“Why, James, I came here to thank you.”
“To thank me?”
“Of course. You’ve done me a great favor—you and your boys in Washington and the boys in Santiago. Only I wonder why none of you took the trouble to inform me about it. Those directives that somebody issued here a few months ago are choking off the entire copper industry of this country. And the result is that this country suddenly has to import much larger amounts of copper. And where in the world is there any copper left—unless it’s d‘Anconia copper? So you see that I have good reason to be grateful.”
“I assure you I had nothing to do with it,” Taggart said hastily, “and besides, the vital economic policies of this country are not determined by any considerations such as you’re intimating or—”
“I know how they’re determined, James. I know that the deal started with the boys in Santiago, because they’ve been on the d‘Anconia pay roll for centuries—well, no, ’pay roll’ is an honorable word, it would be more exact to say that d‘Anconia Copper has been paying them protection money for centuries—isn’t that what your gangsters call it? Our boys in Santiago call it taxes. They’ve been getting their cut on every ton of d’Anconia copper sold. So they have a vested interest to see me sell as many tons as possible. But with the world turning into People’s States, this is the only country left where men are not yet reduced to digging for roots in forests for their sustenance—so this is the only market left on earth. The boys in Santiago wanted to corner this market. I don’t know what they offered to the boys in Washington, or who traded what and to whom—but I know that you came in on it somewhere, because you do hold a sizable chunk of d‘Anconia Copper stock. And it surely didn’t displease you—that morning, four months ago, the day after the directives were issued—to see the kind of soaring leap that d’Anconia Copper performed on the Stock Exchange. Why, it practically leaped off the ticker tape and into your face.”
“Who gave you any grounds to invent an outrageous story of this kind?”
“Nobody. I knew nothing about it. I just saw the leap on the ticker tape that morning. That told the whole story, didn’t it? Besides, the boys in Santiago slapped a new tax on copper the following week—and they told me that I shouldn’t mind it, not with that sudden rise of my stock. They were working for my best interests, they said. They said, why should I care—taking the two events together, I was richer than I had been before. True enough. I was.”
“Why do you wish to tell me this?”
“Why don’t you wish to take any credit for it, James? That’s out of character and out of the policy at which you’re such an expert. In an age when men exist, not by right, but by favor, one does not reject a grateful person, one tries to trap into gratitude as many people as possible. Don’t you want to have me as one of your men under obligation?”
“I don’t know what you’re talking about.”
“Think what a favor I received without any effort on my part. I wasn’t consulted, I wasn’t informed, I wasn’t thought about, everything was arranged without me—and all I have to do now is produce the copper. That was a great favor, James—and you may be sure that I will repay it.”
Francisco turned abruptly, not waiting for an answer, and started away. Taggart did not follow; he stood, feeling that anything was preferable to one more minute of their conversation.
Francisco stopped when he came to Dagny. He looked at her for a silent instant, without greeting, his smile acknowledging that she had been the first person he saw and the first one to see him at his entrance into the ballroom.
Against every doubt and warning in her mind, she felt nothing but a joyous confidence; inexplicably, she felt as if his figure in that crowd was a point of indestructible security. But in the moment when the beginning of a smile told him how glad she was to see him, he asked, “Don’t you want to tell me what a brilliant achievement the John Gait Line turned out to be?”
She felt her lips trembling and tightening at once, as she answered, “I’m sorry if I show that I’m still open to be hurt. It shouldn’t shock me that you’ve come to the stage where you despise achievement.”
“Yes, don’t I? I despised that Line so much that I didn’t want to see it reach the kind of end it has reached.”
He saw her look of sudden attentiveness, the look of thought rushing into a breach torn open upon a new direction. He watched her for a moment, as if he knew every step she would find along that road, then chuckled and said, “Don’t you want to ask me now: Who is John Galt?”
“Why should I want to, and why now?”
“Don’t you remember that you dared him to come and claim your Line? Well, he has.”
