Lincoln argues that Dumézil was, on the contrary, deeply anchored in a Germanophobie French Fascism. - Stefan Arvidsson

The idealization of India was not, of course, about contemporary India, but rather an India that was given the epithet "classical," borrowed from classical antiquity—an India that could be glimpsed among ruins, old statues, Sanskrit manuscripts, and Brahmanic teachings. Jones is very clear on this point: "Nor can we reasonably doubt, how degenerate and abased so ever the Hindus may now appear, that in some early age they were splendid in arts and arms, happy in government, wise in legislation, and eminent in various knowledge." The ancient Indians appeared to Jones to be people related to the Greeks and Romans, who had been idealized by humanists since the Renaissance (Arvidsson 2006, p.23).

Most notable is perhaps that no one reacted to the fact that the editor of the world-leading journal for research on the Indo-Europeans, Journal of Indo-European Studies, Roger Pearson, had since the 1950's has been "one of America's foremost Nazi apologists and quite clearly a racist with one of the world's best web of contacts." Before Pearson, along with Marija Gimbutas , Edgar C. Polome' and Raimo Antilla, founded the Journal of Indo-European Studies, he had worked with Hans F. K. Gunther, who had continued to spread his racial doctrines after the fall of the Third Reich. Pearson was also chairman of the American Division of the World Anti Communist League and lobbied in Washington for more funds for the Defense, the Contras, and the UNITA guerillas. Together with Polome', one of the United States' leading researchers in the area of Germanic religion, he has also published the academic, racist journal the Mankind Quarterly. In the 1970s, the Mankind Quarterly, which alternates articles about race and genetics with articles about the Indo-Europeans and prehistoric cultures, became a model when one of Europe’s leading neo-Fascists, Alain de Benoist, founded his own journal called Nouvelle École .

Muller and Schmidt shared the view that an original monotheism had survived beneath the surface o f the Indo-European mythologies. The main evidence for this was the reconstruction of the name of the highest god of the Indo-Europeans: *Diéus phater, “Heavenly Father." Scholars with Chris­tian faith and a preference for “Aryan ancestors" liked to present the Indo- Europeans as caretakers o f a religion that resembled true Christianity. A more radical researcher like Ernest Renan, on the other hand, idealized the polytheism of the Indo-Europeans. Along with Müller, Christian Lassen, Adolphe Pictet, and others, Renan constructed an ideologically very effective and long-lived opposition between Indo-European, or Aryan, and Semitic. They connected Shem's family line with monotheism, intolerance, egotism, conservatism, otherworldliness, irrational rituals, and a lack of feeling for art and nature. On the other hand, the Indo-European peoples were seen as spiritual, imaginative, humanistic, philosophical, sincere, and freedom loving. With the establishment of this dichotomy, the discourse about the Indo-Europeans became intimately connected with anti-Semitism during the second half of the nineteenth century. It is important to realize, however, that the exaltation of the Indo-Europeans or the Aryans—especially during the nineteenth century, but also later, for example, for the socialist Gordon Childe—was a song of praise for the modern citizen with a scientific out­ look, liberal values, and humanistic ideals. In the nineteenth century, the Indo-Europeans were mainly models for a progressive bourgeois ideology, and the attacks on Jewish and Semitic religiosity (which sometimes included Christianity) aimed to form a worldview that fitted modern society and was not necessarily connected to any racial ideology. (310)