 CHAPTER VI of Siddhartha by Herman Hess This LibriVox recording is in the public domain. With the childlike people, Siddhartha went to Kamaswamy the merchant. He was directed into a rich house. Servants led him between precious carpets into a chamber where he awaited the master of the house. He entered, swiftly, smoothly moving man with gray hair, with very intelligent, cautious eyes, with a greedy mouth. Politely the host and the guest greeted one another. I have been told, the merchant began, that you were a Brahmin, a learned man, but that you seek to be in the service of a merchant. Might you have become destitute, Brahmin, so that you seek to serve? No, said Siddhartha. I have not become destitute and have never been destitute. You should know that I am coming from the Samanas, with whom I have lived for a long time. If you are coming from the Samanas, how could you be anything but destitute? Aren't the Samanas entirely without possessions? I am without possessions, said Siddhartha. If this is what you mean, surely I am without possessions. But I am so voluntarily, and therefore I am not destitute. But what are you planning to live on, being without possessions? I haven't thought of this yet, sir. For more than three years I have been without possessions and have never thought about of what I should live. So you've lived of the possessions of others. Presumably this is how it is. After all, a merchant also lives of what other people own. Well said, but he wouldn't take anything from another person for nothing. He would give his merchandise in return. So it seems to be indeed, everyone takes, everyone gives, such is life. But if you don't mind me asking, being without possessions, what would you like to give? Everyone gives what he has. The warrior gives strength. The merchant gives merchandise. The teacher teachings. The farmer rice. The fisher fish. Yes, indeed. And what is it now what you've got to give? What is it that you've learned? What you're able to do? I can think. I can wait. I can fast. That's everything. I believe that's everything. And what's the use of that? For example, the fasting. What is it good for? It is very good, sir. When a person has nothing to eat, fasting is the smartest thing he could do. When, for example, Siddhartha hadn't learned to fast, he would have to accept any kind of service before this day is up, whether it may be with you or wherever, because hunger would force him to do so. But like this, Siddhartha can wait calmly. He knows no impatience. He knows no emergency. For a long time he can allow hunger to besiege him and can laugh about it. This, sir, is what fasting is good for. You're right, Samana. Wait for a moment. Kamaswami left the room and returned with a scroll, which he handed to his guest while asking, Can you read this? Siddhartha looked at the scroll on which a sales contract had been written down and began to read out its contents. Excellent, said Kamaswami. And would you write something for me on this piece of paper? He handed him a piece of paper and a pen, and Siddhartha wrote and returned the paper. Kamaswami read, Writing is good. Thinking is better. Being smart is good. Being patient is better. It is excellent how you're able to write, the merchant praised him. Many a thing we still have to discuss with one another. For today I'm asking you to be my guest and to live in this house. Siddhartha thanked and accepted and lived in the dealer's house from now on. Clothes were brought to him and shoes, and every day a servant prepared a bath for him. Twice a day a plentiful meal was served, but Siddhartha only ate once a day and ate neither meat nor did he drink wine. Kamaswami told him about his trade, showed him the merchandise and storage rooms, showed him calculations. Siddhartha got to know many things. He heard a lot and spoke little. And thinking of Kamala's words he was never subservient to the merchant, forced him to treat him as an equal. Yes, even more than an equal. Kamaswami conducted his business with care and often with passion, but Siddhartha looked upon all of this as if it was a game, the rules of which he tried hard to learn precisely, but the contents of which did not touch his heart. He was not in Kamaswami's house for long when he already took part in his landlord's business. But daily, at the hour appointed by her, he visited beautiful Kamala, wearing pretty clothes, fine shoes, and soon he brought her gifts as well. Much he learned from her red, smart mouth, much he learned from her tender, supple hand. Him, who was, regarding love, still a boy and had a tendency to plunge blindly and insatiably into lusts like into a bottomless pit. Him, she taught, thoroughly starting with the basics about the school of thought which teaches that pleasure cannot be taken without giving pleasure, and that every gesture, every caress, every touch, every look, every spot of the body, however small it was, had its secret which would bring happiness to those who knew about it and unleashed it. She taught him that lovers must not part from one another after celebrating love without one admiring the other, without being just as defeated as they have been victorious, so that with none of them should start feeling fed up or bored and get that evil feeling of having abused or having been abused. Wonderful hours he spent with the beautiful and smart artist became her student, her lover, her friend. Here with Kamala was the worth and purpose of his present life, not with the business of Kamaswamy. The merchant passed to duties of writing important letters and contracts on to him, and got into the habit of discussing all important affairs with him. He soon saw that Siddhartha knew little about rice and wool, shipping and trade, but that he acted in a fortunate manner, and that Siddhartha surpassed him, the merchant, in calmness and equanimity, and in the art of listening and deeply understanding previously unknown people. This brahmin, he said to a friend, is no proper merchant and will never be one. There is never any passion in his soul when he conducts our business. But he has that mysterious quality of those people to whom success comes all by itself, whether this may be a good star of his birth, magic, or something he has learned among the Samanas. He always seemed to be merely playing with our business affairs. They never fully became a part of him. They never rule over him. He is never afraid of failure. He is never upset by a loss. The friend advised the merchant, give him from the business he conducts for you a third of the profits, but let him also be liable for the same amount of the losses when there is a loss. Then he'll become more zealous. Khamiswamy followed the advice, but Siddhartha cared little about this. When he made a profit, he accepted it with equanimity. When he made losses, he laughed and said, well, look at this, so this one turned out badly. It seemed indeed as if he did not care about the business. At one time he traveled to a village to buy a large harvest of rice there. But when he got there, the rice had already been sold to another merchant. Nevertheless, Siddhartha stayed for several days in that village, treated the farmers for a drink, gave copper coins to their children, joined in the celebration of a wedding and returned extremely satisfied from his trip. Khamiswamy held against him that he had not turned back right away and that he had wasted time and money. Siddhartha answered, stop scolding, dear friend. Nothing was ever achieved by scolding. If a loss has occurred, let me bear that loss. I am very satisfied with this trip. I have gotten to know many kinds of people. A Brahmin has become my friend. Children have sat on my knees. Farmers have shown me their fields. Nobody knew that I was a merchant. That's all very nice, exclaimed Khamiswamy indignantly. But in fact you are a merchant, after all. We ought to think. Or might you have only traveled for your amusement? Surely, Siddhartha laughed. Surely I have traveled for my amusement. For what else? I have gotten to know people and places. I have received kindness and trust. I have found friendship. Look, my dear, if I had been Khamiswamy, I would have traveled back, being annoyed and in a hurry, as soon as I had seen that my purchase had been rendered impossible. And time and money would indeed have been lost. But like this I've had a few good days. I've learned, had joy. I've neither harmed myself nor others by annoyance and hastiness. And if I'll ever return there again, perhaps to buy an upcoming harvest, or for whatever purpose it might be, friendly people will receive me in a friendly and happy manner, and I will praise myself for not showing any hurry and displeasure at that time. So leave it as it is, my friend, and don't harm yourself by scolding. If the day will come when you will see this Siddhartha is hurting me, then speak a word and Siddhartha will go on his own path. But until then, let's be satisfied with one another. Futile were also the merchant's attempts to convince Siddhartha that he should eat his bread. Siddhartha ate his own bread, rather they both ate other people's bread, all people's bread. Siddhartha never listened to Kama Swami's worries, and Kama Swami had many words. Whether there was a business deal going on which was in danger of failing, or whether a shipment of merchandise seemed to have been lost, or a debtor seemed to be unable to pay, Kama Swami could never convince his partner that it would be useful to utter a few words of worry or anger to have wrinkles on the forehead to sleep badly. When one day Kama Swami held against him that he had learned everything he knew from him, he replied, Would you please not kid me with such jokes. What I've learned from you is how much a basket of