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Georges Dumézil (1898-1986) is among the few historians of religion whose theories have found a wider audience outside the discipline, and even outsi… - Stefan Arvidsson
" "Georges Dumézil (1898-1986) is among the few historians of religion whose theories have found a wider audience outside the discipline, and even outside the academy. For half a century—from the 1930s up until his death—Dumézil was one of the foremost humanists in France, a status which was confirmed at the Panthéon in 1979 when he was welcomed into the Académie Française by Claude Lévi-Strauss as one of the “Forty Immortals.“ The scholarly work that had led Dumézil to this position was based on a wide-ranging hypothesis that all peoples who spoke Indo-European, or, as they were sometimes called even as late as the i960s, "Aryan“ languages had also inherited a common ideology. In the course of his historical and philological research, Dumézil had found traces of this ideology in Roman texts, Greek myths, Indian hymns, and Old Norse saga literature. The ideology was characterized by a special three-part structure that organized distinct cultural fields. This structure above all guided the pantheon and the social order, but also such things as the classification of various kinds of heroic types, punishments, and taxes. At the highest level in this “Indo-European" tripartite structure was the "function“ of the sovereign holders of power—the priests, lawmakers, and kings; below it, that of the warriors; and at the bottom, the function of the people, or producers.
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About Stefan Arvidsson
Stefan Arvidsson (born 1968) is a Swedish historian who is Professor of the History of Religions at Stockholm University and Professor in the Study of Religions at Linnaeus University.
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Additional quotes by 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).
First, there is no direct evidence for the culture of the Indo-Europeans, with the result that researchers have used their imagination to a very high degree. It is only with the help of methodologically problematic linguistic and archaeological theories that they have been able to chisel an Indo- European culture in to being. (8).
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Renfrew thus argues that Europe’s prehistory is not distinguished by warlike migrations or cultural-heroic elites. In the last few decades, the historiogra phy in which the Indo-Europeans are presented as conquerors has also been questioned by scholars in other geographical areas. In the Indian area, it is still mainly laymen who have opposed describing South Asia's prehistory as a struggle between white conquerors and peaceful, dark-skinned farmers.(298)
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