Rainer Maria Rilke

Rainer Maria Rilke (born December 4, 1875, Prague, Bohemia, Austria-Hungary [now in Czech Republic]—died December 29, 1926, Valmont, Switzerland) was an Austro-German poet who became internationally famous with his lyric poems and such works as Duino Elegies (1923) and Sonnets to Orpheus (1923). Since his death in 1926, he has grown in reputation as one of the greatest German-language poets, widely admired for the posthumously published works Letters to a Young Poet (1929) and Visions of Christ (1959).

Early life and education

Rilke was the only son of an unhappy marriage. His father, Josef Rilke, a civil servant, was frustrated in his career; his mother, Sophie Rilke (née Entz), the daughter of an upper-middle-class merchant and imperial councillor, felt that she had married beneath herself. She left her husband in 1884 and moved to Vienna so that she could be close to the imperial court.

Rilke’s education was ill planned and fragmentary. It had been decided that he was to become an officer to assure him the social standing barred to his father. Consequently, after some years at a rather select school run by the Piarist religious brothers of Prague, he was enrolled in the military lower realschule of Sankt Pölten (Austria) and four years later entered the military upper realschule at Mährisch-Weisskirchen (Bohemia). These two schools were completely at variance with the needs of this highly sensitive boy, and he was finally forced to leave the school prematurely because of poor health. In later life he called these years a time of merciless affliction, a “primer of horror.”

After another futile year spent at the Academy of Business Administration at Linz (1891–92), Rilke, with the energetic help of a paternal uncle, was able to straighten out his misguided educational career. In the summer of 1895 he completed the course of studies at the German gymnasium (a school designed to prepare students for the university) of the Prague suburb of Neustadt.

By the time he left school, Rilke had already published a volume of poetry (Leben und Lieder, 1894; “Life and Songs”), and he had no doubt that he would pursue a literary career. Matriculating at Prague’s Charles University in 1895, he enrolled in courses in German literature and art history and, to appease his family, read one semester of law. But he could not become really involved in his studies, and so in 1896 he left school and went to Munich, a city whose artistic and cosmopolitan atmosphere held a strong appeal. Thus began Rilke’s mature life—the restless travels of a man driven by his inner needs and of the artist who managed to persuade others of the validity of his vision. The European continent in all its breadth and variety—Russia, France, Spain, Austria, Switzerland, and Italy—was to be the physical setting of that life.

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Relationship with Lou Andreas-Salomé and travels in Russia

In May 1897 Rilke met the writer Lou Andreas-Salomé, who shortly became his lover. Salomé, nearly 15 years older than Rilke, was from St. Petersburg, the daughter of a Russian general and a German and Danish mother. In her youth she had been wooed by, and had refused, the philosopher Friedrich Nietzsche, and 10 years before her meeting with Rilke she had married a German professor. Rilke’s affair with Salomé was a turning point in his life. More than a mere romantic partner, she was a surrogate mother, the leading influence in his éducation sentimentale, and, above all, the person who introduced Russia to him. Moreover, she persuaded him to change his first name from René to Rainer, believing it to sound more “masculine.” Even after their affair ended, she remained his close friend and confidante. In late 1897 he followed her to Berlin to take part in her life as much as possible.

Russia was a milestone in Rilke’s life. It was the first and most incisive of a series of “elective homelands,” leaving a deeper mark than any of his subsequent discoveries with the possible exception of Paris. He and Salomé visited Russia first in the spring of 1899 and then in the summer of 1900. There he found an external reality that he saw as the ideal symbol of his feelings, his inner reality. Russia for him was imbued with an amorphous, elemental, almost religiously moving quality—a harmonious, powerful constellation of “God,” “human community,” and “nature”—the distillation of the “cosmic” spirit of being.

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The Book of Hours, Worpswede, and marriage

Russia evoked in Rilke a poetic response that he later said marked the true beginning of his serious work: a long three-part cycle of poems written between 1899 and 1903, Das Stunden-Buch (1905; The Book of Hours). In this work the poetic “I” presents himself to the reader in the guise of a young monk who circles his god with swarms of prayers, a god conceived as the incarnation of “life,” as the numinous quality of the inner-worldly diversity of “things.”

God speaks to each of us as he makes us,
then walks with us silently out of the night.

These are the words we dimly hear:

You, sent out beyond your recall,
go to the limits of your longing.
Embody me.

The language and motifs of the work are largely those of Europe of the 1890s: Art Nouveau, moods inspired by the dramas of Henrik Ibsen and Maurice Maeterlinck, the enthusiasm for art of John Ruskin and Walter Pater, and, above all, the emphasis on “life” of Nietzsche’s philosophy. Yet, the self-celebratory fervor of these devotional exercises, with their rhythmic, suggestive power and flowing musicality, contained a completely new element. In them, a poet of unique stature had found his voice.

