by Paul Auster
The next time I crossed paths with Philippe Petit was several weeks later. It was late at night—perhaps one or two in the morning—and I was walking along a quai of the Seine not far from Nôtre-Dame. Suddenly, across the street, I spotted several young people moving quickly through the darkness. They were carrying ropes, cables, tools, and heavy satchels. Curious as ever, I kept pace with them from my side of the street and recognized one of them as the juggler from the Boulevard Montparnasse. I knew immediately that something was going to happen. But I could not begin to imagine what it was.
The next day, on the front page of the International Herald Tribune, I got my answer. A young man had strung a wire between the towers of Nôtre-Dame Cathedral and walked and juggled and danced on it for three hours, astounding the crowds of people below. No one knew how he had rigged up his wire nor how he had managed to elude the attention of the authorities. Upon returning to the ground, he had been arrested, charged with disturbing the peace and sundry other offenses. It was in this article that I first learned his name: Philippe Petit. There was not the slightest doubt in my mind that he and the juggler were the same person.
This Nôtre-Dame escapade made a deep impression on me, and I continued to think about it over the years that followed. Each time I walked past Nôtre-Dame, I kept seeing the photograph that had been published in the newspaper: an almost invisible wire stretched between the enormous towers of the cathedral, and there, right in the middle, as if suspended magically in space, the tiniest of human figures, a dot of life against the sky. It was impossible for me not to add this remembered image to the actual cathedral before my eyes, as if this old monument of Paris, built so long ago to the glory of God, had been transformed into something else. But what? It was difficult for me to say. Into something more human, perhaps. As though its stones now bore the mark of a man. And yet, there was no real mark. I had made the mark with my own mind, and it existed only in memory. And yet, the evidence was irrefutable: my perception of Paris had changed. I no longer saw it in the same way.
It is, of course, an extraordinary thing to walk on a wire so high off the ground. To see someone do this triggers an almost palpable excitement in us. In fact, given the necessary courage and skill, there are probably few people who would not want to do it themselves. And yet, the art of high-wire walking has never been taken seriously. Because wire walking generally takes place in the circus, it is automatically assigned marginal status. The circus, after all, is for children, and what do children know about art? We grownups have more important things to think about. There is the art of music, the art of painting, the art of sculpture, the art of poetry, the art of prose, the art of theater, the art of dancing, the art of cooking, the art of living. But the art of high-wire walking? The very term seems laughable. If people stop to think about the high wire at all, they usually categorize it as some minor form of athletics.
There is, too, the problem of showmanship. I mean the crazy stunts, the vulgar self-promotion, the hunger for publicity that is everywhere around us. We live in an age when people seem willing to do anything for a little attention. And the public accepts this, granting notoriety or fame to anyone brave enough or foolish enough to make the effort. As a general rule, the more dangerous the stunt, the greater the recognition. Cross the ocean in a bathtub, vault forty burning barrels on a motorcycle, dive into the East River from the top of the Brooklyn Bridge, and you are sure to get your name in the newspapers, maybe even an interview on a talk show. The idiocy of these antics is obvious. I’d much rather spend my time watching my son ride his bicycle, training wheels and all.
Danger, however, is an inherent part of high-wire walking. When a man walks on a wire two inches off the ground, we do not respond in the same way as when he walks on a wire two hundred feet off the ground. But danger is only half of it. Unlike the stuntman, whose performance is calculated to emphasize every hair-raising risk, to keep his audience panting with dread and an almost sadistic anticipation of disaster, the good high-wire walker strives to make his audience forget the dangers, to lure it away from thoughts of death by the beauty of what he does on the wire itself. Working under the greatest possible constraints, on a stage no more than an inch wide, the high-wire walker’s job is to create a sensation of limitless freedom. Juggler, dancer, acrobat, he performs in the sky what other men are content to perform on the ground. The desire is at once far-fetched and perfectly natural, and the appeal of it, finally, is its utter uselessness. No art, it seems to me, so clearly emphasizes the deep aesthetic impulse inside us all. Each time we see a man walk on the wire, a part of us is up there with him. Unlike performances in the other arts, the experience of the high wire is direct, unmediated, simple, and it requires no explanation whatsoever. The art is the thing itself, a life in its most naked delineation. And if there is beauty in this, it is because of the beauty we feel inside ourselves.
There was another element of the Nôtre-Dame spectacle that moved me: the fact that it was clandestine. With the thoroughness of a bank robber preparing a heist, Philippe had gone about his business in silence. No press conferences, no publicity, no posters. The purity of it was impressive. For what could he possibly hope to gain? If the wire had snapped, if the installation had been faulty, he would have died. On the other hand, what did success bring? Certainly he did not earn any money from the venture. He did not even try to capitalize on his brief moment of glory. When all was said and done, the only tangible result was a short stay in a Paris jail.
Why did he do it, then? For no other reason, I believe, than to dazzle the world with what he could do. Having seen his stark and haunting juggling performance on the street, I sensed intuitively that his motives were not those of other men—not even those of other artists. With an ambition and an arrogance fit to the measure of the sky, and placing on himself the most stringent internal demands, he wanted, simply, to do what he was capable of doing.
