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üng er ). ▁In ▁ 1 9 5 0 , ▁El ia de ▁began ▁att ending ▁E ran os ▁con ferences , ▁meeting ▁Jung , ▁Ol ga ▁Fr ö be - K ap te yn , ▁G ers hom ▁Sch ole m ▁and ▁Paul ▁Rad in . ▁He ▁described ▁E ran os ▁as ▁" one ▁of ▁the ▁most ▁cre ative ▁cultural ▁experiences ▁of ▁the ▁modern ▁Western ▁world ." ▁ ▁In ▁October ▁ 1 9 5 6 , ... |
▁over ▁ 1 0 0 , 0 0 0 ▁copies . ▁ ▁In ▁ 1 9 6 6 , ▁Mir ce a ▁El ia de ▁became ▁a ▁member ▁of ▁the ▁American ▁Academy ▁of ▁Arts ▁and ▁Sciences . ▁He ▁also ▁worked ▁as ▁editor - in - ch ief ▁of ▁Mac mill an ▁Publish ers ' ▁Encyclopedia ▁of ▁Religion , ▁and , ▁in ▁ 1 9 6 8 , ▁lect ured ▁in ▁religious ▁history ▁at ▁the ▁Un... |
' s ▁support : ▁Ha ig ▁Act er ian ' s ▁wid ow , ▁the ater ▁director ▁Mar iet ta ▁Sad ova , ▁was ▁sent ▁to ▁Paris ▁in ▁order ▁to ▁re - est ab lish ▁contacts ▁with ▁the ▁two . ▁Although ▁the ▁move ▁was ▁planned ▁by ▁Roman ian ▁officials , ▁her ▁enc oun ters ▁were ▁to ▁be ▁used ▁as ▁evidence ▁inc rimin ating ▁her ▁at ▁a ▁... |
ced ented ▁event ▁occurred ▁with ▁the ▁interview ▁that ▁was ▁granted ▁by ▁Mir ce a ▁El ia de ▁to ▁poet ▁Ad rian ▁P ă unes cu , ▁during ▁the ▁latter ' s ▁ 1 9 7 0 ▁visit ▁to ▁Chicago ; ▁El ia de ▁compl iment ed ▁both ▁P ă unes cu ' s ▁activ ism ▁and ▁his ▁support ▁for ▁official ▁ten ets , ▁express ing ▁a ▁belief ▁that ▁... |
1 9 7 7 , ▁he ▁joined ▁other ▁ex iled ▁Roman ian ▁intellect uals ▁in ▁signing ▁a ▁tele gram ▁protest ing ▁the ▁repr ess ive ▁measures ▁newly ▁enfor ced ▁by ▁the ▁Ce au ş es cu ▁regime . ▁Writing ▁in ▁ 2 0 0 7 , ▁Roman ian ▁anth rop ologist ▁And rei ▁O i ște anu ▁rec ount ed ▁how , ▁around ▁ 1 9 8 4 , ▁the ▁Sec ur itate... |
▁part ▁of ▁his ▁office ▁at ▁the ▁M ead ville ▁Lomb ard ▁The ological ▁School ▁( an ▁event ▁which ▁he ▁had ▁interpreted ▁as ▁an ▁o men ). ▁El ia de ' s ▁Roman ian ▁dis ci ple ▁Io an ▁Pet ru ▁C ul ian u , ▁who ▁re called ▁the ▁scientific ▁community ' s ▁reaction ▁to ▁the ▁news , ▁described ▁El ia de ' s ▁death ▁as ▁" a ▁... |
▁religious ▁behavior ▁is ▁not ▁only ▁an ▁im itation ▁of , ▁but ▁also ▁a ▁participation ▁in , ▁sacred ▁events , ▁and ▁thus ▁rest ores ▁the ▁myth ical ▁time ▁of ▁orig ins . ▁El ia de ' s ▁thinking ▁was ▁in ▁part ▁influenced ▁by ▁Rudolf ▁Otto , ▁Ger ard us ▁van ▁der ▁Lee uw , ▁N ae ▁I ones cu ▁and ▁the ▁writ ings ▁of ▁the... |
▁El ia de ' s ▁approach ▁to ▁religion ▁as ▁follows . ▁El ia de ▁approaches ▁religion ▁by ▁imag ining ▁an ▁ide ally ▁" rel ig ious " ▁person , ▁whom ▁he ▁calls ▁hom o ▁religios us ▁in ▁his ▁writ ings . ▁El ia de ' s ▁theories ▁basically ▁describe ▁how ▁this ▁hom o ▁religios us ▁would ▁view ▁the ▁world . ▁This ▁does ▁not... |
▁are ▁exp ung ed ▁from ▁his ▁aw aren ess ". ▁ ▁El ia de ' s ▁understanding ▁of ▁religion ▁cent ers ▁on ▁his ▁concept ▁of ▁hier oph any ▁( manifest ation ▁of ▁the ▁Sac red ) — a ▁concept ▁that ▁includes , ▁but ▁is ▁not ▁limited ▁to , ▁the ▁older ▁and ▁more ▁restrict ive ▁concept ▁of ▁the oph any ▁( manifest ation ▁of ▁a... |
