Georges Dumézil
Georges Dumézil | |
---|---|
Born | Paris, France | 4 March 1898
Died | 11 October 1986 Paris, France | (aged 88)
Occupation(s) | Philologist, linguist, religious studies scholar |
Spouse |
Madeleine Legrand (after 1925) |
Children | 2 |
Academic background | |
Education | |
Thesis | Le festin d'immortalité (1924) |
Doctoral advisor | Antoine Meillet |
Other advisors | Michel Bréal |
Influences | |
Academic work | |
Discipline | |
Sub-discipline | |
Institutions | |
Main interests | Proto-Indo-European mythology and society |
Notable works | Mythe et epopee (1968–1973) |
Notable ideas | Trifunctional hypothesis |
Influenced |
|
Georges Edmond Raoul Dumézil (4 March 1898 – 11 October 1986) was a French philologist, linguist, and religious studies scholar who specialized in comparative linguistics and mythology. He was a professor at Istanbul University, École pratique des hautes études and the Collège de France, and a member of the Académie Française. Dumézil is well known for his formulation of the trifunctional hypothesis on Proto-Indo-European mythology and society. His research has had a major influence on the fields of comparative mythology and Indo-European studies.
Early life and education
Georges Dumézil was born in Paris, France, on 4 March 1898, the son of Jean Anatole Jean Dumézil and Marguerite Dutier. His father was a highly educated general in the French Army.[1]
Dumézil received an elite education in Paris at the Collège de Neufchâteau, Lycée de Troyes,
Dumézil returned to his studies at ENS in 1919. His most important teacher there was
Dumézil lectured at Lycee de Beauvais in 1920, and taught French at the University of Warsaw in 1920–1921.[2] While lecturing at Warsaw, Dumézil was struck by striking similarities between Sanskrit literature and the works of Ovid, which suggested to him that these pieces of literature contained traces of a common Indo-European heritage.[4]
Dumézil gained his PhD in
Dumézil's PhD thesis was highly praised by Meillet, who requested
Early career
From 1925 to 1931, Dumézil was Professor of the History of Religions at Istanbul University.[1] During his years in Istanbul, Dumézil acquired proficiency in Armenian and Ossetian, and many non-Indo-European languages of the Caucasus. This enabled him to study the Nart saga, on which he published a number of influential monographs.[2] Dumézil developed a strong interest in the Ossetians and their mythology, which was to prove indispensable for his future research. For the rest of his life, Dumézil would make yearly visits to Istanbul to conduct field research among Ossetians in Turkey.[8] During this time he also published his Le problème des centaures (1929), which examined similarities in Greek and Indo-Iranian. It was inspired by Elard Hugo Meyer.[2] Together with Le festin d'immortalité (1924) and Le crime des Lemniennes (1924), Le problème des centaures would form part of the works Dumézil referred to as his "Ambrosia cycle".[8]
Dumézil's work in Istanbul would be of enormous importance to his future research, and he would later consider his years in Istanbul as the happiest of his life.[1][2] In 1930, Dumézil published his important La préhistoire indo-iranienne des castes. Drawing upon evidence from Avestan, Persian, Greek, Ossetian and Arabic sources, Dumézil suggested that ancient Indo-Iranians, including the Scythians, maintained a caste system which had been established before the Indo-Iranian migrations into South Asia. This article eventually caught the attention of French linguist Émile Benveniste, with whom Dumézil entered a fruitful correspondence.[8]
From 1931 to 1933, Dumézil taught French at Uppsala University. Here he became acquainted with the influential professor Henrik Samuel Nyberg and the latter's favourite students, Stig Wikander and Geo Widengren. Through Wikander and Widengren, Dumézil further became acquainted with Otto Höfler. Wikander, Widengren and Höfler would remain lifelong friends and intellectual collaborators of Dumézil. Throughout their careers, these scholars would have a strong influence on each other's research.[2] Most notably, Höflers research on the Germanic comitatus, and Wikander's subsequent research on related warrior fraternities among early Indo-Iranians, would have enormous influence on Dumézil's later research.[3][9]
Return to France
Dumézil returned to France in 1933, where he through the assistance of
In his research on the social structure of ancient Indo-Iranians, Dumézil was greatly aided by Benveniste, who had earlier been critical of Dumézil's theories.