fish costs, and how much interests may be charged on loaned money. These are your areas of expertise. I haven't learned to think from you, my dear Kama Swami. You ought to be the one seeking to learn from me. Indeed, his soul was not with the trade. The business was good enough to provide him with the money for Kamala, and it earned him much more than he needed. Besides, from this, Siddhartha's interest and curiosity was only concerned with the people, whose businesses, crafts, worries, pleasures, and acts of foolishness, used to be as alien and distant to him as the moon. However easily he succeeded in talking to all of them, and living with all of them, and learning from all of them, he was still aware that there was something which separated him from them, and this separating factor was him being a Samana. He saw mankind going through life in a childlike or animal-like manner, which he loved and also despised at the same time. He saw them toiling, saw them suffering, and becoming grave for the sake of things which seemed to him too entirely unworthy of this price. For money, for little pleasures, for being slightly honored, he saw them scolding and insulting each other. He saw them complaining about pain at which a Samana would only smile, and suffering because of deprivations which his Samana would not feel. He was open to everything these people brought his way. Welcome was the merchant who offered him linen for sale. Welcome was the debtor who sought another loan. Welcome was the beggar who told him, for one hour, the story of his poverty and who was not half as poor as any given Samana. He did not treat the rich foreign merchant any different than the servant who shaved him and the street vendor whom he let cheat him out of small change when buying bananas. When Kamaswamy came to him to complain about his worries or to reproach him concerning his business, he listened curiously and happily, was puzzled by him, tried to understand him, consented that he was a little bit right only as much as he considered indispensable and turned away from him towards the next person who would ask for him. And there were many who came to him, many to do business with him, many to cheat him, many to draw some secret out of him, many to appeal to his sympathy, many to get his advice. He gave advice, he pitied, he made gifts, he let them cheat him a bit and this entire game and the passion which all people played this game occupied his thoughts just as much as the gods and Brahmas used to occupy them. At times he felt, deep in his chest, a dying, quiet voice which admonished him quietly, lamented quietly, he hardly perceived it. And then, for an hour, he became aware of the strange life he was leading, of him doing lots of things which were only a game, of, though being happy and feeling joy at times, real life still passing him by and not touching him. As a ball player plays with his balls, he played with his business deals, with the people around him, watched them, found amusement in them, with his heart, with the source of his being he was not with them. The source ran somewhere, far away from him, ran and ran invisibly, had nothing to do with his life anymore. And at several times he suddenly became scared on account of such thoughts and wished that he would also be gifted with the ability to participate in all of this childlike naive occupations of the daytime with passion and with his heart, really to live, really to act, really to enjoy and to live instead of just standing by as a spectator. But again and again he came back to beautiful Kamala, learned the art of love, practiced the cult of lust, in which more than in anything else giving and taking becomes one. Chatting with her, learning from her, giving her advice, received advice. She understood him better than Govinda used to understand him, and she was more similar to him. Once, he said to her, You are like me. You are different from most people. You are Kamala, nothing else, and inside of you there is a peace and refuge, to which you can go at every hour of the day and be at home at yourself, as I can also do. Few people have this, and yet all could have it. Not all people are smart, said Kamala. No, said Siddhartha, that's not the reason why. Kamaswamy is just as smart as I, and still has no refuge in himself. Others have it who are small children with respect to their mind. Most people, Kamala, are like a falling leaf, which is blown and is turning around through the air and wavers and tumbles to the ground. But others, a few, are like stars. They go on a fixed course. No wind reaches them. In themselves they have their laws and their course. Among all the learned men and samanas, of which I knew many, there was one of this kind, a perfected one. I'll never be able to forget him. It is the Gautama, the exalted one, who is spreading that teachings. Thousands of followers are listening to his teachings every day. Follow his instructions every hour. But they are all falling leaves. Not in themselves they have teachings and a law. Kamala looked at him with a smile. Again you're talking about him, she said. Again you're having a samanas thoughts. Siddhartha said nothing and they played the game of love, one of the thirty or forty different games Kamala knew. Her body was flexible like that of a jaguar and like the bow of a hunter. He who had learned from her to make love was knowledgeable of many forms of lust, many secrets. For a long time she played with Siddhartha, enticed him, rejected him, forced him, embraced him, enjoyed his masterful skills until he was defeated and rested exhausted by her side. The courtesan bent over him, took a long look at his face and his eyes which had grown tired. You are the best lover, she said thoughtfully, I ever saw. You're stronger than others, more supple, more willing. You've learned my art well, Siddhartha, that some time when I'll be older I'd want to bury your child. And yet, my dear, you remain to samana. And yet you do not love me, you love nobody, isn't it so? It might very well be so, Siddhartha said tiredly. I am like you, you also do not love. How else could you practice love as a craft? Perhaps people of our kind can't love. The childlike people can. That's their secret. For a long time Siddhartha had lived the life of the world and of lust, though without being part of it. His senses which he had killed off in hot years as a samana had awoken again and he had tasted riches, had tasted lust and tasted power. Nevertheless he had still remained in his heart for a long time a samana. Kamala, being smart, had realized this quite right. It was still the art of thinking, of waiting, of fasting which guided his life. Still the people of the world, the childlike people, had remained alien to him as he was alien to them. Years passed by. Surrounded by the good life, Siddhartha hardly felt them fading away. He had become rich. For quite a while he possessed a house of his own and his own servants in a garden before the city by the river. The people liked him. They came to him whenever they needed money or advice, but there was nobody close to him except Kamala. That high, bright state of being awake which he had experienced at one time at the height of his youth, in those days after Gautama's sermon, after the separation from Govinda, that tense expectation, that proud state of standing alone without teachings and without teachers, that supple willingness to listen to the divine voice in his own heart, had slowly become a memory, had been fleeting, distant and quiet, the holy source murmured which used to be near, which used to murmur within himself. Nevertheless many things he had learned from the Samanas, he had learned from Gautama, he had learned from his father, the Brahmin, had remained within him for a long time afterwards. Moderate living, joy of thinking, hours of meditation, secret knowledge of the self, of his eternal entity, which is neither body nor consciousness. Many a part of this he still had, but one part after another had been submerged and had gathered dust. Just as a potter's wheel, once it has been set in motion will keep on turning for a long time and only slowly lose its vigor and come to a stop. Thus Siddhartha's soul had kept on turning the wheel of aestheticism, the wheel of thinking, the wheel of differentiation for a long time, still turning, but it turned slowly and hesitatingly and was close to coming to a stand still. Slowly, like humidity entering the dying stem of a tree, filling it slowly and making it rot, the world and sloth had entered Siddhartha's soul, slowly it filled his soul, made it heavy, made it tired, put it to sleep. On the other hand his senses had become alive. There was much they had learned, much they had experienced. Siddhartha had learned to trade, to use his power over people, to enjoy himself with a woman. He had learned to wear beautiful clothes, to give orders to servants, to bathe in perfumed waters. He had learned to eat tenderly and carefully prepared food, even fish, even meat and poultry, spices and sweets, and to drink wine which causes sloth and forgetfulness. He had learned to play with dice and on a chessboard, to watch dancing girls, to have himself carried about in a sedan chair, to sleep on a soft bed. But still he had felt different from and superior to the others. Always he had watched them with some mockery, some mocking disdain, with the same disdain which a Samana constantly feels for the people of the world. When Kamaswami was ailing, when he was annoyed, when he felt insulted, when he was vexed by his worries as a merchant, Siddhartha had always watched it with mockery. Just slowly and imperceptibly, as the harvest seasons and rainy seasons passed by, his mockery had become more tired, his