Nicolae Iorga

Nicolae Iorga
Nicolae Iorga
	Nicolae Costăchescu
Succeeded by	Dimitrie Gusti
President of the Democratic Nationalist Party
	In office; 6 May 1910 – 16 December 1938 Serving with A. C. Cuza (until 26 April 1920)
Preceded by	None (co-founder)
Succeeded by	None (party formally banned under the 1938 Constitution)
Personal details
Born	17 January 1871; Botoșani, Principality of Romania
Died	27 November 1940 (aged 69); Strejnic, Prahova County, Kingdom of Romania
Manner of death	Assassination (gunshot wounds)
Political party	Democratic Nationalist Party (1910–1938) ; National Renaissance Front (1938–1940)
Spouses	; Maria Tasu (m. 1890; div. 1900) ; Ecaterina Bogdan (m. 1901⁠–⁠1940)
Alma mater	Alexandru Ioan Cuza University ; École pratique des hautes études ; Leipzig University
Occupation	Writer, poet, professor, literary critic, politician
Profession	Historian, philosopher
Signature

Nicolae Iorga

polyglot, Iorga produced an unusually large body of scholarly works, establishing his international reputation as a medievalist, Byzantinist, Latinist, Slavist, art historian and philosopher of history. Holding teaching positions at the University of Bucharest, the University of Paris and several other academic institutions, Iorga was founder of the International Congress of Byzantine Studies and the Institute of South-East European Studies (ISSEE). His activity also included the transformation of Vălenii de Munte

town into a cultural and academic center.

In parallel with his academic contributions, Nicolae Iorga was a prominent right-of-centre activist, whose political theory bridged conservatism, Romanian nationalism, and agrarianism. From Marxist beginnings, he switched sides and became a maverick disciple of the Junimea movement. Iorga later became a leadership figure at Sămănătorul, the influential literary magazine with populist leanings, and militated within the League for the Cultural Unity of All Romanians [ro], founding vocally conservative publications such as Neamul Românesc, Drum Drept, Cuget Clar and Floarea Darurilor. His support for the cause of ethnic Romanians in Austria-Hungary made him a prominent figure in the pro-Entente camp by the time of World War I, and ensured him a special political role during the interwar existence of Greater Romania. Initiator of large-scale campaigns to defend Romanian culture in front of perceived threats, Iorga sparked most controversy with his antisemitic rhetoric, and was for long an associate of the far-right ideologue A. C. Cuza. He was an adversary of the dominant National Liberals, later involved with the opposition Romanian National Party.

Later in his life, Iorga opposed the radically fascist Iron Guard, and, after much oscillation, came to endorse its rival King Carol II. 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. He remained an independent voice of opposition after the Guard inaugurated its own National Legionary dictatorship, but was ultimately assassinated by a Guardist commando.

Biography

Child prodigy

Nicolae Iorga was a native of

née Arghiropol), was a woman of Phanariote Greek descent.^[6]^[7]^[8] Iorga claimed direct descent from the noble Mavrocordatos and Argyros families.^[9]^[10]^[11] He credited the five-generation-boyar status, received from his father's side (e.g. Miclescu, Catargi), and the "old boyar" roots of his mother, (e.g. Mavrocordat) with having turned him into a political man.^[12] His parallel claim of being related to noble families such as the Cantacuzinos and the Craiovești is questioned by other researchers.^[13] Iorga is generally believed to have been born on 17 January 1871 (although his birth certificate has 6 June).^[14]

In 1876, aged thirty-seven or thirty-eight, Nicu Sr. was incapacitated by an unknown illness and died, leaving Nicolae and his younger brother George orphans—a loss which, the historian would recall in writing, dominated the image he had of his own childhood.

polonophilia.^[17] 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".^[18] He credited the 19th century polymath Mihail Kogălniceanu, whose works he had first been reading as a child, with having shaped this literary preference.^[18]

A student at Botoșani's

National High School of Iași, being received into the scholarship program and praised by his new principal, the philologist Vasile Burlă.^[21] The adolescent was already fluent in French, Italian, Latin and Greek, later referring to Greek studies as "the most refined form of human reasoning".^[22]

By age seventeen, Iorga was becoming more rebellious. This was the time when he first grew interested in political activities, but displaying convictions which he later strongly disavowed: a self-confessed Marxist, Iorga promoted the left-wing magazine Viața Socială, and lectured on Das Kapital.^[22] Seeing himself confined in the National College's "ugly and disgusting" boarding school, he defied its rules and was suspended a second time, losing scholarship privileges.^[23] Before readmission, he decided not to fall back on his family's financial support, and instead returned to tutoring others.^[23] Again expelled for reading during a teacher's lesson, Iorga still graduated in the top "first prize" category (with a 9.24 average) and subsequently took his Baccalaureate with honors.^[24]

University of Iași and Junimist episode

In 1888, Nicolae Iorga passed his entry examination for the

Ioan Caragiani) formally brought Iorga to the attention of the Education Ministry, proposing him for the state-sponsored program which allowed academic achievers to study abroad.^[28]

The interval witnessed Iorga's brief affiliation with

Romanian literature classic, he took a public stand against the defamation of another such figure, the dramatist Ion Luca Caragiale, groundlessly accused of plagiarism by journalist Constantin Al. Ionescu-Caion.^[30] He expanded his contribution as an opinion journalist, publishing with some regularity in various local or national periodicals of various leanings, from the socialist Contemporanul and Era Nouă to Bogdan Petriceicu Hasdeu's Revista Nouă.^[31] This period saw his debut as a socialist poet (in Contemporanul) and critic (in both Lupta and Literatură și Știință).^[32]

Also in 1890, Iorga married Maria Tasu, whom he was to divorce in 1900.[33] He had previously been in love with an Ecaterina C. Botez, but, after some hesitation, decided to marry into the family of Junimea man Vasile Tasu, much better situated in the social circles.^[34] Xenopol, who was Iorga's matchmaker,^[35] also tried to obtain for Iorga a teaching position at Iași University. The attempt was opposed by other professors, on grounds of Iorga's youth and politics.^[36] Instead, Iorga was briefly a high school professor of Latin in the southern city of Ploiești, following a public competition overseen by writer Alexandru Odobescu.^[27] The time he spent there allowed him to expand his circle of acquaintances and personal friends, meeting writers Caragiale and Alexandru Vlahuță, historians Hasdeu and Grigore Tocilescu, and Marxist theorist Constantin Dobrogeanu-Gherea.^[27]

Studies abroad

Title page of Thomas III, marquis de Saluces, 1893

Title page of Iorga's Philippe de Mézières, in its 1896 edition

Having received the scholarship early in the year, he made his first study trips to Italy (April and June 1890), and subsequently left for a longer stay in France, enlisting at the
Revue Historique, a leading French academic journal.^[38]

Somewhat dissatisfied with French education,
Karl Gotthard Lamprecht, Charles Wachsmuth), earned him the needed diploma in August.^[40] On 25 July, Iorga had also received his École pratique diploma for the earlier work on de Mézières, following its review by Gaston Paris and Charles Bémont.^[38] He spent his time further investigating the historical sources, at archives in Berlin, Leipzig and Dresden.^[41] Between 1890 and the end of 1893, he had published three works: his debut in poetry (Poezii, "Poems"), the first volume of Schițe din literatura română ("Sketches on Romanian Literature", 1893; second volume 1894), and his Leipzig thesis, printed in Paris as Thomas III, marquis �de Saluces. Étude historique et littéraire ("Thomas, Margrave of Saluzzo. Historical and Literary Study").^[42]

Living in poor conditions (as reported by visiting scholar

Familia and Vatra.^[41]

Return to Romania

Making his comeback to Romania in October 1894, Iorga settled in the capital city of Bucharest. He changed residence several times, until eventually settling in Grădina Icoanei area.^[45] He agreed to compete in a sort of debating society, with lectures which only saw print in 1944.^[46] He applied for the Medieval History Chair at the University of Bucharest, submitting a dissertation in front of an examination commission comprising historians and philosophers (Caragiani, Odobescu, Xenopol, alongside Aron Densușianu, Constantin Leonardescu and Petre Râșcanu), but totaled a 7 average which only entitled him to a substitute professor's position.^[47] The achievement, at age 23, was still remarkable in its context.^[48]

The first of his lectures came later that year as personal insight on the

Romanian Atheneum conference on Michael the Brave's rivalry with condottiero Giorgio Basta, and his debut in travel literature (Amintiri din Italia, "Recollections from Italy").^[50] The next year came Iorga's official appointment as curator and publisher of the Hurmuzachi brothers collection of historical documents, the position being granted to him by the Romanian Academy. The appointment, first proposed to the institution by Xenopol, overlapped with disputes over the Hurmuzachi inheritance, and came only after Iorga's formal pledge that he would renounce all potential copyrights resulting from his contribution.^[49] He also published the second part of Acte și fragmente and the printed rendition of the de Mézières study (Philippe de Mézières, 1337–1405).^[49] Following an October 1895 reexamination, he was granted full professorship with a 9.19 average.^[49]

1895 was also the year when Iorga began his collaboration with the Iași-based academic and political agitator A. C. Cuza, making his earliest steps in antisemitic politics, founding with him a group known as the Universal ()and Romanian Antisemitic Alliance.^[51]^[52] In 1897, the year when he was elected a corresponding member of the academy, Iorga traveled back to Italy and spent time researching more documents in the Austro-Hungarian Kingdom of Croatia-Slavonia, at Dubrovnik.^[49] He also oversaw the publication of the 10th Hurmuzachi volume, grouping diplomatic reports authored by Kingdom of Prussia diplomats in the two Danubian Principalities (covering the interval between 1703 and 1844).^[49] After spending most of 1898 on researching various subjects and presenting the results as reports for the academy, Iorga was in Transylvania, the largely Romanian-inhabited subregion of Austria-Hungary. Concentrating his efforts on the city archives of Bistrița, Brașov and Sibiu, he made a major breakthrough by establishing that Stolnic Cantacuzino, a 17th-century man of letters and political intriguer, was the real author of an unsigned Wallachian chronicle that had for long been used as a historical source.^[53] He published several new books in 1899: Manuscrise din biblioteci străine ("Manuscripts from Foreign Libraries", 2 vols.), Documente românești din arhivele Bistriței ("Romanian Documents from the Bistrița Archives") and a French-language book on the Crusades, titled Notes et extraits pour servir à l'histoire des croisades ("Notes and Excerpts Covering the History of the Crusades", 2 vols.).^[54] Xenopol proposed his pupil for a Romanian Academy membership, to replace the suicidal Odobescu, but his proposition could not gather support.^[55]

Also in 1899, Nicolae Iorga inaugurated his contribution to the Bucharest-based French-language newspaper L'Indépendance Roumaine, publishing polemical articles on the activity of his various colleagues and, as a consequence, provoking a lengthy scandal. The pieces often targeted senior scholars who, as favorites or activists of the National Liberal Party, opposed both Junimea and the Maiorescu-endorsed Conservative Party: his estranged friends Hasdeu and Tocilescu, as well as V. A. Urechia and Dimitrie Sturdza.^[56] The episode, described by Iorga himself as a stormy but patriotic debut in public affairs, prompted his adversaries at the academy to demand the termination of his membership for undignified behavior.^[57] Tocilescu felt insulted by the allegations, challenged Iorga to a duel, but his friends intervened to mediate.^[58] Another scientist who encountered Iorga's wrath was George Ionescu-Gion, against whom Iorga enlisted negative arguments that, as he later admitted, were exaggerated.^[59] Among Iorga's main defenders were academics Dimitrie Onciul, N. Petrașcu, and, outside Romania, Gustav Weigand.^[60]

Opinions sincères and Transylvanian echoes

The young polemicist persevered in supporting this anti-establishment cause, moving on from L'Indépendance Roumaine to the newly established publication România Jună, interrupting himself for trips to Italy, the Netherlands and Galicia-Lodomeria.^[54] In 1900, he collected the scattered polemical articles into the French-language books Opinions sincères. La vie intellectuelle des roumains en 1899 ("Honest Opinions. The Romanians' Intellectual Life in 1899") and Opinions pérnicieuses d'un mauvais patriote ("The Pernicious Opinions of a Bad Patriot").^[61]^[62] His scholarly activities resulted in a second trip into Transylvania, a second portion of his Bistrița archives collection, the 11th Hurmuzachi volume, and two works on Early Modern Romanian history: Acte din secolul al XVI-lea relative la Petru Șchiopul ("16th Century Acts Relating to Peter the Lame") and Scurtă istorie a lui Mihai Viteazul ("A Short History of Michael the Brave").^[63] His controversial public attitude had nevertheless attracted an official ban on his Academy reports, and also meant that he was ruled out from the national Academy prize (for which distinction he had submitted Documente românești din arhivele Bistriței).^[63] The period also witnessed a chill in the Iorga's relationship with Xenopol.^[64]

In 1901, shortly after his divorce from Maria, Iorga married Ecaterina (Catinca), the sister of his friend and colleague Ioan Bogdan.^[65] Her other brother was cultural historian Gheorghe Bogdan-Duică, whose son, painter Catul Bogdan, Iorga would help achieve recognition.^[66] Soon after their wedding, the couple were in Venice, where Iorga received Karl Gotthard Lamprecht's offer to write a history of the Romanians to be featured as a section in a collective treatise of world history.^[67] Iorga, who had convinced Lamprecht not to assign this task to Xenopol,^[68] also completed Istoria literaturii române în secolul al XVIII-lea ("The History of Romanian Literature in the 18th Century"). It was presented to the academy's consideration, but rejected, prompting the scholar to resign in protest.^[63] To receive his imprimatur later in the year, Iorga appealed to fellow intellectuals, earning pledges and a sizable grant from the aristocratic Callimachi family.^[63]

Before the end of that year, the Iorgas were in the Austro-Hungarian city of Budapest. While there, the historian set up tight contacts with Romanian intellectuals who originated from Transylvania and who, in the wake of the Transylvanian Memorandum affair, supported ethnic nationalism while objecting to the intermediary Cisleithanian (Hungarian Crown) rule and the threat of Magyarization.^[63] Interested in recovering the Romanian contributions to Transylvanian history, in particular Michael the Brave's precursory role in Romanian unionism, Iorga spent his time reviewing, copying and translating Hungarian-language historical texts with much assistance from his wife.^[63] During the 300th commemoration of Prince Michael's death, which ethnic Romanian students transformed into a rally against Austro-Hungarian educational restrictions, Iorga addressed the crowds and was openly greeted by the protest's leaders, poet Octavian Goga and Orthodox priest Ioan Lupaș.^[63] In 1902, he published new tracts on Transylvanian or Wallachian topics: Legăturile Principatelor române cu Ardealul ("The Romanian Principalities' Links with Transylvania"), Sate și preoți din Ardeal ("Priests and Villages of Transylvania"), Despre Cantacuzini ("On the Cantacuzinos"), Istoriile domnilor Țării Românești ("The Histories of Wallachian Princes").^[69]

Iorga was by then making known his newly found interest in cultural nationalism and national didacticism, as expressed by him in an open letter to Goga's Budapest-based Luceafărul magazine.^[69] After further interventions from Goga and linguist Sextil Pușcariu, Luceafărul became Iorga's main mouthpiece outside Romania.^[70] Returning to Bucharest in 1903, Iorga followed Lamprecht's suggestion and focused on writing his first overview of Romanian national history, known in Romanian as Istoria românilor ("The History of the Romanians").^[69] He was also involved in a new project of researching the content of archives throughout Moldavia and Wallachia,^[69] and, having reassessed the nationalist politics of Junimist poet Mihai Eminescu, helped collect and publish a companion to Eminescu's work.^[71]

Sămănătorul and 1906 riot

Also in 1903, Nicolae Iorga became one of the managers of Sămănătorul review. The moment brought Iorga's emancipation from Maiorescu's influence, his break with mainstream Junimism, and his affiliation to the traditionalist, ethno-nationalist and neoromantic current encouraged by the magazine.^[72] The Sămănătorist school was by then also grouping other former or active Junimists, and Maiorescu's progressive withdrawal from literary life also created a bridge with Convorbiri Literare: its new editor, Simion Mehedinți, was himself a theorist of traditionalism.^[73] A circle of Junimists more sympathetic to Maiorescu's version of conservatism reacted against this realignment by founding its own venue, Convorbiri Critice, edited by Mihail Dragomirescu.^[74]

In tandem with his full return to cultural and political journalism, which included prolonged debates with both the "old" historians and the Junimists,

Stephen the Great, published upon the 400th anniversary of the monarch's death as Istoria lui Ștefan cel Mare ("The History of Stephen the Great").^[76] Iorga later confessed that the book was an integral part of his and Haret's didacticist agenda, supposed to be "spread to the very bottom of the country in thousands of copies".^[77] During those months, Iorga also helped discover novelist Mihail Sadoveanu, who was for a while the leading figure of Sămănătorist literature.^[78]

In 1905, the year when historian Onisifor Ghibu became his close friend and disciple,^[79] he followed up with over 23 individual titles, among them the two German-language volumes of Geschichte des Rümanischen Volkes im Rahmen seiner Staatsbildungen ("A History of the Romanian People within the Context of Its National Formation"), Istoria românilor în chipuri și icoane ("The History of the Romanians in Faces and Icons"), Sate și mănăstiri din România ("Villages and Monasteries of Romania") and the essay Gânduri și sfaturi ale unui om ca oricare altul ("Thoughts and Advices from a Man Just like Any Other").^[77] He also paid a visit to the Romanians of Bukovina region, in Austrian territory, as well as to those of Bessarabia, who were subjects of the Russian Empire, and wrote about their cultural struggles in his 1905 accounts Neamul romănesc în Bucovina ("The Romanian People of Bukovina"), Neamul romănesc în Basarabia ("...of Bessarabia").^[80]^[81] These referred to Tsarist autocracy as a source of "darkness and slavery", whereas the more liberal regime of Bukovina offered its subjects "golden chains".^[81]

Nicolae Iorga ran in the

lower chamber.^[82] He remained politically independent until 1906, when he attached himself to the Conservative Party, making one final attempt to change the course of Junimism.^[83] His move was contrasted by the group of left-nationalists from the Poporanist faction, who were allied to the National Liberals and, soon after, in open conflict with Iorga. Although from the same cultural family as Sămănătorul, the Poporanist theorist Constantin Stere was dismissed by Iorga's articles, despite Sadoveanu's attempts to settle the matter.^[83]

A peak in Nicolae Iorga's own nationalist campaigning occurred that year: profiting from a wave of Francophobia among young urbanites, Iorga boycotted the

Siguranța Statului intelligence agency soon opened a file on the historian, informing Romanian Premier Sturdza about nationalist agitation.^[82] The perception that Iorga was a xenophobe also drew condemnation from more moderate traditionalist circles, in particular the Viața Literară weekly. 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).^[86]

Neamul Românesc, Peasants' Revolt and Vălenii de Munte

Cover of Neamul Românesc, November 1907

Istoria bisericii românești, original edition

Iorga eventually parted with Sămănătorul in late 1906, moving on to set up his own tribune, Neamul Românesc. The schism was allegedly a direct result of his conflicts with other literary venues,^[77] and inaugurated a brief collaboration between Iorga and Făt Frumos journalist Emil Gârleanu.^[87] The newer magazine, illustrated with idealized portraits of the Romanian peasant,^[88] was widely popular with Romania's rural intelligentsia (among which it was freely distributed), promoting antisemitic theories and raising opprobrium from the authorities and the urban-oriented press.^[80]

Also in 1906, Iorga traveled into the Ottoman Empire, visiting Istanbul, and published another set of volumes—Contribuții la istoria literară ("Contributions to Literary History"), Neamul românesc în Ardeal și Țara Ungurească ("The Romanian Nation in Transylvania and the Hungarian Land"), Negoțul și meșteșugurile în trecutul românesc ("Trade and Crafts of the Romanian Past") etc.^[77] In 1907, he began issuing a second periodical, the cultural magazine Floarea Darurilor,^[77] and published with Editura Minerva an early installment of his companion to Romanian literature (second volume 1908, third volume 1909).^[89] His published scientific contributions for that year include, among others, an English-language study on the Byzantine Empire.^[77] At home, he and pupil Vasile Pârvan were involved in a conflict with fellow historian Orest Tafrali, officially over archeological theory, but also because of a regional conflict in academia: Bucharest and Transylvania against Tafrali's Iași.^[90]

A seminal moment in Iorga's political career took place during the

1907 Romanian Peasants' Revolt, erupting under a Conservative cabinet and repressed with much violence by a National Liberal one. The bloody outcome prompted the historian to author and make public a piece of social critique, the Neamul Românesc pamphlet Dumnezeu să-i ierte ("God Forgive Them").^[77] The text, together with his program of agrarian conferences and his subscription lists for the benefit of victims' relatives again made him an adversary of the National Liberals, who referred to Iorga as an instigator.^[77] The historian did however struck a chord with Stere, who had been made prefect of Iași County, and who, going against his party's wishes, inaugurated an informal collaboration between Iorga and the Poporanists.^[83] The political class as a whole was particularly apprehensive of Iorga's contacts with the League for the Cultural Unity of All Romanians [ro] and their common irredentist agenda, which risked undermining relations with the Austrians over Transylvania and Bukovina.^[91] However, Iorga's popularity was still increasing, and, carried by this sentiment, he was first elected to Chamber during the elections of that same year.^[77]^[83]

Iorga and his new family had relocated several times, renting a home in Bucharest's

1859 Moldo–Wallachian Union (Unirea principatelor, "The Principalities' Union"),^[98] and a critical edition of poems by Eminescu.^[99] Visiting Iași for the Union Jubilee, Iorga issued a public and emotional apology to Xenopol for having criticized him in the previous decade.^[100]

1909 setbacks and PND creation

At that stage in his life, Iorga became an honorary member of the Romanian Writers' Society.^[101] He had militated for its creation in both Sămănătorul and Neamul Românesc, but also wrote against its system of fees.^[102] Once liberated from government restriction in 1909, his Vălenii school grew into a hub of student activity, self-financed through the sale of postcards.^[103] Its success caused alarm in Austria-Hungary: Budapesti Hírlap newspaper described Iorga's school as an instrument for radicalizing Romanian Transylvanians.^[103] Iorga also alienated the main Romanian organizations in Transylvania: the Romanian National Party (PNR) dreaded his proposal to boycott the Diet of Hungary, particularly since PNR leaders were contemplating a loyalist "Greater Austria" devolution project.^[104]