In the early 1930s, under the pseudonym "Georges Marcenay", he wrote some articles for the right-wing newspapers Candide and Le Jour, where he advocated an alliance between France and Italy against Nazi Germany.[12][13] Dumézil's opposition to Nazism figures prominently in several of his later works on Germanic religion.[14] At this time Dumézil joined the Grande Loge de France, a pro-Jewish masonic lodge, for which he would later be persecuted by the Nazis.[15][16]
Formulation of the trifunctional hypothesis
In the late 1930s, Dumézil broadened his research to include the study of Germanic religion.[2] His research on Germanic religion was greatly influenced by the renowned Dutch philologist Jan de Vries, and also by Höfler.[9] It was while lecturing on the Indo-European component in Germanic religion at Uppsala University in the spring of 1938 that Dumézil made a major discovery which was to revolutionize his future research.[17] In his subsequent Mythes et dieux des Germains (1939), Dumézil found that early Germanic society was characterized by the same social divisions as those among the early Indo-Iranians. On this basis, Dumézil formulated his trifunctional hypothesis, which argued that ancient Indo-European societies were characterized by a trifunctional hierarchy respectively composed of priests, warriors and producers.[2]
In Dumézil's trifunctional model, the priests were responsible for the "maintenance of cosmic and juridical sovereignty", while warriors were tasked with the "exercise of physical prowess", and the commoners were responsible for "the promotion of physical well-being, fertility, wealth, and so on".
Career during World War II
In the prelude to World War II, Dumézil returned to military service as a captain of the reserves in the
During the war, Dumézil significantly reformulated his theories, and applied his trifunctional hypothesis to the study of Indo-Iranians, most notably in his work Mitra-Varuna (1940). In this work, Dumézil suggested that the Indo-Iranian gods Mitra and Varuna represented juridical and religious sovereignty respectively, and that these functions were relics of an earlier Indo-European tradition also manifested in Roman and Norse mythology.[19] In works such as Jupiter, Mars, Quirinus (1941), Horace et les Curiaces (1942), Servius et la Fortune (1943) and Naissance de Rome (1944), Dumézil applied his trifunctional hypothesis to the study of the Indo-European heritage of ancient Rome.[2]
Expanding the trifunctional hypothesis
From the late 1940s onwards, the comparative study of Vedic, Roman and Norse mythology and society would constitute the main focus of Dumézil's research. Iranian and Greek mythology played less conspicuous roles in his research. Naissance des archanges (1945) is his sole book on Iranian and Zoroastrian material. In this work, Dumézil suggests that the pantheon of the Mitanni was derived from an earlier pantheon shared by all Indo-Iranians, and that the main deities in the Indo-Iranian pantheon represented the three functions of Indo-European society. According to Dumézil, it was only during the rise of Zoroaster that Ahura Mazda became the chief deity in Iranian mythology.[2]
In the years immediately after World War II, Dumézil recruited
Dumézil was elected to the
In 1955, Dumézil spent several months as a
Retirement
Dumézil retired from teaching in 1968, but nevertheless continued a vigorous program of research and writing which continued until his death.
Dumézil research has been credited with being largely responsible for the revival of Indo-European studies and comparative mythology in the latter parth of the 20th century.[1] He was generally regarded as the world's foremost expert on the comparative study of Indo-European mythology.[27][28] From the late 1960s towards the end of his life, Dumézil's research came to be widely celebrated in the United States, where many of his works on Indo-European mythology were translated into English and published. Additional works inspired by Dumézil's theories were also published in the United States by scholars such as Jaan Puhvel, C. Scott Littleton, Donald J. Ward, Udo Strutynski and Dean A. Miller. Many of these scholars were associated with the University of California, Los Angeles (UCLA).[3]
Dumézil was made an
In the 1970s and 1980s, Dumézil vigorously continued with research and publishing, and devoted himself particularly to the study of the Indo-European components in Ossetian and Scythian mythology. The much awaited third edition of his Mitra-Varuna was published in 1977.[29] He received the Prix mondial Cino Del Duca in 1984.