superiority had become more quiet. Just slowly, among his growing riches, Siddhartha had assumed something of the childlike people's ways for himself, something of their childlikeness and of their fearfulness, and yet he envied them, envied them just the more, the more similar he became to them. He envied them for the one thing that was missing from him and that they had, the importance they were able to attach to their lives, the amount of passion in their joys and fears, the fearful but sweet happiness of being constantly in love. These people were all of the time in love with themselves, with women, with their children, with honors or money, with plans or hopes. But he did not learn this from them, this out of all things, this joy of a child and this foolishness of a child. He learned from them out of all things the unpleasant ones which he himself despised. It happened more and more often that, in the morning after having had company the night before, he stayed in bed for a long time, felt unable to think and tired. It happened that he had become angry and impatient when Kamaswamy bored him with his worries. It happened that he laughed just too loud when he lost a game of dice. His face was still smarter and more spiritual than others, but it rarely laughed and assumed one after another those features which were so often found in the faces of rich people, those features of discontent, of sickliness, of ill humor, of sloth, of lack of love. Slowly the disease of the soul which rich people have grabbed hold of him. Like a veil, like a thin mist, tiredness came over Siddhartha. Slowly, getting a bit denser every day, a bit murkier every month, a bit heavier every year. As a new dress becomes old in time, loses its beautiful color in time, gets stains, gets wrinkles, gets worn off at the seams and starts to show threadbare spots here and there. Thus Siddhartha's new life, which he had started after his separation from Govinda and had grown old, lost color and splendor as the years passed by, was gathering wrinkles and stains and hidden at the bottom, already showing its ugliness here and there. Disappointment and disgust were waiting. Siddhartha did not notice it. He only noticed that this bright and reliable voice inside of him which had awoken in him at that time and had ever guided him in his best times had become silent. He had been captured by the world, by lust, covetousness, sloth, and finally also by that vice which he had used to despise and mock the most as the most foolish one of all vices, greed. Property, possessions, and riches also had finally captured him. They were no longer a game and trifles to him and had become a shackle and a burden. In a strange and devious way Siddhartha had gotten into this final and most base of all dependencies by means of the Game of Dice. It was since that time when he had stopped being a Samana in his heart that Siddhartha began to play the game for money and precious things which he at other times only joined with a smile and casually as a custom of the childlike people with an increasing rage and passion. He was a feared gambler few dared to take him on so high and audacious were his stakes. He played the game due to a pain of his heart. Losing and wasting his wretched money in the game brought him an angry joy and no other way could he demonstrate his disdain for wealth, the merchant's false God, more clearly and more mockingly. Thus he gambled with high stakes and mercilessly, hating himself, mocking himself, won thousands, threw away thousands, lost money, lost jewelry, lost a house in the country, won again, lost again. That fear, that terrible and petrifying fear which he felt while he was rolling the dice, while he was worried about losing high stakes, that fear he loved and sought to always renew it, always increase it, always get it to a slightly higher level. For in this feeling alone he still felt something like happiness, something like intoxication, something like an elevated form of life in the midst of his saturated, lukewarm, dull life. And after each big loss his mind was set on new riches, pursued the trade more zealously, forced his debtors more strictly to pay, because he wanted to continue gambling, he wanted to continue squandering, continue demonstrating his disdain of wealth. Siddhartha lost his calmness when losses occurred, lost his patience when he was not paid on time, lost his kindness towards beggars, lost his disposition for giving away and loaning money to those who petitioned him. He who gambled away tens of thousands at one roll of the dice and laughed at it, became more strict and more petty in his business, occasionally dreaming at night about money. And whenever he woke up from this ugly spell, whenever he found his face in the mirror at the bedroom's wall to have aged and become more ugly, whenever embarrassment and disgust came over him, he continued fleeing, fleeing into a new game, fleeing into a numbing of his mind brought on by sex, by wine, and from there he fled back into the urge to pile up and obtain possessions. In this pointless cycle he ran, growing tired, growing old, growing ill. Then the time came when a drama warned him. He had spent the hours of the evening with Kamala and her beautiful pleasure-garden. They had been sitting under the trees, talking, and Kamala had said thoughtful words, words behind which a sadness and tiredness had lay hidden. She had asked him to tell her about Gautama and could not hear enough of him, how clear his eyes, how still and beautiful his mouth, how kind his smile, how peaceful his walk had been. For a long time he had to tell her about the exalted Buddha and Kamala had sighed and had said, one day, perhaps soon, I'll also follow that Buddha. I'll give him my pleasure-garden for a gift and take my refuge in his teaching. But after this she had aroused him and had tied him to her in the act of making love with painful fervor, biting and in tears as if once more she wanted to squeeze the last sweet drop of this vain, fleeting pleasure. Never before it had become so strangely clear to Siddhartha how closely lust was akin to death. Then he had lain by her side and Kamala's face had been close to him, and under her eyes and next to the corners of her mouth he had, as clearly as never before, read a fearful inscription, an inscription of small lines, of slight grooves, an inscription reminiscent of autumn and old age, just as Siddhartha himself, who was only in his forties, had already noticed here and there gray hairs among his black ones. Tiredness had written on Kamala's beautiful face, tiredness from walking a long path which was no happy destination, tiredness in the beginning of withering and concealed still unsaid, perhaps not even conscious anxiety, fear of old age, fear of the autumn, fear of having to die. With a sigh he had bid his farewell to her, to the soul full of reluctance and full of concealed anxiety. Then Siddhartha had spent the night in his house with dancing girls and wine, had acted as if he was superior to them towards the fellow members of his cast, though this was no longer true, had drunk much wine and gone to bed a long time after midnight, being tired and yet excited, close to weeping and despair, and had for a long time sought to sleep in vain, his heart full of misery which he thought he could not bear any longer, full of a disgust which he felt penetrating his entire body like the lukewarm repulsive taste of the wine, the just too sweet dull music, the just too soft smile of the dancing girls, the just too sweet scent of their hair and breasts. But more than by anything else he was disgusted by himself, by his perfumed hair, by the smell of wine from his mouth, by the flabby tiredness and listlessness of his skin. Like when someone who has eaten and drunk far too much vomits it back up again with agonizing pain and is nevertheless glad about the relief. Thus this sleepless man wished to free himself of these pleasures, these habits and of all this pointless life and himself in an immense burst of disgust. Not until the light of the morning in the beginning of the first activities in the street before his city house, he had slightly fallen asleep, had found for few moments half consciousness, a hint of sleep. In those moments he had agreed. Kamala owned a small rare singing bird in a golden cage. Of this bird he dreamt. He dreamt this bird had become mute, who at other times always used to sing in the morning. And since this arose his attention he stepped in front of the cage and looked inside. There the small bird was dead and lay stiff on the ground. He took it out, weighed it for a moment in his hand, and then threw it away out in the street. And in the same moment he felt terribly shocked and his heart hurt as if he had thrown away from himself all value and everything good by throwing out this dead bird. Starting up from this dream he felt encompassed by a deep sadness. Worthless so it seemed to him. Worthless and pointless was the way he had been going through life. Nothing which was alive, nothing which was in some way delicious or worth keeping, he had left in his hands. Alone he stood there and empty like a castaway on the shore. With a gloomy mind Siddhartha went to the pleasure garden he owned, locked the gate, sat down under a mango tree, felt death in his heart and horror in his chest, sat and sensed how everything died in him, withered in him, came to an end in him. By and by he gathered his thoughts and in his mind he once again went the entire path of his life, starting with the first days he could remember. When was there ever a time when he had experienced happiness, felt true bliss? Oh yes, several times he had experienced such a thing. In his years as a boy he had a taste of it, when