His lyricism and Thought, his human being, too, can be taken as a pattern not only with literary or national determinations but also for an universal Anthropoetry, namely inner roots and chances of the self in our world of continuous challenges.
There are not from out Eminescu's poetic universe the concepts and anthropologies of some modern Romanian creators and thinkers, like Vasile Pârvan's anthropomorphous creative rhythm, synrhythmy, aphrodisiac mind, Lucian Blaga's mythosophy, stylistic bottom, metaphysical transnaturalism, George Călinescu's real elements, Eugen Ionescu's nu, Mircea Eliade's genealogical myths, Hyerophanies, categories of the sacred, Dimitrie Cuclin's ethics of expressive essence, Ştefan Odobleja's consonantic psychology, Octav Onicescu's cosmological mechanics, Constantin Noica's Romanian philosophical utterance, Mircea Maliţa's clio-mathematics, Mihai Şora's metaphysical anthropology, Romeo Vulcănescu's horal phenomenon.
We should be tempted within this Congress to analyze some paradigms like inverse nostalgia and reciprocal metamorphosis, the intensive voluptuousness and general transparence, the retrospective lucidity and the paranymph.
In Eminescu's modality (correspondence), the model – different from the mode (kind) or fashion (Romanian “modă”) is the angel-woman (model) for the daemon in eye of a painter. The zoomorphic models are concentrating upon the analogy with the bees (maternal state model), the infusorian (model, the bugs (French “model”), the tomcats (kind of Hoffmanian humor) etc., and they totalize the vision of instinctive life, “eating and reproduction, reproduction and eating”. But if a human insect signifies a social metaphor for a woman enslaved by work, “king eaten by moths” is an inverse model (dodia) of specific Eminescian contexts involving cultural chronophagical modes (kinds) of life and modes (fashions) of thought.
Anthropomorphism is one of Eminescu's long poems, occasionally composed in 1875, published integrally (69 stanzas) posthumously only in 1952 (then, the poet returned from his philosophical studies from Berlin was 25).
This is not a direct myth for it opposes other Romanian-Eminescian works like the poem Călin, as well as the myth of Maiastra bird (Miradoniz, Memento mori, etc.): a parody of Leda's possession by the pagan god. The fairy cosmic anthropomorphisation of the erotic flight (Zburător) and the mystic feminization of the love in Maistra (the Phoenix seems to be male) overtorn into improvisation (impromptu) a (porno) comic and consequently human anthropomorphosis with the allusion (dodia) of the primordial ritual sterile sexuality. The bird – a poor coquette hen or an angel – who has not a proper birth can not be tragic.
Brancusi's reading from Milarepa and his journey to India (1938) go together, as well as his Endless Column continues Eminescu's Glossa.
Translating into Latin the Buddha's four noble truths – suffering, origin of suffering, cessation of suffering the eightfold way leading to the cessation of suffering: dolor, doloris ortus, doloris inferitus, octopartita via ad doloris sedationem, Dhamapada – Artur Schopenhauer has identified morally the bikkus and mandicant order of St. Francisc. Sometimes, the philosopher's disciple, Mihai Eminscu, took again the way from Latin to Sanskrit, looking to change, for instance, the name of one of his romantic character called Mors (Death) into Nirwana.
Reading Baudelaire within Sanskrit context, beyond the poet as voyant in the temple of clouds, the correspondences are to be felt individually from both Indian and Latin carmen-kavya through the ancient epos, Camoens' epic India, Eminescu's rig-vedic romanticism, even if it is said, for instance, about Edwin Arnold's translation of Gitagovinda that is “so unrecognizable baudlerized”.
December, our First Romanian (1977) here in India read some Roma-Romania. We have also worked a number of consounding sayings common to all Romance languages. Now available into Sanskrit, Luceafărul by Mihai Eminescu, with its 1665 Latin, 164 foreign and 28 autochtonous words (I.I. Russu, 1981). Let's go closer to this matter of scientific good-sense, yet taking it as Ortega y Gasset “el libro como conflicto”.