The consequences hit Iorga in May 1909, when he was stopped from visiting Bukovina, officially branded a

R.W. Seton-Watson. This noted critic of Austria-Hungary became Iorga's admiring friend, and helped popularize his ideas in the English-speaking world.^[105]^[106]

In 1910, the year when he toured the
petty bourgeoisie, using its votes to challenge the tri-decennial two-party system.^[110]

Also in 1910, Iorga published some thirty new works, covering gender history (Viața femeilor în trecutul românesc, "The Early Life of Romanian Women"), Romanian military history (Istoria armatei românești, "The History of the Romanian Military") and Stephen the Great's Orthodox profile (Ștefan cel Mare și mănăstirea Neamțului, "Stephen the Great and Neamț Monastery").^[98] His academic activity also resulted in a lengthy conflict with art historian Alexandru Tzigara-Samurcaș, his godfather and former friend, sparked when Iorga, defending his own academic postings, objected to making Art History a separate subject at University.^[111]
Reinstated into the academy and made a full member, he gave his May 1911 reception speech with a
Eastern Question").^[113] He also made a noted contribution to ethnography, with Portul popular românesc ("Romanian Folk Dress").^[113]^[116]

Iorga and the Balkan crisis

Cover of Drum Drept, issue no. 48–52, dated 31 December 1915

In 1913, Iorga was in London for an International Congress of History, presenting a proposal for a new approach to
Ottoman decline.^[113] Iorga was even called under arms in the Second Balkan War, during which Romania fought alongside Serbia and against the Kingdom of Bulgaria.^[45]^[117]^[118] The subsequent taking of Southern Dobruja, supported by Maiorescu and the Conservatives, was seen by Iorga as callous and imperialistic.^[119]

Iorga's interest in the Balkan crisis was illustrated by two of the forty books he put out that year: Istoria statelor balcanice ("The History of Balkan States") and Notele unui istoric cu privire la evenimentele din Balcani ("A Historian's Notes on the Balkan Events").[113] Noted among the others is the study focusing on the early 18th century reign of Wallachian Prince Constantin Brâncoveanu (Viața și domnia lui Constantin vodă Brâncoveanu, "The Life and Rule of Prince Constantin Brâncoveanu").^[113] That same year, Iorga issued the first series of his Drum Drept monthly, later merged with the Sămănătorist magazine Ramuri.^[113] Iorga managed to publish roughly as many new titles in 1914, the year when he received a Romanian Bene Merenti distinction,^[120] and inaugurated the international Institute of South-East European Studies or ISSEE (founded through his efforts), with a lecture on Albanian history.^[121]
Again invited to Italy, he spoke at the
Settecento culture.^[122] His attention was focused on the Albanians and Arbëreshë—Iorga soon discovered the oldest record of written Albanian, the 1462 Formula e pagëzimit.^[123]^[124] In 1916, he founded the Bucharest-based academic journal Revista Istorică ("The Historical Review"), a Romanian equivalent for Historische Zeitschrift and The English Historical Review.^[125]

Ententist profile

Nicolae Iorga's involvement in political disputes and the cause of Romanian irredentism became a leading characteristic of his biography during
Alexandru I. Lapedatu and Ion Petrovici, as well as by Take Ionescu's National Action advocacy group.^[128] Iorga was also introduced to the private circle of Romania's young King, Ferdinand I,^[129] whom he found well-intentioned but weak-willed.^[119] Iorga is sometimes credited as a tutor to Crown Prince Carol (future King Carol II),^[130] who reportedly attended the Vălenii school.^[131]

In his October 1915 polemic with Vasile Sion, a Germanophile physician, Iorga at once justified suspicion of the German Romanians and praised those Romanians who were deserting the Austrian Army.^[132] The Ententists' focus on Transylvania pitted them against the Poporanists, who deplored the Romanians of Bessarabia. That region, the Poporanist lobby argued, was being actively oppressed by the Russian Empire with the acquiescence of other Entente powers. Poporanist theorist Garabet Ibrăileanu, editor of Viața Românească review, later accused Iorga of not ever speaking in support of the Bessarabians.^[133]

Nicolae Iorga with Polish president Józef Piłsudski in 1933

Political themes were again reflected in Nicolae Iorga's 1915 report to the academy (Dreptul la viață al statelor mici, "The Small States' Right to Exist") and in various of the 37 books he published that year: Istoria românilor din Ardeal și Ungaria ("The History of the Romanians in Transylvania and Hungary"), Politica austriacă față de Serbia ("The Austrian Policy on Serbia") etc.^[126] Also in 1915, Iorga completed his economic history treatise, Istoria comerțului la români ("The History of Commerce among the Romanians"), as well as a volume on literary history and Romanian philosophy, Faze sufletești și cărți reprezentative la români ("Spiritual Phases and Relevant Books of the Romanians").^[126] Before spring 1916, he was commuting between Bucharest and Iași, substituting the ailing Xenopol at Iași University.^[134] He also gave a final touch to the collection Studii și documente ("Studies and Documents"), comprising his commentary on 30,000 individual documents and spread over 31 tomes.^[126]

Iași refuge

Iorga's essay on Romania–Russia relations, published in Iași, 1917

In late summer 1916, as Brătianu's government sealed an

Deutsches Heer.^[135]

Still a member of Parliament, Iorga joined the authorities in the provisional capital of Iași, but opposed the plans of relocating government out of besieged Moldavia and into the Russian Republic. The argument was made in one of his parliamentary speeches, printed as a pamphlet and circulated among the military: "May the dogs of this world feast on us sooner than to find our happiness, tranquility and prosperity granted by the hostile foreigner."^[136] He did however allow some of his notebooks to be stored in Moscow, along with the Romanian Treasure,^[137] and sheltered his own family in Odessa.^[45]

Iorga, who reissued Neamul Românesc in Iași, resumed his activity at Iași University and began working on the war propaganda daily România,

Marie of Edinburgh.^[140]

The heightened sense of crisis prompted Iorga to issue appeals against defeatism and reissue Neamul Românesc from Iași, explaining: "I realized at once what moral use could come out of this for the thousands of discouraged and disillusioned people and against the traitors who were creeping up all over the place."^[141] The goal was again reflected in his complementary lectures (where he discussed the "national principle") and a new set of works; these featured musings on the Allied commitment (Relations des Roumains avec les Alliès, "The Romanians' Relations with the Allies"; Histoire des relations entre la France et les roumains, "The History of Relations between France and the Romanians"), the national character (Sufletul românesc, "The Romanian Soul") or columns against the loss of morale (Armistițiul, "The Armistice").^[141] His ideal of moral regeneration through the war effort came with an endorsement of land reform projects. Brătianu did not object to the idea, being however concerned that landowners would rebel. Iorga purportedly gave him a sarcastic reply: "just like you've been shooting the peasants to benefit the landowners, you'll then be shooting the landowners to benefit the peasants."^[142]

In May 1918, Romania yielded to German demands and negotiated the Bucharest Treaty, an effective armistice. The conditions were judged humiliating by Iorga ("Our ancestors would have preferred death");^[135] he refused to regain his University of Bucharest chair.^[143] The German authorities in Bucharest reacted by blacklisting the historian.^[135]

Greater Romania's creation

Iorga only returned to Bucharest as Romania resumed its contacts with the Allies and the Deutsches Heer left the country. The political uncertainty ended by late autumn, when the Allied victory on the

Compiègne Armistice, Iorga wrote: "There can be no greater day for the entire world".^[135] Iorga however found that Bucharest had become "a filthy hell under lead skies."^[45] His celebrated return also included the premiere of Învierea lui Ștefan cel Mare at the National Theater, which continued to host productions of his dramatic texts on a regular basis, until ca. 1936.^[144]

He was reelected to the lower chamber in the

Paris Peace Conference, he supported Queen Marie in her role of informal negotiator for Romania, and cemented his friendship with her.^[146]

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

collaborators of the wartime occupiers. The subject was central to a 1919 speech he held in front of the academy, where he obtained the public condemnation of actively Germanophile academicians, having earlier vetoed the membership of Poporanist Constantin Stere.^[147] He failed at enlisting support for the purge of Germanophile professors from University, but the attempt rekindled the feud between him and Alexandru Tzigara-Samurcaș, who had served in the German-appointed administration.^[148] The two scholars later took their battle to court^[149] and, until Iorga's death, presented mutually exclusive takes on recent political history.^[150] Although very much opposed to the imprisoned Germanophile poet Tudor Arghezi, Iorga intervened on his behalf with Ferdinand.^[151]

Following

universal male suffrage and viewed the adoption of electoral symbols as promoting political illiteracy, his PND came to use a logo representing two hands grasping (later replaced with a black-flag-and-sickle).^[152] The elections seemed to do away with the old political system: Iorga's party was third, trailing behind two newcomers, the Transylvanian PNR and the Poporanist Peasants' Party (PȚ), with whom it formed a parliamentary bloc supporting an Alexandru Vaida-Voevod cabinet.^[153] This union of former rivals also showed Iorga's growing suspicion of Brătianu, whom he feared intended to absorb the PND into the National Liberal Party, and accused of creating a political machine.^[119] He and his disciples were circulating the term politicianism ("politicking"), expressing their disappointment for the new political context.^[119]^[137]

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 (

Legion of Honor.^[156]

A founding president of the Association of Romanian Public Libraries,

honoris causa by the University of Strasbourg,^[161] while his lectures on Albania, collected by poet Lasgush Poradeci, became Brève histoire de l'Albanie ("Concise History of Albania").^[124] In Bucharest, Iorga received as a gift from his admirers a new Bucharest home on Bonaparte Highway (Iancu de Hunedoara Boulevard).^[45]^[161]

Early 1920s politics

Iorga's parliamentary bloc crumbled in late March 1920, when Ferdinand dissolved Parliament.[162]^[163] During the spring 1920 election, Iorga was invited by journalist Sever Dan to run for a deputy seat in Transylvania, but eventually participated in and won the election of his earlier constituency, Covurlui County.^[162] At that stage, Iorga was resenting the PNR for holding onto its regional government of Transylvania,^[119]^[137] and criticizing the PȚ for its claim to represent all Romanian peasants.^[164] In March 1921, Iorga again turned on Stere. The latter had since been forgiven for his wartime stance, decorated for negotiating the Bessarabian union, and elected on PȚ lists in Soroca County.^[165] Iorga's speech, "Stere's Betrayal", turned attention back to Stere's Germanophilia (with quotes that were supposedly taken out of context) and demanded his invalidation—the subsequent debate was tense and emotional, but a new vote in Chamber confirmed Stere as Soroca deputy.^[165]

The overall election victory belonged to the radical, eclectic and anti-PNR

personality cult, writing: "Everything [in that party] was about Averescu."^[169] His partner Cuza and a portion of the PND were however supportive of this force, which threatened the stability of their vote.^[167] Progressively after that moment, Iorga also began toning down his antisemitism, a process of the end of which Cuza left the Democratic Nationalists to establish the more militant National-Christian Defense League (1923).^[80]^[119]^[170] Iorga's suggestions that new arrivals from Transylvania and Bessarabia were becoming a clique also resulted in collisions with former friend Octavian Goga, who had joined up with Averescu's party.^[165]

His publishing activity continued at a steady pace during that year, when he first presided over the Romanian School of Fontenay-aux-Roses;^[171] he issued the two volumes of Histoire des roumains et de leur civilisation ("The History of the Romanians and Their Civilization") and the three tomes of Istoria românilor prin călătorii ("The History of the Romanians in Travels"), alongside Ideea Daciei românești ("The Idea of a Romanian Dacia"), Istoria Evului Mediu ("The History of the Middle Ages") and some other scholarly works.^[161] His biographical studies were mainly focused on his nationalist predecessor Mihail Kogălniceanu.^[172] 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.^[173] Centering his activity as a public speaker in Transylvanian cities, Iorga was also involved in projects to organize folk theaters throughout the country, through which he intended to spread a unified cultural message.^[174] The year also brought his presence at the funeral of A. D. Xenopol.^[174]

In 1921 and 1922, the Romanian scholar began lecturing abroad, most notably at the

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").^[174] His interest in Vladimirescu and his historical role was also apparent in an eponymous play, published with a volume of Iorga's selected lyric poetry.^[176]

In politics, Iorga began objecting to the National Liberals' hold on power, denouncing the

modernist literature and "the world's spiritual crisis".^[181]

Among his published works for that year were Formes byzantines et réalités balcaniques ("Byzantine Forms and Balkan Realities"), Istoria presei românești ("The History of the Romanian Press"), L'Art populaire en Roumanie ("Folk Art in Romania"), Istoria artei medievale ("The History 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").^[183]

International initiatives and American journey

Versailles

, 1928 photograph

A major moment in Iorga's European career took place in 1924, when he convened in Bucharest the first-ever

Romania's minorities).^[179] His bibliography for 1925 includes some 50 titles.^[179] Iorga also increased his personal fortune, constructing villas in two resort towns: in Sinaia (designer: Toma T. Socolescu) and, later, Mangalia.^[185] More controversial still was his decision to use excess funds from the International Congress to improve his Vălenii printing press.^[185]

Iorga was again abroad in 1926 and 1927, lecturing on various subjects at reunions in France, Italy, Switzerland, Denmark, Spain, Sweden and the Kingdom of Yugoslavia, many of his works being by then translated into French, English, German and Italian.^[186] His work for 1926 centered on the first of four volumes in his series Essai de synthèse de l'histoire de l'humanité ("Essay on the Synthesis of World History"), followed in 1927 by Istoria industriei la români ("The History of Industry among the Romanians"), Originea și sensul democrației ("The Origin and Sense of Democracy"), a study of Romanian contributions to the 1877–1878 Russo-Turkish War (Războiul de independență, "The War of Independence") etc.^[186] At home, the PND's merge into the PNR, accepted by Iorga, was stopped once the historian asked to become the resulting union's chief.^[164] Acting PNR leader Iuliu Maniu successfully resisted this move, and the two parties split over the issue.^[164]

For a while in 1927, Iorga was also local leader of the Pan-European movement, created internationally by Graf Coudenhove-Kalergi.^[187] A honoris causa doctor of Genoa University, he opened his course at the University of Paris with lectures on France's Levantine policy (1927) and, during 1928, was again invited to lecture in Spain, Sweden and Norway.^[188] His published works for that time grouped the political essay Evoluția ideii de libertate ("The Evolution of Liberty as an Idea"), new historical studies and printed versions of his conferences: Istoria învățământului ("The History of Education"), Patru conferințe despre istoria Angliei ("Four Conferences on the History of England"), Țara latină cea mai îndepărtată din Europa: Portugalia ("The Remotest Latin Country in Europe: Portugal").^[189] In addition to his Bucharest Faculty of History chair, Iorga also took over the History of Literature course hosted by the same institution (1928).^[188]

Appointed the university's Rector in 1929, he followed up with new sets of conferences in France, Italy or Spain, and published some 40 new books on topics such as Romanian folklore and Scandinavian history.^[190] For a while, he also held the university's concise literature course, replacing Professor Ioan Bianu.^[191] Iorga's circle was joined by researcher Constantin C. Giurescu, son of historian Constantin Giurescu, who had been Iorga's rival a generation before.^[192]

Iorga embarked on a longer journey during 1930: again lecturing in Paris during January, he left for Genoa and, from there, traveled to the United States, visiting some 20 cities, being greeted by the Romanian-American community and meeting with President

Accademia degli Arcadi, and published over 40 new titles per year.^[196]

Prime Minister

Honoris Causa

Doctorate

Iorga became

Z. Ornea, who also counts Iorga among those who had already opposed Carol's invalidation.^[119] In short while, Iorga's support for the controversial monarch resulted in his inevitable break with the PNR and PȚ. Their agrarian union, the National Peasants' Party (PNȚ), took distance from Carol's policies, whereas Iorga prioritized his "Carlist" monarchism.^[119]^[199] Iorga wilfully rejected PNȚ policies. There was a running personal rivalry between him and PNȚ leader Iuliu Maniu,^[119] even though Iorga had on his side Maniu's own brother, lawyer Cassiu Maniu.^[159]

Once confirmed on the throne, Carol experimented with

Albanian Kingdom granted Iorga property in Sarandë town, on which the scholar created a Romanian Archeological Institute.^[124]^[203]

The backdrop to Iorga's mandate was Carol's conflict with the

youth movement Micii Dorobanți,^[207] he was also an official backer of Romanian Scouting.^[208] In addition, Iorga's time in office brought the creation of another popular summer school, in the tourist resort of Balcic, Southern Dobruja.^[140]

The major issue facing Iorga was the economic crisis, part of the

ethnic minority affairs.^[216]

Nicolae Iorga presented his cabinet's resignation in May 1932, returning to academic life. This came after an understanding between Carol II and a rightist PNȚ faction, who took over with Alexandru Vaida-Voevod as Premier.^[217] The PND, running in elections under a square-in-square logo (回),^[218] was rapidly becoming a minor force in Romanian politics. It survived through alliances with the National Liberals or with Averescu, while Argetoianu left it to establish an equally small agrarian group.^[219] Iorga concentrated on redacting memoirs, published as Supt trei regi ("Under Three Kings"), whereby he intended to counter political hostility.^[119]^[220] He also created the Museum of Sacred Art, housed by the Crețulescu Palace.^[221]

Mid-1930s conflicts

The political conflicts were by then reflected in Iorga's academic life: Iorga was becoming strongly opposed to a new generation of professional historians, which included Giurescu the younger,

Gheorghe Brătianu. At the core, it was a scientific dispute: all three historians, grouped around the new Revista Istorică Română, found Iorga's studies to be speculative, politicized or needlessly didactic in their conclusions.^[222] The political discrepancy was highlighted by the more radical support these academics were directing toward King Carol II.^[223] In later years, Iorga also feuded with his Transylvanian disciple Lucian Blaga, trying in vain to block Blaga's reception to the academy over differences in philosophy and literary preference.^[224] On Blaga's side, the quarrel involved philologist and civil servant Bazil Munteanu; his correspondence with Blaga features hostile remarks about Iorga's "vulgarity" and cultural politics.^[225]

On his way to a pan-European congress, Iorga stirred further controversy by attending, in Rome, the tenth anniversary of the

Italian Fascism.^[226] He resumed his participation in conference cycles during 1933, revisiting France, as well as taking back his position at the University of Bucharest; he published another 37 books and, in August 1933, attended the History Congress in Warsaw.^[196] His new project was a cultural version of the Polish–Romanian alliance, working together with poet-diplomat Aron Cotruș to increase awareness of his country, and publishing his own work in the Polish press.^[227]

Early in 1934, Iorga issued a condemnation of the Iron Guard, following the assassination of National Liberal Premier Ion G. Duca by a Legionary death squad.^[228] However, during the subsequent police round-ups of Guardist activists, Iorga intervened for the release of fascist philosopher Nae Ionescu,^[229] and still invited Guardist poet Radu Gyr to lecture at Vălenii.^[230] At the same time, he was again focusing his attention on the condemnation of modernists and the poetry of Arghezi, first with the overview Istoria literaturii românești contemporane ("History of Contemporary Romanian Literature"), then with his press polemics.^[130]^[231] Also in 1934, Iorga also published a book which coined his image of Romania's early modern culture—Byzance après Byzance ("Byzantium after Byzantium"), alongside the three-volume Histoire de la vie byzantine ("A History of Byzantine Life").^[232] He followed up with a volume of memoirs Orizonturile mele. O viață de om așa cum a fost ("My Horizons. The Life of a Man as It Was"),^[119]^[233] while inaugurating his contribution to Romania's official cultural magazine, Revista Fundațiilor Regale.^[234]

Iorga again toured Europe in 1935, and, upon his return to Romania, gave a new set of conferences under the auspices of the Cultural League,^[235] inviting scholar Franz Babinger to lecture at the ISSEE.^[236] Again in Iași, the historian participated in a special celebration of 18th century Moldavian Prince and Enlightenment thinker Dimitrie Cantemir, whose remains had been retrieved from the Soviet Union to be reburied in the Romanian city.^[235] Among the books Iorga published in 1935 are a new version of Istoria lui Mihai Viteazul, alongside Originalitatea lui Dimitrie Cantemir ("Dimitrie Cantemir's Originality"), Comemorarea unirii Ardealului ("The Commemoration of Transylvania's Union") and two volumes of his Memorii ("Memoirs").^[235] His additional essays covered the careers of 17th century intellectuals (Anthim the Iberian, Axinte Uricariul, Constantin Cantacuzino).^[237] Also in 1935, Iorga and his daughter Liliana co-authored a Bucharest guide book.^[238]

Early in 1936, Nicolae Iorga was again lecturing at the University of Paris, and gave an additional conference at the Société des études historiques, before hosting the Bucharest session of the International Committee of Historians.^[235] He was also in the Netherlands, with a lecture on Byzantine social history: L'Homme byzantin ("Byzantine Man").^[239] Upon his return, wishing to renew his campaign against the modernists, Iorga founded Cuget Clar, the neo-Sămănătorist magazine.^[240]

By that moment in time, he was publicly voicing his concern that Transylvania was a target of expansion for Regency-period Hungary, while cautioning the public against Nazi Germany and its revanchism.^[241] Similarly, he was concerned about the Soviet threat and the fate of Romanians in the Soviet Union, working closely with the Transnistrian anti-communist refugee Nichita Smochină.^[242] Such worries were notably expressed by Iorga in a series of Bucharest Radio broadcasts, Sfaturi pe întuneric ("Advice at Dark", soon after published in brochure format).^[243] He completed several new volumes, among which were Dovezi despre conștiința originii românilor ("Evidence on the Conscious Origin of the Romanians"), the polemical essay Lupta mea contra prostiei ("My Fight against Stupidity"), and the first two volumes of the long planned Istoria românilor.^[244]

1937 retirement and Codreanu trials

Nicolae Iorga was officially honored in 1937, when Carol II inaugurated a Bucharest Museum of World History, placed under the ISSEE director's presidency.