he had obtained praise from the Brahmins he had felt it in his heart. There was a path in front of the one who has distinguished himself in the recitation of the holy verses, in the dispute with the learned ones, as an assistant in the offerings. Then he had felt in his heart there is a path in front of you you are destined for. The gods are awaiting you. And again as a young man when the ever rising upward fleeing goal of all thinking had ripped him out of and up from the multitude of those seeking the same goal, when he had wrestled in pain for the purpose of Brahmin. When every obtained knowledge only kindled new thirst in him, then again he had, in the midst of the thirst, in the midst of the pain, felt this very same thing. Go on, go on, you are called upon. He had heard this voice when he had left his home and had chosen the life of a Samana. And again when he had gone away from the Samanas to that perfected one. And also when he had gone away from him to the uncertain. For how long had he not heard this voice anymore? For how long had he reached no height anymore? How even and dull was the manner in which his path had passed through life. For many long years without a high goal, without thirst, without elevation, content with small lustful pleasures and yet never satisfied. For all of these many years without knowing it himself he had tried hard and long to become a man like those many, like those children, and in all this his life had been much more miserable and poorer than theirs. And their goals were not his, nor their worries after all. That entire world of the Kamaswamy people had only been a game to him. The dance he would watch, a comedy. Only Kamala had been dear, had been valuable to him. But was she still thus? Did he still need her or she him? Did they not play a game without an ending? Was it necessary to live for this? No, it was not necessary. The name of this game was Sansara, a game for children, a game which was perhaps enjoyable to play once, twice, ten times, but forever and ever over again. Then Siddhartha knew that the game was over, that he could not play it anymore. Shivers ran over his body, inside of him, so he felt something had died. That entire day he sat under the mango tree, thinking of his father, thinking of Govinda, thinking of Godama. Did he have to leave them to become a Kamaswamy? He still sat there when the night had fallen. When, looking up, he caught sight of the stars, he thought, here I'm sitting under my mango tree in my pleasure garden. He smiled a little. Was it really necessary? Was it right? Was it not as foolish game that he owned a mango tree that he owned a garden? He also put an end to this. This also died in him. He rose, bid his farewell to the mango tree, his farewell to the pleasure garden. Since he had been without food this day he felt strong hunger and thought of his house in the city, of his chamber and bed, of the table with the meals on it. He smiled tiredly, shook himself, and bid his farewell to these things. In the same hour of the night, Siddhartha left his garden, left the city, and never came back. For a long time Kamaswamy had people look for him, thinking that he had fallen into the hands of robbers. Kamala had no one look for him. When she was told that Siddhartha had disappeared she was not astonished. Did she not always expect it? Was he not a samana, a man who was at home nowhere, a pilgrim? And most of all she had felt this the last time they had been together. And she was so happy in spite of all the pain of the loss that she had pulled him so affectionately through her heart for this last time that she had felt one more time to be so completely possessed and penetrated by him. When she received the first news of Siddhartha's disappearance she went to the window where she held a rare singing-bird captive in a golden cage. She opened the door of the cage, took the bird out, and let it fly. For a long time she gazed after it, the flying bird. From this day on she received no more visitors and kept her house locked. But after some time she became aware that she was pregnant from the last time she was together with Siddhartha. END OF CHAPTER VII CHAPTER VIII OF SIDARTA BY HERMAN HESS This Librivax recording is in the public domain. BY THE RIVER Siddhartha walked through the forest, was already far from the city, and knew nothing but that one thing, that there was no going back for him. That this life, as he had lived it for many years until now, was over and done away with, and that he had tasted all of it, sucked everything out of it until he was disgusted with it. Dead was the singing-bird he had dreamt of. Dead was the bird in his heart. Deeply he had been entangled in Sancera. He had sucked up disgust and death from all sides into his body, like a sponge sucks up water until it is full. And full he was, full of the feeling of being sick of it, full of misery, full of death. There was nothing left in this world which could have attracted him, given him joy, given him comfort. Passionately he wished to know nothing about himself anymore, to have rest, to be dead. If there was only a lightning bolt to strike him dead. If there was only a tiger to devour him. If there only was a wine, a poison which would numb his senses, bring him forgetfulness and sleep, and no awakening from that. Was there still any kind of filth he had not soiled himself with? A sin or foolish act he had not committed? A dreariness of the soul he had not brought upon himself? Was it still at all possible to be alive? Was it possible to breathe in again and again? To breathe out? To feel hunger? To eat again? To sleep again? To sleep with a woman again? Was this cycle not exhausted and brought to a conclusion for him? Siddhartha reached the large river in the forest, the same river over which a long time ago, when he had still been a young man and had come from the town of Gadama, a ferryman had conducted him. By this river he stopped, hesitatingly he stood at the bank. Tiredness and hunger had weakened him, and whatever foreshould he walk on, wherever to, to which goal? No, there was no more goals. There was nothing left but the deep, painful yearning to shake off this whole desolate dream, to spit out this stale wine, to put an end to this miserable and shameful life. A hang bent over the bank of the river, a coconut tree. Siddhartha leaned against its trunk with his shoulder, embraced the tree with one arm, and looked down into the green water which ran and ran under him, looked down and found himself to be entirely filled with the wish to let go and to drown in these waters. A frightening emptiness was reflected back at him by the water, answering to the terrible emptiness in his soul. Yes, he had reached the end. There was nothing left for him except to annihilate himself, except to smash the failure into which he had shaped his life, to throw it away before the feet of mockingly laughing gods. This was the great vomiting he had longed for. Death, the smashing debits of the form he hated. Let him be food for fishes. This dog, Siddhartha, this lunatic, this depraved and rotten body, this weakened and abused soul. Let him be food for fishes and crocodiles. Let him be chopped to bits by the demons. With a distorted face he stared into the water, saw the reflection of his face and spit at it. In deep tiredness he took his arm away from the trunk of the tree and turned a bit in order to let himself fall straight down, in order to finally drown. With his eyes closed he slipped towards death. Then, out of remote areas of his soul, out of past times of his now weary life, a sound stirred up. It was a word, a syllable which he, without thinking, with a slurred voice, spoke to himself. The old word, which is the beginning and the end of all prayers of the Brahmins, the Holy Om, which roughly means that what is perfect, or the completion. And in the moment when the sound of Om touched Siddhartha's ear, his dormant spirit suddenly woke up and realized the foolishness of his actions. Siddhartha was deeply shocked. So this was how things were with him. So doomed was he, so much he had lost his way and was forsaken by all knowledge, that he had been able to seek death, that this wish, this wish of a child, had been able to grow in him, to find rest by annihilating his body. What all agony of these recent times, all sobering realizations, all desperation had not brought about. This was brought on by this moment when the Om entered his consciousness. He became aware of himself and his misery and in his error. Om, he spoke to himself. Om. And again he knew about Brahmin, knew about the indestructibility of life, knew about all that is divine, which he had forgotten. But this was only a moment, flash, by the foot of the coconut tree Siddhartha collapsed, struck down by tiredness, mumbling Om, placed his head on the root of the tree and fell into a deep sleep. Deep was his sleep and without dreams, for a long time he had not known such a sleep anymore. When he woke after many hours he felt as if ten years had passed. He heard the water quietly flowing, did not know where he was and who had brought him here, opened his eyes, saw with astonishment that there were trees in the sky above him, and remembered where he was and how he got him. But it took him a long while for this, and the past seemed to him as if it had been covered by a veil, infinitely distant, infinitely far away, infinitely meaningless. He only knew that his previous life, in the first moment when he thought about it, his past life seemed to him like a very old, previous incarnation, like an early pre-birth of his present self, that his previous life had been abandoned by him, that full of disgust and wretchedness he had even intended to throw his life away, but