Siddhartha, by Hermann Hesse

Part 1
The Brahmin's Son

In the shade of the house, in the sunshine on the river bank by the boats, in the shade of the sallow wood and the fig tree, Siddhartha, the handsome Brahmin's son, grew up with his friend Govinda. The sun browned his slender shoulders on the river bank, while bathing at the holy ablutions, at the holy sacrifices. Shadows passed across his eyes in the mango grove during play, while his mother sang, during his father's teachings, when with the learned men. Siddhartha had already long taken part in the learned men's conversations, had engaged in debate with Govinda and had practised the art of comtemplation and meditation with him. Already he knew how to pronounce Om silently--this word of words, to say it inwardly with the intake of breath, when breathing out with all his soul, his brow radiating the glow of pure spirit. Already he knew how to recognise Atman within the depth of his being, indestructible, at one with the universe.

There was happiness in his father's heart of his son who was intelligent and thirsty for knowledge; he saw him growing up to be a great learned man, a priest, a prince among Brahmins.

There was pride in his mother's breast when she saw him walking, sitting down and rising; Siddhartha--strong, handsome, supple-limbed, greeting her with complete grace.

Love stirred in the hearts of the young Brahmin's daughter when Siddhartha walked through the streets of the town, with his lofty brow, his king-like eyes and his slim figure.

Govinda, his friend, the Brahmin's son, loved him more than anybody else. He loved Siddhartha's eyes and clear voice. He loved the way he walked, his complete grace of movement; he loved everything that Siddhartha did and said, and above all he loved his intellect, his fine ardent thoughts, his strong will, his high vocation. Govinda knew that he would not become an ordinary Brahmin, a lazy sacrificial official, an avaricious dealer in magic sayings, a conceited worthless orator, a wicked sly priest, or just a good stupid sheep amongst a large herd. No, and he, Govinda, did not want to become any of these, not a Brahmin like ten thousand others of their kind.

He wanted to follow Siddhartha, the beloved, the magnificent. And if he ever became a god, if he ever entered the All-Radiant, the Govinda wanted to follow him as his friend, his companion, his servant, his lance-bearer, his shadow.

That was how everybody loved Siddhartha. He delighted and made everybody happy.

The end

The stream has reached the sea, and once more the great mother holds her son against her breast.


Fare you well, people of Orphalese.

This day has ended.

It is closing upon us even as the water-lily upon its own to-morrow.

What was given us here we shall keep.

And if it suffices not, then again must we come together and together stretch our hands unto the giver.

Forget not that I shall come back to you.

A little while, and my longing shall gather dust and foam for another body.

A little while, a moment of rest upon the wind, and another woman shall bear me.

Farewell to you and the youth I have spent with you.

It was but yesterday we met in a dream.

You have sung to me in my aloneness, and I of your longings have built a tower in the sky.

But now our sleep has fled and our dream is over, and it is no longer dawn.

The noontide is upon us and our half waking has turned to fuller day, and we must part.

If in the twilight of memory we should meet once more, we shall speak again together and you shall sing to me a deeper song.

And if our hands should meet in another dream we shall build another tower in the sky.


So saying he made a signal to the seaman, and straightaway they weighed another anchor and cast the ship loose from its moorings, and they moved eastward.

And a cry came from the people as from a single heart, and it rose into the dusk and was carried out over the sea like a great trumpeting.

Only Almitra was silent, gazing after the ship until it had vanished into the mist.

And when all the people were dispersed she still stood alone upon the sea-wall, remembering in her heart his saying:


"A little while, a moment of rest upon the wind, and another woman shall bear me."

111

And you shall hear.

Yet you shall not deplore having known blindness, nor regret having been deaf.

For in that day you shall know the hidden purposes in all things,

And you shall bless darkness as you would bless light.


After saying these things he looked about him, and he saw the pilot of his ship standing by the helm and gazing now at the full sails and now at the distance.

