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JAMESK. LYON
Harvard University
Words and images dealing with silence recur with higher frequency
in Trakl's poetry than almost any others. Their usage bespeaks a near
obsession with the phenomenon of silence. This fixation becomes increas-
ingly evident following Trakl's encounter with Rimbaud's poetry. He uses
metaphors of silence in various combinations to characterize four basic
conditions. They are 1) the innocence of childhood; 2) the holy, detached
state of the "unborn" called Abgeschiedenheit; 3) the state of fallen man;
and 4) the muteness accompanying the dead. Following a pattern found
throughout the lyrics, "Kindheit" and "Jahr" juxtapose the present silence
of man's desolate state with the blissful quiet of past innocence or of the
Abgeschiedenheit of the unborn. Elsewhere communion with the muted
dead seems to represent the poetic ego's attempt to evoke his former in-
nocent sell. Metaphors of silence also represent the dread which man senses
when he realizes God has withdrawn and his childhood faith is gone. The
poem "Psalm" bitterly indicts a silent God, while "De profundis" uses
the central image of "drinking God's silence" to express man's despair.
Finally, Trakl's war poems, especially "Die Schwermut" and "Grodek,"
employ the image of "muted" or "broken" mouths to represent the unre-
deemed silent state of the damned. (JKL)
In fact the text states that the dark mouth within is formed from the
"goldenstillness of evening,"a corroborationthat silence and the image
of the mouth are somehowinterrelated.ApparentlyTrakl uses the synec-
dochial image of the mouth to representthe entire human,because he at-
taches such significanceto man's only means of articulation.Articulation
is indeeda "matterof life or death"here.
"Grodek"(1,197), an apocalypticvision of deathandultimatesilence,
uses the image of "dying mouths"to symbolize death. A few lines will
illustrate:
Am Abend . . .
. . umfingtdie Nacht
SterbendeKrieger,die wildeKlage
Ihrerzerbrochenen Miinder.
Doch stille sammeltim Weidengrund
RotesGewilk, darinein ziirnenderGott wohnt,
Das vergolneBlutsich,mondneKiihle;
Alle Stral3enmiindenin schwarzeVerwesung.
UntergoldnemGezweigder Nachtund Sternen
Es schwanktder SchwesterSchattendurchden schweigenden
Hain,
Zu grii8en die Geister der Helden, die blutenden Hiiupter . . .
The images of blood collecting on the battlefield ("stille sammelt im
Weidengrund/Rotes Gewdlk")and the shadeof the sistermovingthrough
the silentgrove ("durchden schweigendenHain") strengthenthe impression
of total silence in death. The key image, however,is that of "zerbrochene
Minder" of the dead and dying. In normal German usage this expression
is meaningless.Trakl apparentlycoined the term as an analogue to the
commonexpressionfor death, "das Auge brach,"an image for the loss of
life fromthe eye. Hereit servesto emphasizethe mutenessinducedby death,
and though the dying raise a "wild lamentation,"it is clear that they are
about to become totally mute. In fact, one wonders whether their "wild
lamentations"are even audible,for in several other poems Trakl chooses
to repeat images of scarcely audible sound set up by the souls of the
muted dead. The second stanza of "Im Osten" (1,195) speaks of those
who have died in battle and whose souls can only utter half-audiblesighs:
Mit zerbrochnenBrauen,silbernenArmen
WinktsterbendenSoldatendie Nacht.
Im Schattender herbstlichenEsche
Seufzendie Geisterder Erschlagenen.
"Der Abend" (1,183), which begins:
Mit toten Heldengestalten
Erfiillst du Mond
Die schweigenden Wilder ..
354 Monatshefte
who tends to play down the importance of Trakl's borrowing from Rimbaud, but
who seems to agree with Grimm's dates for the Rimbaud encounter.
8 Cf. Alfred Liede, Dichtung als Spiel. Studien zur Unsinnspoesie an den Grenzen
der Sprache I (Berlin, 1963), pp. 273-349, for an interpretation of Morgenstern's
nonsense verse as an effort to escape the bankruptcy of traditional poetic language.
Cf. also the chapter entitled "Sprachskepsisund Mystik," Dichtung als Spiel I,
pp. 254-272, where Liede treats Mauthner and Landauer and their attitudes in
relation to their times.
o Cf. Heidegger, p. 52: "Weil die Dichtungen dieses Dichters in das Lied des
Abgeschiedenen versammelt sind, nennen wir den Ort seines Gedichtes die Ab-
geschiedenheit";p. 58: "Zur Abgeschiedenheit gehbrt die Friihe der stilleren Kind-
heit, gehirt die blaue Nacht, geharen die nichtigen Pfade des Fremdlings, geh6rt
der n~ichtlicheFltigelschlag der Seele, gehort schon die Dimmerung als das Tor zum
Untergang"; . . . p. 67: "Ist die Abgeschiedenheit nicht ein einziges Schweigen der
Stille?"
10Cf. Meister Eckhart's tracts Von abgescheidenheitand Von der abgescheiden-
heit unde von haben gotes for two prominent examples which delineate the meaning
the word had in medieval Catholic mysticism. This word appears repeatedly in
Catholic mystics from Suso and Tauler up to Angelus Silesius in the seventeenth
century and even continues in Protestant mysticism as late as the eighteenth century
in the verses of Gerhard Tersteegen.