He walked on, not waiting to see the look in her eyes—a look that held anger, bewilderment and the first faint gleam of a question mark.
It was the muscles of his own face that made Rearden realize the nature of his reaction to Francisco’s arrival: he noticed suddenly that he was smiling and that his face had been relaxed into the dim well-being of a smile for some minutes past, as he watched Francisco d.‘An conia in the crowd.
He acknowledged to himself, for the first time, all the half-grasped, half-rejected moments when he had thought of Francisco d‘Anconia and thrust the thought aside before it became the knowledge of how much he wanted to see him again. In moments of sudden exhaustion—at his desk, with the fires of the furnaces going down in the twilight—in the darkness of the lonely walk through the empty countryside to his house—in the silence of sleepless nights—he had found himself thinking of the only man who had once seemed to be his spokesman. He had pushed the memory aside, telling himself: But that one is worse than all the others!—while feeling certain that this was not true, yet being unable to name the reason of his certainty. He had caught himself glancing through the newspapers to see whether Francisco d’.Anconia had returned to New York—and he had thrown the newspapers aside, asking himself angrily: What if he did return?—would you go chasing him through night clubs and cocktail parties?—what is it that you want from him?
This was what he had wanted—he thought, when he caught himself smiling at the sight of Francisco in the crowd—this strange feeling of expectation that held curiosity, amusement and hope.
Francisco did not seem to have noticed him. Rearden waited, fighting a desire to approach; not after the kind of conversation we had, he thought—what for?—what would I say to him? And then, with the same smiling, light-hearted feeling, the feeling of being certain that it was right, he found himself walking across the ballroom, toward the group that surrounded Francisco d.‘Anconia.
He wondered, looking at them, why these people were drawn to Francisco, why they chose to hold him imprisoned in a clinging circle, when their resentment of him was obvious under their smiles. Their faces had the hint of a look peculiar, not to fear, but to cowardice: a look of guilty anger. Francisco stood cornered against the side edge of a marble stairway, half-leaning, half-sitting on the steps; the informality of his posture, combined with the strict formality of his clothes, gave him an air of superlative elegance. His was the only face that had the carefree look and the brilliant smile proper to the enjoyment of a party; but his eyes seemed intentionally expressionless, holding no trace of gaiety, showing—like a warning signal—nothing but the activity of a heightened perceptiveness.
Standing unnoticed on the edge of the group, Rearden heard a woman, who had large diamond earrings and a flabby, nervous face, ask tensely, “Señor d.‘Anconia, what do you think is going to happen to the world?”
“Just exactly what it deserves.”
“Oh, how cruel!”
“Don’t you believe in the operation of the moral law, madame?” Francisco asked gravely. “I do.”
Rearden heard Bertram Scudder, outside the group, say to a girl who made some sound of indignation, “Don’t let him disturb you. You know, money is the root of all evil—and he’s the typical product of money.”
Rearden did not think that Francisco could have heard it, but he saw Francisco turning to them with a gravely courteous smile.
“So you think that money is the root of all evil?” said Francisco d.‘Anconia. “Have you ever asked what is the root of money? Money is a tool of exchange, which can’t exist unless there are goods produced and men able to produce them. Money is the material shape of the principle that men who wish to deal with one another must deal by trade and give value for value. Money is not the tool of the moochers, who claim your product by tears, or of the looters, who take it from you by force. Money is made possible only by the men who produce. Is this what you consider evil?
“When you accept money in payment for your effort, you do so only on the conviction that you will exchange it for the product of the effort of others. It is not the moochers or the looters who give value to money. Not an ocean of tears nor all the guns in the world can transform those pieces of paper in your wallet into the bread you will need to survive tomorrow. Those pieces of paper, which should have been gold, are a token of honor—your claim upon the energy of the men who produce. Your wallet is your statement of hope that somewhere in the world around you there are men who will not default on that moral principle which is the root of money. Is this what you consider evil?