that by a river, under a coconut tree, he has come to his senses, the Holy Word, Om, on his lips, that when he had fallen asleep and had now woken up and was looking at the world as a new man, quietly he spoke the word Om to himself, speaking which he had fallen asleep, and it seemed to him as if his entire long sleep had been nothing but a long meditative recitation of Om, a thinking of Om, a submergence and complete entering into Om, into the nameless, the perfected. What a wonderful sleep had this been. Never before by sleep had he been thus refreshed, thus renewed, thus rejuvenated. Perhaps he had really died, had drowned and was reborn into a new body? But no, he knew himself, he knew his hand and his feet, knew the places where he lay, knew this self in his chest, this Siddhartha, the eccentric, the weird one, but this Siddhartha was nevertheless transformed, was renewed, was strangely well rested, strangely awake, joyful, and curious. Siddhartha straightened up, then he saw a person sitting opposite to him, an unknown man, a monk in a yellow robe with a shaven head, sitting in the position of pondering. He observed the man who had neither hair on his head nor a beard, and he had not observed him for long when he recognized this monk as Govinda, the friend of his youth, Govinda who had taken his refuge with the exalted Buddha. Govinda had aged, he too, but still his face bore the same features, expressed zeal, faithfulness, searching, timidness. But when Govinda now, sensing his gaze, opened his eyes and looked at him, Siddhartha saw that Govinda did not recognize him. Govinda was happy to find him awake, apparently he had been sitting here for a long time and had been waiting for him to wake up, though he did not know him. I have been sleeping, said Siddhartha. However did you get here? You have been sleeping, answered Govinda. It is not good to be sleeping in such places, where snakes often are, and the animals of the forest have their paths. I, O sir, am a follower of the exalted Gautama, the Buddha, the Saka Yamuni, and have been on a pilgrimage together with several of us on this path. When I saw you lying and sleeping in a place where it is dangerous to sleep. Therefore I sought to wake you up, O sir, and since I saw that your sleep was very deep, I stayed behind from my group and sat with you. And then, so it seems, I have fallen asleep myself, I who wanted to guard your sleep. Badly I have served you, tiredness has overwhelmed me. But now that you are awake, let me go to catch up with my brothers. I thank you, Samana, for watching out over my sleep, spoke Siddhartha. You are friendly, you followers of the exalted one. Now you may go, then. I am going, sir. May you, sir, always be in good health. I thank you, Samana. Govinda made the gesture of a salutation and said, farewell. Farewell, Govinda, said Siddhartha. The monk stopped. Permit me to ask, sir, from where do you know my name? Now, Siddhartha smiled, I know you, O Govinda, from your father's hut, and from the school of the Brahmins, and from the offerings, and from our walk to the Samanas, and from the hours when you took your refuge with the exalted one in the grove, Jettavana. Your Siddhartha, Govinda, exclaimed loudly, Now I am recognizing you, and don't comprehend any more how I couldn't recognize you right away. Be welcome, Siddhartha. My joy is great to see you again. It also gives me joy to see you again. You've been the guard of my sleep. Again, I thank you for this, though I wouldn't have required any guard. Where are you going to, old friend? I'm going nowhere. We monks are always traveling. Whenever it is not the rainy season, we always move from one place to another, live according to the rules if the teachings passed on to us except alms, move on. It is always like this. But you, Siddhartha, where are you going to? Quote Siddhartha, with me too, friend, it is as it is with you. I'm going nowhere. I'm just traveling. I'm on a pilgrimage, Govinda spoke. You're saying you're on a pilgrimage, and I believe in you. But forgive me, O Siddhartha. You do not look like a pilgrim. You're wearing rich man's garments. You're wearing the shoes of a distinguished gentleman. And your hair with the fragrance of perfume is not a pilgrim's hair, not the hair of a Samana. Right so, my dear, you have observed well. Your keen eyes see everything. But I haven't said to you that I was a Samana. I said I'm on a pilgrimage. And so it is. I'm on a pilgrimage. You're on a pilgrimage, said Govinda. But few would go on a pilgrimage in such clothes, few in such shoes, few with such hair. Never have I met such a pilgrim, being a pilgrim myself, for many years. I believe you, my dear Govinda. But now, today, you've met a pilgrim just like this, wearing such shoes, such a garment. Remember, my dear, not eternal is the world of appearances. Not eternal, anything but eternal are our garments in the style of our hair, and our hair and bodies themselves. I'm wearing a rich man's clothes. You've seen this quite right. I'm wearing them because I have been a rich man. And I'm wearing my hair like the worldly and lustful people, for I have been one of them. And now, Siddhartha, what are you now? I don't know it. I don't know it just like you. I'm traveling. I was a rich man, and am no rich man any more. And what I'll be tomorrow, I don't know. You've lost your riches? I've lost them, or they me. They somehow happened to slip away from me. The wheel of physical manifestations is turning quickly, Govinda. Where is Siddhartha, the Brahmin? Where is Siddhartha, the Samana? Where is Siddhartha, the rich man? Non-eternal things change quickly, Govinda. You know it. Govinda looked at the friend of his youth for a long time, with doubt in his eyes. After that, he gave him the salutation which one would use on a gentleman, and went on his way. With a smiling face, Siddhartha watched him leave. He loved him still, this faithful man, this fearful man. And how could he have not loved everybody and everything in this moment, in the glorious hour after his wonderful sleep, filled with ohm. The enchantment which had happened inside of him in his sleep, and by means of the ohm, was this very thing that he loved everything, and that he was full of joyful love for everything he saw. And it was this very thing, so it seemed to him now, which had been his sickness before, that he was not able to love anybody or anything. With a smiling face, Siddhartha watched the leaving monk. The sleep had straightened him much, but hunger gave him much pain, for by now he had not eaten for two days, and the times were long past when he had been tough against hunger. With sadness, and yet also with a smile, he thought of that time. In those days, so he remembered, he had boasted of three things to Kamala, had been able to do three noble and undefeatable feats, fasting, waiting, thinking. These had been his possession, his power and strength, his solid staff in the busy, laborious years of his youth. He had learned these three feats, nothing else. And now they had abandoned him. None of them was his anymore, neither fasting, nor waiting, nor thinking, for the most wretched things he had given them up, for what fades most quickly, for sensual lust, for the good life, for riches. His life had indeed been strange, and now so it seemed, now he had really become a childlike person. Siddhartha thought about his situation. Thinking was hard on him. He did not really feel like it, but he forced himself. Now, he thought, since all these most easily perishing things have slipped from me again, now I'm standing here under the sun again, just as I have been standing here a little child. Nothing is mine. I have no abilities. There is nothing I could bring about. I have learned nothing. How wondrous is this. Now that I'm no longer young, that my hair is already half gray, that my strength is fading, now I'm starting again at the beginning and as a child. Again he had to smile. Yes, his fate had been strange. Things were going downhill with him, and now he was again facing the world void and naked and stupid. But he could not feel sad about this. No, he even felt the great urge to laugh, to laugh about himself, to laugh about this strange foolish world. Things are going downhill with you, he said to himself, and laughed about it as he was saying it. He happened to glance at the river and he also saw the river going downhill, always moving on downhill and singing and being happy through it all. He liked this well, kindly, he smiled at the river. Was this not the river in which he had intended to drown himself? In past times, a hundred years ago, where had he dreamt this? Wondrous indeed was my life, so he thought. Wondrous detours it as taken. As a boy I had only to do with gods and offerings. As a youth I had only to do with asceticism, with thinking and meditation, was searching for Brahmin, worshipped the Eternal and the Atman. But as a young man I followed the penitents. I lived in the forest, suffered of heat and frost, learned to hunger, taught my body to become dead. Wonderfully, soon afterwards, insight came towards me in the form of the great Buddha's teaching. I felt the knowledge of the oneness of the world circling in me, like my own blood. But I also had to leave Buddha and the great knowledge. I went and learned the art of love with Kamala, learned trading with Kamaswami, piled up money, wasted money, learned to love my stomach, learned to please my senses. I had to spend many years losing my spirit to unlearned thinking again, to forget the oneness. Isn't it just as if I had turned slowly and on a long detour from a man into a child, from a thinker into a childlike person? And yet this path has been very good, and yet the bird in my chest has not