Showing posts with label Rainer Maria Rilke. Show all posts
Showing posts with label Rainer Maria Rilke. Show all posts

Monday, March 10, 2025

Interview with Poet Joan Larkin about Her Book Old Stranger

Joan Larkin’s sixth book of poems is Old Stranger (Alice James Books 2024). Her previous work includes My Body: New and Selected Poems, winner of the Publishing Triangle's Audre Lorde Award, and Blue Hanuman (Hanging Loose Press). A lifelong teacher, Joan has served on the faculties of Sarah Lawrence College, Smith College, and Brooklyn College, among others. Her honors include Lambda and NEA awards and the Shelley Memorial Award from the Poetry Society of America.

Joan Larkin, poet and author of Old Stranger
Zack Rogow: Many of the poems in your collection Old Stranger are very particular to your own life and memories, and yet they resonate deeply for me. How do you present highly personal experiences so they reach the hearts of readers with different backgrounds and stories from your own? 

Joan Larkin: I’m almost never thinking about a possible reader when I write. Instead, I’m focused on trying to find words for some experience or feeling that won’t let go of me. But thinking about who might be listening does come into the revision process. The reader matters––I don’t want to be obscure,  nor do I want to explain what the images convey. To make a world the reader can enter, I work to describe what I’m seeing with an exactness and vividness that satisfies me as fresh and true, and to make a kind of “mouth music” that gives me a kind of primal pleasure. I feel surprised and lucky when a reader responds with recognition. 

 

You seem to resist making conclusions or tying up loose ends in these poems. Why is it some of the poems come across more as questions than as answers, and who are the questions being asked of?

 

Though I love to end a  poem on a strong image and want it to be a memorable one, my choice not to tie up loose ends or to provide an answer is deliberate. Sometimes I go through several drafts before seeing that I can cut a final line or lines that state something I’ve already physicalized in the poem. The poem can’t be an essay. I want to make a world that goes on spinning.


The language in Old Stranger is precise and crisp, with no wasted verbiage. You also create startling combinations of words, such as “red milk,” or “well of onions her bread signature.” Do you think the texture of your writing has changed in this book, and if so, what was the progression for you to the style in this new collection?

 

I do think that the texture of my writing has changed in this book. Less chatting. More elliptical leaps. I’m less concerned with whether a line makes sense (though I do want to make sense!) than that it be alive. Ezra Pound’s “Deliver it alive” is still the test.

 

I didn’t get there alone. One example of what changed over more than a decade of conversation with a few trusted poets: I’d written a long poem about 17th century Baroque painter Artemesia Gentileschi, line after line filled with details from my research into her life. After a long silence, my friend Jean Valentine pointed to six lines that focused on a single painting and said, “This is the heart of the poem.” Dubious, I asked, “But is it enough?” Her reply, “It is, for me,” changed the way I saw what mattered most in the poem and in many others over the years since.


A number of the poems in Old Stranger are ekphrastic, meaning they’re inspired by a particular work of art. Those include six short poems on paintings by the German artist Paula Modersohn Becker, the woman Rainer Maria Rilke addressed so personally in his major poem “Requiem for a Friend.” What is it about a particular work of art that provokes a poem for you?

 

Music and visual art––made things––have engaged and sustained me from early on. My two brief long-ago marriages were to painters, and I’ve fallen in blind love with singers and other artists, my attachment in part the result of mistaking the maker for the making-ness. Turpentine fumes and the squeak of a bow still attract me like nothing else. I’m drawn to what can I learn from the artist’s process and skill, vision and commitment, and what it can touch in me.