Academy of History.^[246] He also mentored German biographer Eugen Wolbe, who collected data on the Romanian kings.^[150] This contribution was doubled by a steady participation in the country's political life. Iorga attended the Cultural League congress in Iași, where he openly demanded for the Iron Guard to be outlawed on the grounds that it served Nazi interests, and discussed the threat of war in his speeches at Vălenii de Munte and his Radio conferences.^[247] With his Neamul Românesc disciple N. Georgescu-Cocoș, he was also continuing his fight against modernism, inspiring a special Romanian Academy report on the modernists' "pornography".^[248]

The early months of 1938 saw Nicolae Iorga joining the

Defense Minister.^[254]

Iorga himself refused to attend the trial; in letters he addressed to the judges, he asked the count of libel to be withdrawn, and advised that Codreanu should follow the insanity defense on the other accusations.^[255] Iorga's attention then moved to other activities: he was Romanian Commissioner for the 1938 Venice Biennale,^[256] and supportive of the effort to establish a Romanian school of genealogists.^[257]

In 1939, as the Guard's campaign of retribution had degenerated into

Anglo–Romanian cooperation.^[261]

Iorga was again Romanian Commissioner of the Venice Biennale in 1940.

fall of France, events which formed the basis of his essay Amintiri din locurile tragediilor actuale ("Recollections from the Current Scenes of a Tragedy").^[260] He was also working on a version of Prometheus Bound, a tragedy which probably reflected his concern about Romania, her allies, and the uncertain political future.^[17]

Death

The year 1940 saw the collapse of Carol II's regime. The unexpected cession of Bessarabia to the Soviets shocked Romanian society and greatly angered Iorga.^[165]^[262] At the two sessions of the Crown Council held on 27 June, he was one of six (out of 21) members to reject the Soviet ultimatum demanding Bessarabia's handover, instead calling vehemently for armed resistance.^[165] Later, the Nazi-mediated Second Vienna Award made Northern Transylvania a part of Hungary. This loss sparked a political and moral crisis, eventually leading to the establishment of a National Legionary State with Ion Antonescu as Conducător and the Iron Guard as a governing political force. In the wake of this reshuffling, Iorga decided to close down his Neamul Românesc, explaining: "When a defeat is registered, the flag is not surrendered, but its fabric is wrapped around the heart. The heart of our struggle was the national cultural idea."^[260] Perceived as Codreanu's murderer, he received renewed threats from the Iron Guard, including hate mail, attacks in the movement's press (Buna Vestire and Porunca Vremii)^[263] and tirades from the Guardist section in Vălenii.^[264] He further antagonized the new government by stating his attachment to the abdicated royal.^[265]

Nicolae Iorga was forced out of Bucharest (where he owned a new home in Dorobanți quarter)^[45] and Vălenii de Munte by the massive earthquake of November. He then moved to Sinaia, where he gave the finishing touches to his book Istoriologia umană ("Human Historiology").^[266] He was kidnapped by a Guardist squad, the best-known member of which was agricultural engineer Traian Boeru,^[267] on the afternoon of 27 November, and killed in the vicinity of Strejnic (some distance from the city of Ploiești). He was shot at some nine times in all, with 7.65 mm and 6.35 mm handguns.^[268] Iorga's killing is often mentioned in tandem with that of agrarian politician Virgil Madgearu, kidnapped and murdered by the Guardists on the same night, and with the Jilava massacre (during which Carol II's administrative apparatus was decimated).^[269] These acts of retribution, placed in connection with the discovery and reburial of Codreanu's remains, were carried out independently by the Guard, and enhanced tensions between it and Antonescu.^[270]

Iorga's death caused much consternation among the general public, and was received with particular concern by the academic community. Forty-seven universities worldwide flew their flags at half-staff.^[268] A funeral speech was delivered by the exiled French historian Henri Focillon, from New York City, calling Iorga "one of those legendary personalities planted, for eternity, in the soil of a country and the history of human intelligence."^[268] At home, the Iron Guard banned all public mourning, excepting an obituary in Universul daily and a ceremony hosted by the Romanian Academy.^[271] The final oration was delivered by philosopher Constantin Rădulescu-Motru, who noted, in terms akin to those used by Focillon, that the murdered scientist had stood for "our nation's intellectual prowess", "the full cleverness and originality of the Romanian genius".^[272]

Iorga's remains were buried at

Gheorghe Brătianu later took over Iorga's position at the South-East Europe Institute^[275] and the Institute of World History (known as Nicolae Iorga Institute from 1941).^[245]

Political outlook

Conservatism and nationalism

Nicolae Iorga's views on society and politics stood at the meeting point of

traditional conservatism, ethnic nationalism and national conservatism. This fusion is identified by political scientist Ioan Stanomir as a mutation of Junimea's ideology, running contrary to Titu Maiorescu's liberal conservatism, but resonating with the ideology of Romania's national poet, Mihai Eminescu.^[276] A maverick Junimist, Eminescu added to the conservative vision of his contemporaries an intense nationalism with reactionary, racist and xenophobic tinges, for which he received posthumous attention in Iorga's lifetime.^[80]^[277] Identified by researcher Ioana Both as a source for the "Eminescu myth", Iorga saw in him the poet of "healthy race" ideas and the "integral expression of the Romanian soul", rather than a melancholy artist.^[278] This ideological source shaped the attitudes of many Sămănătorists, eroding Junimea's influence and redefining Romanian conservatism for the space of one generation.^[279] A definition provided by political scientist John Hutchinson lists Iorga among those who embraced "cultural nationalism", which rejected modernization, as opposed to "political nationalism", which sought to modernize the nation-state.^[280]

Borrowing Maiorescu's theory about how

boyars.^[282] Like Maiorescu, Iorga attacked the centralizing 1866 Constitution, to which he opposed a statehood based on "organic" growth, with self-aware local communities as a source of legitimacy.^[283] Also resonating with the Junimist club was Iorga's vision of the French Revolution—according to French author René Girault, the Romanian was an "excellent connaisseur" of this particular era.^[284] The revolutionary experience was, in Iorga's view, traumatic, while its liberal or Jacobin inheritors were apostates disturbing the traditional equilibrium.^[285] His response to the Jacobin model was an Anglophile and Tocquevillian position, favoring the British constitutional system and praising the American Revolution as the positive example of nation-building.^[286]

Like Junimism, Iorga's conservatism did not generally rely on religion. A

Protestant Reformation, giving more positive appraisals to other community models: Sparta, Macedonia, the Italian city-states.^[288] As argued by political scientist Mihaela Czobor-Lupp, his was an "alternative" to the rationalist perspective, and a counterweight to Max Weber's study on The Protestant Ethic.^[289] His theories identified the people as a "natural entity [with] its own organic life", and sometimes justified the right of conquest when new civilizations toppled decadent ones—the conflict, he argued, was between Heracles and Trimalchio.^[290] In his private and public life, Iorga's conservatism also came with sexist remarks: like Maiorescu, Iorga believed that women only had a talent for nurturing and assisting male protagonists in public affairs.^[291]

Despite the various similarities, Iorga and the Junimist loyalists became political enemies. Early on, Maiorescu would respond to his letters with disdain, while novelist Ioan Slavici called his irredentist projects "nonsense".^[292] Writing in 1920, Convorbiri Critice editor Mihail Dragomirescu accused those Junimists who followed Iorga's "chauvinist nationalism" of having forgotten that Maiorescu's art for art's sake principles "substituted the political criterion of patriotism for the criterion of truth."^[293] 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.^[294]

Iorga's brand of national conservatism was more successful than its more conventional predecessor: while the Conservative Party disappeared from the public eye after 1918, Iorga's more nationalistic interpretation was still considered relevant in the 1930s. One of the last Conservative leaders, Nicolae Filipescu, even pondered forging an alliance with the historian, in an attempt to save the group for dissolution.^[295] According to Ioan Stanomir, Iorga and fellow historian Ioan C. Filitti were together responsible for "the most memorable pages" in Romanian conservative theory for "the 1928–1938 decade".^[296] In Stanomir's assessment, this last period of Iorga's activity also implied a move toward the main sources of traditional conservatism, bringing Iorga closer to the line of thought represented by Edmund Burke, Thomas Jefferson or Mihail Kogălniceanu, and away from that of Eminescu.^[297]

The final years brought Iorga's stark condemnation of all

Alexander John I, statements which enraged monarchist writer Gala Galaction.^[301]

Iorga found himself in Kogălniceanu's conservative statement, "civilization stops when revolutions begin",[302] being especially critical of communist revolution. He described the Soviet experiment as a "caricature" of the Jacobin age^[284] and communist leader Joseph Stalin as a dangerous usurper.^[303] Iorga found the small Romanian Communist Party an amusement and, even though he expressed alarm for its terrorist tendencies and its "foreign" nature, disliked the state's use of brutal methods against its members.^[304]

Antisemitism

A major and controversial component of Iorga's political vision, present throughout most of his career, was his

Bessarabian Jews.^[80]

The PND, coming from the same ideological family as

Poland's Roman Dmowski and the National Democracy movement,^[309] proclaimed that local Jews were suffocating the Romanian middle class and needed to be expelled, using slogans such as Evreii la Palestina ("The Jews to Palestine").^[310] The program was criticized from early on by Constantin Rădulescu-Motru, Iorga's fellow nationalist and post-Junimist, who noted that the economic rationale behind it was unsound.^[311] According to Oldson, the claim that Jews were economic "vampires" was entirely unsubstantiated, even hypocritical: "[Iorga was] a Moldavian and fully aware of the complex causes of that province's poverty".^[306]

Iorga's personal conservative outlook, passed into the party doctrines, also implied a claim that the Jews were agents of rebellion against political and cultural authority.[312] He had nevertheless opted for religious-cultural over racial antisemitism, believing that, at the core of civilization, there was a conflict between Christian values and Judaism.^[313] He also suggested that Romanian antisemitism was conjectural and defensive, segregationist rather than destructive, and repeatedly argued that xenophobia was not in the national character—ideas paraphrased by Oldson as a "humane antisemitism".^[314] Oldson also refers to a paradox in the attitude of Iorga (and Bogdan Petriceicu Hasdeu before him): "A self-consciously proclaimed esteem for a minuscule [Jewish] elite (such as writer Gheorghe Kernbach),^[315] then, went hand in hand with the utmost contempt and condescension for the bulk of Romanian Jewry."^[316]

Reviewing the impact of such ideas, literary critic

Judaization" of Romania's intellectual environments.^[317] It also specifically targeted Romanians who were friendly with Jews, one such case being that of writer Ion Luca Caragiale (attacked for his contacts with Șăineanu, dramatist Ronetti Roman and other Jews).^[318]^[319] Caragiale replied with noted irony, calling Iorga "tall but crooked".^[225]^[319]

Nicolae Iorga and A. C. Cuza's modern revival of antisemitism, together with the core themes of Sămănătorul propaganda, were paradoxical sources of inspiration for the

Romanian American Jewish community in 1930,^[322] and, after 1934, published his work with the Adevărul group.^[323] As Cuza himself began censuring this more tolerant discourse, Iorga even voiced his admiration for the Jewish mecena Aristide Blank.^[324] As noted by researcher George Voicu, the anti-"Judaization" discourse of the far right was by then turning against Iorga.^[325] Later in life, Iorga made the occasional return to antisemitic rhetoric: in 1937–1938, he alleged that Jews were pressuring Romanians into leaving the country, and described the necessity of "delousing" Romania by colonizing Romanian Jews elsewhere.^[80]^[326]

Despite his shifting attitude towards the Romanian Jewry, he opposed the Zionist movement throughout his life.^[327]

Geopolitics

Greater Romania and the Little Entente (in light green), with their nominal enemy, Regency Hungary

Iorga's changing sentiment flowed between the extremes of

keeping neutral.^[331]

Iorga's coverage of European culture and continental affairs also opened bridges with other cultural areas, particularly so during the interwar. By that time, historian

English culture, making noted efforts at promoting awareness of its defining traits among the Romanian public.^[334]^[335] At the time, although flirting with Pan-European nationalism, he stood in contrast with the Transylvanian-born Iuliu Maniu for displaying no sympathy toward Danubian Confederation projects, believing them to conceal Hungary's revanchism.^[202]

Disenchanted with

German culture after the shock of World War I,^[336] 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. He summarized this in Sfaturi pe întuneric: "Beware my people for great dangers are stalking you ... Borders are attacked, gutted, destroyed, gulped up. ... There reemerges, in its cruelest form, the old theory that small states have no right to independence, that they fall within living spaces ... I cannot forget the past and I cannot reach an agreement with Hitler's dictatorship, being a man who cherishes freedom of thought".^[244] He later called Germany's Bohemia Protectorate a "Behemoth", referring to its annexation as a "prehistoric" act.^[261]

His anti-war texts of 1939 replied to claims that a new armed conflict would usher in national "vitality", and, during the

1935 invasion of Ethiopia, and, to the alarm of France, repeatedly argued that an Italian alliance was more secure than the Little Entente.^[339]

Nicolae Iorga's bitterness about Romanian geopolitical disadvantages was encoded in his oft-quoted remark about the country only having two peaceful borders: one with Serbia, the other with the Black Sea.^[340] Despite these views, he endorsed the idea of minority rights in Greater Romania, attempting to find common ground with the Hungarian-Romanian community.^[341] In addition to promoting inclusive action in government, Iorga declared himself against turning Hungarians and Transylvanian Saxons into "pharisaic" Romanians by coercing them to adopt the Romanian tradition.^[216] In 1936, he even spoke in favor of Armenian Hungarian archeologist Márton Roska, prosecuted in Romania for challenging official theses about Transylvania, arguing that Transylvania "cannot be defended with prison sentences".^[342] Iorga was also noted for fostering the academic career of Eufrosina Dvoichenko-Markov, one of the few Russian-Romanian researchers of the interwar period.^[343] He was however skeptical about the Ukrainian identity and rejected the idea of an independent Ukraine on Romania's border, debating the issues with ethnographer Zamfir Arbore.^[344]

Various of Iorga's tracts speak in favor of a common background uniting the diverse nations of the Balkans. Bulgarian historian Maria Todorova suggests that, unlike many of his predecessors, Iorga was not alarmed Romania being perceived as a Balkan country, and did not attach a negative connotation to this affiliation (even though, she notes, Iorga explicitly placed the northern limit of the Balkans on the Danube, just south of Wallachia).^[345] In the 1930s, the Romanian scholar spoke with respect about all the Balkan peoples, but claimed that Balkan statehood was "Oriental" and underdeveloped.^[124]

Scientific work

Iorga's reputation for genius

Iorga the European scholar has drawn comparisons with figures such as Voltaire,^[130]^[346] Jules Michelet,^[347] Leopold von Ranke^[348] and Claudio Sánchez-Albornoz.^[309] Having achieved fluency in some 12 foreign languages,^[349] he was an exceptionally prolific author: according to his biographer Barbu Theodorescu, the total of his published contributions, both volumes and brochures, was 1,359.^[350] His work in documenting Romania's historical past could reach an unprecedented intensity, one such exceptional moment being a 1903 study trip to Târgu Jiu, a three-day interval during which he copied and summarized 320 individual documents, covering the period 1501–1833.^[69] His mentor and rival Xenopol was among the first voices to discuss his genius, his 1911 Academy speech in honor of Nicolae Iorga making special note of his "absolutely extraordinary memory" and his creative energy, and concluding: "one asks himself in wonder how a brain was able to conceive of so many things and a hand was able to record them".^[112] In 1940, Rădulescu-Motru likewise argued that Iorga had been "a creator ... of unparalleled fecundity",^[351] while Enciclopedia Cugetarea deemed him the greatest-ever mind in Romania.^[130]^[352] According to literary historian George Călinescu, Iorga's "huge" and "monstrously" comprehensive research, leaving no other historian "the joy of adding something", was matched by the everyday persona, a "hero of the ages".^[346]

The level of Iorga's productivity and the quality of his historical writing were also highlighted by more modern researchers. Literary historian

Ovid Crohmălniceanu opined that Iorga's scientific work was one of the "illustrious accomplishments" of the interwar years, on par with Constantin Brâncuși's sculptures and George Enescu's music.^[353] Romanian historian of culture Alexandru Zub finds that Iorga's is "surely the richest opus coming from the 20th century",^[354] while Maria Todorova calls Iorga "Romania's greatest historian", adding "at least in terms of the size of his opus and his influence both at home and abroad".^[345] According to philosopher Liviu Bordaș, 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."^[355]

Method and biases

The definition of history followed by Iorga was specified in his 1894 Despre concepția actuală a istoriei și geneza ei: "History is the systematic exposition, free from all unrelated purpose, of facts irrespective of their nature, methodically acquired, through which human activity manifested itself, irrespective of place and time."[41] With Ioan Bogdan and Dimitrie Onciul, young Iorga was considered an exponent of the "new" or "critical" school, with which Junimism tackled Romantic nationalism in the name of objectivity.^[356] However, even at that stage, Iorga's ideas accommodated a belief that history needed to be written with a "poetic talent" that would make one "relive" the past.^[357]

By 1902, he had changed his approach in historiography to include and illustrate his belief in emotional attachment as a positive value of cultural nationalism. He would speak of historians as "elders of [their] nation",^[358] and dismissed academic specialization as a "blindfold".^[359] 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."^[69] The point of his research, Iorga explained in 1922, was to show "the nation itself as a living being".^[360] According to literary historian Victor Iova: "[Iorga's] overall activity ... did not just seek the communication of knowledge, but also expressly sought to define the social finality of his time, its ethical sense and his own patriotic ideal."^[235] The 1911 speech Două concepții istorice nevertheless provided a more nuanced outline, cautioning against a potential cult of heroes and suggesting that national histories were inextricably linked to each other: "The life of a people is at all times mingled with the lives of others, existing in relation with these and at all times feeding into the others' lives."^[98]

According to George Călinescu, Nicolae Iorga was overdependent on his memory, which could result in "utterly fictitious"

Gheorghe Brătianu, who wanted to return academic discourse back to the basic Junimist caveats, and were seen by Iorga as "denialists".^[222] For all the controversy, Lucian Boia suggests, neither of the Revista Istorică Română publishers was completely beyond Iorga's subjectivity, pathos or political bias, even though Panaitescu was for long "closer" to the Junimist model.^[361] A particular challenge to Iorga's historical narrative also came from rival Hungarian historiography: in 1929, Benedek Jancsó called Iorga's science a branch of "Romanian imperialist nationalism", his argument rejected as "false logic" by the Romanian.^[362] Iorga had a friendly attitude toward other Hungarian scholars, including Árpád Bitay and Imre Kádár, who were his guests at Vălenii.^[216]

Several other historians have expressed criticism of Iorga's bias and agenda.

R. W. Seton-Watson regarded him as "prolific" and "bahnbrechend", but mentioned his "slovenly style".^[348] In 1945, Hugh Seton-Watson spoke of the "great Roumanian Professor" having contributed "erudite chronology, written in a highly romantic and bombastic spirit."^[363] In his own Mehmed the Conqueror and His Time, Iorga's German colleague Franz Babinger also noted that Iorga could get "carried away by national pride".^[364] Medievalist Kenneth Setton also described Iorga as "the great Rumanian historian ... who was sometimes intoxicated by the grandeur of his own historical concepts, but whose work is always illuminating."^[365] While Japanese sociologist Kosaku Yoshino sees Iorga as a main contributor to didactic and dramatized cultural nationalism in Europe,^[366] University of Trento academic Paul Blokker suggests that, although "politicized, essentialist and sometimes anachronistic", Iorga's writings can be critically recovered.^[367] Ioana Both notes: "A creator with titan-like forces, Iorga is more a visionary of history than a historian".^[368] Bordaș criticizes Iorga's habit of recording "everything" into his studies, and without arranging the facts described into an "epistemological relationship".^[355]

Despite Iorga's ambition of fusing research and pedagogy, his students, both rivals and friends, often noted that he was inferior to other colleagues when it came to teaching, in particular in directing advanced classes—reportedly, his popularity dropped with time, the aging Iorga having displayed aggression toward inquisitive students.[369] In 1923, even an old friend like Sextil Pușcariu could accuse Iorga of behaving like a "dictator".^[370] In compensation, the historian fulfilled this function with his activity in the media and in the field of popular history, at which he was, according to historian Lucian Nastasă, masterful but vulgarizing.^[371]

Iorga and Romanian ethnogenesis

Basarab I

)

Iorga's ideas on the origin of the Romanians, and his explanation for the more mysterious parts of that lengthy ethnogenesis process, were shaped by his both his scientific and ideological preoccupations. Some of Iorga's studies focused specifically on the original events in the process: ancient Dacia's conquest by the Roman Empire (Trajan's Dacian Wars), and the subsequent foundation of Roman Dacia. His account is decidedly in support of Romania's Roman (Latin) roots, and even suggests that Romanization preceded the actual conquest.^[372] However, he viewed the autochthonous element in this acculturation, the Dacians (collocated by him with the Getae),^[373] as historically significant, and he even considered them the source for Romania's later links with the Balkan "Thracian" space.^[374] Through the Thracians and the Illyrians, Iorga believed to have found a common root for all Balkan peoples, and an ethnic layer which he believed was still observable after later conquests.^[375] He was nevertheless explicit in distancing himself from the speculative texts of Dacianist Nicolae Densușianu, where Dacia was described as the source of all European civilization.^[376]

Iorga had a complex personal perspective on the little-documented Dark Age history, between the Roman departure (271 AD) and the 14th century emergence of two Danubian Principalities: Moldavia and Wallachia. Despite the separate histories and conflicting allegiances these regions had during the High Middle Ages, he tended to group the two Principalities and medieval Transylvania together, into a vague non-stately entity he named "the Romanian Land".^[377] Iorga cautioned about the emergence of states from a stateless society such as the proto-Romanian one: "The state is a late, very elevated, very delicate form that, under certain conditions, may be reached by a people. ... There was therefore no state, but a Romanian mass living in the midst of forests, in those villages harbored by protective forests, where it is just as true that a certain way of life could emerge, sometimes on a rather elevated level."^[378]

Echoing his political conservatism, Iorga's theory proposed that the Romanized Dacians, or all their

pavimentum,^[379] and the creation of "genealogical villages" around common ancestors (moși)^[380] or the ancient communal sharing of village lands, in the manner imagined by writer Nicolae Bălcescu.^[106] Iorga also supposed that, during the 12th century, there was an additional symbiosis between settled Vlachs and their conquerors, the nomadic Cumans.^[381]

Iorga's peasant polities, sometimes described by him as Romanii populare ("people's Romanias", "people's Roman-like polities"),[239]^[382]^[383] were seen by him as the sources of a supposed uncodified constitution in both Moldavia and Wallachia. That constitutional system, he argued, created solidarity: the countries' hospodar rulers were themselves peasants, elected to high military office by their peers, and protecting the entire community.^[384] 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.^[191]^[385] Until 1919, he was cautious about counting the Romanians and Aromanians as one large ethnic group, but later came to share the inclusivist views of his Romanian colleagues.^[386] Iorga also stood out among his generation for flatly rejecting any notion that the 12th-century Second Bulgarian Empire was a "Vlach-Bulgarian" or "Romanian-Bulgarian" project, noting that the Vlach achievements there benefited "another nation" (Iorga's italics).^[387]

The stately

Wallachian Princes secured their throne.^[393]

A major point of contention between Panaitescu and Iorga referred to Michael the Brave's historical achievements: sacrilegious in the eyes of Iorga, Panaitescu placed in doubt Michael's claim to princely descent, and described him as mainly the political agent of boyar interests.^[394] Contradicting the Romantic nationalist tradition, Iorga also agreed with younger historians that, for most of their history, Romanians in Moldavia, Wallachia and Transylvania were more justifiably attached to their polities than to national awakening ideals.^[395] Panaitescu was however more categorical than Iorga in affirming that Michael the Brave's expeditions were motivated by political opportunism rather than by a pan-Romanian national awareness.^[395]

Byzantine and Ottoman studies

Two of Iorga's major fields of expertise were Byzantine studies and Turkology. A significant portion of his contributions in the field detailed the impact of Byzantine influences on the Danubian Principalities and the Balkans at large. He described the "Byzantine man" as embodying the blend of several cultural universes: Greco-Roman, Levantine and Eastern Christian.^[239] In this context, Iorga was also exploring Romania's own identity issues as a confluence of Byzantine Eastern Orthodoxy and a Western Roman linguistic imprint.^[396]

Iorga's writings insisted on the importance of

Ottoman decline was irreversible, citing uncompromising Islam as one of the causes,^[399] and playing down the cohesive action of Ottomanism.^[400]

The post-Byzantine thesis was taken by various commentators as further proof that the Romanian historian, unlike many of his contemporaries, accepted a level of

Greek or Hellenized aristocrats who controlled Wallachia and Moldavia in Ottoman times, and whom Romanian historiography before him presented as wreckers of the country.^[403]

Cultural critic

Beginnings

Iorga's tolerance for the national bias in historiography and his own political profile were complemented in the field of literature and the arts by his strong belief in didacticism. Art's mission was, in his view, to educate and empower the Romanian peasant.

