Atlas Shrugged (142 page)

The floor of the valley was like a pool still reflecting the glow of the sky, but the light was thickening from gold to copper, the shores were fading and the peaks were smoke-blue-when they drove to Mulligan’s house.

There was no trace of exhaustion left in her bearing and no remnant of violence. She had awakened at sundown; stepping out of her room, she had found Galt waiting, sitting idly motionless in the light of a lamp. He had glanced up at her; she had stood in the doorway, her face composed, her hair smooth, her posture relaxed and confident -she had looked as she would have looked on the threshold of her office in the Taggart Building, but for the slight angle of her body leaning on a cane. He had sat looking at her for a moment, and she had wondered why she had felt certain that this was the image he was seeing—he was seeing the doorway of her office, as if it were a sight long-imagined and long-forbidden.

She sat beside him in the car, feeling no desire to speak, knowing that neither of them could conceal the meaning of their silence. She watched a few lights come up in the distant homes of the valley, then the lighted windows of Mulligan’s house on the ledge ahead. She asked, “Who will be there?”

“Some of your last friends,” he answered, “and some of my first.”

Midas Mulligan met them at the door. She noticed that his grim, square face was not as harshly expressionless as she had thought: he had a look of satisfaction, but satisfaction could not soften his features, it merely struck them like flint and sent sparks of humor to glitter faintly in the corners of his eyes, a humor that was shrewder, more demanding, yet warmer than a smile.

He opened the door of his house, moving his arm a shade more slowly than normal, giving an imperceptibly solemn emphasis to his gesture. Walking into the living room, she faced seven men who rose to their feet at her entrance.

“Gentlemen—Taggart Transcontinental,” said Midas Mulligan.

He said it smiling, but only half-jesting; some quality in his voice made the name of the railroad sound as it would have sounded in the days of Nat Taggart, as a sonorous title of honor.

She inclined her head, slowly, in acknowledgment to the men before her, knowing that these were the men whose standards of value and honor were the same as her own, the men who recognized the glory of that title as she recognized it, knowing with a sudden stab of wistfulness how much she had longed for that recognition through all her years.

Her eyes moved slowly, in greeting, from face to face: Ellis Wyatt—Ken Danagger—Hugh Akston—Dr. Hendricks—Quentin Daniels—Mulligan’s voice pronounced the names of the two others: “Richard Halley—Judge Narragansett.”

The faint smile on Richard Halley’s face seemed to tell her that they had known each other for years—as, in her lonely evenings by the side of her phonograph, they had. The austerity of Judge Narragansett’s white-haired figure reminded her that she had once heard him described as a marble statue—a blindfolded marble statue; it was the kind of figure that had vanished from the courtrooms of the country when the gold coins had vanished from the country’s hands.

“You have belonged here for a long time, Miss Taggart,” said Midas Mulligan. “This was not the way we expected you to come, but—welcome home.”

No!—she wanted to answer, but heard herself answering softly, “Thank you.”

“Dagny, how many years is it going to take you to learn to be yourself?” It was Ellis Wyatt, grasping her elbow, leading her to a chair, grinning at her look of helplessness, at the struggle between a smile and a tightening resistance in her face. “Don’t pretend that you don’t understand us. You do.”

“We never make assertions, Miss Taggart,” said Hugh Akston. “That is the moral crime peculiar to our enemies. We do not tell—we show. We do not claim—we
prove.
It is not your obedience that we seek to win, but your rational conviction. You have seen all the elements of our secret. The conclusion is now yours to draw—we can help you to name it, but not to accept it—the sight, the knowledge and the acceptance must be yours.”

“I feel as if I know it,” she answered simply, “and more: I feel as if I’ve always known it, but never found it, and now I’m afraid, not afraid to hear it, just afraid that it’s coming so close.”

Akston smiled. “What does this look like to you, Miss Taggart?” He pointed around the room.

“This?” She laughed suddenly, looking at the faces of the men against the golden sunburst of rays filling the great windows. “This looks like... You know, I never hoped to see any of you again, I wondered at times how much I’d give for just one more glimpse or one more word—and now—now this is like that dream you imagine in childhood, when you think that some day, in heaven, you will see those great departed whom you had not seen on earth, and you choose, from all the past centuries, the great men you would like to meet.”

“Well, that’s one clue to the nature of our secret,” said Akston. “Ask yourself whether the dream of heaven and greatness should be left waiting for us in our graves—or whether it should be ours here and now and on this earth.”

“I know,” she whispered.

