It is important to realize, however, that the exaltation of the Indo-Europeans or the Aryans—especially during the nineteenth century, but also later… - Stefan Arvidsson

It is easy-as is evident from a critical reading of, for example. the foremost work about the Aryan discourse, Leon Poliakov's The Aryan Myth-to interpret all praise of the Aryan mentality as an expression of the naturalistic critique of the Semites, that is to say, as true anti-Semitism. But during the nineteenth century, especially, and even into the twentieth century, there did exist an Aryanist tradition that had very little in common with the naturalistic tradition and its Nazi anticlimax. This Aryanism had liberal and universalist overtones, and interpreted. the Semitic tradition as the incarnation of conservatism and antiquated. pluralistic chauvinism. Scholars such as Renan and Müller would probably have criticized. Nazism in the same way that they criticized traditionalistic Semitic religions: it stands in the way of the realization of universal humanity. From this perspective, the Aryan becomes the same as the consummate human being. 317

Through Eribon’s defense, it has nevertheless been shown that Dumézil really did support the French Fascist organization Action française during the 1930s, and that he wrote articles, under a pseudonym, in which he praised Mussolini.

The original population that the Indo-European Greeks had vanquished when they penetrated the south­ ern Balkan peninsula had, according to Curtius. not been a Negroid or Near Eastern population, like in South Asia, but rather a primitive Indo-European population fragment (“arisch-pelasgischen Volker“).505 The Hellenes, “the O c­ cidental Aryans,“ and the great culture they created were therefore the result of an adventurous conquest and at the same time, in contrast to the Indian culture, thoroughly Aryan.52