Gheorghe Oprescu,^[116] were later rated by ethologist Romulus Vulcănescu a sample of microhistory, rather than a groundbreaking new research.^[407]

Initially, with Opinions sincères, Iorga offered a historian's manifesto against the whole cultural establishment, likened by historian

lupanarium literature" by Iorga)^[248] and aestheticism—in one instance, he even scolded Sămănătorul contributor Dimitrie Anghel for his floral-themed Symbolist poems.^[408] His own theses were ridiculed early in the 20th century by Symbolists such as Emil Isac, Ovid Densusianu or Ion Minulescu,^[409] and toned down by Sămănătorul poet Ștefan Octavian Iosif.^[410]

After his own Marxist beginnings, Iorga was also a critic of Constantin Dobrogeanu-Gherea's socialist and Poporanist school, and treated its literature with noted disdain.^[83] In reply, Russian Marxist journalist Leon Trotsky accused him of wishing to bury all left-wing contributions to culture,^[165]^[411] and local socialist Henric Sanielevici wrote that Iorga's literary doctrine did not live up to its moral goals.^[78]^[412] Iorga wrote with noted warmth about Contemporanul and its cultural agenda,^[119] but concluded that Poporanists represented merely "the left-wing current of the National Liberal Party".^[191]

Campaigns against modernism

Iorga's direct influence as a critic had largely faded by the 1920s, owing in part to his decision of concentrating his energy elsewhere.

energumens" alike.^[415] During the 1930s, as the cultural and political climate changed, Iorga's main accusation against Tudor Arghezi, Lucian Blaga, Mircea Eliade, Liviu Rebreanu, George Mihail Zamfirescu and other Romanian modernists was their supposed practice of literary "pornography".^[248]^[416]

The ensuing polemics were often bitter, and Iorga's vehemence was met with ridicule by his modernist adversaries. Sburătorul literary chronicler Felix Aderca saw in Iorga the driver of "the boorish carts of Sămănătorism",^[417] and Blaga called him "the collective name for a multitude of monsters".^[225] Iorga's stance on "pornography" only attracted provocation from the younger avant-garde writers. In the early 1930s, the avant-garde youth put out the licentious art magazine Alge sent him a copy for review; prosecuted on Iorga's orders, they all later became noted as left-wing authors and artists: Aurel Baranga, Gherasim Luca, Paul Păun, Jules Perahim.^[248]^[418]

A lengthy polemic consumed Iorga's relationship with Lovinescu, having at its core the irreconcilable differences between their visions of cultural history. Initially an Iorga aficionado and an admirer of his attack on foreign influences,^[419] the Sburătorul leader left sarcastic comments on Iorga's rejection of Symbolism, and, according to Crohmălniceanu, "entire pages of ironies targeting Iorga's advice to writers that they should focus of the sufferings of their 'brother' in the village".^[420] Lovinescu also ridiculed Iorga's traditionalist mentoring, calling him a "pontiff of indecency and insult",^[421] an enemy of "democratic freedom",^[80] and the patron of forgettable "literature about hajduks".^[422]

Other authors back Lovinescu's verdict about the historian's lack of critical intuition and prowess.^[78]^[130]^[181]^[191]^[423] According to Călinescu, Iorga was visibly embarrassed by even 19th century Romanticism, out of his territory with virtually everything after "Villani and Commynes", and endorsing the "obscure manqués" in modern Romanian letters.^[424] Alexandru George only supports in part this verdict, noting that Iorga's literary histories degenerated from "masterpiece" to "gravest mistake".^[130] An entire category of minor, largely forgotten, writers was endorsed by Iorga, among them Vasile Pop,^[78] Ecaterina Pitiș, Constantin T. Stoika and Sandu Teleajen.^[425]

Iorga's views were in part responsible for a split taking place at Gândirea, occurring when his traditionalist disciple, Nichifor Crainic, became the group's new leader and marginalized the Expressionists. Crainic, who was also a poet with Sămănătorist tastes, was held in esteem by Iorga, whose publications described him and his disciples as the better half of Gândirea.^[225]^[426] Iorga was also the subject of a Gândirea special issue, being recognized as a forerunner (a title he shared with Octavian Goga and Vasile Pârvan).^[427] There was however a major incompatibility between the two traditionalist tendencies: to Iorga's secularism, Crainic opposed a quasi-theocratic vision, based on the Romanian Orthodox Church as a guarantee of Romanian identity.^[428] Crainic saw his own theory as an afterthought of Sămănătorism, arguing that his Gândirism had erected an "azure tarpaulin", symbolizing the Church, over Iorga's nationalism.^[429]

In particular, his ideas on the Byzantine connections and organic development of Romanian civilization were welcomed by both the Gândirists and some representatives of more conventional modernism.^[430] One such figure, affiliated with Contimporanul, was essayist Benjamin Fondane. His views on the bridging of tradition with modernism quoted profusely from Iorga's arguments against cultural imitation, but parted with Iorga's various other beliefs.^[431] According to Călinescu, the "philosopher-myths" (Iorga and Pârvan) also shaped the anti-Junimist outlook of the 1930s Trăirists, who returned to ethnic nationalism and looked favorably on the Dacian layer of Romanian identity.^[432] Iorga's formative influence on Trăirists such as Eliade and Emil Cioran was also highlighted by some other researchers.^[433] In 1930s Bessarabia, Iorga's ideology helped influence poet Nicolai Costenco, who created Viața Basarabiei as a local answer to Cuget Clar.^[434]

Literary work

Narrative style, drama, verse and fiction

According to some of his contemporaries, Nicolae Iorga was an outstandingly talented public speaker. 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.^[435] In 1931, critic Tudor Vianu found that Iorga's "great oratorical skill" and "volcanic nature" complimented a passion for the major historical phenomena.^[436] A decade later, George Călinescu described in detail the historian's public speaking routine: the "zmeu"-like introductory outbursts, the episodes of "idle grace", the apparent worries, the occasional anger and the intimate, calm, addresses to his bewildered audience.^[437]

The oratorical technique flowed into Iorga's contribution to

travel writing, combining historical fresco and picturesque detail.^[81] The travel writer in young Iorga blended with the essayist and, occasionally, the philosopher, although, as Vianu suggests, the Cugetări aphorisms were literary exercises rather than "philosophical system."^[439] In fact, Iorga's various reflections attack the core tenets of philosophy, and describe the philosopher prototype as detached from reality, intolerant of others, and speculative.^[440]

Iorga was a highly productive dramatist, inspired by the works of
verse works, most are in the historical drama genre.^[441] Manolescu, who argues that "the best" of them have a medieval setting, writes that Constantin Brâncoveanu, Un domn pribeag and Cantemir bătrânul are "without any interest".^[441] Iorga's other work for the stage also includes the "five-act fairy tale" Frumoasa fără trup ("Bodyless Beauty"), which repeats a motif found in Romanian folklore,^[442] and a play about Jesus Christ (where Jesus is not shown, but heard).^[443]

Iorga's poems include odes to Poland, written shortly after the
William Butler Yeats ("Aedh Wishes for the Cloths of Heaven", "When You Are Old").^[334]

Memoirs

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".[196] George Călinescu referred to this series as Iorga's "interesting" and "eminently subjective" literature; "dignified" and dominated by "explosions of sentiment", it echoes, according to Călinescu, the Renaissance model of Ion Neculce.^[445] Many of the volumes were quickly written as Iorga's attempt to rehabilitate himself after a failed premiership;^[119] Orizonturile comprises messages on the power and justness of his cause: "And so I stand at age sixty-two, confident and strong, proud, upright in front of my conscience and the judgment of time."^[235] The works offer retrospective arguments against Iorga's adversaries and sketch portraits of people who crossed Iorga's path—attributes which, Iova suggests, fully exploit Iorga's talents as a "polemicist" and "portraitist";^[446] according to Alexandru Zub, they also fall into place within the Romanian ego-history vogue, between Xenopol's and Pârvan's.^[447]
Both the diaries and the memoirs are noted for their caustic and succinct portraits of Iorga's main rivals: Maiorescu as inflexible and unemotional, Dimitrie Sturdza as avaricious, Nae Ionescu as "an awful temper", Hungarian politician István Tisza as a "Turanian" tyrant; Iorga contributed particularly emotional, and critically acclaimed, tributes for his political friends, from Vasile Bogrea to Yugoslavia's Nikola Pašić.^[220] Supt trei regi abounds in positive and negative portrayals, but, Călinescu notes, it fails to show Iorga as politically astute: "he gives the impression that he knows no more [of the events] than the man of the street."^[448]
At times, Iorga sheds a nostalgic light on his one-time opponents (similar, in Călinescu's view, to "inscriptions on their graves").^[425] Notably in this context, Iorga reserved praise for some who had supported the Central Powers (Carol I,^[119] Virgil Arion, George Coșbuc, Dimitrie Onciul),^[449] but also stated that actual collaboration with the enemy was unforgivable.^[448] His obituary piece of socialist activist I. C. Frimu, part of Oameni cari au fost, was so sympathetic that the authorities had to censor it.^[450]

Legacy

Scholarly impact, portrayals and landmarks

Nicolae Iorga's portrait on a Romanian bill, 2005

The fields of scientific inquiry opened by Iorga, in particular his study into the
N. Cartojan,^[452] while his thoughts on the characteristics of Romanianness inspired the social psychology of Dimitrie Drăghicescu.^[453] In the postmodern age, Iorga's pronouncements on the subject arguably contributed to the birth of Romanian imagological, post-colonial and cross-cultural studies.^[454] The idea of Romanii populare has endured as a popular working hypothesis in Romanian archeology.^[382]

Aside from being himself a writer, Iorga's public image was also preserved in the literary work of both his colleagues and adversaries. One early example is a biting
Wormwood for Iorga Neculai").^[458] One of Teodoreanu's own epigrams in Contimporanul ridiculed Moartea lui Dante, showing the resurrected Dante Alighieri pleading with Iorga to be left in peace.^[459] Iorga was also identified as the subject of fictional portrayals in a modernist novel by N. D. Cocea^[460] and (against the author's disclaimer) in George Ciprian's play The Drake's Head.^[461]

Iorga became the subject of numerous visual portrayals. Some of the earliest were satires, such as an 1899 portrait of him as a

Aleea Clasicilor complex.^[468] Since 1994, Iorga's face is featured on a highly circulated Romanian leu bill: the 10,000 lei banknote, which became the 1 leu bill following a 2005 monetary reform.^[469]

Several Romanian cities have "Nicolae Iorga" streets or boulevards: Bucharest (also home of the Iorga High School and the Iorga Park), Botoșani, Brașov, Cluj-Napoca, Constanța, Craiova, Iași, Oradea, Ploiești, Sibiu, Timișoara, etc. In Moldova, his name was also assigned to similar locations in Chișinău and Bălți. The Botoșani family home, restored and partly rebuilt in 1965, is currently preserved as a Memorial House.^[470] The house in Vălenii is a memorial museum.^[471]^[472]

Political symbol

Iorga's murder, like other acts of violence ordered by the Iron Guard, alarmed

Legionary Rebellion and saw the Guard's ouster from power.^[473] Reportedly, Iorga's murder instantly repelled some known supporters of the Guard, such as Radu Gyr^[474] and Mircea Eliade.^[475] Responding to condemnation of his actions from his place of exile in Francoist Spain, the Guard leader Horia Sima claimed to have played no part in the killing. Sima stated that he did not regret the act, noting that Iorga the scholar had had a long enough career,^[476] and arguing, counterfactually, that the revenge was saluted by most Romanians.^[477]

anti-fascist" and "progressive" intellectual, and references to his lifelong anti-communism were omitted.^[480] The ban on his works was selectively lifted, and some of his main books were again in print between 1968 and 1989,^[191]^[481] along with volumes of his correspondence.^[145] In 1988, Iorga was the subject of Drumeț în calea lupilor, a Romanian film directed by Constantin Vaeni. It depicted an imaginary encounter and clash between the historian (Valentin Teodosiu) and a character based on Horia Sima (Dragoș Pâslaru).^[482] However, the Bonaparte Highway villa, bequeathed by Iorga to the state, was demolished during the Ceaușima campaign of 1986.^[45]

Iorga's theories on the

Radio Free Europe (RFE) broadcast an homage piece with renewed condemnation of Iorga's killers. RFE received death threats from obscure Iron Guard diaspora members, probably agents of the Securitate secret police.^[487]

Iorga has enjoyed posthumous popularity in the decades since the

100 greatest Romanians televised poll.^[489] As early as 1989, the Iorga Institute was reestablished under Papacostea's direction.^[245] Since 1990, the Vălenii summer school has functioned regularly, having Iorga exegete Valeriu Râpeanu as a regular guest.^[471] In later years, the critical interpretation of Iorga's work, first proposed by Lucian Boia around 1995, was continued by a new school of historians, who distinguished between the nationalist-didactic and informative contents.^[367]

Descendants

Nicolae Iorga had over ten children from his marriages, but many of them died in infancy.[490] In addition to Florica Chirescu, his children from Maria Tasu were Petru, Elena, Maria; with Catinca, he fathered Mircea, Ștefan, Magdalina, Liliana, Adriana, Valentin, and Alina.^[491] Magdalina, who enjoyed success as a painter, later started a family in Italy.^[492]^[493] The only one of his children to train in history, known for her work in reediting her father's books^[494] and her contribution as a sculptor, Liliana Iorga married fellow historian Dionisie Pippidi in 1943.^[490] Alina became the wife of an Argentine jurist, Francisco P. Laplaza.^[490]

Mircea Iorga was married into the aristocratic Știrbey family,^[495] and then to Mihaela Bohățiel, a Transylvanian noblewoman who was reputedly a descendant of the Lemeni clan and of the medieval magnate Johannes Benkner.^[496] He was for a while attracted to PND politics and also wrote poetry.^[491] An engineer by trade, he was headmaster of the Bucharest Electrotechnical College in the late 1930s.^[259]^[491] Another son, Ștefan N. Iorga, was a writer active with the Cuget Clar movement,^[425]^[491] and later a noted physician.^[497]

Iorga's niece Micaella Filitti, who worked as a civil servant in the 1930s, defected from Communist Romania and settled in France.^[493] Later descendants include historian Andrei Pippidi, son of Dionisie, who is noted as a main editor of Iorga's writings.^[191]^[498] Pippidi also prefaced collections of Iorga's correspondence, and published a biographical synthesis on his grandfather.^[145] Andrei Pippidi is married to political scientist and journalist Alina Mungiu,^[499] the sister of award-winning filmmaker Cristian Mungiu.^[500]

Notes

^ Variously Neculai Iorga, Nicolas Jorga, Nicolai Jorga or Nicola Jorga, born Nicu N. Iorga;^[1]

^ Iova, p. xxvii.
ISBN 978-90-04-12101-0
. ...for instance the historian-Ottomanist Nicolae Iorga of Greek origin.

ISBN 978-973-9423-99-1
. Nu are nici o picătură de sânge românesc în vine. Pe Iorga îl cheamă Arghiropol. Acesta este numele său adevărat, tatăl era avocat grec la Botoşani.

ISBN 978-973-50-4875-4
. Iar Nicolae Iorga, recunoscut drept cel mai de seamă istoric român, se trage, pe linie paternă, dintrun grec stabilit în Moldova în secolul al XVIIIlea

ISBN 978-973-45-0402-2
. [Editor's note:] Istoricul era descendent la a cincea generație din Iorga galiongiul, negustor grec stabilit la Botoșani,

ISBN 978-973-50-5553-0
. Cât despre Iorga, străstrăbunicul său a fost grec, fost marinar. Mama istoricului era de origine greacă fanariotă, Arghiropol

ISBN 978-973-9392-93-8
.

ISBN 978-973-9423-99-1
.

S2CID 159706943
.

^ Rădulescu, p. 344

^ Treptow, Kurt W. (1994). "Procesul" lui Corneliu Zelea Codreanu: mai, 1938 (in Romanian). S.C. "Dosoftei" S.A. p. 138.

^ Rădulescu, pp. 344, 351

^ Nastasă (2003), p. 62

^ Iova, p. xxvii. See also Nastasă (2003), p. 61

^ Iova, pp. xxvii–xxviii. See also Nastasă (2003), pp. 61–62, 66, 74–75

^ Iova, pp. xxviii–xxix

^ ^a ^b ^c ^d ^e ^f (in Romanian) Nicolae Mareș, "Nicolae Iorga despre Polonia", in România Literară, Nr. 35/2009

^ ^a ^b Iova, p. xxviii

^ Iova, pp. xxix–xxx

^ Iova, p. xxix

^ Iova, pp. xxix–xxxi

^ ^a ^b Iova, p. xxx

^ ^a ^b Iova, p. xxxi

^ Iova, p. xxxi. See also Nastasă (2003), p. 61

^ Iova, p. xxxi; Nastasă (2003), pp. 61–62

^ Iova, p. xxxi; Nastasă (2003), pp. 62–64; (2007), pp. 244, 399

^ ^a ^b ^c ^d ^e Iova, p. xxxii

^ Iova, p. xxxii. See also Nastasă (2003), pp. 62–63, 174–175; (2007), pp. 238–239

^ Iova, p. xxxii. See also Nastasă (2007), pp. 521, 528; Ornea (1998), p. 129

^ Iova, p. xxxii. See also Nastasă (2003), p. 65

^ Iova, p. xxxii. See also Călinescu, p. 988

^ Constantin Kirițescu, "O viață, o lume, o epocă: Ani de ucenicie în mișcarea socialistă", in Magazin Istoric, September 1977, pp. 14, 17

^ Iova, pp. xxxii, xxxvii; Nastasă (2003), pp. 61, 64–71, 74, 105, 175

^ Nastasă (2003), pp. 64–66, 69–70, 74, 175

^ Nastasă (2003), p. 175; (2007), pp. 239, 489

^ Nastasă (2007), p. 239. See also Vianu, Vol. I, p. 165

^ Iova, pp. xxxii–xxxiii

^ ^a ^b ^c ^d ^e Iova, p. xxxiii

^ Nastasă (2003), pp. 154, 233–234; (2007), pp. 179–180, 201–202

^ Iova, pp. xxxiii–xxxiv

^ ^a ^b ^c ^d ^e Iova, p. xxxiv

^ Iova, pp. xxxiv–xxxv. See also Călinescu, p. 1010

^ Nastasă (2003), pp. 66–68

^ Iova, p. xxxiv. See also Setton, p. 62

^
Dilema Veche
, Nr. 341, August–September 2010

^ Vianu, Vol. III, pp. 62–68

^ Iova, pp. xxxiv–xxxv. See also Boia (2000), p. 83; Nastasă (2007), pp. 239, 244–245, 430

^ Ornea (1995), p. 188; Nastasă (2007), pp. 239, 245

^ ^a ^b ^c ^d ^e ^f Iova, p. xxxv

^ Iova, p. xxxv. See also Nastasă (2007), p. 239

^ Nastasă (2007), p. 84; Volovici, p. 18

^
ISBN 1-85109-439-3

^ Iova, p. xxxvi

^ ^a ^b Iova, pp. xxxvi–xxxvii

^ Nastasă (2007), p. 239

^ Iova, pp. xxxvi-–xxxvii; Nastasă (2003), pp. 68, 167, 169–170, 176, 177–178; (2007), pp. 309, 496–502, 508–509, 515–517

^ Iova, pp. xxxi, xxxvi

^ Nastasă (2007), p. 309

^ Nastasă (2007), pp. 508–509

^ Nastasă (2007), pp. 515–517

^ Călinescu, p. 1010; Iova, p. xxxvii; Nastasă (2003), pp. 68, 167, 169–170, 178; (2007), pp. 169, 464, 496–502, 508–509, 516