 

The Paula Modersohn-Becker self-portrait I chose for the cover of Old Stranger looked to me as if her face were a whitish mask she was holding up, both covering and revealing the face underneath––suggesting the play between her art and interior life. I saw the beaded necklace as the sole marker of femaleness. The expression of mouth, eyes, and hand spoke of a vivid consciousness I wanted to know more about. Modersohn-Becker painted it in the first decade of the 20th century, long before I attended literature classes in which work by women poets was absent. The college library’s sole book about Emily Dickinson was part of the American Men of Letters series. But Modersohn-Becker, like Dickinson, knew what she was: “wood, with a gift for burning” (Adrienne Rich’s self-image in her 1970s poem “Song”). Modersohn-Becker produced strong, original work before her early death from childbirth. Her cut-short artist’s life, as well as what I saw in a revelatory gallery exhibit, drew me to make ekphrastic work based on her paintings.  Similarly, Camille Claudel’s tragic career and Bonnard’s wife’s role as his barely visible model inspired poems of loss and erasure.

 

Some of the poems in Old Stranger strike me as being almost a new genre, poems such as “My Father’s Tie Rack.” Those poems capture a moment of precise observation that takes place at a specific time, but one that echoes down a tunnel of memories into the past. How did you come upon that form, and do you have a way of referring to it or a name for it?

 

I think of “My Father’s Tie Rack” simply as a list poem. But in the process of revising it, I also thought, What if this could be a kind of loose sonnet? Limiting a poem to fourteen lines or imposing some other rule (for example a certain number of strong stresses to the line) helps me work the language to make it more concise and alive. There’s power in limiting one’s options.


 I often don’t know what shape a poem is going to take until some sound pattern begins to recur and a form suggests itself. But with “My Father’s Tie Rack,” I had a clear idea beforehand that I wanted to write a list poem, in this case a list of images and metaphors to evoke neckties I remembered––something extravagant and unusual about them had struck my young eyes, each tie a piece of art. I didn’t know consciously at the beginning that I wanted to convey my father’s complex, rich personality. And I had no idea that I’d end up intuitively swerving toward an image of his death (“the hole”) and the hint of power or even violence contained in the final word, “belts.” In hindsight, I see that the poem is both a portrait and an encounter.


The way this poem took shape is true of others, too, where my unconscious mind was making choices. I love your discerning that a particular observation “echoes down a tunnel of memories into the past,” but in the moment of writing, I typically don’t understand or consciously control the process. The U-turns a draft wants to take often surprise me.

           

In many poems you describe a vivid incident from your earlier years, such as “All at Once.” Are there particular types of experiences that sparked those poems?

 

I’m still thinking about familial and societal expectations of girls and women, of shame and trauma held under pressure at a depth. But though difficult past experiences still ignite poems, my old ways of seeing and representing them have changed as I’ve loosened my hold on my old story lines. “All at Once” was sparked by a memory of what people used to call a shotgun wedding (do we still say that?), followed by a miscarriage in a car on a cross-country journey. What I wanted to do in that poem was to look back without attachment and evoke the physical sensations of that awful moment in the car. I wanted to find language for the life of the body––the house of pleasure and trauma, wounding and healing.

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Zack’s new book of poetry, The Kama Sutra for Senior Citizens and Other Poems on Aging. Order in the USA    Order in the UK
Other posts of interest:

How to Get Published

Getting the Most from Your Writing Workshop

How Not to Become a Literary Dropout

Putting Together a Book Manuscript

Working with a Writing Mentor

How to Deliver Your Message

Does the Muse Have a Cell Phone?

Why Write Poetry?

Poetic FormsIntroductionthe Sonnetthe Sestinathe Ghazalthe Tankathe Villanelle

Praise and Lament

How to Be an American Writer

Writers and Collaboration

Types of Closure in Poetry



Sunday, December 3, 2023

Ambiguity vs. Confusion in Poetry

Poets are notorious for using ambiguous language. Some ambiguity can be extremely resonant, and it can add complexity. But some lack of clarity is just confusing and puts off the reader. What is the difference between ambiguity that expands language to include multiple possible meanings, and lack of clarity that is just plain obscure? 

