The question of where to begin was very important to him. The first work he wanted to make here, and with which he wanted to pay for the cloister's hospitality, was not to be an arbitrary piece that one placed just anywhere for the sake of curiosity, no, it had to blend with the old works of the house and with the architecture and life of the cloister and become part of the whole. He would have especially liked to make an altar or perhaps a pulpit, but there was no need or room for either. He found another place instead. There was a raised niche in the refectory, from which a young brother read passages from the lives of the saints during meals. This niche had no ornament. Goldmund decided to carve for the steps to the lectern and for the lectern itself a set of wooden panels like those around a pulpit, with many figures in half-relief and others almost free-standing. He explained his plan to the Abbot, who praised and accepted it.
When finally he could begin--snow had fallen, Christmas was already over--Goldmund's life took on another form. He seemed to have disappeared from the cloister; nobody saw him any more. He no longer waited for the students at the end of classes, no longer drifted through the woods, no longer strolled under the arcades. He took his meals in the mill--it wasn't the same miller now whom he had often visited as a student. And he allowed no one but his assistant Erich to enter his workshop; and on certain days Erich did not hear a word out of him.
For this first work he had long since thought out the following design: it was to be in two parts, one representing the world, the other the word of God. The lower part, the stairs, growing out of a sturdy oak trunk and winding around it, was to represent creation, images of nature and of the simple life of the patriarchs and the prophets. The upper part, the parapet, would bear the pictures of the four apostles. One of the evangelists was to have the traits of blessed Abbot Daniel; another those of blessed Father Martin, his successor; and the statue of Luke was to eternalize Master Niklaus.
He met with great obstacles, greater than he had anticipated. And these obstacles gave him many worries, but they were sweet worries. Now enchanted and now despairing, he wooed his work as though it were a reluctant woman, struggled with it as firmly and gently as a fisherman struggling with a giant pike, and each resistance taught him and made him more sensitive. He forgot everything else. He forgot the cloister; he almost forgot Narcissus. Narcissus came a number of times, but was only shown drawings.
Then one day Goldmund surprised him with the request that he hear his confession.
"I could not bring myself to confess before," he admitted. "I felt too small, and I already felt small enough in front of you. Now I feel bigger, now I have my work and am no longer a nobody. And since I am living in a cloister, I'd like to submit myself to the rules."
Now he felt equal to the task and did not want to wait a moment longer. Those first meditative weeks at the cloister, the abandonment of all the homecoming, all the memories of youth, as well as the stories Erich asked him for, had allowed him to see his life with a certain order and clarity.
Without solemnity Narcissus received his confession. It lasted about two hours. With immobile face the Abbot listened to the adventures, sufferings, and sins of his friend, posed many questions, never interrupted, and listened passively also to the part of the confession in which Goldmund admitted that his faith in God's justice and goodness had disappeared. He was struck by many of the admissions of the confessing man. He could see how much he had been shaken and terrified, how close he had sometimes come to perishing. Then again he was moved to smile, touched when he found that his friend's nature had remained so innocent, when he found him worried and repentent because of impious thoughts which were harmless enough compared to his own dark abysses of doubt.
To Goldmund's surprise, to his disappointment even, the father confessor did not take his actual sins too seriously, but reprimanded and punished him unsparingly because of his neglect in praying, confession, and communion. He imposed the following penance upon him: to live moderately and chastely for a month before receiving communion, to hear early mass every morning, and to say three Our Fathers and one Hail Mary every evening.
Afterwards he said to him: "I exhort you, I beg you not to take this penance lightly. I don't know if you can still remember the exact text of the mass. You are to follow it word by word and give yourself up to its meaning. I will myself say the Our Father and a few canticles with you today, and give you instructions as to the words and meanings to which you are to direct your particular attention. You are to speak and hear the sacred words not the way one speaks and hears human words. Every time you catch yourself just reeling off the words, and this will happen more often than you expect, you are to remember this hour and my exhortation, and you are to begin all over again and speak the words in such a way as to let them enter your heart, as I am about to show you."
