Aryan Idols: Indo-European Mythology as Ideology and Science by Stefan Arvidsson

By Stefan Arvidsson

Significantly analyzing the discourse of Indo-European scholarship over the last 2 hundred years, Aryan Idols demonstrates how the interconnected recommendations of “Indo-European” and “Aryan” as ethnic different types were formed through, and used for, a number of ideologies.Stefan Arvidsson lines the evolution of the Aryan proposal throughout the 19th century—from its roots in Bible-based classifications and William Jones’s discovery of commonalities between Sanskrit, Latin, and Greek to its use by way of students in fields resembling archaeology, anthropology, folklore, comparative faith, and heritage. alongside the way in which, Arvidsson maps out the altering ways that Aryans have been imagined and relates such shifts to social, historic, and political procedures. contemplating the advancements of the 20 th century, Arvidsson makes a speciality of the adoption of Indo-European scholarship (or pseudoscholarship) via the Nazis and by means of Fascist Catholics. A wide-ranging dialogue of the highbrow background of the earlier centuries,  Aryan Idols hyperlinks the pervasive inspiration of the Indo-European humans to significant clinical, philosophical, and political advancements of the days, whereas elevating vital questions on the character of scholarship besides.

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Extra info for Aryan Idols: Indo-European Mythology as Ideology and Science

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But no one can honestly arrive at that conviction, unless he uses honestly the same measures for all religions~ It is true, MiiI1er felt, that many traditions and customs of foreign religions are pure superstition and ignorance, but the same is also true for Christianity in its existing form. The science of religion has the task of diagnosing these spiritual ailments, and is just as necessary as the doctor who treats physical ailments. Because scholar· ship uncovers the true and common core ofall religions (Religion), the world's religiOns can be raised to higher levels and be reformed.

O. Mliller 1'20-14, :a:199-366. 4Q9I: 7. :11. 6. Ibid.. 1'20-14. :&:201. ,. About Mane, 6ee Seipp 1968, l$. 66 67 Indo-European religion that will be discussed in the following chapters: dual· ism, the motif of struggle, the good power as a sun and light god, as well as the emphasis on human participation in the struggle between good and evil. The Iranian tradition also held a special place in the reconstruction of IndoEuropean religion by Adolphe Pictet. but in quite a different way. Pietel held that it was only the Iranians who had preserved the original monotheism.

So a certain Charles Morris in 1888 claimed thalW Aryans, living in Caucasus. beca~ while when they made a transition from having been a Mongoloid herding people to becoming agriculturalists. measuring system (the cephalic index), the Swede Andert Rettiw.. :J3; PoIiakov 1974. :164). 1:a). Zvdebill996. l:al. 5 Martin Eski! Winge, 7hor~ Batik againsl the Giants and the Midgdrd Ser~nt (1871). ed painting, Apollo's struggle against Python and Indra's fight with Vrtra were interpreted in the nineteenth and twentieth centuries at the struggle of the Aryan against both the brute force of nature and primitive peoples.

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