different from what it had been before his vacation. This time the Glass Bead Game course no longer formed the center of his work and duties. He gave up his studies in the music archives and his friendly collaboration with the organist. Now his chief concern was the instruction he received from Father Jacobus: lessons in several branches of historical science. The monk introduced his special pupil to the background and early history of the Benedictine Order and to the sources for the early Middle Ages. He set aside a special hour in which they would read together one of the old chroniclers in the original. Father Jacobus was not displeased when Knecht pleaded to have young Anton participate in the lessons; but he had little difficulty persuading Joseph that even the best-intentioned third party could prove a serious hindrance to this kind of intensely private instruction. In consequence, Anton, who knew nothing of Knecht’s efforts on his behalf, was invited to take part only in the readings of the chronicler, and was overjoyed. Undoubtedly these lessons constituted a distinction for the young monk, concerning whose life we have no further information. They must have been a supreme pleasure and stimulus, for he was being allowed to share in the work and intellectual exchange of two of the purest and most original minds of his age. Share, however, is perhaps an exaggeration; for the most part the young recruit merely listened.
Joseph repaid Father Jacobus by giving him an introduction to the history and structure of Castalia and the main ideas underlying the Glass Bead Game. This instruction followed immediately after his own lessons in epigraphy and source work, the pupil becoming the teacher and the honored teacher an attentive listener and often a captious critic and questioner. For a long while the reverend Father continued to hold the whole Castalian mentality in distrust. Because he saw no real religious attitude in it, he doubted its capacity to rear the kind of human being he could take seriously, despite the fact that Knecht himself represented so fine a product of Castalian education. Even long after he had undergone a kind of conversion, insofar as that was possible, through Knecht’s teaching and example, and was prepared to recommend the
Father Jacobus: “You are great scholars and aesthetes, you Castalians. You measure the weight of the vowels in an old poem and relate the resulting formula to that of a planet’s orbit. That is delightful, but it is a game. And indeed your supreme mystery and symbol, the Glass Bead Game, is also a game. I grant that you try to exalt this pretty game into something akin to a sacrament, or at least to a device for edification. But sacraments do not spring from such endeavors. The game remains a game.”
Joseph: “You mean, reverend Father, that we lack the foundation of theology?”
Father Jacobus: “Come now, of theology we will not speak. You are much too far from that. You could at least do with a few simpler foundations, with a science of man, for example, a real doctrine and real knowledge about the human race. You do not know man, do not understand him in his bestiality and as the image of God. All you know is the Castalian, a special product, a caste, a rare experiment in breeding.”
For Knecht, of course, it was an extraordinary piece of good fortune that these hours of instruction and discourse provided him with the widest field and the most favorable opportunities to carry out his assignment of gaining Father Jacobus’s approval of Castalia and convincing him of the value of an alliance. The situation in fact was so favorable to his purposes that he soon began to feel twinges of conscience. He came to think it shameful and unworthy when they sat together, or strolled back and forth in the cloisters, that the reverend man should be so trustfully sacrificing his time, when he was all the while the object of secret political designs. Knecht could not have accepted this situation in silence for long, and he was already considering just how to make his disclosure when, to his surprise, the old man anticipated him.
“My dear friend,” he said to him with seeming off-handedness one day, “we have really found our way to a most pleasant and, I would hope, also a fruitful kind of exchange. The two activities that have been my favorites throughout my life, learning and teaching, have fused into a fine new combination during our joint working sessions, and for me that has come at just the right time, for I am beginning to age and cannot imagine any better cure and refreshment than our lessons. As far as I am concerned, therefore, I am the one who gains from our exchange. On the other hand, I am not so sure, my friend, that you and particularly those whose envoy you are and whom you serve will have profited from the business as much as they may hope. I should like to avert any future disappointment and would be sorry to have any unclear relationship arise between us. Therefore permit an old hand a question. I have of course had occasion to think about the reason for your sojourn in our little abbey, pleasant as it is for me. Until recently, that is up to the time of your vacation, it seemed to me that the purpose of your presence among us was not completely clear even to yourself. Was my observation correct?”
