Available:*
Library | Call Number | Status |
---|---|---|
Searching... Hardwood Creek Library (Forest Lake) | PB FICTION HES | Searching... Unknown |
Searching... Oakdale Library | FICTION HES | Searching... Unknown |
Searching... R.H. Stafford Library (Woodbury) | PB FICTION HES | Searching... Unknown |
Searching... R.H. Stafford Library (Woodbury) | PB FICTION HES | Searching... Unknown |
Bound With These Titles
On Order
Summary
Summary
Enriched Classics offer readers accessible editions of great works of literature enhanced by helpful notes and commentary. Each book includes educational tools alongside the text, enabling students and readers alike to gain a deeper and more developed understanding of the writer and their work.
This allegorical novel, set in sixth-century India around the time of the Buddha, follows a young man on his search for enlightenment.
This edition includes:
-A concise introduction that gives the reader important background information
-A chronology of the author's life and work
-A timeline of significant events that provides the book's historical context
-An outline of key themes and plot points to guide the reader's own interpretations
-Detailed explanatory notes
-Critical analysis, including contemporary and modern perspectives on the work
-Discussion questions to promote lively classroom and book group interaction
-A list of recommended related books and films to broaden the reader's experience
Author Notes
Hermann Hesse (1877-1962) was a German-Swiss poet, novelist, and painter. In 1946, he received the Nobel Prize in Literature. His best-known works include Steppenwolf , Siddhartha , and The Glass Bead Game , which explore an individual's search for spirituality outside society.
Reviews (4)
Publisher's Weekly Review
Actor Ansdell guides listeners in his firm and gentle voice through Hesse's lyrical prose depicting the self-discovery journey of his protagonist, Siddhartha. Ansdell's pacing and English accent give his reading for the audiobook an air of philosopher's wisdom. Ansdell is especially good at pauses and inflections that express Siddhartha's moods of exaltation and utter despair at various points in his life as a young Brahman, an ascetic, a lover, businessman, and then as a father and elderly recluse who sits by the river and finally experiences the peace and tranquility he has always sought. Published in German in 1922 and in English in 1951, the revival of Hesse's novel in this era of widespread interest in Eastern religions offers Ansdell a vehicle for his diverse narrative talents. (Sept.) © Copyright PWxyz, LLC. All rights reserved.
Booklist Review
Siddartha leaves his Brahmin family on a quest that takes him from asceticism to profligacy, to a love of the world as it is. Originally published in Germany in 1923.
Guardian Review
In the shade of the sallow wood, Siddhartha, the handsome Brahmin's son, grew up with his friend Govinda. He had learned to pronounce Om - the word of words - when he was two weeks old and love stirred in all who knew him for they recognised in him a Holy Man. Yet Siddhartha himself was troubled; neither his heart nor soul was full. He meditated for decades under the banana plants, breathing in the Consciousness of the Cosmos, before whispering to Govinda: "I cannot find the Atman's dwelling place here. I must join the Samanas." "You cannot leave," his father wept, though in his heart of hearts he knew his son had already left, for he was a wise and noble man. Siddhartha levitated gently, hovering above Govinda's outstretched hands. "Come, my friend," he said. "It is time to transcend our Destinies. Whatever that means." For two thousand years Siddhartha fasted among the Samanas, the sun's fierce rays bleaching his bones. His asceticism was legendary, yet still Atman eluded him. "No matter how far I get away from the Self, I always come back to the Self," he wept. "Truly, you are too deep for these Samanas losers," Govinda replied. "Perhaps Paulo Coelho the Illustrious Buddha can help with your divine quest." The two New Seekers left the forest, full of hope they could teach the world to sing, and made their way to Coelho's yurt. Coelho sat, smiling and inscrutable, as he preached the teachings of the here and now and the now and then. "You are a man of Peace," Govinda whispered. "I will follow your