The Fountainhead Part 89

XVIII

A TREE BRANCH HUNG IN THE OPEN WINDOW. THE LEAVES MOVED against the sky, implying sun and summer and an inexhaustible earth to be used. Dominique thought of the world as background. Wynand thought of two hands bending a tree branch to explain the meaning of life. The leaves drooped, touching the spires of New York's skyline far across the river. The skysc.r.a.pers stood like shafts of sunlight, washed white by distance and summer. A crowd filled the county courtroom, witnessing the trial of Howard Roark. TREE BRANCH HUNG IN THE OPEN WINDOW. THE LEAVES MOVED against the sky, implying sun and summer and an inexhaustible earth to be used. Dominique thought of the world as background. Wynand thought of two hands bending a tree branch to explain the meaning of life. The leaves drooped, touching the spires of New York's skyline far across the river. The skysc.r.a.pers stood like shafts of sunlight, washed white by distance and summer. A crowd filled the county courtroom, witnessing the trial of Howard Roark.

Roark sat at the defense table. He listened calmly.

Dominique sat in the third row of spectators. Looking at her, people felt as if they had seen a smile. She did not smile. She looked at the leaves in the window.

Gail Wynand sat at the back of the courtroom. He had come in, alone, when the room was full. He had not noticed the stares and the flashbulbs exploding around him. He had stood in the aisle for a moment, surveying the place as if there were no reason why he should not survey it. He wore a gray summer suit and a panama hat with a drooping brim turned up at one side. His glance went over Dominique as over the rest of the courtroom. When he sat down, he looked at Roark. From the moment of Wynand's entrance Roark's eyes kept returning to him. Whenever Roark looked at him, Wynand turned away.

"The motive which the State proposes to prove," the prosecutor was making his opening address to the jury, "is beyond the realm of normal human emotions. To the majority of us it will appear monstrous and inconceivable."

Dominique sat with Mallory, h.e.l.ler, Lansing, Enright, Mike-and Guy Francon, to the shocked disapproval of his friends. Across the aisle, celebrities formed a comet: from the small point of Ellsworth Toohey, well in front, a tail of popular names stretched through the crowd: Lois Cook, Gordon L. Prescott, Gus Webb, Lancelot Clokey, Ike, Jules Fougler, Sally Brent, Homer Slottern, Mitch.e.l.l Layton.

"Even as the dynamite which swept a building away, his motive blasted all sense of humanity out of this man's soul. We are dealing, gentlemen of the jury, with the most vicious explosive on earth-the egotist!"

On the chairs, on the window sills, in the aisles, pressed against the walls, the human ma.s.s was blended like a monolith, except for the pale ovals of faces. The faces stood out, separate, lonely, no two alike. Behind each, there were the years of a life lived or half over, effort, hope and an attempt, honest or dishonest, but an attempt. It had left on all a single mark in common: on lips smiling with malice, on lips loose with renunciation, on lips tight with uncertain dignity-on all-the mark of suffering.

"... In this day and age, when the world is torn by gigantic problems, seeking an answer to questions that hold the survival of man in the balance-this man attached to such a vague intangible, such an inessential as his artistic opinions sufficient importance to let it become his sole pa.s.sion and the motivation of a crime against society."

The people had come to witness a sensational case, to see celebrities, to get material for conversation, to be seen, to kill time. They would return to unwanted jobs, unloved families, unchosen friends, to drawing rooms, evening clothes, c.o.c.ktail gla.s.ses and movies, to unadmitted pain, murdered hope, desire left unreached, left hanging silently over a path on which no step was taken, to days of effort not to think, not to say, to forget and give in and give up. But each of them had known some unforgotten moment-a morning when nothing had happened, a piece of music heard suddenly and never heard in the same way again, a stranger's face seen in a bus-a moment when each had known a different sense of living. And each remembered other moments, on a sleepless night, on an afternoon of steady rain, in a church, in an empty street at sunset, when each had wondered why there was so much suffering and ugliness in the world. They had not tried to find the answer and they had gone on living as if no answer were necessary. But each had known a moment when, in lonely, naked honesty, he had felt the need of an answer.

"... a ruthless, arrogant egotist who wished to have his own way at any price ..."

