This article is about Hermetic poetry. For Hermeticism (philosophical and religious beliefs), see Hermetic (disambiguation).
Hermeticism in poetry, or hermetic poetry, is a form of obscure and difficult poetry, as of the Symbolist school, wherein the language and imagery are subjective, and where the suggestive power of the sound of words is as important as their meaning.[1] The name alludes to the mythical Hermes Trismegistus.
Hermeticism was influential in the Renaissance, after the translation into Latin of a compilation of Greek Hermetic treatises called the Corpus Hermeticum by Marsilio Ficino (1433–1499). Within the Novecento Italiano, Hermetic poetry became an Italian literary movement in the 1920s and 1930s, developing in the interwar period.[citation needed] Major features of this movement were reduction to essentials, abolishment of punctuation, and brief, synthetic compositions, at times resulting in short works of only two or three verses.
Terminology
The term ermetismo was coined in Italian by literary criticFrancesco Flora (although with a very generic and superficial connotation) in 1936 and recalls a mystic conception of the poetic word because it makes reference to the legendary figure of Hermes Trismegistus (Thrice-Great Hermes) going back to hellenistic times, with writings such as Asclepius and the Corpus Hermeticum attributed to him.[2] During the same year (1936), Italian poetCarlo Bo published an essay on the literary magazineIl Frontespizio, by the title "Letteratura come vita (Literature as a way of life)", containing the theoretical-methodological fundamentals of hermetic poetry.
On the literary plane, the term Hermeticism thus highlights a type of poetry which has a close (i.e., hermetic, hidden, sealed)[3] character, complex in its construction and usually achieved by a sequence of analogies difficult to interpret.
Rejecting any direct social and political involvement, in order to detach themselves from the fascist culture, the hermetic group used a difficult and closed style in the analogic form, with a constant emotional introspection. Among these young intellectuals, some took strong anti-fascist stances, with Romano Bilenchi, Elio Vittorini, Alfonso Gatto and Vasco Pratolini being the main dissidents. "Tradition is Hermeticism's best ally".[4]
Hermetic poetry opposes verbal manipulation and the ease of mass communication, which began taking place during Europe's dictatorial years, with the increasing brain-washing propaganda of the nazi-fascist regimes. Poetry therefore retreats into itself and assumes the task of returning sense to words, giving them back their semantic meaning, using them only when strictly necessary.[citation needed]
The hermetic poets pursue the ideal of a "pure poesy", an essential composition without educational aims. Their central theme is the desperate sense of loneliness modern man experiences, having lost the ancient values and myths of the romantic and positivisticsociety, no longer retaining any certitudes to refer to. Man lives in an incomprehensible world, ravaged by wars and enslaved by dictatorships, therefore the poet has a disheartened vision of life, without illusions, and repudiates the word as an act of communication in order to give it an evocative sense only. So, hermetic poetry is poetry of moods, of interior reflection expressed by a subdued and pensive tone, through a refined and evocative language, concealing direct intimations to experience in a play of allusions.
To describe the fleeting course of human life, Quasimodo would compose this famous hermetic poem "Ed è subito sera":
In the field of hermetic literary critique, Carlo Bo was its main interpreter, with his discourse La letteratura come vita ("Literature as a way of life") dated 1938, where he wrote the actual hermetic manifesto by describing poetry as a moment of Absolute. Among the other critics and theoreticians, to be mentioned are Oreste Macrì, Giansiro Ferrata, Luciano Anceschi and Mario Luzi.
↑ Cf. F. Ebeling, The secret history of Hermes Trismegistus: Hermeticism from ancient to modern times (Transl. D. Lorton), Cornell University Press, 2007
↑ Hermes Trismegistus is described in the Corpus Hermeticum in a Euhemerist fashion, as a man who became a god, or as a man who was the son of a god. During the Renaissance it was accepted that Hermes Trismegistus was a contemporary of Moses, however after Casaubon’s dating of the Hermetic writings as no earlier than the second or third century CE, the whole of Renaissance Hermeticism collapsed. Cf. W. J. Haanegraaff, New Age Religion and Western Culture, Brill, Leiden, New York City, 1996, p.390
↑ (Approx transl., Everyone stands alone on the heart of the earth / transfixed by a ray of sunshine / and it is suddenly night) by Salvatore Quasimodo, Nobel Prize 1959. Cf. an anthology of his poems.
Bibliography
Ebeling, Florian, The secret history of Hermes Trismegistus: Hermeticism from ancient to modern times [Translated from the German by David Lorton] (Cornell University Press: Ithaca, 2007), ISBN978-0-8014-4546-0.
Festugière, A.-J.,La révélation d'Hermès Trismégiste. 2e éd., 3 vol., Paris 1981.
Fowden, Garth, 1986. The Egyptian Hermes: A Historical Approach to the Late Pagan Mind. Cambridge: Cambridge University Press (Princeton University Press, 1993): deals with Thoth (Hermes) from his most primitive known conception to his later evolution into Hermes Trismegistus, as well as the many books and scripts attributed to him.)
Abel, Christopher R.; Hare, William O. (1997). Hermes Trismegistus: An Investigation of the Origin of the Hermetic Writings. Sequim: Holmes Publishing Group.
Anonymous (2002). Meditations on the Tarot: A Journey into Christian Hermeticism. New York: Jeremy P. Tarcher/Penguin.
Budge, E. A. Wallis (1895). The Egyptian Book of the Dead: (The Papyrus of Ani) Egyptian Text Transliteration and Translation. New York: Dover Publications.
Churton, Tobias. The Golden Builders: Alchemists, Rosicrucians, and the First Freemasons. New York: Barnes and Noble, 2002.