illustrious path." "But I must be on my way," Siddhartha said. "For if I am he as you are he as you are me and we are all together, then who is the Walrus?" "You have found the gap between the single and Eternal worlds," Coelho nodded gravely. "Be on your guard, O Clever one, against taking too many drugs." Siddhartha pondered these things in his heart. In searching for Atman, he had lost himself. "And me," the last remaining reader echoed, but Siddhartha did not heed this warning. "River is River, Earth is Earth and another joint wouldn't hurt," he sang as he asked the Bryan Ferryman to take him across the water to the village. There he met the ethereal Kamala, whom he wooed with his poetry. Kamala the serene courtesan pulled him towards her and together they ascended the tree of love in a frenzied, hurried century of Tantric bliss, while a chorus of lutes and sitars played outside their window. Once they had uncoupled, Kamala intuitively understood Siddhartha was too spiritual to be bothered with the chores of parenthood and let him depart with a profound "See you now and Zen, babe" to pursue his Destiny. Siddhartha went to live among the ordinary people and there he learned the art of acquisitiveness. People trusted him with their money and for five hundred years he found that the more he lost, the more he seemed to gain. "Congratulations, grasshopper," said Sir Fred Goodwin, "you have found Nirvana." Yet deep within him, Siddhartha knew he had lost the Path. He yearned for the simplicity of Om sweet Om. He returned to the river where Govinda was sitting in the lotus position. Yet his old friend did not recognise him. "I am not the same person I was yesterday, nor the same person I will be tomorrow," Siddhartha explained. "Er . . . quite," Govinda replied, anxious to be on his way. Siddhartha sat down for a millennium and thought deep thoughts of Omness. "The river is never still yet it is always the same river," he eventually announced to the Bryan Ferryman. "There is no such thing as time." "I think you'll find there is," the Bryan Ferryman replied, "if you listen to Brian Eno for 20 minutes." Crowds gathered as news spread that Coelho the Illustrious Buddha was about to enter Nirvana. Among the throng was Kamala, accompanied by her son. "I have been bitten by a snake and am dying," she smiled beatifically. "But now I have found you, I am at One with your Oneness." Siddhartha held the boy to his bosom, as the final chords of "Ommagomma" signalled Kamala's reincarnation as a Deity. "What will you teach him?" the Bryan Ferryman asked. "He don't need no Education, he don't need no thought control," he replied. "Let him find his own frigging Atman." One night the boy disappeared and Siddhartha wept. "Don't cry," the Bryan Ferryman said. "He is too young to comprehend the depth of your love. Only on the Dark Side of the Moon will he see the Divinity of your paternal neglect." Siddhartha knew this was true and opened the cage to give the brightly plumed Omming Bird its freedom. As the Dawning of the Age of Aquarius slowly turned to Dusk, Siddhartha experienced a strange feeling of contentment. He could laugh when the river laughed. He was Atman. He was Earth, Wind and Fire. "But I won't be going on tour with them," he said to Govinda. "Because the meaning of life is there's no place like Om." John Crace's Digested reads appear in G2 on Tuesdays. Caption: article-DigSid.1 "You cannot leave," his father wept, though in his heart of hearts he knew his son had already left, for he was a wise and noble man. [Siddhartha] levitated gently, hovering above [Govinda]'s outstretched hands. "Come, my friend," he said. "It is time to transcend our Destinies. Whatever that means." Siddhartha sat down for a millennium and thought deep thoughts of Omness. "The river is never still yet it is always the same river," he eventually announced to the [Bryan Ferryman]. "There is no such thing as time." "I think you'll find there is," the Bryan Ferryman replied, "if you listen to Brian Eno for 20 minutes." Siddhartha held the boy to his bosom, as the final chords of "Ommagomma" signalled [Kamala]'s reincarnation as a Deity. "What will you teach him?" the Bryan Ferryman asked. "He don't need no Education, he don't need no thought control," he replied. "Let him find his own frigging Atman." - John Crace.
