Wind, Sand and Stars

by Antoine de Saint-Exupéry

  Let us, then, refrain from astonishment at what men do. One man finds that his essential manhood comes alive at the sight of self-sacrifice, cooperative effort, a rigorous vision of justice, manifested in an anarchist's cellar in Barcelona. For that man there will henceforth be but one truth--the truth of the anarchists. Another, having once mounted guard over a flock of terrified little nuns kneeling in a Spanish nunnery, will thereafter know a different truth--that it is sweet to die for the Church. If, when Mermoz plunged into the Chilean Andes with victory in his heart, you had protested to him that no merchant's letter could possibly be worth risking one's life for, Mermoz would have laughed in your face. Truth is the man that was born in Mermoz when he slipped through the Andean passes.

  Consider that officer of the South Moroccan Rifles who, during the war in the Rif, was in command of an outpost set down between two mountains filled with enemy tribesmen. One day, down from the mountain to the west came a group seeking a parley. Arabs and Frenchmen were talking over their tea when of a sudden a volley rang out. The tribesmen from the other mountain were charging the post. When the commandant sought to dismiss his guests before fighting off their allies, they said to him: "Today we are your guests. God will not allow us to desert you." They fought beside his men, saved the post, and then climbed back into their eyrie.

  But on the eve of the day when their turn had come to pounce upon the post they sent again to the commandant.

  "We came to your aid the other day," their chief said.

  "True."

  "We used up three hundred of our cartridges for you."

  "Very likely."

  "It would be only just that you replace them for us."

  The commandant was an officer and a gentleman. They were given their cartridges.

  Truth, for any man, is that which makes him a man. A man who has fraternized with men on this high plane, who has displayed this sportsmanship and has seen the rules of the game so nobly observed on both sides in matters of life and death, is obviously not to be mentioned in the same breath with the shabby hearty demagogue who would have expressed his fraternity with the Arabs by a great clap on the shoulders and a spate of flattering words that would have humiliated them. You might argue with the captain that all was fair in war, but if you did he would feel a certain pitying contempt for you. And he would be right.

  Meanwhile, you are equally right to hate war.

  If our purpose is to understand mankind and its yearnings, to grasp the essential reality of mankind, we must never set one man's truth against another's. All beliefs are demonstrably true. All men are demonstrably in the right. Anything can be demonstrated by logic. I say that that man is right who blames all the ills of the world upon hunchbacks. Let us declare war on hunchbacks--and in the twinkling of an eye all of us will hate them fanatically. All of us will join to avenge the crimes of the hunchbacks. Assuredly, hunchbacks, too, do commit crimes.

  But if we are to succeed in grasping what is essential in man, we must put aside the passions that divide us and that, once they are accepted, sow in the wind a whole Koran of unassailable verities and fanaticisms. Nothing is easier than to divide men into rightists and leftists, hunchbacks and straightbacks, fascists and democrats--and these distinctions will be perfectly just. But truth, we know, is that which clarifies, not that which confuses. Truth is the language that expresses universality. Newton did not "discover" a law that lay hidden from man like the answer to a rebus. He accomplished a creative operation. He founded a human speech which could express at one and the same time the fall of an apple and the rising of the sun. Truth is not that which is demonstrable but that which is ineluctable.

  There is no profit in discussing ideologies. If all of them are logically demonstrable then all of them must contradict one other. To agree to discuss them is tantamount to despairing of the salvation of mankind--whereas everywhere about us men manifest identical yearnings.

  What all of us want is to be set free. The man who sinks his pickaxe into the ground wants that stroke to mean something. The convict's stroke is not the same as the prospector's, for the obvious reason that the prospector's stroke has meaning and the convict's stroke has none. It would be a mistake to think that the prison exists at the point where the convict's stroke is dealt. Prison is not a mere physical horror. It is using a pickaxe to no purpose that makes a prison; the horror resides in the failure to enlist all those who swing the pick in the community of mankind.

  We all yearn to escape from prison.

  There are two hundred million men in Europe whose existence has no meaning and who yearn to come alive. Industry has torn them from the idiom of their peasant lineage and has locked them up in those enormous ghettos that are like railway yards heaped with blackened trucks. Out of the depths of their slums these men yearn to be awakened. There are others, caught in the wheels of a thousand trades, who are forbidden to share in the joys known to a Mermoz, to a priest, to a man of science. Once it was believed that to bring these creatures to manhood it was enough to feed them, clothe them, and look to their everyday needs; but we see now that the result of this has been to turn out petty shopkeepers, village politicians, hollow technicians devoid of an inner life. Some indeed were well taught, but no one troubled to cultivate any of them. People who believe that culture consists in the capacity to remember formulae have a paltry notion of what it is. Of course any science student can tell us more about Nature and her laws than can Descartes or Newton,--but what can he tell us about the human spirit?

  With more or less awareness, all men feel the need to come alive. But most of the methods suggested for bringing this about are snares and delusions. Men can of course be stirred into life by being dressed up in uniforms and made to blare out chants of war. It must be confessed that this is one way for men to break bread with comrades and to find what they are seeking, which is a sense of something universal, of self-fulfilment. But of this bread men die.