Soon after his second trip to Russia, Rilke joined the artists’ colony of Worpswede, near Bremen, where he hoped to settle down among congenial artists experimenting with developing a new lifestyle. In April 1901 he married Clara Westhoff, a young sculptor from Bremen who had studied with Auguste Rodin. The couple set up housekeeping in a farm cottage in nearby Westerwede. There Rilke worked on the second part of Das Stunden-Buch and also wrote a book about the Worpswede colony (published in 1903). In December 1901 Westhoff gave birth to a daughter, and soon afterward the two decided on a friendly separation so as to be free to pursue their separate careers.

Paris and friendship with Auguste Rodin

Rilke was commissioned by a German publisher to write a book about Rodin and went to Paris, where the sculptor lived, in 1902. For the next 12 years Paris was the geographic center of Rilke’s life. He frequently left the city for visits to other cities and countries, beginning in the spring of 1903, when, to recover from what seemed to him the indifferent life of Paris, he went to Viareggio, Italy. There he wrote the third part of Das Stunden-Buch. He also worked in Rome (1903–04), in Sweden (1904), and repeatedly in Capri (1906–08); he traveled to the south of France, Spain, Tunisia, and Egypt and frequently visited friends in Germany and Austria. Yet Paris was his second elective home, no less important than Russia, for both its historic, human, “scenic” qualities and its intellectual challenge.

Rilke’s Paris was not the belle époque capital steeped in luxury and eroticism; it was a city of abysmal, dehumanizing misery, of the faceless and the dispossessed, and of the aged, sick, and dying. It was the capital of fear, poverty, and death. His preoccupation with these phenomena combined with a second one: his growing awareness of new approaches to art and creativity, an awareness gained through his association with Rodin. Their friendship lasted until the spring of 1906. Rodin taught him his personal art ethic of unremitting work, which stood in sharp contrast to the traditional idea of artistic inspiration. Rodin’s method was one of dedication to detail and nuance and of unswerving search for “form” in the sense of concentration and objectivization. Rodin also gave Rilke new insight into the treasures of the Louvre, the cathedral of Chartres, and the forms and shapes of Paris. Among the French literary models, the poet Charles Baudelaire impressed Rilke the most.

Development of new lyric poetry and New Poems

During those Paris years Rilke developed a new style of lyric poetry, the so-called Ding-Gedicht (“object poem”), which attempts to capture the plastic essence of a physical object. Some of the most successful of these poems are imaginative verbal translations of certain works of the visual arts. Other poems deal with landscapes, portraits, and biblical and mythological themes as a painter would depict them.

These Neue Gedichte (1907–08; New Poems) represented a departure from traditional German lyric poetry. Rilke forced his language to such extremes of subtlety and refinement that it may be characterized as a distinct art among other arts and a language distinct from existing languages. The worldly elegance of these poems cannot obscure their inherent emotional and moral engagement. When Rilke, in letters about Paul Cézanne written in the autumn of 1907, defines the painter’s method as a “using up of love in anonymous labor,” he doubtless was also speaking of himself. In a letter to Lou Andreas-Salomé written in July 1903, he had defined his method with this formulation: “making objects out of fear.”

The Notebook of Malte Laurids Brigge

Die Aufzeichnungen des Malte Laurids Brigge (1910; The Notebook of Malte Laurids Brigge), on which he began work in Rome in 1904, is a prose counterpart to Neue Gedichte. However, that which hovers in the background in the poems, behind the perfection of style, is in the foreground of the prose work: the subjective, personal problems of the lonely occupant of a Paris hotel room, the “fear” that is the inspiration for the creation of “the objects.” If the poems seem like a glorious affirmation of the Symbolists’ idea of “pure poetry,” this prose work reads like a brilliant early example of Existentialist writing. It is an artfully assembled suite of descriptive, reminiscent, and meditative parts, supposedly written by Malte, a young Danish expatriate in Paris who refuses to abide by the traditional chronology of narrative exposition. Instead, Malte presents his themes as “simultaneous” occurrences set against a background of an all-encompassing “spatial time.”

In this work are found all of Rilke’s major themes: love, death, the fears of childhood, the idolization of woman, and, finally, the matter of “God,” which is treated simply as a “tendency of the heart.” The work must be seen as the description of the disintegration of a soul—but a disintegration not devoid of a dialectic mental reservation: “Only a step,” writes Malte, “and my deepest misery could turn into bliss.”

Writing block and military service

The price Rilke paid for these masterpieces was a writing block and depression so severe that it led him to toy with the idea of giving up writing. Aside from a short poetry cycle, Das Marienleben (1913; The Life of the Virgin Mary), he did not publish anything for 13 years. The first works in which he transcended even his Neue Gedichte were written early in 1912—two long poems in the style of elegies. He did not undertake their immediate publication, however, because they promised to become part of a new cycle. He wrote these two poems while staying at Duino Castle, near Trieste.

At the outbreak of World War I Rilke was in Munich, where he decided to remain, spending most of the war there. In December 1915 he was called up for military service with the Austrian army at Vienna, but by June 1916 he had returned to civilian life. The social climate of these years was inimical to his way of life and to his poetry, and when the war ended he felt almost completely paralyzed. He had only one relatively productive phase: the fall of 1915, when, in addition to a series of new poems, he wrote Die Fünf Gesänge, known as the “Fourth Duino Elegy.”