And he said:

Patient, over patient, is the captain of my ship.

The wind blows, and restless are the sails;

Even the rudder begs direction;

Yet quietly my captain awaits my silence.

And these my mariners, who have heard the choir of the greater sea, they too have heard me patiently.

Now they shall wait no longer.

I am ready.

109

And it is with this belief and this knowledge that I say,

You are not enclosed within your bodies, nor confined to houses or fields.

That which is you dwells above the mountain and roves with the wind.

It is not a thing that crawls into the sun for warmth or digs holes into darkness for safety,

But a thing free, a spirit that envelops the earth and moves in the ether.


If these be vague words, then seek not to clear them.

Vague and nebulous is the beginning of all things, but not their end,

And I fain would have you remember me as a beginning.

Life, and all that lives, is conceived in the mist and not in the crystal.

And who knows but a crystal is mist in decay?


This would I have you remember in remembering me:

That which seems most feeble and bewildered in you is the strongest and most determined.

Is it not your breath that has erected and hardened the structure of your bones?

And is it not a dream which none of you remember having dreamt, that builded your city and fashioned all that is in it?

Could you but see the tides of that breath you would cease to see all else,

And if you could hear the whispering of the dream you would bear no other sound.

But you do not see, nor do you hear, and it is well.

The veil that clouds your eyes shall be lifted by the hands that wove it,

And the clay that fills your ears shall be pierced by those fingers that kneaded it.

And you shall see.

108

For this I bless you most:

You give much and know not that you gave at all.

Verily the kindness that gazes upon itself in a mirror turns to stone.

And a good deed that calls itself by tender names becomes the parent to a curse.


And some of you have called me aloof, and drunk with my own aloneness,

And you have said, " He hold council with the trees of the forest, but not with men.

"He sits alone on hill-tops and looks down upon our city."

True it is that I have climbed the hills and walked in remote places.

How could I have seen you save from a great height or a great distance?

How can one be indeed near unless he be far?


And others among you called unto me, not in words, and they said:

"Stranger. stranger, lover of unreachable heights, why dwell you among the summits where eagles build their nests?

"Why seek you the unattainable?

"What storms would you trap in your net,

"And what vaporous birds do you hunt in the sky?

"Come and be one of us.

"Descend and appease your hunger with our bread and quench your thirst with our wine."

In the solitude of their souls they said these things;

But were their solitude deeper they would have known that I sought but the secret of your joy and your pain,

And I hunted only your larger selves that walk the sky.

But the hunter was also the hunted;

For many of my arrows left my blow only seek my own breast.

And the flier was also the creeper;

For when my wings were spread in the sun their shadow upon the earth was a turtle.

And I the believer was also the doubter;

For often have I put my finger in my own wound that I might have the greater belief in you and the greater knowledge of you.

106

Wise men have come to you to give you of their wisdom. I came to take of your wisdom:

And behold I have found that which is greater than wisdom.

It is a flame spirit in you ever gathering more of itself,

while you, heedless of its expansion, bewail the withering of your days.

It is life in quest of life in bodies that fear the grave.


There are no graves here.

These mountains and plains are a cradle and stepping-stone.

Whenever you pass by the field where you have laid your ancestors look well thereupon, and you shall see yourselves and your children dancing hand in hand.

verily you often make merry without knowing.


Others have come to you to whom for golden promises made unto your faith you have given but riches and power and glory.

Less than a promise have I given, and yet more generous have you been to me.

You have given me my deeper thirsting after life.

Surely there is no greater gift to a man than that which turns all his aims into parching lips and all life into a fountain.

And in this lies my honour and my reward, ----

That whenever I come to the fountain to drink I find the living water itself thirsty;

And it drinks me while I drink it.

Some of you have deemed me proud and over-shy to receive gifts.

Too proud indeed an I to receive wages, but not gifts.

