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▁over general izing , ▁of ▁looking ▁for ▁univers als ▁at ▁the ▁exp ense ▁of ▁particular s . ▁El ia de ▁adm its ▁that ▁every ▁religious ▁phenomen on ▁is ▁sh aped ▁by ▁the ▁particular ▁culture ▁and ▁history ▁that ▁produced ▁it : ▁When ▁the ▁Son ▁of ▁God ▁inc arn ated ▁and ▁became ▁the ▁Christ , ▁he ▁had ▁to ▁speak ▁Ar ama ic ; ▁he ▁could ▁only ▁conduct ▁himself ▁as ▁a ▁Heb rew ▁of ▁his ▁times ▁[...] ▁His ▁religious ▁message , ▁however ▁universal ▁it ▁might ▁be , ▁was ▁condition ed ▁by ▁the ▁past ▁and ▁present ▁history ▁of ▁the ▁Heb rew ▁people . ▁If ▁the ▁Son ▁of ▁God ▁had ▁been ▁born ▁in ▁India , ▁his ▁spoken ▁language ▁would ▁have ▁had ▁to ▁conform ▁itself ▁to ▁the ▁structure ▁of ▁the ▁Indian ▁languages . ▁ ▁However , ▁El ia de ▁arg ues ▁against ▁those ▁he ▁calls ▁" histor ic ist ▁or ▁exist ential ist ▁philosoph ers " ▁who ▁do ▁not ▁recognize ▁" man ▁in ▁general " ▁behind ▁particular ▁men ▁produced ▁by ▁particular ▁situations ▁( E lia de ▁c ites ▁Im manuel ▁Kant ▁as ▁the ▁likely ▁for er un ner ▁of ▁this ▁kind ▁of ▁" histor ic ism "). ▁He ▁adds ▁that ▁human ▁conscious ness ▁trans c ends ▁( is ▁not ▁redu cible ▁to ) ▁its ▁historical ▁and ▁cultural ▁condition ing , ▁and ▁even ▁suggests ▁the ▁possibility ▁of ▁a ▁" trans cons cious ". ▁By ▁this , ▁El ia de ▁does ▁not ▁necessarily ▁mean ▁anything ▁super natural ▁or ▁myst ical : ▁within ▁the ▁" trans cons cious ", ▁he ▁places ▁religious |
▁mot ifs , ▁symbols , ▁images , ▁and ▁nost al gi as ▁that ▁are ▁supposed ly ▁universal ▁and ▁whose ▁causes ▁therefore ▁cannot ▁be ▁reduced ▁to ▁historical ▁and ▁cultural ▁condition ing . ▁ ▁Pl aton ism ▁and ▁" prim itive ▁ont ology " ▁According ▁to ▁El ia de , ▁traditional ▁man ▁feels ▁that ▁things ▁" ac quire ▁their ▁reality , ▁their ▁identity , ▁only ▁to ▁the ▁extent ▁of ▁their ▁participation ▁in ▁a ▁trans c endent ▁reality ". ▁To ▁traditional ▁man , ▁the ▁prof ane ▁world ▁is ▁" mean ing less ", ▁and ▁a ▁thing ▁r ises ▁out ▁of ▁the ▁prof ane ▁world ▁only ▁by ▁conform ing ▁to ▁an ▁ideal , ▁myth ical ▁model . ▁ ▁El ia de ▁describes ▁this ▁view ▁of ▁reality ▁as ▁a ▁fundamental ▁part ▁of ▁" prim itive ▁ont ology " ▁( the ▁study ▁of ▁" ex istence " ▁or ▁" re ality "). ▁Here ▁he ▁sees ▁a ▁similarity ▁with ▁the ▁philosophy ▁of ▁Pl ato , ▁who ▁believed ▁that ▁physical ▁phen omena ▁are ▁pale ▁and ▁trans ient ▁im itations ▁of ▁et ernal ▁models ▁or ▁" Forms " ▁( see ▁Theory ▁of ▁forms ). ▁He ▁argued : ▁Pl ato ▁could ▁be ▁regarded ▁as ▁the ▁out standing ▁phil os opher ▁of ▁' prim itive ▁ment ality ,' ▁that ▁is , ▁as ▁the ▁think er ▁who ▁succeeded ▁in ▁giving ▁philosoph ic ▁currency ▁and ▁valid ity ▁to ▁the ▁modes ▁of ▁life ▁and ▁behavior ▁of ▁arch a ic ▁human ity . ▁ ▁El ia de ▁thinks ▁the ▁Plat onic ▁Theory ▁of ▁forms ▁is ▁" prim itive |
▁ont ology " ▁pers isting ▁in ▁Greek ▁philosophy . ▁He ▁claims ▁that ▁Pl aton ism ▁is ▁the ▁" most ▁fully ▁elabor ated " ▁version ▁of ▁this ▁primitive ▁ont ology . ▁ ▁In ▁The ▁Str ucture ▁of ▁Relig ious ▁Know ing : ▁Enc ounter ing ▁the ▁Sac red ▁in ▁El ia de ▁and ▁L on er gan , ▁John ▁Daniel ▁D ados ky ▁arg ues ▁that , ▁by ▁making ▁this ▁statement , ▁El ia de ▁was ▁acknowled ging ▁" inde bt ed ness ▁to ▁Greek ▁philosophy ▁in ▁general , ▁and ▁to ▁Pl ato ' s ▁theory ▁of ▁forms ▁specifically , ▁for ▁his ▁own ▁theory ▁of ▁arch et ypes ▁and ▁repet ition ". ▁However , ▁D ados ky ▁also ▁states ▁that ▁" one ▁should ▁be ▁c aut ious ▁when ▁trying ▁to ▁assess ▁El ia de ' s ▁inde bt ed ness ▁to ▁Pl ato ". ▁D ados ky ▁quotes ▁Robert ▁Seg al , ▁a ▁professor ▁of ▁religion , ▁who ▁draw s ▁a ▁distinction ▁between ▁Pl aton ism ▁and ▁El ia de ' s ▁" prim itive ▁ont ology ": ▁for ▁El ia de , ▁the ▁ideal ▁models ▁are ▁patterns ▁that ▁a ▁person ▁or ▁object ▁may ▁or ▁may ▁not ▁im itate ; ▁for ▁Pl ato , ▁there ▁is ▁a ▁Form ▁for ▁everything , ▁and ▁everything ▁im it ates ▁a ▁Form ▁by ▁the ▁very ▁fact ▁that ▁it ▁exists . ▁ ▁Ex ist ential ism ▁and ▁sec ular ism ▁Be hind ▁the ▁diverse ▁cultural ▁forms ▁of ▁different ▁relig ions , ▁El ia de ▁propos es ▁a ▁universal : |
▁traditional ▁man , ▁he ▁claims , ▁" always ▁bel ieves ▁that ▁there ▁is ▁an ▁absolute ▁reality , ▁the ▁sacred , ▁which ▁trans c ends ▁this ▁world ▁but ▁manifest s ▁itself ▁in ▁this ▁world , ▁thereby ▁san ct ifying ▁it ▁and ▁making ▁it ▁real ". ▁Furthermore , ▁traditional ▁man ' s ▁behavior ▁g ains ▁purpose ▁and ▁meaning ▁through ▁the ▁Sac red : ▁" By ▁im it ating ▁divine ▁behavior , ▁man ▁puts ▁and ▁keeps ▁himself ▁close ▁to ▁the ▁gods — that ▁is , ▁in ▁the ▁real ▁and ▁the ▁significant ." ▁According ▁to ▁El ia de , ▁" mod ern ▁non rel ig ious ▁man ▁assumes ▁a ▁new ▁exist ential ▁situation ". ▁For ▁traditional ▁man , ▁historical ▁events ▁gain ▁significance ▁by ▁im it ating ▁sacred , ▁trans c endent ▁events . ▁In ▁contrast , ▁non rel ig ious ▁man ▁la cks ▁sacred ▁models ▁for ▁how ▁history ▁or ▁human ▁behavior ▁should ▁be , ▁so ▁he ▁must ▁decide ▁on ▁his ▁own ▁how ▁history ▁should ▁proceed — he ▁" reg ards ▁himself ▁sole ly ▁as ▁the ▁subject ▁and ▁agent ▁of ▁history , ▁and ▁ref uses ▁all ▁appeal ▁to ▁trans c end ence ". ▁▁ ▁From ▁the ▁stand point ▁of ▁religious ▁thought , ▁the ▁world ▁has ▁an ▁objective ▁purpose ▁established ▁by ▁myth ical ▁events , ▁to ▁which ▁man ▁should ▁conform ▁himself : ▁" M yth ▁teach es ▁[ rel ig ious ▁man ] ▁the ▁prim ord ial ▁' st ories ' ▁that ▁have ▁constit uted ▁him ▁exist entially ." ▁From ▁the ▁stand point ▁of ▁sec ular ▁thought , ▁any |
▁purpose ▁must ▁be ▁invent ed ▁and ▁im posed ▁on ▁the ▁world ▁by ▁man . ▁Because ▁of ▁this ▁new ▁" exist ential ▁situation ", ▁El ia de ▁arg ues , ▁the ▁Sac red ▁becomes ▁the ▁primary ▁obst acle ▁to ▁non rel ig ious ▁man ' s ▁" fre edom ". ▁In ▁view ing ▁himself ▁as ▁the ▁proper ▁mak er ▁of ▁history , ▁non rel ig ious ▁man ▁res ists ▁all ▁not ions ▁of ▁an ▁extern ally ▁( for ▁instance , ▁div in ely ) ▁im posed ▁order ▁or ▁model ▁he ▁must ▁obey : ▁modern ▁man ▁" m akes ▁himself , ▁and ▁he ▁only ▁makes ▁himself ▁completely ▁in ▁proportion ▁as ▁he ▁des ac ral izes ▁himself ▁and ▁the ▁world . ▁[...] ▁He ▁will ▁not ▁truly ▁be ▁free ▁until ▁he ▁has ▁killed ▁the ▁last ▁god ". ▁ ▁Relig ious ▁surv iv als ▁in ▁the ▁sec ular ▁world ▁El ia de ▁says ▁that ▁sec ular ▁man ▁cannot ▁escape ▁his ▁bond age ▁to ▁religious ▁thought . ▁By ▁its ▁very ▁nature , ▁sec ular ism ▁depends ▁on ▁religion ▁for ▁its ▁sense ▁of ▁identity : ▁by ▁resist ing ▁sacred ▁models , ▁by ▁ins isting ▁that ▁man ▁make ▁history ▁on ▁his ▁own , ▁sec ular ▁man ▁ident ifies ▁himself ▁only ▁through ▁opposition ▁to ▁religious ▁thought : ▁" He ▁[ sec ular ▁man ] ▁recogn izes ▁himself ▁in ▁proportion ▁as ▁he ▁' fre es ' ▁and ▁' pur ifies ' ▁himself ▁from ▁the ▁' super st itions ' ▁of ▁his ▁ancest ors ." ▁Furthermore , ▁modern ▁man ▁" st ill ▁retain s |
▁a ▁large ▁stock ▁of ▁cam ou fl aged ▁myth s ▁and ▁deg ener ated ▁rit uals ". ▁For ▁example , ▁modern ▁social ▁events ▁still ▁have ▁similar ities ▁to ▁traditional ▁init iation ▁rit uals , ▁and ▁modern ▁nov els ▁feature ▁myth ical ▁mot ifs ▁and ▁them es . ▁Finally , ▁sec ular ▁man ▁still ▁particip ates ▁in ▁something ▁like ▁the ▁et ernal ▁return : ▁by ▁reading ▁modern ▁literature , ▁" mod ern ▁man ▁succeed s ▁in ▁obtain ing ▁an ▁' escape ▁from ▁time ' ▁compar able ▁to ▁the ▁' emer gence ▁from ▁time ' ▁effect ed ▁by ▁myth s ". ▁ ▁El ia de ▁sees ▁traces ▁of ▁religious ▁thought ▁even ▁in ▁sec ular ▁academ ia . ▁He ▁thinks ▁modern ▁scient ists ▁are ▁motiv ated ▁by ▁the ▁religious ▁desire ▁to ▁return ▁to ▁the ▁sacred ▁time ▁of ▁orig ins : ▁One ▁could ▁say ▁that ▁the ▁anxious ▁search ▁for ▁the ▁orig ins ▁of ▁Life ▁and ▁Mind ; ▁the ▁fasc ination ▁in ▁the ▁' m yst eries ▁of ▁Nature '; ▁the ▁ur ge ▁to ▁pen et rate ▁and ▁de ci pher ▁the ▁inner ▁structure ▁of ▁M atter — all ▁these ▁long ings ▁and ▁drives ▁denote ▁a ▁sort ▁of ▁nost alg ia ▁for ▁the ▁prim ord ial , ▁for ▁the ▁original ▁universal ▁matrix . ▁M atter , ▁Sub st ance , ▁represents ▁the ▁absolute ▁origin , ▁the ▁beginning ▁of ▁all ▁things . ▁El ia de ▁bel ieves ▁the ▁rise ▁of ▁material ism ▁in ▁the ▁ 1 9 th ▁century ▁forced ▁the ▁religious ▁nost alg ia ▁for ▁" orig ins |
" ▁to ▁express ▁itself ▁in ▁science . ▁He ▁mentions ▁his ▁own ▁field ▁of ▁History ▁of ▁Relig ions ▁as ▁one ▁of ▁the ▁fields ▁that ▁was ▁obs essed ▁with ▁orig ins ▁during ▁the ▁ 1 9 th ▁century : ▁The ▁new ▁discipline ▁of ▁History ▁of ▁Relig ions ▁developed ▁rapidly ▁in ▁this ▁cultural ▁context . ▁And , ▁of ▁course , ▁it ▁followed ▁a ▁like ▁pattern : ▁the ▁posit iv istic ▁approach ▁to ▁the ▁facts ▁and ▁the ▁search ▁for ▁orig ins , ▁for ▁the ▁very ▁beginning ▁of ▁religion . ▁All ▁Western ▁histor i ography ▁was ▁during ▁that ▁time ▁obs essed ▁with ▁the ▁quest ▁of ▁orig ins . ▁[...] ▁This ▁search ▁for ▁the ▁orig ins ▁of ▁human ▁institutions ▁and ▁cultural ▁cre ations ▁prolong s ▁and ▁comple tes ▁the ▁natural ist ' s ▁quest ▁for ▁the ▁origin ▁of ▁species , ▁the ▁bi ologist ' s ▁dream ▁of ▁grasp ing ▁the ▁origin ▁of ▁life , ▁the ▁ge ologist ' s ▁and ▁the ▁astronom er ' s ▁ende avor ▁to ▁understand ▁the ▁origin ▁of ▁the ▁Earth ▁and ▁the ▁Un iverse . ▁From ▁a ▁psych ological ▁point ▁of ▁view , ▁one ▁can ▁de ci pher ▁here ▁the ▁same ▁nost alg ia ▁for ▁the ▁' prim ord ial ' ▁and ▁the ▁' original '. ▁ ▁In ▁some ▁of ▁his ▁writ ings , ▁El ia de ▁describes ▁modern ▁political ▁ide ologies ▁as ▁sec ular ized ▁myth ology . ▁According ▁to ▁El ia de , ▁Marx ism ▁" t akes ▁up ▁and ▁car ries ▁on ▁one ▁of ▁the ▁great ▁es chat ological ▁myth s ▁of |
▁the ▁Middle ▁Eastern ▁and ▁Mediter rane an ▁world , ▁namely : ▁the ▁re dem pt ive ▁part ▁to ▁be ▁played ▁by ▁the ▁Just ▁( the ▁' elect ', ▁the ▁' ano int ed ', ▁the ▁' inn oc ent ', ▁the ▁' mission ers ', ▁in ▁our ▁own ▁days ▁the ▁pro let ariat ), ▁whose ▁suffer ings ▁are ▁invoked ▁to ▁change ▁the ▁ont ological ▁status ▁of ▁the ▁world ." ▁El ia de ▁sees ▁the ▁w ides p read ▁myth ▁of ▁the ▁Golden ▁Age , ▁" which , ▁according ▁to ▁a ▁number ▁of ▁trad itions , ▁lies ▁at ▁the ▁beginning ▁and ▁the ▁end ▁of ▁History ", ▁as ▁the ▁" pre ced ent " ▁for ▁Karl ▁Marx ' s ▁vision ▁of ▁a ▁class less ▁society . ▁Finally , ▁he ▁sees ▁Marx ' s ▁belief ▁in ▁the ▁final ▁triumph ▁of ▁the ▁good ▁( the ▁pro let ariat ) ▁over ▁the ▁evil ▁( the ▁b our ge ois ie ) ▁as ▁" a ▁truly ▁mess ian ic ▁Jud ae o - Christ ian ▁ide ology ". ▁Despite ▁Marx ' s ▁host ility ▁toward ▁religion , ▁El ia de ▁implies , ▁his ▁ide ology ▁works ▁within ▁a ▁concept ual ▁framework ▁inherited ▁from ▁religious ▁myth ology . ▁ ▁Like wise , ▁El ia de ▁notes ▁that ▁Naz ism ▁involved ▁a ▁pseudo - pag an ▁myst ic ism ▁based ▁on ▁ancient ▁German ic ▁religion . ▁He ▁suggests ▁that ▁the ▁differences ▁between ▁the ▁Naz is ' ▁pseudo - G erman ic ▁myth ology ▁and ▁Marx ' s ▁pseudo - J ud |
ae o - Christ ian ▁myth ology ▁explain ▁their ▁differ ing ▁success : ▁In ▁comparison ▁with ▁the ▁vig orous ▁optim ism ▁of ▁the ▁commun ist ▁myth , ▁the ▁myth ology ▁propag ated ▁by ▁the ▁national ▁social ists ▁seems ▁particularly ▁in e pt ; ▁and ▁this ▁is ▁not ▁only ▁because ▁of ▁the ▁limitations ▁of ▁the ▁ra cial ▁myth ▁( how ▁could ▁one ▁imagine ▁that ▁the ▁rest ▁of ▁Europe ▁would ▁volunt arily ▁accept ▁submission ▁to ▁the ▁master - race ? ), ▁but ▁above ▁all ▁because ▁of ▁the ▁fundamental ▁p ess im ism ▁of ▁the ▁German ic ▁myth ology . ▁[...] ▁For ▁the ▁es chat on ▁proph es ied ▁and ▁expected ▁by ▁the ▁ancient ▁Germ ans ▁was ▁the ▁ra gn ar ok — that ▁is , ▁a ▁cat ast roph ic ▁end ▁of ▁the ▁world . ▁ ▁Modern ▁man ▁and ▁the ▁" ter ror ▁of ▁history " ▁According ▁to ▁El ia de , ▁modern ▁man ▁displays ▁" tra ces " ▁of ▁" my th ological ▁behavior " ▁because ▁he ▁intens ely ▁needs ▁sacred ▁time ▁and ▁the ▁et ernal ▁return . ▁Despite ▁modern ▁man ' s ▁claims ▁to ▁be ▁non rel ig ious , ▁he ▁ultimately ▁cannot ▁find ▁value ▁in ▁the ▁linear ▁pro gression ▁of ▁historical ▁events ; ▁even ▁modern ▁man ▁feels ▁the ▁" ter ror ▁of ▁history ": ▁" Here ▁too ▁[...] ▁there ▁is ▁always ▁the ▁struggle ▁against ▁Time , ▁the ▁hope ▁to ▁be ▁fre ed ▁from ▁the ▁weight ▁of ▁' de ad ▁Time ,' ▁of ▁the ▁Time ▁that ▁cr ush es ▁and ▁k ills ." |
▁ ▁This ▁" ter ror ▁of ▁history " ▁becomes ▁especially ▁ac ute ▁when ▁violent ▁and ▁threaten ing ▁historical ▁events ▁confront ▁modern ▁man — the ▁mere ▁fact ▁that ▁a ▁terrible ▁event ▁has ▁happened , ▁that ▁it ▁is ▁part ▁of ▁history , ▁is ▁of ▁little ▁comfort ▁to ▁those ▁who ▁suffer ▁from ▁it . ▁El ia de ▁asks ▁r het or ically ▁how ▁modern ▁man ▁can ▁" tol er ate ▁the ▁cat ast roph es ▁and ▁horror s ▁of ▁history — from ▁collect ive ▁deport ations ▁and ▁mass ac res ▁to ▁atomic ▁bomb ings — if ▁beyond ▁them ▁he ▁can ▁g limp se ▁no ▁sign , ▁no ▁trans histor ical ▁meaning ". ▁He ▁indicates ▁that , ▁if ▁repet itions ▁of ▁myth ical ▁events ▁provided ▁sacred ▁value ▁and ▁meaning ▁for ▁history ▁in ▁the ▁eyes ▁of ▁ancient ▁man , ▁modern ▁man ▁has ▁denied ▁the ▁Sac red ▁and ▁must ▁therefore ▁invent ▁value ▁and ▁purpose ▁on ▁his ▁own . ▁Without ▁the ▁Sac red ▁to ▁confer ▁an ▁absolute , ▁objective ▁value ▁upon ▁historical ▁events , ▁modern ▁man ▁is ▁left ▁with ▁" a ▁relativ istic ▁or ▁n ih il istic ▁view ▁of ▁history " ▁and ▁a ▁resulting ▁" sp irit ual ▁ar id ity ". ▁In ▁chapter ▁ 4 ▁(" The ▁T error ▁of ▁History ") ▁of ▁The ▁M yth ▁of ▁the ▁E ternal ▁Return ▁and ▁chapter ▁ 9 ▁(" Rel ig ious ▁Symbol ism ▁and ▁the ▁Modern ▁Man ' s ▁An x iety ") ▁of ▁M yth s , ▁Dream s , ▁and ▁Myst eries , ▁El ia de ▁arg ues |
▁at ▁length ▁that ▁the ▁re jection ▁of ▁religious ▁thought ▁is ▁a ▁primary ▁cause ▁of ▁modern ▁man ' s ▁anx iet ies . ▁ ▁Inter - c ult ural ▁dialog ue ▁and ▁a ▁" new ▁human ism " ▁El ia de ▁arg ues ▁that ▁modern ▁man ▁may ▁escape ▁the ▁" T error ▁of ▁history " ▁by ▁learning ▁from ▁traditional ▁cult ures . ▁For ▁example , ▁El ia de ▁thinks ▁H indu ism ▁has ▁advice ▁for ▁modern ▁Western ers . ▁According ▁to ▁many ▁branches ▁of ▁H indu ism , ▁the ▁world ▁of ▁historical ▁time ▁is ▁ill us ory , ▁and ▁the ▁only ▁absolute ▁reality ▁is ▁the ▁imm ort al ▁soul ▁or ▁at man ▁within ▁man . ▁According ▁to ▁El ia de , ▁H ind us ▁thus ▁escape ▁the ▁terror ▁of ▁history ▁by ▁ref using ▁to ▁see ▁historical ▁time ▁as ▁the ▁true ▁reality . ▁ ▁El ia de ▁notes ▁that ▁a ▁Western ▁or ▁Cont inental ▁phil os opher ▁might ▁feel ▁susp icious ▁toward ▁this ▁H indu ▁view ▁of ▁history : ▁One ▁can ▁easily ▁guess ▁what ▁a ▁European ▁historical ▁and ▁exist ential ist ▁phil os opher ▁might ▁reply ▁[...] ▁You ▁ask ▁me , ▁he ▁would ▁say , ▁to ▁' die ▁to ▁History '; ▁but ▁man ▁is ▁not , ▁and ▁he ▁cannot ▁be ▁anything ▁else ▁but ▁History , ▁for ▁his ▁very ▁ess ence ▁is ▁tempor ality . ▁You ▁are ▁asking ▁me , ▁then , ▁to ▁give ▁up ▁my ▁authentic ▁existence ▁and ▁to ▁take ▁refuge ▁in ▁an ▁abstra ction , ▁in ▁pure ▁Being , ▁in ▁the ▁at man : |
▁I ▁am ▁to ▁sacrifice ▁my ▁dign ity ▁as ▁a ▁cre ator ▁of ▁History ▁in ▁order ▁to ▁live ▁an ▁a - histor ic , ▁in authentic ▁existence , ▁empty ▁of ▁all ▁human ▁content . ▁Well , ▁I ▁prefer ▁to ▁put ▁up ▁with ▁my ▁anx iety : ▁at ▁least , ▁it ▁cannot ▁dep rive ▁me ▁of ▁a ▁certain ▁hero ic ▁grande ur , ▁that ▁of ▁becoming ▁conscious ▁of , ▁and ▁accepting , ▁the ▁human ▁condition . ▁ ▁However , ▁El ia de ▁arg ues ▁that ▁the ▁H indu ▁approach ▁to ▁history ▁does ▁not ▁necessarily ▁lead ▁to ▁a ▁re jection ▁of ▁history . ▁On ▁the ▁contrary , ▁in ▁H indu ism ▁historical ▁human ▁existence ▁is ▁not ▁the ▁" abs urd ity " ▁that ▁many ▁Cont inental ▁philosoph ers ▁see ▁it ▁as . ▁According ▁to ▁H indu ism , ▁history ▁is ▁a ▁divine ▁creation , ▁and ▁one ▁may ▁live ▁content edly ▁within ▁it ▁as ▁long ▁as ▁one ▁maintain s ▁a ▁certain ▁degree ▁of ▁det achment ▁from ▁it : ▁" One ▁is ▁dev oured ▁by ▁Time , ▁by ▁History , ▁not ▁because ▁one ▁lives ▁in ▁them , ▁but ▁because ▁one ▁thinks ▁them ▁real ▁and , ▁in ▁consequence , ▁one ▁forget s ▁or ▁under values ▁et ern ity ." ▁Furthermore , ▁El ia de ▁arg ues ▁that ▁Western ers ▁can ▁learn ▁from ▁non - West ern ▁cult ures ▁to ▁see ▁something ▁besides ▁abs urd ity ▁in ▁suffering ▁and ▁death . ▁Trad itional ▁cult ures ▁see ▁suffering ▁and ▁death ▁as ▁a ▁r ite ▁of ▁passage . ▁In ▁fact , ▁their |