After living in France for four years, I returned to New York in July 1974. For a long time I had heard nothing about Philippe Petit, but the memory of what had happened in Paris was still fresh, a permanent part of my inner mythology. Then, just one month after my return, Philippe was in the news again—this time in New York, with his now-famous walk between the towers of the World Trade Center. It was good to know that Philippe was still dreaming his dreams, and it made me feel that I had chosen the right moment to come home. New York is a more generous city than Paris, and the people here responded enthusiastically to what he had done. As with the aftermath of the Nôtre-Dame adventure, however, Philippe kept faith with his vision. He did not try to cash in on his new celebrity; he managed to resist the honky-tonk temptations America is all too willing to offer. No books were published, no films were made, no entrepreneur took hold of him for packaging. The fact that the World Trade Center did not make him rich was almost as remarkable as the event itself. But the proof of this was there for all New Yorkers to see: Philippe continued to make his living by juggling in the streets.
The streets were his first theater, and he still takes his performances there as seriously as his work on the wire. It all started very early for him. Born into a middle-class French family in 1949, he taught himself magic at the age of six, juggling at the age of twelve, and high-wire walking a few years later. In the meantime, while immersing himself in such varied activities as horseback riding, rock-climbing, art, and carpentry, he managed to get himself expelled from nine schools. At sixteen, he began a period of incessant travels all over the world, performing as a street juggler in Western Europe, Russia, India, Australia, and the United States. “I learned to live by my wits,” he has said of those years. “I offered juggling shows everywhere, for everyone—traveling around like a troubadour with my old leather sack. I learned to escape the police on my unicycle. I got hungry like a wolf; I learned how to control my life.”
But it is on the high wire that Philippe has concentrated his most important ambitions. In 1973, just two years after the Nôtre-Dame w
alk, he did another renegade performance in Sydney, Australia, stretching his wire between the northern pylons of the Harbour Bridge, the largest steel arch bridge in the world. Following the World Trade Center walk in 1974, he crossed the Great Falls of Paterson, New Jersey, appeared on television for a walk between the spires of the Cathedral in Laon, France, and also crossed the Superdome in New Orleans before 80,000 people. This last performance took place just nine months after a forty-foot fall from an inclined wire, from which he suffered several broken ribs, a collapsed lung, a shattered hip, and a smashed pancreas.
Philippe has also worked in the circus. For one year he was a featured attraction with Ringling Bros. and Barnum & Bailey, and from time to time he has served as a guest performer with The Big Apple Circus in New York. But the traditional circus has never been the right place for Philippe’s talents, and he knows it. He is too solitary and unconventional an artist to fit comfortably into the strictures of the commercial big top. Far more important to him are his plans for the future: to walk across Niagara Falls; to walk from the top of the Sydney Opera House to the top of the Harbour Bridge—an inclined walk of more than half a mile. As he himself explains it: “To talk about records or risks is to miss the point. All my life I have looked for the most amazing places to cross—mountains, waterfalls, buildings. And if the most beautiful walks also happen to be the longest or most dangerous—that’s fine. But I didn’t look for that in the first place. What interests me is the performance, the show, the beautiful gesture.”
When I finally met Philippe in 1980, I realized that all my feelings about him had been correct. This was not a daredevil or a stuntman, but a singular artist who could talk about his work with intelligence and humor. As he said to me that day, he didn’t want people to think of him as just another “dumb acrobat.” He talked about some of the things he had written—poems, narratives of his Nôtre-Dame and World Trade Center adventures, film scripts, a small book on high-wire walking—and I said that I would be interested in seeing them. Several days later, I received a bulky package of manuscripts in the mail. A covering note explained that these writings had been rejected by eighteen different publishers in France and America. I did not consider this to be an obstacle. I told Philippe that I would do all I could to find him a publisher and also promised to serve as translator if necessary. Given the pleasure I had received from his performances on the street and wire, it seemed the least I could do.
On the High Wire is in my opinion a remarkable book. Not only is it the first study of high-wire walking ever written, but it is also a personal testament. One learns from it both the art and the science of wire walking, the lyricism and the technical demands of the craft. At the same time, it should not be misconstrued as a “how to” book or an instruction manual. High-wire walking cannot really be taught: it is something you learn by yourself. And certainly a book would be the last place to turn if you were truly serious about doing it.
The book, then, is a kind of parable, a spiritual journey in the form of a treatise. Through it all, one feels the presence of Philippe himself: it is his wire, his art, his personality that inform the entire discourse. No one else, finally, has a place in it. This is perhaps the most important lesson to be learned from the book: the high wire is an art of solitude, a way of coming to grips with one’s life in the darkest, most secret corner of the self. When read carefully, the book is transformed into the story of a quest, an exemplary tale of one man’s search for perfection. As such, it has more to do with the inner life than the high wire. It seems to me that anyone who has ever tried to do something well, anyone who has ever made personal sacrifices for an art or an idea, will have no trouble understanding what it is about.