died. But what a path has this been. I had to pass through so much stupidity, through so much vices, through so many errors, through so much disgust and disappointments and woe, just to become a child again and to be able to start over. But it was right so, my heart says yes to it, my eyes smile to it. I've had to experience despair. I've had to sink down to the most foolish one of all thoughts, to the thought of suicide, in order to be able to experience divine grace, to hear om again, to be able to sleep properly and awake properly again. I had to become a fool to find Atman in me again. I had to sin to be able to live again. Where else might my path lead me to? It is foolish this path. It moves in loops. Perhaps it is going around in a circle. Let it go as it likes. I want to take it. Wonderfully he felt joy rolling like waves in his chest. Wherever from, he asked his heart, where from did you get this happiness? Might it come from that long good sleep which has done me so good? Or from the word ohm which I said? Or from the fact that I have escaped, that I have completely fled, that I am finally free again and am standing like a child under the sky? Oh, how good is it to have fled, to have become free. How clean and beautiful is the air here. How good to breathe. There, where I ran away from, there everything smelled of ointments of spices, of wine, of excess, of sloth. How did I hate this world of the rich, of those who revel in fine food, of the gamblers? How did I hate myself for staying in this terrible world for so long? How did I hate myself, have deprive, poison, tortured myself, have made myself old and evil? No, never again I will, as I used to like doing so much, delude myself into thinking that Siddhartha was wise. But this one thing I have done well, this I like, this I must praise, that there is now an end to that hatred against myself, to that foolish and dreary life. I praise you, Siddhartha, after so many years of foolishness, you have once again had an idea, have done something, have heard the bird in your chest singing and have followed it. Thus he praised himself, found joy in himself, listened curiously to his stomach, which was rumbling with hunger. He had now, so he felt in these recent times and days, completely tasted and spit out, devoured up to the point of desperation and death, a piece of suffering, a piece of misery. Like this it was good. For much longer he could have stayed with Kama Swami, made money, wasted money, filled his stomach, and let his soul die of thirst. For much longer he could have lived in this soft, well upholstered hell, if this had not happened, the moment of complete hopelessness and despair, that most extreme moment when he hung over the rushing waters and was ready to destroy himself. That he had felt this despair, this deep disgust, and that he had not succumbed to it, that the bird, the joyful source, and voice in him was still alive after all. This was why he felt joy. This was why he laughed. This was why his face was smiling brightly under his hair, which had turned gray. It is good, he thought, to get a taste of everything for oneself, which one needs to know. That lust for the world and riches do not belong to the good things I have already learned as a child. I have known it for a long time, but I have experienced it only now. And now I know it. Don't just know it in my memory, but in my eyes, in my heart, in my stomach. Good for me to know this. For a long time he pondered his transformation. Listen to the bird as it sang for joy. Had not this bird died in him? Had he not felt its death? No. Something else from within him had died. Something which already, for a long time, had yearned to die. Was it not this he had used to intend to kill in his ardent years as a penitent? Was this not his self, his small, frightened, and proud self he had wrestled with for so many years, which had defeated him again and again, which was back again after every killing, prohibited joy, felt fear? Was it not this which today had finally come to its death, here in the forest, by this lovely river? Was it not due to this death that he was now like a child, so full of trust, so without fear, so full of joy? Now Siddhartha also got some idea of why he had fought this self in vain as a brahmin, as a penitent. Too much knowledge had held him back, too many holy verses, too many sacrificial rules, too much self-castigation, so much doing and striving for that goal. Full of arrogance he had been, always the smartest, always working the most, always one step ahead of all others, always the knowing and spiritual one, always the priest or wise one. Into being a priest, into this arrogance, into this spirituality his self had retreated. There it sat firmly and grew, while he thought he would kill it by fasting in penance. Now he saw it, and saw that the secret voice had been right, that no teacher would ever have been able to bring about his salvation. Therefore he had to go out into the world, lose himself to lust and power, to women and money, had to become a merchant, a dice gambler, a drinker, and a greedy person, until the priest and Samana in him was dead. Therefore he had to continue bearing these ugly years, bearing the disgust, the teachings, the pointlessness of a dreary and wasted life up to the end, up to bitter despair, until Siddhartha the lustful, Siddhartha the greedy, could also die. He had died, a new Siddhartha had woken up from the sleep. He would also grow old, he would also eventually have to die. Morda was Siddhartha, Morda was every physical form, but today he was young, was a child, was the new Siddhartha, was full of joy. He thought these thoughts, listened with a smile to his stomach, listened gratefully to a buzzing bee. Cheerfully he looked into the rushing river, never before he had liked a water so well as this one, never before he had perceived the voice and the parable of the moving water, thus strongly and beautifully. It seemed to him as if the river had something special to tell him, something he did not know yet, which was still awaiting him. In this river Siddhartha had intended to drown himself. In it the old, tired, desperate Siddhartha had drowned today. But the new Siddhartha felt a deep love for this rushing water, and decided for himself not to leave it very soon. END OF CHAPTER VIII CHAPTER IX OF SIDARTA By Herman Hess This LibriVox recording is in the public domain. THE FAIRYMAN By this river I want to stay, thought Siddhartha. It is the same which I have crossed a long time ago on my way to the child-like people. A friendly fairyman had guided me then. He is the one I want to go to. Starting out from his hut, my path had led me at that time into a new life, which now had grown old and is dead. My present path, my present new life, shall also take its start there. Tenderly he looked into the rushing water, into the transparent green, into the crystal lines of its drawings so rich in secrets. Bright pearls he saw rising from the deep, quiet bubbles of air floating on the reflecting surface, the blue of the sky being depicted in it. With a thousand eyes the river looked at him, with green ones, with white ones, with crystal ones, with sky blue ones. How did he love this water? How did it delight him? How grateful was he to it? In his heart he had heard the voice talking, which was newly awakened, and it told him, love this water, stay near it, learn from it. Oh yes, he wanted to learn from it. He wanted to listen to it. He who would understand this water and its secrets, so it seemed to him, would also understand many other things, many secrets, all secrets. But out of all secrets of the river, he today only saw one, this one touched his soul. He saw this water ran and ran, incessantly it ran, and was nevertheless always there, was always at all times the same and yet new in every moment. Great be he who would grasp this, understand this. He understood and grasped it not, only felt some idea of its stirring, a distant memory, divine voices. Siddhartha rose, the workings of hunger in his body became unbearable. In a daze he walked on, up the path by the bank, up river, listened to the current, listened to the rumbling hunger in his body. When he reached the ferry the boat was just ready, and the same ferryman who had once transported the young Samana across the river stood in the boat. Siddhartha recognized him. He had also aged very much. Would you like to ferry me over, he asked? The ferryman, being astonished to see such an elegant man walking along and on foot, took him into his boat and pushed it off the bank. It's a beautiful life you have chosen for yourself, the passenger spoke. It must be beautiful to live by this water every day and to cruise on it. With a smile the man at the oar moved from side to side. It is beautiful, sir. It is as you say. But isn't every life, isn't every work beautiful? This may be true, but I envy you for yours. Ah, you would soon stop enjoying it. This is nothing for people wearing fine clothes. Siddhartha laughed. Once before I have been looked upon today because of my clothes. I have been looked upon with distrust. Wouldn't you, ferryman, like to accept these clothes, which are a nuisance to me, from me? For you must know I have no money to pay your fare. Your joking, sir, the ferryman laughed. I'm not joking, friend. Behold, once before you have ferried me across this water in your boat for the immaterial reward of a good deed. Thus do it today as well and accept my clothes for it. And do you, sir, intend to continue traveling without clothes? Most of all I wouldn't want to continue traveling at all. Most of all I would like you, ferryman, to give me an old loincloth and cap me with you as an assistant or rather as your trainee, for I'll have