In his later years, Dumézil became a visible figure in French society, and was frequently interviewed and cited in the public press. His theories on Indo-European society were celebrated by Nouvelle Droite figures such as Alain de Benoist, Michel Poniatowski and Jean Haudry, but Dumézil was careful to distance himself from them. Dumézil openly identified with the political right, but always presented his works as apolitical, and had many friends and admirers on the left, such as Michel Foucault.[25]
Criticism of political affiliations
In the 1980–1990s, Dumézil came under heavy criticism from certain scholars, particularly left-wing historians,[32] who accused Dumézil of being a crypto-Fascist and a neo-traditionalist, by implicitly defending in his scholarly writings the restoration of a traditional hierarchical order in Europe (e.g. the three estates).[33] Many of these critics pointed out that Dumézil's lifelong close friend Pierre Gaxotte had been the secretary of Action Française leader Charles Maurras,[29] and that his work had been influential on members of the European New Right, including Alain de Benoist, Jean Haudry, or Roger Pearson, who used his theories to support far-right political positions, with an "Indo-European race" (conflated with white people) being seen as superior to all other peoples.[34] Bruce Lincoln has argued that Dumézil "maintained a cautiously ambiguous relation" with Nouvelle Droite figures like de Benoist and Haudry, "both of whom courted him avidly".[35]
During the 1930s, Dumézil supported the far-right, royalist, anti-democratic, and anti-German Action Française. While he held for a while
Some critics, particularly adherents of Lévi-Strauss, contended that the mythological and social structures Dumézil identified with Indo-Europeans were not distinctly Indo-European, but rather characteristic of all humanity. Among those were Colin Renfrew, who doubts that Indo-Europeans had anything distinctly in common beyond speaking Indo-European languages.[29] The harshest critics of Dumézil were Arnaldo Momigliano and Carlo Ginzburg, who charged Dumézil with having "sympathy for Nazi culture" due to his writings on Germanic religion in the 1930s.[37][38][39] They also accused Dumézil's trifunctional hypothesis of similarity with Fascism, and wrote that his reconstruction of Indo-European society was motivated by a desire to abolish "Judeo-Christian" values. Momigliano had himself been a member of the National Fascist Party in the 1930s, but was not open about this.[5][31]
Dumézil was also defended by many colleagues, including C. Scott Littleton, Jaan Puhvel, Edgar C. Polomé, Dean A. Miller, Udo Strutynski, and most notably by Didier Eribon.[2][5] Polomé and Miller saw the criticism of Dumézil as an expression of political correctness and Marxist ideology, and questioned the scholarly credentials of the critics.[16][40] Dumézil himself responded vigorously to these accusations, pointing out that he had never been a member of a Fascist organization, never been sympathetic to Fascist ideology, and that the ancient Indo-European hierarchical social structure never appealed to him.[41] In order to clarify his political position, he declared to Éribon in 1987: "the principle, not simply monarchical, but dynastic, which protects the highest office of the State from caprices and ambitions, seemed to me, and still seems to me, preferable to the generalized election in which we have been living since Danton and Bonaparte. The example of the [constitutional] monarchies of the North (of Europe) confirmed to me this feeling. Of course, the formula is not applicable in France."[6]
Death and legacy
Dumézil died in Paris from a massive stroke on 11 October 1986. He had deliberately refrained from writing a memoir, believing that the legacy of his work should stand on its scholarly merits alone.[29] However, shortly before his death, Dumézil made a series of in-depth interviews with his defender Eribon, which were subsequently published in Entretiens avec Georges Dumézil (1987). This book remains the closest Dumézil ever came to writing a memoir.[3] Upon his death, Dumézil left a number of unfishined works on Indo-European mythology, some of which were subsequently edited by his friends and published.[29]
Accusations of Fascist sympathies continued after Dumézil's death. Eribon's Faut-il brûler Dumézil? (1992) has been credited with permanently debunking accusations that Dumézil was a crypto-Fascist.[3] Charges of Fascist sympathies have nevertheless continued to be leveled, most notably by Eliade's former student Bruce Lincoln. Inspired by the critique of Momigliano and Ginzburg, Lincoln has criticized Dumézil from a Marxist perspective, and suggested that Dumézil was a Germanophobic Fascist.[32][42] Similar accusations have also been leveled by the Swedish Marxist historian Stefan Arvidsson, who hopes that the "exposure" of Dumézil's alleged political Fascist sympathies may lead to the abolishment ("Ragnarök") of the concept of Indo-European mythology .[43]
Throughout his career, Dumézil published more than seventy-five books and hundreds of scholarly articles.
