No More Learning

Prague and the surrounding country are the ever recurring theme of
almost every one of these poems. The meadows, the maidens, the dark
river in the evening, the spires of the cathedral at night rising like
grey mists are seen with a wonderment, the great well-spring of all
poetic imagination, with a well-nigh religious piety. Through all these
poems there sounds like a subdued accompaniment a note of gratitude for
the ability to thus vision the world, to be sunk in the music of all
things. "Without is everything that I feel within myself, and without
and within myself everything is immeasurable, illimitable. "

These pictures of town and landscape are never separated from their
personal relation to the poet. He feels too keenly his dependence upon
them, as a child views flowers and stars as personal possessions. Not
until later was he to reach the height of an impersonal objectivity in
his art. What distinguishes these early poems from similar adolescent
productions is the restraint in the presentation, the economy and
intensity of expression and that quality of listening to the inner voice
of things which renders the poet the seer of mankind.

The second book of poems appeared two years later and like the first
volume _Traumgekront_ is full of the music that is reminiscent of the
mild melancholy of the Bohemian folk-songs, in whose gentle rhythms the
barbaric strength of the race seems to be lulled to rest as the waves of
a far-away tumultuous sea gently lap the shore. The themes of
_Traumgekront_ are extended somewhat beyond the immediate environment
of Prague and some of the most beautiful poems are luminous pictures of
villages hidden in the snowy blossoming of May and June, out of which
rises here and there the solitary soft voice of a boy or girl singing.
In these first two volumes the poet is satisfied with painting in words,
full of sonorous beauty, the surrounding world. From this period dates
the small poem _Evening_, which seems to have been sketched by a
Japanese painter, so clear and colourful is its texture, so precious and
precise are its outlines.

With _Advent_ and _Mir Zur Feier_, both published within the following
three years, a phase of questioning commences, a dim desire begins to
stir to reach out into the larger world "deep into life, out beyond
time. " Whereas the early poems were characterized by a tendency to turn
away from the turmoil of life--in fact, the concrete world of reality
does not seem to exist--there is noticeable in these two later volumes
an advance toward life in the sense that the poet is beginning to
approach and to vision some of its greatest symbols.

Throughout the entire work of Rilke, in his poetry as well as in his
interpretations of painting and sculpture, there are two elements that
constitute the cornerstones in the structure of his art.
If, as has been
said with a degree of verity, Nietzsche was primarily a musician whose
philosophy had for its basis and took its ultimate aspects from the
musical quality of his artistic endowment, it may be maintained with an
equal amount of truth that Rilke is primarily a painter and sculptor
whose poetry rests upon the fundaments of the pictorial and plastic
arts.

Up to the time of the publication of these volumes, Rilke's poems
possessed a quietude, a stillness suggested in the straight unbroken yet
delicate lines of the picture which he portrays and in the soft, almost
unpulsating rhythm of his words. The approach of evening or nightfall,
the coming of dawn, the change of the seasons, the slow changes of light
into darkness and of darkness into light, in short, the most silent yet
greatest metamorphoses in the external aspects of nature form the
contents of many of these first poems. The inanimate object and the
living creature in nature are not seen in the sharp contours of their
isolation; they are viewed and interpreted in the atmosphere that
surrounds them, in which they are enwrapped and so densely veiled that
the outlines are only dimly visible, be that atmosphere the mystic grey
of northern twilight or the dark velvety blue of southern summer nights.
In _Advent_, the experience of the atmosphere becomes an experience in
his innermost soul and, therefore, all things become of value to him
only in so far as they partake of the atmosphere, as they are seen in a
peculiar air and distance. This first phase in Rilke's work may be
defined as the phase of reposeful nature.

To this sphere of relaxation and restfulness in which the objects are
static and are changed only as the surrounding atmosphere affects them,
the second phase in the poet's development adds another element, which
later was to grow into dimensions so powerful, so violently breaking
beyond the limitations of simple expression in words that it could only
find its satisfaction in a dithyrambic hymn to the work of the great
plastic artist of our time, to the creations of Auguste Rodin. This
second element is that which the French sculptor in a different medium
has carried to perfection. It is the element of gesture, of dramatic
movement.

This might seem the appropriate place in which to speak of Rilke's
monograph on the art of Rodin. To do so would, however, be an undue
anticipation, for it will be necessary to trace Rilke's development
through several transitions before the value of his contact with the
work of Rodin can be fully measured.

The gesture, the movement begins in _Advent_ and _Celebration_ to
disturb the stillness prevailing in the first two volumes of poems. Even
here it is only gentle and shy at first like the stirring of a breath of
wind over a quiet sea; and gentle beings make this first gesture,
children and young women at play, singing, dancing or at prayer.

Particularly in the cycle _Songs of the Maidens_ in the book
_Celebration_, the atmosphere is condensed and becomes the psychic
background of the landscape against which the gesture of longing or
expectation is seen and felt. It is the impatience to burst into
blossoming, the longing for love which pulsates in these _Songs of the
Maidens_ with the tenseness of suspense. _The Prayers of the Maidens to
Mary_ have not the mild melody of maidenly prayer; they vibrate with the
ecstasy of expectant life, and the Madonna is more than the Heavenly
Virgin, their longing transforms her into the symbol of earthly love and
motherhood.