{"id":6947,"date":"2023-01-28T18:38:20","date_gmt":"2023-01-28T16:38:20","guid":{"rendered":"http:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/?page_id=6947"},"modified":"2023-05-21T14:26:15","modified_gmt":"2023-05-21T12:26:15","slug":"addenda-la-culianu-eliade-si-felix-culpa","status":"publish","type":"page","link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/volumul-18-2022\/addenda-la-culianu-eliade-si-felix-culpa\/","title":{"rendered":"Addenda la \u201eIoan Petru Culianu, Mircea Eliade \u0219i felix culpa. Supplementa\u201d | Liviu Borda\u0219"},"content":{"rendered":"\n

Addenda la \u201eIoan Petru Culianu, Mircea Eliade \u0219i felix culpa. Supplementa\u201d<\/a><\/h2>\n\n\n\n
Liviu Borda\u0219<\/h5>\n\n\n\n
<\/div>\n\n\n\n

Addenda I<\/h2>\n\n\n\n
\n\n\n\n

CORESPONDEN\u021aA I. P. CULIANU \u2013 M. L. RICKETTS<\/h5>\n\n\n\n
\n\n\n\n

1<\/strong><\/p>\n\n\n\n

[= 5 bis]<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
M. L. Ricketts, convorbire cu I. P. Culianu<\/strong>[1]<\/sup><\/a><\/h6>\n\n\n\n
<\/div>\n\n\n\n

Visit with I. P. C[ulianu] in Chicago, 1986<\/p>\n\n\n\n

<\/div>\n\n\n\n

Notes<\/p>\n\n\n\n

<\/div>\n\n\n\n

May 18 \u2013 Dinner (noon) with Ioan P. Culianu<\/p>\n\n\n\n

He is 36. Left Romania in 1972 on an Italian scholarship. Was not fully decided to seek political asylum until after he was in Italy awhile. Lived in a camp for five months, then got a job in Rome. (Gov[ernmen]t had hassled him about a visa in 1971 \u2013 had given him one first, then withdrew it.) He is married to a Rom[anian]-Dutch divorc\u00e9e with a son, now 14. He loves teaching \u2013 and likes the students here best of any he has taught.<\/p>\n\n\n\n

He will take to Groningen all the unpublished papers, leaving lists with Christinel and Library. (Eventually they will be returned to Regenstein.) There will be a collection of Eliade\u2019s books<\/em> at the Sorbonne, but not his papers. (They must be kept separate, he says \u2013 the library there is chaotic.) He will send me anything I want from the papers (copies).<\/p>\n\n\n\n

The Romanian correspondence was virtually destroyed in the fire. (We will go Tues[day] a.m. to look at office, begin job of cataloging what survived. He was going to do this with Eliade\u2019s secretary[2]<\/sup><\/a> anyway.) He and Eliade were going to do it, but hadn\u2019t gotten around to it.<\/p>\n\n\n\n

He didn\u2019t know what books Mircea had planned to give to the A[merican] R[omanian] A[cademy]. (Ion Manea[3]<\/sup><\/a> recently telephoned.) I said I suspected <\/em>they were the ones in Meadville library, in piles.[4]<\/sup><\/a><\/p>\n\n\n\n

Christinel probably will stay here most of the time. She and Mircea had decided not<\/em> to give up the apartment \u2013 the pace of life here is more relaxed, and the doctor who treated both of them is here.[5]<\/sup><\/a> He thinks she may make a visit to Paris in fall.<\/p>\n\n\n\n

Mircea had been having a pain in chest for about two weeks. But at hospital, the cancer was found to be advanced. Much fluid was taken from lungs.<\/p>\n\n\n\n

About Histoire<\/em>. Most of the chapters are written \u2013 all but two or three. Eliade left exten\u00adsive notes for his chapter. Culianu proposes to publish the notes<\/em> \u2013 not to try to write an essay based on them.<\/p>\n\n\n\n

He thinks Gallimard has the rights to the autobiography, including all translations of it.<\/p>\n\n\n\n

<\/div>\n\n\n\n

MLRP 11<\/p>\n\n\n\n

\n\n\n\n

2<\/strong><\/p>\n\n\n\n

[= 7 anexa]<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
M. L. Ricketts c\u0103tre I. P. Culianu<\/strong>[6]<\/sup><\/a><\/h6>\n\n\n\n
<\/div>\n\n\n\n

Manuscrisele inedite<\/p>\n\n\n\n

<\/div>\n\n\n\n

Romanul adolescentului miop<\/em> (typed, 184 pp.)<\/p>\n\n\n\n

Gaudeamus<\/em> (typed, 211 pp.)<\/p>\n\n\n\n

\u201cMister\u201d, \u201cUn vis\u201d, \u201cIstoria unui ban\u201d, and \u201cTaina\u201d \u2013 short stories from 1919 (photoco\u00adpies of originals)<\/p>\n\n\n\n

Minunata c\u0103l\u0103torie a celor cinci c\u0103r\u0103bu\u0219i \u00een \u021bara furnicilor ro\u0219ii<\/em>, Dec. 1921 (typed, 25 pp.)<\/p>\n\n\n\n

\u201cApa din lighean\u201d and \u201cCum a murit Fedora\u201d, nuvele, 1922 (typed, 5 and 8 pp.)<\/p>\n\n\n\n

caiet cartonat: Nuvele, schi\u021be \u0219i \u00eencerc\u0103ri<\/em>, 1922\u20131924 (photocopy, 47 pp.)<\/p>\n\n\n\n

caiet de clas\u0103: \u00cencerc\u0103rile mele<\/em>, date unknown. I have only part of it: \u201cCum a murit Ri, copilul sf\u00e2nt\u201d, incomplete (photocopy, nearly illegible, 49 pp.)<\/p>\n\n\n\n

Memoriile unui soldat de plumb<\/em>, undated (typed, 33 pp.)<\/p>\n\n\n\n

\u201cJournal de jour botanique\u201d, Dec. 1920 \u2013 Feb. 1921 (typed, 5 pp.)<\/p>\n\n\n\n

part of caietul: \u201cEu\u201d, \u201cEntomologie\u201d<\/em>, Dec. 1920 \u2013 April 1921 (typed, 14 pp.)<\/p>\n\n\n\n

caiet: Jurnal<\/em>, 9 April \u2013 25 June 1921 (typed, 28 pp.)<\/p>\n\n\n\n

caiet: [Jurnal<\/em>], 1 July 1921 \u2013 October 1922 (typed, 22 pp.)<\/p>\n\n\n\n

\u201cZoologie\u201d, 1922 (typed, 5 pp.)<\/p>\n\n\n\n

Via\u021ba \u0219i apuc\u0103turile furnicilor<\/em>, undated (typed, 51 pp.); most published in Orizontul <\/em>1924\u20131925<\/p>\n\n\n\n

Jurnalul tipilor din clas\u0103<\/em>, Feb. \u2013 Mar. 1923 (photocopy of original, 56 pp.)<\/p>\n\n\n\n

Catalogul bibliotecii mele<\/em>, 1922 (typed, 225 pp.)<\/p>\n\n\n\n

Jurnal \u0219i memorii<\/em>, 1923 (typed, 27 pp.)<\/p>\n\n\n\n

Foi volante, December 1923 \u2013 January 1924 (typed, 12 pp.)<\/p>\n\n\n\n

Jurnalul unui om sucit<\/em>, 1921\u20131922 (typed, 25 pp.); nuvel\u0103 or pseudo-journal<\/p>\n\n\n\n

\u201cGloria colegului Vojen\u201d, about 1923, pp. 48\u2013102 from a notebook (photocopy, almost illegible)<\/p>\n\n\n\n

Romanul unui om sucit<\/em>, May 1923 (typed, 38 pp.); like Romanul adolescentului miop<\/em> in style<\/p>\n\n\n\n

<\/div>\n\n\n\n

MLRP 11<\/p>\n\n\n\n

\n\n\n\n

3<\/strong><\/p>\n\n\n\n

[= 38b]<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
I. P. Culianu c\u0103tre M. L. Ricketts<\/strong>[7]<\/sup><\/a><\/strong><\/h6>\n\n\n\n
<\/div>\n\n\n\n
\n
\n

Professor Mac Linscott Ricketts
Louisburg College
Louisburg, NC 27549<\/p>\n<\/div>\n\n\n\n

\n

The University of Chicago
The Divinity School
1025 East 58th<\/sup> Street
Chicago, Illinois 60637
Swift Hall<\/p>\n<\/div>\n<\/div>\n\n\n\n

Feb[ruary] 26, 1989<\/p>\n\n\n\n

Dear Mac,<\/p>\n\n\n\n

Mrs Eliade just told me that she forgot to tell you, as I had asked her, not only my regards, but also that I had been unable to reach you, since I have been absent from Chicago for one month (on a lecturing tour in Italy).<\/p>\n\n\n\n

Therefore I am very sorry that for all this time I was unable to thank you for the Eliade translations, which today have reached Wendy as well.[8]<\/sup><\/a> In a few days we will decide when to start the whole operation.[9]<\/sup><\/a><\/p>\n\n\n\n

In the meantime, Agora<\/em> has accepted a lengthy review of your books by me[10]<\/sup><\/a>, and I also commented extensively on the two volumes in an article about M[ircea] E[liade] which I wrote for an Italian magazine.[11]<\/sup><\/a> I will send you copies of both as soon as they will be in print. Review for J[ournal of] R[eligion]<\/em> is pending.[12]<\/sup><\/a><\/p>\n\n\n\n

With best regards,<\/p>\n\n\n\n

Ioan Culianu<\/p>\n\n\n\n

[mss] Yours sincerely, Ioan<\/p>\n\n\n\n

<\/div>\n\n\n\n

MLRP 11<\/p>\n\n\n\n

\n\n\n\n

4<\/strong><\/p>\n\n\n\n

[= 39a]<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
M. L. Ricketts c\u0103tre I. P. Culianu<\/strong>[13]<\/sup><\/a><\/h6>\n\n\n\n
<\/div>\n\n\n\n

2 June 1989<\/p>\n\n\n\n

Dear Ioan,<\/p>\n\n\n\n

Thank you for the article (manuscript) which seems to be a Forward to a new edition of The Secret of Doctor Honigberger<\/em> (in Italian?).[14]<\/sup><\/a> I found your remarks about how Eliade\u2019s thinking (mind) changed over years intriguing. Your speculations about what Eliade really be\u00adlieved certainly bear much reflection and examination. Of course, I hope that someday, when the Journal<\/em> can be opened, that some of the mystery will be resolved definitively. I think that you are right in supposing that our best evidence for what he believed can be garnered from his fantastic novellas.<\/p>\n\n\n\n

I need to thank you also for sending me some Italian articles awhile ago.[15]<\/sup><\/a> I was able to read enough from them to understand what they were about, and I made copies to send to Handoca, the \u201cgreat bibliographer\u201d. A propos, from what periodical (and what date) were the two pages of \u201cOrient\u2013Occident\u201d taken?[16]<\/sup><\/a><\/p>\n\n\n\n

