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I believe the epigraph at the beginning of The Plague is alluding to to the allegory that is present throughout the book. The statement "it is as reasonable to represent one kind of imprisonment by another" is a reference to how Camus represents the Nazi occupation of France through the plague in Oran. The use of the epigraph supports Camus' choice to write about the Nazi occupation of France through an allegory ,rather than an actual recount of the events that happened in France.

There are many forms of imprisonment within the text, the most obvious one, of course, is the imprisonment of the town when they are inundated with the plague, this is supported with the quote "no one will ever be free as long as there is plague, pestilence and famine"(pg 31). Additionally, regarding imprisonment due to the plague, many sufferers were trapped in 'isolation camps' which were located in the municipal stadium (pg 164). Another form of imprisonment that I thought was evident in the beginning of the text was Cottard's suicide, when reading this I perceived it as Cottard felling trapped in his life and he viewed suicide as a way of finding freedom. However, there are other forms of imprisonment throughout The Plague that aren't as obvious. The social imprisonment between classes is evident throughout the text,on pg 183 the quote "[the plague] heightened the feeling of injustice in the hearts of men" highlights how that even throughout the plague the people of Oran felt as though they were still tr​​​​apped in their even more prevalent social groups, and that while the plague didn't discriminate, they still believed there were social inequities throughout Oran.

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Some thoughts

It is expressing how an analogy can be appropriate and effective in expressing ideas- equally or more so than saying the ideas themselves.

It pinpoints imprisonment in particular. Perhaps because this is something that can be universally felt and experienced. In relation to the analogy, this means that it was not only those who had the plague that felt imprisonment, it was all those in Oran. And in the reality of occupation all people felt imprisonment as well as those who were prosecuted.

The second section I don't understand as much, saying it is reasonable to “represent anything that exists by that which exists not” It depends on the definition of exist. It may be referring to all analogies as thing that don't exist therefore saying that the way Camus has written the book is equally as reasonable as people using analogies to further explain or communicate something.

I think the epigraph could be there as a hint for the analogy that follows but I don't know if this is necessary given that the readers would have just experiences feelings like those in Oran and would understand what the book is truly about. However, the book's analogy may be unclear, and my understanding could be simply because I knew the book's historical context before I read it.

Imprisonment in the Text

We see imprisonment in the roles that individuals have in society. Whether they be the doctor, priest or housewife, the roles of the village's inhabitants don't change much throughout the novel. This includes the poor and rich, we hear in pg 183 that “poor families consequently found themselves in a very difficult situation, while the rich lacked for practically nothing” It goes on say the “the plague should have worked for greater equality among our fellow citizens…but in fact it heightened the feeling of injustice.” This shows that despite the seemingly universal imprisonment of the plague, it was more devastating for the poor while the rich could manage it better. Though some had to adapt with the arrival of the plague, they went back to their positions afterwards.Though this is continuity it is not always imprisonment- the women characters may seem to be imprisoned by their housewife roles, unable to pursue a career and another way of life, but Dr Rieux's wife has a sense of solidarity in that role.

We also see freedom in characters like Cottard who benefitted from the plague as it helped him to escape from the imprisonment that his imminent arrest brought. It also might have stopped him from making another suicide attempt.

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The Red-Tape Recorder is a community-created promotional building weapon for the Spy. It is a reel-to-reel tape recorder with three Chinese characters ("反炮塔", fǎnpàotǎ) on the front printed on a frayed, white label. Translated into English, these characters can be closely translated as "Anti-Turret (Device)" or "Anti-Sentry (Device)".

Instead of damaging enemy buildings, the Red-Tape Recorder reverses the building process; any applicable upgrade animations are played in reverse, followed by the building packing itself up into a toolbox. As a result, this destroys the building and leaves the toolbox behind as a large ammo pickup with no Metal, instead of dropping gibs. Destroying the Recorder allows the building to reconstruct, but not restore any lost levels, unless the building is in the middle of an upgrade animation, which allows it to continue upgrading to the next level. If a Dispenser starts deconstructing to below its level 1 state, it loses any Metal stored within it.

The Red-Tape Recorder has five different sounds for when it is sapping a building. The type of sound produced is randomized while sapping a building. It may play either a high-pitched rewind sound, a slightly lower-pitched rewind sound, high-pitched gibberish, a short recording in Cantonese, or a short recording in English.

Sapped Sentry Guns take 33% less damage from the Spy who applied the Sapper, for example when shooting it with a Revolver. Dispensers and Teleporters are unaffected by this.

This weapon functions the same way as the default Sapper against robots in Mann vs. Machine.

This item was awarded in Genuine quality to players who pre-purchased Sleeping Dogs on Steam before August 14, 2012, or August 17, 2012 in Europe.

The Red-Tape Recorder was later contributed to the Steam Workshop, at Valve's request.

