watch out, for they are about to dress the corpse. Believe me, I know what I’m talking about. So I put a stop to it. No more books, no more useless objects either; the bare necessities, clean and polished like a coffin. Besides, these Dutch beds, so hard and with their immaculate sheets—one dies in them as if already wrapped in a shroud, embalmed in purity.
You are curious to know my pontifical adventures? Nothing out of the ordinary, you know. Shall I have the strength to tell you of them? Yes, the fever is going down. It was all so long ago. It was in Africa where, thanks to a certain Rommel, war was raging. I wasn’t involved in it—no, don’t worry. I had already dodged the one in Europe. Mobilized of course, but I never saw action. In a way, I regret it. Maybe that would have changed many things? The French army didn’t need me on the front; it merely asked me to take part in the retreat. A little later I got back to Paris, and the Germans. I was tempted by the Resistance, about which people were beginning to talk just about the time I discovered that I was patriotic. You are smiling? You are wrong. I made my discovery on a subway platform, at the Châtelet station. A dog had strayed into the labyrinth of passageways. Big, wiry-haired, one ear cocked, eyes laughing, he was cavorting and sniffing the passing legs. I have a very old and very faithful attachment for dogs. I like them because they always forgive. I called this one, who hesitated, obviously won over, wagging his tail enthusiastically a few yards ahead of me. Just then, a young German soldier, who was walking briskly, passed me. Having reached the dog, he caressed the shaggy head. Without hesitating, the animal fell in step with the same enthusiasm and disappeared with him. From the resentment and the sort of rage I felt against the German soldier, it was clear to me that my reaction was patriotic. If the dog had followed a French civilian, I’d not even have thought of it. But, on the contrary, I imagined that friendly dog as the mascot of a German regiment and that made me fly into a rage. Hence the test was convincing.