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Page "Mircea Eliade" ¶ 34
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Eliade's and before
Early on, Mircea Eliade's novels were the subject of satire: before the two of them became friends, Nicolae Steinhardt, using the pen name Antisthius, authored and published parodies of them.

Eliade's and after
Eliade's scholarly works began after a long period of study in British India, at the University of Calcutta.
In his Journal, published long after his 1945 death, Sebastian claimed that Eliade's actions during the 1930s show him to be an antisemite.
He explained the use of his signature, his picture, and the picture's caption, as having been applied by the magazine's editor, Mihail Polihroniade, to a piece the latter had written after having failed to obtain Eliade's contribution ; he also claimed that, given his respect for Polihroniade, he had not wished to publicize this matter previously.
The depolitisation of Eliade after the start of his diplomatic career was also mistrusted by his former close friend Eugène Ionesco, who indicated that, upon the close of World War II, Eliade's personal beliefs as communicated to his friends amounted to " all is over now that Communism has won ".
Other scholars, like Bryan S. Rennie, have claimed that there is, to date, no evidence of Eliade's membership, active services rendered, or of any real involvement with any fascist or totalitarian movements or membership organizations, nor that there is any evidence of his continued support for nationalist ideals after their inherently violent nature was revealed.
Handoca opined that Eliade changed his stance after discovering that the Legionaries had turned violent, and argued that there was no evidence of Eliade's actual affiliation with the Iron Guard as a political movement.
A secondary debate surrounding Eliade's alleged unwillingness to dissociate with the Guard took place after Jurnalul portughez saw print.
Despite Eliade's ultimate reception in Communist Romania, this writing could not be published during the period, after censors singled out fragments which they saw as especially problematic.

Eliade's and Iron
To Ellwood, this connection " seems rather tortured, in the end amounting to little more than an ad hominem argument which attempts to tar Eliade's entire work with the ill-repute all decent people feel for storm troopers and the Iron Guard ".
Dumitru G. Danielopol, a fellow diplomat present in London during Eliade's stay in the city, later stated that the latter had identified himself as " a guiding light of Iron Guard movement " and victim of Carol II's repression.
Eliade's former friend, the communist Belu Zilber, who was attending the Paris Conference in 1946, refused to see Eliade, arguing that, as an Iron Guard affiliate, the latter had " denounced left-wingers ", and contrasting him with Cioran (" They are both Legionaries, but is honest ").
In August 1954, when Horia Sima, who led the Iron Guard during its exile, was rejected by a faction inside the movement, Mircea Eliade's name was included on a list of persons who supported the latter — although this may have happened without his consent.
Eliade's other Romanian disciple, Andrei Oişteanu, noted that, in the years following Eliade's death, conversations with various people who had known the scholar had made Culianu less certain of his earlier stances, and had led him to declare: " Mr. Eliade was never antisemitic, a member of the Iron Guard, or pro-Nazi.
In 1991, exiled novelist Norman Manea published an essay firmly condemning Eliade's attachment to the Iron Guard.
Robert Ellwood also places Eliade's involvement with the Iron Guard in relation to scholar's conservatism, and connects this aspect of Eliade's life with both his nostalgia and his study of primal societies.
Because of Eliade's withdrawal from politics, and also because the later Eliade's religiosity was very personal and idiosyncratic, Ellwood believes the later Eliade probably would have rejected the " corporate sacred " of the Iron Guard.
Reviewing the arguments brought in support of Eliade, Sergio Vila-Sanjuán concluded: " Nevertheless, Eliade's pro-Legionary columns endure in the newspaper libraries, he never showed his regret for this connection the Iron Guard and always, right up to his final writings, he invoked the figure of his teacher Nae Ionescu.
Iphigenia's story of self-sacrifice, turned voluntary in Eliade's version, was taken by various commentators, beginning with Mihail Sebastian, as a favorable allusion to the Iron Guard's beliefs on commitment and death, as well as to the bloody outcome of the 1941 Legionary Rebellion.
As part of his criticism of the Iron Guard, Culianu had come to expose Mircea Eliade's connections with the latter movement during the interwar years ( because of this, relations between the two academics had soured for the final years of Eliade's life ).