“And if you met those great men in heaven,” asked Ken Danagger, “what would you want to say to them?”

“Just . . . just ‘hello,’ I guess.”

“That’s not all,” said Danagger. “There’s something you’d want to hear from them. I didn’t know it, either, until I saw him for the first time”—he pointed to Galt—“and he said it to me, and then I knew what it was that I had missed all my life. Miss Taggart, you’d want them to look at you and to say, ‘Well done.’ ”She dropped her head and nodded silently, head down, not to let him see the sudden spurt of tears to her eyes. “All right, then: Well done, Dagny!—well done—too well—and now it’s time for you to rest from that burden which none of us should ever have had to carry.”

“Shut up,” said Midas Mulligan, looking at her bowed head with anxious concern.

But she raised her head, smiling. “Thank you,” she said to Danagger.

“If you talk about resting, then let her rest,” said Mulligan. “She’s had too much for one day.”

“No.” She smiled. “Go ahead, say it—whatever it is.”

“Later,” said Mulligan.

It was Mulligan and Akston who served dinner, with Quentin Daniels to help them. They served it on small silver trays, to be placed on the arms of the chairs—and they all sat about the room, with the fire of the sky fading in the windows and sparks of electric light glittering in the wine glasses. There was an air of luxury about the room, but it was the luxury of expert simplicity; she noted the costly furniture, carefully chosen for comfort, bought somewhere at a time when luxury had still been an art. There were no superfluous objects, but she noticed a small canvas by a great master of the Renaissance, worth a fortune, she noticed an Oriental rug of a texture and color that belonged under glass in a museum. This was Mulligan’s concept of wealth, she thought—the wealth of selection, not of accumulation.

Quentin Daniels sat on the floor, with his tray on his lap; he seemed completely at home, and he glanced up at her once in a while, grinning like an impudent kid brother who had beaten her to a secret she had not discovered. He had preceded her into the valley by some ten minutes, she thought, but he was one of them, while she was still a stranger.

Galt sat aside, beyond the circle of lamplight, on the arm of Dr. Akston’s chair. He had not said a word, he had stepped back and turned her over to the others, and he sat watching it as a spectacle in which he had no further part to play. But her eyes kept coming back to him, drawn by the certainty that the spectacle was of his choice and staging, that he had set it in motion long ago, and that all the others knew it as she knew it.

She noticed another person who was intensely aware of Galt’s presence: Hugh Akston glanced up at him once in a while, involuntarily, almost surreptitiously, as if struggling not to confess the loneliness of a long separation. Akston did not speak to him, as if taking his presence for granted. But once, when Galt bent forward and a strand of hair fell down across his face, Akston reached over and brushed it back, his hand lingering for an imperceptible instant on his pupil’s forehead: it was the only break of emotion he permitted himself, the only greeting; it was the gesture of a father.

She found herself talking to the men around her, relaxing in light-hearted comfort. No, she thought, what she felt was not strain, it was a dim astonishment at the strain which she should, but did not, feel; the abnormality of it was that it seemed so normal and simple.

She was barely aware of her questions, as she spoke to one man after another, but their answers were printing a record in her mind, moving sentence by sentence to a goal.

“The Fifth Concerto?” said Richard Halley, in answer to her question. “I wrote it ten years ago. We call it the Concerto of Deliverance. Thank you for recognizing it from a few notes whistled in the night. ... Yes, I know about that.... Yes, since you knew my work, you would know, when you heard it, that this Concerto said everything I had been struggling to say and reach. It’s dedicated to him.” He pointed to Gait. “Why, no, Miss Taggart, I haven’t given up music. What makes you think so? I’ve written more in the last ten years than in any other period of my life. I will play it for you, any of it, when you come to my house.... No, Miss Taggart, it will not be published outside. Not a note of it will be heard beyond these mountains.”

“No, Miss Taggart, I have not given up medicine,” said Dr. Hendricks, in answer to her question. “I have spent the last six years on research. I have discovered a method to protect the blood vessels of the brain from that fatal rupture which is known as a brain stroke. It will remove from human existence the terrible threat of sudden paralysis. ... No, not a word of my method will be heard outside.”

“The law, Miss Taggart?” said Judge Narragansett. “What law? I did not give it up—it has ceased to exist. But I am still working in the profession I had chosen, which was that of serving the cause of justice. ... No, justice has not ceased to exist. How could it? It is possible for men to abandon their sight of it, and then it is justice that destroys them. But it is not possible for justice to go out of existence, because one is an attribute of the other, because justice is the act of acknowledging that which exists.... Yes, I am continuing in my profession. I am writing a treatise on the philosophy of law. I shall demonstrate that humanity’s darkest evil, the most destructive horror machine among all the devices of men, is non-objective law.... No, Miss Taggart, my treatise will not be published outside.”

