The Glass Bead Game (40 page)

There were, however, other considerations, experiences, and insights which caused him to take a critical view of his own work, and of a good many of the conditions in Waldzell; or at the least to consider his office as a great hindrance to the development of his finest and most fruitful abilities. Some of these matters are known to all of us; some we only surmise. Was Magister Knecht right in seeking freedom from the burden of his office, in his desire for less majestic but more intensive work? Was he right in his criticisms of the state of Castalia? Should he be regarded as a pioneer and bold militant, or as a kind of rebel, if not a deserter from the cause? We shall not go into these questions, for they have been discussed to excess. For a time the controversy over them divided the entire Province into two camps, and it has still not entirely subsided. Although we profess ourselves grateful admirers of the great Magister, we prefer not to take a position in this dispute; the necessary synthesis which will ultimately emerge from the conflict of opinions on Joseph Knecht's personality and life has long since begun taking shape. We prefer neither to judge nor to convert, but rather to tell the history of our venerated Master's last days with the greatest possible truthfulness. Properly speaking, however, it is not really history; we prefer to call it a legend, an account compounded of authentic information and mere rumors, exactly as they have flowed from various crystalline and cloudy sources to form a single stream among us, his posterity in the Province.

Joseph Knecht had already begun thinking of how he might find his way into fresher air when he unexpectedly came upon a figure out of his youth, whom he had in the meanwhile half forgotten. It was none other than Plinio Designori, scion of the old family that had served Castalia well in the distant past. The former guest pupil, now a man of influence, member of the Chamber of Deputies as well as a political writer, was paying an official call on the Supreme Board of the Province. Every few years elections were held for the government commission in charge of the Castalian budget, and Designori had become a member of this commission. The first time he appeared in this capacity at a session of the directorate of the Order in Hirsland, the Magister Ludi happened to be present. The encounter made a profound impression on him, and was to have certain consequences.

Some of our information about this meeting comes from Tegularius, some from Designori himself. For during this period in Knecht's life, which is somewhat obscure to us, Designori become his friend again, and even his confidant.

At their first meeting after decades, the Speaker as usual introduced the new members of the budget commission to the Magisters. When Knecht heard Designori's name, he felt somewhat stricken at not having immediately recognized the friend of his youth. But he was quick to rectify this by omitting the official bow and the set formula of greeting, and smilingly holding out his hand. Meanwhile he searched his friend's features, trying to fathom the changes which had foiled recognition. During the session itself his glance frequently rested on the once-familiar face. Designori, incidentally, had addressed him by his title of Magister; Joseph had to ask him twice before he could be persuaded to return to the first-name basis of their boyhood.

Knecht had known Plinio as a high-spirited, communicative, and brilliant young man, a good student and at the same time a young man of the world who felt superior to the unworldly Castalians and often baited them for the fun of it. Perhaps he had been somewhat vain, but he had also been openhearted, without pettiness, and had charmed, interested, and attracted his schoolmates. Some of them, in fact, had been dazzled by his good looks, his self-assurance, and the aura of foreignness that surrounded him, the hospitant from the outside world. Years later, toward the end of his student days, Knecht had seen him again, and had been disappointed; Plinio had then seemed to him shallower, coarsened, wholly lacking his former magic. They had parted coolly, with constraint.

Now Plinio once more seemed a totally different person. Above all he seemed to have wholly laid aside or lost his youthful gaiety, his delight in communication, argument, talk, his active, winning, extroverted character. His diffidence on meeting his former friend, his slowness to greet Knecht, and his qualms at taking up the Magister's request to address him with their oldtime intimacy, were signs of a change evident also in his bearing, his look, his manner of speech and movements. In place of his former boldness, frankness, and exuberance there was now constraint. He was subdued, reticent, withdrawn; perhaps it was stiffness, perhaps only fatigue. His youthful charm had been submerged and extinguished in it, but the traits of superficiality and blatant worldliness had also vanished. The whole man, but especially his face, seemed marked, partly ravaged, partly ennobled by the expression of suffering.

While the Glass Bead Game Master followed the proceedings, he dwelt with part of his mind on this change, wondering what kind of suffering had overwhelmed this lively, handsome, life-loving man, and set such a mark on him. It seemed to Knecht an alien suffering, of a kind he had never known, and the more he pondered and probed, the more he felt sympathetically drawn to this suffering man. Mingled with this sympathy and affection was a faint feeling as if he were somehow to blame for his friend's sorrow, as if he must in some way make amends.

After considering and rejecting a variety of suppositions about Plinio's sadness, it occurred to him that the suffering in the man's face was most uncommon. It was, rather, a noble, perhaps a tragic suffering, and its mode of expression was also of a type unknown in Castalia. Knecht recalled having sometimes seen a similar expression on the faces of people who lived in the world, although he had never seen it in so pronounced and fascinating a form. He realized that he knew it also from portraits of men of the past, portraits of scholars or artists in which a touching, half morbid, half fated sorrow, solitariness, and helplessness could be read. To the Magister, with his artist's fine sensitivity to the secrets of expressions and his educator's perception of the various shades of character, there were certain physiognomic signs which he instinctively went by, without ever having reduced them to a system. So, for example, he could recognize a peculiarly Castalian and a peculiarly worldly way of laughing, smiling, showing merriment, and likewise a peculiarly worldly type of suffering or sadness. He now detected this worldly sadness in Designori's face, expressed there with the greatest purity and intensity, as though this face were meant to be representative of many, to epitomize the secret sufferings and morbidity of a multitude.