Since we’re talking about ambiguity, it’s not surprising that the line between ambiguity and confusion is blurred. A couple of examples can help distinguish between these two types of ambiguity. I’m going to use an early and a later poem by the writer Jorie Graham as examples of these two different kinds of ambiguity.

Poet Jorie Graham

The first example is from Jorie Graham’s early book Erosion, published in 1983. One poem I admire in that collection is “Scirocco,” named after a hot wind that blows from the Sahara Desert to southern Europe. The poem takes place in the apartment in Rome, Italy, that the poet John Keats lived in around 1821, not long before he died at age 26. Describing the view from Keats’ residence, Graham writes:

Outside his window
you can hear the scirocco
working 
the invisible.

Now, I have no idea what it means to be “working / the invisible,” but that’s a beautiful phrase with many echoes. It could mean the literal sound of a wind that moves air or foliage we can’t see, or possibly the activity of a spiritual reality beyond the experience of our senses. The wording is ambiguous but in an extremely evocative way. Graham goes on from there:

Every dry leaf of ivy
Is fingered,

refingered. Who is
the nervous spirit
of this world
that must go over and over
what it already knows,
what is it
so hot and dry
that’s looking through us,
by us,
for its answer?

Again, a lot of the language Graham uses here is not crystal clear. That includes “the nervous spirit” that is “fingering” the ivy (I love the verb “fingering”!). But just the addition of the adjective “nervous” before the noun “spirit” gives us an original and vivid description of a restless wind, and also a seeking, transcendent presence. The lack of clarity in this passage is extremely purposeful and useful, because it sets up the idea that there is a spooky reality even more evanescent than a hot wind, one that links human experience to the things of this world. That spirit is not only “looking through us,” it is looking “by us, / for its answer.”

In Jorie Graham’s entire poem, “Scirocco,” ambiguity paradoxically serves a very specific purpose. The purpose is to suggest there is a metaphysical link between human consciousness and the things of the world, an expansion of a theme in Rainer Maria Rilke’s Duino Elegies.

Contrast that with a poem from later in Jorie Graham’s career, “The Visible World,” from her book Materialism, published a decade later in 1993. The poem begins

I dig my hands into the absolute. The surface
                                                        breaks
into shingled, grassed clusters; lifts.
If I press, pick-in with fingers, pluck,
I can unfold the loam. It is tender. It is a tender
maneuver, hands making and unmaking promises.
Diggers, forgetters… A series of successive instances…
Frames of reference moving…

Say what? The ambiguities come so fast and furious here, I have a hard time even knowing where we are, and what I’m supposed to be visualizing or feeling. Starting with the opening sentence, “I dig my hands into the absolute,” I’m unsure if this is an actual, physical reality or a metaphorical realm. As soon as I start thinking there is something I can grab onto, such as hands digging in the soil, the poet pulls the ground out from under me and has the hands “making and unmaking promises.” What promises? I don’t feel the poem ever answers that question. Yes, indeed, there are “Frames of reference moving”, But not much else I can relate to, only “A series of successive instances…”

To me, this latter poem is an example of confusion, rather than useful ambiguity. It could very well be that I’m too impatient and too literal, that I’m missing the whole point of how Jorie Graham’s style developed. Still, I can’t decode possible, alternate readings that vibrate with meaning. This poem consists only of fragments for me, and the poet has not included enough matching edges to make me want to fit the pieces together. 

If I had to define the difference between ambiguity and confusion in poetry, it would be this: ambiguity allows for multiple understandings that each resonate deeply with meaning. Confusion leads the reader down multiple burrows that don’t connect in meaningful ways.

Saturday, May 26, 2018

“Pay-to-Play” Now on the Increase in the Arts

The marketing world has long been familiar with the “pay-to-play” style of doing business. There are many websites and publications where articles are published or institutions are listed in rankings only when money changes hands. For instance, many magazines that cover issues of interest to lawyers charge contributors hundreds of dollars to publish an article, since authors displaying their expertise is a form of advertising their services to potential clients.