▁init iation ▁rit uals ▁often ▁involve ▁a ▁symbol ic ▁death ▁and ▁res urre ction , ▁or ▁symbol ic ▁or de als ▁followed ▁by ▁relief . ▁Thus , ▁El ia de ▁arg ues , ▁modern ▁man ▁can ▁learn ▁to ▁see ▁his ▁historical ▁or de als , ▁even ▁death , ▁as ▁necessary ▁initi ations ▁into ▁the ▁next ▁stage ▁of ▁one ' s ▁existence . ▁ ▁El ia de ▁even ▁suggests ▁that ▁traditional ▁thought ▁offers ▁relief ▁from ▁the ▁vague ▁anx iety ▁caused ▁by ▁" our ▁obsc ure ▁present iment ▁of ▁the ▁end ▁of ▁the ▁world , ▁or ▁more ▁exactly ▁of ▁the ▁end ▁of ▁our ▁world , ▁our ▁own ▁civil ization ". ▁Many ▁traditional ▁cult ures ▁have ▁myth s ▁about ▁the ▁end ▁of ▁their ▁world ▁or ▁civil ization ; ▁however , ▁these ▁myth s ▁do ▁not ▁succeed ▁" in ▁par al ys ing ▁either ▁Life ▁or ▁Culture ". ▁These ▁traditional ▁cult ures ▁emphas ize ▁cy clic ▁time ▁and , ▁therefore , ▁the ▁in ev itable ▁rise ▁of ▁a ▁new ▁world ▁or ▁civil ization ▁on ▁the ▁ru ins ▁of ▁the ▁old . ▁Thus , ▁they ▁feel ▁comfort ed ▁even ▁in ▁cont empl ating ▁the ▁end ▁times . ▁ ▁El ia de ▁arg ues ▁that ▁a ▁Western ▁spiritual ▁reb irth ▁can ▁happen ▁within ▁the ▁framework ▁of ▁Western ▁spiritual ▁trad itions . ▁However , ▁he ▁says , ▁to ▁start ▁this ▁reb irth , ▁Western ers ▁may ▁need ▁to ▁be ▁stim ulated ▁by ▁ideas ▁from ▁non - West ern ▁cult ures . ▁In ▁his ▁M yth s , ▁Dream s , |
▁and ▁Myst eries , ▁El ia de ▁claims ▁that ▁a ▁" gen u ine ▁encounter " ▁between ▁cult ures ▁" m ight ▁well ▁const itute ▁the ▁point ▁of ▁departure ▁for ▁a ▁new ▁human ism , ▁upon ▁a ▁world ▁scale ". ▁ ▁Christian ity ▁and ▁the ▁" sal v ation " ▁of ▁History ▁Mir ce a ▁El ia de ▁sees ▁the ▁Abraham ic ▁relig ions ▁as ▁a ▁turning ▁point ▁between ▁the ▁ancient , ▁cy clic ▁view ▁of ▁time ▁and ▁the ▁modern , ▁linear ▁view ▁of ▁time , ▁not ing ▁that , ▁in ▁their ▁case , ▁sacred ▁events ▁are ▁not ▁limited ▁to ▁a ▁far - off ▁prim ord ial ▁age , ▁but ▁continue ▁throughout ▁history : ▁" time ▁is ▁no ▁longer ▁[ only ] ▁the ▁circular ▁Time ▁of ▁the ▁E ternal ▁Return ; ▁it ▁has ▁become ▁linear ▁and ▁irre vers ible ▁Time ". ▁He ▁thus ▁sees ▁in ▁Christian ity ▁the ▁ult imate ▁example ▁of ▁a ▁religion ▁emb rac ing ▁linear , ▁historical ▁time . ▁When ▁God ▁is ▁born ▁as ▁a ▁man , ▁into ▁the ▁stream ▁of ▁history , ▁" all ▁history ▁becomes ▁a ▁the oph any ". ▁According ▁to ▁El ia de , ▁" Christ ian ity ▁st riv es ▁to ▁save ▁history ". ▁In ▁Christian ity , ▁the ▁Sac red ▁enters ▁a ▁human ▁being ▁( Christ ) ▁to ▁save ▁humans , ▁but ▁it ▁also ▁enters ▁history ▁to ▁" save " ▁history ▁and ▁turn ▁otherwise ▁ordinary , ▁historical ▁events ▁into ▁something ▁" cap able ▁of ▁transm itting ▁a ▁trans - histor ical ▁message ". ▁ |
▁From ▁El ia de ' s ▁perspective , ▁Christian ity ' s ▁" trans - histor ical ▁message " ▁may ▁be ▁the ▁most ▁important ▁help ▁that ▁modern ▁man ▁could ▁have ▁in ▁confront ing ▁the ▁terror ▁of ▁history . ▁In ▁his ▁book ▁M ito ▁(" M yth "), ▁Italian ▁research er ▁Fur io ▁Jes i ▁arg ues ▁that ▁El ia de ▁den ies ▁man ▁the ▁position ▁of ▁a ▁true ▁protagon ist ▁in ▁history : ▁for ▁El ia de , ▁true ▁human ▁experience ▁lies ▁not ▁in ▁intellect ually ▁" making ▁history ", ▁but ▁in ▁man ' s ▁experiences ▁of ▁joy ▁and ▁gr ief . ▁Thus , ▁from ▁El ia de ' s ▁perspective , ▁the ▁Christ ▁story ▁becomes ▁the ▁perfect ▁myth ▁for ▁modern ▁man . ▁In ▁Christian ity , ▁God ▁will ingly ▁entered ▁historical ▁time ▁by ▁being ▁born ▁as ▁Christ , ▁and ▁accepted ▁the ▁suffering ▁that ▁followed . ▁By ▁ident ifying ▁with ▁Christ , ▁modern ▁man ▁can ▁learn ▁to ▁confront ▁pain ful ▁historical ▁events . ▁Ult imately , ▁according ▁to ▁Jes i , ▁El ia de ▁sees ▁Christian ity ▁as ▁the ▁only ▁religion ▁that ▁can ▁save ▁man ▁from ▁the ▁" T error ▁of ▁history ". ▁ ▁In ▁El ia de ' s ▁view , ▁traditional ▁man ▁sees ▁time ▁as ▁an ▁end less ▁repet ition ▁of ▁myth ical ▁arch et ypes . ▁In ▁contrast , ▁modern ▁man ▁has ▁abandoned ▁myth ical ▁arch et ypes ▁and ▁entered ▁linear , ▁historical ▁time — in ▁this ▁context , ▁unlike ▁many ▁other ▁relig ions , ▁Christian ity ▁attributes ▁value ▁to |
▁historical ▁time . ▁Thus , ▁El ia de ▁con cludes , ▁" Christ ian ity ▁in cont est ably ▁proves ▁to ▁be ▁the ▁religion ▁of ▁' f allen ▁man ' ", ▁of ▁modern ▁man ▁who ▁has ▁lost ▁" the ▁parad ise ▁of ▁arch et ypes ▁and ▁repet ition ". ▁ ▁" Mod ern ▁g nost ic ism ", ▁Rom antic ism ▁and ▁El ia de ' s ▁nost alg ia ▁In ▁analyz ing ▁the ▁similar ities ▁between ▁the ▁" my th olog ists " ▁El ia de , ▁Joseph ▁Campbell ▁and ▁Carl ▁Jung , ▁Robert ▁Ell wood ▁concluded ▁that ▁the ▁three ▁modern ▁myth olog ists , ▁all ▁of ▁whom ▁believed ▁that ▁myth s ▁reve al ▁" tim eless ▁truth ", ▁ful filled ▁the ▁role ▁" gn ost ics " ▁had ▁in ▁anti qu ity . ▁The ▁diverse ▁religious ▁movements ▁covered ▁by ▁the ▁term ▁" gn ost ic ism " ▁share ▁the ▁basic ▁do ctr ines ▁that ▁the ▁surrounding ▁world ▁is ▁fund ament ally ▁evil ▁or ▁in h osp itable , ▁that ▁we ▁are ▁tra pped ▁in ▁the ▁world ▁through ▁no ▁fault ▁of ▁our ▁own , ▁and ▁that ▁we ▁can ▁be ▁saved ▁from ▁the ▁world ▁only ▁through ▁secret ▁knowledge ▁( gn osis ). ▁Ell wood ▁claimed ▁that ▁the ▁three ▁myth olog ists ▁were ▁" mod ern ▁g nost ics ▁through ▁and ▁through ", ▁remark ing , ▁Whether ▁in ▁August an ▁Rome ▁or ▁modern ▁Europe , ▁dem ocracy ▁all ▁too ▁easily ▁gave ▁way ▁to ▁total itar ian ism , ▁technology ▁was ▁as ▁readily ▁used ▁for |
▁battle ▁as ▁for ▁comfort , ▁and ▁immense ▁wealth ▁lay ▁alongside ▁ab ys mal ▁pover ty . ▁[...] ▁G nost ics ▁past ▁and ▁present ▁sought ▁answers ▁not ▁in ▁the ▁course ▁of ▁out ward ▁human ▁events , ▁but ▁in ▁knowledge ▁of ▁the ▁world ' s ▁beginning , ▁of ▁what ▁lies ▁above ▁and ▁beyond ▁the ▁world , ▁and ▁of ▁the ▁secret ▁places ▁of ▁the ▁human ▁soul . ▁To ▁all ▁this ▁the ▁myth olog ists ▁spoke , ▁and ▁they ▁acquired ▁large ▁and ▁loyal ▁follow ings . ▁ ▁According ▁to ▁Ell wood , ▁the ▁myth olog ists ▁believed ▁in ▁g nost ic ism ' s ▁basic ▁do ctr ines ▁( even ▁if ▁in ▁a ▁sec ular ized ▁form ). ▁Ell wood ▁also ▁bel ieves ▁that ▁Rom antic ism , ▁which ▁stim ulated ▁the ▁modern ▁study ▁of ▁myth ology , ▁strongly ▁influenced ▁the ▁myth olog ists . ▁Because ▁Rom antics ▁stress ▁that ▁em otion ▁and ▁imagination ▁have ▁the ▁same ▁dign ity ▁as ▁reason , ▁Ell wood ▁arg ues , ▁they ▁tend ▁to ▁think ▁political ▁truth ▁" is ▁known ▁less ▁by ▁rational ▁consider ations ▁than ▁by ▁its ▁capacity ▁to ▁fire ▁the ▁pass ions " ▁and , ▁therefore , ▁that ▁political ▁truth ▁is ▁" very ▁apt ▁to ▁be ▁found ▁[...] ▁in ▁the ▁distant ▁past ". ▁ ▁As ▁modern ▁g nost ics , ▁Ell wood ▁arg ues , ▁the ▁three ▁myth olog ists ▁felt ▁al ien ated ▁from ▁the ▁surrounding ▁modern ▁world . ▁As ▁sch ol ars , ▁they ▁knew ▁of ▁prim ord ial ▁soci eties ▁that ▁had ▁operated ▁differently ▁from ▁modern |
▁ones . ▁And ▁as ▁people ▁influenced ▁by ▁Rom antic ism , ▁they ▁saw ▁myth s ▁as ▁a ▁saving ▁g nos is ▁that ▁offered ▁" aven ues ▁of ▁et ernal ▁return ▁to ▁simpler ▁prim ord ial ▁ages ▁when ▁the ▁values ▁that ▁rule ▁the ▁world ▁were ▁for ged ". ▁In ▁addition , ▁Ell wood ▁ident ifies ▁El ia de ' s ▁personal ▁sense ▁of ▁nost alg ia ▁as ▁a ▁source ▁for ▁his ▁interest ▁in , ▁or ▁even ▁his ▁theories ▁about , ▁traditional ▁soci eties . ▁He ▁c ites ▁El ia de ▁himself ▁claim ing ▁to ▁desire ▁an ▁" et ernal ▁return " ▁like ▁that ▁by ▁which ▁traditional ▁man ▁returns ▁to ▁the ▁myth ical ▁parad ise : ▁" My ▁essential ▁pre occupation ▁is ▁precisely ▁the ▁means ▁of ▁esc aping ▁History , ▁of ▁saving ▁myself ▁through ▁symbol , ▁myth , ▁r ite , ▁arch et ypes ". ▁ ▁In ▁Ell wood ' s ▁view , ▁El ia de ' s ▁nost alg ia ▁was ▁only ▁en hanced ▁by ▁his ▁ex ile ▁from ▁Roman ia : ▁" In ▁later ▁years ▁El ia de ▁felt ▁about ▁his ▁own ▁Roman ian ▁past ▁as ▁did ▁prim al ▁folk ▁about ▁myth ic ▁time . ▁He ▁was ▁drawn ▁back ▁to ▁it , ▁yet ▁he ▁knew ▁he ▁could ▁not ▁live ▁there , ▁and ▁that ▁all ▁was ▁not ▁well ▁with ▁it ." ▁He ▁suggests ▁that ▁this ▁nost alg ia , ▁along ▁with ▁El ia de ' s ▁sense ▁that ▁" ex ile ▁is ▁among ▁the ▁prof ound est ▁met aph ors ▁for ▁all ▁human ▁life |
", ▁influenced ▁El ia de ' s ▁theories . ▁Ell wood ▁sees ▁evidence ▁of ▁this ▁in ▁El ia de ' s ▁concept ▁of ▁the ▁" T error ▁of ▁history " ▁from ▁which ▁modern ▁man ▁is ▁no ▁longer ▁shield ed . ▁In ▁this ▁concept , ▁Ell wood ▁sees ▁an ▁" element ▁of ▁nost alg ia " ▁for ▁earlier ▁times ▁" when ▁the ▁sacred ▁was ▁strong ▁and ▁the ▁terror ▁of ▁history ▁had ▁bare ly ▁raised ▁its ▁head ". ▁ ▁Crit ic ism ▁of ▁El ia de ' s ▁scholar ship ▁ ▁Over general ization ▁El ia de ▁c ites ▁a ▁wide ▁variety ▁of ▁myth s ▁and ▁rit uals ▁to ▁support ▁his ▁theories . ▁However , ▁he ▁has ▁been ▁accused ▁of ▁making ▁over - general izations : ▁many ▁sch ol ars ▁think ▁he ▁la cks ▁sufficient ▁evidence ▁to ▁put ▁forth ▁his ▁ideas ▁as ▁universal , ▁or ▁even ▁general , ▁principles ▁of ▁religious ▁thought . ▁According ▁to ▁one ▁scholar , ▁" E lia de ▁may ▁have ▁been ▁the ▁most ▁popular ▁and ▁influ ential ▁contemporary ▁historian ▁of ▁religion ", ▁but ▁" many , ▁if ▁not ▁most , ▁special ists ▁in ▁anth rop ology , ▁soci ology , ▁and ▁even ▁history ▁of ▁relig ions ▁have ▁either ▁ignored ▁or ▁quickly ▁dismiss ed " ▁El ia de ' s ▁works . ▁ ▁The ▁classic ist ▁G . ▁S . ▁Kirk ▁critic izes ▁El ia de ' s ▁ins istence ▁that ▁Australian ▁Ab orig ines ▁and ▁ancient ▁Mes op ot ami ans ▁had ▁concepts ▁of ▁" be ing ", ▁" non - |
be ing ", ▁" real ", ▁and ▁" be coming ", ▁although ▁they ▁lack ed ▁words ▁for ▁them . ▁Kirk ▁also ▁bel ieves ▁that ▁El ia de ▁over ext ends ▁his ▁theories : ▁for ▁example , ▁El ia de ▁claims ▁that ▁the ▁modern ▁myth ▁of ▁the ▁" no ble ▁sav age " ▁results ▁from ▁the ▁religious ▁t endency ▁to ▁ideal ize ▁the ▁prim ord ial , ▁myth ical ▁age . ▁According ▁to ▁Kirk , ▁" such ▁extra v ag ances , ▁together ▁with ▁a ▁marked ▁repet it ious ness , ▁have ▁made ▁El ia de ▁un pop ular ▁with ▁many ▁anth rop olog ists ▁and ▁soci olog ists ". ▁In ▁Kirk ' s ▁view , ▁El ia de ▁derived ▁his ▁theory ▁of ▁et ernal ▁return ▁from ▁the ▁functions ▁of ▁Australian ▁Ab original ▁myth ology ▁and ▁then ▁proceeded ▁to ▁apply ▁the ▁theory ▁to ▁other ▁myth ologies ▁to ▁which ▁it ▁did ▁not ▁apply . ▁For ▁example , ▁Kirk ▁arg ues ▁that ▁the ▁et ernal ▁return ▁does ▁not ▁accur ately ▁describe ▁the ▁functions ▁of ▁Native ▁American ▁or ▁Greek ▁myth ology . ▁Kirk ▁con cludes , ▁" E lia de ' s ▁idea ▁is ▁a ▁valuable ▁per ception ▁about ▁certain ▁myth s , ▁not ▁a ▁guide ▁to ▁the ▁proper ▁understanding ▁of ▁all ▁of ▁them ". ▁ ▁Even ▁Wend y ▁Don iger , ▁El ia de ' s ▁successor ▁at ▁the ▁University ▁of ▁Chicago , ▁claims ▁( in ▁an ▁introduction ▁to ▁El ia de ' s ▁own ▁Sh aman ism ) ▁that ▁the ▁et ernal ▁return ▁does ▁not |
▁apply ▁to ▁all ▁myth s ▁and ▁rit uals , ▁although ▁it ▁may ▁apply ▁to ▁many ▁of ▁them . ▁However , ▁although ▁Don iger ▁agre es ▁that ▁El ia de ▁made ▁over - general izations , ▁she ▁notes ▁that ▁his ▁willing ness ▁to ▁" arg ue ▁bold ly ▁for ▁univers als " ▁allowed ▁him ▁to ▁see ▁patterns ▁" that ▁sp anned ▁the ▁entire ▁glo be ▁and ▁the ▁whole ▁of ▁human ▁history ". ▁Whether ▁they ▁were ▁true ▁or ▁not , ▁she ▁arg ues , ▁El ia de ' s ▁theories ▁are ▁still ▁useful ▁" as ▁starting ▁points ▁for ▁the ▁compar ative ▁study ▁of ▁religion ". ▁She ▁also ▁arg ues ▁that ▁El ia de ' s ▁theories ▁have ▁been ▁able ▁to ▁accommod ate ▁" new ▁data ▁to ▁which ▁El ia de ▁did ▁not ▁have ▁access ". ▁ ▁L ack ▁of ▁empir ical ▁support ▁Several ▁research ers ▁have ▁critic ized ▁El ia de ' s ▁work ▁as ▁having ▁no ▁empir ical ▁support . ▁Thus , ▁he ▁is ▁said ▁to ▁have ▁" failed ▁to ▁provide ▁an ▁ade qu ate ▁method ology ▁for ▁the ▁history ▁of ▁relig ions ▁and ▁to ▁establish ▁this ▁discipline ▁as ▁an ▁empir ical ▁science ", ▁though ▁the ▁same ▁critics ▁admit ▁that ▁" the ▁history ▁of ▁relig ions ▁should ▁not ▁aim ▁at ▁being ▁an ▁empir ical ▁science ▁anyway ". ▁Specifically , ▁his ▁claim ▁that ▁the ▁sacred ▁is ▁a ▁structure ▁of ▁human ▁conscious ness ▁is ▁dist r usted ▁as ▁not ▁being ▁empir ically ▁prov able : ▁" no ▁one ▁has ▁yet ▁turned ▁up ▁the ▁basic ▁category ▁sacred |
". ▁Also , ▁there ▁has ▁been ▁mention ▁of ▁his ▁t endency ▁to ▁ignore ▁the ▁social ▁aspects ▁of ▁religion . ▁Anth rop ologist ▁Alice ▁Ke ho e ▁is ▁highly ▁critical ▁of ▁El ia de ' s ▁work ▁on ▁Sh aman ism , ▁namely ▁because ▁he ▁was ▁not ▁an ▁anth rop ologist ▁but ▁a ▁historian . ▁She ▁cont ends ▁that ▁El ia de ▁never ▁did ▁any ▁field ▁work ▁or ▁contact ed ▁any ▁ind igen ous ▁groups ▁that ▁pract iced ▁Sh aman ism , ▁and ▁that ▁his ▁work ▁was ▁synth es ized ▁from ▁various ▁sources ▁without ▁being ▁supported ▁by ▁direct ▁field ▁research . ▁ ▁In ▁contrast , ▁Professor ▁Ke es ▁W . ▁Bol le ▁of ▁the ▁University ▁of ▁California , ▁Los ▁Angeles ▁arg ues ▁that ▁" Pro f essor ▁El ia de ' s ▁approach , ▁in ▁all ▁his ▁works , ▁is ▁empir ical ": ▁Bol le ▁sets ▁El ia de ▁apart ▁for ▁what ▁he ▁sees ▁as ▁El ia de ' s ▁particularly ▁close ▁" att ention ▁to ▁the ▁various ▁particular ▁mot ifs " ▁of ▁different ▁myth s . ▁French ▁research er ▁Daniel ▁Dub u isson ▁places ▁doubt ▁on ▁El ia de ' s ▁scholar ship ▁and ▁its ▁scientific ▁character , ▁cit ing ▁the ▁Roman ian ▁academic ' s ▁alleg ed ▁ref us al ▁to ▁accept ▁the ▁treatment ▁of ▁relig ions ▁in ▁their ▁historical ▁and ▁cultural ▁context , ▁and ▁propos ing ▁that ▁El ia de ' s ▁notion ▁of ▁hier oph any ▁refers ▁to ▁the ▁actual ▁existence ▁of ▁a ▁super natural ▁level . ▁ ▁Ron ald |
▁Ind en , ▁a ▁historian ▁of ▁India ▁and ▁University ▁of ▁Chicago ▁professor , ▁critic ized ▁Mir ce a ▁El ia de , ▁alongside ▁other ▁intellectual ▁figures ▁( Car l ▁Jung ▁and ▁Joseph ▁Campbell ▁among ▁them ), ▁for ▁encourag ing ▁a ▁" rom antic ▁view " ▁of ▁H indu ism . ▁He ▁argued ▁that ▁their ▁approach ▁to ▁the ▁subject ▁re lied ▁mainly ▁on ▁an ▁Oriental ist ▁approach , ▁and ▁made ▁H indu ism ▁seem ▁like ▁" a ▁private ▁real m ▁of ▁the ▁imagination ▁and ▁the ▁religious ▁which ▁modern , ▁Western ▁man ▁la cks ▁but ▁needs ." ▁ ▁Far ▁right ▁and ▁national ist ▁influ ences ▁Although ▁his ▁scholar ly ▁work ▁was ▁never ▁sub ordin ated ▁to ▁his ▁early ▁political ▁belief s , ▁the ▁school ▁of ▁thought ▁he ▁was ▁associated ▁with ▁in ▁inter war ▁Roman ia , ▁namely ▁Tr ă ir ism , ▁as ▁well ▁as ▁the ▁works ▁of ▁Julius ▁E vol a ▁he ▁continued ▁to ▁draw ▁insp iration ▁from , ▁have ▁them atic ▁links ▁to ▁fasc ism . ▁W riter ▁and ▁academic ▁Marcel ▁Tol ce a ▁has ▁argued ▁that , ▁through ▁E vol a ' s ▁particular ▁interpretation ▁of ▁Gu én on ' s ▁works , ▁El ia de ▁kept ▁a ▁trace able ▁connection ▁with ▁far ▁right ▁ide ologies ▁in ▁his ▁academic ▁contributions . ▁Daniel ▁Dub u isson ▁sing led ▁out ▁El ia de ' s ▁concept ▁of ▁hom o ▁religios us ▁as ▁a ▁reflection ▁of ▁fasc ist ▁el it ism , ▁and ▁argued ▁that ▁the ▁Roman ian ▁scholar ' s ▁views ▁of ▁J uda |