^ ^a ^b (in Romanian) Ovidiu Pecican, "Avalon. Apologia istoriei recente", in Observator Cultural, Nr. 459, January 2009

^ ^a ^b ^c ^d ^e ^f ^g Iova, p. xxxvii

^ Nastasă (2003), pp. 176–183

^ Iova, p. xxxvii; Nastasă (2003), pp. 39, 52, 69–72, 73–74, 118. See also Boia, 2010, p. 188; Butaru, p. 92; Nastasă (2007), pp. 294, 322–323

^ Nastasă (2007), pp. 114, 150, 294, 379

^ Iova, p. xxxvii. See also Nastasă (2003), pp. 179–180

^ Nastasă (2003), pp. 179–180

^ ^a ^b ^c ^d ^e ^f ^g Iova, p. xxxviii

^ Nastasă (2007), pp. 514–515

^ Both, p. 32

^ Călinescu, pp. 407, 508, 601–602; Livezeanu, pp. 116–117; Ornea (1998), pp. 131, 136; Nastasă (2007), pp. 179–180; Veiga, pp. 164–167

^ Ornea (1998), pp. 73, 75–79, 131, 136, 376. See also Călinescu, p. 643

^ Călinescu, pp. 643–644; Ornea (1998), pp. 73, 78–79, 88, 91–104, 134–139

^ Nastasă (2003), pp. 170, 181–183

^ Iova, pp. xxxviii–xxxix

^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ Iova, p. xxxix

^ ^a ^b ^c ^d (in Romanian) Ion Simuț, "Centenarul debutului sadovenian", in România Literară, Nr. 41/2004

^ Nastasă (2007), pp. 272–273

^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j (in Romanian) Ovidiu Morar, "Intelectualii români și 'chestia evreiască' ", in Contemporanul, Nr. 6/2005

^ ^a ^b ^c ^d ^e ^f (in Romanian) Ion Simuț, "Pitorescul prozei de călătorie", in România Literară, Nr. 27/2006

^ ^a ^b ^c (in Romanian) Cătălin Petruț Fudulu, "Dosare declasificate. Nicolae Iorga a fost urmărit de Siguranță", in Ziarul Financiar, 10 September 2009

^ ^a ^b ^c ^d ^e (in Romanian) Ion Hadârcă, "Constantin Stere și Nicolae Iorga: antinomiile idealului convergent (I)", in Convorbiri Literare, June 2006

^ Boia (2000), pp. 92–93, 247; (2010), p. 353; Nastasă (2007), pp. 95, 428, 479; Stanomir, Spiritul, pp. 114–118; Veiga, pp. 165, 180

^ Veiga, p. 180

^ (in Romanian) Dumitru Hîncu, "Scrisori de la N. Iorga, E. Lovinescu, G. M. Zamfirescu, B. Fundoianu, Camil Baltazar, Petru Comarnescu", in România Literară, Nr. 42/2009

^ Călinescu, p. 634

^ Oldson, p. 156

^ Călinescu, p. 977; Iova, pp. xxxix–xl

^ Nastasă (2007), pp. 306–308, 517–521

^ (in Romanian) Cătălin Petruț Fudulu, "Dosare declasificate. Nicolae Iorga sub lupa Siguranței (II)", in Ziarul Financiar, 16 September 2009

^ Nastasă (2007), pp. 338–339, 492

^ (in Romanian) Cătălin Petruț Fudulu, "Dosare declasificate. Nicolae Iorga sub lupa Siguranței (III)", in Ziarul Financiar, 16 September 2009

^ Nastasă (2007), pp. 126, 492, 526; Iova, p. xxxix

^ Călinescu, p. 676

^ Iova, p. xl. See also Setton, p. 49

^ Călinescu, p. 996

^ ^a ^b ^c Iova, p. xl

^ Vianu, Vol. II, p. 149

^ Nastasă (2003), p. 183

^ Nastasă (2007), p. 526

^ (in Romanian) Cassian Maria Spiridon, "Secolul breslei scriitoricești", in Convorbiri Literare, April 2008

^ ^a ^b ^c (in Romanian) Cătălin Petruț Fudulu, "Dosare declasificate. Nicolae Iorga sub lupa Siguranței (IV)", in Ziarul Financiar, 8 October 2009

^ H. Seton-Watson & C. Seton-Watson, pp. 51–52

^ H. Seton-Watson & C. Seton-Watson, pp. 9, 72, 95, 103, 190

^
Cuvântul
, Nr. 377

^ Oldson, pp. 134–135

^ Cernat, p. 32; Ornea (1995), pp. 395–396; Veiga, pp. 55–56, 69, 166–167; Volovici, pp. 18, 31–33, 181–182

^ Radu, p. 583

^ Veiga, p. 69. See also Butaru, pp. 95–97; Crampton, p. 109; Oldson, pp. 133–135

^ Nastasă (2007), pp. 36–38, 321–323. See also Nastasă (2003), pp. 39, 71

^ ^a ^b Iova, pp. xl–xli

^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ Iova, p. xli

^ Iova, p. xli. See also Vianu, Vol. III, pp. 53–61

^ Călinescu, p. 1010; Iova, p. xli

^
Gheorghe Oprescu, "Arta țărănească la Români", in Transilvania, Nr. 11/1920, p. 860 (digitized by the Babeș-Bolyai University Transsylvanica Online Library
)

^ ^a ^b Paul Rezeanu, "Stoica D. – pictorul istoriei românilor", in Magazin Istoric, December 2009, pp. 29–30

^ Nastasă (2007), p. 91

^
Z. Ornea, "Din memorialistica lui N. Iorga", in România Literară
, Nr. 23/1999

^ Nastasă (2007), pp. 133–134

^ Iova, p. xli. See also Guida, p. 238; Nastasă (2007), pp. 49, 50; Olaru & Herbstritt, p. 65

^ ^a ^b ^c (in Romanian) Smaranda Bratu-Elian, "Goldoni și noi", in Observator Cultural, Nr. 397, November 2007

ISBN 0-89950-932-0

^ ^a ^b ^c ^d ^e Kopi Kyçyku, "Nicolae Iorga și popoarele 'născute într-o zodie fără noroc' ", in Akademos, Nr. 4/2008, pp. 90–91

^ Nastasă (2007), p. 512; See also Iova, p. xlii

^ ^a ^b ^c ^d ^e ^f Iova, p. xlii

^ Boia (2010), pp. 106–107, 112–113

^ Boia (2010), pp. 76, 115–116, 122, 276

^ Nastasă (2007), pp. 88–89

^ ^a ^b ^c ^d ^e ^f (in Romanian) Alexandru George, "Revenind la discuții (4)", in Luceafărul, Nr. 31/2009

^ Butaru, p. 93

^ Boia (2010), pp. 304–305

^ Boia (2010), pp. 239, 325

^ Nastasă (2003), pp. 183–184; (2007), pp. 376, 492

^ ^a ^b ^c ^d ^e ^f ^g Iova, p. xliv

^ Iova, p. xlii. See also Boia (2010), p. 123

^ ^a ^b ^c (in Romanian) Gheorghe I. Florescu, "Corespondența personală a lui N. Iorga" (II), in Convorbiri Literare, June 2003

^ Vianu, Vol. III, pp. 92–93

^ H. Seton-Watson & C. Seton-Watson, p. 190

^
OCLC 166882762

^ ^a ^b Iova, p. xliii

^ Iova, pp. xliii–xliv

^ Boia (2010), p. 117

^ Călinescu, p. 1010. See also Ciprian, p. 220

^ ^a ^b ^c ^d (in Romanian) Gheorghe I. Florescu, "Corespondența personală a lui N. Iorga" (I), in Convorbiri Literare, May 2003

^ (in Romanian) Gheorghe I. Florescu, "Regina Maria și Conferința de pace din 1919" (III), in Convorbiri Literare, November 2008

^ Boia (2010), pp. 111, 346–347. See also Iova, p. xliv

^ Boia (2010), pp. 111, 353–354, 356

^ (in Romanian) Dumitru Hîncu, "Al. Tzigara-Samurcaș – Din amintirile primului vorbitor la Radio românesc", in România Literară, Nr. 42/2007

^ ^a ^b (in Romanian) Alexandru Florescu, "Istorie și istorii: o biografie a regelui Ferdinand", in Convorbiri Literare, January 2005

^ Boia (2010), p. 341

^ Radu, pp. 580, 585

^ Veiga, pp. 35–36, 130

^ Iova, pp. xliv–xlv

^ (in Romanian) Mircea Iorgulescu, "Acum 85 de ani – Antologie de literatură română în Franța", in România Literară, Nr. 51–52/2005

^ Nastasă (2007), p. 276

^ (in Romanian) Mircea Regneală, "Colapsul bibliotecilor românești", in Revista 22, Nr. 745, June 2004

^ Iova, p. xlv. See also Nastasă (2007), pp. 91, 273–278, 492

^ ^a ^b (in Romanian) Ion Simuț, "Nicolae Iorga – Corespondență necunoscută", in România Literară, Nr. 22/2006

^ Iova, p. xlv. See also Tanașoca, pp. 99–100, 163

^ ^a ^b ^c Iova, p. xlv

^ ^a ^b ^c ^d (in Romanian) Gheorghe I. Florescu, "Corespondența personală a lui N. Iorga" (III), in Convorbiri Literare, July 2004

^ Butaru, p. 307

^ ^a ^b ^c ^d (in Romanian) Ionuț Ciobanu, "Structura organizatorică a Partidului Țăranesc și a Partidului Național " Archived 2 November 2012 at the Wayback Machine, in Sfera Politicii, Nr. 129–130

^ ^a ^b ^c ^d ^e ^f (in Romanian) Ion Hadârcă, "Constantin Stere și Nicolae Iorga: antinomiile idealului convergent (II)", in Convorbiri Literare, July 2006

^ Veiga, pp. 45–47

^ ^a ^b (in Romanian) Gheorghe I. Florescu, "Alexandru Averescu, omul politic" (III), in Convorbiri Literare, July 2009

^ Radu, p. 579

^ Veiga, p. 47

^ Butaru, pp. 95–98, 122, 156; Cernat, p. 138; Neubauer, p. 164; Veiga, pp. 74–76, 96, 130. According to Crampton (p. 109), the two parties still shared views on antisemitism, even though the PND was officially "dedicated to recompensating those who had suffered during the war".

^ Nastasă (2007), pp. 120, 195–196

^ Călinescu, p. 988. See also Vianu, Vol. II, p. 274

^ Călinescu, p. 1010; Iova, pp. xlv–xlvi

^ ^a ^b ^c ^d Iova, p. xlvi

^ Santoro, p. 116

^ Călinescu, p. 1010. See also Iova, p. xlvi

^ (in Romanian) Marin Pop, "Alegerile parlamentare din anul 1922 în județul Sălaj", in Caiete Silvane, 10 June 2009

^ Neubauer, p. 164; Veiga, pp. 99–100

^ ^a ^b ^c ^d ^e Iova, p. xlvii

^ Iova, pp. xlvi–xlvii

^
Lettre Internationale
Romanian edition, Nr. 58, Summer 2006

^ Iova, p. xlvi. See also Tanașoca, p. 163

^ Iova, p. xlvi. See also Călinescu, p. 1010

^ Santoro, pp. 114–115

^ ^a ^b Nastasă (2007), p. 126

^ ^a ^b Iova, pp. xlvii–xlviii

^ Guida, p. 238; Nicolae M. Nicolae, "Europa lui Coudenhove-Kalergi", in Magazin Istoric, July 2002, p. 11

^ ^a ^b Iova, p. xlviii

^ Iova, pp. xlviii–xlix

^ ^a ^b Iova, p. xlix

^
Z. Ornea, "N. Iorga – istoric literar", in România Literară
, Nr. 43/1999

^ Nastasă (2007), pp. 324–325, 386–387, 479–480

^ Iova, p. xlix. See also Ornea (1995), p. 396

^ Santoro, p. 226

^ Iova, p. xlix. See also Călinescu, p. 1010

^ ^a ^b ^c ^d Iova, p. l

^ Brătescu, pp. 33–34

^ Seton-Watson, p. 205

^ Butaru, p. 306

^ Ornea (1995), pp. 226, 265, 296; Veiga, pp. 126–131, 200–201

^ Guida, p. 237

^ ^a ^b Guida, p. 238

^ Tănase Bujduveanu, "Institutul român din Albania", in Magazin Istoric, March 2011, pp. 28–32

^ Butaru, pp. 161, 169; Iova, p. l; Ornea (1995), pp. 173, 235, 243, 296; Volovici, p. 154. See also Veiga, pp. 137–138

^ Nastasă (2007), pp. 58, 81

^ In doing so, Iorga answered a call by world-famous physicist Albert Einstein to grant Einstein's Romanian pupil Melania Șerbu an educational opportunity. See (in Romanian) Solomon Marcus, "Scrisori către și de la Albert Einstein", in România Literară, Nr. 28/2006 (with a chronological error).

^ (in Romanian) Cristian Bârsu, "O evocare a lui Gheorghe Mocianu, primul profesor român de educație fizică", in the Hațieganu University Paletristica Mileniului, Nr. 2/2007, p. 77

^ (in Romanian) Ionuț Fantaziu, "Cercetașii României se distrează fără internet" Archived 8 June 2011 at the Wayback Machine, in Evenimentul Zilei, 22 November 2009

^ Nastasă (2007), p. 82; Ornea (1995), p. 296; Veiga, pp. 130–131

^ Veiga, pp. 140–141

^ (in Romanian) Dumitru Șandru, "Criza din 1929 – 1933 și criza actuală" Archived 2 November 2012 at the Wayback Machine, in Sfera Politicii, Nr. 133

^ Nastasă (2007), p. 82; Veiga, pp. 156–157

^ Veiga, pp. 156–158

^ Nastasă (2007), pp. 114, 120, 131, 150, 250, 275–278, 287, 306–307, 324–332, 506–507

^ Guida, p. 231

^ ^a ^b ^c Neubauer, p. 165

^ Ornea (1995), pp. 226, 296–297; Seton-Watson, p. 205; Veiga, pp. 130–131, 138

^ Radu, pp. 577–578

^ Veiga, pp. 215, 235, 247–248. See also Radu, p. 579

^ ^a ^b Călinescu, pp. 614–615

Dilema Veche
, Nr. 292, September 2009

^ ^a ^b Boia (2000), pp. 101–106

^ Nastasă (2007), pp. 325–326

^ Nastasă (2003), pp. 189, 192, 204–205, 207–209; (2007), pp. 506–507

^ ^a ^b ^c ^d (in Romanian) Pavel Chihaia, "Printre cărți și manuscrise" Archived 17 October 2015 at the Wayback Machine, in Observator Cultural, Nr. 339, September 2006

^ Veiga, p. 134

^ (in Romanian) Nicolae Mareș, "Aron Cotruș – scriitor și diplomat – 120 de ani de la naștere", in Luceafărul, Nr. 1/2011

^ Ornea (1995), p. 299

^ Ornea (1995), p. 231

^ Brătescu, p. 54

^ Livezeanu, p. 117; Ornea (1995), pp. 444–449, 452. See also Călinescu, p. 977

^ Iova, p. l. See also Neubauer, p. 164; Setton, p. 49

^ Călinescu, p. 1010; Iova, pp. l–li; Zub (2000), p. 34

^ Nastasă (2007), p. 524

^ ^a ^b ^c ^d ^e ^f Iova, p. li

ISBN 0-415-39743-X
; Nastasă (2007), pp. 39, 425–426

^ Călinescu, pp. 978, 979

^
Dilema Veche
, Nr. 373, April 2011

^
ISBN 973-35-1355-5

^ Ornea (1995), p. 445

^ Brătescu, pp. 69, 77; Iova, pp. li–lii; Volovici, pp. 151–152, 154, 157

^ Brătescu, p. 59

^ Iova, p. lii. See also Călinescu, p. 1010; Nastasă (2007), p. 523

^ ^a ^b Iova, p. lii

^ ^a ^b ^c Olaru & Herbstritt, p. 64

^ ^a ^b ^c Iova, p. liii

^ Iova, p. liii. See also Ornea (1995), p. 98

^ ^a ^b ^c ^d (in Romanian) Adina-Ștefania Ciurea, "Scriitori în boxa acuzaților", in România Literară, Nr. 33/2003

^ Crampton, pp. 115–116; Santoro, p. 233

^ Țurlea, passim; Veiga, pp. 245–248, 250, 262–265. See also Butaru, p. 293

^ Țurlea, passim

^ Deletant, pp. 34, 43–44; Ornea (1995), pp. 314–316, 336–337; Veiga, pp. 250, 271

^ Deletant, pp. 34–35, 43–44; Ornea (1995), p. 316; Veiga, pp. 250–251, 271–272

^ Deletant, p. 44

^ Ornea (1995), pp. 316–317

^ ^a ^b "History"^{[permanent dead link]}, at the Venice Biennale Romanian Pavilion: Seductiveness of Interval; retrieved 23 February 2011

^ Rădulescu, p. 342

^ ^a ^b Iova, pp. liii–liv

^ ^a ^b ^c Țurlea, p. 47

^ ^a ^b ^c ^d Iova, p. liv

^ ^a ^b (in Romanian) Alexandru Zub, "Sistemul de la Versailles. Considerații istoriografice", in Convorbiri Literare, February 2005

^ Brătescu, p. 77

^ Ornea (1995), p. 335. See also Iova, p. liii

^ Brătescu, p. 79

^ ^a ^b Neubauer, p. 164

^ Iova, p. lv. See also Brătescu, pp. 81, 84; Nastasă (2007), p. 126

^ Veiga, p. 310

^ ^a ^b ^c Iova, p. lv

^ Brătescu, p. 82; Crampton, p. 118; Deletant, pp. 60–61; Ornea (1995), pp. 19, 196, 209–210, 339–341, 347, 357; Veiga, pp. 292–295, 309–310; Seton-Watson, pp. 214–215

^ Deletant, pp. 60–61; Ornea (1995), pp. 339–343

^ Iova, pp. lv–lvi. See also Ornea (1995), pp. 340–341

^ Iova, pp. lv–lvi

^ Brătescu, p. 82

^ Brătescu, p. 83

^ Nastasă (2007), p. 49

^ Stanomir, Spiritul, pp. 8–9, 102, 104–105, 112–119

^ Both, passim; Butaru, pp. 13, 64–87, 89, 95–96, 108, 112, 123, 158, 252–254, 316–317; Stanomir, Spiritul, pp. 8–9, 104–105, 108–110, 113, 114, 147–155, 198–206

^ Both, pp. 31–32

^ Both, pp. 31–32; Butaru, pp. 95–96; Stanomir, Spiritul, pp. 8–9

^ Alexandrescu, pp. 142, 158

^ Stanomir, Spiritul, pp. 102, 112–121; Nastasă (2007), pp. 42, 169, 496–502, 508–509, 515–517, 528. See also Călinescu, p. 977

^ Ornea (1998), p. 272; Stanomir, Spiritul, pp. 113–121, 228–230; Veiga, pp. 164–166, 175–176

^ Stanomir, Spiritul, pp. 114–121, 127, 138, 176–189, 224–234. See also Czobor-Lupp, pp. 122–123, 125–126, 129–131

^
ISBN 2-85944-346-0

^ Czobor-Lupp, pp. 130–131; Stanomir, Spiritul, pp. 47, 113–114, 116–121, 127, 177, 180–184, 186, 232; Veiga, p. 164

^ Stanomir, Spiritul, pp. 120, 178–179, 181–183, 188–189, 231

^ Vianu, Vol. III, pp. 56–61. See also Livezeanu, pp. 120, 122

^ Czobor-Lupp, pp. 122–130

^ Czobor-Lupp, pp. 123, 126–131

^ Vianu, Vol. III, p. 67

ISBN 973-33-0481-6

^ Călinescu, pp. 407, 508

^ Ornea (1998), p. 136

^ Nastasă (2007), pp. 309–310, 313–314

^ Stanomir, Spiritul, p. 112

^ Stanomir, Spiritul, p. 7

^ Stanomir, Spiritul, pp. 7, 116–119, 176–189, 224–234

^ Stanomir, Spiritul, pp. 178–178, 185–186, 226–228, 233–234

^ Stanomir, Spiritul, pp. 184–185, 233–234

^ Stanomir, Spiritul, pp. 177–178

^ (in Romanian) Ioana Pârvulescu, "Statuia lui Carol I", in România Literară, Nr. 49/2005

ISBN 0-521-52447-4

^ Stanomir, Spiritul, p. 234. See also Țurlea, p. 45

^ (in Romanian) Radu Filipescu, "Partidele parlamentare și problema comunismului (1919–1924)", in Annales Universitatis Apulensis, Series Historica, 10/I, 2006, pp. 69, 71, 75–77, 81. See also (in Romanian) Aug. Popa, "Rătăcirea extremistă", in Cultura Creștină, Nr. 2–3/1937, pp. 76–77 (digitized by the Babeș-Bolyai University Transsylvanica Online Library)

^ Oldson, pp. 132–134. See also Volovici, pp. 34, 186, 190

^ ^a ^b Oldson, p. 134

^ (in Romanian) Laszlo Alexandru, "Un savant călcat în picioare (II)", in Tribuna, Nr. 152, January 2009

^ Volovici, p. 32

^ ^a ^b Veiga, p. 69

^ Ornea (1995), pp. 395–396

ISBN 2-905725-06-0

^ Cernat, p. 32; Oldson, p. 135; Sandqvist, pp. 63, 77, 281

^ Cernat, p. 32

^ Oldson, pp. 135–137

^ "Personalităţi ale culturii botoşănene – Gheorghe Kernbach (Gheorghe din Moldova) 1863 – 1909". 13 January 2013.

^ Oldson, p. 145

^ Voicu, pp. 146–147, 148

^ Voicu, p. 148

^ ^a ^b Barbu Cioculescu, "În exil", in România Literară, Nr. 4/2002

^ Boia (2000), p. 100; Butaru, pp. 97, 126–127; Oldson, pp. 134–135, 161; Ornea (1995), pp. 315, 351, 410, 441, 444; Stanomir, Spiritul, p. 225; Veiga, pp. 55, 120, 165–167, 175–177, 181, 293; Volovici, pp. 59, 60, 63, 65, 129, 133, 154, 174. See also Călinescu, pp. 948–949

^ Volovici, pp. 34–35

^ Ornea (1995), p. 396; Volovici, p. 152

^ Călinescu, p. 977

^ Butaru, p. 97

^ Voicu, p. 147

^ Volovici, pp. 54–55, 152–155

^ "Nicolae Iorga – istoric, politician, antisemit non-violent, ucis de antisemiți". 24 November 2021.