In the art world, people don’t like to talk about the growth of “pay-to-play.” Spending money to have your work reach the public smacks of self-promotion and vanity. But increasingly, and quietly, arts organizations are charging artists to present their work. Many literary publishers are asking writers to buy a certain number of books in order to cover their costs; more and more literary magazines, presses, and contests are charging ever-larger fees for submissions; many theaters are requiring playwrights and performers to pay for expenses such as space rental, tech services, and marketing; and some galleries are charging artists to show their work.

I don’t blame arts organizations for passing some costs along to artists. It’s not as if nonprofit theaters, publishers, and galleries are raking in big bucks that they’re hiding from artists. The arts organizations are under enormous financial pressures that have forced them to adopt the “pay-to-play” model, often against their own inclinations. I do think it’s worth discussing the “pay-to-play” phenomenon in the arts, though, because it has implications for whose work is presented, and how and when artists attempt to reach the public.

There was a time in the not-so-distant past when the arts were often supported by wealthy patrons. I recently visited the Peggy Guggenheim Collection in Venice, for example, and was reminded that Peggy Guggenheim supported a number of artists and writers in the mid-twentieth century, including the painter Jackson Pollock and the writer Djuna Barnes

Peggy Guggenheim
If you read the letters of the poet Rainer Maria Rilke, you can see that he diligently corresponded with his numerous patrons, updating them on his artistic progress and requesting funds or places to work.

One cause of the current “pay-to-play” situation may be the increasing number of artists competing for funds and a public. For example, the annual conference of the Association of Writers & Writing Programs in North America began in 1972 with a couple of hundred attendees. The most recent conferences have all averaged well above 10,000 attendees. With so many artists vying for attention and venues to present their work, arts organizations have also proliferated. The funding sources for these organizations have not kept pace, and government support for the arts in the United States, for one, has declined or remained mostly flat for many years.

Another reason that arts organizations are asking artists for support is that the wealthiest philanthropists currently are finding other outlets for their gifts. In the San Francisco Bay Area, where I live, for instance, we have recently seen a wave of hospital construction and rebuilding, including the stunning Lucile Packard Children’s Hospital in Palo Alto; and UCSF Benioff Children’s Hospital and the Zuckerberg San Francisco General Hospital renovation, both in San Francisco. Those are wonderful additions to our communities, and my own family has benefited from the fantastic care at one of these institutions. But where is the tech philanthropist who is going to support independent theaters or literary publishing? You don’t have to be in the arts to fund the arts. The Guggenheims didn’t make their fortune as surrealist painters, but Peggy Guggenheim helped surrealist painters by buying their work.

The downside of the current regimen in the arts is that many artists can’t afford to “pay-to-play.” Their work is at risk of being lost in today's art economy. Even those who can occasionally afford to fund-raise and use personal resources to launch a project in the arts may find that their ability to generate funds through crowdsourcing campaigns is not as great as their creative output, forcing them to limit the number and ambition of their projects.


I would like to see more discussion of “pay-to-play” in the arts, not to point fingers at nonprofit arts organizations, but to explore the implications of this phenomenon and to try to brainstorm alternatives.


Zack’s most recent book of poems, Irreverent Litanies
Zack’s most recent translation, Bérénice 1934–44: An Actress in Occupied Paris by Isabelle Stibbe

How to Get Published

Getting the Most from Your Writing Workshop
How Not to Become a Literary Dropout
Putting Together a Book Manuscript
Working with a Writing Mentor
How to Deliver Your Message
Does the Muse Have a Cell Phone?
Why Write Poetry? 
Poetic Forms: IntroductionThe SonnetThe SestinaThe GhazalThe TankaThe Villanelle
Praise and Lament
How to Be an American Writer
Writers and Collaboration
Types of Closure in Poetry