ism ▁and ▁the ▁Old ▁Testament , ▁which ▁dep icted ▁Heb rew s ▁as ▁the ▁enemies ▁of ▁an ▁ancient ▁cos mic ▁religion , ▁were ▁ultimately ▁the ▁pres ervation ▁of ▁an ▁ant is emit ic ▁disc ourse . ▁ ▁A ▁piece ▁author ed ▁in ▁ 1 9 3 0 ▁saw ▁El ia de ▁defining ▁Julius ▁E vol a ▁as ▁a ▁great ▁think er ▁and ▁offering ▁pra ise ▁to ▁the ▁controvers ial ▁intellect uals ▁O sw ald ▁Sp eng ler , ▁Arthur ▁de ▁G ob ine au , ▁Houston ▁Stewart ▁Chamber lain ▁and ▁the ▁Naz i ▁ide olog ue ▁Alfred ▁Ros enberg . ▁E vol a , ▁who ▁continued ▁to ▁defend ▁the ▁core ▁principles ▁of ▁myst ical ▁fasc ism , ▁once ▁protest ed ▁to ▁El ia de ▁about ▁the ▁latter ' s ▁failure ▁to ▁c ite ▁him ▁and ▁Gu én on . ▁El ia de ▁replied ▁that ▁his ▁works ▁were ▁written ▁for ▁a ▁contemporary ▁public , ▁and ▁not ▁to ▁initi ates ▁of ▁es oter ic ▁circles . ▁After ▁the ▁ 1 9 6 0 s , ▁he , ▁together ▁with ▁E vol a , ▁Louis ▁R oug ier , ▁and ▁other ▁intellect uals , ▁offered ▁support ▁to ▁A lain ▁de ▁Ben o ist ' s ▁controvers ial ▁Group ement ▁de ▁recherche ▁et ▁d ' ét udes ▁pour ▁la ▁civil isation ▁européenne , ▁part ▁of ▁the ▁Nouvelle ▁Dro ite ▁intellectual ▁tr end . ▁ ▁Not ably , ▁El ia de ▁was ▁also ▁pre occup ied ▁with ▁the ▁cult ▁of ▁Th ra cian ▁de ity ▁Z alm ox |
is ▁and ▁its ▁supposed ▁mon othe ism . E lia de , ▁" Z alm ox is , ▁The ▁Van ishing ▁God ", ▁in ▁S lav ic ▁Review , ▁Vol . ▁ 3 3 , ▁No . ▁ 4 ▁( Dec ember ▁ 1 9 7 4 ), ▁p . 8 0 7 – 8 0 9 ▁This , ▁like ▁his ▁conclusion ▁that ▁Roman ization ▁had ▁been ▁super f icial ▁inside ▁Roman ▁D acia , ▁was ▁a ▁view ▁celebrated ▁by ▁contemporary ▁part is ans ▁of ▁Pro to chron ist ▁national ism . ▁According ▁to ▁historian ▁Sor in ▁Anto hi , ▁El ia de ▁may ▁have ▁actually ▁encourag ed ▁Pro to chron ists ▁such ▁as ▁Ed gar ▁Pap u ▁to ▁carry ▁out ▁research ▁which ▁resulted ▁in ▁the ▁claim ▁that ▁medieval ▁Roman ians ▁had ▁anticip ated ▁the ▁Renaissance . ▁ ▁In ▁his ▁study ▁of ▁El ia de , ▁Jung , ▁and ▁Campbell , ▁Ell wood ▁also ▁discuss es ▁the ▁connection ▁between ▁academic ▁theories ▁and ▁controvers ial ▁political ▁invol v ements , ▁not ing ▁that ▁all ▁three ▁myth olog ists ▁have ▁been ▁accused ▁of ▁reaction ary ▁political ▁positions . ▁Ell wood ▁notes ▁the ▁obvious ▁parallel ▁between ▁the ▁conserv at ism ▁of ▁myth , ▁which ▁speak s ▁of ▁a ▁prim ord ial ▁golden ▁age , ▁and ▁the ▁conserv at ism ▁of ▁far ▁right ▁politics . ▁However , ▁Ell wood ▁arg ues ▁that ▁the ▁explanation ▁is ▁more ▁complex ▁than ▁that . ▁Where ver ▁their ▁political ▁sympath ies ▁may ▁have ▁sometimes ▁been , ▁he ▁claims , ▁the ▁three ▁myth |
olog ists ▁were ▁often ▁" ap olit ical ▁if ▁not ▁ant ip olit ical , ▁sc or ning ▁any ▁this - world ly ▁salv ation ". ▁Moreover , ▁the ▁connection ▁between ▁myth ology ▁and ▁politics ▁diff ers ▁for ▁each ▁of ▁the ▁myth olog ists ▁in ▁question : ▁in ▁El ia de ' s ▁case , ▁Ell wood ▁bel ieves , ▁a ▁strong ▁sense ▁of ▁nost alg ia ▁(" for ▁child hood , ▁for ▁historical ▁times ▁past , ▁for ▁cos mic ▁religion , ▁for ▁parad ise "), ▁influenced ▁not ▁only ▁the ▁scholar ' s ▁academic ▁interests , ▁but ▁also ▁his ▁political ▁views . ▁ ▁Because ▁El ia de ▁stayed ▁out ▁of ▁politics ▁during ▁his ▁later ▁life , ▁Ell wood ▁tries ▁to ▁extract ▁an ▁implicit ▁political ▁philosophy ▁from ▁El ia de ' s ▁scholar ly ▁works . ▁Ell wood ▁arg ues ▁that ▁the ▁later ▁El ia de ' s ▁nost alg ia ▁for ▁ancient ▁trad itions ▁did ▁not ▁make ▁him ▁a ▁political ▁reaction ary , ▁even ▁a ▁quiet ▁one . ▁He ▁con cludes ▁that ▁the ▁later ▁El ia de ▁was , ▁in ▁fact , ▁a ▁" rad ical ▁modern ist ". ▁According ▁to ▁Ell wood , ▁Those ▁who ▁see ▁El ia de ' s ▁fasc ination ▁with ▁the ▁prim ord ial ▁as ▁merely ▁reaction ary ▁in ▁the ▁ordinary ▁political ▁or ▁religious ▁sense ▁of ▁the ▁word ▁do ▁not ▁understand ▁the ▁m ature ▁El ia de ▁in ▁a ▁sufficiently ▁radical ▁way . ▁[...] ▁Trad ition ▁was ▁not ▁for ▁him ▁exactly ▁Bur ke an ▁' pres cription ' |
▁or ▁sacred ▁trust ▁to ▁be ▁kept ▁alive ▁generation ▁after ▁generation , ▁for ▁El ia de ▁was ▁fully ▁aware ▁that ▁tradition , ▁like ▁men ▁and ▁nations , ▁lives ▁only ▁by ▁changing ▁and ▁even ▁occ ult ation . ▁The ▁tack ▁is ▁not ▁to ▁try ▁fruit lessly ▁to ▁keep ▁it ▁un ch anging , ▁but ▁to ▁discover ▁where ▁it ▁is ▁hiding . ▁ ▁According ▁to ▁El ia de , ▁religious ▁elements ▁surv ive ▁in ▁sec ular ▁culture , ▁but ▁in ▁new , ▁" cam ou fl aged " ▁forms . ▁Thus , ▁Ell wood ▁bel ieves ▁that ▁the ▁later ▁El ia de ▁probably ▁thought ▁modern ▁man ▁should ▁preserve ▁elements ▁of ▁the ▁past , ▁but ▁should ▁not ▁try ▁to ▁restore ▁their ▁original ▁form ▁through ▁reaction ary ▁politics . ▁He ▁suspect s ▁that ▁El ia de ▁would ▁have ▁fav ored ▁" a ▁minimal ▁rather ▁than ▁a ▁maximal ist ▁state " ▁that ▁would ▁allow ▁personal ▁spiritual ▁transformation ▁without ▁enfor cing ▁it . ▁ ▁Many ▁sch ol ars ▁have ▁accused ▁El ia de ▁of ▁" ess ential ism ", ▁a ▁type ▁of ▁over - general ization ▁in ▁which ▁one ▁incorrectly ▁attributes ▁a ▁common ▁" ess ence " ▁to ▁a ▁whole ▁group — in ▁this ▁case , ▁all ▁" rel ig ious " ▁or ▁" trad itional " ▁soci eties . ▁Furthermore , ▁some ▁see ▁a ▁connection ▁between ▁El ia de ' s ▁essential ism ▁with ▁regard ▁to ▁religion ▁and ▁fasc ist ▁essential ism ▁with ▁regard ▁to ▁races ▁and ▁nations . ▁To ▁Ell wood , ▁this ▁connection ▁" se ems ▁rather |
▁tort ured , ▁in ▁the ▁end ▁amount ing ▁to ▁little ▁more ▁than ▁an ▁ad ▁hom in em ▁argument ▁which ▁attempts ▁to ▁tar ▁El ia de ' s ▁entire ▁[ sch olar ly ] ▁work ▁with ▁the ▁ill - re put e ▁all ▁decent ▁people ▁feel ▁for ▁storm ▁tro op ers ▁and ▁the ▁Iron ▁Guard ". ▁However , ▁Ell wood ▁adm its ▁that ▁common ▁t endencies ▁in ▁" my th ological ▁thinking " ▁may ▁have ▁caused ▁El ia de , ▁as ▁well ▁as ▁Jung ▁and ▁Campbell , ▁to ▁view ▁certain ▁groups ▁in ▁an ▁" ess ential ist " ▁way , ▁and ▁that ▁this ▁may ▁explain ▁their ▁pur port ed ▁ant is emit ism : ▁" A ▁t endency ▁to ▁think ▁in ▁generic ▁terms ▁of ▁pe op les , ▁races , ▁relig ions , ▁or ▁parties , ▁which ▁as ▁we ▁shall ▁see ▁is ▁und ou bt edly ▁the ▁prof ound est ▁f law ▁in ▁myth ological ▁thinking , ▁including ▁that ▁of ▁such ▁modern ▁myth olog ists ▁as ▁our ▁three , ▁can ▁connect ▁with ▁nas cent ▁anti - S emit ism , ▁or ▁the ▁connection ▁can ▁be ▁the ▁other ▁way ." ▁ ▁Liter ary ▁works ▁ ▁Gener ic ▁tra its ▁Many ▁of ▁Mir ce a ▁El ia de ' s ▁literary ▁works , ▁in ▁particular ▁his ▁earliest ▁ones , ▁are ▁noted ▁for ▁their ▁er otic ism ▁and ▁their ▁focus ▁on ▁subject ive ▁experience . ▁Modern ist ▁in ▁style , ▁they ▁have ▁drawn ▁compar isons ▁to ▁the ▁contemporary ▁writ ings ▁of ▁Mih ail ▁Sebastian , ▁I . |
▁Val er ian , ▁and ▁I on ▁Bi ber i . ▁Al ong side ▁Honor é ▁de ▁Bal z ac ▁and ▁Giovanni ▁Pap ini , ▁his ▁literary ▁pass ions ▁included ▁Ald ous ▁H ux ley ▁and ▁Miguel ▁de ▁Un am uno , ▁as ▁well ▁as ▁André ▁G ide . ▁El ia de ▁also ▁read ▁with ▁interest ▁the ▁pro se ▁of ▁Rom ain ▁Rol land , ▁Hen rik ▁Ib sen , ▁and ▁the ▁En light en ment ▁think ers ▁Vol taire ▁and ▁Den is ▁D ider ot . ▁As ▁a ▁youth , ▁he ▁read ▁the ▁works ▁of ▁Roman ian ▁authors ▁such ▁as ▁Liv iu ▁Reb re anu ▁and ▁Pan ait ▁I str ati ; ▁initially , ▁he ▁was ▁also ▁interested ▁in ▁I onel ▁Te odore anu ' s ▁pro se ▁works , ▁but ▁later ▁rejected ▁them ▁and ▁critic ized ▁their ▁author . ▁ ▁Investig ating ▁the ▁works ' ▁main ▁characteristics , ▁George ▁C ă lines cu ▁str essed ▁that ▁El ia de ▁ow ed ▁much ▁of ▁his ▁style ▁to ▁the ▁direct ▁influence ▁of ▁French ▁author ▁André ▁G ide , ▁con cluding ▁that , ▁alongside ▁Camil ▁Pet res cu ▁and ▁a ▁few ▁others , ▁El ia de ▁was ▁among ▁G ide ' s ▁leading ▁dis ci ples ▁in ▁Roman ian ▁literature . ▁He ▁commented ▁that , ▁like ▁G ide , ▁El ia de ▁believed ▁that ▁the ▁artist ▁" does ▁not ▁take ▁a ▁stand , ▁but ▁experiences ▁good ▁and ▁evil ▁while ▁setting ▁himself ▁free ▁from ▁both , ▁maintain ing ▁an ▁int act ▁curiosity ." ▁A ▁specific |
▁aspect ▁of ▁this ▁focus ▁on ▁experience ▁is ▁sexual ▁experiment ation — C ă lines cu ▁notes ▁that ▁El ia de ' s ▁fiction ▁works ▁tend ▁to ▁dep ict ▁a ▁male ▁figure ▁" poss ess ing ▁all ▁pract ic able ▁women ▁in ▁[ a ▁given ] ▁family ". ▁He ▁also ▁considered ▁that , ▁as ▁a ▁rule , ▁El ia de ▁dep ict s ▁woman ▁as ▁" a ▁basic ▁means ▁for ▁a ▁sexual ▁experience ▁and ▁rep udi ated ▁with ▁har sh ▁e got ism ." ▁ ▁For ▁C ă lines cu , ▁such ▁a ▁perspective ▁on ▁life ▁cul min ated ▁in ▁" ban ality ", ▁leaving ▁authors ▁g ri pped ▁by ▁the ▁" c ult ▁of ▁the ▁self " ▁and ▁" a ▁cont empt ▁for ▁literature ". ▁P ole m ically , ▁C ă lines cu ▁proposed ▁that ▁Mir ce a ▁El ia de ' s ▁supposed ▁focus ▁on ▁" ag gress ive ▁youth " ▁served ▁to ▁inst ill ▁his ▁inter war ▁Roman ian ▁writers ▁with ▁the ▁idea ▁that ▁they ▁had ▁a ▁common ▁dest iny ▁as ▁a ▁generation ▁apart . ▁He ▁also ▁commented ▁that , ▁when ▁set ▁in ▁Roman ia , ▁Mir ce a ▁El ia de ' s ▁stories ▁lack ed ▁the ▁" per ception ▁of ▁immediate ▁reality ", ▁and , ▁analyz ing ▁the ▁non - trad itional ▁names ▁the ▁writer ▁t ended ▁to ▁as cribe ▁to ▁his ▁Roman ian ▁characters , ▁that ▁they ▁did ▁not ▁dep ict ▁" specific ity ". ▁Additionally , ▁in ▁C ă lines cu ' s ▁view , ▁El |
ia de ' s ▁stories ▁were ▁often ▁" sens ational ist ▁compos itions ▁of ▁the ▁illustrated ▁magazine ▁kind ." ▁Mir ce a ▁El ia de ' s ▁assess ment ▁of ▁his ▁own ▁pre - 1 9 4 0 ▁literary ▁contributions ▁oscill ated ▁between ▁expressions ▁of ▁pride ▁and ▁the ▁bitter ▁ver dict ▁that ▁they ▁were ▁written ▁for ▁" an ▁audience ▁of ▁little ▁ladies ▁and ▁high ▁school ▁students ". ▁ ▁A ▁secondary ▁but ▁un ifying ▁feature ▁present ▁in ▁most ▁of ▁El ia de ' s ▁stories ▁is ▁their ▁setting , ▁a ▁mag ical ▁and ▁part - f ict ional ▁Buch ar est . ▁In ▁part , ▁they ▁also ▁serve ▁to ▁illustrate ▁or ▁all ude ▁to ▁El ia de ' s ▁own ▁research ▁in ▁the ▁field ▁of ▁religion , ▁as ▁well ▁as ▁to ▁the ▁concepts ▁he ▁introduced . ▁Thus , ▁comment ators ▁such ▁as ▁Mate i ▁C ă lines cu ▁and ▁Car men ▁Mu ș at ▁have ▁also ▁argued ▁that ▁a ▁main ▁characteristic ▁of ▁El ia de ' s ▁fant asy ▁pro se ▁is ▁a ▁substitution ▁between ▁the ▁super natural ▁and ▁the ▁m und ane : ▁in ▁this ▁interpretation , ▁El ia de ▁turns ▁the ▁daily ▁world ▁into ▁an ▁in com pre hens ible ▁place , ▁while ▁the ▁intr us ive ▁super natural ▁aspect ▁promises ▁to ▁offer ▁the ▁sense ▁of ▁life . ▁The ▁notion ▁was ▁in ▁turn ▁linked ▁to ▁El ia de ' s ▁own ▁thoughts ▁on ▁trans c end ence , ▁and ▁in ▁particular ▁his ▁idea ▁that , ▁once ▁" cam ou fl aged " |
▁in ▁life ▁or ▁history , ▁m ira cles ▁become ▁" un recogn izable ". ▁ ▁Oriental ▁them ed ▁nov els ▁One ▁of ▁El ia de ' s ▁earliest ▁fiction ▁writ ings , ▁the ▁controvers ial ▁first - person ▁narr ative ▁Isabel ▁ ş i ▁a pe le ▁dia vol ului , ▁focused ▁on ▁the ▁figure ▁of ▁a ▁young ▁and ▁brilliant ▁academic , ▁whose ▁self - dec la red ▁fear ▁is ▁that ▁of ▁" be ing ▁common ". ▁The ▁hero ' s ▁experience ▁is ▁recorded ▁in ▁" not ebook s ", ▁which ▁are ▁compiled ▁to ▁form ▁the ▁actual ▁narr ative , ▁and ▁which ▁serve ▁to ▁record ▁his ▁unusual , ▁mostly ▁sexual , ▁experiences ▁in ▁British ▁India — the ▁narr ator ▁describes ▁himself ▁as ▁domin ated ▁by ▁" a ▁devil ish ▁ind ifference " ▁towards ▁" all ▁things ▁having ▁to ▁do ▁with ▁art ▁or ▁met aph ys ics ", ▁foc using ▁instead ▁on ▁er otic ism . ▁The ▁guest ▁of ▁a ▁past or , ▁the ▁scholar ▁p onders ▁sexual ▁advent ures ▁with ▁his ▁host ' s ▁wife , ▁servant ▁girl , ▁and ▁finally ▁with ▁his ▁daughter ▁Isabel . ▁Pers u ading ▁the ▁past or ' s ▁ad oles cent ▁son ▁to ▁run ▁away ▁from ▁home , ▁becoming ▁the ▁sexual ▁initi ator ▁of ▁a ▁twelve - year - old ▁girl ▁and ▁the ▁lo ver ▁of ▁a ▁much ▁older ▁woman , ▁the ▁character ▁also ▁attempts ▁to ▁s edu ce ▁Isabel . ▁Although ▁she ▁falls ▁in ▁love , ▁the ▁young ▁woman ▁does ▁not ▁give ▁in ▁to ▁his ▁press |
ures , ▁but ▁eventually ▁allows ▁herself ▁to ▁be ▁ab used ▁and ▁im pre gn ated ▁by ▁another ▁character , ▁letting ▁the ▁object ▁of ▁her ▁affection ▁know ▁that ▁she ▁had ▁thought ▁of ▁him ▁all ▁along . ▁ ▁One ▁of ▁El ia de ' s ▁best - known ▁works , ▁the ▁novel ▁M ait rey i , ▁dwell s ▁on ▁El ia de ' s ▁own ▁experience , ▁compr ising ▁cam ou fl aged ▁details ▁of ▁his ▁relationships ▁with ▁Sur end ran ath ▁Das gu pta ▁and ▁Das gu pta ' s ▁daughter ▁M ait rey i ▁De vi . ▁The ▁main ▁character , ▁All an , ▁is ▁an ▁English man ▁who ▁vis its ▁the ▁Indian ▁engineer ▁Nar endra ▁Sen ▁and ▁courts ▁his ▁daughter , ▁herself ▁known ▁as ▁M ait rey i . ▁The ▁narr ative ▁is ▁again ▁built ▁on ▁" not ebook s " ▁to ▁which ▁All an ▁adds ▁his ▁comments . ▁This ▁technique ▁C ă lines cu ▁describes ▁as ▁" bor ing ", ▁and ▁its ▁result ▁" c yn ical ". ▁ ▁All an ▁himself ▁stands ▁alongside ▁El ia de ' s ▁male ▁characters , ▁whose ▁focus ▁is ▁on ▁action , ▁sens ation ▁and ▁experience — his ▁ch aste ▁contacts ▁with ▁M ait rey i ▁are ▁encourag ed ▁by ▁Sen , ▁who ▁hopes ▁for ▁a ▁marriage ▁which ▁is ▁non eth eless ▁ab hor red ▁by ▁his ▁would - be ▁European ▁son - in - law . ▁Instead , ▁All an ▁is ▁fasc in ated ▁to ▁discover ▁M ait rey i ' s ▁Oriental |
▁version ▁of ▁Plat onic ▁love , ▁marked ▁by ▁spiritual ▁attachment ▁more ▁than ▁by ▁physical ▁contact . ▁However , ▁their ▁affair ▁soon ▁after ▁turns ▁physical , ▁and ▁she ▁dec ides ▁to ▁attach ▁herself ▁to ▁All an ▁as ▁one ▁would ▁to ▁a ▁husband , ▁in ▁what ▁is ▁an ▁inform al ▁and ▁int imate ▁wed ding ▁ceremony ▁( which ▁sees ▁her ▁v ow ing ▁her ▁love ▁and ▁inv oking ▁an ▁earth ▁god dess ▁as ▁the ▁se al ▁of ▁union ). ▁Upon ▁discover ing ▁this , ▁Nar endra ▁Sen ▁becomes ▁en rag ed , ▁reject ing ▁their ▁guest ▁and ▁keeping ▁M ait rey i ▁in ▁conf in ement . ▁As ▁a ▁result , ▁his ▁daughter ▁dec ides ▁to ▁have ▁inter course ▁with ▁a ▁low ly ▁stranger , ▁becoming ▁pre gn ant ▁in ▁the ▁hope ▁that ▁her ▁parents ▁would ▁consequ ently ▁allow ▁her ▁to ▁marry ▁her ▁lo ver . ▁However , ▁the ▁story ▁also ▁cast s ▁doubt ▁on ▁her ▁earlier ▁actions , ▁reflect ing ▁rum ors ▁that ▁M ait rey i ▁was ▁not ▁a ▁vir gin ▁at ▁the ▁time ▁she ▁and ▁All an ▁first ▁met , ▁which ▁also ▁seems ▁to ▁expose ▁her ▁father ▁as ▁a ▁hyp oc rite . ▁ ▁George ▁C ă lines cu ▁object ed ▁to ▁the ▁narr ative , ▁arg uing ▁that ▁both ▁the ▁physical ▁affair ▁and ▁the ▁father ' s ▁ra ge ▁seemed ▁artificial , ▁while ▁comment ing ▁that ▁El ia de ▁placing ▁doubt ▁on ▁his ▁Indian ▁characters ' ▁hon esty ▁had ▁turned ▁the ▁plot ▁into ▁a ▁piece ▁of ▁" eth n ological ▁humor |
". ▁Not ing ▁that ▁the ▁work ▁developed ▁on ▁a ▁classical ▁theme ▁of ▁mis ce gen ation , ▁which ▁re called ▁the ▁pro se ▁of ▁François - R en é ▁de ▁Ch ate a ub ri and ▁and ▁Pierre ▁L oti , ▁the ▁critic ▁proposed ▁that ▁its ▁main ▁mer it ▁was ▁in ▁introdu cing ▁the ▁ex otic ▁novel ▁to ▁local ▁literature . ▁ ▁Mir ce a ▁El ia de ' s ▁other ▁early ▁works ▁include ▁ Ș ant ier ▁(" Build ing ▁Site "), ▁a ▁part - nov el , ▁part - di ary ▁account ▁of ▁his ▁Indian ▁so j ourn . ▁George ▁C ă lines cu ▁object ed ▁to ▁its ▁" mon ot ony ", ▁and , ▁not ing ▁that ▁it ▁featured ▁a ▁set ▁of ▁" int ellig ent ▁observations ", ▁critic ized ▁the ▁" ban ality ▁of ▁its ▁ide ological ▁convers ations ." ▁ Ș ant ier ▁was ▁also ▁noted ▁for ▁its ▁port ray al ▁of ▁drug ▁add iction ▁and ▁into xic ation ▁with ▁op ium , ▁both ▁of ▁which ▁could ▁have ▁referred ▁to ▁El ia de ' s ▁actual ▁travel ▁experience . ▁ ▁Port ra its ▁of ▁a ▁generation ▁In ▁his ▁earliest ▁novel , ▁titled ▁Nov el ▁of ▁the ▁N ears ight ed ▁Ad oles cent ▁and ▁written ▁in ▁the ▁first ▁person , ▁El ia de ▁dep ict s ▁his ▁experience ▁through ▁high ▁school . ▁It ▁is ▁proof ▁of ▁the ▁influence ▁exerc ised ▁on ▁him ▁by ▁the ▁literature ▁of ▁Giovanni ▁Pap ini , ▁and ▁in ▁particular ▁by ▁Pap ini ' s |