I have just finished reading the proofs of the English translation of Journal IV<\/em> for 1979\u201385, and have returned them to the Press.[17]<\/sup><\/a> I like very much Wendy\u2019s \u201cpostscript\u201d to the vol\u00adume.[18]<\/sup><\/a> I hope it can be published soon. Now I am preparing a typescript of my translation of the first part of the Journal fragments<\/em> for 1945\u201355, which Mr. Brent[19]<\/sup><\/a> says he wants to publish next.[20]<\/sup><\/a><\/p>\n\n\n\n

A few days ago I received a copy of Norman Girardot\u2019s contribution to the volume that will (evidently) take place of the fourth volume of [A<\/em>] History of Religious Ideas<\/em>.[21]<\/sup><\/a> What, exact\u00adly, are the plans for that book, and how soon may we expect it to appear? (Girardot did not ex\u00adplain.)<\/p>\n\n\n\n

Finally, what about plans for the book we talked about last November?[22]<\/sup><\/a> Is it still \u201cin the works\u201d? Adriana\u2019s[23]<\/sup><\/a> book probably will appear this summer, and the controversy will erupt with renewed fury, I suspect.<\/p>\n\n\n\n

With all good wishes I remain<\/p>\n\n\n\n

most sincerely yours,<\/p>\n\n\n\n

Mac Linscott Ricketts<\/p>\n\n\n\n

<\/div>\n\n\n\n

MLRP 11<\/p>\n\n\n\n

\n\n\n\n

5<\/strong><\/p>\n\n\n\n

[= 39 bis]<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
M. L. Ricketts c\u0103tre I. P. Culianu<\/strong>[24]<\/sup><\/a><\/h6>\n\n\n\n
<\/div>\n\n\n\n

5 Dec[ember] 1989<\/p>\n\n\n\n

Dear Ioan,<\/p>\n\n\n\n

I enclose an article recently published in the Jewish periodical Midstream<\/em>, written by Seymour Cain of San Diego, whom you may know.[25]<\/sup><\/a> I have corresponded with him for years. I thought you might not have seen his article, and I know you will be interested in it. I believe it is the most moderate and fair treatment of the subject that we can expect from a Jewish source. Cain has worried over this matter for years and has come out here<\/em>. We can only hope that the article will have a moderating influence on the critics.<\/p>\n\n\n\n

A propos, someone called me from Chicago about two weeks ago \u2013 a man who had lost relatives in the Holocaust \u2013 asking me, in effect, to defend Eliade\u2019s conduct vis-\u00e0-vis the Jews in the late thirties and in his autobiography. I hope I was able to convey the idea that I am not de\u00adfending Eliade\u2019s conduct but only trying to ensure that the facts of the case will be known. Per\u00adhaps he has contacted you before now. I didn\u2019t catch his name.<\/p>\n\n\n\n

I still have heard nothing about Adriana\u2019s book. Have you? I expected it to be out by now.<\/p>\n\n\n\n

I have given my translation, Eliade\u2019s Journal<\/em> \u201cfragments\u201d to the University of Chicago Press \u2013 for 1945\u201355. This will be called \u201cvol[ume] 1\u201d. Volume 4, for 1979\u201385, should be ready to appear before very much longer.[26]<\/sup><\/a><\/p>\n\n\n\n

I suppose there has been no change in Christinel\u2019s attitude regarding the full Journal <\/em>manuscript. Do you know if there is some legal document existing that restricts access to these papers until a certain date? I should like very much to be able to read the journal and even to make a translation of it \u2013 whether or not it would be published. I would be willing to begin such a task at any time, but in 1995 I will reach 65 and will be old enough to retire. I am thinking that such a large translation project would be a good activity to occupy my time in retirement. It might also lead to the writing of a second volume on the life and work of the Professor. (I would not<\/em> undertake such a book unless I had read the Journal<\/em>.) What do you think? What are my chances?\u2026 Or perhaps you are thinking of doing something like this yourself \u2013 in which case I would be glad to stand aside and cheer you on!<\/p>\n\n\n\n

What are the prospects for publication of the fourth volume of the History<\/em>?<\/p>\n\n\n\n

I trust you are well and enjoying your work at the Divinity School.<\/p>\n\n\n\n

With all good wishes,<\/p>\n\n\n\n

yours sincerely,<\/p>\n\n\n\n

Mac R.<\/p>\n\n\n\n

<\/div>\n\n\n\n

MLRP 11<\/p>\n\n\n\n

\n\n\n\n

6<\/strong><\/p>\n\n\n\n

[= 40a]<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
M. L. Ricketts c\u0103tre I. P. Culianu<\/strong>[27]<\/sup><\/a><\/h6>\n\n\n\n
<\/div>\n\n\n\n

Professor Ioan Culianu
The Divinity School
University of Chicago<\/p>\n\n\n\n

1 December 1990<\/p>\n\n\n\n

Dear Ioan<\/p>\n\n\n\n

I believe it has been a year since I last wrote to you. I trust you have been well and have had a good year. I received a letter last week from Bryan Rennie (who came to see me in Octo\u00adber), and he mentioned having talked with you. I believe he is going to be an important scholar and interpreter of Eliade, and I like him very much.<\/p>\n\n\n\n

I am writing to inquire how I may obtain a copy of a book about which Mircea Handoca has written, a Dictionnaire des religions<\/em>, co-edited by Eliade and yourself.[28]<\/sup><\/a> Do you have a copy that I could buy? If not, how may I order one?<\/p>\n\n\n\n

I have another request also: do you have a copy of Revista scriitorilor rom\u00e2ni<\/em>, number 23?[29]<\/sup><\/a> If so, I would like to borrow it, in order to copy certain articles it contains pertaining to Eliade. I will, of course, return it to you promptly.<\/p>\n\n\n\n

Do you know what has become of Adriana Berger and especially of her book that Harper & Row was supposed to publish? I have heard that she is in this country again (New York?), but happily she has not written to me. (I saw her \u201creview article\u201d [in] Annals of Scholarship<\/em>\u2026)[30]<\/sup><\/a><\/p>\n\n\n\n

I haven\u2019t heard directly from Christinel for some time now. Is she here or in Paris? I hope she is well; give her my warm regards if you see her.<\/p>\n\n\n\n

With all good wishes I remain<\/p>\n\n\n\n

sincerely yours,<\/p>\n\n\n\n

Mac Linscott Ricketts<\/p>\n\n\n\n

<\/div>\n\n\n\n

MLRP 11<\/p>\n\n\n\n

\n\n\n\n

7<\/strong><\/p>\n\n\n\n

[= 40 bis]<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
M. L. Ricketts c\u0103tre I. P. Culianu<\/strong>[31]<\/sup><\/a><\/h6>\n\n\n\n
<\/div>\n\n\n\n

11 December [19]90<\/p>\n\n\n\n

Dear Ioan,<\/p>\n\n\n\n

You seem to lead a busy, even hectic life! Thanks for the information on your Diction\u00adnaire<\/em>. I will order it. Let me know if there are any articles published in Romania that you may need. Handoca keeps me up-to-date with clippings and sometimes whole issues of reviews.<\/p>\n\n\n\n

I enclose a copy of Adriana\u2019s AAR paper[32]<\/sup><\/a> and of the book review.[33]<\/sup><\/a> The paper lacked a bibliography page. The work, as usual, is sub-standard: inferences and insinuations made on the basis of quotations taken out of context, in most cases. Am glad that Harper & Row isn\u2019t pub\u00adlishing her book.<\/p>\n\n\n\n

I hope Christinel will \u201ccheck out\u201d all right at the hospital. Does she know about these lat\u00adest attacks of Adriana? I hope she can be spared from knowing.<\/p>\n\n\n\n

With best wishes for the great Holiday Season!<\/p>\n\n\n\n

Sincerely yours,<\/p>\n\n\n\n

Mac R.<\/p>\n\n\n\n

<\/div>\n\n\n\n

MLRP 11<\/p>\n\n\n\n

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<\/div>\n\n\n\n

ADDENDA II<\/h2>\n\n\n\n
\n\n\n\n

CORESPONDEN\u021aA LUI I. P. CULIANU CU MIRCEA \u0218I CHRISTINEL ELIADE<\/h5>\n\n\n\n
\n\n\n\n

1<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
Fernand Schwarz \u0219i I. P. Culianu c\u0103tre M. \u0219i C. Eliade<\/strong>[34]<\/sup><\/a><\/h6>\n\n\n\n
<\/div>\n\n\n\n

[Paris, 2 mars 1986]<\/p>\n\n\n\n

M. et Mme Mircea Eliade
5711, S. Woodlawn Ave.
Chicago, Ill 60637<\/p>\n\n\n\n

<\/div>\n\n\n\n

Cher Ma\u00eetre,<\/p>\n\n\n\n

Vous \u00e9tiez toujours pr\u00e9sent avec Nous dans notre Colloque[35]<\/sup><\/a>,<\/p>\n\n\n\n

Respectueusement,<\/p>\n\n\n\n

[s.s. indescifrabil]<\/p>\n\n\n\n

En vous \u00e9voquant au Colloque organis\u00e9 par Fernand Schwartz [sic<\/em>!], nous avons beau\u00adcoup pens\u00e9 \u00e0 vous,<\/p>\n\n\n\n

Ioan<\/p>\n\n\n\n

PS: Joyeux Anniversaire!<\/p>\n\n\n\n

[s.s. indescifrabil]<\/p>\n\n\n\n

<\/div>\n\n\n\n

MEP 99.8<\/p>\n\n\n\n

\n\n\n\n

2<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
I. P. Culianu, contract cu C. Eliade<\/strong>[36]<\/sup><\/a><\/h6>\n\n\n\n
<\/div>\n\n\n\n

page 1 of 1 pages.<\/p>\n\n\n\n

<\/div>\n\n\n\n

It is agreed between Mrs Georgette Eliade and Mr I. P. Culianu, both subscribers of this document, that Mr Culianu will take over the following unpublished notes of the late Professor Mircea Eliade in June 1986 and will make them available for publication to the best of his abili\u00adties. After publication, the original items will be turned to the Mircea Eliade Special Collection of the Regenstein Library, The University of Chicago.<\/p>\n\n\n\n

1) Materials pertaining to [A<\/em>] History of Religious Ideas<\/em> vol. IV:<\/p>\n\n\n\n

\u2013 13 pages of manuscript, numbered 1\u201311 and 1\u20132, slightly damaged by water.<\/p>\n\n\n\n

\u2013 26 notes of very different formats, in French and in Roumanian, badly damaged by wa\u00adter.<\/p>\n\n\n\n

\u2013 2 pages sticking to one another, badly damaged by water.<\/p>\n\n\n\n

\u2013 67 notes of very different formats, going from simple scratches to half-full pages, badly damaged by water and sometimes undecipherable.<\/p>\n\n\n\n

