HERMANN HESSE AND THE DIALECTICS OF TIME Salvatore C. P. ...

HERMANN HESSE AND THE DIALECTICS OF TIME Salvatore C. P. ... HERMANN HESSE AND THE DIALECTICS OF TIME Salvatore C. P. ...

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A more conspicuous similarity to Wagnerian leitmotifs can be found in one of the main ideas underlying both Siddhartha and Der Steppenwolf. Siddhartha, contemplating a river, discovers 'der Flufi des Geschehens' (SW 3, 461) embracing the whole spectrum of human experience: joy and sorrow; desires and goals; good as well as evil. The Voice' of this river teaches him what he terms 'die Musik des Lebens' (ibid.). This idea of the 'music of life' evolves and reappears in Der Steppenwolf. It is not an object but a character, Mozart, who urges the protagonist Haller to listen to the 'Radiomusik des Lebens' (Ste, SW 4, 201) and, in doing so, Mozart uses a metaphor tinged with an element foreign to Siddhartha: humour.36 With that metaphor, Mozart rebuffs and implicitly dismisses as childish Mailer's attitude towards life and his approach to music. In Der Steppenwolf, the 'music of life' therefore reappears in a different context and is 're-orchestrated', harmonised by means of humour. Had this evolution occurred within the frame of one work, this would have been a suitable example of a Wagnerian leitmotif in a literary context. Instead, it reveals Hesse's frequent employment of intertextual elements and his dealing with similar themes throughout his works. As noted by Field (see note 114), the idea of 'Erwachen' in Siddhartha offers a suitable example of a theme, the restatement of which throughout the work can be viewed in the same light as Wagner's employment of leitmotifs. In the early stages of the novel, when Siddhartha is about to embrace the asceticism of the Samanas, 'awakening' is a state that can be reached only through self-denial and the annihilation of all basic needs: Ein Ziel stand vor Siddhartha, ein einziges: leer werden, leer von Durst, leer von Wunsch, leer von Traum, leer von Freude und Leid. Von sich selbst wegsterben, nicht mehr Ich sein. [...] Wenn alles Ich iiberwunden und gestorben war, wenn jede Sucht und jeder Trieb im Herzen schwieg, dann mufite das Letzte erwachen, das Innerste im Wesen, das nicht mehr Ich ist, das grofie Geheimnis. (SW 3, 380) the two friends meet again at the time Sinclair has enrolled at university, pointing the latter towards his and Demian's common origin. 36 For a discussion of humour' in Hesse see Chapter 6. 53

In the chapter 'Erwachen', after his departure from Buddha and Govinda, the word symbolises Siddhartha's amazement in a newly discovered world, pulsing with life, where he begins to reconnect with his self: Hier war Blau, hier war Gelb, hier war Griin, Himmel flofi und Flufi, Wald starrte und Gebirg, alles schon, alles ratselvoll und magisch, und inmitten er, Siddhartha, der Erwachende, auf dem Wege zu sich selbst. (SW 3, 397) A new element intrudes into the concept of 'awakening' just before Siddhartha's encounter with Kamala, who belongs to the world of the 'Kindermenschen', 'die Menschen der Welt' (SW 3, 421), whose only preoccupation is the immanent, the here and now. The motif of 'Erwachen' now resounds with the connotations of the adjective 'kindlich': Schon und lieblich war es, so durch die Welt zu gehen, so kindlich, so erwacht, so dem Nahen aufgetan, so ohne Mifitrauen. Anders brannte die Sonne aufs Haupt, anders kiihlte der Waldschatten, anders schmeckte Bach und Zisterne, anders Kiirbis und Banane. (SW 3, 403) A final turn occurs by the river bank, after Siddhartha, filled with self- contempt and disgust at his sensuous life, toys with the idea of 'seiner selbst zu entledigen' (426) and wishes not to 'wake up' again ('kein Erwachen mehr!', 429). In the depths of despair, the syllable 'OM' resounds in his life and signals a new beginning: 'Und im Augenblick, da der Klang »Om« Siddharthas Ohr beriihrte, erwachte sein entschlummerter Geist plotzlich' (430). In this last stage, Siddhartha is no longer a 'Kindermensch' (the status of 'Handler, [...] Wiirfelspieler, Trinker und Habgieriger', 438) but has progressed and grown into 'a Kind' (Vasudeva's condition): 'Heute aber war er jung, war ein Kind, der neue Siddhartha, und war voll Freude' (ibid.). He also comes to the realisation that his life entails a certain degree of cyclicity and repetition, 'Narrisch ist er, dieser Weg, er geht in Schleifen, er geht vielleicht im Kreise' (436), and the unity of the self and the outer reality of the world is also reaffirmed linguistically; in the following excerpts through the adjective and adverb 'leise': 'das leise Stromen des Wassers, [...] Leise sprach er [Siddhartha] das Wort Om vor sich hin' (431, my emphasis). 54

A more conspicuous similarity to Wagnerian leitmotifs can be found in one of<br />

the main ideas underlying both Siddhartha and Der Steppenwolf. Siddhartha,<br />

contemplating a river, discovers 'der Flufi des Geschehens' (SW 3, 461) embracing the<br />

whole spectrum of human experience: joy and sorrow; desires and goals; good as<br />

well as evil. The Voice' of this river teaches him what he terms 'die Musik des<br />

Lebens' (ibid.). This idea of the 'music of life' evolves and reappears in Der<br />

Steppenwolf. It is not an object but a character, Mozart, who urges the protagonist<br />

Haller to listen to the 'Radiomusik des Lebens' (Ste, SW 4, 201) and, in doing so,<br />

Mozart uses a metaphor tinged with an element foreign to Siddhartha: humour.36<br />

With that metaphor, Mozart rebuffs and implicitly dismisses as childish Mailer's<br />

attitude towards life and his approach to music. In Der Steppenwolf, the 'music of life'<br />

therefore reappears in a different context and is 're-orchestrated', harmonised by<br />

means of humour. Had this evolution occurred within the frame of one work, this<br />

would have been a suitable example of a Wagnerian leitmotif in a literary context.<br />

Instead, it reveals Hesse's frequent employment of intertextual elements and his<br />

dealing with similar themes throughout his works.<br />

As noted by Field (see note 114), the idea of 'Erwachen' in Siddhartha offers a<br />

suitable example of a theme, the restatement of which throughout the work can be<br />

viewed in the same light as Wagner's employment of leitmotifs. In the early stages of<br />

the novel, when Siddhartha is about to embrace the asceticism of the Samanas,<br />

'awakening' is a state that can be reached only through self-denial and the<br />

annihilation of all basic needs:<br />

Ein Ziel stand vor Siddhartha, ein einziges: leer werden, leer von Durst, leer<br />

von Wunsch, leer von Traum, leer von Freude und Leid. Von sich selbst<br />

wegsterben, nicht mehr Ich sein. [...] Wenn alles Ich iiberwunden und<br />

gestorben war, wenn jede Sucht und jeder Trieb im Herzen schwieg, dann<br />

mufite das Letzte erwachen, das Innerste im Wesen, das nicht mehr Ich ist, das<br />

grofie Geheimnis. (SW 3, 380)<br />

the two friends meet again at the time Sinclair has enrolled at university, pointing the latter towards his and<br />

Demian's common origin.<br />

36 For a discussion of humour' in Hesse see Chapter 6.<br />

53

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