  It is easy to dig up wooden idols and revive ancient and more or less workable myths like Pan-Germanism or the Roman Empire. The Germans can intoxicate themselves with the intoxication of being Germans and compatriots of Beethoven. A stoker in the hold of a freighter can be made drunk with this drink. What is more difficult is to bring up a Beethoven out of the stokehold.

  These idols, in sum, are carnivorous idols. The man who dies for the progress of science or the healing of the sick serves life in his very dying. It may be glorious to die for the expansion of territory, but modern warfare destroys what it claims to foster. The day is gone when men sent life coursing through the veins of a race by the sacrifice of a little blood. War carried on by gas and bombing is no longer war, it is a kind of bloody surgery. Each side settles down behind a concrete wall and finds nothing better to do than to send forth, night after night, squadrons of planes to bomb the guts of the other side, blow up its factories, paralyze its production, and abolish its trade. Such a war is won by him who rots last--but in the end both rot together.

  In a world become a desert we thirst for comradeship. It is the savor of bread broken with comrades that makes us accept the values of war. But there are other ways than war to bring us the warmth of a race, shoulder to shoulder, towards an identical goal. War has tricked us. It is not true that hatred adds anything to the exaltation of the race.

  Why should we hate one another? We all live in the same cause, are borne through life on the same planet, form the crew of the same ship. Civilizations may, indeed, compete to bring forth new syntheses, but it is monstrous that they should devour one another.

  To set man free it is enough that we help one another to realize that there does exist a goal towards which all mankind is striving. Why should we not strive towards that goal together, since it is what unites us all? The surgeon pays no heed to the moanings of his patient: beyond that pain it is man he is seeking to heal. That surgeon speaks a universal language. The physicist does the same when he ponders those almost divine equations in which he seizes the whole phy
sical universe from the atom to the nebula. Even the simple shepherd modestly watching his sheep under the stars would discover, once he understood the part he was playing, that he was something more than a servant, was a sentinel. And each sentinel among men is responsible for the whole of the empire.

  It is impossible not to believe that the shepherd wants to understand. One day, on the Madrid front, I chanced upon a school that stood on a hill surrounded by a low stone wall some five hundred yards behind the trenches. A corporal was teaching botany that day. He was lecturing on the fragile organs of a poppy held in his hands. Out of the surrounding mud, and in spite of the wandering shells that dropped all about, he had drawn like a magnet an audience of stubble-bearded soldiers who squatted tailor fashion and listened with their chins in their hands to a discourse of which they understood not a word in five. Something within them had said: "You are but brutes fresh from your caves. Go along! Catch up with humanity!" And they had hurried on their muddy clogs to overtake it.

  It is only when we become conscious of our part in life, however modest, that we shall be happy. Only then will we be able to live in peace and die in peace, for only this lends meaning to life and to death.

  Death is sweet when it comes in its time and in its place, when it is part of the order of things, when the old peasant of Provence, at the end of his reign, remits into the hands of his sons his parcel of goats and olive-trees in order that they in their turn transmit them to their sons. When one is part of a peasant lineage, one's death is only half a death. Each life in turn bursts like a pod and sends forth its seed.

  I stood once with three peasants in the presence of their dead mother. Sorrow filled the room. For a second time, the umbilical cord had been cut. For a second time the knot had been loosed, the knot that bound one generation to another. Of a sudden the three sons had felt themselves alone on earth with everything still to be learned. The magnetic pole round which they had lived was gone; their mother's table, where they had collected on feast days with their families, was no more. But I could see in this rupture that it was possible for life to be granted a second time. Each of these sons was now to be the head of a family, was to be a rallying point and a patriarch, until that day when each would pass on the staff of office to the brood of children now murmuring in the courtyard.

  I looked at their mother, at the old peasant with the firm peaceful face, the tight lips, the human face transformed into a stone mask. I saw in it the faces of her sons. That mask had served to mould theirs. That body had served to mould the bodies of these three exemplary men who stood there as upright as trees. And now she lay broken but at rest, a vein from which the gold had been extracted. In their turn, her sons and daughters would bring forth men from their mould. One does not die on a farm: their mother is dead, long live their mother!

  Sorrowful, yes, but so simple was this image of a lineage dropping one by one its white-haired members as it made its way through time and through its metamorphoses towards a truth that was its own.

  That same day, when the tocsin tolled to announce to the countryside the death of this old woman, it seemed to me not a song of despair but a discreet and tender chant of joy. In that same voice the church-bell celebrated birth and death, christening and burial, the passage from one generation to the next. I was suffused with a gentle peace of soul at this sound which announced the betrothal of a poor old woman and the earth.

  This was life that was handed on here from generation to generation with the slow progress of a tree's growth, but it was also fulfilment. What a mysterious ascension! From a little bubbling lava, from the vague pulp of a star, from a living cell miraculously fertilized, we have issued forth and have bit by bit raised ourselves to the writing of cantatas and the weighing of nebulae.

