things. For example, he contends that the Glass Bead Game is a retrogression to the Age of the Feuilleton, sheer irresponsible playing around with an alphabet into which we have broken down the languages of the different arts and sciences. It’s nothing but associations and toying with analogies, he says. Or again he declares that our resigned sterility proves the worthlessness of our whole culture and our intellectual attitudes. We analyze the laws and techniques of all the styles and periods of music, he points out, but produce no new music ourselves. We read and exposit Pindar or Goethe and are ashamed to create verse ourselves. Those are accusations I cannot laugh at. And they are not the worst; they are not the ones that wound me most. It is bad enough when he says, for example, that we Castalians lead the life of artifically reared songbirds, do not earn our bread ourselves, never face necessity and the struggle for existence, neither know or wish to know anything about that portion of humanity whose labor and poverty provide the base for our lives of luxury.”
The letter concluded: “Perhaps I have abused your friendliness and kindness,
It would be of the greatest value to us if we also possessed the Master’s reply to this cry for help in black and white. But the reply was given orally. Shortly after Knecht wrote, the Magister Musicae himself arrived in Waldzell to direct an examination in music, and during the days he spent there he devoted considerable time to his young friend. We know of this from Knecht’s later recollections. The Music Master did not make things easy for him. He began by looking closely into Knecht’s grades and into the matter of his private studies as well. The latter, he decided, were much too one-sided; in this regard the headmaster had been right, and he insisted that Knecht admit as much to the headmaster. He gave precise directives for Knecht’s conduct toward Designori, and did not leave until this question, too, had been discussed with Headmaster Zbinden. The outcome was twofold: that remarkable joust between Designori and Knecht, which none who looked on would ever forget; and an entirely new relationship between Knecht and the headmaster. Not that this relationship ever partook of the affection and mystery that linked Knecht to the Music Master, but at least it was lucid and relaxed.
The course that had been traced for Knecht determined the shape of his life for some time. He had been given leave to accept Designori’s friendship, to expose himself to his influence and his attacks without intervention or supervision by his teachers. But his mentor specifically charged him to defend Castalia against the critic, and to raise the clash of views to the highest level. That meant, among other things, that Joseph had to make an intensive study of the fundamentals of the prevailing system in Castalia and in the Order, and to recall them to mind again and again. The debates between the two friendly opponents soon became famous, and drew large audiences. Designori’s aggressive and ironic tone became subtler, his formulations stricter and more responsible, his criticism more objective. Hitherto Plinio had been the winner in this contest; coming from the “world,” he possessed its experience, its methods, its means of attack, and some of its ruthlessness as well. From conversations with adults at home he knew all the indictments the world could muster against Castalia. But now Knecht’s replies forced him to realize that although he knew the world quite well, better than any Castalian, he did not by any means know Castalia and its spirit as well as those who were at home here, for whom Castalia had become both native soil and destiny. He was forced to realize, and ultimately to admit, that he was a guest here, not a native; that the outside world had no exclusive claim on self-evident principles and truths arrived at through centuries of experience. Here too, in the Pedagogic Province, there was a tradition, what might even be called a “nature,” with which he was only imperfectly acquainted and which was now being upheld by its spokesman, Joseph Knecht.
Knecht, for his part, in order to cope with his part as apologist, was obliged to put a great deal of study, meditation, and self-discipline into clarifying and deepening his understanding of what he was required to defend. In rhetoric Designori remained his superior; his worldly training and cleverness supported his natural fire and ambition. Even when he was being defeated on a point, he managed to think of the audience and contrive a facesaving or witty line of retreat. Knecht, on the other hand, when his opponent had driven him into a corner, was apt to say: “I shall have to think about that for a while, Plinio. Wait a few days; I’ll come back to that point.”