He was disturbed and moved by this face. It seemed to him highly significant that the world should have sent his lost friend here, so that Plinio and Joseph might truly and validly represent respectively the world and the Order, just as they had once done in their schoolboy debates. But it struck him as even more important and symbolic that in this lonely countenance, overlaid by sorrow, the world had dispatched to Castalia not its laughter, its joy in living, its pleasure in power, its crudeness, but rather its distress, its suffering. That Designori seemed rather to avoid than to seek him, that he responded so slowly and with such resistance, gave Knecht much food for thought. It also pleased him, for he had no doubt that he would nonetheless be able to win Plinio over. To be sure, his former schoolmate, thanks to his education in Castalia, was not one of those unyielding, sulky, or downright hostile commission members, such as Knecht had dealt with more than once. On the contrary, he was an admirer of the Order and a patron of the Province, which was indebted to him for many a service in the past. He had, however, given up the Glass Bead Game many years before.

We are in no position to report in detail how the Magister gradually regained his friend's trust. Those of us who are familiar with the Master's serenity and affectionate courtesy may imagine the process in our own way. Knecht steadily continued to court Plinio, and who in the long run could have resisted the Magister when he was seriously concerned to win someone's heart?

In the end, several months after that first reunion, Designori accepted the repeated invitation to visit Waldzell. One windy, slightly overcast autumn afternoon, the two men drove through a countryside constantly alternating between light and shade toward the site of their schooldays and early friendship. Knecht was in a blithe frame of mind, while his guest was silent but moody, undergoing abrupt alternations, like the harvested fields between sunlight and shadow, between the joys of return and the sadness of alienation. Near the village, they alighted and tramped on foot along the old paths which they had walked together as schoolboys, remembering schoolmates and teachers and some of their topics of discussion in those long-ago days. Designori stayed a day as Knecht's guest, looking on at all of his official acts and labors, as had been agreed. At the end of the day—the guest was due to leave early next morning—they sat together in Knecht's living room, already on the verge of their old intimacy. The course of the day, during which he had been able to observe the Magister's work hour by hour, had made a great impression upon Designori. That evening the two men had a conversation which Designori recorded immediately after his return home. Although it incorporates a few unimportant matters which some readers may feel disturb the even flow of our account, we think it advisable to set down the complete text.

“I had in mind to show you so many things,” the Magister said, “and now I did not get to them after all. For example, my lovely garden—do you still recall the Magister's Garden and Master Thomas's plantings? Yes, and so many other things. I hope there will be future occasions for seeing them. But in any case, you have had the chance to check on a good many of your recollections, and you also have some idea of the nature of my official duties and my routine.”

“I am grateful to you for that,” Plinio said. “Only today have I begun to divine again what your Province really is, and what remarkable secrets it contains, although over the years I have thought about all of you here far more than you suspect. You have afforded me a glimpse of your office and of your life, Joseph, and I hope this will not be the last time and that we shall have many opportunities to discuss the things I have seen here, which I cannot yet talk about today. On the other hand, I am well aware that I should in some way be requiting your cordiality, and that my reserve must have taken you aback. However, you will visit me too some day, and see my native ground. For the present I can only tell you a little, just enough for you to know something about my situation. Speaking frankly, though it will be embarrassing and something of a penance for me, will probably unburden my heart.

“You know that I come from an old family that has served the country well and also been well disposed toward your Province—a conservative family of landowners and moderately high officials. But you see, even this simple fact brings me sharply up against the gulf that separates the two of us. I say ‘family' and imagine I am saying something simple, obvious, and unambiguous. But is it? You people of the Province have your Order and your hierarchy, but you do not have a family, you do not know what family, blood, and descent are, and you have no notion of the powers, the hidden and mighty magic of what is called ‘family.' I fear that this is also true for most of the words and concepts which express the meaning of our lives. The things that are important to us are not to you; very many are simply incomprehensible to you, and others have entirely different meanings among you and among us. How can we possibly talk to each other? You see, when you speak to me, it is as if a foreigner were addressing me, although a foreigner whose language I learned and spoke myself in my youth, so that I understand most of what is said. But the reverse is not the case; when I speak to you, you hear a language whose very phrases are only half familiar to you, while you are entirely ignorant of the nuances and overtones. You hear tales about a life, a way of existing, which is not your own. Most of it, even if it happens to interest you, remains alien and at best only half understood. You remember our many debates and talks during our schooldays. On my part they were nothing but an attempt, one of many, to bring the world and language of your Province into harmony with my own. You were the most receptive, the most willing and honest among all those with whom I attempted to communicate in those days; you stood up bravely for the rights of Castalia without being against my different world and unsympathetic to its rights, not to speak of despising it. In those days we certainly came rather close to each other. But that is a subject we will return to later.”

As he paused to marshal his thoughts, Knecht said cautiously: “This matter of not being able to understand may not be as drastic as you make it out. Of course two peoples and two languages will never be able to communicate with each other so intimately as two individuals who belong to the same nation and speak the same language. But that is no reason to forgo the effort at communication. Within nations there are also barriers which stand in the way of complete communication and complete mutual understanding, barriers of culture, education, talent, individuality. It might be asserted that every human being on earth can fundamentally hold a dialogue with every other human being, and it might also be asserted that there are no two persons in the world between whom genuine, whole, intimate understanding is possible—the one statement is as true as the other. It is Yin and Yang, day and night; both are right and at times we have to be reminded of both. To be sure, I too do not believe that you and I will ever be able to communicate fully, and without some residue of misunderstanding, with each other. But though you may be an Occidental and I a Chinese, though we may speak different languages, if we are men of good will we shall have a great deal to say to each other, and beyond what is precisely communicable we can guess and sense a great deal about each other. At any rate let us try.”