Honours and awards
Honours
- Officier of the Legion of Honour
- Croix de Guerre 1914-1918
- Commander of the Ordre des Palmes académiques
Acknowledgement
- Member of the Académie Française
- Member of the Académie des Inscriptions et Belles-Lettres
- Member of the Royal Academy of Science, Letters and Fine Arts of Belgium
- Member of the Austrian Academy of Sciences
- Member of the Royal Irish Academy
Honorary degrees
Awards
Personal life
Dumézil married Madeleine Legrand in 1925, with whom he had a son and a daughter.[1]
Selected works
- —— (1924). Le crime des Lemniennes: rites et légendes du monde Égéen (in French). Paris: Geuthner. ISBN 978-2-7053-1071-4.
- —— (1924). Le festin d'immortalité: Etude de mythologie comparee indo-europenne. Annales du MuseeGuimet, Bibliothèque d'etudes (in French). Vol. 34. Paris: Geuthner.
- —— (1929). Le problème des Centaures: Etude de mythologie comparée indo-européenne. Annales du MuseeGuimet, Bibliothèque d'etudes (in French). Vol. 41. Paris: Geuthner. BnF 320570351.
- —— (1930). Légendes sur les Nartes: suivies de cinq notes mythologiques (in French). Paris: Champion.
- —— (1931). La langue des Oubykhs (in French). Paris: Champion.
- —— (1932). Études comparatives sur les langues caucasiennes du nord-ouest (in French). Paris: Adrien-Maisonneuve.
- —— (1933). Introduction a la grammaire comparee des langues caucasiennes du nord (in French). Paris: Champion.
- —— (1933). Recherches comparatives sur le verbe caucasien (in French). Paris: Champion.
- —— (1934). Ouranos-Varuna: Etude de mythologie comparée indo-européenne (in French). Paris: Adrien-Maisonneuve.
- ——; Charmet, Raymond (1935). Flamen-Brahman. Annales du Musée Guimet, Bibliothèque de vulgarisation (in French). Vol. 51. Paris: Geuthner.
- —— (1937). Contes lazes. Travaux et mémoires de l'Institut d'ethnologie (in French). Vol. 27. Paris: Institut d'ethnologie.
- —— (1939). Mythes et dieux des Germains: Essai d'interpretation comparative (in French). Paris: Leroux.
- —— (1941). Jupiter, Mars, Quirinus: Essai sur la conception indo-européennes de la societe et sur les origines de Rome (in French). Paris: Gallimard.
- —— (1942). Horace et les Curiaces (in French). Paris: Gallimard.
- —— (1943). Servius et la fortune (in French). Paris: Gallimard.
- —— (1944). Naissance de Rome: Jupiter, Mars, Quirinus II (in French). Paris: Gallimard.
- —— (1945). Naissance d'archanges, Jupiter, Mars, Quirinus III: Essai sur la formation de la theologie zoroastrienne (in French). Paris: Gallimard.
- —— (1947). Tarpeia (in French). Paris: Gallimard.
- —— (1948). Loki (in French). Paris: G. P. Maisonneuve.
- —— (1948). Mitra-Varuna: Essai sur deux representations indo-europennes de la souverainete (in French). Paris: Gallimard.
- —— (1949). L'heritage indo-europenne a Rome (in French). Paris: Gallimard.
- —— (1949). Le troiseme souverain: Essai sur le dieu indo-iranien Aryaman et sur la formation de l'histoire mythique d'Irlande (in French). G. P. Maisonneuve.
- —— (1952). Les dieux des Indo-Europennes (in French). Paris: Presses Universitaires de France.
- —— (1954). Rituels indo-européennes a Rome (in French). Paris: Klincksieck.
- —— (1956). Aspects de la fonction guerriere chez les Indo-Européennes (in French). Paris: Presses Universitaires de France.
- —— (1956). Déesses latines et mythes védiques (in French). Brussels: Collection Latomus.
- ——, ed. (1957). Contes et legendes des Oubykhs (in French). Translated by Dumézil, Georges. Paris: Institut d'ethnologie.
- —— (1958). L'ideologie tripartie des Indo-Européennes (in French). Collection Latomus.
- —— (1959). Etudes oubykhs (in French). A. Maisonneuve.
- —— (1959). Les dieux des Germains: Essai sur la formation de la religion scandinave (in French). Paris: Presses Universitaires de France. translation published in Mythe et epopee, three volumes, Gallimard (Paris), 1968–73.
- —— (1960). Documents anatoliens sur les langues et les traditions du Caucase (in French). A. Maisonneuve.