And though I have eaten berries among the hills when you would have had me sit at your board,

And slept in the portico of the temple when you would gladly have sheltered me,

Yet it was not your loving mindfulness of my days and my nights that made food sweet to my mouth and girdled my sleep with visions?

103

And now it was evening.

And Almitra the seeress said , Blessed be this day and this place and your spirit that has spoken.

And he answered, Was it I who spoke?

Was I not also a listener?


Then he descended the steps of the Temple and all the people followed him, And he reached his ship and stood upon the deck.

And facing the people again, he raised his voice and said:

People of Orphalese, the wind bids me leave you,

Less hasty am I than the wind, yet I must go.

We wanderers, ever seeking the lonelier way, begin no day where we have ended another way, and no sunrise finds us where sunset left us.

Even while the earth sleeps we travel.

We are the seeds of the tenacious plant, and it is in our ripeness and our fullness of heart that we are given to the wind and are scattered.


Brief were my days among you, and briefer still the words I have spoken.

But should my voice fade in your ears, and my love vanish in your memory, then I will come again,

And with a richer heart and lips more yielding to the spirit will I speak.

Yea, I shall return with the tide,

And though death may hide me, and the greater silence enfold me, yet again will I seek your understanding.

And not in vain will I seek.

If aught I have said is truth, that truth shall reveal itself in a clearer voice, and in words more kin to your thoughts.


I go with the wind, people of Orphalese, but not down into emptiness;

And if this day is not a fulfilment of your needs and my love, then let it be a promise till another day.

Man's needs change, but not his love, nor his desire that his love should satisfy his needs.

Know, therefore, that from the greater silence I shall return.

The mist that drifts away at dawn, leaving but dew in the fields, shall rise and gather into a cloud and then fall down in rain.

And not unlike he mist have I been.

In the stillness of the night I have walked in your streets, and my spirit has entered your houses.

And your heart-beats were in my heart, and your breath was upon my face, and I knew you all.

Ay, I knew your joy and your pain, and in your sleep your dreams were my dreams.

And oftentimes I was among you a lake among the mountain.

I mirrored the summits in you and the bending slopes, and even the passing flocks of your thoughts and your desires.

And to my silence came the laughter of your children in streams, and the longing of your youths in rivers.

And when they reached my depth the streams and the rivers ceased not yet to sing.

But sweeter still than laughter and greater than longing came to me.

It was the boundless in you;

The vast man in whom you are all but cells and sinews;

He in whose chant all your singing is but a soundless throbbing.

It is in the vast man that you are vast,

And in the beholding him that I beheld you and loved you.

For what distances can love reach that are not in that vast sphere?

What visions, what expectations and what presumptions can outsoar that flight?

Like a giant oak tree covered with apple blossoms is the vast man in you.

His might binds you to the earth, his fragrance lifts you into space, and in his durability you are deathless.

You have been told that, even like a chain, you are as weak as your weakest link.

This is but half the truth. You are also as strong as your strongest link.

To measure you by your smallest deed is to reckon the power of ocean by the frailty of its foam.

To judge you by your failures is to cast blame upon the seasons for their inconstancy.


Ay, you are like ocean,

And though heavy-grounded ships await the tide upon your shores, yet, even like an ocean, you cannot hasten your tides.

And like the seasons you are also,

And though in your winter you deny your spring,

Yet spring, reposing within you, smiles in her drowsiness and is not offended.

Think not I say these things in order that you may say the one to the other, "He praised us well. He saw but the good in us."

I only speak to you in words of that which you yourselves know in thought.

And what is word knowledge but a shadow of wordless knowledge?

Your thoughts and my words are waves from a sealed memory that keeps records of our yesterdays,

And of the ancient days when the earth knew not us nor herself,

And of nights when earth was upwrought with confusion.

96

Then Almitra spoke, saying, We would ask now of Death.

And he said:

You would know the secret of death.

But how shall you find it unless you seek it in the heart of life?