“My business, Miss Taggart?” said Midas Mulligan. “My business is blood transfusion—and I’m still doing it. My job is to feed a life-fuel into the plants that are capable of growing. But ask Dr. Hendricks whether any amount of blood will save a body that refuses to function, a rotten hulk that expects to exist without effort. My blood bank is gold. Gold is a fuel that will perform wonders, but no fuel can work where there is no motor.... No, I haven’t given up. I merely got fed up with the job of running a slaughter house, where one drains blood out of healthy living beings and pumps it into gutless half-corpses.”

“Given up?” said Hugh Akston. “Check your premises, Miss Taggart. None of us has given up. It is the world that has.... What is wrong with a philosopher running a roadside diner? Or a cigarette factory, as I am doing now? All work is an act of philosophy. And when men will learn to consider productive work—and that which is its source—as the standard of their moral values, they will reach that state of perfection which is the birthright they lost.... The source of work? Man’s mind, Miss Taggart, man’s reasoning mind. I am writing a book on this subject, defining a moral philosophy that I learned from my own pupil.... Yes, it could save the world.... No, it will not be published outside.”

“Why?” she cried. “Why? What are you doing, all of you?”

“We are on strike,” said John Galt.

They all turned to him, as if they had been waiting for his voice and for that word. She heard the empty beat of time within her, which was the sudden silence of the room, as she looked at him across a span of lamplight. He sat slouched casually on the arm of a chair, leaning forward, his forearm across his knees, his hand hanging down idly—and it was the faint smile on his face that gave to his words the deadly sound of the irrevocable:

“Why should this seem so startling? There is only one kind of men who have never been on strike in human history. Every other kind and class have stopped, when they so wished, and have presented demands to the world, claiming to be indispensable—except the men who have carried the world on their shoulders, have kept it alive, have endured torture as sole payment, but have never walked out on the human race. Well, their turn has come. Let the world discover who they are, what they do and what happens when they refuse to function. This is the strike of the men of the mind, Miss Taggart. This is the mind on strike.”

She did not move, except for the fingers of one hand that moved slowly up her cheek to her temple.

