It was surely no coincidence that when the idea of a European original home was presented for the first time, it was in the introduction to an editio… - Stefan Arvidsson

For those who have approached the question of the origin of the Indo-European peoples and languages from the angle of philology, the great problem has been that there are no texts about migrations, much less about military invasions… From the Rigveda, people have taken passages that tell about the Aryans' attacks on cities and concluded that they then must have been a foreign, warlike, nomadic people. Nor does Roman, Hittite, Slavic, Celtic, or Germanic, written material mention migrations or conquests from the time when the Indo-Europeans supposedly emigrated from their original home. The philologists have, however, been able to pint to certain loanwords, especially topographic and hydrographic names, as evidence of migration. But the cornerstone of philologists' work has been linguistic paleontology, which tried to re-create, through comparisons, a vocabulary that indicates knowledge about certain objects and phenomena (Arvidsson 2006, p.295).

During the postwar (post 1945 CE) period, these two theories (Father Wilhelm Schmidt and Father Wilhelm Kopper's theory of primal cultures, and Georges Dumezil's theory of Indo-European mythology) have completely dominated research about Indo-European religion and culture—in spite of the fact that they arose in an ideological atmosphere that did not differ much from the Nazi one (Arvidsson 2006, p. 239, parentheses added).

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