Library Journal Review
Siddhartha's life takes him on a journey toward enlightenment. Afire with youthful idealism, the Brahmin joins a group of ascetics, fasting and living without possessions. Meeting Gotama the Buddha, he comes to feel this is not the right path, though he also declines joining the Buddha's followers. He reenters the world, hoping to learn of his own nature, but instead slips gradually into hedonism and materialism. Surfeited and disgusted, he flees from his possessions to become a ferryman's apprentice, learning what lessons he can from the river itself. Herman Hesse's 1922 Bildungsroman parallels the life of Buddha and seems to argue that lessons of this sort cannot be taught but come from one's own struggle to find truth. Noted actor Derek Jacobi interprets this material wonderfully, and the package, despite abridging a Nobel prize winner's prose, can be highly recommended.ÄJohn Hiett, Iowa City P.L. (c) Copyright 2010. Library Journals LLC, a wholly owned subsidiary of Media Source, Inc. No redistribution permitted.
Excerpts
Excerpts
Siddhartha : The Search for Peace How do we find lasting peace? Siddhartha describes its main character's individual search for the answer to this question, and its author's call for peace in the world. Since its publication in 1922, the novella has endured cycles of popularity and obscurity, depending on the public's enthusiasm for its unconventional definition of peace as an individual quest that can transform society as a whole. When Hermann Hesse first published this novella in Germany, it quickly became popular throughout Europe. Its introspective and passive protagonist appealed to readers who were traumatized by the violence and aggression of World War I, which had ended a few years before its publication. The novella became popular again after World War II, when Hesse won many prestigious awards, including the Nobel Prize in Literature in 1946. A few decades later, American readers supportive of pacifism and individualistic spirituality found resonance in Siddhartha , which was first published in English in 1951. From the late 1960s into the 1970s, a period during which many Americans protested the Vietnam War, it sold over fifteen million copies. Ironically, in spite of the novella's antimaterialism, restaurants and retailers attempted to profit from association with it. American restaurants such as Siddhartha in New York, retailers such as a waterbed store in San Francisco called Siddhartha's, and an Oriental rug shop in Berkeley called Siddhartha reflected a fascination with Hesse's novel that became an American phenomenon. To Americans in the late 1970s, Siddhartha's search for individual enlightenment reflected a common disillusionment with authority. The Eastern philosophy explained and explored in Siddhartha appealed to readers who had lost faith in traditional Western models of spirituality. And its main character's search for peace resonated with many who protested violence as a means to preserve civilization. For contemporary readers, the novel is a classic because of its accessible description of Buddhist philosophy for a Western audience. It still speaks to a culture that has become jaded by the empty promises of material wealth and skeptical of organized religion, and to readers intent on finding peaceful solutions to all types of conflicts. The Life and Work of Hermann Hesse Hermann Hesse was born in Germany to Johannes Hesse and Marie Gundert on July 2, 1877. The second of six children, Hesse demonstrated early that he was a poor student. After he tried several different schools without success, his parents finally permitted his return home in 1893. He cultivated a passion for reading in his grandfather's library and for helping at his father's publishing house. During his childhood, he frequently heard stories about the beauty of spirituality in Eastern culture from his father, who had been a missionary in India, and his mother, who was born in India to missionary parents. He apprenticed in a bookshop in 1895, where he could easily pursue his love of reading, and was drawn to the emphasis on the individual imagination in German Romantic philosophy. He published his first book of poems along with his first book of prose in 1899. Hesse began writing Siddhartha in December of 1919 in Montagnola, a small Italian-speaking village in southern Switzerland. By the time it was finished, it would become a novella that reflected Hesse's disillusionment with the extremes of peace and war, or more specifically, with Buddhism and World War I. In his exploration of Eastern culture and philosophy, he draws most of his portrait of the character Siddhartha from his own journey to the East in 1911. With the Swiss painter Hans Sturzenegger, he traveled to Sumatra, Malaya, and Ceylon to find his own personal enlightenment. But after only a few months, he returned home, never having reached the continent of India. He was