\u2013 7 notes of very different formats, undamaged.<\/p>\n\n\n\n

2) A collection of newspaper articles in Roumanian, meant to be published in Roumanian and\/or in translation.<\/p>\n\n\n\n

3) 12 typewritten pages in Roumanian and English. Preface to the German edition of Werke<\/em>.<\/p>\n\n\n\n

4) 18 pages of notes of very different formats, 1954\u20131956. Undamaged.<\/p>\n\n\n\n

5) A small blue block-notes with only two pages written, slightly damaged by water.<\/p>\n\n\n\n

6) 5 pages, badly damaged by water, containing the plan for his Complete Works<\/em>.<\/p>\n\n\n\n

7) 5 pages in English, slightly damaged by water. Text for the London exhibition of Mrs Loo, wife of Pierre Emmanuel.<\/p>\n\n\n\n

8) 17 notes of very different formats, very badly damaged by water.<\/p>\n\n\n\n

9) 5 pages of random notes from his desk. Undamaged.<\/p>\n\n\n\n

Mr Culianu will bear the expenses for shipment from Chicago to Groningen. Mrs Eliade does not owe him any retribution for editorship of the papers, which he considers an honor and a labour of love for the late Professor M. Eliade.<\/p>\n\n\n\n

Chicago, June 9, 1986<\/p>\n\n\n\n

<\/div>\n\n\n\n
\n
\n

[s.s.] Christinel Georgette Eliade
Mrs Georgette Eliade<\/p>\n\n\n\n

Cc: \u2013 Mr. Rosenthal
\u2013 Prof. Gamwell
\u2013 Prof. Kitagawa<\/p>\n<\/div>\n\n\n\n

\n

[s.s.] IP Culianu
Dr. Ioan P. Culianu<\/p>\n<\/div>\n<\/div>\n\n\n\n

<\/div>\n\n\n\n

IPCP 2.6<\/p>\n\n\n\n

\n\n\n\n

3<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
I. P. Culianu, dedica\u021bie pentru C. Eliade<\/strong><\/h6>\n\n\n\n
<\/div>\n\n\n\n

Ioan P. Couliano, La collezione di smeraldi. Racconti<\/em>, [traduzione Cristina Cozzi, Annalysa Di Lernia, Marco Grampa, Maria Teresa Pini], Milano, Jaca Book, 1989.<\/p>\n\n\n\n

<\/div>\n\n\n\n

Pentru Christinel,
c\u00e2teva mici smaragde,
cu cele mai calde ur\u0103ri de bine \u0219i s\u0103n\u0103tate
\u0219i cu dragostea autorului.
Bun venit la Chicago!<\/p>\n\n\n\n

24 martie 1989,<\/p>\n\n\n\n

Ioan<\/p>\n\n\n\n

<\/div>\n\n\n\n

AM PC840.13.U39A5<\/p>\n\n\n\n

\n\n\n\n
<\/div>\n\n\n\n

ADDENDA III<\/h2>\n\n\n\n
\n\n\n\n

CORESPONDEN\u021aA LUI M. L. RICKETTS CU JOSEPH M. KITAGAWA<\/h5>\n\n\n\n
\n\n\n\n

1<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
M. L. Ricketts c\u0103tre J. M. Kitagawa<\/strong>[37]<\/sup><\/a><\/strong><\/h6>\n\n\n\n
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Professor Joseph Kitagawa
The Divinity School
University of Chicago Chicago,
Illinois 60637<\/p>\n<\/div>\n\n\n\n

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Louisburg College
founded 1787
Louisburg,
North Carolina 27549<\/p>\n<\/div>\n<\/div>\n\n\n\n

19 April 1989<\/p>\n\n\n\n

Dear Joe,<\/p>\n\n\n\n

Thank you very much for sending me an advance copy of your splendid review article for History of Religions<\/em> of Eliade\u2019s Autobiography<\/em> II,[38]<\/sup><\/a> and my own work on Mircea\u2019s Romanian years.[39]<\/sup><\/a><\/p>\n\n\n\n

I am delighted that it is you who are doing the review article on these books \u2013 you who knew Mircea so well and who have such keen insight into his life and thought. I have just fin\u00adished reading your article, and I want to thank you for the generous and appreciative words you have written, especially about my \u201cmonster\u201d book. You have handled it in your review in just the way I hoped readers and reviewers would do: finding insights into Mircea\u2019s mind and per\u00adceiving patterns that go beyond the explicit statements I myself made. Your \u201cthree worlds\u201d outline or analysis of Eliade\u2019s Romanian years (and later) is a marvellous way of interpreting his life in that period and all periods.<\/p>\n\n\n\n

Your treatment of the sensitive matter of his relationship to the Iron Guard is exceptional\u00adly well done. This subject is sure to be the one most reviewers of both books will focus upon (as some have done already, in fact). There are, as you know, a number of persons eager to try to undermine Eliade\u2019s reputation (for whatever motives) by making him out to have been an anti-Semite and near-Nazi. I hope my handling of the matter will be perceived to be open and honest (which it was), and that it will serve to persuade those whose minds are not made up in advance.<\/p>\n\n\n\n

I quite agree with you that the book needs an index and that the price is too high. I had no control over the price, and did not even know what it would be until after it was on the market. I do not expect to receive any royalties from it (both Columbia University Press and East Europe\u00adan Monographs will have to have expenses reimbursed first). The index would have boosted the price to astronomical heights, I can imagine; my editor did not even suggest it. However, if a second edition is made, I will request that an index be added, and I will try to eliminate the ty\u00adpographical errors, of which there are far too many.<\/p>\n\n\n\n

I hope that you are enjoying much better health now than you were a few years ago. I was sorry not to have been able to see you and others at the University of Chicago last November in connection with the AAR meeting,[40]<\/sup><\/a> but unfortunately I had to return here for teaching duties (leaving Chicago at noon Sunday). I hope that another opportunity for us to meet will occur again soon.<\/p>\n\n\n\n

Most sincerely yours,<\/p>\n\n\n\n

[s.s.] Mac R.<\/p>\n\n\n\n

Mac Linscott Ricketts<\/p>\n\n\n\n

<\/div>\n\n\n\n

IPCP 3.3<\/p>\n\n\n\n

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2<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
J. M. Kitagawa c\u0103tre redactorii revistei History of Religions<\/em><\/strong>[41]<\/sup><\/a><\/h6>\n\n\n\n
<\/div>\n\n\n\n

THE UNIVERSITY OF CHICAGO<\/p>\n\n\n\n

<\/div>\n\n\n\n

DATE         4\/29\/89<\/p>\n\n\n\n

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TO
FROM
IN RE:<\/p>\n<\/div>\n\n\n\n

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HR<\/em> Editors
J.M. Kitagawa
Eliade\u2019s Autobiography<\/em><\/p>\n<\/div>\n\n\n\n

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DEPARTMENT
DEPARTMENT<\/p>\n<\/div>\n<\/div>\n\n\n\n

<\/div>\n\n\n\n

Following my conversation with Mr. Sullivan[42]<\/sup><\/a> the other day, I almost had made up my mind to submit only the first half of my essay on Eliade (my review of Eliade\u2019s Autobiography<\/em>) to HR<\/em>, discarding my review of Rickett\u2019s work on Eliade\u2019s Romanian years. I then received the enclosed letter from Ricketts himself, and now I don\u2019t think I should separate the two. After all, Ricketts, being probably the most pro-Eliade person around, dealt with the touchy subject of the \u201cIron Guard\u201d with extreme care and objectivity. For too long, we at the University of Chicago have been accused by many outsiders of \u201ccovering up\u201d Eliade\u2019s past. I think the best solution now is to be honest and deal with his own statements but interpret them sympathetically, as Ricketts has done (and I only reviewed his work).<\/p>\n\n\n\n

But I can also understand that other editors might not share my view; and if the other edi\u00adtors feel we should not touch Eliade\u2019s own Autobiography<\/em> and Ricketts work on him, I can live with such a decision. In that case, though, I hope you will write me a letter as to why HR <\/em>should not print these reviews. Please understand that I will have to explain to Ricketts, who thought he was helping many undecided people to understand Eliade\u2019s side of the issue, why these reviews will not appear in HR<\/em>.<\/p>\n\n\n\n

<\/div>\n\n\n\n

IPCP 3.3<\/p>\n\n\n\n

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<\/div>\n\n\n\n

Addenda IV<\/h2>\n\n\n\n
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CORESPONDEN\u021aA LUI FERNAND SCHWARZ CU MIRCEA \u0218I CHRISTINEL ELIADE<\/h5>\n\n\n\n
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1<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
F. Schwarz c\u0103tre M. Eliade<\/strong>[43]<\/sup><\/a><\/h6>\n\n\n\n
<\/div>\n\n\n\n

[16 Janvier 1985]<\/p>\n\n\n\n

Monsieur le Professeur,<\/p>\n\n\n\n

Suite aux encouragements re\u00e7us par votre El\u00e8ve Ioan Petru COULIANO, je me suis r\u00e9so\u00adlu \u00e0 franchir le seuil de ma timidit\u00e9 et \u00e0 vous envoyer le dernier num\u00e9ro de notre Revue Nouvelle Acro\u00adpole<\/em>[44]<\/sup><\/a>, consacr\u00e9 au nouvel Esprit Anthropologique dont vous \u00eates, \u00e0 mes yeux, le pionnier et l\u2019exemple.<\/p>\n\n\n\n

Nous nous sommes largement inspir\u00e9s de votre oeuvre pour ce num\u00e9ro qui ouvre la ru\u00adbrique d\u00e9di\u00e9e \u00e0 la Nouvelle Anthropologie, \u00e0 laquelle nous consacrerons plusieurs num\u00e9ros \u00e0 venir, notamment sur la Nouvelle Anthropologie et l\u2019Utopie, ou encore le Dogmatisme.<\/p>\n\n\n\n

C\u2019est dans cette optique que vos livres, comme La Nostalgie des origines<\/em>[45]<\/sup><\/a> ou Occul\u00adtisme, Sorcellerie et modes culturelles<\/em>[46]<\/sup><\/a>, sont des outils pr\u00e9cieux, surtout pour notre jeune g\u00e9n\u00e9\u00adration de chercheurs qui se voit confront\u00e9e aux menaces que les id\u00e9ologies r\u00e9tr\u00e9cissantes font planer sur elle.<\/p>\n\n\n\n

Je me permets de vous r\u00e9it\u00e9rer mon admiration et de vous adresser mes meilleurs voeux pour l\u2019ann\u00e9e 1985, en souhaitant que cette humble revue soit un hommage \u00e0 vos id\u00e9es et \u00e0 votre action.<\/p>\n\n\n\n

Veuillez agr\u00e9er, Monsieur le Professeur, l\u2019expression de mes sentiments les plus respec\u00adtueux.<\/p>\n\n\n\n

