Historians From France

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

"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."

"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."

"Assuming that I am completely wrong, my Indo-Europeans would be like the geometries of Riemann and Lobatchevski: constructions outside of reality. It is already not that bad. I will just have to switch shelves in the library. I will move to the “fiction” section."

"“The Vedda, the Melano-Indians and the Indus people and the actual inhabitants of the northern half of India, which classical anthropology used to class as Mediterraneans, all belong to one same human ‘current’ of which they manifest the successive ‘waves’. Everything indicates, physical traits as well as geographical distribution, that the Vedda have arrived first, followed by the Melano-Indians, and then the Indus people.”... “The Italian anthropologist [Mario Cappieri] has emphasized not only that the skulls of Mohenjo Daro resemble those of today’s Sindh and those of Harappa resemble those of today’s Panjab, but even that the individual variability is identical today to what it was four thousand years ago.”"

"It was during the 1920s and 1930s that Georges Dumézil supported Action française and wrote for its journals. It was also during this period that he began to develop his own theories about Indo-European mythology. Is it possible that Dumézil used the ancient Indo-Europeans in the same way that the Nazi scholars did (albeit with an entirely different level of scientific accuracy and methodological acuteness)—to give historical legitimacy to a Fascist movement? Did Action française perhaps receive a mythology of origin, a narrative that ascribes such a fundamental meaning to certain ideas and norms that they seem natural and eternal, through the work of Georges Dumézil?"

"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)."

"The debate about Dumézil is still far from resolved. At its core is the question of whether it was only the Nazis who used the historical writing about "Aryans," "Indo-Europeans," or, as the Germans say, “Indo-Germans” for political aims. Did Dumézil, and perhaps other researchers who were active during the 1930s and 1940s, do so as well? If that is the case, what does this entail for the postwar scholarship, which has largely followed the guiding principles of Dumézil? On a more general level, the debate is about whether there is something in the nature of research about Indo-Europeans that makes it especially prone to ideological abuse—perhaps something related to the fact that for the past two centuries, the majority of the scholars who have done research on the Indo-Europeans have considered themselves descendants of this mythical race.(3)"

"“Greece chose, as always, the best part: instead of the ready-made reflections, the pre-established relationships of people and things that the heritage of its northern ancestors offered it, Greece preferred the risks and opportunities offered by criticism and observation—it regarded humanity, society and the world with new eyes.”"

"“I would have been horrified by what I perceive in the Indo-European world. . . . To live in a trifunctional system would give me the impression of living in a prison. Therefore, I study the three functions, I explore this prison, but I would never want to have lived there. If I was visiting cannibals, I would seek to know as much as possible about them but I would stay well away from the cauldron.”"

"One of the paradoxes of India is its astonishing linguistic diversity (they speak about five hundred languages there) compared with its cultural unity."

"The present stage of research effectively permits tracing an Asian origin for the Indo-Europeans well before their dispersion."

"Shiva, Varuna, Yama, Durga-Parvati, we already said it, are deities of IE origin, the rituals concerning fire, soma and the person of the king are equally of IE if not Indo-Iranian origin. But it is now obvious that the Indo-Aryans, upon arriving in India, have amply harvested the Harappan heritage and included its ritual customs (construction of hearth-altars, rites inside buildings, use of the stellar vestment, ritual baths, fixation of feasts on the stellar equinoxes…) in their own religion."

"The Kurgan people had to originate in Central Asia."

"Indeed, from the Indus eastwards, we lose track of this Bactrian invasion. Sergent himself admits as much: “For the sequel, archaeology offers little help. The diggings in India for the 2nd millennium BC reveal a large number of regional cultures, generally rather poor, and to decree what within them represents the Indo-Aryan or the indigenous contribution would be arbitrary. If Pirak (…) represents the start of Indian culture, there is in the present state of Indian archaeology no ‘post-Pirak’ except at Pirak itself, which lasted till the 7th century BC: the site remained, along with a few very nearby ones, isolated.” So, the Bactrian invaders who arrived through the Bolan pass and established themselves in and around the border town of Pirak, never crossed the Indus."