^ Nastasă (2007), pp. 179–180, 195–196, 201–202; Stanomir, Spiritul, pp. 115–118

^ Boia (2000), pp. 93, 247; Stanomir, Spiritul, pp. 114–118

OCLC 401078

^ Boia (2000), p. 246

^ Boia (2000), p. 100

^ Guida, pp. 237–238

^
ISBN 0-8264-5963-3

^
ISBN 0-87745-697-6

^ Boia (2000), pp. 247–248; Grigorescu, pp. 376–377; Nastasă (2007), pp. 215–216; Oldson, pp. 134–135

^ Boia (2000), p. 116; Santoro, pp. 115–116, 226–228, 231, 233, 333, 359–364; Stanomir, Spiritul, pp. 228, 233; Veiga, pp. 89, 97, 130–131, 134, 149, 253

^ Santoro, pp. 231, 333; Veiga, p. 253

^ Santoro, pp. 115, 226–227, 233, 359–360, 363–364

^ (in Romanian) Adam Puslojić, Ștefania Coșovei, "Prietenia este un vis comun", in Luceafărul, Nr. 24-25/2009

^ Neubauer, p. 165; Neubauer et al., pp. 272–273. See also Nastasă (2007), p. 454; Stanomir, Spiritul, p. 232

^ Nastasă (2003), p. 315; (2007), p. 457

^ Nastasă (2007), pp. 459–460. On Dvoichenko's work, see Călinescu, pp. 983, 991, 997; Vianu, Vol. I, p. 44

^ Boia, 2010, pp. 144–145

^ ^a ^b Todorova, p. 46

^ ^a ^b ^c ^d ^e Călinescu, p. 612

^ Vianu, Vol. III, p. 68

^ ^a ^b H. Seton-Watson & C. Seton-Watson, p. 9

^ Nastasă (2007), p. 175

^ Iova, p. xxxiv. According to Veiga (p. 69): "1,300 volumes and 25,000 articles"

^ Iova, p. lvi

^ Oldson, p. 132

^ Crohmălniceanu, p. 19

^ Zub (2000), p. 47

^
Dilema Veche
, Nr. 360, January 2011

^ Boia (2000), pp. 82–83, 101; Nastasă (2003), pp. 63, 72–73, 167–184; (2007), pp. 44, 306–307, 436, 502, 515–521

^ Vianu, Vol. III, pp. 67–68

^ Boia (2010), p. 101

^ Vianu, Vol. III, p. 53. See also Zub (2000), pp. 33–34

^ Boia (2000), p. 99

^ Boia (2000), pp. 103–107

^ Santoro, p. 358

^ Seton-Watson, p. 41

ISBN 0-691-09900-6

^ Setton, p. 49. Setton also notes (p. 36) "some hasty summaries" in Iorga's commentary on the margin of documents, "but on the whole one can admire both his industry and his accuracy."

ISBN 0-415-12084-5

^ ^a ^b Blokker, p. 164

^ Both, p. 31

^ Nastasă (2007), pp. 479–482, 532

^ Nastasă (2003), p. 73

^ Nastasă (2007), pp. 513–516, 526

^ Boia (2000), pp. 143, 181. See also Santoro, pp. 115–116

^ Boia (2000), p. 208

^ Călinescu, p. 949; Neubauer, p. 165; Neubauer et al., p. 250

^ Neubauer, p. 165; Todorova, p. 46

^ (in Romanian) Zoe Petre, "Burebista, contemporanul nostru" Archived 11 April 2013 at the Wayback Machine, in Observator Cultural, Nr. 79, August 2001

^ Boia (2000), pp. 180–181

^ Pecican, pp. 110–111

^ Pecican, pp. 84–85

^ Djuvara, p. 233

ISBN 2-85944-041-0
; Tanașoca, p. 132

^ ^a ^b Gheorghe-Alexandru Niculescu, "Nationalism and the Representation of Society in Romanian Archaeology", in Nation and National Ideology, p. 214

^ Boia (2000), pp. 99, 188; Neubauer, pp. 164–165; Tanașoca, pp. 100, 102. See also (in Romanian) Alexandru Niculescu, "Multiculturalism, alteritate, istoricitate", in România Literară, Nr. 32/2002

^ Boia (2000), pp. 93, 99; Neubauer, p. 165; Sandqvist, p. 252; Stanomir, Spiritul, pp. 112–114, 115, 119–121, 224–225, 228–231; Veiga, pp. 165–166. See also Călinescu, p. 949

^ Boia (2000), pp. 164–166, 181

^ Tanașoca, pp. 99–100

^ Boia (2000), p. 181. See also Tanașoca, pp. 130, 132

^ Pecican, pp. 38, 49, 277–279

^ Djuvara, pp. 135–136

^ Boia (2000), pp. 292–293

^ Boia (2000), pp. 99–100

ISBN 978-3-03911-883-0

^ (in Romanian) Locurile memoriei, round table of the Babeș-Bolyai University's Center for Imagination Studies

^ Boia (2000), pp. 102–103

^ ^a ^b Boia (2000), pp. 202–203

^ Blokker, passim; Santoro, pp. 115–116; Spiridon, pp. 94–95, 104

ISBN 978-0-7546-6798-8

^ Todorova, p. 165; Setton, p. 49

ISBN 90-04-11902-7

ISBN 0-8156-2861-7

^ Spiridon, p. 104

^ Todorova, p. 165

^ Boia (2000), pp. 100, 238; Djuvara, p. 90

^ Călinescu, pp. 601–602, 949, 968; Crohmălniceanu, pp. 32–33; Livezeanu, pp. 116–117; Sandqvist, pp. 60–61, 251–252; Veiga, pp. 166–167

^ Vianu, Vol. I, pp. 43–44; Vol. II, pp. 53, 56–57

^ Drăguț et al., p. 152

^ (in Romanian) Iordan Datcu, "Profesorul Alexandru Dima", in România Literară, Nr. 39/2005

^ Ornea (1998), p. 77

^ Sandqvist, pp. 77, 202

^ Călinescu, p. 604

ISBN 0-909196-08-7

^ Henric Sanielevici, "New Critical Studies, 1920" (excerpts), in Plural Magazine, Nr. 29/2007

^ Crohmălniceanu, p. 11

^ Grigorescu, pp. 376–377

^ Cernat, p. 125

^ Ornea (1995), pp. 445–446. See also Călinescu, p. 613; Sandqvist, p. 377

^ Crohmălniceanu, p. 26

^ (in Romanian) Michaël Finkenthal, "Ce s-a întîmplat cu 'algiștii' în 1933?", in Apostrof, Nr. 1/2007; Sandqvist, pp. 376–377

^ Nastasă (2007), pp. 427–429

^ Crohmălniceanu, pp. 32–33

^ Nastasă (2007), p. 429

^ (in Romanian) Ioan Holban, "Oamenii, ca pietrele din Bistrița", in Luceafărul, Nr. 10/2011

^ Călinescu, pp. 601–602, 612–613

^ Călinescu, pp. 612–613

^ ^a ^b ^c Călinescu, p. 613

^ Grigorescu, p. 377; Livezeanu, pp. 115, 117–122; Ornea (1995), pp. 106–107, 441, 456

^ Crohmălniceanu, p. 93

^ Crohmălniceanu, pp. 77–79; Livezeanu, pp. 118–123; Ornea (1995), pp. 106–107; Volovici, pp. 76, 85

^ Crohmălniceanu, p. 78

^ Cernat, pp. 208–210, 402; Grigorescu, pp. 434, 443

^ Cernat, pp. 208–209

^ Călinescu, pp. 948–951

ISBN 978-0-253-35267-5
; Zub (2000), p. 34; Volovici, pp. 85, 88, 89, 126, 129, 145

^ (in Romanian) Alexandru Burlacu, "Poezia basarabeană: Arcadia în negativ (I)", in Convorbiri Literare, March 2002

^ Crohmălniceanu, p. 392

^ Vianu, Vol. III, pp. 53–54

^ Călinescu, p. 615

^ Vianu, Vol. III, p. 63

^ Vianu, Vol. III, pp. 54–55

^ Czobor-Lupp, pp. 123, 127, 130–131; Stanomir, Spiritul, pp. 180–181; Vianu, Vol. III, pp. 55, 65–66

^ ^a ^b ^c ^d (in Romanian) Cosmin Ciotloș, "Câteva piese de rezistență (VII)", in România Literară, Nr. 17/2009

^ Vianu, Vol. I, p. 237

^ Ciprian, pp. 220–221

ISBN 973-98918-9-6

^ Călinescu, pp. 613–614

^ Iova, pp. l–li

^ Zub (2000), pp. 34–38, 42, 47–48

^ ^a ^b Călinescu, p. 614

^ Boia, 2010, pp. 154, 213–214, 263–264

^ (in Romanian) "Social-democrația românească față în față cu tradițiile ei", in Curierul Național, 14 June 2003

^ Pecican, pp. 38, 69, 75–79, 277, 279. See also Tanașoca, pp. 101–103

^ (in Romanian) Alexandru Niculescu, "Un savant, o epocă", in România Literară, Nr. 5/2002

^ Victor Rizescu, "Subverting the Cannon: Oligarchic Politics and Modernizing Optimism in Pre-communist Romania", in The New Europe College Yearbook 2002–2003, New Europe College, Bucharest, 2005, p. 313

ISBN 978-973-35-1562-3

^ Voicu, pp. 148–149

^ Călinescu, pp. 761–762; Crohmălniceanu, p. 379

^ "RRI Encyclopaedia. Păstorel Teodoreanu and the Embodiment of the Epigram", Radio Romania International archive, 16 January 2009; retrieved 19 February 2010

^ Călinescu, p. 778; (in Romanian) Chris Tănăsescu, "Moștenirea poetică pierdută a Academiei Libere de la Iași", in Convorbiri Literare, May 2009

^ Cernat, p. 152

^ (in Romanian) C. Pastia, "Mișcarea culturală. Cărți. N. D. Cocea, Fecior de slugă", in Gând Românesc, Nr. 6/1933, pp. 289–290 (digitized by the Babeș-Bolyai University Transsylvanica Online Library)

^ Ciprian, pp. 410–411

^ Nastasă (2003), p. 176; Paul Rezeanu, "Caricaturistul N.S. Petrescu-Găină", in Magazin Istoric, August 2008, pp. 62, 63

^ (in Romanian) Silvia Craus, "Cațavencii de altădată", in Bihoreanul, 14 November 2005

^ Lazăr, "O parte...", p. 43

^ Drăguț et al., p. 312

^ (in Romanian) Filip-Lucian Iorga, "Interviu. 'Ion Irimescu: "Cine va vrea să mă cunoască să stea de vorbă cu sculpturile mele' ", in România Literară, Nr. 42/2003

^ (in Romanian) Ioan Popescu, "Proiecte cultural-istorice prahovene, pe meleaguri moldovene", in Ziarul Prahova, 19 November 2009

^ (in Romanian) Bustul istoricului și omului politic român Nicolae Iorga, Patrimoniul istoric și arhitectural al Republicii Moldova (Monument.md) entry

^ (in Romanian) "Banii românești, de la hârtie la euro", in Evenimentul Zilei, 2 May 2009

^ (in Romanian) Casa Memorială N. Iorga, Botoșani, at the Botoșani County's Directorate for Culture and National Patrimony Sites

^ ^a ^b (in Romanian) Veronica Marinescu, "Universitatea de vară 'Nicolae Iorga', la centenar", in Curierul Național, 25 August 2008

^ (in Romanian) Casa N. Iorga, at the Prahova County's Directorate for Culture and National Patrimony Sites

^ Deletant, p. 61sqq; Veiga, p. 292sqq

^ (in Romanian) Ioana Diaconescu, "Deținut politic sub trei dictaturi: Radu Gyr", in România Literară, Nr. 50/2006

^ (in Romanian) Matei Călinescu, "Recitind Jurnalul portughez", in Observator Cultural, Nr. 338, September 2006

^ Ornea (1995), pp. 339–341

^ Veiga, pp. 294, 309–310

^ (in Romanian) Ion Zubașcu, "Un manual de istorie a comunismului fără scriitori?", in Viața Românească, Nr. 11/2008

^ Olaru & Herbstritt, pp. 64, 65

^ Boia (2000), pp. 29, 116–117. See also (in Romanian) Emanuel Copilaș, "Confiscarea lui Dumnezeu și mecanismul inevitabilității istorice: o comparație între mitologia legionară și cea a comunismului românesc (II)", in Sfera Politicii, Nr. 139; Stanomir, Un pămînt, pp. 280, 319, 323

^ Lazăr, "O parte...", pp. 43–44

^ (in Romanian) Marian Rădulescu, "Amintirile unui mim – Valentin Teodosiu: Un clovn pentru eternitate", at the LiterNet publishing house, January 2010; retrieved 6 April 2011

^ Neubauer et al., p. 250

^ (in Romanian) Mircea Martin, "Cultura română între comunism și naționalism (II)", in Revista 22, Nr. 660, October–November 2002

ISBN 973-9224-63-6

^ Stanomir, Un pămînt, pp. 319, 323, 324; (in Romanian) Traian Ungureanu, "Ca orice paria", in Revista 22, Nr. 768, November 2004

ISBN 978-0-7864-4138-9

^ Boia (2000), pp. 27–29

100 greatest Romanians
site

^ ^a ^b ^c Nastasă (2007), p. 155

^ ^a ^b ^c ^d (in Romanian) Traian D. Lazăr, "Poeții familiei Iorga", in Apostrof, Nr. 10/2011

^ Lazăr, "O parte...", pp. 41–42, 43

^ ^a ^b (in Romanian) Yolanda Lalu Levi, Micaella Filitti, Paris, iulie 2002, at the Memoria Digital Library; retrieved 10 May 2011

^ Lazăr, "O parte...", pp. 42–44

^ Nastasă (2003), p. 39

^ (in Romanian) Mihai Sorin Rădulescu, "Din Ardealul de altădată", in România Literară, Nr. 31/2006; "Familia Benkner", in Ziarul Financiar, 28 October 2008

^ Brătescu, p. 284

^ Lazăr, "O parte...", p. 44

ISBN 0-7391-0592-2

^ (in Romanian) Claudia Craiu, "Povestea lui Cristi Mungiu, a familiei și a 'gagicuței' lui", in Ziarul de Iași, 31 May 2007; Cristinel C. Popa, "Prof. dr. Ostin Mungiu: România este o țară plină de durere fizică și socială prost tratată" Archived 11 June 2011 at the Wayback Machine, in Jurnalul Național, 11 May 2011

References

Nation and National Ideology. Past, Present and Prospects. Proceedings of the International Symposium Held at the New Europe College, Center for the Study of the Imaginary & New Europe College, Bucharest, 2002, pp. 117–121.
ISBN 973-98624-9-7
; See:
Irina Livezeanu, "After the Great Union: Generational Tensions, Intellectuals, Modernism, and Ethnicity in Interwar Romania", pp. 110–127

Sorin Alexandrescu, "Towards a Modern Theory of Romanian Nationalism in the Interwar Period", pp. 138–164

Paul Blokker, "Romania at the Intersection of Different Europes: Implications of a Pluri-civilizational Encounter", in Johann P. Arnason, Natalie J. Doyle, Domains and Divisions of European History,
ISBN 978-1-84631-214-4

Lucian Boia,
Istorie și mit în conștiința românească,
ISBN 973-50-0055-5

"Germanofilii". Elita intelectuală românească în anii Primului Război Mondial, Humanitas, Bucharest, 2010.
ISBN 978-973-50-2635-6

(in French) Ioana Both, " 'Mihai Eminescu – Poète National Roumain.' Histoire et Anatomie d'un Mythe Culturel", in The New Europe College Yearbook 1997–1998, New Europe College, Bucharest, 2000, pp. 9–70.
ISBN 973-98624-5-4

ISBN 973-50-0425-9

(in Romanian) Lucian T. Butaru, Rasism românesc. Componenta rasială a discursului antisemit din România, până la Al Doilea Război Mondial, Editura Fundației pentru Studii Europene, Cluj-Napoca, 2010.
ISBN 978-606-526-051-1

George Călinescu, Istoria literaturii române de la origini pînă în prezent, Editura Minerva, Bucharest, 1986

ISBN 978-973-23-1911-6

OCLC 7288521

ISBN 90-272-3453-1
; See:
Monica Spiridon, "On the Borders of Mighty Empires: Bucharest, City of Merging Paradigms", pp. 93–105

John Neubauer, Marcel Cornis-Pope, Sándor Kibédi-Varga, Nicolae Harsanyi, "Transylvania's Literary Cultures: Rivalry and Interaction", pp. 245–283

R. J. Crampton, Eastern Europe in the Twentieth Century – and after,
ISBN 0-415-16423-0

OCLC 490001217

Mihaela Czobor-Lupp, "The Tension between Philosophy, History and Politics in Forging the Meaning of Civil Society in Romanian Philosophical Culture", in Magdalena Dumitrana (ed.), Romania: Cultural Identity and Education for Civil Society. Romanian Philosophical Studies, V. Cultural Heritage and Contemporary Change, Series IVA, Eastern and Central Europe, Volume 24, Council for Research in Values and Philosophy, Washington, 2004, pp. 91–134.
ISBN 1-56518-209-X

ISBN 1-4039-9341-6

ISBN 973-28-0523-4

Vasile Drăguț, Vasile Florea,
OCLC 5717220

Dan Grigorescu, Istoria unei generații pierdute: expresioniștii,
OCLC 7463753

Francesco Guida, "Federal Projects in Interwar Romania: An Overvaulting Ambition?", in Marta Petricioli, Donatella Cherubini (eds.), For Peace in Europe: Institutions and Civil Society between the World Wars,
ISBN 978-90-5201-364-0

Victor Iova, "Tabel cronologic", in N. Iorga, Istoria lui Mihai Viteazul, Vol. I, Editura Minerva, Bucharest, 1979, pp. xxvii–lvi.
OCLC 6422662

Traian D. Lazăr, "O parte a 'clanului Iorga' ", in Magazin Istoric, June 2011, pp. 41–44

Lucian Nastasă,
Intelectualii și promovarea socială (pentru o morfologie a câmpului universitar), Editura Nereamia Napocae, Cluj-Napoca, 2003

"Suveranii" universităților românești. Mecanisme de selecție și promovare a elitei intelectuale, Vol. I,
ISBN 978-973-726-278-3

John Neubauer, "Conflicts and Cooperation between the Romanian, Hungarian, and Saxon Literary Elites in Transylvania, 1850–1945", in Victor Karady, Borbála Zsuzsanna Török (eds.), Cultural Dimensions of Elite Formation in Transylvania (1770–1950), Ethnocultural Diversity Resource Center, Cluj-Napoca, 2008, p. 159–185.
ISBN 978-973-86239-6-5

Stiftung für Aufarbeitung der SED-Diktatur
, Berlin & Bucharest, 2004

ISBN 0-87169-193-0

Z. Ornea
,
Anii treizeci. Extrema dreaptă românească,
ISBN 973-9155-43-X

Junimea și junimismul, Vol. II, Editura Minerva, Bucharest, 1998.
ISBN 973-21-0562-3

ISBN 978-973-669-631-2

Sorin Radu, "Semnele electorale ale partidelor politice în perioada interbelică", in the National Museum of the Union Apulum Yearbook, Vol. XXXIX, 2002, pp. 573–586

(in French) Mihai Sorin Rădulescu, "Sur l'aristocratie roumaine de l'entre-deux-guerres", in The New Europe College Yearbook 1996–1997, New Europe College, Bucharest, 2000, pp. 339–365.
ISBN 973-98624-4-6

ISBN 0-262-19507-0

Stefano Santoro, L'Italia e l'Europa orientale: diplomazia culturale e propaganda 1918–1943, FrancoAngeli, Milan, 2005.
ISBN 88-464-6473-7

OCLC 463173616

Hugh Seton-Watson, Christopher Seton-Watson, The Making of a New Europe. R.W. Seton-Watson and the Last Years of Austria-Hungary,
ISBN 0-416-74730-2

ISBN 0-87169-127-2

Ioan Stanomir,
Spiritul conservator. De la Barbu Catargiu la Nicolae Iorga, Editura Curtea Veche, Bucharest, 2008.
ISBN 978-973-669-521-6

"Un pămînt numit România", in Paul Cernat,
ISBN 973-681-794-6

OCLC 61330237

ISBN 978-0-19-538786-5

Petre Țurlea, "Vodă da, Iorga ba", in Magazin Istoric, February 2001, pp. 43–47

Francisco Veiga, Istoria Gărzii de Fier, 1919–1941: Mistica ultranaționalismului, Humanitas, Bucharest, 1993.
ISBN 973-28-0392-4

OCLC 7431692

George Voicu, "The 'Judaisation' of the Enemy in the Romanian Political Culture at the Beginning of the 20th Century", in the Babeș-Bolyai University Studia Judaica, 2007, pp. 138–150

ISBN 0-08-041024-3

(in Romanian)
ISBN 973-85697-0-2

External links

Wikimedia Commons has media related to Nicolae Iorga.

