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Persistence of Yersinia Pestis

According to this semi-scientific article, Yersinia Pestis, the agent of the plague in the 1940s in Oran, still existed in the same place in Algeria when the article was written in 2006:

“Rieux, the hero of Albert Camus in “La Peste,” aimed to relate the events of the plague outbreak in Oran in the 1940s with the highest objectivity. He stated that “the virus” of plague can come back 1 day and he asked to be aware when it did. Apparently plague has retired but is waiting in numerous foci and could reemerge, as it did in India during the 1990s. The “comeback” of plague in the region of Oran occurred in June 2003. In this study, we detected Y. pestis in rodent fleas collected from September 2004 to May 2005 in the same area as those plague cases occurred. Our results confirm that Y. pestis infection is still present in Algeria. The persistence of zoonotic foci of plague is worrying since persons living in these areas remain in close contact with rodents and fleas. Despite the absence of new cases since June 2003, the risk for further outbreaks remains high. Surveillance should be maintained to monitor this natural focus and potential spread resulting from climatic or habitat influences. A strong case could be made to extend surveillance to adjacent countries such as Libya and Mauritania, which also have natural foci of plague, according to the World Health Organization. In conclusion we believe that detection of Y. pestis in fleas can be a useful tool for epidemiologic surveillance of plague in specific settings and could thus serve to study the risk for reemergence of the disease.”

Why recommend it

I found a nice video of recommenadtion and I could not agree with him more. He also puts the emphasis on the philosophy behind the novel and the idea of “how one should live”. It is worth listening to his point of view. I believe this book may make some readers gain a new perspective about their attitude towards life.

Less connected to this post but: Rats are now cute and many people consider them to be pets. Times change. It is interesting.

La Peste

Camus’s plague, set in the 1940s, offers a modern and human interpretation of an age-old disease—the bubonic plague.


While dead rats litter the city and people die in masses, the townspeople of Oran do not initially feel worried for their safety. They have no way of judging how grave the sickness is compared to their community’s norm. This changes, though, after a sermon is delivered by Father Paneloux, cautioning the inhabitants of Oran against behaviors that brought on the plague, and advising them to offer up loving, devotional prayers and trust that God will relieve the town when he deems fit. The sermon alleges that God became ‘wearied of waiting for you to come to Him” and thus “loosed on you this visitation” (Camus, 97).  In so bland and ordinary a town, a change to piety could not have proven difficult. Paneloux reveals, however, that the mundane city’s ignorant, mercantile existence brought on a pestilence far from ordinary. After this reproaching sermon, the general panic set in. And why did this general panic set in only after a religious sermon?




Religion can offer comfort in finding solid answers rather than in furthering questions. In times of perilous pestilence, people turn to religion to comfort their fears and to attempt to regain a feeling of control over their lives. The plague ravages the lives of most individuals in Oran, disrupting both family and romantic relationships, trade, and travel. If Paneloux ties the visitation to a dearth of appreciation and devotion to God, then a return to religion is in a way an avenue that promises to rectify the bleak situation in the city and gives people something to do in the meantime.


On the other hand, religion serves to alienate as much as it does to unite. “To some the sermon simply brought home the fact that they had been sentenced, for an unknown crime, to an indeterminate period of punishment.” Divine wrath is particularly confusing for many who did not see their lives and city as sinful. Rieux, however, (among others), takes a more humanist approach to the disease. He argues that not even priests believe in an all-powerful god. Utilizing, then, “creation as he found it,” Rieux takes on the human burden of curing a pestilence through mortal and scientific means.


Under Dr. Rieux’s scientific ideals, though, the town is put under quarantine and interaction with the outside world is completely severed. For the average citizen, being trapped inside the city’s diseased walls created an overwhelming feeling of despair and alienation.  Many tried vainly to continue their normal lives, but this proved impossible. During the height of summer, the coasts were closed, shops were vacant, and the blazing sun was the only visitor upon Oran’s once-busy streets. The weather, ironically, became a central facet of the community. Even the slightest breeze or cool spell was enough to send throngs into fits of merriment and debauchery.


