The Magister frowned and raised his finger chidingly. “You speak of being consigned. Really, the word is ill chosen. No one here ever thought of it as a consigning, but rather as a distinction, a promotion. I am not authorized to give you any information or make any promises in regard to the way we shall be employing you in the future. But by a stretch of the imagination I can understand your doubts, and probably I shall be able to help you if your fears really prove to be justified. And now listen to me: you have a certain gift for making yourself agreeable and well liked. An enemy might almost call you a charmer. Presumably this gift of yours prompted the Board to make this second assignment to the monastery. But do not use your gift too freely, Joseph, and set no immoderate value on your achievements. If you succeed with Father Jacobus, that will be the proper moment for you to address a personal request to the Board. Today it seems to me premature. Let me know when you are ready to leave.”
Joseph received these words in silence, laying more weight on the benevolence behind them than the patent reprimand. Soon thereafter he returned to Mariafels.
There he found the security of a precisely defined task a great benefaction. Moreover, this task was important and honorable, and in one respect it coincided with his own deepest desires: to come as close as possible to Father Jacobus and to win his full friendship. At the monastery he was evidently taken seriously as an envoy now, and was thought to have been raised in rank. The conduct of the dignitaries of the abbey, especially Abbot Gervasius himself, made that plain to him. They were as friendly as ever, but a discernible degree more respectful than before. They no longer treated Joseph as a young guest of no standing, toward whom they showed civility for the sake of his origins and out of benevolence toward him personally. He was now received as a high-ranking Castalian official, given the deference due to an ambassador plenipotentiary. No longer blind in these matters, Joseph drew his own conclusions.
Nevertheless, he could discover no change in Father Jacobus’s attitude toward him. The old scholar greeted him with friendliness and pleasure. Without waiting to be asked or reminded, he himself brought up the matter of their working together. Joseph was deeply touched. He rearranged his schedule; his daily routine was now very 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
