The historian did however struck a chord with Stere, who had been made prefect of Iaşi County, and who, going against his party's wishes, inaugurated an informal collaboration between Iorga and the Poporanists.

Iorga and his new family had relocated several times, renting a home in Bucharest's Gara de Nord ( Buzeşti ) quarter.

Iorga however found that Bucharest had become " a filthy hell under lead skies.

Iorga, whose PND had formed the Federation of National Democracy with the PŢ and other parties, was perplexed by Averescu's sui generis appeal and personality cult, writing: " Everything that party was about Averescu.

Iorga had by then finished several new theatrical plays: Moartea lui Dante (" The Death of Dante "), Molière se răzbună (" Molière Gets His Revenge "), Omul care ni trebuie (" The Man We Need ") and Sărmală, amicul poporului (" Sărmală, Friend of the People ").

Iorga became Romanian Premier in April 1931, upon the request of Carol II, who had returned from exile to replace his own son, Michael I.

" Iorga's imprudent ambition is mentioned by cultural historian Z. Ornea, who also counts Iorga among those who had already opposed Carol's invalidation.

The moment aggravated the running personal rivalry between the PND founder and Iuliu Maniu, but Iorga had on his side Maniu's own brother, lawyer Cassiu Maniu, who rejected the PNR's regionalistic stance.

At the same time, his new education law enhancing university autonomy, for which Iorga had been campaigning since the 1920s, was openly challenged as unrealistic by fellow scholar Florian Ştefănescu-Goangă, who noted that it only encouraged political agitators to place themselves outside the state.

In 1939, as the Guard's campaign of retribution had degenerated into terrorism, Iorga used the Senate tribune to address the issue and demand measures to curb the violence.

Borrowing Maiorescu's theory about how Westernization had come to Romania as " forms without concept " ( meaning that some modern customs had been forced on top of local traditions ), Iorga likewise aimed it against the liberal establishment, but gave it a more radical expression.

In 1901, when he helped prevent Jewish linguist Lazăr Şăineanu from obtaining an academic position, Iorga wrote that Jews had a " passion for high praise and multiple earnings "; three years later, in Sămănătorul, he argued that Iaşi was " polluted " by a " business-minded ", " pagan and hostile " community.

Disenchanted with German culture after the shock of World War I, Iorga also had strong views on Adolf Hitler, Nazi Germany and Nazism in general, taking in view their contempt for the Versailles system, but also their repressive politics.

In 1940, Rădulescu-Motru likewise argued that Iorga had been " a creator [...] of unparalleled fecundity ", while Enciclopedia Cugetarea deemed him the greatest-ever mind in Romania.

According to philosopher Liviu Bordaş, Iorga's main topic of interest, the relation between Romania and the Eastern world, was exhaustively covered: " nothing escaped this sacred monster's attention: Iorga had read everything.

Reflecting back on the transition, Iorga himself stated: " The love for the past, for great figures of energy and sincerity, [...] the exact contrary of tendencies I had found existed among my contemporaries, had gripped me and, added to my political preoccupations, such awakenings served me, when it came to criticizing things present, more than any argument that is abstract, logical in nature.

Iorga had a friendly attitude toward other Hungarian scholars, including Árpád Bitay and Imre Kádár, who were his guests at Vălenii.

Unlike Ioan Bogdan and others, Iorga strongly rejected any notion that the South Slavs had been an additional contributor to ethnogenesis, and argued that Slavic idioms were a sustained but nonessential influence in historical Romanian.

One voice in support of this view is that of Ion Petrovici, a Junimist academic, who recounted that hearing Iorga lecture had made him overcome a prejudice which rated Maiorescu above all Romanian orators.

Tudor Vianu believed it " amazing " that, even in 1894, Iorga had made " so rich a synthesis of the scholarly, literary and oratorical formulas ".

In old age, Iorga had also established his reputation as a memoirist: Orizonturile mele was described by Victor Iova as " a masterpiece of Romanian literature ".

Notably in this context, Iorga reserved praise for some who had supported the Central Powers ( Carol I, Virgil Arion, George Coşbuc, Dimitrie Onciul ), but also stated that actual collaboration with the enemy was unforgivable.

The city has another Iorga bust, the work of Mihail Ecobici, in the Aleea Clasicilor complex.

Involved in a personal dispute with the Guard's leader Corneliu Zelea Codreanu, and indirectly contributing to his killing, Iorga was also a prominent figure in Carol's corporatist and authoritarian party, the National Renaissance Front.

Iorga also increased his personal fortune, constructing villas in two resort towns: in Sinaia ( designer: Toma T. Socolescu ) and, later, Mangalia.

" The conflict between Iorga and Dragomirescu was also personal, and, as reported by Iorga's disciple Alexandru Lapedatu, even caused the two to physically assault each other.