disheartened by the extreme poverty in which the people lived, and frustrated with the commercialization of Buddhism he witnessed on his journey. Through personal experience, he learned that both Eastern and Western spiritual philosophies were flawed, a revelation reflected in Siddhartha . In 1914, when World War I began, he founded Vivos Voco, an antiwar magazine. Throughout World War I, he volunteered to work with German prisoners of war in the German embassy in Bern. He expressed sympathy with Germany and a desire for German victory but protested war as well, an ambiguous stance that alienated both German nationalists and pacifists. Worn out by criticism from both groups, Hesse retreated in 1918 to an apartment in Montagnola and began writing Siddhartha . By 1923, a year after publishing Siddhartha , he was so deeply disappointed in German politics that he moved to Switzerland permanently and became a Swiss citizen. Hesse continued to write novels and essays, and eventually won the Goethe Prize of Frankfurt am Main and the Nobel Prize in Literature in 1946. After such prestigious visibility, his work became immensely popular, and he became admired, as his Nobel Prize citation reads, "for his inspired writings which, while growing in boldness and penetration, exemplify the classical humanitarian ideals and high qualities of style." In spite of his declining health, he continued to write, as his work was being published in English translations in the 1950s. He died of leukemia on August 9, 1962. Historical and Literary Context of Siddhartha The Buddha The fact that the hero of Siddhartha so closely resembles the Buddha, Siddhartha Gotama, in name and lived experience has no doubt caused many readers to wonder if Hesse began writing this as a fictional biography of the famous founder of Buddhism. It would have been extremely difficult to recount the life of a person about whom we know so little; even the dates of his birth (c. 463 B.C.) and death (c. 383 B.C.) are in dispute. Hesse decided to make Siddhartha Gotama a character in the novel, who is introduced formally in chapters three and four. He draws from historical sources in his initial description of the social reverence for the Buddha during his lifetime: "Every child in the town of Savathi knew the name of the exalted Buddha, and every house was prepared to fill the alms-dishes of the silent beggars who were Gotama's disciples." Siddhartha first recognizes him in a crowd "as if a god had pointed him out to him," as "a simple man in a yellow robe, bearing the alms-dish in his hand, walking silently." He becomes fascinated with the Buddha's serenity: "his calm face was neither happy nor sad, it seemed to smile quietly and inwardly." In the equivocal expression Hesse draws on the Buddha's face, he signifies his teaching of the middle way, or the ideal of living moderately, between extremes of wealth and poverty, happiness and sadness, attachment and detachment. His "noble eightfold path," which Hesse mentions in the same chapter, is meant to teach followers how to attain enlightenment and eventually nirvana, or the cessation of suffering. Though the Buddha left behind no writings of his own, his teachings were written later by practicing Buddhists. Though he is known as the founder of Buddhism, Siddhartha Gotama is not the only person referred to as "Buddha." Any person who has achieved "enlightenment" according to Buddhist teaching may be said to have achieved "Buddhahood" and may be called "Buddha." Buddhists call Siddhartha Gotama "Shakyamuni Buddha," derived from Shakya, the name of his clan, and muni, or "the silent one," to differentiate him from the other figures who have been "buddhas." Because the Buddha wrote no autobiographical material, and historical fact was not valued then as it is today, the story of his life is considered a legend. According to one narrative, when Siddhartha Gotama was born, a religious visionary named Asita announced to his father, Suddhodana, that the boy would become a great leader. Hesse's fictional character shares this prediction; Siddhartha's father "saw growing within [his son] a great sage and priest, a prince among the Brahmins." Fearful for his son's safety, Suddhodana tries to protect the young Buddha from suffering so that he would not want to embark on a spiritual journey. As a consequence, the young Siddhartha Gotama grows up in an opulent world without any knowledge of poverty, suffering, or old age. As a teenager, he marries Yasodhara, who eventually gives birth to his son, Rahula. When he finally travels outside of the palace, he encounters an old man, a sick man, a dead man, and learns of the deterioration that comes with age and illness, and finally death. He begins to contemplate the fleeting nature of life and the necessity of suffering in the human experience. After seeing these three figures, he meets a holy man, who teaches him that religious life can solve the