▁story ▁Un ▁u omo ▁fin ito . ▁Each ▁of ▁its ▁chap ters ▁reads ▁like ▁an ▁independent ▁nov ella , ▁and , ▁in ▁all , ▁the ▁work ▁experiments ▁with ▁the ▁limits ▁trac ed ▁between ▁novel ▁and ▁di ary . ▁Liter ary ▁critic ▁Eugen ▁Sim ion ▁called ▁it ▁" the ▁most ▁valuable " ▁among ▁El ia de ' s ▁earliest ▁literary ▁attempts , ▁but ▁noted ▁that , ▁being ▁" amb it ious ", ▁the ▁book ▁had ▁failed ▁to ▁achieve ▁" an ▁a est het ically ▁satisf actory ▁format ". ▁According ▁to ▁Sim ion , ▁the ▁innov ative ▁intent ▁of ▁the ▁Nov el ... ▁was ▁provided ▁by ▁its ▁technique , ▁by ▁its ▁goal ▁of ▁providing ▁authentic ity ▁in ▁dep ict ing ▁experiences , ▁and ▁by ▁its ▁insight ▁into ▁ad oles cent ▁psych ology . ▁The ▁novel ▁not ably ▁shows ▁its ▁narr ator ▁pract icing ▁self - flag ell ation . ▁ ▁El ia de ' s ▁ 1 9 3 4 ▁novel ▁În to arc erea ▁din ▁ra i ▁(" Return ▁from ▁Parad ise ") ▁cent ers ▁on ▁P avel ▁An ic et , ▁a ▁young ▁man ▁who ▁see ks ▁knowledge ▁through ▁what ▁C ă lines cu ▁defined ▁as ▁" sex ual ▁excess ". ▁His ▁search ▁leaves ▁him ▁with ▁a ▁reduced ▁sens itivity : ▁right ▁after ▁being ▁confront ed ▁with ▁his ▁father ' s ▁death , ▁An ic et ▁breaks ▁out ▁in ▁tears ▁only ▁after ▁sitting ▁through ▁an ▁entire ▁dinner . ▁The ▁other ▁characters , ▁standing ▁for ▁El ia de ' s ▁generation , ▁all ▁seek |
▁knowledge ▁through ▁violence ▁or ▁retre at ▁from ▁the ▁world — non eth eless , ▁unlike ▁An ic et , ▁they ▁ultimately ▁fail ▁at ▁impos ing ▁rig ors ▁upon ▁themselves . ▁P avel ▁himself ▁eventually ▁ab and ons ▁his ▁belief ▁in ▁sex ▁as ▁a ▁means ▁for ▁en light en ment , ▁and ▁commits ▁suic ide ▁in ▁hopes ▁of ▁reaching ▁the ▁level ▁of ▁prim ord ial ▁unity . ▁The ▁solution , ▁George ▁C ă lines cu ▁noted , ▁mirror ed ▁the ▁strange ▁murder ▁in ▁G ide ' s ▁La fc ad io ' s ▁Advent ures . ▁El ia de ▁himself ▁indicated ▁that ▁the ▁book ▁de alt ▁with ▁the ▁" loss ▁of ▁the ▁beat itude , ▁ill us ions , ▁and ▁optim ism ▁that ▁had ▁domin ated ▁the ▁first ▁twenty ▁years ▁of ▁' Gre ater ▁Roman ia ' ." ▁Robert ▁Ell wood ▁connected ▁the ▁work ▁to ▁El ia de ' s ▁rec urr ing ▁sense ▁of ▁loss ▁in ▁respect ▁to ▁the ▁" at mos phere ▁of ▁eu ph oria ▁and ▁faith " ▁of ▁his ▁ad oles c ence . ▁C ă lines cu ▁critic izes ▁În to arc erea ▁din ▁ra i , ▁describing ▁its ▁dialog ▁sequences ▁as ▁" awk ward ", ▁its ▁narr ative ▁as ▁" void ", ▁and ▁its ▁art istic ▁interest ▁as ▁" non - ex istent ", ▁propos ing ▁that ▁the ▁reader ▁could ▁however ▁find ▁it ▁relevant ▁as ▁the ▁" document ▁of ▁a ▁ment ality ". ▁ ▁The ▁length y ▁novel ▁H ul igan ii ▁(" The ▁H ool ig ans |
") ▁is ▁intended ▁as ▁the ▁fres co ▁of ▁a ▁family , ▁and , ▁through ▁it , ▁that ▁of ▁an ▁entire ▁generation . ▁The ▁book ' s ▁main ▁protagon ist , ▁Pet ru ▁An ic et , ▁is ▁a ▁composer ▁who ▁places ▁value ▁in ▁experiments ; ▁other ▁characters ▁include ▁Drag u , ▁who ▁cons iders ▁" a ▁h ool igan ' s ▁experience " ▁as ▁" the ▁only ▁fert ile ▁debut ▁into ▁life ", ▁and ▁the ▁total itar ian ▁Alexand ru ▁Ple ş a , ▁who ▁is ▁on ▁the ▁search ▁for ▁" the ▁hero ic ▁life " ▁by ▁en list ing ▁youth ▁in ▁" per fect ▁reg iments , ▁equally ▁into xic ated ▁by ▁a ▁collect ive ▁myth ." E lia de , ▁in ▁C ă lines cu , ▁p . 9 5 8 – 9 5 9 ▁C ă lines cu ▁thought ▁that ▁the ▁young ▁male ▁characters ▁all ▁ow ed ▁insp iration ▁to ▁F y odor ▁D osto ev sky ' s ▁Rod ion ▁Roman ov ich ▁R ask ol nik ov ▁( see ▁Crime ▁and ▁P un ishment ). ▁An ic et , ▁who ▁partly ▁shares ▁Ple ș a ' s ▁vision ▁for ▁a ▁collect ive ▁experiment , ▁is ▁also ▁pr one ▁to ▁sexual ▁advent ures , ▁and ▁s edu ces ▁the ▁women ▁of ▁the ▁Le cca ▁family ▁( who ▁have ▁h ired ▁him ▁as ▁a ▁piano ▁teacher ). ▁Roman ian - born ▁novel ist ▁Norman ▁M ane a ▁called ▁An ic et ' s ▁experiment : ▁" the ▁par aded ▁def |
iance ▁of ▁b our ge ois ▁convent ions , ▁in ▁which ▁ven ere al ▁disease ▁and ▁lub ric ity ▁dwell ▁together ." ▁In ▁one ▁episode ▁of ▁the ▁book , ▁An ic et ▁convin ces ▁An i ș o ara ▁Le cca ▁to ▁grat uit ously ▁ste al ▁from ▁her ▁parents — an ▁out rage ▁which ▁leads ▁her ▁mother ▁to ▁moral ▁decay ▁and , ▁eventually , ▁to ▁suic ide . ▁George ▁C ă lines cu ▁critic ized ▁the ▁book ▁for ▁incons isten cies ▁and ▁" ex cess es ▁in ▁D osto ye v sk ian ism ", ▁but ▁noted ▁that ▁the ▁Le cca ▁family ▁port ray al ▁was ▁" s ug gest ive ", ▁and ▁that ▁the ▁dram atic ▁scenes ▁were ▁written ▁with ▁" a ▁remarkable ▁po etic ▁calm ." ▁ ▁The ▁novel ▁Mar riage ▁in ▁Heaven ▁dep ict s ▁the ▁correspond ence ▁between ▁two ▁male ▁friends , ▁an ▁artist ▁and ▁a ▁common ▁man , ▁who ▁comp lain ▁to ▁each ▁other ▁about ▁their ▁fail ures ▁in ▁love : ▁the ▁former ▁compla ins ▁about ▁a ▁lo ver ▁who ▁wanted ▁his ▁children ▁when ▁he ▁did ▁not , ▁while ▁the ▁other ▁rec alls ▁being ▁abandoned ▁by ▁a ▁woman ▁who , ▁despite ▁his ▁intent ions , ▁did ▁not ▁want ▁to ▁become ▁pre gn ant ▁by ▁him . ▁El ia de ▁lets ▁the ▁reader ▁understand ▁that ▁they ▁are ▁in ▁fact ▁talking ▁about ▁the ▁same ▁woman . ▁ ▁Fant astic ▁and ▁fant asy ▁literature ▁Mir ce a ▁El ia de ' s ▁earliest ▁works , ▁most ▁of ▁which ▁were ▁published |
▁at ▁later ▁stages , ▁belong ▁to ▁the ▁fant asy ▁genre . ▁One ▁of ▁the ▁first ▁such ▁literary ▁exer cis es ▁to ▁be ▁printed , ▁the ▁ 1 9 2 1 ▁C um ▁am ▁g ă s it ▁pi atra ▁filosof al ă , ▁showed ▁its ▁ad oles cent ▁author ' s ▁interest ▁in ▁them es ▁that ▁he ▁was ▁to ▁explore ▁throughout ▁his ▁career , ▁in ▁particular ▁es oter ic ism ▁and ▁al ch emy . ▁Writ ten ▁in ▁the ▁first ▁person , ▁it ▁dep ict s ▁an ▁experiment ▁which , ▁for ▁a ▁moment , ▁seems ▁to ▁be ▁the ▁discovery ▁of ▁the ▁philosoph ers ' ▁stone . ▁These ▁early ▁writ ings ▁also ▁include ▁two ▁sketch es ▁for ▁nov els : ▁Min un ata ▁că l ă tor ie ▁a ▁cel or ▁c inci ▁că r ă bu și ▁in ▁ ț ara ▁furn ic ilor ▁ro ș ii ▁(" The ▁Wonder ful ▁J our ney ▁of ▁the ▁Five ▁Be et les ▁into ▁the ▁Land ▁of ▁the ▁Red ▁An ts ") ▁and ▁Mem ori ile ▁un ui ▁sol dat ▁de ▁pl umb ▁(" The ▁Mem oir s ▁of ▁a ▁Le ad ▁Sold ier "). ▁In ▁the ▁former , ▁a ▁company ▁of ▁be et le ▁sp ies ▁is ▁sent ▁among ▁the ▁red ▁an ts — the ir ▁travel ▁offers ▁a ▁setting ▁for ▁sat ir ical ▁comment ary . ▁El ia de ▁himself ▁explained ▁that ▁Mem ori ile ▁un ui ▁sol dat ▁de ▁pl umb ▁was ▁an ▁am bit ious ▁project , ▁designed ▁as ▁a ▁fres co |
▁to ▁include ▁the ▁birth ▁of ▁the ▁Un iverse , ▁ab i ogen esis , ▁human ▁evolution , ▁and ▁the ▁entire ▁world ▁history . ▁ ▁El ia de ' s ▁fant asy ▁novel ▁Dom ni ș o ara ▁Christ ina , ▁was , ▁on ▁its ▁own , ▁the ▁topic ▁of ▁a ▁sc andal . ▁The ▁novel ▁de als ▁with ▁the ▁fate ▁of ▁an ▁ecc ent ric ▁family , ▁the ▁Mos cus , ▁who ▁are ▁ha unted ▁by ▁the ▁g host ▁of ▁a ▁murder ed ▁young ▁woman , ▁known ▁as ▁Christ ina . ▁The ▁appar ition ▁shares ▁characteristics ▁with ▁v amp ires ▁and ▁with ▁str igo i : ▁she ▁is ▁believed ▁to ▁be ▁drink ing ▁the ▁blood ▁of ▁cattle ▁and ▁that ▁of ▁a ▁young ▁family ▁member . ▁The ▁young ▁man ▁Eg or ▁becomes ▁the ▁object ▁of ▁Christ ina ' s ▁desire , ▁and ▁is ▁shown ▁to ▁have ▁inter course ▁with ▁her . ▁Not ing ▁that ▁the ▁plot ▁and ▁setting ▁rem ind ed ▁one ▁of ▁horror ▁fiction ▁works ▁by ▁the ▁German ▁author ▁Hann s ▁Hein z ▁E wers , ▁and ▁def ending ▁Dom ni ş o ara ▁Christ ina ▁in ▁front ▁of ▁har sh er ▁criticism , ▁C ă lines cu ▁non eth eless ▁argued ▁that ▁the ▁" intern ational ▁environment " ▁in ▁which ▁it ▁took ▁place ▁was ▁" ups et ting ". ▁He ▁also ▁dep icted ▁the ▁plot ▁as ▁focused ▁on ▁" major ▁imp urity ", ▁summar izing ▁the ▁story ' s ▁references ▁to ▁ne c roph ilia , ▁men stru al ▁fet ish ▁and |
▁ep heb oph ilia . ▁ ▁El ia de ' s ▁short ▁story ▁ Ș ar pe le ▁(" The ▁S nake ") ▁was ▁described ▁by ▁George ▁C ă lines cu ▁as ▁" h erm etic ". ▁While ▁on ▁a ▁trip ▁to ▁the ▁forest , ▁several ▁persons ▁witness ▁a ▁fe at ▁of ▁magic ▁performed ▁by ▁the ▁male ▁character ▁And ron ic , ▁who ▁summ ons ▁a ▁s nake ▁from ▁the ▁bottom ▁of ▁a ▁river ▁and ▁places ▁it ▁on ▁an ▁island . ▁At ▁the ▁end ▁of ▁the ▁story , ▁And ron ic ▁and ▁the ▁female ▁character ▁Dor ina ▁are ▁found ▁on ▁the ▁island , ▁n aked ▁and ▁locked ▁in ▁a ▁sens ual ▁em brace . ▁C ă lines cu ▁saw ▁the ▁piece ▁as ▁an ▁all usion ▁to ▁G nost ic ism , ▁to ▁the ▁Kab bal ah , ▁and ▁to ▁Bab yl onian ▁myth ology , ▁while ▁linking ▁the ▁s nake ▁to ▁the ▁Greek ▁myth ological ▁figure ▁and ▁major ▁ser pent ▁symbol ▁O ph ion . ▁He ▁was ▁however ▁diss atisf ied ▁with ▁this ▁introduction ▁of ▁icon ic ▁images , ▁describing ▁it ▁as ▁" l angu ishing ". ▁ ▁The ▁short ▁story ▁Un ▁om ▁mare ▁(" A ▁Big ▁Man "), ▁which ▁El ia de ▁author ed ▁during ▁his ▁stay ▁in ▁Portugal , ▁shows ▁a ▁common ▁person , ▁the ▁engineer ▁Cu co anes , ▁who ▁grows ▁stead ily ▁and ▁un cont roll ably , ▁reaching ▁immense ▁proport ions ▁and ▁ultimately ▁disappear ing ▁into ▁the ▁w ilder ness ▁of ▁the ▁Bu ce gi ▁Mountains . ▁El |
ia de ▁himself ▁referenced ▁the ▁story ▁and ▁Ald ous ▁H ux ley ' s ▁experiments ▁in ▁the ▁same ▁section ▁of ▁his ▁private ▁notes , ▁a ▁matter ▁which ▁allowed ▁Mate i ▁C ă lines cu ▁to ▁propose ▁that ▁Un ▁om ▁mare ▁was ▁a ▁direct ▁product ▁of ▁its ▁author ' s ▁experience ▁with ▁dru gs . ▁The ▁same ▁comment ator , ▁who ▁de emed ▁Un ▁om ▁mare ▁" per haps ▁El ia de ' s ▁most ▁memor able ▁short ▁story ", ▁connected ▁it ▁with ▁the ▁u ria și ▁characters ▁present ▁in ▁Roman ian ▁fol kl ore . ▁ ▁Other ▁writ ings ▁El ia de ▁re inter pre ted ▁the ▁Greek ▁myth ological ▁figure ▁I ph ig ene ia ▁in ▁his ▁e pon ym ous ▁ 1 9 4 1 ▁play . ▁Here , ▁the ▁ma iden ▁falls ▁in ▁love ▁with ▁Ach illes , ▁and ▁accepts ▁to ▁be ▁sacrific ed ▁on ▁the ▁py re ▁as ▁a ▁means ▁to ▁ensure ▁both ▁her ▁lo ver ' s ▁happiness ▁( as ▁predicted ▁by ▁an ▁oracle ) ▁and ▁her ▁father ▁Ag am em non ' s ▁victory ▁in ▁the ▁Tro jan ▁War . ▁Disc uss ing ▁the ▁association ▁I ph igen ia ' s ▁character ▁makes ▁between ▁love ▁and ▁death , ▁Roman ian ▁the ater ▁critic ▁Rad u ▁Alb ala ▁noted ▁that ▁it ▁was ▁a ▁possible ▁echo ▁of ▁Me ş ter ul ▁M ano le ▁legend , ▁in ▁which ▁a ▁builder ▁of ▁the ▁Cur te a ▁de ▁Ar ge ș ▁Mon aster y ▁has ▁to ▁sacrifice ▁his ▁wife ▁in ▁exchange |
▁for ▁permission ▁to ▁complete ▁work . ▁In ▁contrast ▁with ▁early ▁rend itions ▁of ▁the ▁myth ▁by ▁authors ▁such ▁as ▁Eur ip ides ▁and ▁Jean ▁R ac ine , ▁El ia de ' s ▁version ▁ends ▁with ▁the ▁sacrifice ▁being ▁carried ▁out ▁in ▁full . ▁ ▁In ▁addition ▁to ▁his ▁fiction , ▁the ▁ex iled ▁El ia de ▁author ed ▁several ▁volumes ▁of ▁mem oir s ▁and ▁di aries ▁and ▁travel ▁writ ings . ▁They ▁were ▁published ▁sp or ad ically , ▁and ▁covered ▁various ▁stages ▁of ▁his ▁life . ▁One ▁of ▁the ▁earliest ▁such ▁pieces ▁was ▁India , ▁grouping ▁accounts ▁of ▁the ▁travel s ▁he ▁made ▁through ▁the ▁Indian ▁sub cont inent . ▁Writing ▁for ▁the ▁Spanish ▁journal ▁La ▁V angu ard ia , ▁comment ator ▁Ser gio ▁V ila - San ju án ▁described ▁the ▁first ▁volume ▁of ▁El ia de ' s ▁Aut obi ography ▁( cover ing ▁the ▁years ▁ 1 9 0 7 ▁to ▁ 1 9 3 7 ) ▁as ▁" a ▁great ▁book ", ▁while ▁not ing ▁that ▁the ▁other ▁main ▁volume ▁was ▁" more ▁conventional ▁and ▁ins inc ere ." ▁In ▁V ila - San ju án ' s ▁view , ▁the ▁texts ▁reve al ▁Mir ce a ▁El ia de ▁himself ▁as ▁" a ▁D osto ye v sky ian ▁character ", ▁as ▁well ▁as ▁" an ▁accomplished ▁person , ▁a ▁Go eth ian ▁figure ". ▁ ▁A ▁work ▁that ▁drew ▁particular ▁interest ▁was ▁his ▁J urn al ▁portug hez ▁(" Port ug uese ▁Di |
ary "), ▁completed ▁during ▁his ▁stay ▁in ▁Lis bon ▁and ▁published ▁only ▁after ▁its ▁author ' s ▁death . ▁A ▁portion ▁of ▁it ▁dealing ▁with ▁his ▁stay ▁in ▁Roman ia ▁is ▁believed ▁to ▁have ▁been ▁lost . ▁The ▁travel s ▁to ▁Spain , ▁partly ▁recorded ▁in ▁J urn al ▁portug hez , ▁also ▁led ▁to ▁a ▁separate ▁volume , ▁J urn al ▁cord ob ez ▁(" C ord ob an ▁Di ary "), ▁which ▁El ia de ▁compiled ▁from ▁various ▁independent ▁not ebook s . ▁ ▁J urn al ▁portug hez ▁shows ▁El ia de ▁cop ing ▁with ▁clin ical ▁de pression ▁and ▁political ▁crisis , ▁and ▁has ▁been ▁described ▁by ▁And rei ▁O i ște anu ▁as ▁" an ▁over wh el ming ▁[ read ], ▁through ▁the ▁immense ▁suffering ▁it ▁ex h ales ." ▁Liter ary ▁historian ▁Paul ▁C ern at ▁argued ▁that ▁part ▁of ▁the ▁volume ▁is ▁" a ▁master pie ce ▁of ▁its ▁time ", ▁while ▁con cluding ▁that ▁some ▁ 7 0 0 ▁pages ▁were ▁pass able ▁for ▁the ▁" am ong ▁others " ▁section ▁of ▁El ia de ' s ▁bibli ography . ▁Not ing ▁that ▁the ▁book ▁featured ▁parts ▁where ▁El ia de ▁spoke ▁of ▁himself ▁in ▁e ul og istic ▁terms , ▁not ably ▁comparing ▁himself ▁favor ably ▁to ▁Go ethe ▁and ▁Roman ia ' s ▁national ▁poet ▁Mih ai ▁E min es cu , ▁C ern at ▁accused ▁the ▁writer ▁of ▁" eg ol at ry ", ▁and ▁dedu ced ▁that ▁El ia de |
▁was ▁" ready ▁to ▁step ▁over ▁dead ▁bodies ▁for ▁the ▁sake ▁of ▁his ▁spiritual ▁' mission ' ▁". ▁The ▁same ▁pass ages ▁led ▁phil os opher ▁and ▁journalist ▁C ăt ă lin ▁Av r ames cu ▁to ▁argue ▁that ▁El ia de ' s ▁behavior ▁was ▁evidence ▁of ▁" m eg al oman ia ". ▁ ▁El ia de ▁also ▁wrote ▁various ▁ess ays ▁of ▁literary ▁criticism . ▁In ▁his ▁youth , ▁alongside ▁his ▁study ▁on ▁Julius ▁E vol a , ▁he ▁published ▁ess ays ▁which ▁introduced ▁the ▁Roman ian ▁public ▁to ▁represent atives ▁of ▁modern ▁Spanish ▁literature ▁and ▁philosophy , ▁among ▁them ▁Ad ol fo ▁Bon illa ▁San ▁Martín , ▁Miguel ▁de ▁Un am uno , ▁José ▁Or te ga ▁y ▁G asset , ▁Eugen i ▁d ' O rs , ▁Vic ente ▁Bl as co ▁Ib á ñ ez ▁and ▁Marcel ino ▁Men énd ez ▁y ▁Pel ay o . ▁He ▁also ▁wrote ▁an ▁ess ay ▁on ▁the ▁works ▁of ▁James ▁Joy ce , ▁connecting ▁it ▁with ▁his ▁own ▁theories ▁on ▁the ▁et ernal ▁return ▁(" [ Jo y ce ' s ▁literature ▁is ] ▁s atur ated ▁with ▁nost alg ia ▁for ▁the ▁myth ▁of ▁the ▁et ernal ▁repet ition "), ▁and ▁de em ing ▁Joy ce ▁himself ▁an ▁anti - histor ic ist ▁" arch a ic " ▁figure ▁among ▁the ▁modern ists . ▁In ▁the ▁ 1 9 3 0 s , ▁El ia de ▁edited ▁the ▁collected ▁works ▁of ▁Roman ian ▁historian ▁Bog dan ▁Pet rice ic |
u ▁Has de u . ▁ ▁M . ▁L . ▁R icket ts ▁discovered ▁and ▁translated ▁into ▁English ▁a ▁previously ▁un pub lished ▁play ▁written ▁by ▁Mir ce a ▁El ia de ▁in ▁Paris ▁ 1 9 4 6 ▁A vent ura ▁Spirit ual ă ▁( A ▁Spirit ual ▁Advent ure ). ▁It ▁was ▁published ▁by ▁for ▁the ▁first ▁time ▁in ▁Theory ▁in ▁Action ▁- the ▁journal ▁of ▁the ▁Trans form ative ▁Studies ▁Institute , ▁vol . ▁ 5 ▁( 2 0 1 2 ): ▁ 2 – 5 8 . ▁ ▁Ada pt ations ▁▁ ▁The ▁Beng ali ▁Night ▁( 1 9 8 8 ) ▁ ▁Dom ni ş o ara ▁Christ ina ▁(" Miss ▁Christ ina ") ▁( 1 9 9 2 ) ▁▁ Ș ar pe le ▁(" The ▁S nake ") ▁( 1 9 9 6 ) ▁ ▁Eu ▁sunt ▁Adam ! ▁( 1 9 9 6 ) ▁ ▁Youth ▁Without ▁Youth ▁( 2 0 0 7 ) ▁ ▁Dom ni ş o ara ▁Christ ina ▁(" Miss is ▁Christ ina ") ▁( 2 0 1 3 ) ▁ ▁Cont ro vers y : ▁ant is emit ism ▁and ▁links ▁with ▁the ▁Iron ▁Guard ▁ ▁Early ▁statements ▁The ▁early ▁years ▁in ▁El ia de ' s ▁public ▁career ▁show ▁him ▁to ▁have ▁been ▁highly ▁toler ant ▁of ▁Jews ▁in ▁general , ▁and ▁of ▁the ▁Jewish ▁minor ity ▁in ▁Roman ia ▁in ▁particular . ▁His ▁early ▁condem n ation ▁of ▁Naz i ▁ant is emit ic ▁policies ▁was ▁accompanied ▁by |
▁his ▁ca ution ▁and ▁moder ation ▁in ▁regard ▁to ▁N ae ▁I ones cu ' s ▁various ▁anti - J ew ish ▁attacks . Or nea , ▁p . 4 0 8 – 4 0 9 , ▁ 4 1 2 ▁ ▁Late ▁in ▁the ▁ 1 9 3 0 s , ▁Mih ail ▁Sebastian ▁was ▁marg inal ized ▁by ▁Roman ia ' s ▁ant is emit ic ▁policies , ▁and ▁came ▁to ▁reflect ▁on ▁his ▁Roman ian ▁friend ' s ▁association ▁with ▁the ▁far ▁right . ▁The ▁subsequent ▁ide ological ▁break ▁between ▁him ▁and ▁El ia de ▁has ▁been ▁compared ▁by ▁writer ▁Gab ri ela ▁Ad ame ş te anu ▁with ▁that ▁between ▁Jean - Paul ▁S art re ▁and ▁Albert ▁Cam us . ▁In ▁his ▁Journal , ▁published ▁long ▁after ▁his ▁ 1 9 4 5 ▁death , ▁Sebastian ▁claimed ▁that ▁El ia de ' s ▁actions ▁during ▁the ▁ 1 9 3 0 s ▁show ▁him ▁to ▁be ▁an ▁ant is em ite . ▁According ▁to ▁Sebastian , ▁El ia de ▁had ▁been ▁friendly ▁to ▁him ▁until ▁the ▁start ▁of ▁his ▁political ▁commit ments , ▁after ▁which ▁he ▁sever ed ▁all ▁t ies . S eb ast ian , ▁pass im ▁Before ▁their ▁friendship ▁came ▁apart , ▁however , ▁Sebastian ▁claimed ▁that ▁he ▁took ▁notes ▁on ▁their ▁convers ations ▁( which ▁he ▁later ▁published ) ▁during ▁which ▁El ia de ▁was ▁supposed ▁to ▁have ▁expressed ▁ant is emit ic ▁views . ▁According ▁to ▁Sebastian , ▁El ia de ▁said ▁in |