“Through all the ages,” he said, “the mind has been regarded as evil, and every form of insult: from heretic to materialist to exploiter—every form of iniquity: from exile to disfranchisement to expropriation—every form of torture: from sneers to rack to firing squad—have been brought down upon those who assumed the responsibility of looking at the world through the eyes of a living consciousness and performing the crucial act of a rational connection. Yet only to the extent to which—in chains, in dungeons, in hidden corners, in the cells of philosophers, in the shops of traders—some men continued to think, only to that extent was humanity able to survive. Through all the centuries of the worship of the mindless, whatever stagnation humanity chose to endure, whatever brutality to practice—it was only by the grace of the men who perceived that wheat must have water in order to grow, that stones laid in a curve will form an arch, that two and two make four, that love is not served by torture and life is not fed by destruction—only by the grace of those men did the rest of them learn to experience moments when they caught the spark of being human, and only the sum of such moments permitted them to continue to exist. It was the man of the mind who taught them to bake their bread, to heal their wounds, to forge their weapons and to build the jails into which they threw him. He was the man of extravagant energy—and reckless generosity—who knew that stagnation is not man’s fate, that impotence is not his nature, that the ingenuity of his mind is his noblest and most joyous power—and in service to that love of existence he was alone to feel, he went on working, working at any price, working for his despoilers, for his jailers, for his torturers, paying with his life for the privilege of saving theirs. This was his glory and his guiit—that he let them teach him to feel guilty of his glory, to accept the part of a sacrificial animal and, in punishment for the sin of intelligence, to perish on the altars of the brutes. The tragic joke of human history is that on any of the altars men erected, it was always man whom they immolated and the animal whom they enshrined. It was always the animal’s attributes, not man‘s, that humanity worshipped: the idol of instinct and the idol of force—the mystics and the kings—the mystics, who longed for an irresponsible consciousness and ruled by means of the claim that their dark emotions were superior to reason, that knowledge came in blind, causeless fits, blindly to be followed, not doubted—and the kings, who ruled by means of claws and muscles, with conquest as their method and looting as their aim, with a club or a gun as sole sanction of their power. The defenders of man’s soul were concerned with his feelings, and the defenders of man’s body were concerned with his stomach—but both were united against his mind. Yet no one, not the lowest of humans, is ever able fully to renounce his brain. No one has ever believed in the irrational; what they do believe in is the unjust. Whenever a man denounces the mind, it is because his goal is of a nature the mind would not permit him to confess. When he preaches contradictions, he does so in the knowledge that someone will accept the burden of the impossible, someone will make it work for him at the price of his own suffering or life; destruction is the price of any contradiction. It is the victims who made injustice possible. It is the men of reason who made it possible for the rule of the brute to work. The despoiling of reason has been the motive of every anti-reason creed on earth. The despoiling of ability has been the purpose of every creed that preached self-sacrifice. The despoilers have always known it. We haven’t. The time has come for us to see. What we are now asked to worship, what had once been dressed as God or king, is the naked, twisted, mindless figure of the human Incompetent. This is the new ideal, the goal to aim at, the purpose to live for, and all men are to be rewarded according to how close they approach it. This is the age of the common man, they tell us—a title which any man may claim to the extent of such distinction as he has managed not to achieve. He will rise to a rank of nobility by means of the effort he has failed to make, he will be honored for such virtue as he has not displayed, and he will be paid for the goods which he did not produce. But we—we, who must atone for the guilt of ability—we will work to support him as he orders, with his pleasure as our only reward. Since we have the most to contribute, we will have the least to say. Since we have the better capacity to think, we will not be permitted a thought of our own. Since we have the judgment to act, we will not be permitted an action of our choice. We will work under directives and controls, issued by those who are incapable of working. They will dispose of our energy, because they have none to offer, and of our product, because they can’t produce. Do you say that this is impossible, that it cannot be made to work? They know it, but it is you who don’.t—and they are counting on you not to know it. They are counting on you to go on, to work to the limit of the inhuman and to feed them while you last—and when you collapse, there will be another victim starting out and feeding them, while struggling to survive—and the span of each succeeding victim will be shorter, and while you’ll die to leave them a railroad, your last descendant-in-spirit will die to leave them a loaf of bread. This does not worry the looters of the moment. Their plan—like all the plans of all the royal looters of the past—is only that the loot shall last their lifetime. It has always lasted before, because in one generation they could not run out of victims. But this time—
it will not last.
The victims are on strike. We are on strike against martyrdom—and against the moral code that demands it. We are on strike against those who believe that one man must exist for the sake of another. We are on strike against the morality of cannibals, be it practiced in body or in spirit. We will not deal with men on any terms but ours—and our terms are a moral code which holds that man is an end in himself and not the means to any end of others. We do not seek to force our code upon them. They are free to believe what they please. But, for once, they will have to believe it and to exist—without our help. And, once and for all, they will learn the meaning of their creed. That creed has lasted for centuries solely by the sanction of the victims—by means of the victims’ acceptance of punishment for breaking a code impossible to practice. But that code was intended to be broken. It is a code that thrives not on those who observe it, but on those who don.‘t, a morality kept in existence not by virtue of its saints, but by the grace of its sinners. We have decided not to be sinners any longer. We have ceased breaking that moral code. We shall blast it out of existence forever by the one method that it can’t withstand: by obeying it. We are obeying it. We are complying. In dealing with our fellow men, we are observing their code of values to the letter and sparing them all the evils they denounce. The mind is evil? We have withdrawn the works of our minds from society, and not a single idea of ours is to be known or used by men. Ability is a selfish evil that leaves no chance to those who are less able? We have withdrawn from the competition and left all chances open to incompetents. The pursuit of wealth is greed, the root of all evil? We do not seek to make fortunes any longer. It is evil to earn more than one’s bare sustenance? We take nothing but the lowliest jobs and we produce, by the effort of our muscles, no more than we consume for our immediate needs—with not a penny nor an inventive thought left over to harm the world. It is evil to succeed, since success is made by the strong at the expense of the weak? We have ceased burdening the weak with our ambition and have left them free to prosper without us. It is evil to be an employer? We have no employment to offer. It is evil to own property? We own nothing. It is evil to enjoy one’s existence in this world? There is no form of enjoyment that we seek from their world, and—this was hardest for us to attain—what we now feel for their world is that emotion which they preach as an ideal: indifference—the blank—the zero—the mark of death.... We are giving men everything they’ve professed to want and to seek as virtue for centuries. Now let them see whether they want it.”