[s.s. indescifrabil]<\/p>\n\n\n\n

Fernand Schwarz<\/p>\n\n\n\n

<\/div>\n\n\n\n

Prof. Mircea ELIADE
University of Chicago
Chicago \u2013 Illinois 60637
ETATS \u2013 UNIS<\/p>\n\n\n\n

<\/div>\n\n\n\n

MEP 111.2<\/p>\n\n\n\n

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2<\/strong><\/p>\n\n\n\n

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M. Eliade c\u0103tre F. Schwarz<\/strong>[47]<\/sup><\/a><\/h6>\n\n\n\n
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11 February 1985<\/p>\n\n\n\n

Fernand Schwarz
5, rue Largilliere
75016 Paris<\/p>\n\n\n\n

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Dear Mr. Schwarz,<\/p>\n\n\n\n

Please excuse my dictating this brief reply to you in English, but severe rheumatoid ar\u00adthritis makes it all but impossible to write to you myself.<\/p>\n\n\n\n

I want to thank you for your letter of 16 January and for the article devoted to my work. I am flattered to be called a pioneer and an example and most grateful for your generous words.<\/p>\n\n\n\n

I wish you every possible success with your review and remain<\/p>\n\n\n\n

Sincerely yours,<\/p>\n\n\n\n

Mircea Eliade<\/p>\n\n\n\n

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ME: pc<\/p>\n\n\n\n

MEP 111.2<\/p>\n\n\n\n

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3<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n
F. Schwarz c\u0103tre C. Eliade<\/strong>[48]<\/sup><\/a><\/strong><\/h6>\n\n\n\n
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FERNAND SCHWARZ
Charg\u00e9 de Cours \u00e0 l\u2019Ecole d\u2019Anthropologie
President-Fondateur de Nouvelle Acropole France
5, rue Largilliere \u2013 75016
PARIS
T\u00e9l. 45 24 49 08

60, rue de Passy
75016 PARIS
T\u00e9l. 45 20 42 45<\/p>\n<\/div>\n\n\n\n

\n

Madame Christinel Eliade
4, place Charles Dullin
75018 PARIS<\/p>\n<\/div>\n<\/div>\n\n\n\n

Paris, le 8 juin 1988<\/p>\n\n\n\n

Ch\u00e8re Madame Eliade,<\/p>\n\n\n\n

J\u2019ai \u00e9t\u00e9 tr\u00e8s heureux de notre rencontre du Vendredi 3 juin et, comme promis, je vous en\u00advoie le texte original du Professeur Meslin, que j\u2019esp\u00e8re int\u00e9grer dans la nouvelle \u00e9dition du Cahier d\u00e9di\u00e9 \u00e0 Mircea Eliade.[49]<\/sup><\/a> Je vous envoie \u00e9galement le programme du Colloque qui s\u2019est tenu au Luxembourg.[50]<\/sup><\/a> Par rapport aux cassettes de ce Colloque, je vous pr\u00e9cise que la cassette marqu\u00e9e \u00ab Ri\u00e8s \u00bb correspond \u00e0 la s\u00e9ance d\u2019ouverture du Jeudi 28 Avril[51]<\/sup><\/a> ; la cassette marqu\u00e9e \u00ab Espace no. 1 \u00bb correspond \u00e0 l\u2019expos\u00e9 de Andr\u00e9 Motte (c\u2019est \u00e0 la fin de cet expos\u00e9 que se situe la comparaison entre Platon et Eliade)[52]<\/sup><\/a> ; enfin, la cassette marqu\u00e9e \u00ab Espace no. 2 \u00bb correspond \u00e0 la fin de la matin\u00e9e du Samedi 30 Avril.<\/p>\n\n\n\n

Je voudrais vous remercier pour tout ce que vous faites pour la publication du Cahier aux Etats-Unis. J\u2019aimerais beaucoup que le Professeur Tracy[53]<\/sup><\/a> me dise s\u2019il a bien re\u00e7u les deux derniers articles que je lui ai envoy\u00e9s et s\u2019il a pu faire corriger le texte en anglais du Cahier. Il me serait tr\u00e8s utile d\u2019avoir une photocopie du texte corrig\u00e9 dans le cas de rencontres avec des professeurs anglophones. Je vais envoyer un petit mot dans ce sens au Professeur Tracy.<\/p>\n\n\n\n

Je vous souhaite un tr\u00e8s bon retour \u00e0 Chicago et dans l\u2019attente de vos nouvelles, je vous prie d\u2019agr\u00e9er, ch\u00e8re Madame Eliade, l\u2019expression de mes sentiments les plus d\u00e9vou\u00e9s et les plus cordiaux.<\/p>\n\n\n\n

[s.s. indescifrabil]<\/p>\n\n\n\n

Fernand Schwarz<\/p>\n\n\n\n

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MEP 134.3<\/p>\n\n\n\n

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Addendum V<\/h2>\n\n\n\n
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Recenzia lui Joseph M. Kitagawa la cartea lui M. L. Ricketts[54]<\/sup><\/a><\/h5>\n\n\n\n
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Some Reflections on M. Eliade\u2019s Vision of the History of Religions<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n

Autobiography<\/em>, Vol. II, 1937\u20131960: Exile\u2019s Odyssey<\/em>. By Mircea Eliade. Trans. by Mac Linscott Ricketts. Chicago: The University of Chicago Press, 1988, pp. 224.<\/p>\n\n\n\n

Mircea Eliade: The Romanian Roots, 1907\u20131945<\/em>, Vols I & II. By Mac Linscott Ricketts. Boulder: East European Monographs (Distributed by Columbia University Press, New York), 1988. pp. 1453 & photos.<\/p>\n\n\n\n

<\/div>\n\n\n\n

Over the years many readers of our journal have inquired why Mircea Eliade\u2019s numerous books have not been reviewed in History of Religions<\/em>. Each one found out sooner or later that it was Eliade himself who with altruistic conviction insisted that our journal did not exist to review the writings of its own editors. We still share his conviction. Now that he is no longer with us, however, I hope our readers will understand the journal devoting space to Eliade\u2019s vision of the history of religions upon the occasion of the publication of his Autobiography<\/em>, vol. II, as it con\u00adtains relevant accounts of many of his books which are familiar to us. We might also make some refer\u00adence here to the \u201cbiographical\u201d work about Eliade by Professor Ricketts, who has translated many of his works, including Vols. I and II of his Autobiography<\/em>, and whose works are de\u00adsigned to be read side by side with Eliade\u2019s own autobiography, as a supplement as it were. Unfortunately, the price of Ricketts\u2019 study of Eliade\u2019s life and thought \u2013 $ 180 for two volumes \u2013 will most likely discourage most individuals from acquiring them for their personal libraries. In writing this reflec\u00adtion, I am fully aware of the fact that ordinarily autobiography and biog\u00adraphy are not considered appropriate genres for us to review in this journal, and I doubt whether we will discuss in this jour\u00adnal other biographies of Eliade in the future. Eliade\u2019s own autobio\u00adgraphical account of his works on the history of religions, however, may be taken as a happy exception.<\/p>\n\n\n\n

Those who have read Eliade\u2019s Autobiography<\/em>, Vol. I (New York, Harper, 1981) are al\u00adready familiar with his upbringing as a son of a Romanian army officer, his precocious child\u00adhood and youth, his exposure in his university days to the philosopher-writer Nae Ionescu, his adventurous trip \u2013 1928-1931 \u2013 to India, his return to Bucharest to begin his career both as assis\u00adtant to Nae Ionescu at the university and as an ambitious and productive writer, his marriage to his first wife Nina (who knew she did not have many years to live), etc. Eliade wrote in his Autobiography<\/em> (Vol. I, pp. 320 and 324) that on March 7, 1937 (his thirtieth birthday) he sensed that he was about to begin a new stage of life. He also felt that the precariousness of the social, cultural and political realities of Romania and the outside world was such that he and other persons of his generation no longer had the time or the freedom to \u201cmake culture\u201d. On both accounts his premonitions turned out to be accurate if we follow his own accounts in Autobiog\u00adraphy<\/em>, vol. II.<\/p>\n\n\n\n

The motifs of \u201cdestiny\u201d and \u201cfreedom\u201d, implicitly stated throughout Vol. I of Eliade\u2019s Au\u00adtobiography<\/em>, become dominant themes in Vol. II, especially in the uncanny ways in which they were interfused. Indeed, Eliade interprets his life, 1937-1960, as a constant and continuous struggle \u2013 by effectively utilizing his favorite \u201cflash back\u201d method \u2013 to express his freedom creatively through both scholarly and literary media against adverse personal, academic, social, cultural and political obstacles. To start with, Eliade from 1937 to 1940 \u2013 in spite of his self-consciousness of being a \u201cuniversal man\u201d (p. 7) \u2013 was caught up in a web of political intrigues in Romania, sand\u00adwiched between its two powerful neighbors, Germany and the U.S.S.R. In those days, some of his anti-communist friends as well as his own mentor Nae Ionescu, became increasingly more friendly to the rightist Legion of the Archangel Michael (the \u201cIron Guard\u201d), presumably because of its spiritual emphasis. In fact, Eliade himself was arrested, for \u2013 due partly to his \u201cfidelity\u201d to his teacher Nae Ionescu \u2013 he refused to denounce the Iron Guard. It is touching to read how Eliade through it all kept working on his manuscripts on the history of religions or his novels on the un\u00adheated prison floor, in the make-shift hospital room, or in other equally inconceivable circumstan\u00adces. I also sense that behind his simple account of how he and three other friends carried Ionescu\u2019s coffin to the grave lies deep feeling toward his teacher-and-friend: \u201cI had stumbled and, with a great effort, had supported myself on one knee until someone had helped me to rise.\u201d (p. 4).<\/p>\n\n\n\n

As Eliade records on the same page, he felt that the hand of destiny was involved in Nae Ionescu\u2019s death, in the sense that it was instrumental in his going to England in 1940 as cultural attach\u00e9 to the Romanian royal delegation. Parenthetically, I might add that those who have read his major novel, The Forbidden Forest<\/em>, will recall Eliade\u2019s haunting accounts of the devastation caused by the \u201cblitz\u201d of London, which he was personally destined to experience. The following year he was reassigned to the Romanian legation in a more peaceful Lisbon. Unfortunately, his busy and productive life in Lisbon encountered a great personal crisis in 1944, namely, the death of his wife, Nina. He simply states, though obviously with deep emotion: \u201cShe passed away in her sleep\u2026 For a good part of the night I had stayed by her bedside, reading from the Gospel of St. John. The thought that she would suffer no more consoled me\u201d (p. 106).<\/p>\n\n\n\n