Whether it was a beautiful coincidence, or whether the Abbot's knowledge of souls was great enough to achieve it, a period of fulfillment and peace came for Goldmund from this confession and penance. It made him profoundly happy. Amid the many tensions, worries, and satisfactions of his work, he found himself morning and evening released by the easy but conscientiously executed spiritual exercises, relaxed after the excitements of the day, his entire being submitted to a higher order that lifted him out of the dangerous isolation of the creator and included him as a child in God's world. Although the battles of his work had to be overcome in solitude, and he had to give it all the passions of his senses, these hours of meditation let him return to innocence again and again. Still hot with the rage and impatience of his work, or moved to ecstasy, he would plunge into the pious exercises as though into deep, cool water that washed him clean of the arrogance of enthusiasm as well as the arrogance of despair.
It did not always succeed. Sometimes he did not become calm and relaxed in the evening, after burning hours of work. A few times he forgot the exercises, and several times, as he tried to immerse himself in them, he was tortured by the thought that saying prayers was, after all, perhaps only childish striving for a God who did not exist or could not help. He complained about it to his friend.
"Continue," said Narcissus. "You promised; you must keep your promise. You are not to think about whether God hears your prayers or whether there is a God such as you imagine. Nor are you to wonder whether your exercises are childish. Compared to Him to whom all our prayers are addressed, all our doing is childish. You must forbid yourself these foolish child's thoughts completely during the exercises. You are to speak the Our Father and the canticles, and give yourself up to the words and fill yourself with them just the way you play the lute or sing. You don't pursue clever thoughts and speculations then, do you? No, you execute one finger position after another as purely and perfectly as possible. While you sing, you don't wonder whether or not singing is useful; you sing. That's how you are to pray."
And once more it worked. Again his taut, avid ego extinguished itself in wide-vaulted order; again the venerable words floated above him like stars.
With great satisfaction, the Abbot saw Goldmund continue his daily exercises for weeks and months after his period of penance was over and after he had received the holy sacraments.
In the meantime Goldmund's work advanced. A small surging world grew from the thick spiral of the stairs: creatures, plants, animals, and people. In their midst stood Noah between grape leaves and grapes. The work was a picture book of praise for the creation of the world and its beauty, free in expression but directed by an inner order and discipline. During all these months no one but Erich saw the work; he was allowed to execute small tasks and thought of nothing but becoming an artist himself. But on certain days not even he was allowed to enter the workshop. On other days Goldmund took his time with him, showed him a few things and let him try, happy to have a believer and a disciple. If the work turned out successfully, he might ask Erich's father to release the boy and let him be trained as his permanent assistant.
He worked at the statues of the evangelists
on his best days, when everything was harmonious and no doubts cast their shadows over him. It seemed to him that he was most successful with the figure that bore the traits of Abbot Daniel. He loved it very much; the face radiated kindness and purity. He was less satisfied with the statue of Master Niklaus, even though Erich admired it most of all. This figure revealed discord and sadness. It seemed to be brimming over with lofty plans for creation and yet there was also a desperate awareness of the futility of creating, and mourning for a lost unity and innocence.
When Abbot Daniel was finished, he had Erich clean up the workshop. He hid the remaining statues under a cloth and placed only that one figure in the light. Then he went to Narcissus, and when he found that he was busy, he waited patiently until the next day. At the noon hour he took his friend to see the statue.
Narcissus stood and looked. He stood there, taking his time, examining the work with the attention and care of the scholar. Goldmund stood behind him, in silence, trying to dominate the tempest in his heart. "Oh," he thought, "if one of us does not pass this test, it will be bad. If my work is not good enough, or if he cannot understand it, all my working here will have lost its value. I should have waited longer."
Minutes felt like hours to him, and he thought of the time when Master Niklaus had held his first drawing in his hands. He pressed his hot humid palms together in the effort of waiting.
Narcissus turned to him, and immediately he felt relieved. In his friend's narrow face he saw flower something that had not flowered there since his boyhood years: a smile, an almost timid smile on that face of mind and will, a smile of love and surrender, a shimmer, as though all its loneliness and pride had been pierced for a second and nothing shone from it but a heart full of joy.