problems exhibited by the first three men. After this revelation, Siddhartha Gotama announces to his family that he must go in search of freedom from suffering, and he leaves the palace on his own spiritual journey. After studying with Arada Kalama and Udraka Ramaputra, he leaves them dissatisfied with the fact that he has not yet learned how to release himself from suffering. He joins a group of ascetics and undergoes extreme fasting, only to become disappointed again. Finally, he decides a moderate path -- between luxury and asceticism -- is the key to a happy life. Once he becomes enlightened, others begin to follow him. He organizes a monastic community, where followers live very simply, avoiding both extreme wealth and extreme poverty, seeking a peaceful existence. Eventually he serves as an advisor to kings, and his teachings spread throughout Eastern culture. They continue to inspire many followers today, who live by the virtues of wisdom and compassion. Hesse clearly attempts to link the Buddha's values to those of his hero, whose smile at the end "was exactly the same type of smile as the quiet, delicate, impenetrable, wise, sometimes-benevolent, sometimes-mocking, thousand-fold smile of Gotama, the Buddha." Bildungsroman Siddhartha is a novella -- originally an Italian literary form with a length between a short story and a novel, focusing on a single conflict, situation, or event, and a form that became popular among German writers in the nineteenth century. But as a story about its hero's quest for individual education and enlightenment from birth to maturity, meant to teach its readers, Siddhartha is a good short example of a bildungsroman. The term comes from the German Bildung , which means "education," and Roman , which means "novel," and refers to a book that describes the personal education and maturation of a hero or heroine. The earliest example comes from the Swiss writer Christoph Martin Wieland, whose semiautobiographical novel Geschichte des Agathon (1766-67) depicts its hero's spiritual and intellectual education. There are many examples of the form in German literature: Johann Wolfgang von Goethe's Die Leiden des jungen Werther (or The Sorrows of Young Werther , 1774), Ludwig Tieck's Franz Sternbalds Wanderungen (or Franz Sternbald's Wandering Years , 1798), and Gustav Freytag's Soll und Haben (or Debit and Credit, 1855) are just a few. Thomas Mann used the form in several of his works, including Der Zauberberg (or The Magic Mountain, published in 1924) and Joseph und seine Brüder (or Joseph and His Brothers , published in 1933-1942). Famous English examples of the form are Daniel Defoe's Moll Flanders (1722), Jane Austen's Emma (1816), and Charles Dickens's David Copperfield (1849-50). Like Hesse's other novels written in the same way, Peter Camenzind (1904) and Morgenlandfahrt (or Journey to the East , published in 1932), Siddhartha focuses on a single character's struggle to find himself, and on his growth through personal experiences. Siddhartha's education consists of a series of events that cause him to grow in self-awareness. Through his story, Hesse attempts to teach readers that enlightenment can be attained without outside sources. Because he uses a European form to express Eastern ideals, Hesse deploys the form in a very unconventional way. His novella ends with the perspective not of Siddhartha but of his best friend, Govinda, who "reads" Siddhartha's face, as the narrator addresses us directly: "Not knowing any more whether time existed, whether the vision had lasted a second or a hundred years, not knowing any more whether there existed a Siddhartha, a Gotama, a me and a you...Govinda still stood for a bit while bent over the quiet face of Siddhartha, which he had just kissed and which had just been the scene of all manifestations, all transformations, all existence." Rather than communicating a clearly articulated moral message, Hesse deliberately leaves vague the revelation both Siddhartha and Govinda experience, emphasizing the point of his bildungsroman that each individual's education consists of a unique path and leads to a different place of maturity.Supplementary materials copyright (c) 2008 by Simon & Schuster, Inc. Excerpted from Siddhartha by Hermann Hesse All rights reserved by the original copyright owners. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.
Table of Contents
Introduction | p. vii |
Chronology of Hermann Hesse's Life and Work | p. xv |
Historical Context of Siddhartha | p. xvii |
Part 1 The Son of the Brahmin | p. 5 |
With the Samanas | p. 15 |
Gotama | p. 27 |
Awakening | p. 38 |
Part 2 Kamala | p. 45 |
With the Childlike People | p. 61 |
Samsara | p. 71 |
By the River | p. 82 |
The Ferryman | p. 95 |
The Son | p. 109 |
Om | p. 120 |
Govinda | p. 129 |
Notes | p. 143 |
Interpretive Notes | p. 149 |
Critical Excerpts | p. 157 |
Questions for Discussion | p. 171 |
Suggestions for the Interested Reader | p. 173 |