36. Letter of January 24, 1978. Cited in Anton, Eros, Magic, and the Murder of Professor Culianu, p. 98.
37. Eliade, No Souvenirs, p. 116.
38. Mircea Eliade, Myths, Dreams and Mysteries. New York: Harper and Brothers, 1960, pp. 25–26.
39. Rennie, Reconstructing Eliade, p. 177. See all of ch. 13, "Eliade's Political Involvement."
40. Eliade, No Souvenirs, p. 120.
41. In his journal entry for June 30, 1965, Eliade stated that he was doing a review of Scholem's book on the Kabbala, adding that "in the Kabbala we have to do with a new, real creation of the Judaic religious genius." No Souvenirs, p. 266.
42. Eliade, Autobiography, 2, p. 138.
43. Ion Culianu, Review of Eliade, Journals, etc., The Journal of Religion 72/1 (January 1992), p. 60.
44. Ted Peters, Eros, Magic, and the Murder of Professor Culianu, p. 235.
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45. Seymour Cain, ''Mircea Eliade, the Iron Guard, and Romanian AntiSemitism," Midstream 25 (Nov. 1989), p. 29. cited in Culianu, Review . . . , pp. 60–61.
46. Culianu, Review . . . , p. 61.
47. Eliade, Autobiography, 2, pp. 106–107.
48. Rennie, Reconstructing Eliade, p. 165.
49. Eliade, Autobiography, 1, pp. 6–7.
50. Eliade, Myths, Dreams, and Mysteries, p. 43.
51. Mircea Eliade, Cosmos and History: The Myth of the Eternal Return. New York: Harper and Row, 1959, pp. 74–75.
52. Ibid., p. 156.
53. Ibid., p. 157.
54. Payne, History of Fascism, p. 8; see also L. Birken, Hitler as Philosophe: Remnants of the Enlightenment in National Socialism. Westport, Conn.: Greenwood, 1995.
55. Mircea Eliade, The Forbidden Forest. Trans. Mac Linscott Ricketts and Mary Park Stevenson. Notre Dame, Ind.: University of Notre Dame Press, 1978, p.
250.
56. Eliade, Autobiography, 1, p. 254.
57. Eliade, Autobiography, 2, p. 13.
58. Mircea Eliade, Shamanism: Archaic Techniques of Ecstasy. London: Routledge and Kegan Paul, 1951; New York: Pantheon, 1964.
59. Mircea Eliade, The Sacred and the Profane. New York: Harcourt, Brace and World, 1959, p. 205.
60. Thomas J. J. Altizer, Mircea Eliade and the Dialectic of the Sacred. Philadelphia: Westminster, 1963.
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61. Eliade, No Souvenirs, p. 179.
62. Mircea Eliade, The Quest. Chicago: University of Chicago Press, 1969, p. 3.
63. Eliade, Ordeal by Labyrinth, p. 127.
64. Eliade, No Souvenirs, pp. 88, 113.
65. Eliade, Ordeal by Labyrinth, p. 127.
66. Strenski, Four Theories of Myth, p. 102.
67. Ibid, p. 108.
68. Eliade, Cosmos and History, p. 9.
69. Mircea Eliade, The Sacred and the Profane, p. 33. The story comes originally from B. Spencer and F. J. Gillen, The Arunta, London, 1926, I, p. 388; for the claim that the account is unreliable see Jonathan Z. Smith, To Take Place. Chicago: University of Chicago Press, 1987, pp. 1–15. Among other critiques, Smith points out that the tense of Eliade's account is wrong; instead of a current, observed event the broken pole was itself a mythical story of the Achilpa (or Tjilpa), set in the mythical time of the beginning. Eliade acknowledges this in the later treatment of the narrative in his Australian Religions. Ithaca, N.Y.: Cornell University Press, 1973, p. 53.
70. Eliade, "A New Humanism," in Eliade, The Quest. Chicago: University of Chicago Press, 1969, p. 3.
71. Ibid., preface.
72. Eliade, No Souvenirs, p. 313.
73. Eliade, "A New Humanism," p. 6.
74. Eliade, No Souvenirs, p. 182.
75. Wendy Doniger, "The Implied Spider: Politics and Theology in Myth." Religious Studies News, February 1997, p. 9.
76. Eliade, No Souvenirs, p. 121.
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77. Mircea Eliade, Ordeal by Labyrinth, pp. 80–81.
78. Ibid., p. 117.
79. Mircea Eliade, "The Quest for the 'Origins' of Religion," pub. in Eliade, The Quest, pp. 37–53.
80. Cited in Virgil Ierunca, "The Literary Work of Mircea Eliade," in Joseph M. Kitagawa and Charles H. Long, eds., Myths and Symbols: Studies in Honor of Mircea Eliade. Chicago: University of Chicago Press, 1969, p. 351. Originally from Journals for June, 1954.
81. Eliade, The Sacred and the Profane, pp. 166–67.
82. Mircea Eliade, Patterns in Comparative Religion. New York; Sheed and Ward, 1958, p. 405.
83. Ibid, p. 424.
84. Eliade, Myth and Reality, p. 95.
85. Eliade, Ordeal by Labyrinth, p. 138.
86. Ibid., p. 136.
87. Eliade, The Sacred and the Profane, p. 206. See also his Occultism, Witchcraft, and Cultural Fashions. Chicago: University of Chicago Press, 1976.
88. Eliade, Autobiography, 2, p. 187.
89. Ibid, p. 203.
90. Mircea Eliade, "Paradise and Utopia: Mythical Geography and Eschatology," in Eliade, The Quest, pp. 88–111.
91. Mircea Eliade, No Souvenirs: Journal, 1957–1969. New York: Harper and Row, 1977, p. 130.
92. Thomas J. J. Altizer, "America and the Future of Theology," in Altizer and William Hamilton, Radical Theology and the Death of God. Indianapolis: Bobbs
Merrill, 1966; Hamilton, "Thursday's Child," in ibid. p. 87.
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93. Eliade, No Souvenirs, pp. 227–29.
94. Ibid, pp. 73–74.
95. Ibid, pp. 303–304.
96. Ibid., pp. 310–311.
97. Joseph J. Ellis, American Sphinx: The Character of Thomas Jefferson. New York: Knopf, 1996, p. 302.
98. Eliade, No Souvenirs, p. 232.
99. Eliade, The Forbidden Forest, p. 314.
Chapter 4—
Joseph Campbell and The New Quest for the Holy Grail
1. Mary R. Lefkowitz, "The Myth of Joseph Campbell," The American Scholar, 59–3 (summer 1990), p. 429.
2. Stephen and Robin Larsen, A Fire in the Mind: The Life of Joseph Campbell. New York: Doubleday, 1991, pp. 540–43.
3. Joseph Campbell, with Bill Moyers, The Power of Myth. New York: Doubleday, 1985, p. 5.
4. Karen L. King, "Social Factors in Mythic Knowledge: Joseph Campbell and Christian Gnosis," in Daniel C. Noel, ed., Paths to the Power of Myth: Joseph Campbell and the Study of Religion. New York: Crossroad, 1990, p. 69.
5. Robert A. Segal, "The Romantic Appeal of Joseph Campbell," Christian Century, April 4, 1990, pp. 332–35.
6. Robert A. Segal, Joseph Campbelclass="underline" An Introduction. New York: Garland Publishing, 1987, p. 137.