Friday, February 8, 2013

How to Deliver Your Message, Part 4: Coming out of Nowhere

      One way to convey your theme to readers is not to lead up to it, as in The Big Moment, but to surprise the reader. At least, not to lead up to the message in an obvious way, but in a subliminal way. The surprise sneaks in and then leaps out in the final lines or sentences of a poem or story or essay.
A writer can spend most of a poem or essay or story describing one thing, and that thing can be only distantly or obliquely related to the theme. Then at the very end, BOOM! The writer suddenly says what he or she wants to communicate, but in such a way that it doesn’t feel predictable or heavy-handed.
One famous example of this is Rainer Maria Rilke’s great poem, “Archaic Torso of Apollo.” I’ve translated and written about this poem in another blog, but the ending is worth mentioning again in this context. The poem seems to be a description of an ancient and broken statue. Pretty boring, right? Except that Rilke makes that statue emanate light and sensuality by comparing it to a glowing lamp and to a wild animal’s pelt, among other things. He also uses a tightly constructed sonnet to call attention to the poem itself, rather than where it is heading. Then in the poem’s last five words (in the German original), he clobbers the reader with a message so didactic, so strong, that it is unforgettable. He gets away with this sententiousness by catching the reader unawares, only leading up to the end in the reader’s unconscious, never showing that the poem is headed in that direction.
Another great example of this strategy is one of my favorite poems, Mary Oliver’s “In Blackwater Woods.” You might want to read the poem first, so I don’t spoil the ending. Emily Dickinson once said, "If I feel physically as if the top of my head were taken off, I know that is poetry."

                                                                     Emily Dickinson

Mary Oliver's "In Blackwater Woods" never fails to blow the top of my head off.
But “In Blackwater Woods”actually starts out as though it’s only going to be just a nature poem about the beauty of fall foliage:

Look, the trees
are turning
their own bodies
into pillars

of light,

How trite can you get? Except that Oliver starts with the imperative, “Look,” giving us a clue right from the start that something is going on in this poem that requires our rapt attention. And surprisingly, the trees not only have bodies of light, they are redolent of cinnamon and “fulfillment.” Already the poem is subtly conveying that something is undulating beneath the surface of this landscape:

and every pond,
no matter what its
name is, is

nameless now.

Notice the peculiar repetition and setting apart of the word “is,” strangely unliterary, prefiguring the diction of the poem’s last two lines. But why are the ponds nameless? I don’t really know, but I’m guessing it’s because they are so sublime in their own right that they are beyond any name that humans place on a signpost or a map.
Then Oliver kicks it into gear: “Every year/everything/I have ever learned…leads back to this”. So now we know we are in the realm of revelation, and what we are about to learn transcends the everyday.
Her reference to “the black river of loss” suggests Lethe, the river in Greek mythology that the dead must cross to the Underworld, the river that erases all memory. But instead of the other side being the kingdom of the dead, in Oliver’s personal myth the other bank of the river is “salvation.” Salvation is a familiar idea in this Christian culture, but Oliver’s idea of salvation is one with a meaning “none of us will ever know.” These are powerful and absolute statements by Oliver, but they are so unexpected, and so different from the usual homilies about being saved, that they arrest us. We realize this is not going to be any kind of sermon we’ve ever heard.
Then Mary Oliver delivers the final pronouncement, again addressing the reader directly, as she did in the poem’s first word: “To live in this world//you must be able/to do three things...” Why is she speaking so directly to us, and what are those three things she’s talking about? We immediately want to know. It turns out they are actually very down-to-earth, and so desperately and beautifully and simply expressed:

to love what is mortal;
to hold it

against your bones knowing
your own life depends on it…

Then the final imperative, with its oddly repetitious phrasing:

and, when the time comes to let it go,
to let it go.

Those lines are a kind of “letting go” on the poet’s part as well. She is no longer adorning her poem in literary devices and sparkling originality. Mary Oliver just lays it on the line. And she does, she does.
 