"When I left France for India, I came with a dream: I was going to the land of the Vedas, of the Buddha, a continent with an eternal religion. I thought everyone in this country was turned ‘inwards’, seeking a higher light; I believed India would soon be able to guide the world towards a more meaningful tomorrow. Why I am sad now? I can’t help feeling a terrible divide between this dream and today’s reality (at least the one depicted in the English media). I still believe in ’India of the ages’, but I cannot grasp why Indians themselves still refuse to acknowledge the greatness of their culture."

"Take heed that ye love not human glory in any respect, lest your portion also be reckoned among those to whom it was said, "How can ye believe, who seek glory, one from another?" [John 5:44] and of whom it is said through the prophet, "Increase evils to them; increase evils to the boastful of the earth" [Isaiah 26:15]; and elsewhere, "Ye are confounded from your boasting, from your reproaching in the sight of the Lord." [Jeremiah 12:13] For I do not wish you to have regard to those, who are virgins of the world, and not of Christ; who unmindful of their purpose and profession, rejoice in delicacies, are delighted with riches, and boast of their descent from a merely carnal nobility; who, if they assuredly believed themselves to be the daughters of God, would never, after their divine ancestry, admire mere human nobility, nor glory in any honored earthly father: if they felt that they had God as their Father, they would not love any nobility connected with the flesh."

"God, at the beginning, created two human beings, from whom the whole multitude of the human race has descended; and thus it is not the equity of nature, but the ambition of evil desire, which has given rise to worldly nobility."

"Like every old civilisation still represented on this globe, India has been, and is, increasingly, in spite of appearances, returning to its original sources... It is from the depths of that old civilisation that India is most likely to draw the strength needed to adapt itself to the modern world."

"The enthusiasm for Indian culture was widespread. Amaury de Riencourt in his The Soul of India tells us that philosophers like Schelling, Fichte, Hegel, Schopenhauer and Schleiermacher, poets such as Goethe, Schillar, Novalis, Tieck and Brentano, historians like Herder and Schlegel, all acclaimed the discovery of Indian culture with cries of ecstasy: "India, the home of universal religion, the cradle of the noblest human race, of all literature, of all philosophies and metaphysics." And he adds that "this enthusiasm was not confined to Germany. The entire Romantic movement in the West put Indian culture on a lofty pedestal which the preceding Classical Movement had reserved for Greece and Rome.""

"The boundless riches of the Hindu faith, its universal appeal, its tolerance, the profundity of Hindu philosophy and its enduring roots among the Indian people all this made India a poor soil for West-Christian sowing."

"It is indeed a striking thought that the same region of central Italy twice, in the shape of ancient Etruria and modern Tuscany, been the source of civilization in Italy. Since the seventh century BC and from the fifteenth century onwards, in the dawn of antiquity as well as at the beginning of modern times, the same region of the peninsula has been distinguished by exceptional qualities. The birth and re-birth or Renaissance of Italy had the same cradle."

"These poor people, when incapable of discharging the demands of their rapacious lords, are not only often deprived of the means of subsistence, but are bereft of their children, who are carried away as slaves. Thus it happens that many of the peasantry, driven to despair by so execrable a tyranny, abandon the country, and seek a more tolerable mode of existence, either in the towns, or camps ; as bearers of burdens, carriers of water, or servants to horsemen. Sometimes they fly to the territories of a Raja, because there they find less oppression, and are allowed a greater degree of comfort."

"They [the Mughals] do not, indeed, forbid it (') by a positive law, because it is a part of their policy to leave the idolatrous population, which is so much more numerous than their own, in the free exercise of its religion ; but the practice is checked by indirect means."