Following Nina\u2019s death, and with the impending end of World War II, Eliade realized that a puppet communist regime would most likely be installed in Romania, and he seriously questioned whether he could return to his homeland. Ultimately, his senses of \u201cfreedom\u201d and \u201cdestiny\u201d were intermingled in such a way that he and Nina\u2019s daughter, Adalgiza, settled in 1945 in Paris as \u00e9migr\u00e9s. Although his French was excellent, to settle in Paris at the age of thir\u00adty-eight involved some difficult adjustments. Fortunately, he was invited to teach at the Sor\u00adbonne through the intervention of Georges Dum\u00e9zil, and he was warmly welcomed by E. M. Cioran, Eug\u00e8ne Ionesco and many other friends. As one might expect, Eliade was not well-off financially in his early days in Paris. Despite his poverty, however, he spent all his available time and energy on serious academic and creative writing. Undoubtedly, the most important event during his Paris days \u2013 another fortunate occurrence of the admixture of his freedom and destiny \u2013 was his marriage to Christinel in 1950, who subsequently devoted her whole life to him, giving him every encouragement and assistance as a person, as a scholar and as a writer. Indeed, Eliade\u2019s mature and productive life would have been quite different if he had not met such an understanding and congenial companion. It is apparent too that Eliade\u2019s Paris days propelled him forward as a leading historian of religions as well as a superb writer. Incidentally those who think that Eliade was simply \u201clucky\u201d in producing so many volumes at the right time should read his accounts as to how he labored with constant and unremitting efforts, struggling against the limitations of time and energy. Evidently, many of Eliade\u2019s now famous ideas, con\u00adcepts and interpretations regarding myth, symbol, ritual, center of the world, heavenly proto\u00adtypes and coincidentia oppositorum<\/em>, were solidified during his Paris days, even though he had touched upon many of them in his Romanian days. As he became more widely known as a scholar, he received invitations to lecture at important European universities, and he was asked to participate in numerous seminars and conferences, all recorded succinctly in Vol. II.<\/p>\n\n\n\n

Eliade deals with his life in America (only to 1960), which began in 1956, in the last two chapters of his Autobiography<\/em>, Vol. II. He no doubt perceived that destiny had arranged many events of his life in America as well. Eliade\u2019s chance meeting with Joachim Wach in Rome at the congress of the History of Religions in 1955 created the occasion for him to deliver the Haskell Lectures at the University of Chicago in 1956. Even the most casual readers of this volume would readily agree with him that destiny collaborated with the Eliades\u2019 growing fond\u00adness of America, which resulted in their decision to live permanently in Chicago in spite of the inevitable adjustments such a decision required when they were no longer so young. Fortunately for him, many of his works in the history of religions began to be translated into English about that time; he had excellent colleagues and students; and fame and honor came deservedly to him from various quarters. He and his wife thoroughly enjoyed their participation in the Congress of the History of Religions in Japan in 1958. With great determination, he was also instrumental in embarking on the publication of History of Religions: An International Journal for Comparative Historical Studies<\/em> (commenced in 1961). In its initial volume, Eliade said in part: \u201cDespite the manuals, periodicals, and bibliographies today available to scholars, it is progressively more difficult to keep up with the advances being made in all departments of the History of Religions. Hence it is progressively more difficult to become a historian of religions. A scholar regretfully finds himself (or herself) becoming a specialist in one<\/em> religion or even in a particular period of a single aspect of that religion\u2026\u201d (History of Religions<\/em>, Vol. 1, No. 1, Summer, 1961, p. 1).<\/p>\n\n\n\n

Clearly Eliade felt the calling to promote Allgemeine Religionswissenschaft<\/em>, and not stud\u00adies of specific religious traditions, although the historians of religions must be sufficiently famil\u00adiar with the latter. He felt keenly the importance of the history of religions at this juncture of world history when Asians and the so-called \u201cprimitive\u201d peoples are appearing on the horizon of great history \u2013 \u201cthat is, they are seeking to become active subjects<\/em> of history instead of its pas\u00adsive objects<\/em>, as they have been hitherto\u201d (Ibid.<\/em>, p. 2). What concerned him particularly was the fact, as he stated elsewhere, that the \u201cwestern world has not yet, or not generally, met with au\u00adthentic representatives of \u2018real\u2019 non-Western traditions\u201d, as usually the encounters with other peoples and traditions \u201chave been made through their more westernized representatives, or in the mainly external spheres of economics or politics\u201d (Myths, Dreams and Mysteries<\/em>, Harper, 1960, pp. 8\u20139).<\/p>\n\n\n\n

Unfortunately, the year 1960 marked the beginning of the arthritis attacks which haunted Eliade from that time until the end of his life. He candidly admits: \u201cThere were nights when, inca\u00adpable of lifting my arms, I had to write on my lap\u2026 In that terrible winter and spring of 1960\u2026 I wondered if my health would allow me to finish what I had begun\u2026\u201d (Vol. II, p. 212). In spite of such debilitating physical conditions, Eliade courageously and cheerfully kept on teaching and working on many important projects, commuting back and forth between Europe and Chicago, and traveling to Argentina, Spain, Egypt, Mexico, Finland, Italy, etc. for another quarter of a centu\u00adry. Few if any suspected that behind the steady output of articles and books, epitomized by A His\u00adtory of Religious Ideas<\/em> (3 volumes) which he authored and the Encyclope\u00addia of Religion<\/em> (16 vol\u00adumes) which he edited, was the determined figure of Eliade, undaunted in spite of the constant torments of arthritis. To him, each day was a challenge to work toward his goal of achieving a total hermeneutics. In a real sense, his Autobiography<\/em> is a valuable record of this remarkable person, an insatiably curious scholar who had the courage to formulate daring hypotheses. He never claimed that he had all the answers, but he asked, and pursued, the im\u00adportant and the right questions. Many of us who were close to him, as colleagues, friends and students, share the sentiment of Northrop Frye, who once wrote to him: \u201cWhat is so amazing is not the breadth of your erudition, but its unity, the consistency with which you can make alche\u00admy, yoga, primitive religious beliefs, and so many other things come together and form a pat\u00adtern\u201d (Cited in Vol. II, p. 212).<\/p>\n\n\n\n

<\/div>\n\n\n\n
***<\/h5>\n\n\n\n

The name of Mac Linscott Ricketts is familiar to many of us as the translator of Eliade\u2019s Autobiography<\/em>, Vols. I and II, as well as his Youth Without Youth and Other Novellas<\/em> (Ohio State University Press, 1988), co-translator (with Mary Park Stevenson) of Eliade\u2019s major novel, The Forbidden Forest<\/em> (University of Notre Dame Press, 1978), and co-editor (with Norman Girardot) of Imagination and Meaning: The Scholarly and Literary Worlds of Mircea Eliade<\/em> (The Seabury Press, 1982). Now he has produced an enormous, detailed, thorough and well-documented two-volume work of 1453 pages, including photographs and 237 pages of Notes, entitled Mircea Eliade: The Romanian Roots. 1907\u20131945<\/em>. In his introduction, Ricketts states that Eliade\u2019s writings are not properly understood and that some kind of introduction to his thought is needed. But, he goes on to say: \u201cThis is, not, however, that book. That book still remains to be written\u2026 [Yet,] this book is one which I discovered to be written first, because in order to understand rightly the thought of mature Eliade\u2026 it is necessary to know the young man of Bucharest\u2026 in those thrilling but all too fleeting years of Romanian freedom between the World Wars.\u201d (p. 1)<\/p>\n\n\n\n

Readers will soon discover that Ricketts (a graduate from Chicago with a Ph.D. in the his\u00adtory of religions) was one of Eliade\u2019s students, and although he does not agree with Eliade on many points, there is no question that he is generally captivated by Eliade\u2019s thought and person\u00adality. His devotion to Eliade\u2019s cause was such that he studied \u2013 \u201cdriven by some obscure de\u00admon\u201d, in his own words \u2013 the Romanian language, read many of Eliade\u2019s essays, newspaper articles and other writings in Romanian, visited Romania and talked to Eliade\u2019s friends. Accord\u00ading to him: \u201cMy purpose in writing this book is to make available to students of Eliade\u2019s thought the fruits of my research into his writings prior to his settlement in Paris in 1945\u201d (p. 3). As stated before, he designed this book to be read in conjunction with, and as a supplement to, Eliade\u2019s Autobiography<\/em>. Ricketts also makes an important point when he states that Eliade wrote the earliest parts of his autobiography entirely from memory, whereas he says: \u201cMy book, in contrast, is based on documentation and I have not \u2018passed over in silence\u2019 anything I found that would shed light on Eliade\u2019s life in those years. Also, I have been able to rectify a number of minor errors in fact that were inevitable in a memoir such as Eliade\u2019s autobiography is (p. 5).<\/p>\n\n\n\n

Ricketts\u2019 book is divided into 30 more-or-less chronologically arranged chapters, each with an apt theme, e.g., \u201cYear of Destiny\u201d (1928), \u201cIndia Seen Through the Eyes of a Young Romanian\u201d, \u201cNationalism and the Primacy of the Spiritual\u201d, \u201cVentures in the Realm of the Fantastic\u201d, \u201cLiterary Works, 1938\u20131945\u201d and \u201cExperience for a Synthesis\u201d. Obviously we can\u00adnot go into a detailed analysis of Ricketts\u2019 huge book at this point, but a few impressions of his perspective may be pertinent. As far as Ricketts can discover, it is clear that from childhood Eliade had a keen and independent mind, strong intuitions and a determination to work hard, and that much of the structure of his later thought was already foreshadowed then. Although Ricketts would not use my terminologies, I think what he says about Eliade\u2019s \u201cRomanian years\u201d seems to point to the fact that young Eliade lived simultaneously in three partially-overlapping, inter-related and yet differentiable worlds, i.e., (i) the world of unusually sophisticated and highly motivated scholar\u00adship, (ii) the fairly conservative \u201cexistential\u201d world of elite young Romanians, an intricate admixture of Eastern orthodoxy, Latin culture, the traditional worldview of the Bal\u00adkan peasantry and the aspiration for independence of Romania as an authentic expression of \u201ccultural\u201d and \u201cnational\u201d life (referred to as \u201cRomanianism\u201d), and (iii) a very fertile mundus imaginalis<\/em>, to borrow Henry Corbin\u2019s favorite expression, the source of Eliade\u2019s personal, emo\u00adtional and literary creativity, which made it possible for him to maintain mental and psychologi\u00adcal equilibrium.<\/p>\n\n\n\n

(i) The ethos of Eliade\u2019s world of \u201cscholarship\u201d was different from the usual practice of accumulating reference materials and foot-notes \u2013 \u201ca rather tiresome way of proving one\u2019s \u2018scholarship\u2019 \u201d as Erich Heller aptly stated in his In the Age of Prose<\/em> (Cambridge University Press, 1984, p. xii). Rather early in life, Eliade evidently came to be convinced that the world was a repository of meanings and that it was his vocation to decipher those meanings hidden to us. This sense of vocation drove him to engage in the study of many subjects, e.g., physical science, philosophy, alchemy, metallurgy, folklore, mythology, symbology, magic, ecstasy and the history of religions, all of which together, so he believed, would enable us to uncover the secrets of the universe. Ricketts\u2019 elaborate documentation leads us to believe that Eliade\u2019s ap\u00adproach to reality was formulated in two basic categories, the \u201csacred\u201d in his work in the history of religions and \u201clove\u201d in his creative literary work, and that he found an inner connection be\u00adtween them in his mundus imaginalis<\/em>.<\/p>\n\n\n\n

