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. ...
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
- Page 9 and 10: century onwards.4 The discussion on
- Page 11 and 12: An interest in eternity is not Hess
- Page 13 and 14: die Zeit fur mich hat, wie ich die
- Page 15 and 16: Menschen ihres fruhesten Lebens eri
- Page 17 and 18: subject and countersubject in the l
- Page 19 and 20: Finally, dates of publication have
- Page 21 and 22: This chapter explores this intrigui
- Page 23 and 24: und Du, Freund und Feind, Tier und
- Page 25 and 26: Karalaschwili accounts for this pas
- Page 27 and 28: paradoxically, his personal 'freedo
- Page 29 and 30: As Boulby perceptively notes, chara
- Page 31 and 32: [D]ie Legende [1st] jene Literaturf
- Page 33 and 34: the other hand, he is convinced tha
- Page 35 and 36: ejection entails an act of the mind
- Page 37 and 38: his way to enlightenment, is attune
- Page 39 and 40: 'Fifty year old Harry Haller [...]
- Page 41 and 42: eal self is transferred onto pairs
- Page 43 and 44: consideration. 55 Clearly, any aspe
- Page 45 and 46: This chapter, which is the necessar
- Page 47 and 48: In the twentieth century, the adven
- Page 49 and 50: 609). 14 Klingsor even calls on the
- Page 51 and 52: This conception of music, reflected
- Page 53 and 54: eproducing the soloist's frenzy, in
- Page 55 and 56: Spafi'). A further point we drew at
- Page 57 and 58: they revolve around a common 'home
- Page 59: More recent literary employment of
- Page 63 and 64: 'modulated' and developed, identify
- Page 65 and 66: movements of a tripartite sonata. M
- Page 67 and 68: In addition, Hesse's main character
- Page 69 and 70: Drin eins das andre halt, Zeigen si
- Page 71 and 72: Klange alle wie die Stimme der Mutt
- Page 73 and 74: father, soul and spirit. 59 To Gold
- Page 75 and 76: evolution of his connections to mus
- Page 77 and 78: Music means solace for Kuhn in Gert
- Page 79 and 80: Furthermore, the erotic element of
- Page 81 and 82: Hesse's penchant for 'klassische' (
- Page 83 and 84: the aesthetic qualities of a piece
- Page 85 and 86: creation is, for Hesse, the princip
- Page 87 and 88: 'Hesse had nothing against virtuosi
- Page 89 and 90: undramatisch' (letter of 1898 to He
- Page 91 and 92: As far as the formal plane is conce
- Page 93 and 94: called 'absurd'. 53 The most conspi
- Page 95 and 96: existence and the dismissal of any
- Page 97 and 98: in that the former's opera paves th
- Page 99 and 100: 'Bine Arbeitsnacht' (1928), he poin
- Page 101 and 102: debate on jazz but also by the Nazi
- Page 103 and 104: catchy tunes threaten to drain art
- Page 105 and 106: individuationis—accepting his lim
- Page 107 and 108: Singen oder Summen oder auch nur da
- Page 109 and 110: die Erden und Sterne harmonisch im
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