Twelve men sat in the jury box. They listened, their faces attentive and emotionless. People had whispered that it was a tough-looking jury. There were two executives of industrial concerns, two engineers, a mathematician, a truck driver, a bricklayer, an electrician, a gardener and three factory workers. The impaneling of the jury had taken some time. Roark had challenged many talesmen. He had picked these twelve. The prosecutor had agreed, telling himself that this was what happened when an amateur undertook to handle his own defense; a lawyer would have chosen the gentlest types, those most likely to respond to an appeal for mercy; Roark had chosen the hardest faces.

"... Had it been some plutocrat's mansion, but a housing project, housing project, gentlemen of the jury, a housing project!" gentlemen of the jury, a housing project!"

The judge sat erect on the tall bench. He had gray hair and the stern face of an army officer.

"... a man trained to serve society, a builder who became a destroyer ..."

The voice went on, practiced and confident. The faces filling the room listened with the response they granted to a good weekday dinner: satisfying and to be forgotten within an hour. They agreed with every sentence; they had heard it before, they had always heard it, this was what the world lived by; it was self-evident-like a puddle before one's feet.

The prosecutor introduced his witnesses. The policeman who had arrested Roark took the stand to tell how he had found the defendant standing by the electric plunger. The night watchman related how he had been sent away from the scene; his testimony was brief; the prosecutor preferred not to stress the subject of Dominique. The contractor's superintendent testified about the dynamite missing from the stores on the site. Officials of Cortlandt, building inspectors, estimators took the stand to describe the building and the extent of the damage. This concluded the first day of the trial.

Peter Keating was the first witness called on the following day.

He sat on the stand, slumped forward. He looked at the prosecutor obediently. His eyes moved, once in a while. He looked at the crowd, at the jury, at Roark. It made no difference.

"Mr. Keating, will you state under oath whether you designed the project ascribed to you, known as Cortlandt Homes?"

"No. I didn't."

"Who designed it?"

"Howard Roark."

"At whose request?"

"At my request."

"Why did you call on him?"

"Because I was not capable of doing it myself."

There was no sound of honesty in the voice, because there was no sound of effort to p.r.o.nounce a truth of such nature; no tone of truth or falsehood; only indifference.

The prosecutor handed him a sheet of paper. "Is this the agreement you signed?"

Keating held the paper in his hand. "Yes."

"Is that Howard Roark's signature?"

"Yes."

"Will you please read the terms of this agreement to the jury?"

Keating read it aloud. His voice came evenly, well drilled. n.o.body in the courtroom realized that this testimony had been intended as a sensation. It was not a famous architect publicly confessing incompetence; it was a man reciting a memorized lesson. People felt that were he interrupted, he would not be able to pick up the next sentence, but would have to start all over again from the beginning.

He answered a great many questions. The prosecutor introduced in evidence Roark's original drawings of Cortlandt, which Keating had kept; the copies which Keating had made of them; and photographs of Cortlandt as it had been built.

"Why did you object so strenuously to the excellent structural changes suggested by Mr. Prescott and Mr. Webb?"

"I was afraid of Howard Roark."

"What did your knowledge of his character lead you to expect?"

"Anything."

"What do you mean?"

"I don't know. I was afraid. I used to be afraid."

The questions went on. The story was unusual, but the audience felt bored. It did not sound like the recital of a partic.i.p.ant. The other witnesses had seemed to have a more personal connection with the case.

When Keating left the stand, the audience had the odd impression that no change had occurred in the act of a man's exit; as if no person had walked out.

"The prosecution rests," said the District Attorney.

The judge looked at Roark.

"Proceed," he said. His voice was gentle.

Roark got up. "Your Honor, I shall call no witnesses. This will be my testimony and my summation."

"Take the oath."

Roark took the oath. He stood by the steps of the witness stand. The audience looked at him. They felt he had no chance. They could drop the nameless resentment, the sense of insecurity which he aroused in most people. And so, for the first time, they could see him as he was: a man totally innocent of fear.

The fear of which they thought was not the normal kind, not a response to a tangible danger, but the chronic, unconfessed fear in which they all lived. They remembered the misery of the moments when, in loneliness, a man thinks of the bright words he could have said, but had not found, and hates those who robbed him of his courage. The misery of knowing how strong and able one is in one's own mind, the radiant picture never to be made real. Dreams? Self-delusion? Or a murdered reality, unborn, killed by that corroding emotion without name-fear-need-dependence-hatred?

Roark stood before them as each man stands in the innocence of his own mind. But Roark stood like that before a hostile crowd-and they knew suddenly that no hatred was possible to him. For the flash of an instant, they grasped the manner of his consciousness. Each asked himself: do I need anyone's approval?-does it matter?-am I tied? And for that instant, each man was free-free enough to feel benevolence for every other man in the room.