Arguably, the separation of loved ones created the strongest melancholy among Oran’s citizens. Many had presumed that short distances apart could never prove permanent obstacles. However, the breakneck implementation of quarantine was a shocking wake-up for many. Isolated lovers mourned, though, in a different way than the average despairing citizen. Their preoccupation with romance prevented them from being generally affected by the idea of plague:


“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” (Camus, 76-77).


The narrator notes how during separation thoughts would often drift to loved ones and the inability to picture one’s beloved could prove unbearable. The quarantine required telegrams to be short, mail to cease, and telephone use to be practically non-existent. So, while the plague ravaged Oran, distraught lovers felt a pain all their own.

We’re guessing that Skype could have made a lot of money in Oran…


These particular feelings of alienation are very important regarding the novel’s characters. Rambert, a reporter from Paris, wants to escape his isolation within Oran. He wants special treatment because he does not live in Oran, but the quarantine is not lifted for him. Rambert begins to roam around the town aimlessly, even sitting for extended periods in train stations with no trains. Rambert is not afflicted with the pestilence during these bouts of roaming, yet he is afflicted with a direct effect of the plague – a somber feeling due to separation from his home and his beloved. The separating effects of the plague lead to emotional changes in Rambert, as well as in other townspeople who go unnamed.


Dr. Rieux suffers similarly. His wife, recovering from another sickness in a sanatorium, is outside the city. While the doctor battles daily for the lives of others, he receives no personal solace.


The Plague, overall, is groundbreaking in its human examinations of a modern populous. The Black Death, often assumed to be an artifact of medieval Europe, has come again with a vengeance. Its victims are no longer isolated peasants. Instead, they are 20th century human beings–human beings with telephones, with automobiles, with all the amenities of modern life. Shocking, though, is that even this modernity is useless under the pretext of so brutal an epidemic.

—Diana & Allen

Besides the analysis above, here are a few other topics we thought could serve as jumping off points for discussion:

–       how Grand’s novel serves to distract him from the plague and the emotions it evokes

–       What is gained by the reader regarding the narrator’s ambiguity at the onset of the novel? Is the story more trustworthy in third person with interspersed elements of other accounts and figures versus a first person narrative with the same elements?

–       “Reckless extravagance” and advertisements of sterilization as results of the plague


Ultimate Irony

Saint Aschenbach in the Purgatory of Sex and Art

What Aschenbach as artist fails to accomplish, the fusion of Dionysian revelry with Apollinian form, Mann himself does accomplish in this novella. The passion and instinctual power the novella thematizes is held in check by the careful formal organization, the stylistic distance, the rational control of Mann’s narrator. (c)

..and much more for “Death in Venice” discussion prep for tomorrow can be found here.

Pederasty in Ancient Greece–It was natural back then!

I found this interesting introduction about Greek pederasty. Before tomorrow’s discussion about whether Aschenbach’s love of Tadzio is that of an artist or a pedophile, I thought it would be a good start to read about the origin of today’s so-called pedophilia/homosexuality. The video below is the story of Ganymede, who is often used as a symbol of beautiful male youth who attracts homosexual desire.


Is it OK to laugh at Ibsen?

I’ve just found an interesting article on Ibsen, and if you are interested in knowing a little more about the general opinion about him, then it is definitely worth reading it. You’re going to find references to the gender issue he deals with in some of his works.

“In my review of Raison’s production of Ibsen’s Ghosts, I wrote that Pastor Manders’s “homilies about marital fidelity” produced “derisory laughter”, a response the director believes the playwright intended. In Norway, he said, they stage Ibsen more as domestic comedy than the weighty drama we assume here.”

Award Winning Short Film Based on Defoe’s “A Journal of a Plague Year”

The Periwig-Maker is an animated film, so it might spice ol’ Defoe up a little bit. It is directed by Steffen Schaeffler and was nominated for Best Animated Short Film at the Academy Awards in 2000.

I can’t seem to embed it, so here is the link to the vimeo page. It also exists on Youtube, here is the first half.

Run-time is just under 15 minutes. Its Wikipedia page is more informative than its Imdb counterpart, further evidence that Wiki will shortly make all other websites obsolete.