Eliade's and Guard
During the final years of Mircea Eliade's life, his disciple Culianu exposed and publicly criticized his 1930s pro-Iron Guard activities ; relations between the two soured as a result.
Romanian scholar Mircea Handoca, editor of Eliade's writings, argues that the controversy surrounding Eliade was encouraged by a group of exiled writers, of whom Manea was a main representative, and believes that Eliade's association with the Guard was a conjectural one, determined by the young author's Christian values and conservative stance, as well as by his belief that a Legionary Romania could mirror Portugal's Estado Novo.
Cătălin Avramescu defined this conclusion as " whitewashing ", and, answering to Alexandrescu's claim that his uncle's support for the Guard was always superficial, argued that Jurnal portughez and other writings of the time showed Eliade's disenchantment with the Legionaries ' Christian stance in tandem with his growing sympathy for Nazism and its pagan messages.

Eliade's and was
* Some see in Zalmoxis a Christ figure who dies and resurrects ; this position was also defended by Jean ( Ioan ) Coman, a professor of patristics and orthodox priest, who was a friend of Eliade and published in Eliade's journal " Zalmoxis ", which appeared in the 1930s.
Zalmoxis was a constant in Eliade's life.
As one of the figures in the Criterion literary society ( 1933 – 1934 ), Eliade's initial encounter with the traditional far right was polemical: the group's conferences were stormed by members of A. C. Cuza's National-Christian Defense League, who objected to what they viewed as pacifism and addressed antisemitic insults to several speakers, including Sebastian ; in 1933, he was among the signers of a manifesto opposing Nazi Germany's state-enforced racism.
Mariana Klein, who became Şora's wife, was one of Eliade's female students, and later authored works on his scholarship.
The move was prompted by the officially sanctioned nationalism and Romania's claim to independence from the Eastern Bloc, as both phenomena came to see Eliade's prestige as an asset.
Păunescu's visit to Chicago was followed by those of the nationalist official writer Eugen Barbu and by Eliade's friend Constantin Noica ( who had since been released from jail ).
During his later years, Eliade's fascist past was progressively exposed publicly, the stress of which probably contributed to the decline of his health.
It was attended by 1, 200 people, and included a public reading of Eliade's text in which he recalled the epiphany of his childhood — the lecture was given by novelist Saul Bellow, Eliade's colleague at the University.
Eliade's thinking was in part influenced by Rudolf Otto, Gerardus van der Leeuw, Nae Ionescu and the writings of the Traditionalist School ( René Guénon and Julius Evola ).
One of Eliade's noted contributions in this respect was the 1932 Soliloquii (" Soliloquies "), which explored existential philosophy.
In Ellwood's view, Eliade's nostalgia was only enhanced by his exile from Romania: " In later years Eliade felt about his own Romanian past as did primal folk about mythic time.
Anthropologist Alice Kehoe is highly critical of Eliade's work on Shamanism, namely because he was not an anthropologist but a historian.
The notion was in turn linked to Eliade's own thoughts on transcendence, and in particular his idea that, once " camouflaged " in life or history, miracles become " unrecognizable ".
" Şantier was also noted for its portrayal of drug addiction and intoxication with opium, both of which could have referred to Eliade's actual travel experience.
Eliade's fantasy novel Domnişoara Christina, was, on its own, the topic of a scandal.
Eliade's short story Şarpele (" The Snake ") was described by George Călinescu as " hermetic ".
Writing for the Spanish journal La Vanguardia, commentator Sergio Vila-Sanjuán described the first volume of Eliade's Autobiography ( covering the years 1907 to 1937 ) as " a great book ", while noting that the other main volume was " more conventional and insincere.
The same passages led philosopher and journalist Cătălin Avramescu to argue that Eliade's behavior was evidence of " megalomania ".

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