Other recent posts about writing topics:
How to Deliver Your Message: Part 1, Part 2, Part 3

How to Get Published
Getting the Most from Your Writing Workshop
How Not to Become a Literary Dropout
Putting Together a Book Manuscript
Working with a Writing Mentor
How to Deliver Your Message
Does the Muse Have a Cell Phone?
Why Write Poetry? 
Poetic Forms: IntroductionThe SonnetThe SestinaThe GhazalThe Tanka

Praise and Lament
How to Be an American Writer

Friday, May 4, 2012

New English Translation of Rilke’s “Archaic Torso of Apollo”—Learning from Rilke, Part 2

One of Rainer Maria Rilke’s most famous works is “Archaic Torso of Apollo.” In that short poem he solders together dramatic opposites. The Apollonian (pure abstract art) and the Dionysian (sensual, physical) are often thought of as polar contrasts. But in his description of a statue of the god Apollo, Rilke uses Dionysian language to depict that artwork. He combines the cool energy of classic art with the hot energy of the body, and then Rilke pulls off one of the greatest endings in the history of poetry.
The word “archaic” in the poem’s title resonates in different ways. It refers specifically to the Archaic period in ancient Greek art from 600 to 480 B.C.E., when it was standard for sculptures of human figures to have a smiling face. In fact, that type of expression is called The Archaic Smile.

Greek statue with "The Archaic Smile"
But the word “archaic” is also partly ironic in the title of this poem, since nothing could be as immediate as this statue the way Rilke describes it. The poem is contemporary in its diction, but it’s a Petrarchan sonnet, another fusion of opposites. I’ve tried in this new version of Rilke’s most frequently translated poem to bring out the poem’s oddly indirect directness (almost every statement except the last is a negative). I’ve also tried to include the poem’s sensuality, often censored in translation. To emphasize the impact of the poem’s last phrase, I’ve brought it into contemporary English. Here’s my translation:

Archaic Torso of Apollo
by Rainer Maria Rilke

We’ll never know the incredible head
where his eyes ripen like apples. No,
but that torso is a lamp, and in its glow
his gaze does appear, turned down instead,

but hovering, glistening. Otherwise the arc of his breast
wouldn’t dazzle you, and in the slight
twist of his loins a smile wouldn’t alight
in the center, where the virile parts nest.

Otherwise this stone would be stunted, marred
under those shoulders that plunge hard,
wouldn’t flicker like a wild animal’s coat;

wouldn’t burst from its edges, knife
like a star: there’s nowhere on him so remote
it doesn’t see you: you’ve got to change your life.

(translation © 2017 by Zack Rogow)

            “Archaic Torso of Apollo” derives its force from a particular electricity generated when the directness of life collides with the distance of art. The one object Rilke describes in this poem, an ancient Greek statue of a male torso that he saw in the Louvre Museum in Paris, combines the vitality of the body and ripe fruit (the apple eyes) with the world of ancient art.
            To me it seems that Rilke is deliberately emphasizing the sensuality of this statue, drawing our attention to its breast and crotch, comparing its glow to the pelt of a predatory beast.
            The torso in Rilke’s poem may be buff, but it’s beheaded and de-sexed. It has neither the power of thought, nor the virility of its genitals, nor lips to kiss, nor arms to hold or legs to clench.


            Then why does this broken block of stone mean that we must change our lives—demand that we change our lives? Rilke begins by telling us we can’t see the statue’s eyes, but then reverses direction by saying the torso can see us, with its nipples like eyes and its pelvis curving upward in a knowing smile. The poem continually picks up momentum as it displays the miracle of a headless body that looks at us, smiles at us, even pierces us with its invisible glance. The poem tells us that art strips us bare, throws light on the deepest caverns of our souls, and only when we accept that are we ready to change our lives and begin the trek of our destiny. But that knowledge also produces a smile, even in the most unlikely place: a headless torso.