▁burning ▁bush ▁( Ex od us ▁ 3 : 5 ) ▁and ▁taking ▁off ▁his ▁sho es . ▁ ▁Origin ▁myth s ▁and ▁sacred ▁time ▁El ia de ▁notes ▁that , ▁in ▁traditional ▁soci eties , ▁myth ▁represents ▁the ▁absolute ▁truth ▁about ▁prim ord ial ▁time . ▁According ▁to ▁the ▁myth s , ▁this ▁was ▁the ▁time ▁when ▁the ▁Sac red ▁first ▁appeared... |
: ▁" prim itive ▁man ▁was ▁interested ▁only ▁in ▁the ▁beg inn ings ▁[...] ▁to ▁him ▁it ▁matter ed ▁little ▁what ▁had ▁happened ▁to ▁himself , ▁or ▁to ▁others ▁like ▁him , ▁in ▁more ▁or ▁less ▁distant ▁times ". ▁El ia de ▁post ulated ▁this ▁as ▁the ▁reason ▁for ▁the ▁" nost alg ia ▁for ▁orig ins " ▁that ▁appears ▁in ▁ma... |
▁El ia de , ▁religious ▁behavior ▁does ▁not ▁only ▁comm emor ate , ▁but ▁also ▁particip ates ▁in , ▁sacred ▁events : ▁ ▁In ▁im it ating ▁the ▁exempl ary ▁acts ▁of ▁a ▁god ▁or ▁of ▁a ▁myth ical ▁hero , ▁or ▁simply ▁by ▁rec ount ing ▁their ▁advent ures , ▁the ▁man ▁of ▁an ▁arch a ic ▁society ▁det aches ▁himself ▁from ▁pr... |
▁at ▁regular ▁intervals , ▁turning ▁time ▁into ▁a ▁circle .< ref > E lia de , ▁M yth ▁and ▁Re ality , ▁p . 4 7 – 4 9 </ ref > ▁ ▁El ia de ▁arg ues ▁that ▁year ning ▁to ▁remain ▁in ▁the ▁myth ical ▁age ▁causes ▁a ▁" ter ror ▁of ▁history ": ▁traditional ▁man ▁des ires ▁to ▁escape ▁the ▁linear ▁succession ▁of ▁events ▁( w... |
▁the ▁same ▁principle ▁and ▁dest ined , ▁in ▁many ▁versions , ▁to ▁be ▁recon ci led ▁at ▁some ▁ill ud ▁temp us ▁of ▁es chat ology , ▁and ▁on ▁the ▁other , ▁the ▁coinc ident ia ▁oppos itor um ▁in ▁the ▁very ▁nature ▁of ▁the ▁div inity , ▁which ▁shows ▁itself , ▁by ▁turns ▁or ▁even ▁simultaneously , ▁bene vol ent ▁and ▁t... |
▁the ▁World ". ▁Because ▁the ▁coinc ident ia ▁oppos itor um ▁is ▁a ▁contradiction , ▁it ▁represents ▁a ▁den ial ▁of ▁the ▁world ' s ▁current ▁logical ▁structure , ▁a ▁revers al ▁of ▁the ▁" fall ". ▁ ▁Also , ▁traditional ▁man ' s ▁diss atisf action ▁with ▁the ▁post - my th ical ▁age ▁express es ▁itself ▁as ▁a ▁feeling ▁... |
▁et ernal ▁return . ▁The ▁Z oro ast rian , ▁Jewish , ▁Christian , ▁and ▁Muslim ▁trad itions ▁em brace ▁linear , ▁historical ▁time ▁as ▁sacred ▁or ▁capable ▁of ▁san ct ification , ▁while ▁some ▁Eastern ▁trad itions ▁largely ▁reject ▁the ▁notion ▁of ▁sacred ▁time , ▁seeking ▁escape ▁from ▁the ▁cycles ▁of ▁time . ▁ ▁Becau... |
chat ology ▁can ▁also ▁be ▁understood ▁as ▁cy clic al ▁in ▁that ▁the ▁" end ▁of ▁time " ▁is ▁a ▁return ▁to ▁God : ▁" The ▁final ▁cat ast rop he ▁will ▁put ▁an ▁end ▁to ▁history , ▁hence ▁will ▁restore ▁man ▁to ▁et ern ity ▁and ▁beat itude ". ▁ ▁The ▁pre - I sl am ic ▁Pers ian ▁religion ▁of ▁Z oro ast rian ism , ▁which ... |
▁instance , ▁the ▁H indu ▁doctrine ▁of ▁kal pas . ▁According ▁to ▁El ia de , ▁most ▁relig ions ▁that ▁accept ▁the ▁cy clic ▁view ▁of ▁time ▁also ▁em brace ▁it : ▁they ▁see ▁it ▁as ▁a ▁way ▁to ▁return ▁to ▁the ▁sacred ▁time . ▁However , ▁in ▁Buddh ism , ▁J ain ism , ▁and ▁some ▁forms ▁of ▁H indu ism , ▁the ▁Sac red ▁lie... |