This version was begun as a sort of transsounding syllable by syllable from Sanskrit into Romanian but increasingly it became a dhvani, turning the dhvani (sound) into the dhvani (suggestion) in respect to the two languages. The Gitagovinda in Romanian may be compared to the Sanskrit version of Mihai Eminescu's Luceafărul (Hyperion) signed by U. R. Trikha in “Latinitas” this year (“Hyperion” appeared exactly a hundred years before, in 1883). It is hoped that these translations will open new avenues for comparative discussions on Jayadeva and Eminescu.
The Sanskrit correspondence with the Romanian culture and poetry culminates with Mihai Eminescu, a reader of Vedas and Upanishads in original. In Romania, it is taught at school that “The First Epistle” or “The Dacian prayer” (Nirvana) are connected with Rig-Veda. Of course the analogy is fundamental but the correspondence lies both in the common or community cosmogonic mind and particularly in the universal intuition of real life, of sat (“village” in Romanian, “truth” in Sanskrit).
The union of kavyapurusha with sahityavidya in vaidarbhi riti could be for a modern poetical mind the correspondence of heaven with earth. Diabolical or paradisaic, the poetic correspondences – rasa-dhvaniah – reveal, through the prayoga of the poet, a selfpoetry as rasavada and sarasvatyasattvam, an alchemy of grief and of verb. In Kalidasa's comparison of poetry to Ardhanariswara, the goddess Parvati is vak or sabda and god Paramesvara is artha, their union is Ardha narishvara signifying, as V. Raghavan reminds it, the greatest ideal of poetry variously emphasized as sahitya sammitatva etc. Or, the love between Hyperion and Cătălina in Eminescu's “Luceafărul” evokes beyond the myths a neoteric Ardhanarishwara. One can see Lucypherus as a biblical Ravana, but Eminescu's Hyperion is closer to Jayadeva's Krishna and one can read “Luceafărul” as the “Gitagovinda” of Romanians.
The intended review to the dissertation of Ms. Zircha Vaswani became mostly a pastiche. Because we have to deal with a very free, kind of mystical construction of comparisons, in which Mihai Eminescu's poems and Indian scriptures are brought side-by-side into a fascinating personal adventure of the author. The abhored by now Eminescu cult in his motherland turns into an Indian cult, with a chance to be recovered, in competition, for own culture.
A sacrificial work, a puja full of piety and effervescence addresses everybody on the way, like in a new beginning of the religious aesthetic spirit. Courageous or euphoric, like in a trance, the author restarts as if the universe like in solitary temple procession, hearing her native prayers in verses by Eminescu.
Ioan Alexandru, Amita Bhose and myself were colleagues of doctorate under guidance of professor Zoe Dumitrescu-Buşulenga. Ioan translated odes of Pindar in his dissertation itself, Amita published separately her book of translations from Eminescu into Bengali, myself didn't translate a line (perhaps also because Baudelaire, my topic, is the most translated foreign poet into Romanian). Ms. Zricha Vaswani translates Eminescuss “Indian” poems as her own soul and hope.
I don'n know her personally. There are universities with the name of Dr. B.R. Ambedkar in Agra, Hyderabad, Lucknow, Muzaffarpur, Delhi. The architect of Indian Constitution (while handling it to me also, the late president of India Shankar Dyal Sharma said: The Constitution of the World!) had the message. “Educate, organize, agitate”.