Monday, April 30, 2012

Learning from Rilke, Part 1

Rainer Maria Rilke (1875–1926) is a poet so intriguing and complex that even a brief biographical summary of his life is difficult to sketch. Basic facts such as his nationality and the language he wrote in are up for grabs. He was born in Prague in what is now the Czech Republic. Prague was then part of the Hapsburg (Austrian) empire. Rilke’s family was among the ten percent of Prague whose native tongue was German, not Czech. But after writing in German for most of his career, Rilke moved to Switzerland towards the end of his brief life and recreated himself as a French poet.


One of my favorite works by Rilke is a short poem he wrote in his early twenties. Rilke published the untitled poem, “If only once it would be completely still…” in his first important collection, The Book of Hours, actually a series of three books he wrote in the persona of a Russian monk speaking directly to God. In the late nineteenth century, many artists and intellectuals, inspired by the works of the great novelist Leo Tolstoy, looked to Russia as the wellspring of spiritual authenticity.

Here’s a very free translation I did of the Rilke poem, keeping fairly close to the original rhyme scheme. The German original follows:

If only once it would be completely still.
If that “Almost!” and “Why me?” will
just this once fall silent—and the laughter
next door—if my whirring senses didn’t keep after
me, hobbling me from watching as I ought—:

Then in a thousand-faceted thought
I could think every one of your features
and possess you (as my smile cranks
wide open), to give you to all living creatures
like a thanks.

(translation © 2012 by Zack Rogow)

Wenn es nur einmal so ganz stille wäre.
Wenn das Zufällige und Ungefähre
verstummte und das nachbarliche Lachen,
wenn das Geräusch, das meine Sinne machen,
mich nicht so sehr verhinderte am Wachen—:

Dann könnte ich in einem tausendfachen
Gedanken bis an deinen Rand dich denken
und dich besitzen (nur ein Lächeln lang),
um dich an alles Leben zu verschenken
wie einen Dank.

In this short poem Rilke attempts nothing less than a consciousness beyond everyday life. Then he turns that meditative openness into a compassion for all living creatures. For a poem spoken by a Christian monk, it’s a surprisingly Buddhist notion, especially for Europe in 1899, when this poem was published.
Rilke accomplishes these transformations partly by changing the very sound of the German language. We often think of German as being the language of the Kommandant barking rough and harsh orders. Rilke softens the syllables of German in this poem until the words feel almost whispered. No other German I’ve heard approaches this silkiness, except the magic spells in the fairy tales told by the Brothers Grimm.
Try listening to the poem in German. There are several YouTube versions of it, but this is my favorite. Ignore the schmaltzy background music.
In this ten-line poem, Rilke finds numerous ways to use the “ch” combination in German, an aspirated sound that is gentle and tender, using it three times in the space of two words: das nachbarliche Lachen— “the laughter next door.” He uses the “ch” three times again in the phrase dich denken/und dich besitzen (nur ein Lächeln lang): literally—“to think you/and possess you (only as long as a smile lasts).”
Wherever in this poem he uses a hard consonant sound like a “t” or a “k,” he almost always pillows it with a softer consonant before, such as an “s” or an “r” or an “n,” and follows it afterwards with a buffering vowel, an “e” or sometimes an “i” that prevents a hard landing, as in these words: stille, verhinderte, denken, verschenken. A translator can do little to imitate this command of language except to mention it in a note like this. I have tried to mirror the rhymes in my translation, another aspect of the poem’s spell-like language.
The soothing language Rilke uses builds surprisingly to a moment where the speaker talks to God using the intimate “du” pronoun. In a turn right out of the Baroque linking of the spiritual and sensual, like Bernini’s erotic-spiritual altar, The Ecstasy of Saint Theresa, the speaker of Rilke’s poem says he wants to possess God like a lover.
Writers can learn from this poem that even the sound of our language is not a given. A poet or prose writer can mold language, transfigure it, like a sculptor moving clay. The states of mind that we are taught are normal are not a given either. Rilke shows us we can also change those through writing.

Other recent posts about writing topics:
Learning from Rilke, Part 2: "Archaic Torso of Apollo"; Rilke's "Autumn Day"