"Writing about one or two of Jahan Ara’s amorous affairs, Bernier observes: ‘(I write because) Love adventures are not attended with the same danger in Europe as in Asia. In France they excite only merriment; they create a laugh, and are forgotten; but in this part of the world, few are the instances in which they are not followed by some dreadful and tragical catastrophe.’”"

"Bernier says that the Rajput “Rajas never mount (guard) within a (Mughal) fortress, but invariably without the walls, under their own tents… and always refusing to enter any fortress unless well attended, and by men determined to sacrifice their lives for their leaders. This self devotion has been sufficiently proved when attempts have been made to deal treacherously with a Raja.”"

"The unfortunate peasants who were incapable of discharging the demand of their rapacious lords, were bereft of their children who were carried away as slaves."

"Begum Sahib, the elder daughter of Shah Jahan was very handsome... Rumour has it that his attachment reached a point which it is difficult to believe, the justification of which he rested on the decision of the Mullas, or doctors of their law. According to them it would have been unjust to deny the king the privilege of gathering fruit from the tree he himself had planted."

"…grandees pay for a work of art considerably under its value, and according to their own caprice. … When an Omrah or Mansabdar requires the services of an artisan, he sends to the bazar for him, employing force, if necessary, to make the poor man work; and after the task is finished, the unfeeling lord pays, not according to the value- of the labour, but agreeably to his own standard of fair remuneration; the artisan having reason to congratulate himself if the Korrah has not been given in part payment."

"The Great Mogol is a foreigner in Hindustan, a descendent of Tamerlane, chief of those Mogols from Tartary who, about the year 1401, overran and conquered the Indies. Consequently he finds himself in a hostile country, or nearly so; a country containing hundreds of Gentiles to one Mogol or even to one Mahometan. To maintain himself in such a country… he is under the necessity of keeping up numerous armies, even in the time of peace."

"[After commenting disapprovingly on 'strange' Hindu beliefs and rituals regarding eclipses, Bernier remarks:] The Great Mogol, though a Mahometan, permits these ancient and superstitious practices; not wishing, or not daring, to disturb the Gentiles in the free exercises of their religion."

"[Francois Bernier, late in the seventeenth century, talks of originally “real Mongols”, “White men, foreigners”. He also says] “that children of the third and fourth generation [of Uzbegs, Persians, Arabs and Turks], who have the brown complexion… are held in much less respect than new comers, and are seldom invested with official situations: they consider themselves happy, if permitted to serve as private soldiers in the infantry or cavalry.”"

"No artisan can be expected to give his mind to his calling in the midst of a people who are either wretchedly poor, or who, if rich, assume an appearance of poverty, and who regard not the beauty and excellence but the cheapness of an article; a people whose grandeess pay for a work of art considerably under its value and according to their own caprice… For it should not be inferred that the workman is held in esteem, or arrives at a stage of independence. Nothing but sheer necessity or blows from a cudgel keeps him employed; he never can become rich, and he feels it no trifling matter if he have the means of satisfying the cravings of hunger and of covering his body with the coarsest garment. If money be gained it does not in any measure go into his pocket, but only serves to increase the wealth of the merchant."

"[According to Bernier, the Mughals maintained] “a large army for the purpose of keeping people in subjection… No adequate idea can be conveyed of the sufferings of the people. The cudgel and the whip compel them to incessant labour… their revolt or their flight is only prevented by the presence of a military force.”"

"Most towns in Hindustan are made up of earth, mud, and other wretched material; that there is no city or town (that) does not bear evident marks of approaching decay."

"There was no middle state. A man must be of the highest rank or live miserably."