The owl whose night-bound eyes are blind unto the day cannot unveil the mystery of light.

If you would indeed behold the spirit of death, open your heart wide unto the body of life.

For life and death are one, even as the river and the sea are one.


In the depths of your hopes and desires lies your silent knowledge of the beyond;

And like seeds dreaming beneath the snow your heart dream of spring.

Trust the dream, for in them is hidden the gate to eternity.

Your fear of death is but the trembling of the shepherd when he stands before the king whose hand is to be laid upon him in honour.

Is the shepherd not joyful beneath his trembling, that he shall wear the mark of the king?

Yet is he not more mindful of his trembling?


For what is it to die but to stand naked in the wind and to melt into the sun?

And what is it to cease breathing but to free the breath from its restless tides, that it may rise and expand and seek God unencumbered?


Only when you drink from the river of silence shall you indeed sing.

And when you have reached the mountain top, then you shall begin to climb.

And when the earth shall claim your limbs, then shall you truly dance.

92

And an old priest said, Speak to us of Religion.

And he said:

Have I spoken this day of aught else?

Is not religion all deeds and all reflection,

And that which is neither deed nor reflection, but a wonder and a surprise ever springing in the soul, even while the hands hew the stone or tend the loom?

Who can separate his faith from his actions, or his belief from his occupations?

Who can spread his hours before him, saying,

"This for God and this for myself; This for my soul and this other for my body"?

All your hours are wings that beat through space from self to self.

He who wears his morality but as his best garment were better naked.

The wind and the sun will tear no holes in his skin.

And he who defines his conduct by ethics imprisons his song-bird in a cage.

The freest comes not through bars and wires,

And he to whom worshipping is a window, to open but also to shut, has not yet visited the house of his soul whose windows are from dawn to dawn.


Your daily life is your temple and your religion.

Whenever you enter into it take with you your all.

Take the plough and the forge and the mallet and the lute,

The things you have fashioned in necessity or for delight.

For in reverie you cannot rise above your achievements nor fall lower than your failures.

And take with you all men:

For in adoration you cannot fly higher than their hopes nor humble yourself lower than their despair.


And if you would know God, be not therefore a solver of riddles.

Rather look about you and you shall see Him playing with your children.

And look into space; you shall see him waking in the cloud, outstretching His arms in the lightning and descending in rain.

You shall see Him smiling in flowers, then rising and waving His hands in trees.

89

And a poet said, Speak to us of Beauty.

And he answered:

Where shall you seek beauty, and how shall you find her unless she herself be your way and your guide?

And how shall you speak of her except she be the weaver of your speech?


The grieved and the injured say, " Beauty is kind and gentle.

Like a young mother half-shy of her own glory she walks among us."

And the passionate say, "Nay, beauty is a thing of might and dread.

"Like the tempest she shakes the earth beneath us and the sky above us."


The tired and the weary say, "Beauty is of soft whisperings.She speak in our spirits.

"Her voice yields to our silence like a faint light that quivers in fear of the shadow."

But the restless say, "We have heard her shouting among the mountains,

"And with her cries came the sound of hoofs, and the beating of wings and the roaring of lions."


At night the watchmen of the city say, "Beauty shall rise with the dawn from the east."

And at noontide the toilers and the wayfarers say, "We have seen her leaning over the earth from the windows of the sunset."


In winter say the snow-bound, " She shall come with the spring leaping upon the hills."

And in the summer heat the reapers say, "We have seen her dancing with the autumn leaves, and we saw a drift of snow in her hair."

All these things have you said of beauty,

Yet in truth you spoke not of her but of needs unsatisfied.

And beauty is not a need but an ecstasy.

It is not a mouth thirsting nor an empty hand stretched forth.

But rather a heart inflamed and a soul enchanted.

It is not the image you would see nor song you would hear,

But rather an image you see though you close your eyes and a song you hear though you shut your ears.

