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This short essay will treat metric and free verse, with the awareness of the anachronistic quality of these topics. Notwithstanding, this is the purpose of this short essay which dares to start from the astral consideration of the meaning of poetry. The first paragraph is dedicated to these perceptions, reverberating in the most archaic compositions and consisting in the primeval task of poetry: to bring the light of the stars, to drive the voice of the gods, to lead them to the comprehensibility of the human ear. Here we have the original identity between poetry, magic and priestly function. The bond with the divine undergoes to a first fracture when it begins the anthropological evolution of the tribal communities: a ritual and institutional function is generated for poetry which is soon absorbed by a clergy understood as a priestly caste. The second paragraph highlights how the disagreement of some men of thought generates another category: the prophets, often opposed to official power but also with blurred and crossed boundary lines, both in the case of opposition and in that of contiguity, melted through by elements of fascination, that are always combined in the magical cup. The third paragraph shows how the association with the magic component will be for the reactionary forces a tool easy to use, when they wants to attack the parties opposed to institutional power and to ban them, or even eliminate them. The most obscure part of the Western Middle Age is imbued with these movements for compliance with the order, with consequent purge of those components that the established power considered to be foreign or hostile. The progressive emergence of the Age of Enlightenment, of which the fourth paragraph outlines some logical lines, will generate a return to the ideal of emancipation and awareness as inner function of poetry. The disengagement from religious expectations 1 The M Foundation (FondazioneM.com) is focused on this objective, aiming to generate exchange, relation, contact and link all around the world, creating events, meetings, happenings and publishing books, music and other items able to witness of this commitment, sharing it and spreading everywhere there is an hotbed of consciousness and emancipation. 166 AcAdemicus internAtionAl scientific JournAl www.AcAdemicus.edu.Al 166 becomes substantial, although laicization also involves sometimes a fatal trivialization of content, with which modern poetry must struggle. The most authentically progressive members want to see in poetry an instrument of social advancement, of promoting awareness, of emancipation of the masses, crossing ferments that go from the first Socialism2 between the lines of early Alchemy3 and Rosy+Cross4 Manifestos5, just up to the elaborations of the anarchist and communist movements, even if soon everything was swallowed up by the arbitrary construction of infiltrations and lies. The fifth paragraph tries to explain the courageous thesis that the two world wars of the twentieth century were caused, albeit not as a sole cause, by the choice to contain the workers’ movement by sending restless youth to the slaughter of the trenches. Under the smoky ruins of Europe in those years, we try to capture the movement of anxiety that comes from the America of the blacks, incubating the musical ferment of blues and jazz, and identifying this root as emanating source for the ‘68 protest, before even these idealistic hopes were get lost among the pitfalls of the newspeak and the soft dictatorship. Having reached this frontier of modernity, the sixth paragraph revisits retrospectively the invention of free verse and the successive folds (calligrammes, technopaegnion6, arbitrary writings of avant-garde7) that slowly, from an authentic expressive necessity, degraded towards unconscious arbitrariness of glamour, with its corollary of individualist atomization. From this consideration, the concluding paragraphs arrive at the logical necessity of giving back to poetry a notion of form and of logical instruments that can distinguish it from unconscious arbitrary writing, aimed only at the vanity of those who exercise it. It is only through this process of formal reintegration that the writer can be led back to the obligation to reread what he has written. For the publisher this should sound as a 2 Speaking about “first Socialism” means referring to pre-marxist sources, when the idea of emancipation and awareness were embedded with mysticism. The American transcendentalist, like Emerson and Thoreau, are examples of this line. 3 With the term “Alchemy”, Western literature uses to refer to a kind of books very difficult in their interpretation, often talking about special procedures of distillation, both on the physical and the symbolic plan. 4 Rosy+Cross is the name of a secret brotherhood that maybe never existed, but whose conception had several fruits in the whole world. The philosopher Descartes went around the whole Europe to meet someone of them, but he never found something in which was possible to believe. 