It was only a moment; the moment of silence when Roark was about to speak.

"Thousands of years ago, the first man discovered how to make fire. He was probably burned at the stake he had taught his brothers to light. He was considered an evildoer who had dealt with a demon mankind dreaded. But thereafter men had fire to keep them warm, to cook their food, to light their caves. He had left them a gift they had not conceived and he had lifted darkness off the earth. Centuries later, the first man invented the wheel. He was probably torn on the rack he had taught his brothers to build. He was considered a transgressor who ventured into forbidden territory. But thereafter, men could travel past any horizon. He had left them a gift they had not conceived and he had opened the roads of the world.

"That man, the unsubmissive and first, stands in the opening chapter of every legend mankind has recorded about its beginning. Prometheus was chained to a rock and torn by vultures-because he had stolen the fire of the G.o.ds. Adam was condemned to suffer-because he had eaten the fruit of the tree of knowledge. Whatever the legend, somewhere in the shadows of its memory mankind knew that its glory began with one and that that one paid for his courage.

"Throughout the centuries there were men who took first steps down new roads armed with nothing but their own vision. Their goals differed, but they all had this in common: that the step was first, the road new, the vision unborrowed, and the response they received-hatred. The great creators-the thinkers, the artists, the scientists, the inventors-stood alone against the men of their time. Every great new thought was opposed. Every great new invention was denounced. The first motor was considered foolish. The airplane was considered impossible. The power loom was considered vicious. Anesthesia was considered sinful. But the men of unborrowed vision went ahead. They fought, they suffered and they paid. But they won.

"No creator was prompted by a desire to serve his brothers, for his brothers rejected the gift he offered and that gift destroyed the slothful routine of their lives. His truth was his only motive. His own truth, and his own work to achieve it in his own way. A symphony, a book, an engine, a philosophy, an airplane or a building-that was his goal and his life. Not those who heard, read, operated, believed, flew or inhabited the thing he had created. The creation, not its users. The creation, not the benefits others derived from it. The creation which gave form to his truth. He held his truth above all things and against all men.

"His vision, his strength, his courage came from his own spirit. A man's spirit, however, is his self. That ent.i.ty which is his consciousness. To think, to feel, to judge, to act are functions of the ego.

"The creators were not selfless. It is the whole secret of their power-that it was self-sufficient, self-motivated, self-generated. A first cause, a fount of energy, a life force, a Prime Mover. The creator served nothing and no one. He lived for himself.

"And only by living for himself was he able to achieve the things which are the glory of mankind. Such is the nature of achievement.

"Man cannot survive except through his mind. He comes on earth unarmed. His brain is his only weapon. Animals obtain food by force. Man has no claws, no fangs, no horns, no great strength of muscle. He must plant his food or hunt it. To plant, he needs a process of thought. To hunt, he needs weapons, and to make weapons-a process of thought. From this simplest necessity to the highest religious abstraction, from the wheel to the skysc.r.a.per, everything we are and everything we have comes from a single attribute of man-the function of his reasoning mind.

"But the mind is an attribute of the individual. There is no such thing as a collective brain. There is no such thing as a collective thought. An agreement reached by a group of men is only a compromise or an average drawn upon many individual thoughts. It is a secondary consequence. The primary act-the process of reason-must be performed by each man alone. We can divide a meal among many men. We cannot digest it in a collective stomach. No man can use his lungs to breathe for another man. No man can use his brain to think for another. All the functions of body and spirit are private. They cannot be shared or transferred.

"We inherit the products of the thought of other men. We inherit the wheel. We make a cart. The cart becomes an automobile. The automobile becomes an airplane. But all through the process what we receive from others is only the end product of their thinking. The moving force is the creative faculty which takes this product as material, uses it and originates the next step. This creative faculty cannot be given or received, shared or borrowed. It belongs to single, individual men. That which it creates is the property of the creator. Men learn from one another. But all learning is only the exchange of material. No man can give another the capacity to think. Yet that capacity is our only means of survival.

"Nothing is given to man on earth. Everything he needs has to be produced. And here man faces his basic alternative: he can survive in only one of two ways-by the independent work of his own mind or as a parasite fed by the minds of others. The creator originates. The parasite borrows. The creator faces nature alone. The parasite faces nature through an intermediary.

