Abstrakt
The purpose of this research is to bring contribution to the branch of academic studies dedicated to Western Esotericism with aim to clarify the relationship between this literary field and culture in general. Numerous studies were made in this area of research, specifically tackling the influence of Esotericism on modern and contemporary literature.
The goal was to show, in particular, the contribution Italian authors had to establishing of esoteric directions in literature, throughout a limited time-span (last decades of the 19th until the early 20th century). The research, based mainly upon concrete examples and documented resources, portrays the attempt of many writers and entire cultural trends in Italy, during the period considered, to adopt an original approach to expressing themselves, one which will in turn help them to overcome the literary boundaries of that time.
This direction found fruitful ground and rooted itself in the esoteric culture, the occult sciences, in the lyrical dimension of dreams and of the unconscious. This study shows the relationship between esotericism and Italian science and culture scene between "fin de siècle and avant-garde", with emphasis on the undeniable influence the esoteric culture had made on society, overall scholarship and literature in particular.
This is exactly the reason why writers such as Luigi Capuana, Luigi Pirandello, Antonio Fogazzaro, Matilde Serao, etc... were considered for the research. Detailed review of the works of these authors proved it is possible to find concrete evidence of the influence of esotericism by researching the very causes that have given rise to the phenomenon called "Rebirth of the soul" in opposition to the Positivist culture.
For the purposes of deepening the analysis of influence esoteric knowledge had on "official" Italian culture, we have been analysing the interest in publishing esotericism - in the Florentine literary magazines of the early twentieth century, most of all, showing, again, undeniable proof. Among other literary magazines, we focused on "Leonardo", "La Voce", "Lacerba" and "L'Italia Fururista".
Particular attention has been dedicated to the presence of esoteric thinking in the Italian poetry of the period in question. We focused on the "poetica crepuscolare", Giovanni Pascoli and Gabriele D'annunzio, with emphasis on the important connection between them and the esoteric culture.
Subsequently we analysed three writers in particular, interconnected by intellectual as well as "esoteric" ties. These include the poets of the "Gruppo di Ur", such as, Girolamo Comi, Arturo Onofri and Nicola Moscardelli, three authors that were active protagonists of esoteric circles in Italy of the early twentieth century.
Besides these, we analysed other mind-like intellectuals in whose poems there is clear evidence of esotericism influence, namely: Raoul Dal Molin Ferenzona, Gian Pietro Lucini and Enrico Cardile. The last chapter of this research shows the relationship between Freemasonry and Italian literature between 19th and 20th century, in particular the first two decades of the 20th century.
This part examines the influence of Masonic thinking and culture in the works and lives of authors who have been active members of Freemasonry in Italy or abroad, or at least closely connected to this association as its promoters and disseminators of Masonic values. Among others, we focused on Giosuè Carducci, Giovanni Pascoli, Giuseppe Chiarini, Salvatore Quasimodo and Ulisse Bacci whose Masonic initiation was actually documented.
We also considered other authors, ones where it was possible to trace elements of clear masonic thinking in their works, even there was no documented evidence of their membership in the Freemasonry, such as: Gabriele D'Annunzio, Carlo Collodi and Edmondo De Amicis. As an exception, we have included the Roman poet Carlo Alberto Salustri, better known as Trilussa in this group.
He unequivocally refers to Freemasonry in many of his poems, however exception derives from a fact that it is documented on several instances that he had applied for the acceptance to Freemasonry circles shortly before his death.