French Wikisource has original text related to this article:
Nicolae Iorga (original works in French)

Romanian Wikisource has original text related to this article:
Nicolae Iorga (original works in Romanian)

Works by or about Nicolae Iorga at Internet Archive

Works by Nicolae Iorga at LibriVox (public domain audiobooks)

Translations from Iorga, in Plural Magazine (various issues): "Advice at Dark" (excerpt), "History of the Romanians – Before Decebalus", "Language as an Element of the Romanian Soul", "Museums: What They Are and What They Must Be. The Example of America", "Our Defense Abroad", "Reading The History of the Romanians", "The Cultural and Intellectual Life of Bucharest", "The Nationalist Doctrine" (excerpts), "The Place of the Romanian People in Universal History", "Towards Sulina", "What I Understand by a Capital"

(in Romanian) The Nicolae Iorga Institute

(in Romanian) Revista Istorică,
Editura Academiei
entry

Political offices

Preceded by
Alexandru Vaida-Voevod
President of the Assembly of Deputies
1919–1920 Succeeded by
Duiliu Zamfirescu

Preceded by
Gheorghe Mironescu
Prime Minister of Romania
1931–1932 Succeeded by
Alexandru Vaida-Voevod

Preceded by
Ion Mihalache
Minister of Internal Affairs
1931 Succeeded by
Constantin Argetoianu
Acting

Preceded by
Alexandru Lapedatu
President of the Romanian Senate
1939 Succeeded by
Constantin Argetoianu

Links to related articles

Retrieved from "https://en.wikipedia.org/w/index.php?title=Nicolae_Iorga&oldid=1219559256"

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[2] Variously Neculai Iorga, Nicolas Jorga, Nicolai Jorga or Nicola Jorga, born Nicu N. Iorga;^[1]

[1] Iova, p. xxvii.

[3] ISBN 978-90-04-12101-0
. ...for instance the historian-Ottomanist Nicolae Iorga of Greek origin.

[4] ISBN 978-973-9423-99-1
. Nu are nici o picătură de sânge românesc în vine. Pe Iorga îl cheamă Arghiropol. Acesta este numele său adevărat, tatăl era avocat grec la Botoşani.

[5] ISBN 978-973-50-4875-4
. Iar Nicolae Iorga, recunoscut drept cel mai de seamă istoric român, se trage, pe linie paternă, dintrun grec stabilit în Moldova în secolul al XVIIIlea

[6] ISBN 978-973-45-0402-2
. [Editor's note:] Istoricul era descendent la a cincea generație din Iorga galiongiul, negustor grec stabilit la Botoșani,

[7] ISBN 978-973-50-5553-0
. Cât despre Iorga, străstrăbunicul său a fost grec, fost marinar. Mama istoricului era de origine greacă fanariotă, Arghiropol

[8] ISBN 978-973-9392-93-8
.

[9] ISBN 978-973-9423-99-1
.

[10] S2CID 159706943
.

[11] Rădulescu, p. 344

[12] Treptow, Kurt W. (1994). "Procesul" lui Corneliu Zelea Codreanu: mai, 1938 (in Romanian). S.C. "Dosoftei" S.A. p. 138.

[13] Rădulescu, pp. 344, 351

[14] Nastasă (2003), p. 62

[15] Iova, p. xxvii. See also Nastasă (2003), p. 61

[16] Iova, pp. xxvii–xxviii. See also Nastasă (2003), pp. 61–62, 66, 74–75

[17] Iova, pp. xxviii–xxix

[nmpolonia-18] ^ ^a ^b ^c ^d ^e ^f (in Romanian) Nicolae Mareș, "Nicolae Iorga despre Polonia", in România Literară, Nr. 35/2009

[ivxxviii-19] Iova, p. xxviii

[20] Iova, pp. xxix–xxx

[21] Iova, p. xxix

[22] Iova, pp. xxix–xxxi

[ivxxx-23] Iova, p. xxx

[ivxxxi-24] Iova, p. xxxi

[25] Iova, p. xxxi. See also Nastasă (2003), p. 61

[26] Iova, p. xxxi; Nastasă (2003), pp. 61–62

[27] Iova, p. xxxi; Nastasă (2003), pp. 62–64; (2007), pp. 244, 399

[ivxxxii-28] Iova, p. xxxii

[29] Iova, p. xxxii. See also Nastasă (2003), pp. 62–63, 174–175; (2007), pp. 238–239

[30] Iova, p. xxxii. See also Nastasă (2007), pp. 521, 528; Ornea (1998), p. 129

[31] Iova, p. xxxii. See also Nastasă (2003), p. 65

[32] Iova, p. xxxii. See also Călinescu, p. 988

[33] Constantin Kirițescu, "O viață, o lume, o epocă: Ani de ucenicie în mișcarea socialistă", in Magazin Istoric, September 1977, pp. 14, 17

[34] Iova, pp. xxxii, xxxvii; Nastasă (2003), pp. 61, 64–71, 74, 105, 175

[35] Nastasă (2003), pp. 64–66, 69–70, 74, 175

[36] Nastasă (2003), p. 175; (2007), pp. 239, 489

[37] Nastasă (2007), p. 239. See also Vianu, Vol. I, p. 165

[38] Iova, pp. xxxii–xxxiii

[ivxxxiii-39] Iova, p. xxxiii

[40] Nastasă (2003), pp. 154, 233–234; (2007), pp. 179–180, 201–202

[41] Iova, pp. xxxiii–xxxiv

[ivxxxiv-42] Iova, p. xxxiv

[43] Iova, pp. xxxiv–xxxv. See also Călinescu, p. 1010

[44] Nastasă (2003), pp. 66–68

[45] Iova, p. xxxiv. See also Setton, p. 62

[apbucurestii-46] 
Dilema Veche
, Nr. 341, August–September 2010

[47] Vianu, Vol. III, pp. 62–68

[48] Iova, pp. xxxiv–xxxv. See also Boia (2000), p. 83; Nastasă (2007), pp. 239, 244–245, 430

[49] Ornea (1995), p. 188; Nastasă (2007), pp. 239, 245

[ivxxxv-50] ^ ^a ^b ^c ^d ^e ^f Iova, p. xxxv

[51] Iova, p. xxxv. See also Nastasă (2007), p. 239

[52] Nastasă (2007), p. 84; Volovici, p. 18

[wt618-53] 
ISBN 1-85109-439-3

[54] Iova, p. xxxvi

[ivxxxvi-xxxvii-55] Iova, pp. xxxvi–xxxvii

[56] Nastasă (2007), p. 239

[57] Iova, pp. xxxvi-–xxxvii; Nastasă (2003), pp. 68, 167, 169–170, 176, 177–178; (2007), pp. 309, 496–502, 508–509, 515–517

[58] Iova, pp. xxxi, xxxvi

[59] Nastasă (2007), p. 309

[60] Nastasă (2007), pp. 508–509

[61] Nastasă (2007), pp. 515–517

[62] Călinescu, p. 1010; Iova, p. xxxvii; Nastasă (2003), pp. 68, 167, 169–170, 178; (2007), pp. 169, 464, 496–502, 508–509, 516

[opapologia-63] (in Romanian) Ovidiu Pecican, "Avalon. Apologia istoriei recente", in Observator Cultural, Nr. 459, January 2009

[ivxxxvii-64] ^ ^a ^b ^c ^d ^e ^f ^g Iova, p. xxxvii

[65] Nastasă (2003), pp. 176–183

[66] Iova, p. xxxvii; Nastasă (2003), pp. 39, 52, 69–72, 73–74, 118. See also Boia, 2010, p. 188; Butaru, p. 92; Nastasă (2007), pp. 294, 322–323

[67] Nastasă (2007), pp. 114, 150, 294, 379

[68] Iova, p. xxxvii. See also Nastasă (2003), pp. 179–180

[69] Nastasă (2003), pp. 179–180

[ivxxxviii-70] ^ ^a ^b ^c ^d ^e ^f ^g Iova, p. xxxviii

[71] Nastasă (2007), pp. 514–515

[72] Both, p. 32

[73] Călinescu, pp. 407, 508, 601–602; Livezeanu, pp. 116–117; Ornea (1998), pp. 131, 136; Nastasă (2007), pp. 179–180; Veiga, pp. 164–167

[74] Ornea (1998), pp. 73, 75–79, 131, 136, 376. See also Călinescu, p. 643

[75] Călinescu, pp. 643–644; Ornea (1998), pp. 73, 78–79, 88, 91–104, 134–139

[76] Nastasă (2003), pp. 170, 181–183

[77] Iova, pp. xxxviii–xxxix

[ivxxxix-78] ^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ Iova, p. xxxix

[iscenten-79] (in Romanian) Ion Simuț, "Centenarul debutului sadovenian", in România Literară, Nr. 41/2004

[80] Nastasă (2007), pp. 272–273

[omintelect-81] ^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j (in Romanian) Ovidiu Morar, "Intelectualii români și 'chestia evreiască' ", in Contemporanul, Nr. 6/2005

[ispitor-82] ^ ^a ^b ^c ^d ^e ^f (in Romanian) Ion Simuț, "Pitorescul prozei de călătorie", in România Literară, Nr. 27/2006

[cpfsigu1-83] (in Romanian) Cătălin Petruț Fudulu, "Dosare declasificate. Nicolae Iorga a fost urmărit de Siguranță", in Ziarul Financiar, 10 September 2009

[ihstere1-84] (in Romanian) Ion Hadârcă, "Constantin Stere și Nicolae Iorga: antinomiile idealului convergent (I)", in Convorbiri Literare, June 2006

[85] Boia (2000), pp. 92–93, 247; (2010), p. 353; Nastasă (2007), pp. 95, 428, 479; Stanomir, Spiritul, pp. 114–118; Veiga, pp. 165, 180

[86] Veiga, p. 180

[dhscrisori-87] (in Romanian) Dumitru Hîncu, "Scrisori de la N. Iorga, E. Lovinescu, G. M. Zamfirescu, B. Fundoianu, Camil Baltazar, Petru Comarnescu", in România Literară, Nr. 42/2009

[88] Călinescu, p. 634

[89] Oldson, p. 156

[90] Călinescu, p. 977; Iova, pp. xxxix–xl

[91] Nastasă (2007), pp. 306–308, 517–521

[92] (in Romanian) Cătălin Petruț Fudulu, "Dosare declasificate. Nicolae Iorga sub lupa Siguranței (II)", in Ziarul Financiar, 16 September 2009

[93] Nastasă (2007), pp. 338–339, 492

[94] (in Romanian) Cătălin Petruț Fudulu, "Dosare declasificate. Nicolae Iorga sub lupa Siguranței (III)", in Ziarul Financiar, 16 September 2009

[95] Nastasă (2007), pp. 126, 492, 526; Iova, p. xxxix

[96] Călinescu, p. 676

[97] Iova, p. xl. See also Setton, p. 49

[98] Călinescu, p. 996

[ivxl-99] Iova, p. xl

[100] Vianu, Vol. II, p. 149

[101] Nastasă (2003), p. 183

[102] Nastasă (2007), p. 526

[103] (in Romanian) Cassian Maria Spiridon, "Secolul breslei scriitoricești", in Convorbiri Literare, April 2008

[cpfsigu4-104] (in Romanian) Cătălin Petruț Fudulu, "Dosare declasificate. Nicolae Iorga sub lupa Siguranței (IV)", in Ziarul Financiar, 8 October 2009

[105] H. Seton-Watson & C. Seton-Watson, pp. 51–52

[106] H. Seton-Watson & C. Seton-Watson, pp. 9, 72, 95, 103, 190

[ideol&cult-107] 
Cuvântul
, Nr. 377

[108] Oldson, pp. 134–135

[109] Cernat, p. 32; Ornea (1995), pp. 395–396; Veiga, pp. 55–56, 69, 166–167; Volovici, pp. 18, 31–33, 181–182

[110] Radu, p. 583

[111] Veiga, p. 69. See also Butaru, pp. 95–97; Crampton, p. 109; Oldson, pp. 133–135

[112] Nastasă (2007), pp. 36–38, 321–323. See also Nastasă (2003), pp. 39, 71

[ivxl-xli-113] Iova, pp. xl–xli

[ivxli-114] ^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ Iova, p. xli

[115] Iova, p. xli. See also Vianu, Vol. III, pp. 53–61

[116] Călinescu, p. 1010; Iova, p. xli

[goarta860-117] 
Gheorghe Oprescu, "Arta țărănească la Români", in Transilvania, Nr. 11/1920, p. 860 (digitized by the Babeș-Bolyai University Transsylvanica Online Library
)

[prstoicad-118] Paul Rezeanu, "Stoica D. – pictorul istoriei românilor", in Magazin Istoric, December 2009, pp. 29–30

[119] Nastasă (2007), p. 91

[zomemor-120] 
Z. Ornea, "Din memorialistica lui N. Iorga", in România Literară
, Nr. 23/1999

[121] Nastasă (2007), pp. 133–134

[122] Iova, p. xli. See also Guida, p. 238; Nastasă (2007), pp. 49, 50; Olaru & Herbstritt, p. 65

[sbegoldoni-123] (in Romanian) Smaranda Bratu-Elian, "Goldoni și noi", in Observator Cultural, Nr. 397, November 2007

[124] ISBN 0-89950-932-0

[kkzodie-125] Kopi Kyçyku, "Nicolae Iorga și popoarele 'născute într-o zodie fără noroc' ", in Akademos, Nr. 4/2008, pp. 90–91

[126] Nastasă (2007), p. 512; See also Iova, p. xlii

[ivxlii-127] ^ ^a ^b ^c ^d ^e ^f Iova, p. xlii

[128] Boia (2010), pp. 106–107, 112–113

[129] Boia (2010), pp. 76, 115–116, 122, 276

[130] Nastasă (2007), pp. 88–89

[agrevenind4-131] ^ ^a ^b ^c ^d ^e ^f (in Romanian) Alexandru George, "Revenind la discuții (4)", in Luceafărul, Nr. 31/2009

[132] Butaru, p. 93

[133] Boia (2010), pp. 304–305

[134] Boia (2010), pp. 239, 325

[135] Nastasă (2003), pp. 183–184; (2007), pp. 376, 492

[ivxliv-136] ^ ^a ^b ^c ^d ^e ^f ^g Iova, p. xliv

[137] Iova, p. xlii. See also Boia (2010), p. 123

[gifcoresp2-138] (in Romanian) Gheorghe I. Florescu, "Corespondența personală a lui N. Iorga" (II), in Convorbiri Literare, June 2003

[139] Vianu, Vol. III, pp. 92–93

[140] H. Seton-Watson & C. Seton-Watson, p. 190

[rcinvest-141] 
OCLC 166882762

[ivxliii-142] Iova, p. xliii

[143] Iova, pp. xliii–xliv

[144] Boia (2010), p. 117

[145] Călinescu, p. 1010. See also Ciprian, p. 220

[gifcoresp1-146] (in Romanian) Gheorghe I. Florescu, "Corespondența personală a lui N. Iorga" (I), in Convorbiri Literare, May 2003

[147] (in Romanian) Gheorghe I. Florescu, "Regina Maria și Conferința de pace din 1919" (III), in Convorbiri Literare, November 2008

[148] Boia (2010), pp. 111, 346–347. See also Iova, p. xliv

[149] Boia (2010), pp. 111, 353–354, 356

[150] (in Romanian) Dumitru Hîncu, "Al. Tzigara-Samurcaș – Din amintirile primului vorbitor la Radio românesc", in România Literară, Nr. 42/2007

[afferdbio-151] (in Romanian) Alexandru Florescu, "Istorie și istorii: o biografie a regelui Ferdinand", in Convorbiri Literare, January 2005

[152] Boia (2010), p. 341

[153] Radu, pp. 580, 585

[154] Veiga, pp. 35–36, 130

[155] Iova, pp. xliv–xlv

[156] (in Romanian) Mircea Iorgulescu, "Acum 85 de ani – Antologie de literatură română în Franța", in România Literară, Nr. 51–52/2005

[157] Nastasă (2007), p. 276

[158] (in Romanian) Mircea Regneală, "Colapsul bibliotecilor românești", in Revista 22, Nr. 745, June 2004

[159] Iova, p. xlv. See also Nastasă (2007), pp. 91, 273–278, 492

[iscoresp-160] (in Romanian) Ion Simuț, "Nicolae Iorga – Corespondență necunoscută", in România Literară, Nr. 22/2006

[161] Iova, p. xlv. See also Tanașoca, pp. 99–100, 163

[ivxlv-162] Iova, p. xlv

[gifcoresp3-163] (in Romanian) Gheorghe I. Florescu, "Corespondența personală a lui N. Iorga" (III), in Convorbiri Literare, July 2004

[164] Butaru, p. 307

[icstructura-165] (in Romanian) Ionuț Ciobanu, "Structura organizatorică a Partidului Țăranesc și a Partidului Național " Archived 2 November 2012 at the Wayback Machine, in Sfera Politicii, Nr. 129–130

[ihstere2-166] ^ ^a ^b ^c ^d ^e ^f (in Romanian) Ion Hadârcă, "Constantin Stere și Nicolae Iorga: antinomiile idealului convergent (II)", in Convorbiri Literare, July 2006

[167] Veiga, pp. 45–47

[gifaverescu-168] (in Romanian) Gheorghe I. Florescu, "Alexandru Averescu, omul politic" (III), in Convorbiri Literare, July 2009

[169] Radu, p. 579

[170] Veiga, p. 47

[171] Butaru, pp. 95–98, 122, 156; Cernat, p. 138; Neubauer, p. 164; Veiga, pp. 74–76, 96, 130. According to Crampton (p. 109), the two parties still shared views on antisemitism, even though the PND was officially "dedicated to recompensating those who had suffered during the war".

[172] Nastasă (2007), pp. 120, 195–196

[173] Călinescu, p. 988. See also Vianu, Vol. II, p. 274

[174] Călinescu, p. 1010; Iova, pp. xlv–xlvi

[ivxlvi-175] Iova, p. xlvi

[176] Santoro, p. 116

[177] Călinescu, p. 1010. See also Iova, p. xlvi

[178] (in Romanian) Marin Pop, "Alegerile parlamentare din anul 1922 în județul Sălaj", in Caiete Silvane, 10 June 2009

[179] Neubauer, p. 164; Veiga, pp. 99–100

[ivxlvii-180] Iova, p. xlvii

[181] Iova, pp. xlvi–xlvii

[gscursa-182] 
Lettre Internationale
Romanian edition, Nr. 58, Summer 2006

[183] Iova, p. xlvi. See also Tanașoca, p. 163

[184] Iova, p. xlvi. See also Călinescu, p. 1010

[185] Santoro, pp. 114–115

[ln(07)126-186] Nastasă (2007), p. 126

[ivxlvii-xlviii-187] Iova, pp. xlvii–xlviii

[188] Guida, p. 238; Nicolae M. Nicolae, "Europa lui Coudenhove-Kalergi", in Magazin Istoric, July 2002, p. 11

[ivxlviii-189] Iova, p. xlviii

[190] Iova, pp. xlviii–xlix

[ivxlix-191] Iova, p. xlix

[zoistlit-192] 
Z. Ornea, "N. Iorga – istoric literar", in România Literară
, Nr. 43/1999

[193] Nastasă (2007), pp. 324–325, 386–387, 479–480

[194] Iova, p. xlix. See also Ornea (1995), p. 396

[195] Santoro, p. 226

[196] Iova, p. xlix. See also Călinescu, p. 1010

[ivl-197] Iova, p. l

[198] Brătescu, pp. 33–34

[199] Seton-Watson, p. 205

[200] Butaru, p. 306

[201] Ornea (1995), pp. 226, 265, 296; Veiga, pp. 126–131, 200–201

[202] Guida, p. 237

[fg238-203] Guida, p. 238

[204] Tănase Bujduveanu, "Institutul român din Albania", in Magazin Istoric, March 2011, pp. 28–32

[205] Butaru, pp. 161, 169; Iova, p. l; Ornea (1995), pp. 173, 235, 243, 296; Volovici, p. 154. See also Veiga, pp. 137–138

[206] Nastasă (2007), pp. 58, 81

[207] In doing so, Iorga answered a call by world-famous physicist Albert Einstein to grant Einstein's Romanian pupil Melania Șerbu an educational opportunity. See (in Romanian) Solomon Marcus, "Scrisori către și de la Albert Einstein", in România Literară, Nr. 28/2006 (with a chronological error).