5 The Rosicrucian Manifestos were published in 1616 in Germany. The documents were three: Fama Fraternitatis, Confessio Fraternitatis and Chymischen Hochzeit of Christian Rosenkreutz. It’s not possible to state that they were of the same author, and the name of the one who published is controversial. Notwithstanding, the document immediately became famous all around Europe and generated the source of a literary gender: the Manifesto, that will be important in further century, both in the political and in the artistic field. 6 Technopaegnion is a way to embed words into a shape, like water into a bottle. 7 Avant-garde movements filled the XX century, before, during, in the middle of the world wars and even after. The main contents was a refusal of conventional rules of a world that was clashing in front of the contemporary observers. Therefore they moved a deep criticism over the standard routines, often subverting their meaning. Expressionism, Dadaism, Surrealism are the most famous, and each one adopted its own Manifesto. d. crimi Poetry & not 167 moral imperative: not to stop his work to that of a printer. For the general public this should be able to recover the conditions for a social significance of the poem and, in this way, to amend and access the laically sacred function that is its own, which finally is finding non-obvious meanings, thus leading to untried and unheard-of thoughts, the only ones that can contribute to the development of the person and of society. Through this way, coming back to its inner metric and structure, poetry may compose the partiture of an urban renovation movement, creating conditions for a modern interpretation of urban spaces as common goods, where the ineffable power of the poetical word can introduce a new perception of life into the cities. O Luce pura che custodisci la mia anima, sia ringraziato ciascuno dei tuoi raggi dispersi nelle tenebre dell’incomprensione che regna tra gli umani! Fa’ che noi uomini di desiderio restiamo immuni dal giudizio di chi confonde la nostra attitudine a servire con debolezza e inanità. Fa’ che nell’animo di chi ci giudica con severità ed asprezza si generi la comprensione che quella severità e quell’asprezza non sono che lo sguardo intimo della coscienza che traspone in noi le loro inadeguatezze: e fa’ che i nostri Fratelli e le nostre Sorelle dispersi per il mondo possano trovare una sorgente di luce che permetta loro di conoscere e di elevarsi fino alla sfera delle cause profonde. Di fronte alle Sacre Luci vi giunga il nostro sincero saluto, e privo di ogni conflittualità possa rivelarsi in ἐγρήγορος nel giorno della Luna Piena. Original identity between poetry, magic and priestly function Aedo, Bardo, Vate: these are the ancient names attributed to the poet. And they all clearly show the connection between poetry, prophecy and magic. From the beginning there was a poetry of institution, and a free poetry. The second being the one which often gave the warning to power. The hymns of the Sumerians, that were played during the celebration of the new year during the age of Babylon in the solemn form of the poem Enuma Elish8, are examples of a hieratic and institutional poetry. The same can be said of the Mysteries of Eleusis and of Delphi. In some ways, 8 Sometimes referred as The Seven Tablet of Creation, Enuma Elish is a Sumerian poem carved into stone in cuneiform writing. It was translated by Leonard Wolley and published in 1904 by the British Museum. 168 AcAdemicus internAtionAl scientific JournAl www.AcAdemicus.edu.Al 168 even the Psalms of the tradition of Israel: usually attributed entirely to King David, it is rarely noticed that they are instead composed of several authors including Asaf, Korach and that among them some are so remote that the legends even attribute them to Adam. The tradition of Israel fully realizes the first and unfailing split between institutional and non-institutional poetry: the prophets expressing the strongest criticism of the constituted power of kings and priests. In this way, lost the hierophany9 from the innocent appearances of the ancient world, poetry conquers a political line. It is evident in the eyes of those who can look between the lines of the history books, that an innocent world has never existed and can’t exist ontologically. The phase in which the priest could be called a hierophant is necessarily tribal, and it concerns the unity of the function of the King and the Magician accompanying the anthropological evolution of the ancient tribes: then the problem of power emerges when the clergy take the role of mediation for the succession of Kings. This theme will be dramatic in Israel, where the splits will be numerous and painful, and very often remain as current as they are misunderstood. I refer to the study that I have carried out on the priestly function of the word Kohen10, the reliefs that are more specific to thos

Poetry & Not - Notes on the Political and Social Significance of Poetry Inside Modern Cities