"The creator's concern is the conquest of nature. The parasite's concern is the conquest of men.

"The creator lives for his work. He needs no other men. His primary goal is within himself. The parasite lives second-hand. He needs others. Others become his prime motive.

"The basic need of the creator is independence. The reasoning mind cannot work under any form of compulsion. It cannot be curbed, sacrificed or subordinated to any consideration whatsoever. It demands total independence in function and in motive. To a creator, all relations with men are secondary.

"The basic need of the second-hander is to secure his ties with men in order to be fed. He places relations first. He declares that man exists in order to serve others. He preaches altruism.

"Altruism is the doctrine which demands that man live for others and place others above self.

"No man can live for another. He cannot share his spirit just as he cannot share his body. But the second-hander has used altruism as a weapon of exploitation and reversed the base of mankind's moral principles. Men have been taught every precept that destroys the creator. Men have been taught dependence as a virtue.

"The man who attempts to live for others is a dependent. He is a parasite in motive and makes parasites of those he serves. The relationship produces nothing but mutual corruption. It is impossible in concept. The nearest approach to it in reality-the man who lives to serve others-is the slave. If physical slavery is repulsive, how much more repulsive is the concept of servility of the spirit? The conquered slave has a vestige of honor. He has the merit of having resisted and of considering his condition evil. But the man who enslaves himself voluntarily in the name of love is the basest of creatures. He degrades the dignity of man and he degrades the conception of love. But this is the essence of altruism.

"Men have been taught that the highest virtue is not to achieve, but to give. Yet one cannot give that which has not been created. Creation comes before distribution-or there will be nothing to distribute. The need of the creator comes before the need of any possible beneficiary. Yet we are taught to admire the second-hander who dispenses gifts he has not produced above the man who made the gifts possible. We praise an act of charity. We shrug at an act of achievement.

"Men have been taught that their first concern is to relieve the suffering of others. But suffering is a disease. Should one come upon it, one tries to give relief and a.s.sistance. To make that the highest test of virtue is to make suffering the most important part of life. Then man must wish to see others suffer-in order that he may be virtuous. Such is the nature of altruism. The creator is not concerned with disease, but with life. Yet the work of the creators has eliminated one form of disease after another, in man's body and spirit, and brought more relief from suffering than any altruist could ever conceive.

"Men have been taught that it is a virtue to agree with others. But the creator is the man who disagrees. Men have been taught that it is a virtue to swim with the current. But the creator is the man who goes against the current. Men have been taught that it is a virtue to stand together. But the creator is the man who stands alone.

"Men have been taught that the ego is the synonym of evil, and selflessness the ideal of virtue. But the creator is the egotist in the absolute sense, and the selfless man is the one who does not think, feel, judge or act. These are functions of the self.

"Here the basic reversal is most deadly. The issue has been perverted and man has been left no alternative-and no freedom. As poles of good and evil, he was offered two conceptions: egotism and altruism. Egotism was held to mean the sacrifice of others to self. Altruism-the sacrifice of self to others. This tied man irrevocably to other men and left him nothing but a choice of pain: his own pain borne for the sake of others or pain inflicted upon others for the sake of self. When it was added that man must find joy in self-immolation, the trap was closed. Man was forced to accept masochism as his ideal-under the threat that sadism was his only alternative. This was the greatest fraud ever perpetrated on mankind.

"This was the device by which dependence and suffering were perpetuated as fundamentals of life.

"The choice is not self-sacrifice or domination. The choice is independence or dependence. The code of the creator or the code of the second-hander. This is the basic issue. It rests upon the alternative of life or death. The code of the creator is built on the needs of the reasoning mind which allows man to survive. The code of the second-hander is built on the needs of a mind incapable of survival. All that which proceeds from man's independent ego is good. All that which proceeds from man's dependence upon men is evil.

"The egotist in the absolute sense is not the man who sacrifices others. He is the man who stands above the need of using others in any manner. He does not function through them. He is not concerned with them in any primary matter. Not in his aim, not in his motive, not in his thinking, not in his desires, not in the source of his energy. He does not exist for any other man-and he asks no other man to exist for him. This is the only form of brotherhood and mutual respect possible between men.

"Degrees of ability vary, but the basic principle remains the same: the degree of a man's independence, initiative and personal love for his work determines his talent as a worker and his worth as a man. Independence is the only gauge of human virtue and value. What a man is and makes of himself; not what he has or hasn't done for others. There is no subst.i.tute for personal dignity. There is no standard of personal dignity except independence.