"[In these circumstances the peasant had little interest in cultivating the land. Bernier observes that] “as the ground is seldom tilled otherwise than by compulsion… the whole country is badly cultivated, and a great part rendered unproductive… The peasant cannot avoid asking himself this question: Why should I toil for a tyrant who may come tomorrow and lay his rapacious hands upon all I possess and value… without leaving me the means (even) to drag my own miserable existence? - The Timariots (Timurids), Governors and Revenue contractors, on their part reason in this manner: Why should the neglected state of this land create uneasiness in our minds, and why should we expend our own money and time to render it fruitful? We may be deprived of it in a single moment… Let us draw from the soil all the money we can, though the peasant should starve or abscond…”"

"The Omarahs mostly consist of adventurers from different nations who entice one another to the court; and are generally persons of low descent, some having been originally slaves, and the majority being destitute of education. The Mogol raises them to dignities, or degrades them to obscurity; according to his own pleasure and caprice."

"[Describing the bazar held in Delhi near the Red Fort, Francois Bernier (seventeenth century) says that] “Hither, likewise, the astrologers resort, both Mahometan and Gentile. These wise doctors remain seated in the sun, on a dusty piece of carpet, handling some old mathematical instruments, and having open before them a large book which represents the sign of the Zodiac. In this way they attract the attention of the passenger… by whom they are considered as so many infallible oracles. They tell a poor person his fortune for a payssa… Silly women, wrapping themselves in a white cloth from head to foot, flock to the astrologers, whisper to them all the transaction of their lives, and disclose every secret with no more reserve than is practised by a penitent in the presence of her confessor. The ignorant and infatuated people really believe that the stars have an influence (on their lives) which the astrologers can control.”"

"In eastern countries, the weak and the injured are without any refuge whatever; and the only law that decides all controversies is the cane and the caprice of a governor."

"Bainville has dated Michelet and Aulard."

"The more I got to know [Bainville]...the more I felt myself conquered. That perfect and sober courtesy, the remarkable freedom of his thought, the elegant way in which he concealed the enormity of the labor that he accomplished each day, the charming absence of illusions and the taste for the true value of works and men, rendered him ever more desirable to see and converse with."

"Bainville predicted everything that has been happening, I wanted to believe that he was having a nightmare, that he was wrong... But here we are."

"Bainville transformed history from a conjectural science into an exact science."

"That fine spirit, that sad and dear Cassandra, did not have to consult the gods to see clearly but depended solely on his knowledge of history."

"[O]f far greater influence on public opinion was the appearance of Bainville's Histoire de deux peuples, which, like all Bainville's books, was distributed through very large printings and contributed, almost more than any other work, to the undermining of the revolutionary-democratic-socialist viewpoint and to the strengthening of the conviction that the dismemberment and impotence of Germany were indispensable to France's peace and greatness."

"Jacques Bainville, born 1879, met Maurras after his first journey to Germany, and willingly accepted the solutions of the older man for the alarming problem of Germany's superior power. After that, Germany never let him go. (In contrast to Maurras, he was acquainted with Germany by thorough observation and wide knowledge of its literature.) Narrower than Maurras intellectually but broader in understanding, he went beyond the "sectlike character" of the Action Française without ever abandoning it, for, in his own lofty words, he owed Maurras "tout, sauf le jour." However, the renown of his clear and apparently moderate spirit outshone that of the master's; he died in 1936, just after being appointed to Poincaré's chair in the Académie Française."

"Poincaré has the highest esteem for you. Probably he envies you your right as a newspaperman to tell the French truths that he has not been able to tell them in the place he has occupied."

"Perhaps in a sense the man [Adolf Hitler] will always elude us, but this much is certain: it is on him that all the hopes of the Germany that was vanquished in 1918 are centred. Our socialists are all at sea about him. Every step forward that he took, they said his fall was imminent. He mirrors too faithfully certain aspects of his country, for that fall, even if it occurs, to be of much account. But the important thing is to know him, not to suffer ourselves to be misled by his rudimentary and inchoate ideas. Beneath a very elementary philosopher, there leaps to the eye a politician who knows what he wants and whose position makes him, however vehemently he may declare and believe himself the contrary, France's most formidable antagonist."

"Dictatorships are like a good many other things in this world. They can be the best, or the worst, form of government. There are some excellent dictatorships, and there are some hateful ones."