to learn first how to handle the boat. For a long time the ferryman looked at the stranger, searching. Now I recognize you, he finally said. At one time you slept in my hut. This was a long time ago, possibly more than twenty years ago. And you've been ferried across the river by me, and we parted like good friends. Haven't you been a Samana? I can't think of your name anymore. My name is Siddhartha, and I was a Samana when you've last seen me. So be welcome, Siddhartha. My name is Vasudeva. You will, so I hope, be my guest today as well and sleep in my hut, and tell me where you're coming from and why these beautiful clothes are such a nuisance to you. They had reached the middle of the river, and Vasudeva pushed the oar with more strength in order to overcome the current. He worked calmly, his eyes fixed on the front of the boat, with brawny arms. Siddhartha sat and watched him, and remembered how once before, on that last day of his time as a Samana, love for this man had stirred in his heart. Gratefully he had accepted Vasudeva's invitation. When they had reached the bank, he helped him to tie the boat to the stakes. After this the ferryman asked him to enter the hut, offered him bread and water, and Siddhartha ate with eager pleasure, and also ate with eager pleasure of the mango fruits Vasudeva offered him. Afterwards it was almost the time of the sunset. They sat on a log by the bank, and Siddhartha told the ferryman about where he originally came from, and about his life, as he had seen it before his eyes today, in that hour of despair, until late at night lasted his tale. Vasudeva listened with great attention. Listening carefully he let everything enter his mind, birthplace and childhood, all that learning, all that searching, all joy, all distress. This was among the ferryman's virtues one of the greatest. Like only a few he knew how to listen. Without him having spoken a word the speaker sensed how Vasudeva let his words enter his mind, quiet, open, waiting. How he did not lose a single one, awaited not a single one with impatience, did not add his praise or rebuke, was just listening. Siddhartha felt what a happy fortune it is to confess to such a listener, to bury in his heart his own life, his own search, his own suffering. But in the end of Siddhartha's tale, when he spoke of the tree by the river and of his deep fall, of the Holy Om, and how he felt such a love for the river after his slumber, the ferryman listened with twice the attention, entirely and completely absorbed by it, with his eyes closed. And when Siddhartha fell silent and a long silence had occurred, then Vasudeva said, It is as I thought the river has spoken to you. It is your friend as well. It speaks to you as well. That is good. That is very good. Stay with me, Siddhartha, my friend. I used to have a wife. Her bed was next to mine. But she has died a long time ago. For a long time I have lived alone. Now you shall live with me. There is space and food for both. I thank you, said Siddhartha. I thank you and accept. And I also thank you for this, Vasudeva, for listening to me so well. These people are rare who know how to listen. And I did not meet a single one who knew it as well as you did. I will also learn in this respect from you. You will learn it, spoke Vasudeva, but not from me. The river has taught me to listen. From it you will learn it as well. It knows everything, the river. Everything can be learned from it. See, you've already learned this from the water too, that it is good to strive downwards, to sink, to seek depth. This rich and elegant Siddhartha is becoming an oarsman's servant. The learned Brahmin Siddhartha becomes a ferryman. This has also been told to you by the river. You will learn that other thing comes from it as well. Quoted Siddhartha after a long pause. What other thing, Vasudeva? Vasudeva rose. It is late, he said. Let's go to sleep. I can't tell you that other thing, though, friend. You'll learn it, or perhaps you know it already. See, I'm no learned man. I have no special skill in speaking. I also have no special skill in thinking. All I am able to do is to listen and to be godly. I have learned nothing else. If I was able to say and teach it, I might be a wise man, but like this I am only a ferryman, and it is my task to ferry people across the river. I have transported many, thousands, and to all of them my river has been nothing but an obstacle on their travels. They traveled to seek money and business and for weddings and on pilgrimages, and the river was obstructing their path, and the ferryman's job was to get them quickly across that obstacle. But for some among thousands, a few, four or five, the river has stopped being an obstacle. They have learned its voice. They have listened to it, and the river has become sacred to them as it has become sacred to me. Let's rest now, Siddhartha. Siddhartha stayed with the ferrymen and learned to operate the boat, and when there was nothing to do with the ferry he worked with Vasadeva in the rice field. Gathered wood, plucked the fruit off the banana trees. He learned to build an oar, and learned to mend the boat, and to weave baskets, and was joyful because of everything he learned. And the days and months passed quickly. But more than Vasadeva could teach him, he was taught by the river. Incessantly he learned from it. Most of all he learned from it to listen, to pay close attention with a quiet heart, with a waiting open to soul, without passion, without a wish, without judgment, without an opinion. In a friendly manner he lived side by side with Vasadeva, and occasionally they exchanged some words, few and at length thought about words. Vasadeva was no friend of words. Rarely Siddhartha succeeded in persuading him to speak. Did you, so he asked him at one time, did you two learn that secret from the river, that there is no time? Vasadeva's face was filled with a bright smile. He asked Siddhartha, he spoke. It is this what you mean, isn't it, that the river is everywhere at once, at the source and at the mouth, at the waterfall, at the ferry, at the rapids, in the sea, in the mountains, everywhere at once, and that there is only the present time for it, not the shadow of the past, not the shadow of the future. This it is, said Siddhartha, and when I had learned it, I looked at my life and it was also a river, and the boy Siddhartha was only separated from the man Siddhartha and from the old man Siddhartha by a shadow, not by something real. Also, Siddhartha's previous births were no past, and his death and his return to Brahma was no future. Nothing was, nothing will be. Everything is, everything has existence and is present. Siddhartha spoke with ecstasy, deeply this enlightenment had delighted him. Oh, was not all suffering time, were not all forms of tormenting oneself and being afraid time, was not everything hard, everything hostile in the world gone and overcome as soon as one had overcome time, as soon as time would have been put out of existence by one's thoughts. An ecstatic delight he had spoken, but Vasudeva smiled at him brightly and nodded in confirmation. Silently he nodded, brushed his hand over Siddhartha's shoulder, turned back to his work. And once again when the river had just increased its flow in the rainy season and made a powerful noise, then said Siddhartha, isn't it so, oh friends, the river has many voices, very many voices? Hasn't it the voice of a king, and of a warrior, and of a bull, and of a bird of the night, and of a woman giving birth, and of a sighing man, and a thousand other voices more? So it is, Vasudeva nodded. All voices of the creatures are in its voice. And do you know, Siddhartha continued, what word it speaks when you succeed in hearing all of its ten thousand voices at once? Happily Vasudeva's face was smiling. He bent over to Siddhartha and spoke the holy omen in his ear, and this had been the very thing which Siddhartha had also been hearing. And time after time his smile became more similar to the ferryman's, became almost just as bright, almost just as thoroughly glowing with bliss, just as shining out of a thousand small wrinkles, just as alike to a child's, just as alike to an old man's. Many travelers, seeing the two ferrymen, thought they were brothers. Often they sat in the evening together by the bank on the log, said nothing, and both listened to the water, which was no water to them, but the voice of life, the voice of what exists, of what is eternally taking shape. And it happened from time to time that both, when listening to the river, thought of the same things, of a conversation from the day before yesterday, of one of their travelers, the face and fate of whom had occupied their thoughts, of death, of their childhood, and that that they both in the same moment when the river had been saying something good to them, looked at each other, both thinking precisely the same thing, both delighted about the same answer to the same question. There was something about this ferry and the two ferrymen, which was transmitted to others, which many of the travelers felt. It happened occasionally that a traveler, after having looked at the face of one of the ferrymen, started to tell the story of his life. Told about pains, confessed evil things, asked for comfort and advice. It happened occasionally that someone asked for permission to stay for a night with them, to listen to the river. It also happened that curious people came, who had been told that there were two wise men, or sorcerers, or holy men living by that ferry. The curious people asked many questions, but they got no answers, and they found neither sorcerers nor wise men. They only found two friendly little old men, who seemed to be mute and to have become a bit strange and gaga. And