de ' s ▁myth ▁analysis ▁is ▁the ▁axis ▁m und i , ▁the ▁Center ▁of ▁the ▁World . ▁According ▁to ▁El ia de , ▁the ▁Cos mic ▁Center ▁is ▁a ▁necessary ▁cor ollary ▁to ▁the ▁division ▁of ▁reality ▁into ▁the ▁Sac red ▁and ▁the ▁prof ane . ▁The ▁Sac red ▁contains ▁all ▁value , ▁and ▁the ▁world ▁g ains ▁purpose ▁and ▁meaning ▁... |
▁arg ues , ▁explains ▁the ▁frequent ▁myth ical ▁imag ery ▁of ▁a ▁Cos mic ▁Tree ▁or ▁P ill ar ▁joining ▁Heaven , ▁Earth , ▁and ▁the ▁under world . ▁ ▁El ia de ▁noted ▁that , ▁when ▁traditional ▁soci eties ▁found ▁a ▁new ▁territory , ▁they ▁often ▁perform ▁consec rating ▁rit uals ▁that ▁re en act ▁the ▁hier oph any ▁that... |
ual ▁trees ▁or ▁posts ▁[...] ▁are , ▁as ▁it ▁were , ▁mag ically ▁project ed ▁into ▁the ▁Centre ▁of ▁the ▁World . ▁According ▁to ▁El ia de ' s ▁interpretation , ▁religious ▁man ▁apparently ▁feels ▁the ▁need ▁to ▁live ▁not ▁only ▁near , ▁but ▁at , ▁the ▁myth ical ▁Center ▁as ▁much ▁as ▁possible , ▁given ▁that ▁the ▁Cente... |
, ▁which ▁seem ▁strange ▁and ▁foreign , ▁must ▁lie ▁far ▁from ▁the ▁Center , ▁outside ▁the ▁order ▁established ▁by ▁the ▁Sac red . ▁ ▁The ▁High ▁God ▁ ▁According ▁to ▁some ▁" e volution istic " ▁theories ▁of ▁religion , ▁especially ▁that ▁of ▁Edward ▁Burn ett ▁T yl or , ▁cult ures ▁naturally ▁progress ▁from ▁anim ism ▁... |
▁form ▁of ▁religion ▁was ▁a ▁strict ▁mon othe ism . ▁El ia de ▁dismiss es ▁this ▁theory ▁of ▁" prim ord ial ▁mon othe ism " ▁( U rm on othe ismus ) ▁as ▁" rig id " ▁and ▁un work able . ▁" At ▁most ," ▁he ▁writes , ▁" this ▁schema ▁[ Sch midt ' s ▁theory ] ▁rend ers ▁an ▁account ▁of ▁human ▁[ rel ig ious ] ▁evolution ▁s... |
▁as ▁a ▁last ▁resort , ▁when ▁all ▁else ▁has ▁failed . ▁El ia de ▁calls ▁the ▁distant ▁High ▁God ▁a ▁de us ▁o ti os us ▁(" id le ▁god "). ▁ ▁In ▁belief ▁systems ▁that ▁involve ▁a ▁de us ▁o ti os us , ▁the ▁distant ▁High ▁God ▁is ▁believed ▁to ▁have ▁been ▁closer ▁to ▁humans ▁during ▁the ▁myth ical ▁age . ▁After ▁finish... |
istic ▁practices ▁in ▁different ▁areas . ▁His ▁M yth s , ▁Dream s ▁and ▁Myst eries ▁also ▁addresses ▁sh aman ism ▁in ▁some ▁detail . ▁ ▁In ▁Sh aman ism , ▁El ia de ▁arg ues ▁for ▁a ▁restrict ive ▁use ▁of ▁the ▁word ▁sh aman : ▁it ▁should ▁not ▁apply ▁to ▁just ▁any ▁mag ician ▁or ▁medicine ▁man , ▁as ▁that ▁would ▁make ... |
▁in ▁its ▁pur est ▁forms ▁in ▁hunting ▁and ▁past oral ▁soci eties ▁like ▁those ▁of ▁Si ber ia ▁and ▁Central ▁Asia , ▁which ▁re vere ▁a ▁cel est ial ▁High ▁God ▁" on ▁the ▁way ▁to ▁becoming ▁a ▁de us ▁o ti os us ". ▁El ia de ▁takes ▁the ▁sh aman ism ▁of ▁those ▁regions ▁as ▁his ▁most ▁representative ▁example .) ▁ ▁In ▁h... |
▁the ▁flesh ▁from ▁his ▁b ones , ▁then ▁put ▁him ▁back ▁together ▁and ▁rev ive ▁him . ▁In ▁more ▁than ▁one ▁way , ▁this ▁death ▁and ▁res urre ction ▁represents ▁the ▁sh aman ' s ▁elev ation ▁above ▁human ▁nature . ▁ ▁First , ▁the ▁sh aman ▁dies ▁so ▁that ▁he ▁can ▁rise ▁above ▁human ▁nature ▁on ▁a ▁quite ▁literal ▁leve... |
