weeks passed before anyone seriously brought up the real purpose of his presence there. From his first day, it was true, some of the Fathers, and the Abbot himself in particular, had been eager to chat with Joseph about the Glass Bead Game. But no one said anything about instruction or any other systematic work with the Game. In other respects, too, Knecht felt that the manners, style of life, and general tone of intercourse among the monks was couched in a tempo hitherto unknown to him. There was a kind of venerable slowness, a leisurely and benign patience in which all these Fathers seemed to share, including those whose temperaments seemed rather more active. It was the spirit of their Order, the millennial pace of an age-old, privileged community whose orderly existence had survived hundreds of vicissitudes. They all shared it, as every bee shares the fate of its hive, sleeps its sleep, suffers its sufferings, trembles with its trembling. This Benedictine temper seemed at first glance less intellectual, less supple and acute, less active than the style of life in Castalia, but on the other hand calmer, less malleable, older, more resistant to tribulation. The spirit and mentality of this place had long ago achieved a harmony with nature.
With curiosity and intense interest, and with great admiration as well, Knecht submitted to the mood of life in this monastery, which at a time before Castalia existed had been almost the same as it was now, and even then fifteen hundred years old, and which was so congenial to the contemplative side of his nature. He was an honored guest, honored far beyond his expectations and deserts; but he felt distinctly that these courtesies were a matter of form and custom and not specially addressed to him as a person, nor to the spirit of Castalia or of the Glass Bead Game. Rather, the Benedictines were displaying the majestic politeness of an ancient power to a younger one. He had been only partly prepared for this implicit superiority, and after a while, for all that his life in Mariafels was proving so agreeable, he began to feel so insecure that he asked his authorities for more precise instructions on how to conduct himself. The Magister Ludi in person wrote him a few lines: “Don’t worry about taking all the time you need for your study of the life there. Profit by your days, learn, try to make yourself well liked and useful, insofar as you find your hosts receptive, but do not obtrude yourself, and never seem more impatient, never seem to be under more pressure than they. Even if they should go on treating you for an entire year as if each day were your first as a guest in their house, enter calmly into the spirit of it and behave as if two or even ten years more do not matter to you. Take it as a test in the practice of patience. Meditate carefully. If time hangs heavy on your hands, set aside a few hours every day, no more than four, for some regular work, study, or the copying of manuscripts, say. But avoid giving the impression of diligence; be at the disposal of everyone who wishes to chat with you.”
Knecht followed this advice, and soon began feeling more relaxed. Hitherto he had been thinking too much of his assignment to act as instructor to amateur Glass Bead Game players — the ostensible reason for his mission here — whereas the Fathers of the monastery were treating him rather as the envoy of a friendly power who must be kept in good humor. And when at last Abbot Gervasius recollected the assignment, and brought him together with several of the monks who had already had an introduction to the art of the Glass Bead Game and hoped he would give them a more advanced course, it turned out to his astonishment and his intense disappointment that the noble Game was cultivated in a most superficial and amateurish way at this hospitable place. He would evidently have to content himself with a very modest level of knowledge of the Game. Slowly, though, he came to realize that he had not really been sent here for the sake of lifting the standards of the Glass Bead Game in the monastery. The assignment of coaching the few Fathers moderately devoted to the Game and equipping them with a modest degree of skill was easy, much too easy. Any other adept at the Game, even if he were still far from belonging to the elite, would have been equal to the task. Instruction, then, could not be the real purpose of his mission. He began to realize that he had probably been sent here less to teach than to learn.
However, just as he thought he had grasped this, his authority in the monastery, and consequently his self- assurance, was unexpectedly reinforced. This came in the nick of time, for in spite of all the charms of being a guest there, he had already at times begun to feel his stay as something like a punitive transfer. One day, however, in a conversation with the Abbot he inadvertently made some allusion to the Chinese
While his relationship to his host, the Abbot, thus increased in liveliness and meaning, while his friendly fellowship with the organist throve and the small ecclesiastical state in which he lived gradually became familiar territory to him, the promise of the oracle he had consulted before leaving Castalia also neared fulfillment. As the wanderer who carried his possessions with him, he had been promised not only the shelter of an inn but also “the persistent attentions of a young servant.” The wanderer felt justified in taking the consummation of this promise as a good sign, a sign that he in truth had “his possessions with him.” In other words, far away from the schools, teachers, friends, patrons, and helpers, far from the nourishing and salutary home atmosphere of Castalia, he carried within himself the spirit and the energies of the Province, and with their aid he was moving toward an active and useful life.
The foretold “young servant,” as it turned out, appeared in the shape of a seminary pupil named Anton. Although this young man subsequently played no part in Joseph Knecht’s life, in Joseph’s peculiarly divided mood during his sojourn in the monastery the boy seemed a harbinger of new and greater things. Anton was a close- mouthed youngster, but temperamental and talented looking, and almost ready for admission into the community of monks. Joseph’s path often crossed his, whereas he scarcely knew any of the other seminary pupils, who were confined in a wing by themselves, where guests were not admitted. In fact it was obvious that they were being kept from contact with him. Seminary pupils were not permitted to participate in the Game course.
Anton worked as a helper in the library several times a week. Here it was that Knecht met him, and occasionally had a few words with him. As time went on, it became evident to Knecht that this young man with the intense eyes under heavy black brows was devoted to him with that enthusiasm and readiness to serve so typical of the boyish adoration he had encountered so often by now. Although every time it happened he felt a desire to fend it off, he had long ago come to recognize it as a vital element in the life of the Castalian Order. But in the monastery he decided to be doubly withdrawn; he felt it would be a violation of hospitality to exert any sway over this boy who was still subject to the discipline of religious education. Moreover, he was well aware that strict chastity was the commandment here, and this, it seemed to him, could make a boyish infatuation even more dangerous. In any case, he must avoid any chance of giving offense, and he governed himself accordingly.
In the library, the one place where he habitually met Anton, he also made the acquaintance of a man he had at first almost failed to notice, so modest was his appearance. In time, however, he was to know him very well indeed, and to love him for the rest of his life with the kind of grateful reverence he felt, otherwise, only toward the now retired Music Master. The man was Father Jacobus, perhaps the most eminent historian of the Benedictine Order. He was at that time about sixty, a spare, elderly man with a sparrow hawk’s head on a long, sinewy neck. Seen from the front, his face had something dull and lifeless about it, since he was chary of gazing outward; but his profile, with the boldly curved line of the forehead, the deep furrow above the sharp bridge of his hooked nose, and the rather short but attractively shaped chin, suggested a definite and original personality.
This quiet old man — who, incidentally, on closer acquaintance could be extremely vivacious — had a table of his own in a small room off the main hall of the library. Though the monastery possessed such priceless books, he seemed to be the only really serious working scholar in the place. It was, by the way, the novice Anton who by chance called Joseph Knecht’s attention to Father Jacobus. Knecht had noticed that the room in which the scholar had his table was regarded almost as a private domain. The few users of the library entered it only if they had to, and then moved softly and respectfully on tiptoe, although the Father bent over his books did not appear to be easily disturbed. Knecht, of course, quickly imitated this circumspection, and thereby remained at a remove from the industrious old man.
One day, however, when Anton had brought Father Jacobus some books, Knecht noticed how the young man lingered a moment at the open door of the study, looking back at the scholar already absorbed in his work again. There was adoration in Anton’s face, an expression of admiration and reverence mingled with those emotions of affectionate consideration and helpfulness that well-bred youth sometimes manifests toward the paltriness and