For Eliade, the value of scholarship lies in itself, but it should also simultaneously en\u00adlighten and guide humanity. Such an orientation led him to examine the model of the human being articulated by the Italian Renaissance during his University days. He continued this quest in his journey to India, where he wanted to discover and experience the Indian ideal of the hu\u00adman being through both his book learning and the practice of yoga, the ancient Indian technique of achieving immortality and freedom in the midst of one\u2019s involvement in the world of time and space. The stay in India also opened his eyes to the existence of common elements in all peasant cultures throughout the world \u2013 the elements from which he would later derive the no\u00adtion of \u201ccosmic religion\u201d. Such an outlook led Eliade to speculate on a synthesis for the cultural heritage of Dacians, which he believed had provided the \u201cautochthonous base\u201d of present-day Romanian tradition. (His speculation on this topic is well analyzed in Chap. 23, \u201cThe Hasdeu Edition\u201d, of Ricketts book.) It was Eliade\u2019s feeling \u2013 some say his \u201cwishful thinking\u201d or \u201cro\u00admantic dream\u201d \u2013 that the substratum of peasant cultures of southeastern Europe has been pre\u00adserved to this day underneath the cultural overlayers of the Greeks, the Romans, the Byzantines and Christianity; he even went so far as to suggest that the peasant roots of Romanian culture could become the basis of a genuine universalism which would transcend political nationalism and cultural provincialism and help create a world in which the oppressed peoples of Asia, Afri\u00adca and elsewhere might take their rightful place in world history. \u201cWe, the people of Eastern Europe, would be able to serve as a bridge between the West and Asia.\u201d Then he writes: \u201cA good part of my activity in [Romania] between 1932 and 1940 found its point of departure in these intuitions and observations\u2026\u201d (Autobiography<\/em>, Vol. I, p. 204). In so stating, Eliade re\u00advealed how his first world, i.e., the world of scholarship, was inwardly related to, or rather inter\u00adnally but strongly colored by, his second world, i.e., the \u201cexistential\u201d world of the elite young Romanians.<\/p>\n\n\n\n

(ii) Most people who have known Eliade recognize his unusual ability in his first world (that of scholarship) and his third (mundus imaginalis<\/em>) but they do not think that he had a great aptitude in his second world, namely, the existential, practical domain. Even Eliade himself recognized later that what he and his friends, the so-called \u201cCriterion group\u201d, wanted to accom\u00adplish was not easily understood by many people. Ricketts astutely observes: \u201cEliade has been convinced since early youth that the destiny of his generation was to make culture, not politics. For him, politics was \u2018sterile\u2019 activity, unworthy of the talents of a true intellectual\u2026 Politics should be left to \u2018political men\u2019; the intellectual has more important things to do\u2026 He deplored the fact that all previous generations of intellectuals in modern Romanian history had become involved in politics, and that many of his own generation\u2026 \u2018after a \u00abspiritualistic\u00bb beginning, [have] become regimented in political struggles\u2026\u2019 Eliade strove with all his might to keep his generation true to the ideal of the primacy of the spiritual\u201d (pp. 883\u2013884).<\/p>\n\n\n\n

Evidently Eliade felt strongly that there was a hiatus between the cultural and civic life of Romania and that he and his like-minded friends had to work for a transformation of Romania, \u201cnot by engaging in partisan politics\u201d but by attempting to influence first the intellectual elites and through them, the people, by writing about what was then called \u201cRomanianism\u201d, which in Eliade\u2019s interpretation was a non-political, cultural nationalism. He was persuaded that Romani\u00adanism in this sense was possible only with \u201ca rebirth of commitment to the spiritual values of the nation, a rebirth of pride in national character, the national destiny, the national mission\u201d (p. 903). Ricketts is of the opinion that Eliade in the 1930\u2019s readily acknowledged the existence of \u201cmessianism\u201d in Romanianism, rooted as it was in Eastern orthodoxy. According to Ricketts\u2019 in\u00adter\u00adpre\u00adtation of Eliade, \u201cRomania was a divinely chosen nation, a country with a special mis\u00adsion and destiny to fulfill\u201d (p. 912). For that mission, Eliade recognized the need for a revolution which would help create the new Romanian. Curiously, at this juncture he turned to Frank Buchman\u2019s Oxford Movement as a paradigm of revolutionary Christianity. Ricketts quotes Eliade: \u201cThe new, spiritual Christian man which the Oxford Group preaches is the only man capable of resolving the paradoxes of the modern world\u201d (p. 918). But, as the Oxford movement was a Protestant phenom\u00ade\u00adnon, Eliade looked for a Romanian Orthodox counterpart, emerging from the grassroots of the people; according to Ricketts: \u201cBy the fall of 1936 Eliade had begun to think that he had found such a movement in the Legion of the Archangel Michael [known popularly as the Iron Guard]\u201d (p. 919). (On this score, I personally detect the strong influence of Nae Ionescu on Eliade.)<\/p>\n\n\n\n

The foregoing makes it clear that Eliade and many of his friends and foes in the Romania of the 1930\u2019s were caught in what Buddhists call karma<\/em>, the inevitable process of previous actions compelling one\u2019s present choices, which in turn serve as causes for one\u2019s future choices and actions. I realize that those of us who were not in Romania during the 1930\u2019s have no way of knowing the seemingly complex situation there, but I rather imagine Eliade must have been aware of the popular impression \u2013 as Ricketts reports \u2013 of Romanianism as a term \u201cassociated with ultra right-wing political philosophies and programs\u2026 Ordinarily it signified chauvinism, antisemitism, policies for the restraint of minorities, anticommunism, and enthusiasm for Italian Fascism and German National-Socialism\u201d (p. 904); despite such associations, Eliade himself chose to interpret it to be above politics. Convinced as he was of the spiritual mission of Roma\u00adnia, says Ricketts, \u201cEliade even dreams of a time when Orthodoxy, perfectly realized on a na\u00adtional scale by Romania, could \u2018dominate\u2019 all Europe\u2026 It seemed to Eliade that the Legion was the fulfillment of all his hopes\u2026 If the Legion were to succeed in winning the allegiance of the whole nation \u2013 as it seemed, in 1937, on its way to doing it \u2013 it would mean the triumph of the spiritual Romanianism [and]\u2026 the appearance of the Christian \u2018new man\u2019, the fulfillment of Romania\u2019s holy mission\u201d (p. 925).<\/p>\n\n\n\n

I have great sympathy with Eliade\u2019s notion that the mission of the intellectual is to realize his or her talents without getting involved in politics, which will inevitably compromise his or her freedom. I can also understand why he was against \u201cthe major political ideologies contend\u00ading for power in the world of that time: Marxism, Fascism (including \u2018Hitlerism\u2019) and Liberal\u00adism (or Democracy)\u2026, not only because they were political ideologies, but also because they were foreign creations and therefore, ipso facto<\/em>, unsuited to Romania, not having any organic relationship to the national ethos\u201d (p. 892). But by differentiating political philosophy so sharply from participation in any practical political programs, Eliade in effect destroyed all available options and was accused of being the \u201cpolitical\u201d (despite his protest) ally of the Iron Guard and dictatorship.<\/p>\n\n\n\n

Significantly, shortly after the death of Nae Ionescu, Alexandru Rosetti recommended Eliade to C. C. Giurescu, the recently appointed Minister of Propaganda, that he try to find a post for Eliade at some foreign embassy \u2013 I think he correctly sized up Eliade in his second world \u2013 as Eliade \u201chad rightist sympathies, without having engaged in any effective action like others\u201d (quoted in pp. 1093\u20131094). We all know that this is how Eliade was appointed as cultur\u00adal attach\u00e9 in London. I was also interested in Giurescu\u2019s reminiscence of Eliade\u2019s letter to him: \u201che had been on the verge of despair and that I had \u2018saved him from death\u2019 \u201d (cited in p. 1094). According to Ricketts, in 1972 Eliade was instrumental in bringing Giurescu to the University of Chicago for a lecture; as they were parting, Eliade reminded him that \u201che owed to him and Alexandru Rosetti the fact that \u2018for the past 38 years I\u2019ve been free and able to work\u2019 \u201d (p. 1429, fn. 54). Undoubtedly, Eliade\u2019s going to London liberated him from his \u201ckarmic\u201d entanglement in his second \u201cexistential\u201d world, but I am equally convinced that ultimately the rich mental sources of his mundus imaginalis<\/em> (his third world) were just as important for his \u201cfreedom\u201d as the fact of his physical departure from Romania.<\/p>\n\n\n\n

(iii) I think it is worth stating that Ricketts\u2019 book is very helpful in unfolding Eliade\u2019s mundus imaginalis<\/em>. Unfortunately, space does not allow us to discuss his translations and anal\u00adyses of many of Eliade\u2019s novels. It is well to remember that from his youth Eliade did not think of creative writing as an avocation. Rather, as he often stated, it was important for him to pre\u00adserve his spiritual equilibrium by balancing, and oscillating between, the diurnal (the rational mode of scholarship, his first world in my analysis) and nocturnal modes of the spirit (the myth\u00adological modes of imagination and fantasy, his third world). Eliade was convinced that such a dual vocation was an essential part of his destiny. In this connection, it might be interesting to point out that while in India, he learned the important lesson that the object d\u2019art <\/em>was not some\u00adthing to be hung on the wall but something to be integrated into one\u2019s everyday life. Also, ac\u00adcording to him, human beings live in a universe which is always a religious universe of imagina\u00adtion and symbolism. At the same time, human beings are also destined to live with the experi\u00adences of the miraculous, the mysterious and the fantastic.<\/p>\n\n\n\n

Those who read Ricketts\u2019 work will soon realize that to Eliade the world of literary imag\u00adination was very real although of a different nature than the world of everyday life. He could actually \u201csee\u201d the texture of human relations and the plot which characterized the labyrinth of life on earth. On the one hand, Eliade the scholar insisted on the reality of the sacred in spite of its disguise as the profane, while on the other hand, Eliade the writer sensed the reality of love as a \u201csouvenir of Paradise\u201d, to borrow Virgil Ierunca\u2019s expression. Thus in many of his novels studied by Ricketts, love cannot be fulfilled on earth, and is very closely related to death. Eliade was persuaded that just as the recognition of the sacred enables human beings to understand the structure of primary revelation, genuine love purifies sensual eroticism, and enables human beings to catch a glimpse of the transhuman meaning of life.<\/p>\n\n\n\n