"Goldmund," Narcissus said very softly, weighing his words even now, "you don't expect me to become an art expert all of a sudden. You know I'm not. I can tell you nothing about your art that you would not find ridiculous. But let me tell you one thing: at first glance I recognized our Abbot Daniel in this evangelist, and not only him, but also all the things he once meant to us: dignity, kindness, simplicity. As blessed Father Daniel stood before our youthful veneration, he stands here before me now and with him everything that was sacred to us then and that makes those years unforgettable to us. You have given me a generous gift, my friend, and not only have you given our Abbot Daniel back to me; you have opened yourself completely to me for the first time. Now I know who you are. Let us speak about it no longer; I cannot. Oh Goldmund, that this hour has been given us!"
It was quiet in the large room. His friend the Abbot was moved to the depth of his heart. Goldmund saw this and embarrassment choked his breathing.
"Yes," he said curtly, "I am happy. But now it's time to go and eat."
19
FOR two years Goldmund worked on this group and from the second year on he was given Erich as an apprentice. In the balustrade for the staircase he created a small paradise. With ecstasy he carved a graceful wilderness of trees, brush, and herbs, with birds in the branches, and the heads and bodies of animals emerging everywhere. In the midst of this peacefully sprouting primitive garden, he depicted several scenes from the life of the patriarchs. This industrious life was rarely interrupted. There was seldom a day now when working was impossible for him, when restlessness or boredom made him disgusted with his art. But when he did feel bored or restless he'd give his apprentice a chore and walk or ride into the countryside to breathe in the memory-filled perfume of the free and wandering life of the forest, or visit a peasant's daughter, or hunt, or lie for hours in the green staring into the vaulted halls of treetops, into the sprouting wilderness of ferns and juniper. He would always return after a day or two. Then he'd attack his work with renewed passion, greedily carve the luxuriant herbs, gently, tenderly coax human heads from the wood, forcefully cut a mouth, an eye, a pleated beard. Beside Erich only Narcissus knew the statues and he came often to the workshop, which at times was his favorite place in the cloister. He looked on with joy and astonishment. Everything his friend had carried in his restless, stubborn, boyish heart was coming to flower. There it grew and blossomed, a creation, a small surging world: a game perhaps, but certainly no less worthy a game than playing with logic, grammar, and theology.
Pensively he once said: "I'm learning a great deal from you, Goldmund. I'm beginning to understand what art is. Formerly it seemed to me that, compared to thinking and science, it could not be taken altogether seriously. I thought something like this: since man is a dubious mixture of mind and matter, since the mind unlocks recognition of the eternal to him, while matter pulls him down and binds him to the transitory, he should strive away from the senses and toward the mind if he wishes to elevate his life and give it meaning. I did pretend, out of habit, to hold art in high esteem, but actually I was arrogant and looked down upon it. Only now do I realize how many paths there are to knowledge and that the path of the mind is not the only one and perhaps not even the best one. It is my way, of course; and I'll stay on it. But I see that you, on the opposite road, on the road of the senses, have seized the secret of being just as deeply and can express it in a much more lively fashion than most thinkers are able to do."
"Now you understand," Goldmund said, "that I can't conceive of thoughts without images?"
"I have long since understood it. Our thinking is a constant process of converting things to abstractions, a looking away from the sensory, an attempt to construct a purely spiritual world. Whereas you take the least constant, the most mortal things to your heart, and in their very mortality show the meaning of the world. You don't look away from the world; you give yourself to it, and by your sacrifice to it raise it to the highest, a parable of eternity. We thinkers try to come closer to God by pulling the mask of the world away from His face. You come closer to Him by loving His creation and re-creating it. Both are human endeavors, and necessarily imperfect, but art is more innocent."
"I don't know, Narcissus. But in overcoming life, in resisting despair, you thinkers and theologians seem to succeed better. I have long since stopped envying you for your learning, dear friend, but I do envy your calm, your detachment, your peace."