It is not the sap within the furrowed bark, nor a wing attached to a claw,

But rather a garden for ever in bloom and a flock of angels for ever in flight.


People of Orphalese, beauty is life when life unveils her holy face.

But you are life and you are the veil.

Beauty is eternity gazing at itself in a mirror.

But you are eternity and you are the mirror.

86

Then a hermit, who visited the city once a year, came forth and said, Speak to us of Pleasure.

And he answered, saying:

Pleasure is a freedom-song
But it is not freedom,
It is the blossoming of your desires,
But it is not their fruit.
It is depth calling unto a height,
But it is not the deep nor the high,
It is the caged taking wing,
But it is not space encompassed.
Ay, in very truth, pleasure is a freedom-song.
And I fain would have you sing it with fullness of heart; yet I would not have you lose your heart in the singing.


Some of your youth seek pleasure as if it were all, and they are judged and rebuked.

I would not judge nor rebuke them. I would have them seek.

For they shall find pleasure, but not her alone;

Seven are her sisters, and the last of them is more beautiful than pleasure.

Have you not heard of the man who was digging in the earth for roots and found a treasure?


And some of your elders remember pleasures with regret like wrongs committed in drunkenness.

But regret is the beclouding of the mind and not its chastisement.

They should remember their pleasures with gratitude, as they would the harvest of a summer.

Yet if it comforts them to regret, let them be comforted.


And there are among you those who are neither young to seek nor old to remember;

And in their fear of seeking and remembering they shun all pleasures, lest they neglect the spirit or offend against it.

But even in their foregoing is their pleasure.

And thus they too find a treasure though they dig for roots with quivering hands.

But tell me, who is he that offend the spirit?

Shall the nightingale offend the stillness of the night, or the firefly the stars?

And shall your flame or your smoke burden the wind?

Think you the spirit is a still pool which you can trouble with a staff?


Oftentimes in denying yourself pleasure you do but store the desire in the recesses of your being.

Who knows but that which seems omitted to-day, waits for to-morrow?

Even your body knows its heritage and its rightful need and will not be deceived.

And your body is the harp of your soul,

And it is yours to bring forth sweet music from it or confused sounds.


And now you ask in your heart, " How shall we distinguish that which is good in pleasure from that which is not good?"

Go to your fields and your gardens, and you shall learn that it is the pleasure of the bee to gather honey of the flower,

But it is also the pleasure of the flowers to yield its honey to the bee.

For to the bee a flower is a fountain of life,

And to the flower a bee is a messenger of love,

And to both, bee and flower, the giving and the receiving of pleasure is a need and an ecstasy.


People of Orphalese, be in your pleasures like the flowers and the bees.

82

Then a Priestess said, Speak to us of Prayer.

And he answered, saying:

You pray in your distress and in your need; would that you might pray also in the fullness of your joy and in your days of abundance.


For what is prayer but the expansion of yourself into the living ether?

And if it is for your comfort to pour your darkness into the space, it is also for your delight to pour forth the dawning of your heart.

And if you cannot but weep when your soul summons you to prayer, she should spur you again and yet again, though weeping , until you shall come laughing.

When you pray you rise to meet in the air those who are praying at that very hour, and whom save in prayer you may not meet.

Therefore let your visit to that temple invisible be for naught but ecstasy and sweet communion.

For if you should enter the temple for no other purpose than asking you shall not receive:

And if you should enter into it to humble yourself you shall not be lifted:

Or even if you should enter into it to beg for the good of others you shall not be heard.

It is enough that you enter the temple invisible.


I cannot teach you how to pray in words.

God listens not to your words save when he Himself utters them through your lips.

And I cannot teach you the prayer of the seas and the forests and the mountains.

But you who are born of the mountains and the forests and the seas can find their prayer in your heart,

And if you but listen in the stillness of the night you shall hear them saying in silence:

Our God, who art our winged self, it is thy will in us that willeth.