Copenhaver, B.P. Hermetica, Cambridge University Press, Cambridge, 1992.
Garstin, E.J. Langford (2004). Theurgy or The Hermetic Practice. Berwick: Ibis Press.Published Posthumously
Hoeller, Stephan A. On the Trail of the Winged God: Hermes and Hermeticism Throughout the Ages, Gnosis: A Journal of Western Inner Traditions (Vol. 40, Summer 1996). Also at "Hermes and Hermeticism". Gnosis.org. Archived from the original on 2009-11-26. Retrieved 2009-11-09.
Heiser, James D. (2011). Prisci Theologi and the Hermetic Reformation in the Fifteenth Century. Texas: Repristination Press.
Powell, Robert A. (1991). Christian Hermetic Astrology: The Star of the Magi and the Life of Christ. Hudson: Anthroposohic Press.
Regardie, Israel (1940). The Golden Dawn. St. Paul: Llewellyn Publications.
Salaman, Clement and Van Oyen, Dorine and Wharton, William D. and Mahé, Jean-Pierre (2000). The Way of Hermes: New Translations of The Corpus Heremticum and The Definitions of Hermes Trismegistus to Asclepius. Rochester: Inner Traditions.{{cite book}}: CS1 maint: multiple names: authors list (link)
Scully, Nicki (2003). Alchemical Healing: A Guide to Spiritual, Physical, and Transformational Medicine. Rochester: Bear & Company.
Hermes Trismegistus is a legendary Hellenistic period figure that originated as a syncretic combination of the Greek god Hermes and the Egyptian god Thoth. He is the purported author of the Hermetica, a widely diverse series of ancient and medieval pseudepigraphica that laid the basis of various philosophical systems known as Hermeticism.
Hermeticism or Hermetism is a philosophical and religious system based on the purported teachings of Hermes Trismegistus. These teachings are contained in the various writings attributed to Hermes, which were produced over a period spanning many centuries and may be very different in content and scope.
The Hermetica are texts attributed to the legendary Hellenistic figure Hermes Trismegistus, a syncretic combination of the Greek god Hermes and the Egyptian god Thoth. These texts may vary widely in content and purpose, but by modern convention are usually subdivided into two main categories, the "technical" and "religio-philosophical" Hermetica.
The Corpus Hermeticum is a collection of 17 Greek writings whose authorship is traditionally attributed to the legendary Hellenistic figure Hermes Trismegistus, a syncretic combination of the Greek god Hermes and the Egyptian god Thoth. The treatises were originally written between c. 100 and c. 300 CE, but the collection as known today was first compiled by medieval Byzantine editors. It was translated into Latin in the 15th century by the Italian humanist scholars Marsilio Ficino (1433–1499) and Lodovico Lazzarelli (1447–1500).
Giuseppe Ungaretti was an Italian modernist poet, journalist, essayist, critic, academic, and recipient of the inaugural 1970 Neustadt International Prize for Literature. A leading representative of the experimental trend known as Ermetismo ("Hermeticism"), he was one of the most prominent contributors to 20th century Italian literature. Influenced by symbolism, he was briefly aligned with futurism. Like many futurists, he took an irredentist position during World War I. Ungaretti debuted as a poet while fighting in the trenches, publishing one of his best-known pieces, L'allegria.
Hermetic or related forms may refer to:
Wisdom literature is a genre of literature common in the ancient Near East. It consists of statements by sages and the wise that offer teachings about divinity and virtue. Although this genre uses techniques of traditional oral storytelling, it was disseminated in written form.
Carlo Bo was an Italian poet, literary critic, distinguished humanist, professor and senator for life from 1984.
Poimandres is the first tractate in the Corpus Hermeticum.
Luciano Rebay, known especially for his work on the poets Giuseppe Ungaretti, and Eugenio Montale, was one of the leading post-war critics of Italian literature in America.
Ludovico Lazzarelli was an Italian poet, philosopher, courtier, hermeticist and (likely) magician and diviner of the early Renaissance.
Salvatore Quasimodo was an Italian poet and translator, awarded the 1959 Nobel Prize in Literature "for his lyrical poetry, which with classical fire expresses the tragic experience of life in our own times". Along with Giuseppe Ungaretti and Eugenio Montale, he was one of the foremost Italian poets of the 20th century.
The Definitions of Hermes Trismegistus to Asclepius is a collection of aphorisms attributed to the legendary Hellenistic figure Hermes Trismegistus, most likely dating to the first century CE.
Alfonso Gatto was an Italian writer. Along with Giuseppe Ungaretti he is one of the foremost Italian poets of the 20th century and a major exponent of hermetic poetry.
Maria Isabella Vincentini is an Italian poet, essayist and literary critic.
Il Frontespizio was an art and literary magazine, which had a Catholic perspective. The magazine existed between 1929 and 1940 and was based in Florence, Italy.
Alba Florio was an Italian poet, the last belonging to the Decadentism current.
The Prayer of Thanksgiving is a Hermetic Gnostic prayer text preserved in Coptic, Greek and Latin.
The Asclepius, also known as the Perfect Discourse, is a religio-philosophical Hermetic treatise. The original Greek text, which was likely written in Alexandria between 100 CE and 300 CE, is largely lost and only a few fragments remain. However, the full text is extant in an early Latin translation, and fragments from a Coptic translation have also been found among the documents discovered in Nag Hammadi.
The 1959 Nobel Prize in Literature was awarded to the Italian poet Salvatore Quasimodo (1901–1968) "for his lyrical poetry, which with classical fire expresses the tragic experience of life in our own times" He is the fourth Italian recipient of the said prize.
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