"In all proper relationships there is no sacrifice of anyone to anyone. An architect needs clients, but he does not subordinate his work to their wishes. They need him, but they do not order a house just to give him a commission. Men exchange their work by free, mutual consent to mutual advantage when their personal interests agree and they both desire the exchange. If they do not desire it, they are not forced to deal with each other. They seek further. This is the only possible form of relationship between equals. Anything else is a relation of slave to master, or victim to executioner.

"No work is ever done collectively, by a majority decision. Every creative job is achieved under the guidance of a single individual thought. An architect requires a great many men to erect his building. But he does not ask them to vote on his design. They work together by free agreement and each is free in his proper function. An architect uses steel, gla.s.s, concrete, produced by others. But the materials remain just so much steel, gla.s.s and concrete until he touches them. What he does with them is his individual product and his individual property. This is the only pattern for proper co-operation among men.

"The first right on earth is the right of the ego. Man's first duty is to himself. His moral law is never to place his prime goal within the persons of others. His moral obligation is to do what he wishes, provided his wish does not depend primarily primarily upon other men. This includes the whole sphere of his creative faculty, his thinking, his work. But it does not include the sphere of the gangster, the altruist and the dictator. upon other men. This includes the whole sphere of his creative faculty, his thinking, his work. But it does not include the sphere of the gangster, the altruist and the dictator.

"A man thinks and works alone. A man cannot rob, exploit or rule-alone. Robbery, exploitation and ruling presuppose victims. They imply dependence. They are the province of the second-hander.

"Rulers of men are not egotists. They create nothing. They exist entirely through the persons of others. Their goal is in their subjects, in the activity of enslaving. They are as dependent as the beggar, the social worker and the bandit. The form of dependence does not matter.

"But men were taught to regard second-handers-tyrants, emperors, dictators-as exponents of egotism. By this fraud they were made to destroy the ego, themselves and others. The purpose of the fraud was to destroy the creators. Or to harness them. Which is a synonym.

"From the beginning of history, the two antagonists have stood face to face: the creator and the second-hander. When the first creator invented the wheel, the first second-hander responded. He invented altruism.

"The creator-denied, opposed, persecuted, exploited-went on, moved forward and carried all humanity along on his energy. The second-hander contributed nothing to the process except the impediments. The contest has another name: the individual against the collective.

"The 'common good' of a collective-a race, a cla.s.s, a state-was the claim and justification of every tyranny ever established over men. Every major horror of history was committed in the name of an altruistic motive. Has any act of selfishness ever equaled the carnage perpetrated by disciples of altruism? Does the fault lie in men's hypocrisy or in the nature of the principle? The most dreadful butchers were the most sincere. They believed in the perfect society reached through the guillotine and the firing squad. n.o.body questioned their right to murder since they were murdering for an altruistic purpose. It was accepted that man must be sacrificed for other men. Actors change, but the course of the tragedy remains the same. A humanitarian who starts with declarations of love for mankind and ends with a sea of blood. It goes on and will go on so long as men believe that an action is good if it is unselfish. That permits the altruist to act and forces his victims to bear it. The leaders of collectivist movements ask nothing for themselves. But observe the results.

"The only good which men can do to one another and the only statement of their proper relationship is-Hands off!

"Now observe the results of a society built on the principle of individualism. This, our country. The n.o.blest country in the history of men. The country of greatest achievement, greatest prosperity, greatest freedom. This country was not based on selfless service, sacrifice, renunciation or any precept of altruism. It was based on a man's right to the pursuit of happiness. His own happiness. Not anyone else's. A private, personal, selfish motive. Look at the results. Look into your own conscience.

"It is an ancient conflict. Men have come close to the truth, but it was destroyed each time and one civilization fell after another. Civilization is the progress toward a society of privacy. The savage's whole existence is public, ruled by the laws of his tribe. Civilization is the process of setting man free from men.

"Now, in our age, collectivism, the rule of the second-hander and second-rater, the ancient monster, has broken loose and is running amuck. It has brought men to a level of intellectual indecency never equaled on earth. It has reached a scale of horror without precedent. It has poisoned every mind. It has swallowed most of Europe. It is engulfing our country.

"I am an architect. I know what is to come by the principle on which it is built. We are approaching a world in which I cannot permit myself to live.

"Now you know why I dynamited Cortlandt.

"I designed Cortlandt. I gave it to you. I destroyed it.