input: Simpson was born on 30 November 1937 in Haswell, County Durham, the youngest of six children of coal miner Tom Simpson and his wife Alice (nee Cheetham). His father had been a semi-professional sprinter in athletics. The family lived modestly in a small terraced house until 1943, when his parents took charge of the village's working men's club and lived above it. In 1950 the Simpsons moved to Harworth on the Nottinghamshire-Yorkshire border, where young Simpson's maternal aunt lived; new coalfields were opening, with employment opportunities for him and older brother Harry, by now, the only children left at home. Simpson rode his first bike, his brother-in-law's, at age 12, sharing it with Harry and two cousins for time trials around Harworth. Following Harry, Tom joined Harworth & District CC (Cycling Club) aged 13. He delivered groceries in the Bassetlaw district by bicycle and traded with a customer for a better road bike. He was often left behind in club races; members of his cycling club nicknamed him "four-stone Coppi", after Italian rider Fausto Coppi, due to his slim physique.  Simpson began winning club time trials, but sensed resentment of his boasting from senior members. He left Harworth & District and joined Rotherham's Scala Wheelers at the end of 1954. Simpson's first road race was as a junior at the Forest Recreation Ground in Nottingham. After leaving school he was an apprentice draughtsman at an engineering company in Retford, using the 10 mi (16.1 km) commute by bike as training. He placed well in half mile races on grass and cement, but decided to concentrate on road racing. In May 1955 Simpson won the National Cyclists' Union South Yorkshire individual pursuit track event as a junior; the same year, he won the British League of Racing Cyclists (BLRC) junior hill climb championship and placed third in the senior event.  Simpson immersed himself in the world of cycling, writing letters asking for advice. Naturalised Austrian rider George Berger responded, travelling from London to Harworth to help him with his riding position. In late 1955, Simpson ran a red light in a race and was suspended from racing for six months by the BLRC. During his suspension he dabbled in motorcycle trials, nearly quitting cycling but unable to afford a new motorcycle necessary for progress in the sport.

Answer this question "Did he do have any wins early on?"
output: In May 1955 Simpson won the National Cyclists' Union South Yorkshire individual pursuit track event as a junior;

input: In his work on the history of religion, Eliade is most highly regarded for his writings on Alchemy, Shamanism, Yoga and what he called the eternal return--the implicit belief, supposedly present in religious thought in general, that religious behavior is not only an imitation of, but also a participation in, sacred events, and thus restores the mythical time of origins. Eliade's thinking was in part influenced by Rudolf Otto, Gerardus van der Leeuw, Nae Ionescu and the writings of the Traditionalist School (Rene Guenon and Julius Evola). For instance, Eliade's The Sacred and the Profane partially builds on Otto's The Idea of the Holy to show how religion emerges from the experience of the sacred, and myths of time and nature.  Eliade is known for his attempt to find broad, cross-cultural parallels and unities in religion, particularly in myths. Wendy Doniger, Eliade's colleague from 1978 until his death, has observed that "Eliade argued boldly for universals where he might more safely have argued for widely prevalent patterns". His Treatise on the History of Religions was praised by French philologist Georges Dumezil for its coherence and ability to synthesize diverse and distinct mythologies.  Robert Ellwood describes Eliade's approach to religion as follows. Eliade approaches religion by imagining an ideally "religious" person, whom he calls homo religiosus in his writings. Eliade's theories basically describe how this homo religiosus would view the world. This does not mean that all religious practitioners actually think and act like homo religiosus. Instead, it means that religious behavior "says through its own language" that the world is as homo religiosus would see it, whether or not the real-life participants in religious behavior are aware of it. However, Ellwood writes that Eliade "tends to slide over that last qualification", implying that traditional societies actually thought like homo religiosus.

Answer this question "Are there any other interesting aspects about this article?"
output:
religious behavior "says through its own language" that the world is as homo religiosus would see it,