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I think the epigraph is referring to the nazi occupation of France. I recognized this once I read that "it is as reasonable to represent on kind of imprisonment by another". This part of the epigraph is trying to show that the plague is a representation of the nazi occupation, and Albert Camus used The Plague that happened in London during the 17th centuries as an reference/allegory.
The people trapped in the plague were like the French trapped by the nazi party.  They were all ‘ordinary' people. The second part of the epigraph was quite unclear to me. "As it is to represent anything that really exists by that which exists not. From my understanding, I think this part explains how a fictional story might not need to be true to be able to represent a true story as well.

Forms of imprisonment
Many forms of imprisonment are shown through "The Plague"
The most obvious one is the literally being imprisoned in the town to prevent the disease from spreading to other cities. People were forced to stay there, and were blocked to contact people from outside.
The other types of imprisonment outside of the literal ones would be the plague. The people who caught the disease are trapped by the disease. They were trapped by their body condition. They cannot do the things they used to be able to do, and some of them might have gone through mental breakdown due to the hopelessness of the plague. " so, week in, week out, the prisoners of the plague struggled along as best they could." pg. 129. This image actually mirrors the nazi occupation. The only difference for the French is that it was Nazis who were trapping them instead of the plague.They were also trapped on the inside (mentally trapped).

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I believe the epigraph refers to the metaphorical representation of the Nazi occupation; the imprisonment and hardships presented throughout the Plague are representative of wider issues which can exist not just singularly to the Nazi occupation, but to many different circumstances which elicit the same responses. Thus, the fictional representation is not limited to one scenario in the real world, rather any reality in which its connotations are applicable.

Other than the obvious physical imprisonment of the plague, I believe there is an emotional imprisonment, where previous emotions and feelings are forcefully suspended, yet silently heightened whilst fear takes priority. Relationships, both romantic and familial, become stagnant and the separation was said to be 'the greatest agony of that long period of exile' (pg. 53) and people who parted ways with loved ones found themselves 'abruptly and irremediably divided'. Yet, the plague 'force[d] the citizens... to act as though they had no individual feelings', promoting the suppression of their emotions for the purpose of peace.
There is also a situational imprisonment where citizens of their society are bound to their status and social class where 'poor families found themselves in a consequently found themselves in a very difficult situation, while the rich lacked for practically nothing' (pg. 183), showing the limitations placed upon Oran directly affected the lower class people, further distinguishing their economic divide.

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The epigraph is a comparison. For me, it is ultimately saying that by comparing to situations or example, or even, in fact, opposites, and by digging deep enough, one is representative or symbolic of the other in certain ways. This made me think about examples from the past and in today’s society and whether what Daniel Defoe is expressing, is quite possibly true.

In today society, we compare things all the time to stuff that don’t actually exist (hasn’t existed or has existed once before). We are in a world where we are consumed by technology, but we want more. We are waiting for the day to come when robots can do our dishes, when they can do our work for us, etc. We are comparing this to what we have now. In the past, we are, as a very specific example, comparing Donald Trump, someone who quite frankly exists, to Adolf Hitler, who once existed. The only thing here is, can we say that Donald Trump is representative of Adolf Hitler, because isn’t this what Daniel Defoe is ultimately saying? That something that already exists can represent something that does not exist. Essentially, Defoe is saying that Camus is representing something that does exist through something that doesn’t exist; the Nazi Occupation of France and ‘The Plague’ in the novel.

In one sense, ‘imprisonment’ represents the Nazi Occupation of France and ‘The Plague’ in Oran. However, I also think that the choice of the word ‘imprisonment’ can be linked back to how members of the town, everyday people, are trapped with how to think, feel, and react. They have no voice, they are essentially silenced, not just because of the disease, but because they are everyman who do not have power. For example, in the novel, Camus describes the towns people as ‘like nothing. Or, if you prefer, they looked like everyone, part of a general scene.’ They were just people in the background who had no power, no voice, who just carried about their everyday lives because that’s all they could do with no power. In other words, they were trapped. Linking this back to today, we all have a voice, but very fairly are our voices be heard. Do you think we are a silenced community that has no power and are therefore imprisoned in our own society? I think it’s debatable but in some sense we are.

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The epigraph is relevant as it mentions representing 'one kind of imprisonment by another', as this is the allegory of the plague as the Nazi occupation of France.
The epigraph means that the use of an allegory is as effective (or "reasonable") as a means of representing an idea or event as another form of comparison or complete fiction. I think that what Defoe is saying is also that representing imprisonment (of the French) as another form (a plague) is just as reasonable or acceptable as representing anything else by something imagined or fabricated. Perhaps he is referring to the backlash that could have responded to this book, which was published at a time that the French were still very sensitive about what had happened. Similarly, he could be saying that Camus was right in presenting the occupation as another imprisonment because it is important to acknowledge what had occurred.

"no one will ever be free as long as there is plague" p31

Forms of imprisonment in 'The Plague ':
- literally being trapped inside the town
- quarantine
- Socially - the people become too fearful of contracting the plague that they shut themselves away and consequently became trapped in their own minds, remembering what their life was like before the plague. This is shown on page 57, "[the townsfolk] endured that profound misery of all prisoners and all exiles, which is to live with a memory ... it was exile at home"
- Some townsfolk were also imprisoned due to their social status - there is inequity between the classes