▁ 1 9 3 9 : ▁ ▁The ▁Pol es ' ▁resistance ▁in ▁Wars aw ▁is ▁a ▁Jewish ▁resistance . ▁Only ▁y ids ▁are ▁capable ▁of ▁the ▁black mail ▁of ▁putting ▁women ▁and ▁children ▁in ▁the ▁front ▁line , ▁to ▁take ▁advantage ▁of ▁the ▁Germ ans ' ▁sense ▁of ▁sc ru ple . ▁The ▁Germ ans ▁have ▁no ▁interest ▁in ▁the ▁destruction ▁of ▁Roman ia . ▁Only ▁a ▁pro - G erman ▁government ▁can ▁save ▁us ... ▁What ▁is ▁happening ▁on ▁the ▁front ier ▁with ▁B uk ov ina ▁is ▁a ▁sc andal , ▁because ▁new ▁waves ▁of ▁Jews ▁are ▁flo oding ▁into ▁the ▁country . ▁R ather ▁than ▁a ▁Roman ia ▁again ▁inv aded ▁by ▁k ikes , ▁it ▁would ▁be ▁better ▁to ▁have ▁a ▁German ▁prote ctor ate . ▁ ▁The ▁friendship ▁between ▁El ia de ▁and ▁Sebastian ▁dr ast ically ▁decl ined ▁during ▁the ▁war : ▁the ▁latter ▁writer , ▁fear ing ▁for ▁his ▁security ▁during ▁the ▁pro - N azi ▁I on ▁Anton es cu ▁regime ▁( see ▁Roman ia ▁during ▁World ▁War ▁II ), ▁hoped ▁that ▁El ia de , ▁by ▁then ▁a ▁diplom at , ▁could ▁interven e ▁in ▁his ▁favor ; ▁however , ▁upon ▁his ▁brief ▁return ▁to ▁Roman ia , ▁El ia de ▁did ▁not ▁see ▁or ▁approach ▁Sebastian . ▁ ▁Later , ▁Mir ce a ▁El ia de ▁expressed ▁his ▁regret ▁at ▁not ▁having ▁had ▁the ▁chance ▁to ▁re de em ▁his ▁friendship ▁with ▁Sebastian ▁before ▁the ▁latter ▁was ▁killed ▁in ▁a ▁car ▁accident |
. ▁Paul ▁C ern at ▁notes ▁that ▁El ia de ' s ▁statement ▁includes ▁an ▁ad mission ▁that ▁he ▁" count ed ▁on ▁[ S eb ast ian ' s ] ▁support , ▁in ▁order ▁to ▁get ▁back ▁into ▁Roman ian ▁life ▁and ▁culture ", ▁and ▁propos es ▁that ▁El ia de ▁may ▁have ▁expected ▁his ▁friend ▁to ▁v ouch ▁for ▁him ▁in ▁front ▁of ▁host ile ▁authorities . ▁Some ▁of ▁Sebastian ' s ▁late ▁record ings ▁in ▁his ▁di ary ▁show ▁that ▁their ▁author ▁was ▁reflect ing ▁with ▁nost alg ia ▁on ▁his ▁relationship ▁with ▁El ia de , ▁and ▁that ▁he ▁de pl ored ▁the ▁outcome . ▁ ▁El ia de ▁provided ▁two ▁distinct ▁explan ations ▁for ▁not ▁having ▁met ▁with ▁Sebastian : ▁one ▁was ▁related ▁to ▁his ▁claim ▁of ▁being ▁followed ▁around ▁by ▁the ▁Gest ap o , ▁and ▁the ▁other , ▁expressed ▁in ▁his ▁di aries , ▁was ▁that ▁the ▁shame ▁of ▁representing ▁a ▁regime ▁that ▁hum ili ated ▁Jews ▁had ▁made ▁him ▁avoid ▁facing ▁his ▁former ▁friend . ▁Another ▁take ▁on ▁the ▁matter ▁was ▁advanced ▁in ▁ 1 9 7 2 ▁by ▁the ▁Isra eli ▁magazine ▁Tol ad ot , ▁who ▁claimed ▁that , ▁as ▁an ▁official ▁representative , ▁El ia de ▁was ▁aware ▁of ▁Anton es cu ' s ▁agreement ▁to ▁implement ▁the ▁Final ▁Solution ▁in ▁Roman ia ▁and ▁of ▁how ▁this ▁could ▁affect ▁Sebastian ▁( see ▁Hol oca ust ▁in ▁Roman ia ). ▁In ▁addition , ▁rum ors ▁were ▁spark ed ▁that ▁Sebastian ▁and ▁N ina |
▁Mare ş ▁had ▁a ▁physical ▁relationship , ▁one ▁which ▁could ▁have ▁contributed ▁to ▁the ▁cl ash ▁between ▁the ▁two ▁literary ▁figures . ▁ ▁Bey ond ▁his ▁invol vement ▁with ▁a ▁movement ▁known ▁for ▁its ▁ant is emit ism , ▁El ia de ▁did ▁not ▁usually ▁comment ▁on ▁Jewish ▁issues . ▁However , ▁an ▁article ▁titled ▁P ilo ţ ii ▁or bi ▁(" The ▁Bl ind ▁Pil ots "), ▁contributed ▁to ▁the ▁journal ▁V reme a ▁in ▁ 1 9 3 6 , ▁showed ▁that ▁he ▁supported ▁at ▁least ▁some ▁Iron ▁Guard ▁accus ations ▁against ▁the ▁Jewish ▁community : ▁ ▁Since ▁the ▁war ▁[ that ▁is , ▁World ▁War ▁I ], ▁Jews ▁have ▁occupied ▁the ▁villages ▁of ▁Mar am ure ş ▁and ▁B uk ov ina , ▁and ▁gained ▁the ▁absolute ▁majority ▁in ▁the ▁towns ▁and ▁cities ▁in ▁B ess arab ia . ▁[...] ▁It ▁would ▁be ▁abs urd ▁to ▁expect ▁Jews ▁to ▁res ign ▁themselves ▁in ▁order ▁to ▁become ▁a ▁minor ity ▁with ▁certain ▁rights ▁and ▁very ▁many ▁duties — after ▁they ▁have ▁t asted ▁the ▁h oney ▁of ▁power ▁and ▁conquer ed ▁as ▁many ▁command ▁positions ▁as ▁they ▁have . ▁Jews ▁are ▁currently ▁fighting ▁with ▁all ▁forces ▁to ▁maintain ▁their ▁positions , ▁expecting ▁a ▁future ▁off ensive — and , ▁as ▁far ▁as ▁I ▁am ▁concerned , ▁I ▁understand ▁their ▁fight ▁and ▁adm ire ▁their ▁vital ity , ▁ten acity , ▁genius . ▁ ▁One ▁year ▁later , ▁a ▁text , ▁accompanied ▁by ▁his ▁picture , ▁was ▁featured ▁as ▁answer ▁to ▁an |
▁inqu iry ▁by ▁the ▁Iron ▁Guard ' s ▁B una ▁V est ire ▁about ▁the ▁reasons ▁he ▁had ▁for ▁supporting ▁the ▁movement . ▁A ▁short ▁section ▁of ▁it ▁summar izes ▁an ▁anti - J ew ish ▁attitude : ▁ ▁Can ▁the ▁Roman ian ▁nation ▁end ▁its ▁life ▁in ▁the ▁s add est ▁decay ▁witness ed ▁by ▁history , ▁und erm ined ▁by ▁mis ery ▁and ▁sy ph ilis , ▁conquer ed ▁by ▁Jews ▁and ▁torn ▁to ▁pieces ▁by ▁foreign ers , ▁dem oral ized , ▁bet rayed , ▁sold ▁for ▁a ▁few ▁million ▁lei ? E lia de , ▁ 1 9 3 7 , ▁in ▁Or nea , ▁p . 4 1 3 ; ▁in ▁the ▁Final ▁Report , ▁p . 4 9 ▁ ▁According ▁to ▁the ▁literary ▁critic ▁Z . ▁Or nea , ▁in ▁the ▁ 1 9 8 0 s ▁El ia de ▁denied ▁author ship ▁of ▁the ▁text . ▁He ▁explained ▁the ▁use ▁of ▁his ▁signature , ▁his ▁picture , ▁and ▁the ▁picture ' s ▁ca ption , ▁as ▁having ▁been ▁applied ▁by ▁the ▁magazine ' s ▁editor , ▁Mih ail ▁Pol i hr onia de , ▁to ▁a ▁piece ▁the ▁latter ▁had ▁written ▁after ▁having ▁failed ▁to ▁obtain ▁El ia de ' s ▁contribution ; ▁he ▁also ▁claimed ▁that , ▁given ▁his ▁respect ▁for ▁Pol i hr onia de , ▁he ▁had ▁not ▁wished ▁to ▁public ize ▁this ▁matter ▁previously . ▁ ▁P ole m ics ▁and ▁ex ile ▁Dum it ru ▁G . ▁Daniel opol , ▁a |
▁fellow ▁diplom at ▁present ▁in ▁London ▁during ▁El ia de ' s ▁stay ▁in ▁the ▁city , ▁later ▁stated ▁that ▁the ▁latter ▁had ▁identified ▁himself ▁as ▁" a ▁gu iding ▁light ▁of ▁[ the ▁Iron ▁Guard ] ▁movement " ▁and ▁victim ▁of ▁Carol ▁II ' s ▁repr ession . ▁In ▁October ▁ 1 9 4 0 , ▁as ▁the ▁National ▁Leg ion ary ▁State ▁came ▁into ▁existence , ▁the ▁British ▁Foreign ▁Office ▁black list ed ▁Mir ce a ▁El ia de , ▁alongside ▁five ▁other ▁ ▁Roman ians , ▁due ▁to ▁his ▁Iron ▁Guard ▁connections ▁and ▁susp ic ions ▁that ▁he ▁was ▁prepared ▁to ▁sp y ▁in ▁favor ▁of ▁Naz i ▁Germany . ▁According ▁to ▁various ▁sources , ▁while ▁in ▁Portugal , ▁the ▁diplom at ▁was ▁also ▁prepar ing ▁to ▁dis sem inate ▁propag anda ▁in ▁favor ▁of ▁the ▁Iron ▁Guard . ▁In ▁J urn al ▁portug hez , ▁El ia de ▁defines ▁himself ▁as ▁" a ▁Leg ion ary ", ▁and ▁speak s ▁of ▁his ▁own ▁" Leg ion ary ▁clim ax " ▁as ▁a ▁stage ▁he ▁had ▁gone ▁through ▁during ▁the ▁early ▁ 1 9 4 0 s . ▁ ▁The ▁dep olit isation ▁of ▁El ia de ▁after ▁the ▁start ▁of ▁his ▁diplom atic ▁career ▁was ▁also ▁m istr usted ▁by ▁his ▁former ▁close ▁friend ▁Eug ène ▁I ones co , ▁who ▁indicated ▁that , ▁upon ▁the ▁close ▁of ▁World ▁War ▁II , ▁El ia de ' s ▁personal ▁belief s ▁as ▁communic ated ▁to ▁his ▁friends ▁amount ed ▁to |
▁" all ▁is ▁over ▁now ▁that ▁Commun ism ▁has ▁won ". ▁This ▁forms ▁part ▁of ▁I ones co ' s ▁severe ▁and ▁succ inct ▁review ▁of ▁the ▁care ers ▁of ▁Leg ion ary - in sp ired ▁intellect uals , ▁many ▁of ▁them ▁his ▁friends ▁and ▁former ▁friends , ▁in ▁a ▁letter ▁he ▁sent ▁to ▁T ud or ▁V ian u . Or nea , ▁p . 1 8 4 – 1 8 5 ▁In ▁ 1 9 4 6 , ▁I ones co ▁indicated ▁to ▁Pet ru ▁Com arn es cu ▁that ▁he ▁did ▁not ▁want ▁to ▁see ▁either ▁El ia de ▁or ▁C ior an , ▁and ▁that ▁he ▁considered ▁the ▁two ▁of ▁them ▁" Leg ion aries ▁for ▁ever " — adding ▁" we ▁are ▁hy enas ▁to ▁one ▁another ". ▁ ▁El ia de ' s ▁former ▁friend , ▁the ▁commun ist ▁Bel u ▁Z il ber , ▁who ▁was ▁att ending ▁the ▁Paris ▁Conference ▁in ▁ 1 9 4 6 , ▁refused ▁to ▁see ▁El ia de , ▁arg uing ▁that , ▁as ▁an ▁Iron ▁Guard ▁affili ate , ▁the ▁latter ▁had ▁" den ounced ▁left - wing ers ", ▁and ▁contrast ing ▁him ▁with ▁C ior an ▁(" They ▁are ▁both ▁Leg ion aries , ▁but ▁[ C ior an ] ▁is ▁honest "). ▁Three ▁years ▁later , ▁El ia de ' s ▁political ▁activities ▁were ▁brought ▁into ▁discussion ▁as ▁he ▁was ▁getting ▁ready ▁to ▁publish ▁a ▁translation ▁of ▁his ▁Te chni ques ▁du ▁Y oga ▁with |
▁the ▁left - lean ing ▁Italian ▁company ▁Giul io ▁E ina udi ▁Edit ore — the ▁den unci ation ▁was ▁probably ▁orch estr ated ▁by ▁Roman ian ▁officials . ▁ ▁In ▁August ▁ 1 9 5 4 , ▁when ▁H oria ▁S ima , ▁who ▁led ▁the ▁Iron ▁Guard ▁during ▁its ▁ex ile , ▁was ▁rejected ▁by ▁a ▁fa ction ▁inside ▁the ▁movement , ▁Mir ce a ▁El ia de ' s ▁name ▁was ▁included ▁on ▁a ▁list ▁of ▁persons ▁who ▁supported ▁the ▁latter — although ▁this ▁may ▁have ▁happened ▁without ▁his ▁consent . ▁According ▁to ▁ex iled ▁diss ident ▁and ▁novel ist ▁Dum it ru ▁ Ţ ep ene ag , ▁around ▁that ▁date , ▁El ia de ▁expressed ▁his ▁sympathy ▁for ▁Iron ▁Guard ▁members ▁in ▁general , ▁whom ▁he ▁viewed ▁as ▁" cou rage ous ". ▁However , ▁according ▁to ▁Robert ▁Ell wood , ▁the ▁El ia de ▁he ▁met ▁in ▁the ▁ 1 9 6 0 s ▁was ▁entirely ▁ap olit ical , ▁remained ▁al o of ▁from ▁" the ▁passion ate ▁politics ▁of ▁that ▁era ▁in ▁the ▁United ▁States ", ▁and ▁"[ r ] e port edly ▁[...] ▁never ▁read ▁newsp apers " ▁( an ▁assess ment ▁shared ▁by ▁Sor in ▁Alexand res cu ). ▁El ia de ' s ▁student ▁Io an ▁Pet ru ▁C ul ian u ▁noted ▁that ▁journal ists ▁had ▁come ▁to ▁refer ▁to ▁the ▁Roman ian ▁scholar ▁as ▁" the ▁great ▁re cl use ". ▁Despite ▁El ia de ' s ▁withdraw al ▁from |
▁radical ▁politics , ▁Ell wood ▁indicates , ▁he ▁still ▁remained ▁concerned ▁with ▁Roman ia ' s ▁w elf are . ▁He ▁saw ▁himself ▁and ▁other ▁ex iled ▁Roman ian ▁intellect uals ▁as ▁members ▁of ▁a ▁circle ▁who ▁worked ▁to ▁" m aint ain ▁the ▁culture ▁of ▁a ▁free ▁Roman ia ▁and , ▁above ▁all , ▁to ▁publish ▁texts ▁that ▁had ▁become ▁un publish able ▁in ▁Roman ia ▁itself ". ▁ ▁Begin ning ▁in ▁ 1 9 6 9 , ▁El ia de ' s ▁past ▁became ▁the ▁subject ▁of ▁public ▁debate ▁in ▁Israel . ▁At ▁the ▁time , ▁historian ▁G ers hom ▁Sch ole m ▁asked ▁El ia de ▁to ▁explain ▁his ▁att itudes , ▁which ▁the ▁latter ▁did ▁using ▁vague ▁terms . ▁As ▁a ▁result ▁of ▁this ▁exchange , ▁Sch ole m ▁declared ▁his ▁diss atisf action , ▁and ▁argued ▁that ▁Israel ▁could ▁not ▁extend ▁a ▁welcome ▁to ▁the ▁Roman ian ▁academic . ▁During ▁the ▁final ▁years ▁of ▁El ia de ' s ▁life , ▁his ▁dis ci ple ▁C ul ian u ▁exposed ▁and ▁public ly ▁critic ized ▁his ▁ 1 9 3 0 s ▁pro - I ron ▁Guard ▁activities ; ▁relations ▁between ▁the ▁two ▁sou red ▁as ▁a ▁result . ▁El ia de ' s ▁other ▁Roman ian ▁dis ci ple , ▁And rei ▁O i ş te anu , ▁noted ▁that , ▁in ▁the ▁years ▁following ▁El ia de ' s ▁death , ▁convers ations ▁with ▁various ▁people ▁who ▁had ▁known ▁the ▁scholar ▁had ▁made ▁C ul ian |
u ▁less ▁certain ▁of ▁his ▁earlier ▁st ances , ▁and ▁had ▁led ▁him ▁to ▁declare : ▁" Mr . ▁El ia de ▁was ▁never ▁ant is emit ic , ▁a ▁member ▁of ▁the ▁Iron ▁Guard , ▁or ▁pro - N azi . ▁But , ▁in ▁any ▁case , ▁I ▁am ▁led ▁to ▁believe ▁that ▁he ▁was ▁closer ▁to ▁the ▁Iron ▁Guard ▁than ▁I ▁would ▁have ▁liked ▁to ▁believe ." ▁ ▁At ▁an ▁early ▁stage ▁of ▁his ▁po lem ic ▁with ▁C ul ian u , ▁El ia de ▁compla ined ▁in ▁writing ▁that ▁" it ▁is ▁not ▁possible ▁to ▁write ▁an ▁objective ▁history " ▁of ▁the ▁Iron ▁Guard ▁and ▁its ▁leader ▁Corn eli u ▁Ze lea ▁C od re anu . ▁Ar gu ing ▁that ▁people ▁" w ould ▁only ▁accept ▁apolog et ics ▁[...] ▁or ▁execution s ", ▁he ▁cont ended : ▁" After ▁Buch en wald ▁and ▁Aus ch witz , ▁even ▁honest ▁people ▁cannot ▁afford ▁being ▁objective ". ▁ ▁Post er ity ▁Al ong side ▁the ▁arguments ▁introduced ▁by ▁Daniel ▁Dub u isson , ▁criticism ▁of ▁Mir ce a ▁El ia de ' s ▁political ▁invol vement ▁with ▁ant is emit ism ▁and ▁fasc ism ▁came ▁from ▁Adri ana ▁Ber ger , ▁Leon ▁Vol ov ici , ▁Alex andra ▁L agn iel - L av ast ine , ▁Flor in ▁ Ț ur can u ▁and ▁others , ▁who ▁have ▁attempted ▁to ▁trace ▁El ia de ' s ▁ant is emit ism ▁throughout ▁his ▁work ▁and ▁through ▁his ▁associations ▁with |
▁contemporary ▁ant is em ites , ▁such ▁as ▁the ▁Italian ▁fasc ist ▁occ ult ist ▁Julius ▁E vol a . ▁Vol ov ici , ▁for ▁example , ▁is ▁critical ▁of ▁El ia de ▁not ▁only ▁because ▁of ▁his ▁support ▁for ▁the ▁Iron ▁Guard , ▁but ▁also ▁for ▁spread ing ▁ant is emit ism ▁and ▁anti - M ason ry ▁in ▁ 1 9 3 0 s ▁Roman ia . ▁In ▁ 1 9 9 1 , ▁ex iled ▁novel ist ▁Norman ▁M ane a ▁published ▁an ▁ess ay ▁firm ly ▁condem ning ▁El ia de ' s ▁attachment ▁to ▁the ▁Iron ▁Guard . ▁ ▁Other ▁sch ol ars , ▁like ▁Bry an ▁S . ▁R enn ie , ▁have ▁claimed ▁that ▁there ▁is , ▁to ▁date , ▁no ▁evidence ▁of ▁El ia de ' s ▁membership , ▁active ▁services ▁rendered , ▁or ▁of ▁any ▁real ▁invol vement ▁with ▁any ▁fasc ist ▁or ▁total itar ian ▁movements ▁or ▁membership ▁organizations , ▁nor ▁that ▁there ▁is ▁any ▁evidence ▁of ▁his ▁continued ▁support ▁for ▁national ist ▁ide als ▁after ▁their ▁inher ently ▁violent ▁nature ▁was ▁revealed . ▁They ▁further ▁assert ▁that ▁there ▁is ▁no ▁im print ▁of ▁over t ▁political ▁belief s ▁in ▁El ia de ' s ▁scholar ship , ▁and ▁also ▁claim ▁that ▁El ia de ' s ▁critics ▁are ▁following ▁political ▁ag end as . B ry an ▁S . ▁R enn ie , ▁Re construct ing ▁El ia de : ▁M aking ▁S ense ▁of ▁Religion , ▁State ▁University ▁of ▁New ▁York |
▁Press , ▁Alb any , ▁ 1 9 9 6 , ▁p . 1 4 9 – 1 7 7 . ▁ ▁Roman ian ▁scholar ▁Mir ce a ▁Hand oca , ▁editor ▁of ▁El ia de ' s ▁writ ings , ▁arg ues ▁that ▁the ▁controvers y ▁surrounding ▁El ia de ▁was ▁encourag ed ▁by ▁a ▁group ▁of ▁ex iled ▁writers , ▁of ▁whom ▁M ane a ▁was ▁a ▁main ▁representative , ▁and ▁bel ieves ▁that ▁El ia de ' s ▁association ▁with ▁the ▁Guard ▁was ▁a ▁conject ural ▁one , ▁determined ▁by ▁the ▁young ▁author ' s ▁Christian ▁values ▁and ▁conserv ative ▁st ance , ▁as ▁well ▁as ▁by ▁his ▁belief ▁that ▁a ▁Leg ion ary ▁Roman ia ▁could ▁mirror ▁Portugal ' s ▁Estado ▁Nov o . ▁Hand oca ▁op ined ▁that ▁El ia de ▁changed ▁his ▁st ance ▁after ▁discover ing ▁that ▁the ▁Leg ion aries ▁had ▁turned ▁violent , ▁and ▁argued ▁that ▁there ▁was ▁no ▁evidence ▁of ▁El ia de ' s ▁actual ▁affili ation ▁with ▁the ▁Iron ▁Guard ▁as ▁a ▁political ▁movement . ▁Additionally , ▁Jo aqu ín ▁G arr ig ós , ▁who ▁translated ▁El ia de ' s ▁works ▁into ▁Spanish , ▁claimed ▁that ▁none ▁of ▁El ia de ' s ▁texts ▁he ▁ever ▁encountered ▁show ▁him ▁to ▁be ▁an ▁ant is em ite . ▁Mir ce a ▁El ia de ' s ▁nep hew ▁and ▁comment ator ▁Sor in ▁Alexand res cu ▁himself ▁proposed ▁that ▁El ia de ' s ▁politics ▁were ▁essentially ▁conserv ative ▁and |
▁patri otic , ▁in ▁part ▁motiv ated ▁by ▁a ▁fear ▁of ▁the ▁Soviet ▁Union ▁which ▁he ▁shared ▁with ▁many ▁other ▁young ▁intellect uals . ▁Based ▁on ▁Mir ce a ▁El ia de ' s ▁adm iration ▁for ▁Gand hi , ▁various ▁other ▁authors ▁assess ▁that ▁El ia de ▁remained ▁committed ▁to ▁non vi ol ence . ▁ ▁Robert ▁Ell wood ▁also ▁places ▁El ia de ' s ▁invol vement ▁with ▁the ▁Iron ▁Guard ▁in ▁relation ▁to ▁scholar ' s ▁conserv at ism , ▁and ▁connect s ▁this ▁aspect ▁of ▁El ia de ' s ▁life ▁with ▁both ▁his ▁nost alg ia ▁and ▁his ▁study ▁of ▁prim al ▁soci eties . ▁According ▁to ▁Ell wood , ▁the ▁part ▁of ▁El ia de ▁that ▁felt ▁attract ed ▁to ▁the ▁" fre edom ▁of ▁new ▁beg inn ings ▁suggested ▁by ▁prim al ▁myth s " ▁is ▁the ▁same ▁part ▁that ▁felt ▁attract ed ▁to ▁the ▁Guard , ▁with ▁its ▁almost ▁myth ological ▁notion ▁of ▁a ▁new ▁beginning ▁through ▁a ▁" n ational ▁res urre ction ". ▁On ▁a ▁more ▁basic ▁level , ▁Ell wood ▁describes ▁El ia de ▁as ▁an ▁" inst inct ively ▁spiritual " ▁person ▁who ▁saw ▁the ▁Iron ▁Guard ▁as ▁a ▁spiritual ▁movement . ▁In ▁Ell wood ' s ▁view , ▁El ia de ▁was ▁aware ▁that ▁the ▁" g old en ▁age " ▁of ▁anti qu ity ▁was ▁no ▁longer ▁accessible ▁to ▁sec ular ▁man , ▁that ▁it ▁could ▁be ▁re called ▁but ▁not ▁re - est ab lished . ▁Thus , |