[208] (in Romanian) Cristian Bârsu, "O evocare a lui Gheorghe Mocianu, primul profesor român de educație fizică", in the Hațieganu University Paletristica Mileniului, Nr. 2/2007, p. 77

[209] (in Romanian) Ionuț Fantaziu, "Cercetașii României se distrează fără internet" Archived 8 June 2011 at the Wayback Machine, in Evenimentul Zilei, 22 November 2009

[210] Nastasă (2007), p. 82; Ornea (1995), p. 296; Veiga, pp. 130–131

[211] Veiga, pp. 140–141

[212] (in Romanian) Dumitru Șandru, "Criza din 1929 – 1933 și criza actuală" Archived 2 November 2012 at the Wayback Machine, in Sfera Politicii, Nr. 133

[213] Nastasă (2007), p. 82; Veiga, pp. 156–157

[214] Veiga, pp. 156–158

[215] Nastasă (2007), pp. 114, 120, 131, 150, 250, 275–278, 287, 306–307, 324–332, 506–507

[216] Guida, p. 231

[jn165-217] Neubauer, p. 165

[218] Ornea (1995), pp. 226, 296–297; Seton-Watson, p. 205; Veiga, pp. 130–131, 138

[219] Radu, pp. 577–578

[220] Veiga, pp. 215, 235, 247–248. See also Radu, p. 579

[gc614-615-221] Călinescu, pp. 614–615

[222] Dilema Veche
, Nr. 292, September 2009

[lb(00)101-106-223] Boia (2000), pp. 101–106

[224] Nastasă (2007), pp. 325–326

[225] Nastasă (2003), pp. 189, 192, 204–205, 207–209; (2007), pp. 506–507

[pccarti-226] (in Romanian) Pavel Chihaia, "Printre cărți și manuscrise" Archived 17 October 2015 at the Wayback Machine, in Observator Cultural, Nr. 339, September 2006

[227] Veiga, p. 134

[228] (in Romanian) Nicolae Mareș, "Aron Cotruș – scriitor și diplomat – 120 de ani de la naștere", in Luceafărul, Nr. 1/2011

[229] Ornea (1995), p. 299

[230] Ornea (1995), p. 231

[231] Brătescu, p. 54

[232] Livezeanu, p. 117; Ornea (1995), pp. 444–449, 452. See also Călinescu, p. 977

[233] Iova, p. l. See also Neubauer, p. 164; Setton, p. 49

[234] Călinescu, p. 1010; Iova, pp. l–li; Zub (2000), p. 34

[235] Nastasă (2007), p. 524

[ivli-236] ^ ^a ^b ^c ^d ^e ^f Iova, p. li

[237] ISBN 0-415-39743-X
; Nastasă (2007), pp. 39, 425–426

[238] Călinescu, pp. 978, 979

[apcumlevedea-239] 
Dilema Veche
, Nr. 373, April 2011

[mmhomob-240] 
ISBN 973-35-1355-5

[241] Ornea (1995), p. 445

[242] Brătescu, pp. 69, 77; Iova, pp. li–lii; Volovici, pp. 151–152, 154, 157

[243] Brătescu, p. 59

[244] Iova, p. lii. See also Călinescu, p. 1010; Nastasă (2007), p. 523

[ivlii-245] Iova, p. lii

[so&gh64-246] Olaru & Herbstritt, p. 64

[ivliii-247] Iova, p. liii

[248] Iova, p. liii. See also Ornea (1995), p. 98

[ascboxa-249] (in Romanian) Adina-Ștefania Ciurea, "Scriitori în boxa acuzaților", in România Literară, Nr. 33/2003

[250] Crampton, pp. 115–116; Santoro, p. 233

[251] Țurlea, passim; Veiga, pp. 245–248, 250, 262–265. See also Butaru, p. 293

[252] Țurlea, passim

[253] Deletant, pp. 34, 43–44; Ornea (1995), pp. 314–316, 336–337; Veiga, pp. 250, 271

[254] Deletant, pp. 34–35, 43–44; Ornea (1995), p. 316; Veiga, pp. 250–251, 271–272

[255] Deletant, p. 44

[256] Ornea (1995), pp. 316–317

[sedint-257] "History"^{[permanent dead link]}, at the Venice Biennale Romanian Pavilion: Seductiveness of Interval; retrieved 23 February 2011

[258] Rădulescu, p. 342

[ivliii-liv-259] Iova, pp. liii–liv

[sț47-260] Țurlea, p. 47

[ivliv-261] Iova, p. liv

[azsistemul-262] (in Romanian) Alexandru Zub, "Sistemul de la Versailles. Considerații istoriografice", in Convorbiri Literare, February 2005

[263] Brătescu, p. 77

[264] Ornea (1995), p. 335. See also Iova, p. liii

[265] Brătescu, p. 79

[jn164-266] Neubauer, p. 164

[267] Iova, p. lv. See also Brătescu, pp. 81, 84; Nastasă (2007), p. 126

[268] Veiga, p. 310

[ivlv-269] Iova, p. lv

[270] Brătescu, p. 82; Crampton, p. 118; Deletant, pp. 60–61; Ornea (1995), pp. 19, 196, 209–210, 339–341, 347, 357; Veiga, pp. 292–295, 309–310; Seton-Watson, pp. 214–215

[271] Deletant, pp. 60–61; Ornea (1995), pp. 339–343

[272] Iova, pp. lv–lvi. See also Ornea (1995), pp. 340–341

[273] Iova, pp. lv–lvi

[274] Brătescu, p. 82

[275] Brătescu, p. 83

[276] Nastasă (2007), p. 49

[277] Stanomir, Spiritul, pp. 8–9, 102, 104–105, 112–119

[278] Both, passim; Butaru, pp. 13, 64–87, 89, 95–96, 108, 112, 123, 158, 252–254, 316–317; Stanomir, Spiritul, pp. 8–9, 104–105, 108–110, 113, 114, 147–155, 198–206

[279] Both, pp. 31–32

[280] Both, pp. 31–32; Butaru, pp. 95–96; Stanomir, Spiritul, pp. 8–9

[281] Alexandrescu, pp. 142, 158

[282] Stanomir, Spiritul, pp. 102, 112–121; Nastasă (2007), pp. 42, 169, 496–502, 508–509, 515–517, 528. See also Călinescu, p. 977

[283] Ornea (1998), p. 272; Stanomir, Spiritul, pp. 113–121, 228–230; Veiga, pp. 164–166, 175–176

[284] Stanomir, Spiritul, pp. 114–121, 127, 138, 176–189, 224–234. See also Czobor-Lupp, pp. 122–123, 125–126, 129–131

[rg415-416-285] 
ISBN 2-85944-346-0

[286] Czobor-Lupp, pp. 130–131; Stanomir, Spiritul, pp. 47, 113–114, 116–121, 127, 177, 180–184, 186, 232; Veiga, p. 164

[287] Stanomir, Spiritul, pp. 120, 178–179, 181–183, 188–189, 231

[288] Vianu, Vol. III, pp. 56–61. See also Livezeanu, pp. 120, 122

[289] Czobor-Lupp, pp. 122–130

[290] Czobor-Lupp, pp. 123, 126–131

[291] Vianu, Vol. III, p. 67

[292] ISBN 973-33-0481-6

[293] Călinescu, pp. 407, 508

[294] Ornea (1998), p. 136

[295] Nastasă (2007), pp. 309–310, 313–314

[296] Stanomir, Spiritul, p. 112

[297] Stanomir, Spiritul, p. 7

[298] Stanomir, Spiritul, pp. 7, 116–119, 176–189, 224–234

[299] Stanomir, Spiritul, pp. 178–178, 185–186, 226–228, 233–234

[300] Stanomir, Spiritul, pp. 184–185, 233–234

[301] Stanomir, Spiritul, pp. 177–178

[302] (in Romanian) Ioana Pârvulescu, "Statuia lui Carol I", in România Literară, Nr. 49/2005

[303] ISBN 0-521-52447-4

[304] Stanomir, Spiritul, p. 234. See also Țurlea, p. 45

[305] (in Romanian) Radu Filipescu, "Partidele parlamentare și problema comunismului (1919–1924)", in Annales Universitatis Apulensis, Series Historica, 10/I, 2006, pp. 69, 71, 75–77, 81. See also (in Romanian) Aug. Popa, "Rătăcirea extremistă", in Cultura Creștină, Nr. 2–3/1937, pp. 76–77 (digitized by the Babeș-Bolyai University Transsylvanica Online Library)

[306] Oldson, pp. 132–134. See also Volovici, pp. 34, 186, 190

[wo134-307] Oldson, p. 134

[308] (in Romanian) Laszlo Alexandru, "Un savant călcat în picioare (II)", in Tribuna, Nr. 152, January 2009

[309] Volovici, p. 32

[fv69-310] Veiga, p. 69

[311] Ornea (1995), pp. 395–396

[312] ISBN 2-905725-06-0

[313] Cernat, p. 32; Oldson, p. 135; Sandqvist, pp. 63, 77, 281

[314] Cernat, p. 32

[315] Oldson, pp. 135–137

[316] "Personalităţi ale culturii botoşănene – Gheorghe Kernbach (Gheorghe din Moldova) 1863 – 1909". 13 January 2013.

[317] Oldson, p. 145

[318] Voicu, pp. 146–147, 148

[319] Voicu, p. 148

[bcexil-320] Barbu Cioculescu, "În exil", in România Literară, Nr. 4/2002

[321] Boia (2000), p. 100; Butaru, pp. 97, 126–127; Oldson, pp. 134–135, 161; Ornea (1995), pp. 315, 351, 410, 441, 444; Stanomir, Spiritul, p. 225; Veiga, pp. 55, 120, 165–167, 175–177, 181, 293; Volovici, pp. 59, 60, 63, 65, 129, 133, 154, 174. See also Călinescu, pp. 948–949

[322] Volovici, pp. 34–35

[323] Ornea (1995), p. 396; Volovici, p. 152

[324] Călinescu, p. 977

[325] Butaru, p. 97

[326] Voicu, p. 147

[327] Volovici, pp. 54–55, 152–155

[328] "Nicolae Iorga – istoric, politician, antisemit non-violent, ucis de antisemiți". 24 November 2021.

[329] Nastasă (2007), pp. 179–180, 195–196, 201–202; Stanomir, Spiritul, pp. 115–118

[330] Boia (2000), pp. 93, 247; Stanomir, Spiritul, pp. 114–118

[331] OCLC 401078

[332] Boia (2000), p. 246

[333] Boia (2000), p. 100

[334] Guida, pp. 237–238

[albuyeats-335] 
ISBN 0-8264-5963-3

[tccpoe-336] 
ISBN 0-87745-697-6

[337] Boia (2000), pp. 247–248; Grigorescu, pp. 376–377; Nastasă (2007), pp. 215–216; Oldson, pp. 134–135

[338] Boia (2000), p. 116; Santoro, pp. 115–116, 226–228, 231, 233, 333, 359–364; Stanomir, Spiritul, pp. 228, 233; Veiga, pp. 89, 97, 130–131, 134, 149, 253

[339] Santoro, pp. 231, 333; Veiga, p. 253

[340] Santoro, pp. 115, 226–227, 233, 359–360, 363–364

[341] (in Romanian) Adam Puslojić, Ștefania Coșovei, "Prietenia este un vis comun", in Luceafărul, Nr. 24-25/2009

[342] Neubauer, p. 165; Neubauer et al., pp. 272–273. See also Nastasă (2007), p. 454; Stanomir, Spiritul, p. 232

[343] Nastasă (2003), p. 315; (2007), p. 457

[344] Nastasă (2007), pp. 459–460. On Dvoichenko's work, see Călinescu, pp. 983, 991, 997; Vianu, Vol. I, p. 44

[345] Boia, 2010, pp. 144–145

[mt46-346] Todorova, p. 46

[gc612-347] Călinescu, p. 612

[348] Vianu, Vol. III, p. 68

[hsw&csw9-349] H. Seton-Watson & C. Seton-Watson, p. 9

[350] Nastasă (2007), p. 175

[351] Iova, p. xxxiv. According to Veiga (p. 69): "1,300 volumes and 25,000 articles"

[352] Iova, p. lvi

[353] Oldson, p. 132

[354] Crohmălniceanu, p. 19

[355] Zub (2000), p. 47

[lbintoarcer-356] 
Dilema Veche
, Nr. 360, January 2011

[357] Boia (2000), pp. 82–83, 101; Nastasă (2003), pp. 63, 72–73, 167–184; (2007), pp. 44, 306–307, 436, 502, 515–521

[358] Vianu, Vol. III, pp. 67–68

[359] Boia (2010), p. 101

[360] Vianu, Vol. III, p. 53. See also Zub (2000), pp. 33–34

[361] Boia (2000), p. 99

[362] Boia (2000), pp. 103–107

[363] Santoro, p. 358

[364] Seton-Watson, p. 41

[365] ISBN 0-691-09900-6

[366] Setton, p. 49. Setton also notes (p. 36) "some hasty summaries" in Iorga's commentary on the margin of documents, "but on the whole one can admire both his industry and his accuracy."

[367] ISBN 0-415-12084-5

[pb164-368] Blokker, p. 164

[369] Both, p. 31

[370] Nastasă (2007), pp. 479–482, 532

[371] Nastasă (2003), p. 73

[372] Nastasă (2007), pp. 513–516, 526

[373] Boia (2000), pp. 143, 181. See also Santoro, pp. 115–116

[374] Boia (2000), p. 208

[375] Călinescu, p. 949; Neubauer, p. 165; Neubauer et al., p. 250

[376] Neubauer, p. 165; Todorova, p. 46

[377] (in Romanian) Zoe Petre, "Burebista, contemporanul nostru" Archived 11 April 2013 at the Wayback Machine, in Observator Cultural, Nr. 79, August 2001

[378] Boia (2000), pp. 180–181

[379] Pecican, pp. 110–111

[380] Pecican, pp. 84–85

[381] Djuvara, p. 233

[382] ISBN 2-85944-041-0
; Tanașoca, p. 132

[gan214-383] Gheorghe-Alexandru Niculescu, "Nationalism and the Representation of Society in Romanian Archaeology", in Nation and National Ideology, p. 214

[384] Boia (2000), pp. 99, 188; Neubauer, pp. 164–165; Tanașoca, pp. 100, 102. See also (in Romanian) Alexandru Niculescu, "Multiculturalism, alteritate, istoricitate", in România Literară, Nr. 32/2002

[385] Boia (2000), pp. 93, 99; Neubauer, p. 165; Sandqvist, p. 252; Stanomir, Spiritul, pp. 112–114, 115, 119–121, 224–225, 228–231; Veiga, pp. 165–166. See also Călinescu, p. 949

[386] Boia (2000), pp. 164–166, 181

[387] Tanașoca, pp. 99–100

[388] Boia (2000), p. 181. See also Tanașoca, pp. 130, 132

[389] Pecican, pp. 38, 49, 277–279

[390] Djuvara, pp. 135–136

[391] Boia (2000), pp. 292–293

[392] Boia (2000), pp. 99–100

[393] ISBN 978-3-03911-883-0

[394] (in Romanian) Locurile memoriei, round table of the Babeș-Bolyai University's Center for Imagination Studies

[395] Boia (2000), pp. 102–103

[lb(00)202-203-396] Boia (2000), pp. 202–203

[397] Blokker, passim; Santoro, pp. 115–116; Spiridon, pp. 94–95, 104

[398] ISBN 978-0-7546-6798-8

[399] Todorova, p. 165; Setton, p. 49

[400] ISBN 90-04-11902-7

[401] ISBN 0-8156-2861-7

[402] Spiridon, p. 104

[403] Todorova, p. 165

[404] Boia (2000), pp. 100, 238; Djuvara, p. 90

[405] Călinescu, pp. 601–602, 949, 968; Crohmălniceanu, pp. 32–33; Livezeanu, pp. 116–117; Sandqvist, pp. 60–61, 251–252; Veiga, pp. 166–167

[406] Vianu, Vol. I, pp. 43–44; Vol. II, pp. 53, 56–57

[407] Drăguț et al., p. 152

[408] (in Romanian) Iordan Datcu, "Profesorul Alexandru Dima", in România Literară, Nr. 39/2005

[409] Ornea (1998), p. 77

[410] Sandqvist, pp. 77, 202

[411] Călinescu, p. 604

[412] ISBN 0-909196-08-7

[413] Henric Sanielevici, "New Critical Studies, 1920" (excerpts), in Plural Magazine, Nr. 29/2007

[414] Crohmălniceanu, p. 11

[415] Grigorescu, pp. 376–377

[416] Cernat, p. 125

[417] Ornea (1995), pp. 445–446. See also Călinescu, p. 613; Sandqvist, p. 377

[418] Crohmălniceanu, p. 26

[419] (in Romanian) Michaël Finkenthal, "Ce s-a întîmplat cu 'algiștii' în 1933?", in Apostrof, Nr. 1/2007; Sandqvist, pp. 376–377

[420] Nastasă (2007), pp. 427–429

[421] Crohmălniceanu, pp. 32–33

[422] Nastasă (2007), p. 429

[423] (in Romanian) Ioan Holban, "Oamenii, ca pietrele din Bistrița", in Luceafărul, Nr. 10/2011

[424] Călinescu, pp. 601–602, 612–613

[425] Călinescu, pp. 612–613

[gc613-426] Călinescu, p. 613

[427] Grigorescu, p. 377; Livezeanu, pp. 115, 117–122; Ornea (1995), pp. 106–107, 441, 456

[428] Crohmălniceanu, p. 93

[429] Crohmălniceanu, pp. 77–79; Livezeanu, pp. 118–123; Ornea (1995), pp. 106–107; Volovici, pp. 76, 85

[430] Crohmălniceanu, p. 78

[431] Cernat, pp. 208–210, 402; Grigorescu, pp. 434, 443

[432] Cernat, pp. 208–209

[433] Călinescu, pp. 948–951

[434] ISBN 978-0-253-35267-5
; Zub (2000), p. 34; Volovici, pp. 85, 88, 89, 126, 129, 145

[435] (in Romanian) Alexandru Burlacu, "Poezia basarabeană: Arcadia în negativ (I)", in Convorbiri Literare, March 2002

[436] Crohmălniceanu, p. 392

[437] Vianu, Vol. III, pp. 53–54

[438] Călinescu, p. 615

[439] Vianu, Vol. III, p. 63

[440] Vianu, Vol. III, pp. 54–55

[441] Czobor-Lupp, pp. 123, 127, 130–131; Stanomir, Spiritul, pp. 180–181; Vianu, Vol. III, pp. 55, 65–66

[ccpiese7-442] (in Romanian) Cosmin Ciotloș, "Câteva piese de rezistență (VII)", in România Literară, Nr. 17/2009

[443] Vianu, Vol. I, p. 237

[444] Ciprian, pp. 220–221

[445] ISBN 973-98918-9-6

[446] Călinescu, pp. 613–614

[447] Iova, pp. l–li

[448] Zub (2000), pp. 34–38, 42, 47–48

[gc614-449] Călinescu, p. 614

[450] Boia, 2010, pp. 154, 213–214, 263–264

[451] (in Romanian) "Social-democrația românească față în față cu tradițiile ei", in Curierul Național, 14 June 2003

[452] Pecican, pp. 38, 69, 75–79, 277, 279. See also Tanașoca, pp. 101–103

[453] (in Romanian) Alexandru Niculescu, "Un savant, o epocă", in România Literară, Nr. 5/2002

[454] Victor Rizescu, "Subverting the Cannon: Oligarchic Politics and Modernizing Optimism in Pre-communist Romania", in The New Europe College Yearbook 2002–2003, New Europe College, Bucharest, 2005, p. 313

[455] ISBN 978-973-35-1562-3

[456] Voicu, pp. 148–149

[457] Călinescu, pp. 761–762; Crohmălniceanu, p. 379

[458] "RRI Encyclopaedia. Păstorel Teodoreanu and the Embodiment of the Epigram", Radio Romania International archive, 16 January 2009; retrieved 19 February 2010

[459] Călinescu, p. 778; (in Romanian) Chris Tănăsescu, "Moștenirea poetică pierdută a Academiei Libere de la Iași", in Convorbiri Literare, May 2009

[460] Cernat, p. 152

[461] (in Romanian) C. Pastia, "Mișcarea culturală. Cărți. N. D. Cocea, Fecior de slugă", in Gând Românesc, Nr. 6/1933, pp. 289–290 (digitized by the Babeș-Bolyai University Transsylvanica Online Library)

[462] Ciprian, pp. 410–411

[463] Nastasă (2003), p. 176; Paul Rezeanu, "Caricaturistul N.S. Petrescu-Găină", in Magazin Istoric, August 2008, pp. 62, 63

[464] (in Romanian) Silvia Craus, "Cațavencii de altădată", in Bihoreanul, 14 November 2005

[465] Lazăr, "O parte...", p. 43

[466] Drăguț et al., p. 312

[467] (in Romanian) Filip-Lucian Iorga, "Interviu. 'Ion Irimescu: "Cine va vrea să mă cunoască să stea de vorbă cu sculpturile mele' ", in România Literară, Nr. 42/2003

[468] (in Romanian) Ioan Popescu, "Proiecte cultural-istorice prahovene, pe meleaguri moldovene", in Ziarul Prahova, 19 November 2009

[469] (in Romanian) Bustul istoricului și omului politic român Nicolae Iorga, Patrimoniul istoric și arhitectural al Republicii Moldova (Monument.md) entry

[470] (in Romanian) "Banii românești, de la hârtie la euro", in Evenimentul Zilei, 2 May 2009

[471] (in Romanian) Casa Memorială N. Iorga, Botoșani, at the Botoșani County's Directorate for Culture and National Patrimony Sites

[vrcenten-472] (in Romanian) Veronica Marinescu, "Universitatea de vară 'Nicolae Iorga', la centenar", in Curierul Național, 25 August 2008

[473] (in Romanian) Casa N. Iorga, at the Prahova County's Directorate for Culture and National Patrimony Sites

[474] Deletant, p. 61sqq; Veiga, p. 292sqq

[475] (in Romanian) Ioana Diaconescu, "Deținut politic sub trei dictaturi: Radu Gyr", in România Literară, Nr. 50/2006

[476] (in Romanian) Matei Călinescu, "Recitind Jurnalul portughez", in Observator Cultural, Nr. 338, September 2006

[477] Ornea (1995), pp. 339–341

[478] Veiga, pp. 294, 309–310

[479] (in Romanian) Ion Zubașcu, "Un manual de istorie a comunismului fără scriitori?", in Viața Românească, Nr. 11/2008

[480] Olaru & Herbstritt, pp. 64, 65

[481] Boia (2000), pp. 29, 116–117. See also (in Romanian) Emanuel Copilaș, "Confiscarea lui Dumnezeu și mecanismul inevitabilității istorice: o comparație între mitologia legionară și cea a comunismului românesc (II)", in Sfera Politicii, Nr. 139; Stanomir, Un pămînt, pp. 280, 319, 323

[482] Lazăr, "O parte...", pp. 43–44

[483] (in Romanian) Marian Rădulescu, "Amintirile unui mim – Valentin Teodosiu: Un clovn pentru eternitate", at the LiterNet publishing house, January 2010; retrieved 6 April 2011

[484] Neubauer et al., p. 250

[485] (in Romanian) Mircea Martin, "Cultura română între comunism și naționalism (II)", in Revista 22, Nr. 660, October–November 2002

[486] ISBN 973-9224-63-6

[487] Stanomir, Un pămînt, pp. 319, 323, 324; (in Romanian) Traian Ungureanu, "Ca orice paria", in Revista 22, Nr. 768, November 2004

[488] ISBN 978-0-7864-4138-9

[489] Boia (2000), pp. 27–29

[490] 100 greatest Romanians
site

[ln(07)155-491] Nastasă (2007), p. 155

[tdlpoeții-492] (in Romanian) Traian D. Lazăr, "Poeții familiei Iorga", in Apostrof, Nr. 10/2011

[493] Lazăr, "O parte...", pp. 41–42, 43

[yllmicaella-494] (in Romanian) Yolanda Lalu Levi, Micaella Filitti, Paris, iulie 2002, at the Memoria Digital Library; retrieved 10 May 2011

[495] Lazăr, "O parte...", pp. 42–44

[496] Nastasă (2003), p. 39

[497] (in Romanian) Mihai Sorin Rădulescu, "Din Ardealul de altădată", in România Literară, Nr. 31/2006; "Familia Benkner", in Ziarul Financiar, 28 October 2008

[498] Brătescu, p. 284

[499] Lazăr, "O parte...", p. 44

[500] ISBN 0-7391-0592-2

[501] (in Romanian) Claudia Craiu, "Povestea lui Cristi Mungiu, a familiei și a 'gagicuței' lui", in Ziarul de Iași, 31 May 2007; Cristinel C. Popa, "Prof. dr. Ostin Mungiu: România este o țară plină de durere fizică și socială prost tratată" Archived 11 June 2011 at the Wayback Machine, in Jurnalul Național, 11 May 2011

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