"You should not envy me, Goldmund. There is no peace of the sort you imagine. Oh, there is peace of course, but not anything that lives within us constantly and never leaves us. There is only the peace that must be won again and again, each new day of our lives. You don't see me fight, you don't know my struggles as Abbot, my struggles in the prayer cell. A good thing that you don't. You only see that I am less subject to moods than you, and you take that for peace. But my life is struggle; it is struggle and sacrifice like every decent life; like yours, too."
"Let's not quarrel about it, Narcissus. You don't see all my struggles either. And I don't know whether or not you are able to understand how I feel when I think that this work will soon be finished, that it will be taken away and set in its place. Then I will hear a few praises and return to a bare workroom, depressed about all the things that I did not achieve in my work, things you others can't even see, and inside I'll feel as robbed and empty as the workshop."
"That may be so," said Narcissus. "Neither of us can ever understand the other completely in such things. But there is one realization all men of good will share: in the end our works make us feel ashamed, we have to start out again, and each time the sacrifice has to be made anew."
A few weeks later Goldmund's big work was finished and set in its place. An old experience repeated itself: his work became the possession of others, was looked at, judged, praised; and he was lauded, honored, but his heart and his workshop stood empty and he no longer knew whether the work had been worth the sacrifice. On the day of the unveiling he was invited to the fathers' table for a festive meal at which the oldest wine of the house was served. Goldmund enjoyed the excellent fish and venison, and even more than by the old wine was warmed by the interest and joy of Narcissus, who praised him and honored his work.
A n
ew work, which the Abbot had asked for and ordered, was already sketched out, an altar for the Mary chapel in Neuzell, which belonged to the cloister and in which a father from Mariabronn officiated as priest. For this altar Goldmund wanted to make a statue of the madonna, and to eternalize in her one of the unforgettable figures of his youth, beautiful fearful Lydia, the knight's daughter. Otherwise this commission was of little importance to him; it seemed suitable to him for Erich's assistant's project. If Erich did well, he'd have a good permanent partner who could replace him, free him to do those works that alone were still close to his heart. With Erich, he chose the wood for the altar and had him prepare it. Often Goldmund left him alone; he had resumed his roaming, his long walks in the woods. Once he was absent for several days, and Erich notified the Abbot, who also feared that Goldmund might have left for good. But he came back, worked for a week on the statue of Lydia, then began to roam again.
He was troubled. Since the completion of his big work his life had been in disorder. He missed early mass; he was deeply restless and dissatisfied. Now he often thought of Master Niklaus and wondered if he himself would not become soon what Niklaus had been, a hard-working and settled master in his craft, but unfree and unyoung. Recently a small adventure had given him food for thought: on one of his wandering days he had found a young peasant girl named Franziska, whom he liked. He had tried to charm her, had employed all the arts of seduction he knew. The girl listened gladly to his chatting, laughed delighted at his jokes, but she refused his advances, and for the first time he realized that, to a young woman, he seemed an old man. He had not gone back, but he had not forgotten. Franziska was right. He was older; he felt it himself, and it was not because of a few premature gray hairs and a few wrinkles around his eyes, but rather something in his being, in his mind. He found himself old, found that he had become strangely similar to Master Niklaus. With ill humor he observed himself and shrugged. He had grown cautious and tame; he was no longer an eagle or a hare; he had become a domestic animal. When he roamed about now, he was looking for the perfume of the past, for memories of his former adventures rather than for new freedom. Like a dog, he looked longingly and distrustfully for the lost scent. And after he had been away for a day or two, loafed a bit and caroused, something drew him irresistibly back. He had a bad conscience. He felt this workshop waiting for him, felt responsible for the altar he had begun, for the prepared wood, for his assistant Erich. He was no longer free, no longer young. He made a firm resolution: after the Lydia-Mary was finished, he wanted to go on a trip and try wandering once more. It was not good to live in a cloister for so long, with men only. It might be good for monks, but not for him. One could speak intelligently with men, and they understood an artist's work, but all the rest--chatting, tenderness, games, love, pleasure without thought--did not flourish among men, for that one needed women, wandering, freedom, and ever new impressions. Everything around him was a little gray and serious here, a little heavy and manly, and he had become contaminated; it had crept into his blood.
Narcissus and Goldmund Page 26