“It was.”
“Good. Since your return from that vacation, this has changed. You are no longer puzzling or anxious about the reason for your presence here. You know why you are here. Am I right? — Good, then I have not guessed wrong. Presumably I am also not guessing wrong in my notion of the reason. You have a diplomatic assignment, and it concerns neither our monastery nor our Abbot, but me. As you see, not very much is left of your secret. To clarify the situation completely, I shall take the final step and ask you to inform me fully about the rest of it. What is your assignment?”
Knecht had sprung to his feet and stood facing Fattier Jacobus, surprised, embarrassed, feeling something close to dismay. “You are right,” he cried, “but at the same time that you relieve me of a burden, you also shame me by speaking first. I have long been considering how I could manage to give our relationship the clarity you have established so rapidly. The one saving thing is that my request for instruction and our agreement fell in the period before my vacation. Otherwise it truly would have seemed as if the whole thing had been diplomacy on my part, and our studies merely a pretext.”
The old man spoke with friendly reassurance: “I merely wanted to help both of us move forward a step. There is no need for you to aver the purity of your motives. If I have anticipated you and helped speed the coming of something that also seems desirable to you, all is well.”
After Knecht had told him the nature of his assignment, he commented: “Your superiors in Castalia are not exactly brilliant diplomats, but they are not so bad either, and they know a good thing when they see it. I shall give all the consideration to your mission, and my decision will depend partly on how well you can explain your Castalian constitution and ideals, and make them seem plausible to me. Let us give ourselves all the time we need for that.” Seeing that Knecht still looked somewhat crestfallen, he gave a brittle laugh and said: “If you like, you can also regard my proceeding thus as a kind of lesson. We are two diplomats, and diplomats’ intercourse is always a combat, no matter how friendly a form it may take. In our struggle, as it happens, I was momentarily at a disadvantage; I had lost the initiative. You knew more than I. Now the balance has been restored. The chess move was successful; therefore it was the right one.”
Knecht thought it important to win Father Jacobus’s approval for the Castalian authorities’ project; but it seemed to him far more important to learn as much as possible from him, and for his own part to serve this learned and powerful man as a reliable guide to the Castalian world. A good many of Knecht’s friends and later disciples envied him as remarkable men are always envied, not only for their greatness of soul and energy, but also for their seeming luck, their seeming preferment by destiny. The lesser man sees in the greater as much as he can see, and Joseph Knecht’s career cannot help striking every observer as unusually brilliant, rapid, and seemingly effortless. Certainly we are tempted to say of that period in his life: he was lucky. Nor would we wish to try to explain this “luck” rationalistically or moralistically, either as the causal result of external circumstances or as a kind of reward for special virtue. Luck has nothing to do with rationality or morality; by its nature it has about it a quality akin to magic, belonging to a primitive, more youthful stage of mankind’s history. The lucky innocent, showered with gifts by the fairies, pampered by the gods, is not the object of rational study, and hence not a fit subject for biographical analysis; he is a symbol who always stands outside the personal and the historical realms. Nevertheless, there are outstanding men with whose lives “luck” is intimately bound up, even though that luck may consist merely in the fact that they and the task proper to their talents actually intersect on the plane of history and biography, that they are born neither too soon nor too late. Knecht seems to have been one of these. Thus his life, at least for a considerable part of his way, gives the impression that everything desirable simply fell into his lap. We do not wish to deny or to gloss over this aspect of his life. Moreover, we could explain it rationally only by a biographical method which is not ours, neither desired nor permitted in Castalia; that is, we would have to enter into an almost unlimited discussion of the most personal, most private matters, of health and sickness, the oscillations and curves in his vitality and self-confidence. We are quite sure that any such biographical approach — which is out of the question for us — would reveal a perfect balance between Knecht’s “luck” and his suffering, but nevertheless would falsify our portrayal of his person and his life.