▁a ▁" more ▁accessible " ▁object ▁for ▁nost alg ia ▁was ▁a ▁" second ary ▁silver ▁age ▁within ▁the ▁last ▁few ▁hundred ▁years " — the ▁Kingdom ▁of ▁Roman ia ' s ▁ 1 9 th ▁century ▁cultural ▁r ena issance . ▁To ▁the ▁young ▁El ia de , ▁the ▁Iron ▁Guard ▁seemed ▁like ▁a ▁path ▁for ▁returning ▁to ▁the ▁silver ▁age ▁of ▁Roman ia ' s ▁glory , ▁being ▁a ▁movement ▁" ded ic ated ▁to ▁the ▁cultural ▁and ▁national ▁renew al ▁of ▁the ▁Roman ian ▁people ▁by ▁appeal ▁to ▁their ▁spiritual ▁roots ". ▁Ell wood ▁describes ▁the ▁young ▁El ia de ▁as ▁someone ▁" cap able ▁of ▁being ▁fired ▁up ▁by ▁myth ological ▁arch et ypes ▁and ▁with ▁no ▁aw aren ess ▁of ▁the ▁evil ▁that ▁was ▁to ▁be ▁un le ashed ". ▁ ▁Because ▁of ▁El ia de ' s ▁withdraw al ▁from ▁politics , ▁and ▁also ▁because ▁the ▁later ▁El ia de ' s ▁religios ity ▁was ▁very ▁personal ▁and ▁id ios ync r atic , ▁Ell wood ▁bel ieves ▁the ▁later ▁El ia de ▁probably ▁would ▁have ▁rejected ▁the ▁" cor por ate ▁sacred " ▁of ▁the ▁Iron ▁Guard . ▁According ▁to ▁Ell wood , ▁the ▁later ▁El ia de ▁had ▁the ▁same ▁desire ▁for ▁a ▁Roman ian ▁" res urre ction " ▁that ▁had ▁motiv ated ▁the ▁early ▁El ia de ▁to ▁support ▁the ▁Iron ▁Guard , ▁but ▁he ▁now ▁ch anne led ▁it ▁ap olit ically ▁through ▁his ▁efforts ▁to ▁" m aint ain ▁the ▁culture |
▁of ▁a ▁free ▁Roman ia " ▁abroad . ▁In ▁one ▁of ▁his ▁writ ings , ▁El ia de ▁says , ▁" Ag ain st ▁the ▁terror ▁of ▁History ▁there ▁are ▁only ▁two ▁possibilities ▁of ▁defense : ▁action ▁or ▁cont empl ation ." ▁According ▁to ▁Ell wood , ▁the ▁young ▁El ia de ▁took ▁the ▁former ▁option , ▁trying ▁to ▁reform ▁the ▁world ▁through ▁action , ▁whereas ▁the ▁older ▁El ia de ▁tried ▁to ▁resist ▁the ▁terror ▁of ▁history ▁intellect ually . ▁ ▁El ia de ' s ▁own ▁version ▁of ▁events , ▁present ing ▁his ▁invol vement ▁in ▁far ▁right ▁politics ▁as ▁marg inal , ▁was ▁jud ged ▁to ▁contain ▁several ▁in acc ura cies ▁and ▁un ver ifiable ▁claims . Or nea , ▁p . 2 0 2 , ▁ 2 0 8 – 2 1 1 , ▁ 2 3 9 – 2 4 0 ▁For ▁instance , ▁El ia de ▁dep icted ▁his ▁arrest ▁as ▁having ▁been ▁sole ly ▁caused ▁by ▁his ▁friendship ▁with ▁N ae ▁I ones cu . ▁On ▁another ▁occasion , ▁answering ▁G ers hom ▁Sch ole m ' s ▁query , ▁he ▁is ▁known ▁to ▁have ▁explicitly ▁denied ▁ever ▁having ▁contributed ▁to ▁B una ▁V est ire . ▁According ▁to ▁Sor in ▁Anto hi , ▁" E lia de ▁died ▁without ▁ever ▁clearly ▁express ing ▁regret ▁for ▁his ▁Iron ▁Guard ▁sympath ies ". ▁Z . ▁Or nea ▁noted ▁that , ▁in ▁a ▁short ▁section ▁of ▁his ▁Aut obi ography ▁where ▁he ▁discuss es ▁the ▁E ina |
udi ▁incident , ▁El ia de ▁speak s ▁of ▁" my ▁impr udent ▁acts ▁and ▁errors ▁committed ▁in ▁youth ", ▁as ▁" a ▁series ▁of ▁mal ent end us ▁that ▁would ▁follow ▁me ▁all ▁my ▁life ." ▁Or nea ▁commented ▁that ▁this ▁was ▁the ▁only ▁instance ▁where ▁the ▁Roman ian ▁academic ▁spoke ▁of ▁his ▁political ▁invol vement ▁with ▁a ▁do se ▁of ▁self - crit ic ism , ▁and ▁contrast ed ▁the ▁statement ▁with ▁El ia de ' s ▁usual ▁ref us al ▁to ▁discuss ▁his ▁st ances ▁" pert in ently ". ▁Review ing ▁the ▁arguments ▁brought ▁in ▁support ▁of ▁El ia de , ▁Ser gio ▁V ila - San ju án ▁concluded : ▁" N ever theless , ▁El ia de ' s ▁pro - Leg ion ary ▁columns ▁end ure ▁in ▁the ▁newspaper ▁libraries , ▁he ▁never ▁showed ▁his ▁regret ▁for ▁this ▁connection ▁[ with ▁the ▁Iron ▁Guard ] ▁and ▁always , ▁right ▁up ▁to ▁his ▁final ▁writ ings , ▁he ▁invoked ▁the ▁figure ▁of ▁his ▁teacher ▁N ae ▁I ones cu ." ▁ ▁In ▁his ▁Felix ▁C ul pa , ▁M ane a ▁directly ▁accused ▁El ia de ▁of ▁having ▁emb ell ished ▁his ▁mem oir s ▁in ▁order ▁to ▁minim ize ▁an ▁embar rass ing ▁past . ▁A ▁secondary ▁debate ▁surrounding ▁El ia de ' s ▁alleg ed ▁unw illing ness ▁to ▁dis soci ate ▁with ▁the ▁Guard ▁took ▁place ▁after ▁J urn al ul ▁portug hez ▁saw ▁print . ▁Sor in ▁Alexand res cu ▁expressed ▁a ▁belief |
▁that ▁notes ▁in ▁the ▁di ary ▁show ▁El ia de ' s ▁" break ▁with ▁his ▁far ▁right ▁past ". ▁C ăt ă lin ▁Av r ames cu ▁defined ▁this ▁conclusion ▁as ▁" white w ash ing ", ▁and , ▁answering ▁to ▁Alexand res cu ' s ▁claim ▁that ▁his ▁uncle ' s ▁support ▁for ▁the ▁Guard ▁was ▁always ▁super f icial , ▁argued ▁that ▁J urn al ▁portug hez ▁and ▁other ▁writ ings ▁of ▁the ▁time ▁showed ▁El ia de ' s ▁dis en chant ment ▁with ▁the ▁Leg ion aries ' ▁Christian ▁st ance ▁in ▁tan dem ▁with ▁his ▁growing ▁sympathy ▁for ▁Naz ism ▁and ▁its ▁pag an ▁messages . ▁Paul ▁C ern at , ▁who ▁str essed ▁that ▁it ▁was ▁the ▁only ▁one ▁of ▁El ia de ' s ▁aut obi ographical ▁works ▁not ▁to ▁have ▁been ▁re work ed ▁by ▁its ▁author , ▁concluded ▁that ▁the ▁book ▁documented ▁El ia de ' s ▁own ▁efforts ▁to ▁" cam ou fl age " ▁his ▁political ▁sympath ies ▁without ▁reject ing ▁them ▁altogether . ▁ ▁O i ște anu ▁argued ▁that , ▁in ▁old ▁age , ▁El ia de ▁moved ▁away ▁from ▁his ▁earlier ▁st ances ▁and ▁even ▁came ▁to ▁sympath ize ▁with ▁the ▁non - Mar x ist ▁Left ▁and ▁the ▁hi pp ie ▁youth ▁movement . ▁He ▁noted ▁that ▁El ia de ▁initially ▁felt ▁app reh ensive ▁about ▁the ▁consequences ▁of ▁hi pp ie ▁activ ism , ▁but ▁that ▁the ▁interests ▁they ▁shared , ▁as ▁well ▁as ▁their ▁advoc |
acy ▁of ▁commun al ism ▁and ▁free ▁love ▁had ▁made ▁him ▁argue ▁that ▁hi pp ies ▁were ▁" a ▁quasi - rel ig ious ▁movement " ▁that ▁was ▁" red isc over ing ▁the ▁sac ral ity ▁of ▁Life ". ▁And rei ▁O i ște anu , ▁who ▁proposed ▁that ▁El ia de ' s ▁critics ▁were ▁divided ▁into ▁a ▁" maxim al ist " ▁and ▁a ▁" min imal ist " ▁camp ▁( try ing ▁to , ▁respectively , ▁enh ance ▁or ▁shadow ▁the ▁impact ▁Leg ion ary ▁ideas ▁had ▁on ▁El ia de ), ▁argued ▁in ▁favor ▁of ▁moder ation , ▁and ▁indicated ▁that ▁El ia de ' s ▁fasc ism ▁needed ▁to ▁be ▁correl ated ▁to ▁the ▁political ▁choices ▁of ▁his ▁generation . ▁ ▁Political ▁symbol ism ▁in ▁El ia de ' s ▁fiction ▁Vari ous ▁critics ▁have ▁trac ed ▁links ▁between ▁El ia de ' s ▁fiction ▁works ▁and ▁his ▁political ▁views , ▁or ▁Roman ian ▁politics ▁in ▁general . ▁Early ▁on , ▁George ▁C ă lines cu ▁argued ▁that ▁the ▁total itar ian ▁model ▁out lined ▁in ▁H ul igan ii ▁was : ▁" An ▁all usion ▁to ▁certain ▁by g one ▁political ▁movements ▁[ ... ], ▁sub lim ated ▁in ▁the ▁ever ▁so ▁ab stru se ▁philosophy ▁of ▁death ▁as ▁a ▁path ▁to ▁knowledge ." ▁By ▁contrast , ▁În to arc erea ▁din ▁ra i ▁partly ▁focus es ▁on ▁a ▁failed ▁commun ist ▁re bell ion , ▁which ▁en lists ▁the ▁participation ▁of ▁its ▁main ▁characters . |
I ph igen ia ' s ▁story ▁of ▁self - s ac rifice , ▁turned ▁volunt ary ▁in ▁El ia de ' s ▁version , ▁was ▁taken ▁by ▁various ▁comment ators , ▁beginning ▁with ▁Mih ail ▁Sebastian , ▁as ▁a ▁favor able ▁all usion ▁to ▁the ▁Iron ▁Guard ' s ▁belief s ▁on ▁commit ment ▁and ▁death , ▁as ▁well ▁as ▁to ▁the ▁blo ody ▁outcome ▁of ▁the ▁ 1 9 4 1 ▁Leg ion ary ▁Reb ell ion . ▁Ten ▁years ▁after ▁its ▁premi ere , ▁the ▁play ▁was ▁repr int ed ▁by ▁Leg ion ary ▁refuge es ▁in ▁Argentina : ▁on ▁the ▁occasion , ▁the ▁text ▁was ▁review ed ▁for ▁publishing ▁by ▁El ia de ▁himself . ▁Reading ▁I ph igen ia ▁was ▁what ▁partly ▁spark ed ▁C ul ian u ' s ▁investigation ▁of ▁his ▁ment or ' s ▁early ▁political ▁affili ations . ▁ ▁A ▁special ▁debate ▁was ▁spark ed ▁by ▁Un ▁om ▁mare . ▁C ul ian u ▁viewed ▁it ▁as ▁a ▁direct ▁reference ▁to ▁Corn eli u ▁Ze lea ▁C od re anu ▁and ▁his ▁rise ▁in ▁popular ity , ▁an ▁interpretation ▁partly ▁based ▁on ▁the ▁similarity ▁between , ▁on ▁one ▁hand , ▁two ▁mon ik ers ▁as cribed ▁to ▁the ▁Leg ion ary ▁leader ▁( by , ▁respectively , ▁his ▁advers aries ▁and ▁his ▁follow ers ), ▁and , ▁on ▁the ▁other , ▁the ▁main ▁character ' s ▁name ▁( C u co anes ). ▁Mate i ▁C ă lines cu ▁did ▁not ▁reject ▁C |
ul ian u ' s ▁version , ▁but ▁argued ▁that , ▁on ▁its ▁own , ▁the ▁piece ▁was ▁beyond ▁political ▁interpret ations . ▁Comment ing ▁on ▁this ▁dialog , ▁literary ▁historian ▁and ▁ess ay ist ▁Mir ce a ▁I org ules cu ▁object ed ▁to ▁the ▁original ▁ver dict , ▁indicating ▁his ▁belief ▁that ▁there ▁was ▁no ▁historical ▁evidence ▁to ▁subst anti ate ▁C ul ian u ' s ▁point ▁of ▁view . ▁ ▁Al ong side ▁El ia de ' s ▁main ▁works , ▁his ▁attempted ▁novel ▁of ▁youth , ▁Min un ata ▁că l ă tor ie ▁a ▁cel or ▁c inci ▁că r ă bu și ▁in ▁ ț ara ▁furn ic ilor ▁ro ș ii , ▁which ▁dep ict s ▁a ▁population ▁of ▁red ▁an ts ▁living ▁in ▁a ▁total itar ian ▁society ▁and ▁forming ▁bands ▁to ▁har ass ▁the ▁be et les , ▁was ▁seen ▁as ▁a ▁potential ▁all usion ▁to ▁the ▁Soviet ▁Union ▁and ▁to ▁commun ism . ▁Despite ▁El ia de ' s ▁ult imate ▁reception ▁in ▁Commun ist ▁Roman ia , ▁this ▁writing ▁could ▁not ▁be ▁published ▁during ▁the ▁period , ▁after ▁cens ors ▁sing led ▁out ▁fragments ▁which ▁they ▁saw ▁as ▁especially ▁problem atic . ▁ ▁Cultural ▁legacy ▁ ▁T ributes ▁ ▁An ▁end owed ▁chair ▁in ▁the ▁History ▁of ▁Relig ions ▁at ▁the ▁University ▁of ▁Chicago ▁Div inity ▁School ▁was ▁named ▁after ▁El ia de ▁in ▁recognition ▁of ▁his ▁wide ▁contribution ▁to ▁the ▁research ▁on ▁this ▁subject ; ▁the ▁current ▁( and ▁first |
▁inc umb ent ) ▁holder ▁of ▁this ▁chair ▁is ▁Wend y ▁Don iger . ▁ ▁To ▁evaluate ▁the ▁legacy ▁of ▁El ia de ▁and ▁Jo achim ▁W ach ▁within ▁the ▁discipline ▁of ▁the ▁history ▁of ▁relig ions , ▁the ▁University ▁of ▁Chicago ▁chose ▁ 2 0 0 6 ▁( the ▁intermediate ▁year ▁between ▁the ▁ 5 0 th ▁anni versary ▁of ▁W ach ' s ▁death ▁and ▁the ▁ 1 0 0 th ▁anni versary ▁of ▁El ia de ' s ▁birth ), ▁to ▁hold ▁a ▁two - day ▁conference ▁in ▁order ▁to ▁reflect ▁upon ▁their ▁academic ▁contributions ▁and ▁their ▁political ▁lives ▁in ▁their ▁social ▁and ▁historical ▁context s , ▁as ▁well ▁as ▁the ▁relationship ▁between ▁their ▁works ▁and ▁their ▁lives . ▁ ▁In ▁ 1 9 9 0 , ▁after ▁the ▁Roman ian ▁Revolution , ▁El ia de ▁was ▁elected ▁post hum ously ▁to ▁the ▁Roman ian ▁Academy . ▁In ▁Roman ia , ▁Mir ce a ▁El ia de ' s ▁legacy ▁in ▁the ▁field ▁of ▁the ▁history ▁of ▁relig ions ▁is ▁mirror ed ▁by ▁the ▁journal ▁Arch ae us ▁( f ounded ▁ 1 9 9 7 , ▁and ▁affili ated ▁with ▁the ▁University ▁of ▁Buch ar est ▁Fac ulty ▁of ▁History ). ▁The ▁ 6 th ▁European ▁Association ▁for ▁the ▁Study ▁of ▁Religion ▁and ▁International ▁Association ▁for ▁the ▁History ▁of ▁Relig ions ▁Special ▁Conference ▁on ▁Relig ious ▁History ▁of ▁Europe ▁and ▁Asia ▁took ▁place ▁from ▁September ▁ 2 0 ▁to ▁September ▁ 2 3 , ▁ 2 0 0 6 |
, ▁in ▁Buch ar est . ▁An ▁important ▁section ▁of ▁the ▁Congress ▁was ▁dedicated ▁to ▁the ▁memory ▁of ▁Mir ce a ▁El ia de , ▁whose ▁legacy ▁in ▁the ▁field ▁of ▁history ▁of ▁relig ions ▁was ▁scr ut in ized ▁by ▁various ▁sch ol ars , ▁some ▁of ▁whom ▁were ▁his ▁direct ▁students ▁at ▁the ▁University ▁of ▁Chicago . ▁ ▁As ▁Anto hi ▁noted , ▁El ia de , ▁Emil ▁C ior an ▁and ▁Constantin ▁No ica ▁" re present ▁in ▁Roman ian ▁culture ▁ult imate ▁expressions ▁of ▁excell ence , ▁[ E lia de ▁and ▁C ior an ] ▁being ▁regarded ▁as ▁proof ▁that ▁Roman ia ' s ▁inter war ▁culture ▁( and , ▁by ▁extension , ▁Roman ian ▁culture ▁as ▁a ▁whole ) ▁was ▁able ▁to ▁reach ▁the ▁ult imate ▁levels ▁of ▁depth , ▁s oph istic ation ▁and ▁cre ativity ." ▁A ▁Roman ian ▁Television ▁ 1 ▁poll ▁carried ▁out ▁in ▁ 2 0 0 6 ▁nominated ▁Mir ce a ▁El ia de ▁as ▁the ▁ 7 th ▁Great est ▁Roman ian ▁in ▁history ; ▁his ▁case ▁was ▁argued ▁by ▁the ▁journalist ▁Drag o ş ▁Buc uren ci ▁( see ▁ 1 0 0 ▁greatest ▁Roman ians ). ▁His ▁name ▁was ▁given ▁to ▁a ▁bou lev ard ▁in ▁the ▁northern ▁Buch ar est ▁area ▁of ▁Prim ă ver ii , ▁to ▁a ▁street ▁in ▁Cl uj - N ap oca , ▁and ▁to ▁high ▁schools ▁in ▁Buch ar est , ▁S igh i ş o ara , ▁and ▁Re ş |
i ţ a . ▁The ▁Eli ades ' ▁house ▁on ▁Mel od iei ▁Street ▁was ▁torn ▁down ▁during ▁the ▁commun ist ▁regime , ▁and ▁an ▁a partment ▁block ▁was ▁raised ▁in ▁its ▁place ; ▁his ▁second ▁residence , ▁on ▁D acia ▁Bou lev ard , ▁features ▁a ▁mem orial ▁pla que ▁in ▁his ▁honor . ▁ ▁El ia de ' s ▁image ▁in ▁contemporary ▁culture ▁also ▁has ▁political ▁imp lications . ▁Histor ian ▁Ir ina ▁Live ze anu ▁proposed ▁that ▁the ▁respect ▁he ▁enjo ys ▁in ▁Roman ia ▁is ▁matched ▁by ▁that ▁of ▁other ▁" n ational ist ▁think ers ▁and ▁polit icians " ▁who ▁" have ▁re enter ed ▁the ▁contemporary ▁scene ▁largely ▁as ▁hero es ▁of ▁a ▁pre - ▁and ▁ant ic ommun ist ▁past ", ▁including ▁N ae ▁I ones cu ▁and ▁C ior an , ▁but ▁also ▁I on ▁Anton es cu ▁and ▁Nich if or ▁C rain ic . ▁In ▁parallel , ▁according ▁to ▁O i ş te anu ▁( who ▁re lied ▁his ▁assess ment ▁on ▁El ia de ' s ▁own ▁personal ▁notes ), ▁El ia de ' s ▁interest ▁in ▁the ▁American ▁hi pp ie ▁community ▁was ▁reci proc ated ▁by ▁members ▁of ▁the ▁latter , ▁some ▁of ▁whom ▁reported ly ▁viewed ▁El ia de ▁as ▁" a ▁g uru ". ▁ ▁El ia de ▁has ▁also ▁been ▁ha iled ▁as ▁an ▁insp iration ▁by ▁German ▁represent atives ▁of ▁the ▁Neue ▁Re chte , ▁claim ing ▁legacy ▁from ▁the ▁Conserv ative ▁Revolution ary ▁movement ▁( |
am ong ▁them ▁is ▁the ▁controvers ial ▁magazine ▁Jun ge ▁Frei heit ▁and ▁the ▁ess ay ist ▁Karl hein z ▁We iß mann ). ▁In ▁ 2 0 0 7 , ▁Flor in ▁ Ţ ur can u ' s ▁bi ographical ▁volume ▁on ▁El ia de ▁was ▁issued ▁in ▁a ▁German ▁translation ▁by ▁the ▁An ta ios ▁publishing ▁house , ▁which ▁is ▁mouth pie ce ▁for ▁the ▁Neue ▁Re chte . ▁The ▁edition ▁was ▁not ▁review ed ▁by ▁the ▁main stream ▁German ▁press . ▁Other ▁sections ▁of ▁the ▁European ▁far ▁right ▁also ▁claim ▁El ia de ▁as ▁an ▁insp iration , ▁and ▁consider ▁his ▁contacts ▁with ▁the ▁Iron ▁Guard ▁to ▁be ▁a ▁mer it — am ong ▁their ▁represent atives ▁are ▁the ▁Italian ▁ne of asc ist ▁Cla udio ▁Mut ti ▁and ▁Roman ian ▁groups ▁who ▁trace ▁their ▁origin ▁to ▁the ▁Leg ion ary ▁Mov ement . ▁ ▁Port ray als , ▁film ography ▁and ▁dram at izations ▁Early ▁on , ▁Mir ce a ▁El ia de ' s ▁nov els ▁were ▁the ▁subject ▁of ▁sat ire : ▁before ▁the ▁two ▁of ▁them ▁became ▁friends , ▁Nicola e ▁Stein hardt , ▁using ▁the ▁pen ▁name ▁Ant is th ius , ▁author ed ▁and ▁published ▁par od ies ▁of ▁them . ▁M ait rey i ▁De vi , ▁who ▁strongly ▁object ed ▁to ▁El ia de ' s ▁account ▁of ▁their ▁encounter ▁and ▁relationship , ▁wrote ▁her ▁own ▁novel ▁as ▁a ▁reply ▁to ▁his ▁M ait rey i ; ▁written ▁in ▁Beng ali |
, ▁it ▁was ▁titled ▁Na ▁H any ate ▁( trans l ated ▁into ▁English ▁as ▁" It ▁Does ▁Not ▁Die "). ▁Several ▁authors , ▁including ▁Io an ▁Pet ru ▁C ul ian u , ▁have ▁drawn ▁a ▁parallel ▁between ▁Eug ène ▁I ones co ' s ▁Ab sur dist ▁play ▁of ▁ 1 9 5 9 , ▁Rh in oc eros , ▁which ▁dep ict s ▁the ▁population ▁of ▁a ▁small ▁town ▁falling ▁victim ▁to ▁a ▁mass ▁met am orph osis , ▁and ▁the ▁impact ▁fasc ism ▁had ▁on ▁I ones co ' s ▁closest ▁friends ▁( E lia de ▁included ). ▁ ▁In ▁ 2 0 0 0 , ▁Sa ul ▁B ellow ▁published ▁his ▁controvers ial ▁R avel stein ▁novel . ▁Having ▁for ▁its ▁setting ▁the ▁University ▁of ▁Chicago , ▁it ▁had ▁among ▁its ▁characters ▁Rad u ▁G ri eles cu , ▁who ▁was ▁identified ▁by ▁several ▁critics ▁as ▁El ia de . ▁The ▁latter ' s ▁port ray al , ▁accomplished ▁through ▁statements ▁made ▁by ▁the ▁e pon ym ous ▁character , ▁is ▁po lem ical : ▁G ri eles cu , ▁who ▁is ▁identified ▁as ▁a ▁dis ci ple ▁of ▁N ae ▁I ones cu , ▁took ▁part ▁in ▁the ▁Buch ar est ▁P og rom , ▁and ▁is ▁in ▁Chicago ▁as ▁a ▁refuge e ▁scholar , ▁searching ▁for ▁the ▁friendship ▁of ▁a ▁Jewish ▁colle ague ▁as ▁a ▁means ▁to ▁re h abil itate ▁himself . ▁In ▁ 2 0 0 5 , ▁the ▁Roman ian ▁literary ▁critic ▁and |