But the most important thing which his mundus imaginalis<\/em> did for Eliade was to serve as a link between his Romanian years (up to 1945, as Ricketts follows) and the next phase of his life (starting with his settling in Paris as an \u00e9migr\u00e9), in which the rootless \u00e9migr\u00e9 was now to replace the ideal Romanian and become the paradigm for all human beings, including modern Romanians; but this is beyond the scope of Ricketts\u2019 present study.<\/p>\n\n\n\n

At any rate, we should all be extremely grateful to Professor Ricketts for his thorough study of Mircea Eliade: The Romanian Roots, 1907\u20131945<\/em>, which serves as an important sup\u00adplement, and often a corrective, to Eliade\u2019s own autobiography. I personally miss the index, however. Of course this book is already very bulky, and there are too many personal and place names cited in the book. But a brief, very select index would have helped readers, who most likely would be confused with Romanian names anyway. The book is particularly useful to those who already know something about Eliade\u2019s life and thought. A much heavier book would not have been very practical. Such is the dilemma of the author!<\/p>\n\n\n\n

[Joseph M. Kitagawa]<\/p>\n\n\n\n

<\/div>\n\n\n\n

MLRP 21<\/p>\n\n\n\n

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<\/div>\n\n\n\n
Note<\/strong><\/h5>\n\n\n\n

[1]<\/a> Text scris cu pix albastru pe patru file desprinse dintr-un carnet dictando.<\/p>\n\n\n\n

[2]<\/a> Peter C. Chemery (n. 195?), student al lui Eliade \u0219i ultimul s\u0103u asistent \u00een redac\u021bia revistei History of Religions<\/em>, dar ocup\u00e2ndu-se, de fapt, de aproape toat\u0103 coresponden\u021ba lui \u0219i de alte chestiuni.<\/p>\n\n\n\n

[3]<\/a> Ion Manea (1924\u20131995), jurnalist \u0219i publicist emigrat \u00een S.U.A., \u00een anul 1978, \u00eempreun\u0103 cu so\u021bia sa, Maria Manoliu-Manea (n. 1934), care a devenit pre\u0219edinta Academiei Rom\u00e2no-Americane de \u0218tiin\u021be \u0219i Arte \u00een anul 1982.<\/p>\n\n\n\n

[4]<\/a> E vorba de biblioteca lui Eliade din biroul s\u0103u situat \u00een Meadville Lombard Theological School. (Cl\u0103direa gotic\u0103 a seminarului \u2013 construit\u0103 \u00eentre 1929 \u0219i 1933 \u2013 a fost v\u00e2ndut\u0103 \u00een 2011 Universit\u0103\u021bii din Chicago \u0219i a devenit, \u00een 2012, sediul unui centru educa\u021bional, numit Neubauer Collegium for Culture and Society.)<\/p>\n\n\n\n

[5]<\/a> Profesorul Louis Cohen (1928\u20132018), cardiolog, mai \u00eent\u00e2i la Billings Hospital, iar apoi la Mitchell Hospital, am\u00e2ndou\u0103 apar\u021bin\u00e2nd sistemului medical al Universit\u0103\u021bii din Chicago.<\/p>\n\n\n\n

[6]<\/a> Anex\u0103 a scrisorii lui M. L. Ricketts din 21 mai 1986 (nr. 7). O fil\u0103 dactilografiat\u0103 pe o singur\u0103 parte. Am editat lista cu urm\u0103toarele interven\u021bii: corectarea cuvintelor \u00een limba rom\u00e2n\u0103, uniformizarea punctua\u021biei \u0219i uniformizarea manierei de descriere a materialelor (\u00eent\u00e2i tipul, apoi num\u0103rul paginilor \u2013 toate puse \u00een paranteze).<\/p>\n\n\n\n

[7]<\/a> R\u0103spuns la scrisoarea lui M. L. Ricketts din 19 ianuarie 1989 (nr. 38[a]). Fil\u0103 cu antet, dactilografiat\u0103 pe o singur\u0103 fa\u021b\u0103.<\/p>\n\n\n\n

[8]<\/a> Wendy Doniger O\u2019Flaherty (n. 1940), indianist\u0103 american\u0103 \u0219i specialist\u0103 \u00een istoria religiilor. Din 1978, profesoar\u0103 la Universitatea din Chicago, un apropiat colaborator al lui Eliade, iar, din 1985, Mircea Eliade Distinguished Service Professor of History of Religions.<\/p>\n\n\n\n

[9]<\/a> Un volum editat de Wendy Doniger (\u00eempreun\u0103 cu I. P. Culianu \u0219i Matei C\u0103linescu ca \u201esilent editors\u201d), care cuprindea traducerea articolelor politice ale lui Eliade din anii \u201930, f\u0103cut\u0103 de M. L. Ricketts, \u00eempreun\u0103 cu mai multe studii semnate de diver\u0219i speciali\u0219ti. Ar fi urmat s\u0103 apar\u0103 la editura Macmillan din New York.<\/p>\n\n\n\n

[10]<\/a> Peste vreo trei luni a fost retras\u0103 de Culianu, pe c\u00e2nd t\u00e2n\u0103ra revist\u0103 condus\u0103 de Dorin Tudoran se afla deja sub tipar. Vezi scrisoarea sa din 7 iunie 1989 (nr. 39[b]).<\/p>\n\n\n\n

[11]<\/a> I. P. Culianu, \u201eInvito alla lettura di Mircea Eliade\u201d, Abstracta<\/em> (Roma), nr. 35, marzo 1989, pp. 38\u201349; MLRP 26 (cu dedica\u021bie autograf\u0103).<\/p>\n\n\n\n

[12]<\/a> Va fi scris\u0103 c\u00e2ndva \u00een cursul anului urm\u0103tor \u0219i va ap\u0103rea postum. I. P. Culianu, \u201eMircea Eliade, Journal I, II, III, IV<\/em>; Autobiography<\/em> vol. 1, 2; Mac Linscott Ricketts, Mircea Eliade. The Romanian Roots, 1907\u20131945<\/em>\u201d, The Journal of Religion<\/em> (Chicago), 72, nr. 1, January 1992, pp. 157\u2013161.<\/p>\n\n\n\n

[13]<\/a> O nou\u0103 scrisoare, dup\u0103 schimbul lor din lunile ianuarie\u2013martie, \u00eencheiat probabil tot de Ricketts. Fil\u0103 scris\u0103 pe o singur\u0103 parte; copie la indigo dup\u0103 dactilogram\u0103, cu corecturi manuscrise. Culianu va r\u0103spunde la 7 iunie 1989 (nr. 39[b]).<\/p>\n\n\n\n

[14]<\/a> I. P. Culianu, \u201eThe secret of doctor Eliade\u201d, 4 ff. dactilo; MLRP 26 (cu dedica\u021bie autograf\u0103). A fost publicat\u0103 doar o traducere rom\u00e2neasc\u0103, \u201eSecretul doctorului Eliade\u201d, \u00een I. P. Culianu, Studii rom\u00e2ne\u0219ti<\/em>, I. Fantasmele nihilismului. Secretul doctorului Eliade<\/em>, ed. a II-a, traduceri de Corina Popescu \u0219i Dan Petrescu, Ia\u0219i, Polirom, 2006, pp. 384\u2013388. Conform editorilor, ar fi vorba de \u201eprefa\u021ba edi\u021biei \u00een limba greac\u0103, din 1988, a unei antologii din nuvelistica lui Eliade\u201d. Nu cunoa\u0219tem o traducere \u00een greac\u0103 a \u201eSecretului doctorului Honigberger\u201d, nuvela la care se refer\u0103 acest text. \u00cen acea perioad\u0103 (mai precis, \u00een iunie 1988) a ap\u0103rut o singur\u0103 antologie: M. Eliade, Ston \u0113skio henos krinolouloudou<\/em>, metaphras\u0113 L\u0113das Pallantiou, Ath\u0113na, Chatz\u0113nikol\u0113, 1988 (cuprinde \u201eFata c\u0103pi\u00adtanului\u201d, \u201eGhicitor \u00een pietre\u201d, \u201e\u0218an\u021burile\u201d, \u201eO fotografie veche de 14 ani\u201d \u0219i \u201eLa umbra unui crin\u201d, care d\u0103 \u0219i titlul volumului). Aceea\u0219i editur\u0103 a mai publicat c\u00e2teva lucr\u0103ri de \u0219i despre Eliade, inclusiv Dic\u021bionarul religiilor<\/em> (\u00een 1992).<\/p>\n\n\n\n

[15]<\/a> Pentru unul dintre ele, vezi supra<\/em>, n. 11. \u00cen dosarul cu publica\u021biile lui Culianu din MLRP 26 nu exist\u0103 alt articol italian despre Eliade. Probabil e vorba de articole scrise de al\u021bii, precum cel la care face referire \u00een continuare; vezi infra<\/em> n. 16.<\/p>\n\n\n\n

[16]<\/a> Sub rubrica \u201eOriente-Occidente\u201d au ap\u0103rut \u00een ziarul La Nazione<\/em> dou\u0103 articole: Grazia Marchiano, \u201eIl Maestro Eliade. Lungo viaggio con Mircea fino al cuore del mistero\u201d, \u0219i I. P. Culianu, \u201eCos\u00ec quei trecento monaci persero le loro visioni\u201d, La Nazione<\/em> (Firenze), 4 marzo 1989; MLRP 26 \u0219i 31.<\/p>\n\n\n\n

[17]<\/a> M. Eliade, Journal<\/em>, IV. 1979\u20131985<\/em>, translated from the Romanian by M. L. Ricketts, Chicago \u2013 London, The University of Chicago Press, 1990.<\/p>\n\n\n\n

[18]<\/a> Wendy Doniger, \u201eEpilogue\u201d, ibidem<\/em>, pp. 149\u2013155.<\/p>\n\n\n\n

[19]<\/a> T. David Brent (n. 1948), fost student al lui Eliade \u0219i redactor la University of Chicago Press.<\/p>\n\n\n\n

[20]<\/a> M. Eliade, Journal<\/em>, I, 1945\u20131955<\/em>, translated from the Romanian by M. L. Ricketts, Chicago \u2013 London, The University of Chicago Press, 1990.<\/p>\n\n\n\n

[21]<\/a> Volumul al patrulea nu a mai fost publicat \u00een forma g\u00e2ndit\u0103 de Eliade.<\/p>\n\n\n\n

[22]<\/a> Vezi supra<\/em>, n. 9. Culianu i-a vorbit despre carte la telefon, la 6 noiembrie 1988 (nr. 36), iar apoi au discutat proiectul la 19 noiembrie, cu ocazia vizitei lui Ricketts la Chicago (Addendum<\/em> I.1).<\/p>\n\n\n\n