11Trakl apparently became aware of the significance of Abgeschiedenheit
through a series of articles his friend Karl Borromiius Heinrich published in Der
Brenner of 1913 entitled "Briefe aus der Abgeschiedenheit,"in which the frame of
reference is to a state or condition similar to what Trakl portrays in his poems. Trakl
even dedicated the poem "Gesang des Abgeschiedenen" (1,174) to Heinrich.
12 Heidegger, p. 67.
13Clemens Heselhaus, "Die Elis-Gedichte von Georg Trakl," D VLG XXVIII
(1954), 396-397; 409, demonstrates how helpful these categories can be in inter-
preting many poems. Cf. also Reinhold Grimm, "Georg Trakls Sonne," Strukturen.
Essays zur deutschen Literatur (Gittingen, 1963), p. 155; 157; 166, where Grimm
discusses this structuringin antitheses.
14Heidegger, p. 30. For a further interpretation of Heidegger's somewhat ab-
struse thoughts in his Trakl essay and other essays where he refers to Trakl, cf.
Walter Falk, "Heidegger und Trakl," Literaturwissenschaftliches Jahrbuch der
Gijrresgesellschaft,n.F. IV (1963), 200.
1 Trakl uses more images of darkness and night than any other type. It is
tempting to relate them to muteness or inarticulation, and Trakl himself does this
on several occasions, e.g. "dunkle Stille der Kindheit" (I,168) or "Es ist ein Licht,
das in meinem Mund erlischt" (1,67).
16 Eduard Lachmann, Kreuz und Abend. Eine Interpretation der Dichtungen
Georg Trakls (Salzburg, 1954), and Alfred Focke, Georg Trakl. Liebe und Tod
(Vienna, 1955) are the chief interpretersof Trakl's poetry in a purely religious, i.e.
Christian context.
17 Many of Trakl's personal statements confirm his struggle with Christianity.
One which appeared posthumously as the motto of the 1915 Brenner Jahrbuch
(p. 15) underscores his own intense guilt feelings and his imperfect attempts at
expiation through his poetry. It can hardly be considered other than religious in tone
and intent: "Gefiihl in den Augenblicken toteniihnlichen Seins: Alle Menschen sind
der Liebe wert. Erwachend fuhlst du die Bitternis der Welt; darin ist alle deine
ungelaste Schuld; dein Gedicht eine unvollkommene Siihne."
18According to Erwin Mahrholdt, III,54, who claims to have heard this view
from Trakl during associations with the poet. Trakl also decries the evils of the city
in conversations reported by Hans Limbach, III,116-117. In a letter to Erhard
Buschbeck written in April, 1912, Trakl again expresses his view of the wicked
356 Monatshefte
world embodied in the city; "Ich hfitte mir nie gedacht, daB ich diese fiir sich schon
schwere Zeit in der brutalsten und gemeinsten Stadt wiirde verleben miissen, die auf
dieser beladenen und verfluchten Welt existiert" (III,141).
19If Trakl's letters have any bearing on his
poetry, use of the word "Gott" or
the interjective "o" in the letters tends to be an exclamatory figure of speech similar
to the colloquial "mein Gott!" or "Ach, Gott!" Cf. "Gott, nur einen kleinen Funken
reiner Freude und man wiire gerettet" (Letter to Ludwig von Ficker, June 26, 1913,
III,164); "O mein Gott, welch ein Gericht ist iiber mich hereingebrochen" (Letter to
Ludwig von Ficker, November, 1913, no date, III,170). Even if this is a simple col-
loquial usage, it reinforces the argument that God is not really invoked, since such
colloquialisms use a secularized form devoid of religious significance.
2o Heinrich Goldmann, Katabasis, oder der Abstieg zur Unterwelt. Zur Symbolik
der Farben, Gestalten und Vorgiinge in den Dichtungen Georg Trakls (Salzburg,
n.d.), p. 63: "Der Wind erscheint mehrmals als Gottes Odem . . . Gott wird
iiberhauptmit Wind verbunden,wie in der Symbolik im allgemeinen. Aber es handelt
sich hier nicht um befruchtendes Pneuma, sondern etwas Leeres, Zehrendes."
21 ".... fast jedes Hauptwort enthiilt ein Epitheton, eine Stiitze: sanftes Glocken-
spiel, schwarzes Kissen, blaues Wild ... Der Eindruck geht nicht allein von ihrem
Sinn aus, sondern von dem was hinzukommt." Walther Killy, "Die Entstehung von
Georg Trakls Gedicht 'Melancholie'," Text und Kritik. Zeitschrift fiir Literatur
4 (1964), 202.
22 In fact, silence is so basic to mystical communication that it has been called
a "Zwiegesprlich mit Gott" by Ismail Djavid, Das philosophische Problem des
Schweigens (Berlin, 1938), p. 18.
23 In a letter to Ludwig Ficker on July 26, 1913, Trakl speaks of his overwhelm-
ing sense of sinfulness in the "godless age" in which he lives; it is evident that God
has completely gone out of his world: "Ich sehne den Tag herbei, an dem die Seele
in diesem armseligen von Schwermut verpesteten Kdrper nicht mehr wird wohnen
wollen und k6nnen, an dem sie diese Spottgestalt aus Kot und Fiiulnis verlassen
wird, die ein nur allzugetreues Spiegelbild eines gottlosen, verfluchten Jahrhunderts
ist" (III,163-164).