  This peasant mother had done more than transmit life, she had taught her sons a language, had handed on to them the lot so slowly garnered through the centuries, the spiritual patrimony of traditions, concepts, and myths that make up the whole of the difference between Newton or Shakespeare and the caveman.

  What we feel when we are hungry, when we feel that hunger which drew the Spanish soldiers under fire towards that botany lesson, drew Mermoz across the South Atlantic, draws a man to a poem, is that the birth of man is not yet accomplished, that we must take stock of ourselves and our universe. We must send forth pontoons into the night. There are men unaware of this, imagining themselves wise and self-regarding because they are indifferent. But everything in the world gives the lie to their wisdom.

  Comrades of the air! I call upon you to bear me witness. When have we felt ourselves happy men?

  X. Conclusion

  Here, in the final pages of this book, I remember again those musty civil servants who served as our escort in the omnibus when we set out to fly our first mails, when we prepared ourselves to be transformed into men--we who had had the luck to be called. Those clerks were kneaded of the same stuff as the rest of us, but they knew not that they were hungry.

  To come to man's estate it is not necessary to get oneself killed round Madrid, or to fly mail planes, or to struggle wearily in the snows out of respect for the dignity of life. The man who can see the miraculous in a poem, who can take pure joy from music, who can break his bread with comrades, opens his window to the same refreshing wind off the sea. He too learns a language of men.

  But too many men are left unawakened.

  A few years ago, in the course of a long railway journey, I was suddenly seized by a desire to make a tour of the little country in which I was locked up for three days, cradled in that rattle that is like the sound of pebbles rolled over and over by the waves; and I got up out of my berth. At one in the morning I went through the train in all its length. The sleeping cars were empty. The first-class carriages were empty. They put me in mind of the luxurious hotels on the Riviera that open in winter for a single guest, the last representative of an extinct fauna. A sign of bitter times.

  But the third-class carriages were crowded with hundreds of Polish workmen sent home from France. I made my way along those passages, stepping over sprawling bodies and peering into the carriages. In the dim glow cast by the night-lamps into these barren and comfortless compartments I saw a confused mass of people churned about by the swaying of the train, the whole thing looking and smelling like a barrack-room. A whole nation returning to its native poverty seemed to sprawl there in a sea of bad dreams. Great shaven heads rolled on the cushionless benches. Men, women, and children were stirring in their sleep, tossing from left to right and back again as if attacked by all the noises and jerkings that threatened them in their oblivion. They had not found the hospitality of a sweet slumber.

  Looking at them I said to myself that they had lost half their human quality. These people had been knocked about from one end of Europe to the other by the economic currents; they had been torn from their little houses in the north of France, from their tiny garden-plots, their three pots of geranium that always stood in the windows of the Polish miners' families. I saw lying beside them pots and pans, blankets, curtains, bound into bundles badly tied and swollen with hernias.

  Out of all that they had caressed or loved in France, out of everything they had succeeded in taming in their four or five years in my country--the cat, the dog, the geranium--they had been able to bring away with them only a few kitchen utensils, two or three blankets, a curtain or so.

  A baby lay at the breast of a mother so weary that she seemed asleep. Life was being transmitted in the shabbiness and the disorder of this journey. I looked at the father. A powerful skull as naked as a stone. A body hunched over in uncomfortable sleep, imprisoned in working clothes, all humps and hollows. The man looked like a lump of clay, like one of those sluggish and shapeless derelicts that crumple into sleep in our public markets.

  And I thought: The problem does not reside in this poverty, in this filth, in this ugliness. But this same man and this same woman met one day. This man must have smiled at this woman. He may, a
fter his work was done, have brought her flowers. Timid and awkward, perhaps he trembled lest she disdain him. And this woman, out of natural coquetry, this woman sure of her charms, perhaps took pleasure in teasing him. And this man, this man who is now no more than a machine for swinging a pick or a sledge-hammer, must have felt in his heart a delicious anguish. The mystery is that they should have become these lumps of clay. Into what terrible mould were they forced? What was it that marked them like this as if they had been put through a monstrous stamping machine? A deer, a gazelle, any animal grown old, preserves its grace. What is it that corrupts this wonderful clay of which man is kneaded?

  I went on through these people whose slumber was as sinister as a den of evil. A vague noise floated in the air made up of raucous snores, obscure moanings, and the scraping of clogs as their wearers, broken on one side, sought comfort on the other. And always the muted accompaniment of those pebbles rolled over and over by the waves.

  I sat down face to face with one couple. Between the man and the woman a child had hollowed himself out a place and fallen asleep. He turned in his slumber, and in the dim lamplight I saw his face. What an adorable face! A golden fruit had been born of these two peasants. Forth from this sluggish scum had sprung this miracle of delight and grace.

  I bent over the smooth brow, over those mildly pouting lips, and I said to myself: This is a musician's face. This is the child Mozart. This is a life full of beautiful promise. Little princes in legends are not different from this. Protected, sheltered, cultivated, what could not this child become?