Until two months ago, I had never seen Philippe perform on the high wire outdoors. A performance or two in the circus, and of course films and photographs of his exploits, but no outdoor walk in the flesh. I finally got my chance during the recent inauguration ceremony at the Cathedral of Saint John the Divine in New York. After a hiatus of several decades, construction was about to begin again on the cathedral’s tower. As a kind of homage to the wire walkers of the Middle Ages—the joglar from the period of the great French cathedrals—Philippe had conceived the idea of stretching a steel cable from the top of a tall apartment building on Amsterdam Avenue to the top of the cathedral across the street—an inclined walk of several hundred yards. He would go from one end to the other and then present the Bishop of New York with a silver trowel, which would be used to lay the symbolic first stone of the tower.
The preliminary speeches lasted a long time. One after the other, dignitaries got up and spoke about the Cathedral and the historic moment that was about to take place. Clergymen, city officials, former Secretary of State Cyrus Vance—all of them made speeches. A large crowd had gathered in the street, mostly schoolchildren and neighborhood people, and it was clear that the majority of them had come to see Philippe. As the speeches droned on, there was a good deal of talking and restlessness in the crowd. The late September weather was threatening: a raw, pale gray sky; the wind beginning to rise; rain clouds gathering in the distance. Everyone was impatient. If the speeches went on any longer, perhaps the walk would have to be canceled.
Fortunately, the weather held, and at last Philippe’s turn came. The area below the cable had to be cleared of people, which meant that those who a moment before had held center stage were now pushed to the side with the rest of us. The democracy of it pleased me. By chance, I found myself standing shoulder to shoulder with Cyrus Vance on the steps of the Cathedral. I, in my beat-up leather jacket, and he in his impeccable blue suit. But that didn’t seem to matter. He was just as excited as I was. I realized later that at any other time I might have been tongue-tied to be standing next to such an important person. But none of that even occurred to me then. We talked about the high wire and the dangers Philippe would have to face. He seemed to be genuinely in awe of the whole thing and kept looking up at the wire—as I did, as did the hundreds of children around us. It was then that I understood the most important aspect of the high wire: it reduces us all to our common humanity. A secretary of state, a poet, a child: we became equal in one another’s eyes, and therefore a part of one another.
A brass band played a Renaissance fanfare from some invisible place behind the Cathedral facade, and Philippe emerged from the roof of the building on the other side of the street. He was dressed in a white satin medieval costume, the silver trowel hanging from a sash at his side. He saluted the crowd with a graceful, bravura gesture, took hold of his balancing pole firmly in his two hands, and began his slow ascent along the wire. Step by step, I felt myself walking up there with him, and gradually those heights seemed to become habitable, human, filled with happiness. He slid down to one knee and acknowledged the crowd again; he balanced on one foot; he moved deliberately and majestically, exuding confidence. Then, suddenly, he came to a spot on the wire far enough away from his starting point that my eyes lost contact with all surrounding references: the apartment building, the street, the other people. He was almost directly overhead now, and as I leaned backward to take in the spectacle, I could see no more than the wire, Philippe, and the sky. There was nothing else. A white body against a nearly white sky, as if free. The purity of that image burned itself into my mind and is still there today, wholly present.
From beginning to end, not once did I think he might fall. Risk, fear of death, catastrophe: these were not part of the performance. Philippe had assumed full responsibility for what he was doing, and I sensed that nothing could possibly shake that resolve. High-wire walking is not an art of death but an art of life—and life lived to the very extreme of life. Which is to say, life that does not hide from death but stares it directly in the face. Each time he sets foot on the wire, Philippe takes hold of that life and lives it in all its exhilarating immediacy, in all its heroic, high-stepping joy.
May he live to be a hundred.
1982
Translator
’s Note
Chronicle of the Guayaki Indians by Pierre Clastres
This is one of the saddest stories I know. If not for a minor miracle that occurred twenty years after the fact, I doubt that I would have been able to summon the courage to tell it.
It begins in 1972. I was living in Paris at the time, and because of my friendship with the poet Jacques Dupin (whose work I had translated), I was a faithful reader of L’Éphémère, a literary magazine financed by the Galerie Maeght. Jacques was a member of the editorial board—along with Yves Bonnefoy, André du Bouchet, Michel Leiris, and, until his death in 1970, Paul Celan. The magazine came out four times a year, and with a group such as that responsible for its contents, the work published in L’Éphémère was always of the highest quality.
The twentieth and final issue appeared in the spring, and among the usual contributions from well-known poets and writers, there was an essay by an anthropologist named Pierre Clastres, “De l’Un sans le multiple” (“Of the One Without the Many”). Just seven pages long, it made an immediate and lasting impression on me. Not only was the piece intelligent, provocative, and tightly argued, it was beautifully written. Clastres’s prose seemed to combine a poet’s temperament with a philosopher’s depth of mind, and I was moved by its directness and humanity, its utter lack of pretension. On the strength of those seven pages, I realized that I had discovered a writer whose work I would be following for a long time to come.