▁transl ator ▁Anto an eta ▁R al ian , ▁who ▁was ▁an ▁acquaint ance ▁of ▁B ellow ' s , ▁argued ▁that ▁much ▁of ▁the ▁negative ▁port ray al ▁was ▁ow ed ▁to ▁a ▁personal ▁choice ▁B ellow ▁made ▁( after ▁having ▁divor ced ▁from ▁Alex andra ▁Bag das ar , ▁his ▁Roman ian ▁wife ▁and ▁El ia de ▁dis ci ple ). ▁She ▁also ▁mentioned ▁that , ▁during ▁a ▁ 1 9 7 9 ▁interview , ▁B ellow ▁had ▁expressed ▁adm iration ▁for ▁El ia de . ▁ ▁The ▁ 1 9 8 8 ▁film ▁The ▁Beng ali ▁Night , ▁directed ▁by ▁Nicolas ▁K lot z ▁and ▁based ▁upon ▁the ▁French ▁translation ▁of ▁M ait rey i , ▁stars ▁British ▁actor ▁Hugh ▁Grant ▁as ▁All an , ▁the ▁European ▁character ▁based ▁on ▁El ia de , ▁while ▁Sup ri ya ▁Path ak ▁is ▁Gay atri , ▁a ▁character ▁based ▁on ▁M ait rey i ▁De vi ▁( who ▁had ▁refused ▁to ▁be ▁mentioned ▁by ▁name ). ▁The ▁film , ▁considered ▁" p orn ographic " ▁by ▁H indu ▁activ ists , ▁was ▁only ▁shown ▁once ▁in ▁India . ▁In ▁addition ▁to ▁The ▁Beng ali ▁Night , ▁films ▁based ▁on , ▁or ▁referring ▁to , ▁his ▁works , ▁include : ▁Mir ce a ▁El ia de ▁et ▁la ▁red éc ouver te ▁du ▁Sac ré ▁( 1 9 8 7 ), ▁part ▁of ▁the ▁television ▁series ▁Architecture ▁et ▁Géographie ▁sacr ées , ▁by ▁Paul ▁Barb ă ▁Ne agr ă ; ▁Dom ni ş |
o ara ▁Christ ina ▁( 1 9 9 2 ), ▁by ▁V ior el ▁Ser gov ici ; ▁Eu ▁Adam ▁( 1 9 9 6 ), ▁by ▁Dan ▁Pi ța ; ▁Youth ▁Without ▁Youth ▁( 2 0 0 7 ), ▁by ▁Francis ▁Ford ▁Co pp ola . ▁ ▁El ia de ' s ▁I ph igen ia ▁was ▁again ▁included ▁in ▁the ater ▁programs ▁during ▁the ▁late ▁years ▁of ▁the ▁Nicola e ▁Ce au ş es cu ▁regime : ▁in ▁January ▁ 1 9 8 2 , ▁a ▁new ▁version , ▁directed ▁by ▁I on ▁Co jar , ▁premier ed ▁at ▁the ▁National ▁Theater ▁Buch ar est , ▁st arring ▁Mir ce a ▁Alb ules cu , ▁T ania ▁Filip ▁and ▁Ad rian ▁P inte a ▁in ▁some ▁of ▁the ▁main ▁roles . ▁D ram at izations ▁based ▁on ▁his ▁work ▁include ▁La ▁ Ț ig ă n ci , ▁which ▁has ▁been ▁the ▁basis ▁for ▁two ▁the ater ▁adapt ations : ▁C az ul ▁G av ril es cu ▁(" The ▁G av ril es cu ▁Case "), ▁directed ▁by ▁Gel u ▁Col ce ag ▁and ▁hosted ▁by ▁the ▁N ott ara ▁Theater , ▁and ▁an ▁e pon ym ous ▁play ▁by ▁director ▁Alexand ru ▁Haus v ater , ▁first ▁st aged ▁by ▁the ▁O de on ▁Theater ▁in ▁ 2 0 0 3 ▁( st arring , ▁among ▁others , ▁Adri ana ▁Tr and af ir , ▁Flor in ▁Zam f ires cu , ▁and ▁Car men ▁T ă n ase |
). ▁In ▁March ▁ 2 0 0 7 , ▁on ▁El ia de ' s ▁ 1 0 0 th ▁birth day , ▁the ▁Roman ian ▁Radio ▁Broadcast ing ▁Company ▁hosted ▁the ▁Mir ce a ▁El ia de ▁Week , ▁during ▁which ▁radio ▁drama ▁adapt ations ▁of ▁several ▁works ▁were ▁broadcast . ▁In ▁September ▁of ▁that ▁year , ▁director ▁and ▁dram at ist ▁C ez arina ▁U d res cu ▁st aged ▁a ▁multimedia ▁performance ▁based ▁on ▁a ▁number ▁of ▁works ▁Mir ce a ▁El ia de ▁wrote ▁during ▁his ▁stay ▁in ▁Portugal ; ▁titled ▁Ap oc ali ps a ▁dup ă ▁Mir ce a ▁El ia de ▁(" The ▁Ap ocal yp se ▁According ▁to ▁Mir ce a ▁El ia de "), ▁and ▁shown ▁as ▁part ▁of ▁a ▁Roman ian ▁Radio ▁cultural ▁campaign , ▁it ▁star red ▁I on ▁Car am it ru , ▁O ana ▁P elle a ▁and ▁R ă z van ▁Vas iles cu . ▁Dom ni ș o ara ▁Christ ina ▁has ▁been ▁the ▁subject ▁of ▁two ▁oper as : ▁the ▁first , ▁carrying ▁the ▁same ▁Roman ian ▁title , ▁was ▁author ed ▁by ▁Roman ian ▁composer ▁ Ș er ban ▁Nich if or ▁and ▁premier ed ▁in ▁ 1 9 8 1 ▁at ▁the ▁Roman ian ▁Radio ; ▁the ▁second , ▁titled ▁La ▁señ or ita ▁Crist ina , ▁was ▁written ▁by ▁Spanish ▁composer ▁Luis ▁de ▁Pablo ▁and ▁premier ed ▁in ▁ 2 0 0 0 ▁at ▁the ▁Teatro ▁Real ▁in ▁Madrid . ▁ ▁See ▁also ▁Bibli |
ography ▁of ▁Mir ce a ▁El ia de ▁ ▁Notes ▁ ▁References ▁Mir ce a ▁El ia de : A ▁History ▁of ▁Relig ious ▁Ide as , ▁Vol . ▁ 1 ▁( trans . ▁Will ard ▁R . ▁Tr ask ), ▁University ▁of ▁Chicago ▁Press , ▁Chicago , ▁ 1 9 7 8 . Images ▁and ▁Symbol s : ▁Studies ▁in ▁Relig ious ▁Symbol ism ▁( trans . ▁Philip ▁Ma ire t ), ▁Pr inc eton ▁University ▁Press , ▁Pr inc eton , ▁ 1 9 9 1 M yth ▁and ▁Re ality ▁( trans . ▁Will ard ▁R . ▁Tr ask ), ▁Har per ▁& ▁Row , ▁New ▁York , ▁ 1 9 6 3 M yth s , ▁Dream s ▁and ▁Myst eries ▁( trans . ▁Philip ▁Ma ire t ), ▁Har per ▁& ▁Row , ▁New ▁York , ▁ 1 9 6 7 M yth s , ▁R ites , ▁Symbol s : ▁A ▁Mir ce a ▁El ia de ▁Re ader , ▁Vol . ▁ 2 , ▁Ed . ▁Wend ell ▁C . ▁Be ane ▁and ▁William ▁G . ▁D oty , ▁Har per ▁Col oph on , ▁New ▁York , ▁ 1 9 7 6 Pattern s ▁in ▁Compar ative ▁Religion , ▁She ed ▁& ▁Ward , ▁New ▁York , ▁ 1 9 5 8 Sh aman ism : ▁Arch a ic ▁Te chni ques ▁of ▁E c st asy , ▁Pr inc eton ▁University ▁Press , ▁Pr inc eton , ▁ 2 0 0 4 The ▁M |
yth ▁of ▁the ▁E ternal ▁Return : ▁Cos mos ▁and ▁History ▁( trans . ▁Will ard ▁R . ▁Tr ask ), ▁Pr inc eton ▁University ▁Press , ▁Pr inc eton , ▁ 1 9 7 1 ▁" The ▁Qu est ▁for ▁the ▁' Or ig ins ' ▁of ▁Religion ", ▁in ▁History ▁of ▁Relig ions ▁ 4 . 1 ▁( 1 9 6 4 ), ▁p . 1 5 4 – 1 6 9 The ▁Sac red ▁and ▁the ▁Prof ane : ▁The ▁Nature ▁of ▁Religion ▁( trans . ▁Will ard ▁R . ▁Tr ask ), ▁Har per ▁Tor ch books , ▁New ▁York , ▁ 1 9 6 1 Y oga : ▁Im mort ality ▁and ▁Fre edom ▁( trans . ▁Will ard ▁R . ▁Tr ask ), ▁Pr inc eton ▁University ▁Press , ▁Pr inc eton , ▁ 2 0 0 9 ▁Final ▁Report ▁of ▁the ▁International ▁Commission ▁on ▁the ▁Hol oca ust ▁in ▁Roman ia , ▁Pol ir om , ▁I a ş i , ▁ 2 0 0 4 . ▁; ▁retrieved ▁October ▁ 8 , ▁ 2 0 0 7 ▁Sor in ▁Anto hi , ▁" Comm uting ▁to ▁Cast alia : ▁No ica ' s ▁' Sch ool ', ▁Culture ▁and ▁Power ▁in ▁Commun ist ▁Roman ia ", ▁pre face ▁to ▁Gabriel ▁Li ice anu , ▁The ▁P ă lt ini ş ▁Di ary : ▁A ▁Pa ide ic ▁Model ▁in ▁Human ist ▁Culture , ▁Central ▁European ▁University ▁Press , ▁Budapest , ▁ 2 0 0 |
0 , ▁p . vi i – xx iv . ▁ ▁George ▁C ă lines cu , ▁Ist oria ▁liter atur ii ▁rom â ne ▁de ▁la ▁orig ini ▁p ână ▁în ▁pre zent ▁(" The ▁History ▁of ▁Roman ian ▁Liter ature ▁from ▁Its ▁Orig ins ▁to ▁Pres ent ▁Times "), ▁Edit ura ▁Min erva , ▁Buch ar est , ▁ 1 9 8 6 ▁John ▁Daniel ▁D ados ky , ▁The ▁Str ucture ▁of ▁Relig ious ▁Know ing : ▁Enc ounter ing ▁the ▁Sac red ▁in ▁El ia de ▁and ▁L on er gan , ▁State ▁University ▁of ▁New ▁York ▁Press , ▁Alb any , ▁ 2 0 0 4 ▁Robert ▁Ell wood , ▁The ▁Polit ics ▁of ▁M yth : ▁A ▁Study ▁of ▁C . ▁G . ▁Jung , ▁Mir ce a ▁El ia de , ▁and ▁Joseph ▁Campbell , ▁State ▁University ▁of ▁New ▁York ▁Press , ▁Alb any , ▁ 1 9 9 9 ▁Victor ▁F run z ă , ▁Ist oria ▁st alin ism ului ▁în ▁Româ nia ▁(" The ▁History ▁of ▁St alin ism ▁in ▁Roman ia "), ▁Human itas , ▁Buch ar est , ▁ 1 9 9 0 ▁Roger ▁Griff in , ▁The ▁Nature ▁of ▁F asc ism , ▁Rout ledge , ▁London , ▁ 1 9 9 3 ▁Mir ce a ▁Hand oca , ▁Con vor bi ri ▁cu ▁ ş i ▁des pre ▁Mir ce a ▁El ia de ▁(" Con vers ations ▁with ▁and ▁about ▁Mir ce a ▁El ia de ") ▁on |
▁Autor i ▁(" Pub lished ▁Auth ors ") ▁page ▁of ▁the ▁Human itas ▁publishing ▁house ▁ ▁Fur io ▁Jes i , ▁M ito , ▁Mond ador i , ▁Milan , ▁ 1 9 8 0 ▁G . ▁S . ▁Kirk , M yth : ▁Its ▁Mean ing ▁and ▁Function s ▁in ▁An cient ▁and ▁Other ▁Cult ures , ▁University ▁of ▁California ▁Press , ▁Ber keley , ▁ 1 9 7 3 The ▁Nature ▁of ▁Greek ▁M yth s , ▁P engu in ▁Books , ▁Harm ond sw orth , ▁ 1 9 7 4 ▁William ▁Mc Gu ire , ▁Bol lingen : ▁An ▁Advent ure ▁in ▁Collect ing ▁the ▁Past , ▁Pr inc eton ▁University ▁Press , ▁Pr inc eton , ▁ 1 9 8 2 . ▁ ▁Luci an ▁N ast as ă , ▁" Su ver an ii " ▁univers ită ţ ilor ▁rom â ne ş ti ▁(" The ▁' S over eign s ' ▁of ▁Roman ian ▁Univers ities "), ▁Edit ura ▁L imes , ▁Cl uj - N ap oca , ▁ 2 0 0 7 ▁( available ▁online ▁at ▁the ▁Roman ian ▁Academy ' s ▁George ▁B ari ţ ▁Institute ▁of ▁History ) ▁And rei ▁O i ş te anu , ▁" Ang aj ament ul ▁polit ic ▁al ▁lui ▁Mir ce a ▁El ia de " ▁(" M ir ce a ▁El ia de ' s ▁Political ▁Aff ili ation "), ▁in ▁ 2 2 , ▁Nr . ▁ 8 9 1 , ▁March – A |
pril ▁ 2 0 0 7 ; ▁retrieved ▁November ▁ 1 5 , ▁ 2 0 0 7 ; ▁retrieved ▁January ▁ 1 7 , ▁ 2 0 0 8 ▁ ▁" M ir ce a ▁El ia de ▁ ş i ▁mi ş c area ▁hi pp ie " ▁(" M ir ce a ▁El ia de ▁and ▁the ▁Hi pp ie ▁Mov ement "), ▁in ▁D ile ma ▁Ve che , ▁Vol . ▁III , ▁May ▁ 2 0 0 6 ; ▁retrieved ▁November ▁ 7 , ▁ 2 0 0 7 ▁ ▁Z . ▁Or nea , ▁An ii ▁tre ize ci . ▁Ext re ma ▁dre apt ă ▁rom â ne asc ă ▁(" The ▁ 1 9 3 0 s : ▁The ▁Roman ian ▁Far ▁Right "), ▁Edit ura ▁E ST - Sam uel ▁T ast et ▁Ed ite ur , ▁Buch ar est , ▁ 2 0 0 8 ▁Mih ail ▁Sebastian , ▁Journal , ▁ 1 9 3 5 – 1 9 4 4 : ▁The ▁F asc ist ▁Years , ▁Ivan ▁R . ▁De e , ▁Chicago , ▁ 2 0 0 0 . ▁▁ ▁David ▁Le em ing . ▁" Arch et ypes ". ▁The ▁Oxford ▁Comp an ion ▁to ▁World ▁M yth ology . ▁Oxford ▁University ▁Press , ▁ 2 0 0 4 . ▁Oxford ▁Reference ▁Online . ▁Oxford ▁University ▁Press . ▁ ▁U C — I rv ine . ▁▁ 3 0 ▁May ▁ 2 0 1 1 ▁▁▁ ▁Further ▁reading ▁ |
▁English ▁ ▁Car ras co , ▁David ▁and ▁Law , ▁Jane ▁Marie ▁( eds .). ▁ 1 9 8 5 . ▁ ▁Wait ing ▁for ▁the ▁Da wn . ▁B ould er : ▁West view ▁Press . ▁ ▁D ud ley , ▁Gu il ford . ▁ 1 9 7 7 . ▁ ▁Religion ▁on ▁Tri al : ▁Mir ce a ▁El ia de ▁& ▁His ▁Crit ics . ▁Philadelphia : ▁Temple ▁University ▁Press . ▁ ▁Id in op ulos , ▁Thomas ▁A ., ▁Y on an , ▁Edward ▁A . ▁( eds .) ▁▁ 1 9 9 4 . ▁ ▁Religion ▁and ▁Red u ction ism : ▁Ess ays ▁on ▁El ia de , ▁Seg al , ▁and ▁the ▁Challenge ▁of ▁the ▁Social ▁Sciences ▁for ▁the ▁Study ▁of ▁Religion , ▁Le iden : ▁Br ill ▁Publish ers . ▁▁ ▁McC ut che on , ▁Russell ▁T . ▁ 1 9 9 7 . ▁ ▁Man ufact uring ▁Religion : ▁The ▁Disc ourse ▁on ▁S ui ▁Gener is ▁Religion ▁and ▁the ▁Polit ics ▁of ▁N ost alg ia . ▁New ▁York : ▁Oxford ▁University ▁Press . ▁ ▁Ol son , ▁Carl . ▁ 1 9 9 2 . ▁ ▁The ▁The ology ▁and ▁Philosoph y ▁of ▁El ia de : ▁A ▁Search ▁for ▁the ▁Centre . ▁New ▁York : ▁St ▁Mart ins ▁Press . ▁P als , ▁Daniel ▁L . ▁ 1 9 9 6 . ▁ ▁Seven ▁The ories ▁of ▁Religion . ▁USA : ▁Oxford ▁University ▁Press . ▁▁ ▁R enn ie |
, ▁Bry an ▁S . ▁▁ 1 9 9 6 . ▁ ▁Re construct ing ▁El ia de : ▁M aking ▁S ense ▁of ▁Religion . ▁Alb any : ▁State ▁University ▁of ▁New ▁York ▁Press . ▁ ▁. ▁ ▁. ▁ ▁Sim ion , ▁Eugen . ▁ 2 0 0 1 . ▁ ▁Mir ce a ▁El ia de : ▁A ▁Spirit ▁of ▁Am plit ude . ▁B ould er : ▁East ▁European ▁Mon ograph s . ▁ ▁Str ens ki , ▁Ivan . ▁ 1 9 8 7 . ▁ ▁Four ▁The ories ▁of ▁M yth ▁in ▁Tw enti eth - Cent ury ▁History : ▁Cass ir er , ▁El ia de , ▁Le vi ▁Stra uss ▁and ▁Mal in owski . ▁Iowa ▁City : ▁University ▁of ▁Iowa ▁Press . ▁ ▁Wasser st rom , ▁Steven ▁M . ▁ 1 9 9 9 . ▁ ▁Religion ▁after ▁Religion : ▁G ers hom ▁Sch ole m , ▁Mir ce a ▁El ia de , ▁and ▁Henry ▁Cor bin ▁at ▁E ran os . ▁Pr inc eton : ▁Pr inc eton ▁University ▁Press ▁ ▁Wed em ey er , ▁Christian ; ▁Don iger , ▁Wend y ▁( eds .). ▁ 2 0 1 0 . ▁ ▁Herm ene ut ics , ▁Polit ics , ▁and ▁the ▁History ▁of ▁Relig ions : ▁The ▁Cont ested ▁L ega cies ▁of ▁Jo achim ▁W ach ▁and ▁Mir ce a ▁El ia de . ▁Oxford ▁etc .: ▁Oxford ▁University ▁Press ▁ ▁Other ▁languages ▁ ▁Alexand res cu , |
▁Sor in . ▁ 2 0 0 7 . ▁ ▁Mir ce a ▁El ia de , ▁din spre ▁Portugal ia . ▁Buch ar est : ▁Human itas . ▁▁ ▁B ă ic u ş , ▁I ul ian , ▁ 2 0 0 9 , ▁Mir ce a ▁El ia de . ▁Liter ator ▁ ş i ▁mit od olog . ▁În ▁că ut area ▁Cent r ului ▁pier d ut . ▁Buch ar est : ▁Edit ura ▁Univers ită ţ ii ▁Buc ure ş ti ▁ ▁C ă lines cu , ▁Mate i . ▁ 2 0 0 2 . ▁ ▁Des pre ▁Io an ▁P . ▁C ul ian u ▁ ş i ▁Mir ce a ▁El ia de . ▁Am int iri , ▁lect uri , ▁ref le c ţ ii . ▁I a ş i : ▁Pol ir om . ▁▁ ▁C ul ian u , ▁Io an ▁Pet ru . ▁ 1 9 7 8 . ▁ ▁Mir ce a ▁El ia de . ▁Ass isi : ▁C itt ad ella ▁Edit rice ; ▁ 2 0 0 8 ▁Roma : ▁S ett imo ▁Sig illo . ▁ ▁David , ▁Dor in . ▁ 2 0 1 0 . ▁De ▁la ▁El ia de ▁la ▁C ul ian u ▁( I ). ▁Cl uj - N ap oca : ▁E ikon . ▁ ▁De ▁Mart ino , ▁Marcel lo . ▁ 2 0 0 8 . ▁Mir ce a ▁El ia de ▁es oter ico . ▁Roma |
: ▁S ett imo ▁Sig illo . ▁ ▁Dub u isson , ▁Daniel . ▁ 2 0 0 5 . ▁ ▁Imp ost ures ▁et ▁pseudo - s cience . ▁L ' œuvre ▁de ▁Mir ce a ▁El ia de . ▁Vill ene uve ▁d ' A sc q : ▁Press es ▁Univers it aires ▁du ▁Sept entr ion ▁ ▁Gor sh un ova , ▁Ol ga . ▁ 2 0 0 8 . ▁Terra ▁Inc ogn ita ▁of ▁Io an ▁C ul ian u , ▁in ▁È tn ograf ič es ko e ▁ob oz ren ie . ▁N ° ▁ 6 , ▁pp . 9 4 – 1 1 0 . ▁.. ▁ ▁La ign el - L av ast ine , ▁Alex andra . ▁ 2 0 0 2 . ▁ ▁C ior an , ▁El ia de , ▁I ones co ▁– ▁L ' ou b li ▁du ▁fas cis me . ▁Paris : ▁Press es ▁Univers it aires ▁de ▁France - Pers pect ives ▁crit iques . ▁ ▁O i ş te anu , ▁And rei . ▁ 2 0 0 7 . ▁ ▁Relig ie , ▁polit ică ▁ ş i ▁mit . ▁Tex te ▁des pre ▁Mir ce a ▁El ia de ▁ ş i ▁Io an ▁Pet ru ▁C ul ian u . ▁I a ş i : ▁Pol ir om . ▁ ▁Pos ada , ▁Mih ai . ▁ 2 0 0 6 . ▁Opera ▁public istic ă ▁a ▁lui ▁Mir ce a |
▁El ia de . ▁Buch ar est : ▁Edit ura ▁C riter ion . ▁▁ ▁Ru ş ti , ▁Do ina . ▁ 1 9 9 7 . ▁Dic ţ ion ar ▁de ▁sim bol uri ▁din ▁opera ▁lui ▁Mir ce a ▁El ia de . ▁Buch ar est : ▁Edit ura ▁C ores i ▁ ▁T ac ou , ▁Constantin ▁( ed .). ▁ 1 9 7 7 . ▁ ▁C ah ier ▁El ia de . ▁Paris : ▁L ' H erne . ▁ ▁Tol ce a , ▁Marcel . ▁ 2 0 0 2 . ▁ ▁El ia de , ▁ez oter icul . ▁Tim i ş o ara : ▁Edit ura ▁Mir ton . ▁▁ Ţ ur can u , ▁Flor in . ▁ 2 0 0 3 . ▁ ▁Mir ce a ▁El ia de . ▁Le ▁prison nier ▁de ▁l ' histoire ' '. ▁Paris : ▁Ed itions ▁La ▁D éc ouver te . ▁ ▁External ▁links ▁ ▁Biography ▁of ▁Mir ce a ▁El ia de ▁▁ ▁Mir ce a ▁El ia de , ▁From ▁Prim it ives ▁to ▁Z en ▁List ▁of ▁Term s ▁U sed ▁in ▁Mir ce a ▁El ia de ' s ▁The ▁Sac red ▁and ▁The ▁Prof ane ▁Bry an ▁S . ▁R enn ie ▁on ▁Mir ce a ▁El ia de ▁Joseph ▁G . ▁M uth ur aj , ▁The ▁Sign ific ance ▁of ▁Mir ce a ▁El ia de ▁for ▁Christian ▁The ology ▁Mir ce a ▁El ia de ▁presentation |
▁on ▁the ▁" 1 0 0 ▁Great est ▁Roman ians " ▁site ▁ ▁Arch ae us ▁magazine ▁ ▁Claud ia ▁G ug gen b ühl , ▁Mir ce a ▁El ia de ▁and ▁Sur end ran ath ▁Das gu pta . ▁The ▁History ▁Of ▁Their ▁Enc ounter ▁▁▁ ▁Guide ▁to ▁the ▁Mir ce a ▁El ia de ▁Pap ers ▁ 1 9 2 6 - 1 9 9 8 ▁at ▁the ▁University ▁of ▁Chicago ▁Special ▁Col lections ▁Research ▁Center ▁▁▁ ▁Category : 1 9 0 7 ▁birth s ▁Category : 1 9 8 6 ▁death s ▁Category : 2 0 th - century ▁philosoph ers ▁Category : 2 0 th - century ▁Roman ian ▁novel ists ▁Category : 2 0 th - century ▁Roman ian ▁dram at ists ▁and ▁play w right s ▁Category : R oman ian ▁histor ians ▁of ▁religion ▁Category : M yth ograph ers ▁Category : R oman ian ▁philosoph ers ▁Category : Ph il osoph ers ▁of ▁religion ▁Category : E astern ▁Orth odox ▁philosoph ers ▁Category : Rel ig ious ▁studies ▁sch ol ars ▁Category : Sh aman ism ▁Category : Tr ad itional ist ▁School ▁Category : R oman ian ▁es oter ic ists ▁Category : R oman ian ▁orient al ists ▁Category : R oman ian ▁anth rop olog ists ▁Category : Cont im por an ul ▁writers ▁Category : R oman ian ▁journal ists ▁Category : R oman ian ▁literary ▁critics ▁Category : R oman ian ▁mem oir ists ▁Category : R oman ian |
▁ess ay ists ▁Category : R oman ian ▁fant asy ▁writers ▁Category : R oman ian ▁male ▁short ▁story ▁writers ▁Category : R oman ian ▁short ▁story ▁writers ▁Category : R oman ian ▁travel ▁writers ▁Category : R oman ian ▁writers ▁in ▁French ▁Category : R oman ian ▁male ▁novel ists ▁Category : M ale ▁dram at ists ▁and ▁play w right s ▁Category : Pe ople ▁from ▁Buch ar est ▁Category : M embers ▁of ▁the ▁Roman ian ▁Orth odox ▁Church ▁Category : Sc out ing ▁and ▁Gu iding ▁in ▁Roman ia ▁Category : Sp ir u ▁H aret ▁National ▁College ▁( B uchar est ) ▁al umn i ▁Category : Univers ity ▁of ▁Buch ar est ▁al umn i ▁Category : Univers ity ▁of ▁Buch ar est ▁fac ulty ▁Category : Univers ity ▁of ▁Cal cut ta ▁al umn i ▁Category : M embers ▁of ▁the ▁Iron ▁Guard ▁Category : Christ ian ▁fasc ists ▁Category : R oman ian ▁people ▁of ▁World ▁War ▁II ▁Category : R oman ian ▁diplom ats ▁Category : R oman ian ▁def ectors ▁Category : R oman ian ▁exp atri ates ▁in ▁France ▁Category : R oman ian ▁exp atri ates ▁in ▁the ▁United ▁States ▁Category : Univers ity ▁of ▁Chicago ▁Div inity ▁School ▁fac ulty ▁Category : M embers ▁of ▁the ▁Roman ian ▁Academy ▁elected ▁post hum ously ▁Category : Ne uro log ical ▁disease ▁death s ▁in ▁the ▁United ▁States ▁Category : 2 0 th - century ▁Roman ian ▁histor ians ▁Category : 2 |
