A time when the devil himself studied Sanskrit, if one can believe Heinrich Heine. 38 - Stefan Arvidsson

The hypothesis that somewhere, sometime, an Indo-European race has existed has always been anchored in linguistic observations. But during the nineteenth century, racial anthropologist also began to discuss the Indo-Europeans, which came to mean that the proprietorship of philologists in Indo-European research was questioned (Arvidsson 2006, p.41).

When Schlegel imagined that knowledge about India could be used to improve the chaotic situation in Europe, he had to claim that the pantheistic view was not domestic, but had been introduced to India by foreign peoples. It is also significant for Schlegel's ideological turnaround that he refrains from discussing the quietistic Upani- shads in Über die Sprache und Weisheit der Indier. Instead, he argues that what is genuinely original and valuable in the Indian religion is ethics and law, and that the foremost document of Indian literature is the Laws of Manu. 39

In Gimbutas's case I (Arvidsson) think that many readers of her work have sensed that there is another agenda behind her theoretical constructions, in addition to the clearly feminist agenda. This subtext probably is related to the fact that she was forced into exile by the Bolshevik troops who invaded her homeland, Lithuania, in 1944-45, moving across the Baltic and eastern Europe. There is something very "Cold War" about her theories and about the maps she draws of Indo-European invasions of eastern Europe and the Balkan peninsula. In any case, a connection can be observed between not idealizing, or even disapproving of, Indo-Europeans, and placing their homeland on Slavic ground (Arvidsson 2006, p.293).