He was also interested in philosophy — studying, among others, Socrates, Vasile Conta, and the Stoics Marcus Aurelius and Epictetus, and read works of history — the two Romanian historians who influenced him from early on were Bogdan Petriceicu Hasdeu and Nicolae Iorga.

Nicolae Iorga was a native of Botoşani, and is generally believed to have been born on January 17, 1871 ( although his birth certificate has June 6 ).

Details on the family's more distant origins remain uncertain: Iorga was widely reputed to be of partial Greek-Romanian descent ; the rumor, still credited by some commentators, was rejected by the historian.

Iorga also credited this earliest formative period with having shaped his lifelong views on Romanian language and local culture: " I learned Romanian [...] as it was spoken back in the day: plainly, beautifully and above all resolutely and colorfully, without the intrusions of newspapers and best-selling books ".

Its panelists, Ilarie Chendi and young Eugen Lovinescu, ridiculed Iorga's claim of superiority ; Chendi in particular criticized the rejection of writers based on their ethnic origin and not their ultimate merit ( while alleging, to Iorga's annoyance, that Iorga himself was a Greek ).

Iorga eventually parted with Sămănătorul in late 1906, moving on to set up his own tribune, Neamul Românesc.

In 1913, Iorga was in London for an International Congress of History, presenting a proposal for a new approach to medievalism and a paper discussing the sociocultural effects of the fall of Constantinople on Moldavia and Wallachia.

Iorga managed to publish roughly as many new titles in 1914, the year when he received a Romanian Bene Merenti distinction, and inaugurated the international Institute of South-East European Studies or ISSEE ( founded through his efforts ), with a lecture on Albanian history.

His attention was focused on the Albanians and Arbëreshë — Iorga soon discovered the oldest record of written Albanian, the 1462 Formula e pagëzimit.

Also in 1915, Iorga completed his economic history treatise, Istoria comerţului la români (" The History of Commerce among the Romanians "), as well as a volume on literary history and Romanian philosophy, Faze sufleteşti şi cărţi reprezentative la români (" Spiritual Phases and Relevant Books of the Romanians ").

Iorga, who reissued Neamul Românesc in Iaşi, resumed his activity at Iaşi University and began working on the war propaganda daily România, while contributing to R. W.

On December 1, later celebrated as Great Union Day, Iorga was participant in a seminal event of the union with Transylvania, as one of several thousand Romanians who gathered in Alba Iulia to demand union on the basis of self-determination.

Despite these successes, Iorga was reportedly snubbed by King Ferdinand, and only left to rely on Brătianu for support.

Shortly after the creation of Greater Romania, Iorga was focusing his public activity on exposing collaborators of the wartime occupiers.

Although very much opposed to the imprisoned Germanophile poet Tudor Arghezi, Iorga intervened on his behalf with Ferdinand.

Also in 1919, Iorga was elected chairman of the Cultural League, where he gave a speech on " the Romanians ' rights to their national territory ", was appointed head of the Historical Monuments ' Commission, and met the French academic mission to Romania ( Henri Mathias Berthelot, Charles Diehl, Emmanuel de Martonne and Raymond Poincaré, whom he greeted with a speech about the Romanians and the Romance peoples ).

Iorga was awarded the title of doctor honoris causa by the University of Strasbourg, while his lectures on Albania, collected by poet Lasgush Poradeci, became Brève histoire de l ' Albanie (" Concise History of Albania ").

In Bucharest, Iorga received as a gift from his admirers a new Bucharest home on Bonaparte Highway ( Iancu de Hunedoara Boulevard ).

In March 1921, Iorga again turned on Stere.

Iorga also resumed his writing for the stage, with two new drama plays: one centered on the Moldavian ruler Constantin Cantemir ( Cantemir bătrânul, " Cantemir the Elder "), the other dedicated to, and named after, Brâncoveanu.

In 1921, when his 50th birthday was celebrated at a national level, Iorga published a large number of volumes, including a bibliographic study on the Wallachian uprising of 1821 and its leader Tudor Vladimirescu, an essay on political history ( Dezvoltarea aşezămintelor politice, " The Development of Political Institutions "), Secretul culturii franceze (" The Secret of French Culture "), Războiul nostru în note zilnice (" Our War as Depicted in Daily Records ") and the French-language Les Latins de l ' Orient (" The Oriental Latins ").

In politics, Iorga began objecting to the National Liberals ' hold on power, denouncing the 1922 election as a fraud.

The two worked together on Cuget Românesc newspaper, but were again at odds when Iorga began criticizing modernist literature and " the world's spiritual crisis ".

In 1925, when he was elected a member of the Kraków Academy of Learning in Poland, Iorga gave conferences in various European countries, including Switzerland ( where he spoke at a League of Nations assembly on the state of Romania's minorities ).