[23]<\/a> Adriana Berger (1953\u20132008) semnase, \u00een martie 1987, un contract cu editura Harper & Row din New York, pentru un volum intitulat Mircea Eliade. The Inner Quest of a Radical Traditionalist<\/em>, o versiune revizuit\u0103 a tezei ei doctorale. \u00cen august 1988, publicarea lui a fost programat\u0103 pentru mai 1989, sub un titlu diferit (lucru despre care Berger \u00eei scrie lui Ricketts). Totu\u0219i, \u00een anul urm\u0103tor editura va abandona proiectul.<\/p>\n\n\n\n

[24]<\/a> Ciorn\u0103, dou\u0103 file scrise pe o singur\u0103 fa\u021b\u0103. Culianu nu a r\u0103spuns, din motive pe care le explic\u0103 \u00een scrisoarea sa din 4 decembrie 1990 (nr. 40[b]).<\/p>\n\n\n\n

[25]<\/a> S. Cain, \u201eMircea Eliade, the Iron Guard, and Romanian Anti-Semitism\u201d, Midstream. A monthly Jewish review<\/em> (New York), 35, nr. 8, November 1989, pp. 27\u201331.<\/p>\n\n\n\n

[26]<\/a> Vezi supra<\/em> n. 20 \u0219i, respectiv, n. 17. Volumul I va ap\u0103rea \u00een ianuarie, iar volumul IV \u00een martie 1990.<\/p>\n\n\n\n

[27]<\/a> Fil\u0103 scris\u0103 pe o singur\u0103 fa\u021b\u0103; copie la indigo dup\u0103 dactilogram\u0103, cu corecturi manuscrise. Culianu va r\u0103spunde la 4 decembrie 1990 (nr. 40[b]).<\/p>\n\n\n\n

[28]<\/a> M. Eliade \u2013 I. P. Couliano, Dictionnaire des religions<\/em>, avec la collaboration de H.S. Wiesner, Paris, Plon, 1990.<\/p>\n\n\n\n

[29]<\/a> Con\u021bine trei articole despre Eliade, care se reg\u0103sesc \u2013 \u00een xerocopii \u2013 \u00een MLRP. Titus B\u0103rbulescu, \u201eCu Mircea Eliade prin Paris\u201d, Revista scriitorilor rom\u00e2ni<\/em> (M\u00fcnchen), 23, 1986, pp. 198\u2013201; Emil Cioran, \u201eMircea Eliade\u201d, ibidem<\/em>, pp. 202\u2013204; Ilie Olteanu, \u201eAmintiri despre Mircea Eliade\u201d, ibidem<\/em>, pp. 205\u2013206.<\/p>\n\n\n\n

[30]<\/a> A. Berger, \u201eFascism and Religion in Romania\u201d, Annals of Scholarship <\/em>(New York), VI, nr. 4, 1989, pp. 455\u2013465. Este o recenzie a c\u0103r\u021bii lui M. L. Ricketts, Mircea Eliade. The Romanian Roots<\/em>, \u00eempreun\u0103 cu cel de-al doilea volum al memoriilor lui Eliade, tradus de el.<\/p>\n\n\n\n

[31]<\/a> R\u0103spuns la scrisoarea lui Culianu din 4 decembrie 1990 (nr. 40[b]). Ciorn\u0103, o fil\u0103 scris\u0103 pe o singur\u0103 fa\u021b\u0103. Culianu va r\u0103spunde abia la 4 martie 1991 (nr. 41).<\/p>\n\n\n\n

[32]<\/a> A. Berger, \u201eAnti-Judaism and Anti-Historicism in Eliade\u2019s Writings\u201d, 13 ff. dactilo, comunicare la conferin\u021ba anual\u0103 a American Academy of Religion, New Orleans, 17\u201320 noiembrie 1990; rezumat \u00een Abstracts. American Academy of Religion, Society of Biblical Literature, Annual Meeting 1990<\/em>, Atlanta, Scholars Press, 1990, p. 144. Un articol \u00een ebraic\u0103, cu acela\u0219i titlu, va ap\u0103rea \u00een Hadoar. The Jewish Histadruth of America<\/em> (New York), 70, nr. 25, 21 June 1991, pp. 14\u201317.<\/p>\n\n\n\n

[33]<\/a> Vezi supra<\/em> n. 30.<\/p>\n\n\n\n

[34]<\/a> Carte po\u0219tal\u0103 ilustrat\u0103 cu un detaliu dintr-un basorelief zodiacal \u0219i legenda \u201eBasilique de V\u00e9zelay, G\u00e9meaux (21 mai \u2013 22 juin)\u201d. Netimbrat\u0103.<\/p>\n\n\n\n

[35]<\/a> Colocviul de antropologie religioas\u0103 \u201eL\u2019Homme et la Cit\u00e9\u201d, organizat la Paris \u00een zilele de 1 \u0219i 2 martie 1986, sub egida Institut International d\u2019Anthropologie.<\/p>\n\n\n\n

[36]<\/a> Fil\u0103 dactilografiat\u0103 pe o singur\u0103 fa\u021b\u0103.<\/p>\n\n\n\n

[37]<\/a> Fil\u0103 cu antet, dactilografiat\u0103 pe o singur\u0103 fa\u021b\u0103 (xerocopie).<\/p>\n\n\n\n

[38]<\/a> M. Eliade, Autobiography<\/em>, vol. II, 1937\u20131960. Exile\u2019s Odyssey<\/em>, translated from the Romanian by M. L. Ricketts, Chicago \u2013 London, University of Chicago Press, 1988.<\/p>\n\n\n\n

[39]<\/a> M. L. Ricketts, Mircea Eliade. The Romanian Roots, 1907\u20131945<\/em>, vol. I\u2013II, Boulder, East European Monographs \/ New York, Columbia University Press, 1988.<\/p>\n\n\n\n

[40]<\/a> American Academy of Religion Annual Meeting, Chicago, 19\u201322 noiembrie 1988. Ricketts a plecat \u00een data de 20 noiembrie.<\/p>\n\n\n\n

[41]<\/a> Fil\u0103 tipizat\u0103 pentru comunic\u0103rile intra- \u0219i inter-departamentale ale Universit\u0103\u021bii, dactilo\u00adgrafiat\u0103 pe o singur\u0103 fa\u021b\u0103 (xerocopie). \u00cen partea superioar\u0103, o not\u0103 manuscris\u0103, cu creion albastru, care se refer\u0103 \u2013 \u00een mod evident \u2013 la ambele scrisori: \u201eCopy for your ref[erence]. Joe\u201d.<\/p>\n\n\n\n

[42]<\/a> Lawrence E. Sullivan (n. 1949) \u0219i-a f\u0103cut doctoratul \u00een istoria religiilor la Universitatea din Chicago, sub \u00eendrumarea lui Eliade, \u0219i era profesor la Divinity School din anul 1984.<\/p>\n\n\n\n

[43]<\/a> Fil\u0103 dactilografiat\u0103 pe o singur\u0103 fa\u021b\u0103. Partea superioar\u0103, ars\u0103, cuprindea data \u0219i, foarte probabil, antetul.<\/p>\n\n\n\n

[44]<\/a> Ar putea fi primul num\u0103r din acel an \u00een care I. P. Culianu publicase dou\u0103 articole: \u201eMircea Eliade et le long combat contre le racisme\u201d, Nouvelle Acropole<\/em> (Paris), nr. 81, janvier\u2013f\u00e9vrier 1985, pp. 3\u20134; \u201eL\u2019offense raciste\u201d, ibidem<\/em>, pp. 7\u20138. \u00cen acest caz, scrisoarea de r\u0103spuns a lui Eliade se refer\u0103 la cel dint\u00e2i.<\/p>\n\n\n\n

[45]<\/a> M. Eliade, La nostalgie des origines. M\u00e9thodologie et histoire des religions<\/em>, Paris, Gallimard, 1971.<\/p>\n\n\n\n

[46]<\/a> M. Eliade, Occultisme, sorcellerie et modes culturelles<\/em>, Paris, Gallimard, 1978.<\/p>\n\n\n\n

[47]<\/a> Fil\u0103 dactilografiat\u0103 pe o singur\u0103 fa\u021b\u0103, copie la indigo. Partea superioar\u0103, ars\u0103, las\u0103 s\u0103 se vad\u0103 doar o parte a antetului revistei History of Religions<\/em>.<\/p>\n\n\n\n

[48]<\/a> Fil\u0103 dactilografiat\u0103 pe o singur\u0103 fa\u021b\u0103. Al\u0103turi de ea, dou\u0103 file dactilografiate pe o singur\u0103 parte, cuprinz\u00e2nd cuv\u00e2ntul lui Michel Meslin, datat \u201e19 Mai 1988, \u00e0 17 heures\u201d.<\/p>\n\n\n\n

[49]<\/a> Mircea Eliade. Dialogues avec le sacr\u00e9<\/em>, dossier con\u00e7u et pr\u00e9sent\u00e9 par Fernand Schwarz, Paris, Editions N.A.D.P., avril 1987, 60 pp. (colec\u021bia \u201eHomo religiosus \u2013 Cahiers d\u2019\u00e9tudes pour la redecouverte du sacr\u00e9\u201d). Noua edi\u021bie nu s-a mai materializat.<\/p>\n\n\n\n

[50]<\/a> Colloque international \u201e\u00c9liade \u2013 Dum\u00e9zil\u201d, \u021binut \u00eentre 28 \u0219i 30 aprilie 1988, \u00een Luxemburg, sub egida Centre Alexandre Wiltheim (Luxemburg) \u0219i Centre d\u2019Histoire des Religions (Louvain).<\/p>\n\n\n\n

[51]<\/a> Conferin\u021ba inaugural\u0103 a lui Julien Ries se intitula \u201eLa m\u00e9thode compar\u00e9e en histoire des religions, selon Georges Dum\u00e9zil et Mircea Eliade\u201d.<\/p>\n\n\n\n

[52]<\/a> Conferin\u021ba lui Andr\u00e9 Motte se intitula \u201eMircea Eliade et la religion grecque\u201d.<\/p>\n\n\n\n

[53]<\/a> David Tracy (n. 1939), profesor de teologie contemporan\u0103 la Divinity School a Universit\u0103\u021bii din Chicago \u0219i un apropiat al lui Eliade.<\/p>\n\n\n\n

[54]<\/a> 20 pp. dactilo, scrise pe o singur\u0103 fa\u021b\u0103. Numele autorului a fost ad\u0103ugat \u2013 pe prima pagin\u0103 \u2013 de c\u0103tre M. L. Ricketts. Tot el a subliniat sau marcat vertical cu creion ro\u0219u mai multe pasaje.<\/p>\n\n\n\n

<\/div>\n\n\n\n
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<\/i> Ioan Petru Culianu, Mircea Eliade \u0219i felix culpa. Supplementa | Liviu Borda\u0219<\/a><\/p>\n\n\n\n

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[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVIII: \u0218tiin\u021b\u0103 \u0219i metafizic\u0103. Ion Petrovici<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2022, pp. 161\u2013199]<\/p>\n\n\n

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