The relationship had thus been given a dignified form. In fact, for the participants and the listeners the dispute had already become an indispensable element in the school life of Waldzell. But the pressure and the conflict had scarcely grown any easier for Knecht. Because of the high degree of confidence and responsibility that had been placed upon him, he mastered his assignment, and it is proof of the strength and soundness of his nature that he carried it out without any visible damage. But privately, he suffered a great deal. If he felt friendship for Plinio, he felt it not only for an engaging and clever, cosmopolitan and articulate schoolmate, but also for that alien world which his friend and opponent represented, with which he was becoming acquainted, however dimly, in Plinio’s personality, words, and gestures: that so-called “real” world in which there were loving mothers and children, hungry people and poorhouses, newspapers and election campaigns; that primitive and at the same time subtle world to which Plinio returned at every vacation in order to visit his parents, brothers, and sisters, to pay court to girls, to attend union meetings, or stay as a guest at elegant clubs, while Joseph remained in Castalia, went tramping or swimming, practiced Froberger’s subtle and different fugues, or read Hegel.
Joseph had no doubt that he belonged in Castalia and was rightly leading a Castalian life, a life without family, without a variety of legendary amusements, a life without newspapers and also without poverty and hunger — though for all that Plinio hammered away at the drones’ existence of the elite students, he too had so far never gone hungry or earned his own bread. No, Plinio’s world was not better and sounder. But it was there, it existed, and as Joseph knew from history it had always been and had always been similar to what it now was. Many nations had never known any other pattern, had no elite schools and Pedagogic Province, no Order, Masters, and Glass Bead Game. The great majority of all human beings on the globe lived a life different from that of Castalia, simpler, more primitive, more dangerous, more disorderly, less sheltered. And this primitive world was innate in every man; everyone felt something of it in his own heart, had some curiosity about it, some nostalgia for it, some sympathy with it. The true task was to be fair to it, to keep a place for it in one’s own heart, but still not relapse into it. For alongside it and superior to it was the second world, that of Castalia, the world of Mind — artificial, more orderly, more secure, but still in need of constant supervision and study. To serve the hierarchy, but without doing an injustice to that other world, let alone despising it, and also without eying it with vague desire or nostalgia — that must be the right course. For did not the small world of Castalia serve the great world, provide it with teachers, books, methods, act as guardian for the purity of its intellectual functions and its morality? Castalia remained the training ground and refuge for that small band of men whose lives were to be consecrated to Mind and to truth. Then why were these two worlds apparently unable to live in fraternal harmony, parallel and intertwined; why could an individual not cherish and unite both within himself?
One of the rare visits from the Music Master came upon a day when Joseph, exhausted by his task, was having a hard time preserving his balance. The Master diagnosed his state from a few of the boy’s allusions; he read it even more plainly in Joseph’s strained appearance, his restive looks, his somewhat nervous movements. He asked a few probing questions, was met by moroseness and uncommunicativeness, and gave up that approach. Seriously concerned, he took the boy to one of the practice rooms under the pretext of telling him about a minor musicological discovery. He had Joseph bring in and tune a clavichord, and involved him in a long tutoring session on the origin of sonata form until the young man somewhat forgot his anxieties, yielded, and listened, relaxed and grateful, to the Master’s words and playing. Patiently, the Music Master took what time was needed to put Joseph into a receptive state. And when he had succeeded, when his lecture was over and he had concluded by playing one of the Gabrieli sonatas, he stood up, began slowly pacing the little room, and told a story.
“Many years ago I was once much preoccupied with this sonata. That was during the period of my free studies, before I was called to teaching and later to the post of Music Master. At the time I was ambitious to work out a history of the sonata from a new point of view; but then for a while I stopped making any progress at.all. I began more and more to doubt whether all these musical and historical researches had any value whatsoever, whether they were really any more than vacuous play for idle people, a scanty aesthetic substitute for living a real life. In short, I had to pass through one of those crises in which all studies, all intellectual efforts, everything that we mean by the life of the mind, appear dubious and devalued and in which we tend to envy every peasant at the plow and every pair of lovers at evening, or every bird singing in a tree and every cicada chirping in the summer grass, because they seem to us to be living such natural, fulfilled, and happy lives. We know nothing of their troubles, of course, of the elements of harshness, danger, and suffering in their lot. In brief, I had pretty well lost