"It is thy desire in us that desireth.

"It is thy urge in us that would turn our nights, which are thine, into days, which are thine also.

"We cannot ask thee for aught, for thou knowest our need before they are born in us:

"Thou art our need; and in giving us more of thyself thou givest us all."

77

And one of the elders of the city said, Speak to us of Good and Evil.

And he answered:

Of the good in you I can speak, but not of the evil.

For what is evil but good tortured by its own hunger and thirst?

Verily when good is hungry it seeks food even in dark caves, and when it thirsts it drinks even of dead water.


You are good when you are one with yourself.

Yet when you are not one with yourself you are not evil.

For a divided house is not a den of thieves; it is only a divided house.

And a ship without rudder may wander aimlessly among perilous isles yet sink not to the bottom.

You are good when you strive to give of yourself.

Yet you are not evil when you seek gain for yourself.

For when you strive for gain you are but a root that clings to the earth and sucks at her breast.

Surely the fruit cannot say to the root, "Be like me, ripe and full and ever giving of your abundance."

For to the fruit giving is a need, as receiving is a need to the root.


You are good when you are fully awake in your speech.

Yet you are not evil when you sleep while your tongue staggers without purpose.

And even stumbling speech may strengthen a weak tongue.


You are good when you walk to your goal firmly and with bold steps.

Yet you are not evil when you go thither limping.

Even those who limp go not backward.

But you are strong and swift, see that you do not limp before the lame, deeming it kindness.

You are good in countless ways, and you are not evil when you are not good.

You are only loitering and sluggard.

Pity that the stags cannot teach swiftness to the turtles.


In your longing for your giant self lies your goodness: and that longing is in all of you.

But in some of you that longing is a torrent rushing with might to the sea, carrying the secrets of the hillsides and the songs of the forest.

And in others it is a flat stream that loses itself in angles and bends and lingers before it reaches the shore.

But let not him who longs much say to him who longs little, "Wherefore are you slow and halting?"

For the truly good ask not the naked, "Where is your garment?" nor the houseless, "What has befallen your house?"

74

And an astronomer said, Master, what of Time?

And he answered:

You would measure time the measureless and the immeasurable.

You would adjust your conduct and even direct the course of your spirit according to hours and seasons.

Of time you would make a stream upon whose bank you would sit and watch its flowing.


Yet the timeless in you is aware of life's timelessness.

And knows that yesterday is but to-day's memory and to-morrow is today's dream.

And that that which sings and contemplates in you is still dwelling within the bounds of that first moment which scattered the stars into space.

Who among you does not feel that his power to love is boundless?

And yet who does not feel that very love, though boundless, encompassed within the centre of his being, and moving not from love thought to love thought, nor from love deeds to other love deeds?

And is not time even as love is, undivided and paceless?


But if in your thought you must measure time into seasons, let each encircle all the other seasons,

And let to-day embrace the past with remembrance and the future with longing.

72

And then a scholar said, Speak of Talking.

And he answered, saying:

You talk when you cease to be at peace with your thoughts;

And when you can no longer dwell in the solitude of your heart you live in your lips, and sound is a diversion and a pastime.

And in much of your talking, thinking is half murdered.

For thought is a bird of space, that in a cage of words may indeed unfold its wings but cannot fly.


These are those among you who seek the talkative through fear of being alone.

The silence of aloneness reveals to their eyes their naked selves and they would escape.

And there are those who talk, and without knowledge of forethought reveal a truth which they themselves do not understand.

And there are those who have the truth within them, but they tell it not in words.

In the bosoms of such as these the spirit dwells in rhythmic silence.


When you meet your friend on the roadside or in the market-place, let the spirit in you move your lips and direct your tongue.

Let the voice within your voice speak to the ear of his ear;

For his soul will keep the truth of your heart as the taste of the wine is remembered.

When the colour is forgotten and the vessel is no more.