EMINESCOLOGICE (George Anca)
Eres / Heresy, Editura Eminescu, Bucureşti
Baudelaire şi poeţii români. Corespondenţe ale spiritului poetic.Resume, Universitatea Bucureşti; teza de doctorat în volum, 2001, Academia Internaţională Eminescu (AIME/IAME)
Mihai Eminescu's First Epistle (Romanian, English, Sanskrit, Hindi, Malayalam, Pujabi, Tamil), Delhi
Ek shanti, The Milky Way, 1981, Delhi
Mihai Eminescu's Luceafărul/Divyagrah (Sanskrit version), editor, IAME, Delhi
Romanian Classics in Sanskrit, editor, IAME, Delhi
Indoeminescology & Other Anthropological Papers, Central Educational Library, Bucharest
The Buddha. Letters from the Buddhahood to Eminescu, C. E. Library, Bucharest
Haos, temniţă şi exil la Eminescu, Cotruş, Gyr şi Stamatu. Spre o hermeneutică a versului întemniţat şi exilat, Ed. Majadahonda, 1995
Literary Anthropology, Ed. Bibliotheca, Târgovişte, 1995
Doina. Cu variaţiuni, AIME, 15.01. 1995
Sfinţi în Nirvana, Ed. Antim Ivireanu, 2009, Rm. Vâlcea
Statuile lui Eminescu / The Eminescu's Staues, Tv Bucureşti
Studii şi Articole
“Biblioteca Mihai Eminescu în Delhi”, in Luceafărul, 15 august 1980, Bucureşti
“Sanskrit and Romanian Poetics”, in Studies on Indo-Asian Art and Culture, vol. VI, International Academy for Indian Culture, Octobre 1980, New Delhi
“Sanskrit Romance Ontopoetics”, in Modern Art and Poetry, New Delhi
“Academia Internaţională Eminescu în India”, în Vatra, 1/1985, Târgu-Mureş
“Poeţi indieni traducători ai lui Eminescu”, în “Ateneu”, Bacău, 1/1987
“Papers on indoeminescology” în “L'enseignement et la pedagogie en Roumanie, vol. 7, Bucureşti, 1988
“San Francesco, Eminescu e revoluzioni”, Tv Montecarlo, ian. 1990
“Eminescu şi poezia sanscrită de dragoste”, Radiodifuziunea Română
“Eminescu şi Brăila”, în Lui Eminescu, Brăila
“Între indoeminescologie şi culturologie”, în Emigrantul, 2/1990
“Între ştiinţa culturii şi indoeminescologie”, în “Emigrantul”, 3/1990
“Cu ghiduşul Viduşaka şi Călin Nebunul în căutarea comediei sanscrite” / With the playful Vidushaka and Călin the Fool in search of the Sanskrit comedy, în Lucrările “Colocviului de eminescologie”, 14-15 ianuarie 1989, Bucureşti, 1991
“Eminescu – New York – Brăila” în Lui Eminescu, Brăila, ianuarie 1991
“Sentimentul Eminescu”, în Libertatea, 15 ianuarie 1991, Bucureşti
“Anul Eminescu”, în “Povestea vorbei”, 2-3/2000, Rm. Vâlcea
“De la Kalidasa la Eminescu”, în “Poveste vorbei”, Rm. Vâlcea, 1-2/2004
“Ne naştem cu Eminescu”, în “Forum V”, 1-2/2009
“Eminescologie cu N. Georgescu”, în “Forum V”, 1-2/2009
Prezentări / Papers
Mitul lui Zalmoxis în poezia lui Mihai Eminescu şi a lui Lucian Blaga / The myth of Zalmoxis in Mihai Eminescu's and Lucian Blaga's poetry, teză de licenţă / MA thesis;
“Anthropomorphism in Mihai Eminescu's Creation. Around an Anthro-Poetry”;
“Eminescu's First Epistle and Translation of Cultures”, comunicări la / papers at Xth International Congress of Anthropological and Ethnological Sciences, New Delhi;
“Eminescu şi India”, conferinţă, ian. 1980, Râmnicu-Vâlcea;