“Have you ever looked for the root of production? Take a look at an electric generator and dare tell yourself that it was created by the muscular effort of unthinking brutes. Try to grow a seed of wheat without the knowledge left to you by men who had to discover it for the first time. Try to obtain your food by means of nothing but physical motions—and you’ll learn that man’s mind is the root of all the goods produced and of all the wealth that has ever existed on earth.
“But you say that money is made by the strong at the expense of the weak? What strength do you mean? It is not the strength of guns or muscles. Wealth is the product of man’s capacity to think. Then is money made by the man who invents a motor at the expense of those who did not invent it? Is money made by the intelligent at the expense of the fools? By the able at the expense of the incompetent? By the ambitious at the expense of the lazy? Money is
made
—before it can be looted or mooched—made by the effort of every honest man, each to the extent of his ability. An honest man is one who knows that he can’t consume more than he has produced.
“To trade by means of money is the code of the men of good will. Money rests on the axiom that every man is the owner of his mind and his effort. Money allows no power to prescribe the value of your effort except the voluntary choice of the man who is willing to trade you his effort in return. Money permits you to obtain for your goods and your labor that which they are worth to the men who buy them, but no more. Money permits no deals except those to mutual benefit by the unforced judgment of the traders. Money demands of you the recognition that men must work for their own benefit, not for their own injury, for their gain, not their loss—the recognition that they are not beasts of burden, born to carry the weight of your misery—that you must offer them values, not wounds—that the common bond among men is not the exchange of suffering, but the exchange of
goods.
Money demands that you sell, not your weakness to men’s stupidity, but your talent to their reason; it demands that you buy, not the shoddiest they offer, but the best that your money can find. And when men live by trade—with reason, not force, as their final arbiter—it is the best product that wins, the best performance, the man of best judgment and highest ability—and the degree of a man’s productiveness is the degree of his reward. This is the code of existence whose tool and symbol is money. Is this what you consider evil?
“But money is only a tool. It will take you wherever you wish, but it will not replace you as the driver. It will give you the means for the satisfaction of your desires, but it will not provide you with desires. Money is the scourge of the men who attempt to reverse the law of causality—the men who seek to replace the mind by seizing the products of the mind.
“Money will not purchase happiness for the man who has no concept of what he wants: money will not give him a code of values, if he’s evaded the knowledge of what to value, and it will not provide him with a purpose, if he’s evaded the choice of what to seek. Money will not buy intelligence for the fool, or admiration for the coward, or respect for the incompetent. The man who attempts to purchase the brains of his superiors to serve him, with his money replacing his judgment, ends up by becoming the victim of his inferiors. The men of intelligence desert him, but the cheats and the frauds come flocking to him, drawn by a law which he has not discovered: that no man may be smaller than his money. Is this the reason why you call it evil?
“Only the man who does not need it, is fit to inherit wealth—the man who would make his own fortune no matter where he started. If an heir is equal to his money, it serves him; if not, it destroys him. But you look on and you cry that money corrupted him. Did it? Or did he corrupt his money? Do not envy a worthless heir; his wealth is not yours and you would have done no better with it. Do not think that it should have been distributed among you; loading the world with fifty parasites instead of one, would not bring back the dead virtue which was the fortune. Money is a living power that dies without its root. Money will not serve the mind that cannot match it. Is this the reason why you call it evil?
“Money is your means of survival. The verdict you pronounce upon the source of your livelihood is the verdict you pronounce upon your life. If the source is corrupt, you have damned your own existence. Did you get your money by fraud? By pandering to men’s vices or men’s stupidity? By catering to fools, in the hope of getting more than your ability deserves? By lowering your standards? By doing work you despise for purchasers you scorn? If so, then your money will not give you a moment’s or a penny’s worth of joy. Then all the things you buy will become, not a tribute to you, but a reproach; not an achievement, but a reminder of shame. Then you’ll scream that money is evil. Evil, because it would not pinch-hit for your self-respect? Evil, because it would not let you enjoy your depravity? Is this the root of your hatred of money?