0 th - century ▁ess ay ists ▁Category : West ern ▁es oter ic ism ▁sch ol ars <0x0A> </s> ▁Ol iven eb ula ▁mont icola ▁is ▁a ▁moth ▁of ▁the ▁family ▁No ctu idae . ▁It ▁is ▁found ▁in ▁Taiwan . ▁ ▁References ▁ ▁Category : M oth s ▁described ▁in ▁ 1 9 7 7 ▁Category : H aden inae <0x0A> </s> ▁Material ▁non imp lication ▁or ▁ab j unction ▁( Lat in ▁ab ▁= ▁" from ", ▁jun ct io = – " jo ining ") ▁is ▁the ▁neg ation ▁of ▁material ▁imp lication . ▁That ▁is ▁to ▁say ▁that ▁for ▁any ▁two ▁propos itions ▁ ▁and ▁, ▁the ▁material ▁non imp lication ▁from ▁ ▁to ▁ ▁is ▁true ▁if ▁and ▁only ▁if ▁the ▁neg ation ▁of ▁the ▁material ▁imp lication ▁from ▁ ▁to ▁ ▁is ▁true . ▁ ▁This ▁is ▁more ▁naturally ▁stated ▁as ▁that ▁the ▁material ▁non imp lication ▁from ▁ ▁to ▁ ▁is ▁true ▁only ▁if ▁ ▁is ▁true ▁and ▁ ▁is ▁false . ▁ ▁It ▁may ▁be ▁written ▁using ▁logical ▁notation ▁as ▁, ▁, ▁or ▁" L p q " ▁( in ▁Bo che ński ▁notation ), ▁and ▁is ▁log ically ▁equivalent ▁to ▁, ▁and ▁. ▁ ▁Definition ▁ ▁Tr uth ▁table ▁ ▁Log ical ▁Equ ival ences ▁ ▁Material ▁non imp lication ▁may ▁be ▁defined ▁as ▁the ▁neg ation ▁of ▁material ▁imp lication . ▁ ▁In ▁classical ▁logic , ▁it ▁is ▁also ▁equivalent ▁to ▁the ▁neg ation ▁of ▁the ▁dis j unction ▁of ▁ |
▁and ▁, ▁and ▁also ▁the ▁conj unction ▁of ▁ ▁and ▁ ▁Properties ▁ ▁false hood - pres erving : ▁The ▁interpretation ▁under ▁which ▁all ▁variables ▁are ▁assigned ▁a ▁truth ▁value ▁of ▁" false " ▁produces ▁a ▁truth ▁value ▁of ▁" false " ▁as ▁a ▁result ▁of ▁material ▁non imp lication . ▁ ▁Symbol ▁The ▁symbol ▁for ▁material ▁non imp lication ▁is ▁simply ▁a ▁crossed - out ▁material ▁imp lication ▁symbol . ▁Its ▁Unicode ▁symbol ▁is ▁ 2 1 9 B 1 6 ▁( 8 6 0 3 ▁decimal ). ▁ ▁Natural ▁language ▁ ▁Gram mat ical ▁" p ▁minus ▁q ." ▁ ▁" p ▁without ▁q ." ▁ ▁Rh et or ical ▁" p ▁but ▁not ▁q ." ▁ ▁Computer ▁science ▁Bit wise ▁operation : ▁A & ( ~ B ) ▁▁ ▁Log ical ▁operation : ▁A && (! B ) ▁ ▁See ▁also ▁ ▁Imp lication ▁ ▁Boolean ▁algebra ▁ ▁References ▁ ▁External ▁links ▁ ▁Category : Log ical ▁connect ives <0x0A> </s> ▁Lin wood ▁V ro oman ▁Carter ▁( J une ▁ 9 , ▁ 1 9 3 0 ▁– ▁February ▁ 7 , ▁ 1 9 8 8 ) ▁was ▁an ▁American ▁author ▁of ▁science ▁fiction ▁and ▁fant asy , ▁as ▁well ▁as ▁an ▁editor , ▁poet ▁and ▁critic . ▁He ▁usually ▁wrote ▁as ▁Lin ▁Carter ; ▁known ▁pseud onym s ▁include ▁H . ▁P . ▁Low craft ▁( for ▁an ▁H . ▁P . ▁Love craft ▁par ody ) ▁and ▁Gra il ▁Und win . ▁He ▁is ▁best ▁known |
▁for ▁his ▁work ▁in ▁the ▁ 1 9 7 0 s ▁as ▁editor ▁of ▁the ▁Ball antine ▁Ad ult ▁Fant asy ▁series , ▁which ▁introduced ▁readers ▁to ▁many ▁over look ed ▁class ics ▁of ▁the ▁fant asy ▁genre . ▁ ▁Life ▁Carter ▁was ▁born ▁in ▁St . ▁Petersburg , ▁Florida . ▁He ▁was ▁an ▁av id ▁reader ▁of ▁science ▁fiction ▁and ▁fant asy ▁in ▁his ▁youth , ▁and ▁became ▁broad ly ▁knowledge able ▁in ▁both ▁fields . ▁He ▁was ▁also ▁active ▁in ▁f andom . ▁ ▁Carter ▁served ▁in ▁the ▁United ▁States ▁Army ▁( inf antry , ▁Korea , ▁ 1 9 5 1 – 5 3 ), ▁and ▁then ▁attended ▁Columbia ▁University ▁and ▁took ▁part ▁in ▁Le onie ▁Adams ' s ▁Po etry ▁Work shop ▁( 1 9 5 3 – 5 4 ). < ref > Cont rib utor ▁note ▁on ▁Lin ▁Carter ▁in ▁August ▁Der le th , ▁ed . ▁Fire , ▁S le et ▁and ▁Cand le light : ▁New ▁Po ems ▁of ▁the ▁Mac ab re . ▁Sau k ▁City , ▁W I : ▁Ark ham ▁House , ▁ 1 9 6 1 , ▁p . ▁ 2 2 8 </ ref > ▁He ▁was ▁an ▁advert ising ▁and ▁publish ers ' ▁copy writer ▁from ▁ 1 9 5 7 ▁until ▁ 1 9 6 9 , ▁when ▁he ▁took ▁up ▁writing ▁full - time . ▁He ▁was ▁also ▁an ▁editor ial ▁consult ant . ▁During ▁much ▁of ▁his ▁writing ▁career ▁he ▁lived ▁in ▁H oll is , |
▁New ▁York . ▁ ▁Carter ▁was ▁married ▁twice , ▁first ▁to ▁Jud ith ▁Ellen ▁H ers h kov itz ▁( mar ried ▁ 1 9 5 9 , ▁divor ced ▁ 1 9 6 0 ) ▁and ▁second ▁to ▁No el ▁V re eland ▁( mar ried ▁ 1 9 6 3 , ▁when ▁they ▁were ▁both ▁working ▁for ▁the ▁publish er ▁Pr ent ice - H all ; ▁divor ced ▁ 1 9 7 5 ). ▁ ▁Carter ▁was ▁a ▁member ▁of ▁the ▁T rap ▁Do or ▁Sp iders , ▁an ▁all - male ▁literary ▁ban quet ing ▁club ▁which ▁served ▁as ▁the ▁basis ▁of ▁Isaac ▁As im ov ' s ▁fict ional ▁group ▁of ▁mystery - sol vers , ▁the ▁Black ▁W id ow ers . ▁Carter ▁was ▁the ▁model ▁for ▁As im ov ' s ▁character ▁Mario ▁Gonz alo . ▁Carter ▁was ▁also ▁a ▁member ▁of ▁the ▁S words men ▁and ▁Sor cer ers ' ▁Gu ild ▁of ▁America ▁( SA GA ), ▁a ▁loose - kn it ▁group ▁of ▁Hero ic ▁fant asy ▁authors ▁founded ▁in ▁the ▁ 1 9 6 0 s , ▁some ▁of ▁whose ▁work ▁he ▁anth olog ized ▁in ▁the ▁Flash ing ▁S words ! ▁series . ▁ ▁In ▁the ▁ 1 9 7 0 s ▁Carter ▁published ▁one ▁issue ▁of ▁his ▁own ▁fant asy ▁f anz ine ▁K ad ath , ▁named ▁after ▁H . ▁P . ▁Love craft ' s ▁fict ional ▁setting ▁( see ▁The ▁Dream - Qu est ▁of ▁Un known |
▁K ad ath ). ▁It ▁was ▁printed ▁in ▁extremely ▁low ▁numbers ▁and ▁was ▁scarcely ▁circul ated . ▁It ▁contained ▁Carter ' s ▁C th ul hu ▁M yth os ▁story ▁" The ▁City ▁of ▁P ill ars " ▁( pp . 2 2 – 2 5 ). ▁ ▁Carter ▁res ided ▁in ▁East ▁Orange , ▁New ▁Jersey , ▁in ▁his ▁later ▁years , ▁and ▁d rank ▁and ▁sm oked ▁heavily . ▁It ▁was ▁probably ▁sm oking ▁that ▁gave ▁him ▁or al ▁cancer ▁in ▁ 1 9 8 5 . ▁Only ▁his ▁status ▁as ▁a ▁Korean ▁War ▁veter an ▁enabled ▁him ▁to ▁receive ▁extensive ▁surg ery . ▁However , ▁it ▁failed ▁to ▁c ure ▁the ▁cancer ▁and ▁left ▁him ▁dis fig ured . ▁ ▁In ▁the ▁last ▁year ▁before ▁his ▁death , ▁he ▁had ▁begun ▁to ▁re app ear ▁in ▁print ▁with ▁a ▁new ▁book ▁in ▁his ▁Terra ▁Mag ica ▁series , ▁a ▁long - prom ised ▁Prince ▁Z ark on ▁pul p ▁hero ▁past iche , ▁Hor ror ▁W ears ▁Blue , ▁and ▁a ▁regular ▁column ▁for ▁the ▁magazine ▁C rypt ▁of ▁C th ul hu . ▁Despite ▁these ▁success es , ▁Carter ▁increased ▁his ▁alco hol ▁int ake , ▁becoming ▁an ▁alco hol ic . ▁His ▁cancer ▁res ur fac ed , ▁spread ing ▁to ▁his ▁thro at ▁and ▁leading ▁to ▁his ▁death ▁in ▁Mont cla ir , ▁New ▁Jersey , ▁in ▁ 1 9 8 8 . ▁ ▁Robert ▁M . ▁Price , ▁the ▁editor ▁of ▁C rypt ▁of ▁C |
th ul hu , ▁who ▁had ▁published ▁a ▁Lin ▁Carter ▁special ▁issue ▁( Vol . ▁ 5 , ▁No ▁ 2 , ▁whole ▁number ▁ 3 6 , ▁ ▁Yu let ide ▁ 1 9 8 5 ), ▁was ▁prepar ing ▁a ▁second ▁all - C arter ▁issue ▁when ▁Carter ▁died . ▁It ▁was ▁turned ▁into ▁a ▁mem orial ▁issue ▁( Vol . ▁ 7 , ▁No ▁ 4 , ▁whole ▁number ▁ 5 4 , ▁E aster t ide ▁ 1 9 8 8 ). ▁Two ▁further ▁issues ▁of ▁the ▁magazine ▁were ▁devoted ▁to ▁Carter ▁alone ▁( see ▁References ▁below ). ▁Price ▁was ▁also ▁appointed ▁Carter ' s ▁literary ▁exec utor . ▁ ▁Writing ▁career ▁ ▁A ▁long time ▁science - f iction ▁and ▁fant asy ▁fan , ▁Carter ▁first ▁appeared ▁in ▁print ▁with ▁entertain ing ▁letters ▁to ▁Start ling ▁St ories ▁and ▁other ▁pul p ▁mag az ines ▁in ▁ 1 9 4 3 ▁and ▁again ▁in ▁the ▁late ▁ 1 9 4 0 s . ▁He ▁issued ▁two ▁volumes ▁of ▁fant asy ▁verse , ▁Sand al wood ▁and ▁J ade ▁( 1 9 5 1 ), ▁techn ically ▁his ▁first ▁book , ▁and ▁G alle on ▁of ▁Dream ▁( 1 9 5 5 ) ▁( see ▁Po etry ▁in ▁Bibli ography ▁below ) ▁His ▁first ▁professional ▁publication ▁was ▁the ▁short ▁story ▁" Master s ▁of ▁the ▁Metropol is ", ▁co - written ▁with ▁Rand all ▁Gar rett , ▁and ▁published ▁by ▁Anthony ▁B ouch er ▁in ▁The ▁Magazine ▁of ▁Fant |
asy ▁and ▁Science ▁F iction , ▁April ▁ 1 9 5 7 . ▁Another ▁early ▁collabor ative ▁story , ▁" The ▁Sl ither er ▁from ▁the ▁Sl ime " ▁( In side ▁SF , ▁September ▁ 1 9 5 8 ), ▁by ▁Carter , ▁as ▁" H . ▁P . ▁Low craft ", ▁with ▁Dave ▁F ole y , ▁is ▁a ▁par ody ▁of ▁H . ▁P . ▁Love craft . ▁The ▁story ▁" Un collect ed ▁Works " ▁( F ant asy ▁and ▁SF , ▁March ▁ 1 9 6 5 ) ▁was ▁a ▁final ist ▁for ▁the ▁annual ▁Neb ula ▁Award ▁for ▁Best ▁Short ▁Story , ▁from ▁the ▁SF ▁and ▁fant asy ▁writers , ▁the ▁only ▁time ▁Carter ▁was ▁a ▁runner - up ▁for ▁a ▁major ▁award . ▁ ▁Early ▁in ▁his ▁efforts ▁to ▁establish ▁himself ▁as ▁a ▁writer , ▁Carter ▁gained ▁a ▁ment or ▁in ▁L . ▁Sp rag ue ▁de ▁Camp , ▁who ▁crit iqu ed ▁his ▁novel ▁The ▁W izard ▁of ▁Lem uria ▁in ▁manuscript . ▁The ▁sevent h ▁novel ▁Carter ▁wrote , ▁it ▁was ▁the ▁first ▁to ▁find ▁a ▁publish er , ▁appearing ▁from ▁A ce ▁Books ▁in ▁March ▁ 1 9 6 5 . ▁Due ▁in ▁large ▁part ▁to ▁their ▁later ▁collabor ations , ▁mut ual ▁promotion ▁of ▁each ▁other ▁in ▁print , ▁joint ▁membership ▁in ▁both ▁the ▁T rap ▁Do or ▁Sp iders ▁and ▁S AG A , ▁and ▁complement ary ▁scholar ly ▁efforts ▁to ▁document ▁the ▁history ▁of ▁fant asy , ▁de ▁Camp ▁is |
▁the ▁person ▁with ▁whom ▁Carter ▁is ▁most ▁closely ▁associated ▁as ▁a ▁writer . ▁A ▁falling - out ▁in ▁the ▁last ▁de cade ▁of ▁Carter ' s ▁life ▁did ▁not ▁become ▁generally ▁known ▁until ▁after ▁his ▁death . ▁ ▁Carter ▁was ▁a ▁pro l ific ▁writer , ▁producing ▁an ▁average ▁of ▁six ▁books ▁a ▁year ▁from ▁ 1 9 6 5 ▁to ▁ 1 9 6 9 . ▁He ▁also ▁wrote ▁a ▁nearly ▁month ly ▁column , ▁" O ur ▁Man ▁in ▁F andom ", ▁in ▁If , ▁edited ▁by ▁Freder ik ▁P ohl , ▁and ▁was ▁a ▁major ▁writer ▁on ▁ABC ' s ▁original ▁Spider - Man ▁animated ▁TV ▁show ▁during ▁its ▁fant asy - orient ed ▁second ▁season ▁in ▁ 1 9 6 8 - 6 9 . ▁ ▁Carter ▁frequently ▁c ited ▁his ▁own ▁writ ings ▁in ▁his ▁non - f iction ▁and ▁almost ▁always ▁included ▁at ▁least ▁one ▁of ▁his ▁own ▁pieces ▁in ▁each ▁of ▁the ▁anth ologies ▁he ▁edited . ▁The ▁most ▁extreme ▁instance ▁of ▁his ▁pen chant ▁for ▁self - prom otion ▁is ▁in ▁the ▁sixth ▁novel ▁in ▁his ▁Call isto ▁sequence , ▁L ank ar ▁of ▁Call isto , ▁which ▁features ▁Carter ▁himself ▁as ▁the ▁protagon ist . ▁ ▁Carter ▁was ▁not ▁rel uct ant ▁to ▁attack ▁organized ▁religion ▁in ▁his ▁books , ▁not ably ▁in ▁his ▁un fin ished ▁ep ic ▁World ' s ▁End , ▁in ▁" A mal ric ▁the ▁Man - G od " ▁( also ▁un fin ished ), ▁and ▁in ▁The |
▁W izard ▁of ▁Z ao . ▁He ▁port rayed ▁relig ions ▁as ▁cruel ▁and ▁repr ess ive , ▁and ▁had ▁his ▁hero es ▁escape ▁from ▁their ▁in quis itions . ▁ ▁In ▁most ▁of ▁his ▁fiction , ▁Carter ▁was ▁cons ci ously ▁im itative ▁of ▁the ▁them es , ▁subjects ▁and ▁styles ▁of ▁authors ▁he ▁adm ired . ▁He ▁usually ▁identified ▁his ▁models ▁in ▁the ▁introdu ctions ▁or ▁after words ▁of ▁his ▁nov els , ▁as ▁well ▁as ▁in ▁the ▁intro duct ory ▁notes ▁to ▁self - anth olog ized ▁or ▁collected ▁short ▁stories . ▁His ▁best - known ▁works ▁are ▁his ▁sword ▁and ▁planet ▁and ▁sword ▁and ▁sor c ery ▁nov els ▁in ▁the ▁tradition ▁of ▁Ed gar ▁R ice ▁B urr ough s , ▁Robert ▁E . ▁Howard , ▁and ▁James ▁Branch ▁Cab ell . ▁His ▁first ▁published ▁book , ▁The ▁W izard ▁of ▁Lem uria ▁( 1 9 6 5 ), ▁first ▁of ▁the ▁" Th ong or ▁the ▁Bar bar ian " ▁series , ▁comb ines ▁both ▁influ ences . ▁Although ▁he ▁wrote ▁only ▁six ▁Th ong or ▁nov els , ▁the ▁character ▁appeared ▁in ▁Marvel ▁Comics ' s ▁Cre atures ▁on ▁the ▁Lo ose ▁for ▁an ▁eight - issue ▁run ▁in ▁ 1 9 7 3 - 7 4 ▁and ▁was ▁often ▁option ed ▁for ▁films , ▁although ▁none ▁has ▁been ▁produced . ▁His ▁other ▁major ▁series , ▁the ▁" Call isto " ▁and ▁" Z anth odon " ▁books , ▁are ▁direct ▁t ributes ▁to ▁B urr |
ough s ' ▁Bar so om ▁series ▁and ▁P ell uc id ar ▁nov els , ▁respectively . ▁ ▁In ▁other ▁works ▁Carter ▁paid ▁hom age ▁to ▁the ▁styles ▁of ▁contemporary ▁pul p ▁magazine ▁authors ▁or ▁their ▁prec urs ors . ▁Some ▁of ▁these , ▁together ▁with ▁Carter ' s ▁models , ▁include ▁his ▁" Sim ran a " ▁stories ▁( infl uen ced ▁by ▁Lord ▁D uns any ), ▁his ▁horror ▁stories ▁( set ▁in ▁the ▁" C th ul hu ▁M yth os " ▁of ▁H . ▁P . ▁Love craft ), ▁his ▁" Green ▁Star " ▁nov els ▁( unit ing ▁influ ences ▁from ▁Clark ▁As ht on ▁Smith ▁and ▁Ed gar ▁R ice ▁B urr ough s ), ▁his ▁" M yst eries ▁of ▁Mars " ▁series ▁( pattern ed ▁on ▁the ▁works ▁of ▁Le igh ▁Bra ck ett ), ▁and ▁his ▁" Pr ince ▁Z ark on " ▁books ▁( based ▁on ▁the ▁" Doc ▁Sav age " ▁series ▁of ▁Kenneth ▁Rob es on ). ▁ ▁Later ▁in ▁his ▁career ▁Carter ▁assim il ated ▁influ ences ▁from ▁myth ology ▁and ▁fair y ▁tales , ▁and ▁even ▁branch ed ▁out ▁briefly ▁into ▁por n ographic ▁fant asy . ▁ ▁Post hum ous ▁collabor ations ▁with ▁Howard ▁and ▁Smith ▁ ▁Some ▁of ▁Carter ' s ▁most ▁prominent ▁works ▁were ▁what ▁he ▁referred ▁to ▁as ▁" post hum ous ▁collabor ations " ▁with ▁dece ased ▁authors , ▁not ably ▁Robert ▁E . ▁Howard ▁and ▁Clark ▁As ht on ▁Smith . ▁He |
▁completed ▁a ▁number ▁of ▁Howard ' s ▁un fin ished ▁tales ▁of ▁K ull ▁( see ▁K ull ▁( collection ) ▁ ▁and ▁Con an ▁the ▁Bar bar ian , ▁the ▁latter ▁often ▁in ▁collaboration ▁with ▁L . ▁Sp rag ue ▁de ▁Camp . ▁He ▁also ▁collabor ated ▁with ▁de ▁Camp ▁on ▁a ▁number ▁of ▁past iche ▁nov els ▁and ▁short ▁stories ▁featuring ▁Con an . ▁ ▁The ▁" post hum ous ▁collabor ations " ▁with ▁Smith ▁were ▁of ▁a ▁different ▁order , ▁usually ▁completely ▁new ▁stories ▁built ▁around ▁title ▁ideas ▁or ▁short ▁fragments ▁found ▁among ▁Smith ' s ▁notes ▁and ▁j ott ings . ▁A ▁number ▁of ▁these ▁tales ▁feature ▁Smith ' s ▁invent ed ▁book ▁of ▁forb idden ▁l ore , ▁the ▁Book ▁of ▁E ib on ▁( C th ul hu ▁M yth os ▁arc ane ▁literature ). ▁Some ▁of ▁them ▁also ▁overlap ▁as ▁past ich es ▁of ▁H . P . ▁Love craft ' s ▁work ▁by ▁util ising ▁elements ▁of ▁Love craft ' s ▁C th ul hu ▁M yth os . ▁These ▁stories ▁are ▁un collect ed . ▁For ▁further ▁information ▁see ▁Steve ▁Be hr ends , ▁" The ▁Carter - Smith ▁Coll abor ations " ▁in ▁Robert ▁M . ▁Price ▁( ed ). ▁The ▁Hor ror ▁of ▁it ▁All : ▁En cr usted ▁G ems ▁from ▁the ▁C rypt ▁of ▁C th ul hu . ▁See ▁also ▁Lin ▁Carter ▁de ities . ▁ ▁Past ich es ▁of ▁H . ▁P . ▁Love craft ▁and ▁Lord ▁D |
uns any ▁ ▁Carter ▁wrote ▁numerous ▁stories ▁in ▁the ▁C th ul hu ▁M yth os ▁of ▁H . ▁P . ▁Love craft . ▁Many ▁have ▁been ▁collected ▁in ▁ ▁The ▁X oth ic ▁Leg end ▁Cy cle : ▁The ▁Complete ▁M yth os ▁F iction ▁of ▁Lin ▁Carter , ▁edited ▁by ▁Robert ▁M . ▁Price . ▁Despite ▁the ▁title , ▁there ▁are ▁many ▁un collect ed ▁M yth os ▁stories ▁by ▁Carter . ▁See ▁also ▁X oth ic ▁legend ▁cycle . ▁For ▁further ▁info ▁see ▁Robert ▁M . ▁Price ▁" The ▁Stat ement ▁of ▁Lin ▁Carter ", ▁C rypt ▁of ▁C th ul hu ▁ 1 , ▁No ▁ 2 ▁( Y u let ide ▁ 1 9 8 1 ), ▁ 1 1 - 1 9 . ▁ ▁Carter ▁wrote ▁two ▁cycles ▁of ▁stories ▁set ▁in ▁" d ream lands ," ▁pay ing ▁t ribute ▁to ▁the ▁fant asy ▁of ▁Lord ▁D uns any , ▁I k ran os , ▁from ▁his ▁fan ▁days , ▁and ▁Sim ran a , ▁after ▁he ▁became ▁a ▁professional ▁writer . ▁ ▁Un fin ished ▁projects ▁ ▁Carter ▁left ▁a ▁number ▁of ▁projects ▁un fin ished . ▁He ▁regularly ▁announced ▁plans ▁for ▁future ▁works ▁that ▁never ▁came ▁to ▁f ru ition , ▁even ▁including ▁some ▁among ▁lists ▁of ▁other ▁works ▁printed ▁in ▁the ▁front s ▁of ▁his ▁books . ▁His ▁ 1 9 7 6 ▁anth ologies ▁Kingdom s ▁of ▁Sor c ery ▁and ▁Real ms ▁of ▁W izard ry ▁both ▁included ▁such ▁ph antom |
▁books ▁among ▁his ▁other ▁listed ▁works , ▁titled ▁Robert ▁E . ▁Howard ▁and ▁the ▁R ise ▁of ▁S word ▁& ▁Sor c ery , ▁The ▁St ones ▁of ▁M nar ▁and ▁Jung le ▁Ma id ▁of ▁Call isto . ▁The ▁first ▁of ▁these , ▁pres umably ▁a ▁non - f iction ▁study ▁along ▁the ▁lines ▁of ▁his ▁Tol k ien : ▁A ▁Look ▁Be hind ▁" The ▁Lord ▁of ▁the ▁R ings " ▁( 1 9 6 9 ), ▁never ▁saw ▁print ; ▁the ▁second ▁seems ▁to ▁be ▁related ▁to ▁The ▁T error ▁Out ▁of ▁Time , ▁a ▁collection ▁of ▁C th ul hu ▁M yth os ▁tales ▁he ▁had ▁pitch ed ▁un success fully ▁to ▁Ark ham ▁House ▁( the ▁existing ▁material ▁for ▁which ▁was ▁eventually ▁gathered ▁into ▁his ▁The ▁X oth ic ▁Leg end ▁Cy cle ▁( 1 9 9 7 )); ▁the ▁third ▁was ▁apparently ▁a ▁working ▁title ▁for ▁Y l ana ▁of ▁Call isto ▁( 1 9 7 7 ), ▁published ▁the ▁year ▁after ▁the ▁anth ologies . ▁ ▁Several ▁of ▁his ▁series ▁were ▁abandoned ▁due ▁to ▁lack ▁of ▁publish er ▁or ▁reader ▁interest ▁or ▁to ▁his ▁d eter ior ating ▁health . ▁Among ▁these ▁are ▁his ▁" Th ong or " ▁series , ▁to ▁which ▁he ▁intended ▁to ▁add ▁two ▁books ▁dealing ▁with ▁the ▁hero ' s ▁youth ; ▁only ▁a ▁scatter ing ▁of ▁short ▁stories ▁intended ▁for ▁the ▁volumes ▁appeared . ▁His ▁" G ond w ane " ▁ep ic , ▁which ▁he ▁began ▁with ▁the ▁final |