“Mihai Eminescu and Sanskrit-Latin Rasa-Dhvaniah”, comunicare la /paper at 5th International Conference of Sanskrit, Varanasi;
“Mihai Eminescu in Sanskrit”, IAME, March 1982, Delhi
1983, “Jayadeva and Eminescu”, lecture, Comparative Indian Literature Association, 3.05, 1983, Delhi University;
“Eminescu, ştiinţă, poezie”, Institutul Politehnic Bucureşti, ian. 1985
“Mari gânditori români /Great Romanian Thinkers in India: Eminescu, Brâncuşi, Mircea Eliade”, Râmnicu Vâlcea;
“Vecinicia cea amară / A mării. Teoantropoezie eminesciană / Eminescian Theoanthropoetry”, Institutul Politehnic, Bucureşti;
“Academia Internaţională în India”, Biblioteca Academiei Române;
“Poeţi indieni traducători ai lui Eminescu”, Institutul Politehnic Bucureşti;
“Luceafărul lui Eminescu şi Mahbharata”, Biblioteca Centrală Pedagogică, Bucureşti;
“Orfism naţional la Eminescu”
“Corespondenţe eminesciene între poetica indo-europeană şi postmodernism”
“Eminescologie şi pedagogie”
“Educaţia lecturii /Reading Education şi eminescologia”
“Râsul lui Eminescu / Eminescu's Laugh”
“Eminescu şi şcoala”
“Căpitanul şi Îngerul – alegoria morţii la Baudelaire şi Eminescu”
“Poezia lui Eminescu, corespondenţă a creaţiei cu limbajul natural”
“Construcţiile imaginarului eminescian”
“Eminescu – biografie şi universalitate”
“Sculptorul orb în vizualitatea poemului eminescian”
“Iubire şi ură la Eminescu”
“Eminescu în conştiinţa lumii”
“Scrisoarea Întâi în versiuni indiene”
“Eminescu în pedagogia naţională, continuitate şi viitor”
“De la Dunăre la Gange”
“Mira între glosolalie şi destin”
(at universities, research institutions, schools from Bucharest, Galaţi, Râmnicu-Vâlcea, Predeal, Baia de Criş, Teremia Mare, national/local symposia in Bucureşti, Cluj, Botoşani, Brăila, 12th ICAES Zagreb, Romanian Academy, national Art Museum etc.)
“Indian Myths to Eminescu and Camoens”, IUAES Inter-Congress, Lisbon, 5-12 September
“Creaţia eminesciană în spiritualitatea universală”, conferinţă, Biblioteca Judeţeană, 14.01.1991, Tîrgu-Mureş
“Rugăciunea lui Eminescu – Rugăciunea lui Brâncuşi”, iul. '91, CCD Buzău
“Eminescu în scrierile lui Onisifor Ghibu”, Chişinău, Moldova, martie 1992
“Eminescu şi Buddha”, conferinţă, Tîrgu-Jiu, 15 iunie 1992
“Eminescu sanscrit”, nov. 1992, B.C.U., Iaşi
“Privind în oglindă nu ne vedem pe noi, ci pe Eminescu / Looking into the mirror we don't see ourselves but Eminescu”, Zilele Eminescu, Chişinău, 15-17 iunie 1993
“La Roumanie de Mihai Eminescu”, CITI, Bucureşti, 1 ianuarie 1994
“Doina lui Eminescu în versiuni străine”, Rm. Vâlcea, 12 ianuarie
“Privire bibliografică asupra corespondenţelor româno-sanscrite”, la Colocviul naţional “Bibliografia română azi”, iunie 1994, Constanţa
“Eminescu, Basarabia şi Bucovina”, 14.1. '95, Dalles, Bucureşti
“Eminescu la Paris”, Bibl. “Antim Ivireanu”, 14.01.1996, Rm. Vâlcea
“Saintliness in Kabir and Eminescu”, at “Sant Kabir Sixth Centenary International Conference”, 6.01.2002, Couva, Trinidad-Tobago
“AU(M): Au cine-i zeul cărui plecăm a noastre inimi”, 14.01.2009, Rm. Vâlcea
17 iunie 2017