▁during ▁init iation ▁and ▁ris en ▁again ▁with ▁new ▁powers , ▁the ▁sh aman ▁can ▁send ▁his ▁spirit ▁out ▁of ▁his ▁body ▁on ▁err ands ; ▁thus , ▁his ▁whole ▁career ▁consists ▁of ▁repeated ▁death s ▁and ▁res urre ctions . ▁The ▁sh aman ' s ▁new ▁ability ▁to ▁die ▁and ▁return ▁to ▁life ▁shows ▁that ▁he ▁is ▁no ▁longer ▁b... |
▁the ▁sh aman ▁will ▁asc end ▁to ▁heaven ▁to ▁speak ▁with ▁the ▁High ▁God . ▁Because ▁the ▁gods ▁( part icular ly ▁the ▁High ▁God , ▁according ▁to ▁El ia de ' s ▁de us ▁o ti os us ▁concept ) ▁were ▁closer ▁to ▁humans ▁during ▁the ▁myth ical ▁age , ▁the ▁sh aman ' s ▁easy ▁communication ▁with ▁the ▁High ▁God ▁represents... |
occ asion ally ▁ple th or ic , ▁poet ically ▁in eb ri ating ▁itself ▁through ▁ab use ". ▁Ci oc ules cu ' s ▁colle ague ▁Per p ess ici us ▁saw ▁the ▁young ▁author ▁and ▁his ▁generation ▁as ▁marked ▁by ▁" the ▁spect er ▁of ▁war ", ▁a ▁notion ▁he ▁connected ▁to ▁various ▁ess ays ▁of ▁the ▁ 1 9 2 0 s ▁and ▁ 3 0 s ▁in ▁whic... |
▁towards ▁any ▁" na ï vet é " ▁or ▁" contr ad ict ions " ▁that ▁the ▁reader ▁could ▁possibly ▁repro ach ▁him , ▁as ▁well ▁as ▁his ▁dismiss ive ▁thoughts ▁of ▁" the oret ical ▁data " ▁and ▁main stream ▁philosophy ▁in ▁general ▁( E lia de ▁saw ▁the ▁latter ▁as ▁" in ert , ▁infer t ile ▁and ▁path ogen ic "). ▁El ia de ▁th... |
or iously ▁bringing ▁[ ex istence ] ▁to ▁waste , ▁into ▁as ▁many ▁sk ies ▁as ▁possible , ▁continu ously ▁ful fill ing ▁and ▁pol ishing ▁ones elf , ▁seeking ▁as cent ▁and ▁not ▁circum ference ." ▁ ▁In ▁El ia de ' s ▁view , ▁two ▁roads ▁await ▁man ▁in ▁this ▁process . ▁One ▁is ▁glory , ▁determined ▁by ▁either ▁work ▁or ▁... |
redu ction ism ▁and ▁the ▁" trans cons cious " ▁By ▁profession , ▁El ia de ▁was ▁a ▁historian ▁of ▁religion . ▁However , ▁his ▁scholar ly ▁works ▁draw ▁heavily ▁on ▁philosoph ical ▁and ▁psych ological ▁termin ology . ▁In ▁addition , ▁they ▁contain ▁a ▁number ▁of ▁philosoph ical ▁arguments ▁about ▁religion . ▁In ▁partic... |
▁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 am... |
▁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 ▁... |
▁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 ,... |
▁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 ▁meanin... |
▁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 ... |
▁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 ▁l... |
" ▁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 , ▁i... |
▁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 ▁statu... |
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 ▁myt... |
▁ ▁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 ... |
▁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... |
▁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 ... |
▁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 . ... |
▁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 ▁... |
▁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 ... |
▁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 ▁ana... |
▁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 ▁secr... |
▁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 ▁... |
", ▁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 ... |
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 i... |
▁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 ▁entir... |
". ▁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 ... |
▁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 ▁subjec... |
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 ... |
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 ▁... |
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... |
▁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 ▁hidi... |
▁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 endenc... |
▁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 ▁... |
▁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 ▁... |
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... |
▁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 ▁sel... |
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 ... |
▁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 ▁( whi... |
". ▁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 ▁E... |
▁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... |
▁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 ▁... |
") ▁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 ▁" ... |
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 , ▁t... |
▁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 ▁... |
▁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 ... |
▁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 ▁... |
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 ▁... |
▁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 ▁vo... |
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 u... |
▁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... |
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... |
▁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 ▁... |
▁ 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 ▁Ro... |
. ▁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 ... |
▁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... |
▁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 ▁... |
▁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 ... |
▁" 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... |
▁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 ▁E... |
▁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 ▁h... |
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 ... |
▁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 ▁... |
▁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 ▁tha... |
▁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 ▁p... |
▁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 ▁Ro... |
▁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 ▁t... |
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... |
▁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... |
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 ... |
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 ... |
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 ▁evide... |