the curious people laughed and were discussing how foolishly and gullibly the common people were spreading such empty rumors. The years passed by and nobody counted them. Then one day monks came by on a pilgrimage, followers of Godama, the Buddha, who were asking to be ferried across the river. And by them the ferrymen were told that they were most hurriedly walking back to their great teacher. For the news had spread the exalted one was deadly sick, and would soon die his last human death, in order to become one with this salvation. He was not long until a new flock of monks came along on their pilgrimage, and another one, and the monks as well as most of the other travelers and people walking through the land spoke of nothing else than of Godama and his impending death. And as people are flocking from everywhere and from all sides, when they are going to war or to the coronation of a king, and are gathering like ants and droves, thus they flocked, like being drawn on by a magic spell, to where the great Buddha was awaiting his death, where the huge event was to take place, and the great perfected one of an era was to become one with the glory. Often Siddhartha thought in those days of the dying wise man, the great teacher whose voice had admonished nations and had awoken hundreds of thousands, whose voice he had also once heard, whose holy face he had also once seen with respect. Kindly he thought of him, saw his path to perfection before his eyes, and remembered with a smile those words which he had once, as a young man said to him, the exalted one. They had been, so it seemed to him, proud and precocious words, with a smile he remembered them. For a long time he knew that there was nothing standing between Godama and him any more, though he was still unable to accept his teachings. No, there was no teaching a truly searching person, someone who truly wanted to find could accept. But he who had found, he could approve of any teachings, every path, every goal. There was nothing standing between him and all the other thousand any more who lived in that what is eternal, who breathed what is divine. On one of these days when so many went on a pilgrimage to the dying Buddha, Kamala also went to him, who used to be the most beautiful of the courtesans. A long time ago she had retired from her previous life, had given her garden to the monks of Godama as a gift, had taken her refuge in the teachings, was among the friends and benefactors of the pilgrims. Together with Siddhartha the boy, her son, she had gone on her way due to the news of the near death of Godama in simple clothes on foot. With her little son she was traveling by the river, but the boy had soon grown tired, desired to go back home, desired to rest, desired to eat, became disobedient and started whining. Kamala often had to take a rest with him. He was accustomed to having his way against her. She had to feed him, had to comfort him, had to scold him. He did not comprehend why he had to go on this exhausting and sad pilgrimage with his mother to an unknown place, to a stranger who was holy and about to die. So what if he died? How did this concern the boy? The pilgrims were getting close to Vasadeva's fairy when little Siddhartha once again forced his mother to rest. She, Kamala herself, had also become tired, and while the boy was chewing a banana, she crouched down to the ground, closed her eyes a bit, and rested. But suddenly she uttered a wailing scream. The boy looked at her in fear, and saw her face had grown pale from horror, and from under her dress a small black snake fled, by which Kamala had been bitten. Hurriedly they now both ran along the path in order to reach people and got near to the fairy. Their Kamala collapsed and was not able to go any further. But the boy started crying miserably, only interrupting it to kiss and hug his mother, and she also joined his loud screams for help, until the sound reached Vasadeva's ears who stood at the fairy. Quickly he came walking, took the woman on his arms, carried her into the boat, and the boy ran along, and soon they all reached the hut, where Siddhartha stood by the stove and was just lighting the fire. He looked up and saw the boy's face, which wondrously reminded him of something, like a warning to remember something he had forgotten. Then he saw Kamala, who he instantly recognized, though she lay unconscious in the fairyman's arms, and now he knew that it was his own son whose face had been such a warning reminder to him, and the heart stirred in his chest. Kamala's wound was washed, but had already turned black and her body was swollen. She was made to drink a healing potion. Her consciousness returned. She lay on Siddhartha's bed in the hut and bent over her stood Siddhartha, who used to love her so much. It seemed like a dream to her, with a smile she looked at her friend's face. Just slowly she realized her situation. Remember the bite, called timidly for the boy. He's with you, don't worry, said Siddhartha. Kamala looked into his eyes. She spoke with a heavy tongue paralyzed by the poison. You've become old, my dear, she said. You've become gray, but you are like the young Samana who at one time came without clothes, with dusty feet to me in the garden. You are much more like him than you were like him at the time when you left me in Kamaswamy. In the eyes you're like him, Siddhartha. Alas, I have also grown old. Old, could you still recognize me? Siddhartha smiled. Instantly I recognized you, Kamala, my dear. Kamala pointed to her boy and said, did you recognize him as well? He is your son. Her eyes became confused and fell shut. The boy wept. Siddhartha took him on his knees, let him weep, petted his hair, and at the sight of the child's face a brahmin's prayer came to his mind, which he had learned a long time ago when he had been a little boy himself. Slowly, with a singing voice, he started to speak from his past in childhood. The words came flowing to him, and with that sing-song the boy became calm, was only now and then uttering his sob and fell asleep. Siddhartha placed him on Vasadeva's bed. Vasadeva stood by the stove and cooked rice. Siddhartha gave him a look, which he returned with a smile. She'll die, Siddhartha said quietly. Vasadeva nodded. Over his friendly face ran the light of the stove's fire. Once again Kamala returned to consciousness. Pain distorted her face. Siddhartha's eyes read the suffering on her mouth, on her pale cheeks. Quietly he read it, attentively, waiting, his mind becoming one with her suffering. Kamala felt it. Her gaze sought his eyes. Looking at him, she said, now I see that your eyes have changed as well. They've become completely different. By what do I still recognize that you are Siddhartha? It's you, and it's not you. Siddhartha said nothing. Quietly his eyes looked at hers. You have achieved it, she asked? You have found peace? He smiled and placed his hand on hers. I'm seeing it, she said. I'm seeing it. I too will find peace. You have found it, Siddhartha said in a whisper. Kamala never stopped looking into his eyes. She thought about her pilgrimage to Godama, which she wanted to take in order to see the face of the perfected one, to breathe his peace. And she thought that she had now found him in his place, and that it was good, just as good, as if she had seen the other one. She wanted to tell this to him, but to tongue no longer obeyed her will. Without speaking she looked at him, and he saw the life fading from her eyes. When the final pain filled her eyes and made them grow dim, when the final shiver ran through her limbs, his finger closed her eyelids. For a long time he sat and looked at her peacefully dead face. For a long time he observed her mouth, her old tired mouth with those lips, which had become thin, and he remembered that he used to, in the spring of his years, compare this mouth with a freshly cracked fig. For a long time he sat, red in the pale face, in the tired wrinkles, filled himself with this sight, saw his own face lying in the same manner, just as white, just as quenched out, and saw at the same time his face and hers being young. With red lips and fiery eyes, in the feeling of this both being present and at the same time real, the feeling of eternity completely filled every aspect of his being. Deeply he felt, and more deeply than ever before in this hour, the indestructibility of every life, the eternity of every moment. When he rose, Vasadeva had prepared rice for him, but Siddhartha did not eat. In the stable where their goats stood, the two men prepared beds of straw for themselves, and Vasadeva lay himself down to sleep. But Siddhartha went outside and sat this night before the hut, listening to the river, surrounded by the past, touched and circled by all times of his life at the same time. But occasionally he rose, stepped to the door of the hut, and listened whether the boy was sleeping. Early in the morning, even before the sun could be seen, Vasadeva came out of the stable and walked over to his friend. You haven't slept, he said. No, Vasadeva, I sat here. I was listening to the river. A lot it has told me. Deeply it has filled me with the healing thought, with the thought of oneness. You've experienced suffering, Siddhartha, but I see no sadness has entered your heart. No, my dear, how should I be sad? I, who have been rich and happy, have become even richer and happier now. My son has been given to me. Your son shall be welcome to me as well. But now, Siddhartha, let's get to work. There is much to be done. Kamala has died on the same bed on which my wife had died a long time ago. Let us build Kamala's funeral pile on the same hill on which I then built my wife's funeral pile. While the boy was still asleep, they built the funeral pile.