- —— (1964). Notes sur le parler d'un Armenien musulman de Hemsin (in French). Brussels: Palais des Academies.
- ——, ed. (1965). Le livre des heros (in French). Translated by Dumézil, Georges. Paris: Gallimard.
- —— (1966). La religion romaine archaique (in French). Paris: Payot.
- —— (1970). Archaic Roman Religion. Translated by Krapp, Philip. Chicago: University of Chicago Press. — translation of La religion romaine archaique
- —— (1970). The Destiny of the Warrior. Translated by Hiltebeitel, Alf. Chicago: University of Chicago Press.
- —— (1970). Du myth au roman: La saga de Hadingus (in French). Paris: Press universitaires de France.
- —— (1970). Heur et malheur de guerrier (in French) (2nd ed.). Paris: Presses Universitaires de France.
- —— (1973). From Myth to Fiction: The Saga of Hadingus. Translated by Coltman, Derek. Chicago: University of Chicago Press. — translation of Du myth au roman: La saga de Hadingus
- —— (1973). Gods of the Ancient Northmen. Berkeley: University of California Press.
- —— (1974). The Destiny of a King. Translated by Hiltebeitel, Alf. Chicago: University of Chicago Press.
- —— (1975). Fêtes romaines d'été et d'automne suivies de Dix questions romaines (in French). Paris: Gallimard.
- —— (1977). Les dieux souverains des indo-européennes (in French). Paris: Gallimard.
- —— (1978). Romans de Scythie et d'alentour (in French). Paris: Payot.
- —— (1979). Discours (in French). Paris: Institut de France.
- —— (1979). Mariages indo-européennes, suivi de Quinze questions romaines (in French). Paris: Payot.
- —— (1980). Camillus: A Study of Indo-European Religion as Roman History. Translated by Aronowicz, Annette; Bryson, Josette. Berkeley: University of California Press.
- —— (1981). Pour un Temps (in French). Paris: Pandora Editions.
- —— (1983). La courtisane et les seigneurs colores, et autres essais (in French). Paris: Gallimard.
- —— (1983). The Stakes of the Warrior. Berkeley: University of California Press.
- —— (1986). L'Oubli de l'homme et l'honneur des dieux (in French). Paris: Gallimard.
- —— (1986). The Plight of a Sorceror. Berkeley: University of California Press.
- —— (1987). Apollon sonore et autres essais: vingt-cinq esquisses de mythologie (in French). Paris: Gallimard.
- —— (1987). Entretiens avec Didier Eribon (in French). Paris: Gallimard.
- —— (1988). Mitra-Varuna: An Essay on Two Indo-European Representations of Sovereignty. Translated by Coltman, Derek (2nd ed.). New York: Zone Books. ISBN 978-0-942299-12-0. — translation of Mitra-Varuna: Essai sur deux representations indo-europennes de la souverainete
- —— (1994). Le Roman des jumeaux et autres essais: vingt-cinq esquisses de mythologie (in French). Paris: Gallimard.
- —— (1996). Archaic Roman Religion: With an Appendix on the Religion of the Etruscans. Baltimore, MD: Johns Hopkins University Press. LCCN 96014884.
- —— (1999). The Riddle of Nostradamus: A Critical Dialogue. Translated by Wing, Betsy. Baltimore: Johns Hopkins University Press. ISBN 978-0-8018-6128-4.
See also
- Hector Munro Chadwick
- John Colarusso
- Dennis Howard Green
- Winfred P. Lehmann
- J. P. Mallory
- Franz Rolf Schröder
- Calvert Watkins
- Martin Litchfield West
References
- ^ a b c d e f g h i j Scott 2003.
- ^ a b c d e f g h i j k l m n o p q r s t u v w x y Lincoln 2010.
- ^ a b c d e f g h i j Littleton 2005, pp. 2518–2520.
- ^ a b The Times. 16 October 1986, p. 22.
- ^ a b c Littleton 1999, p. 566.
- ^ a b c Dumézil & Eribon 1987.
- ^ Lincoln 1999, pp. 126–127.
- ^ a b c Littleton 1999, p. 559.
- ^ a b Lincoln 1999, pp. 125–126. "No Germanist was more influential on Dumezil than Höfler, nor more closely associated with him throughout his career, except the Dutch historian of religions Jan de Vries... Also noteworthy is the Swedish Indo Europeanist Stig Wikander (1908–83), who remained a close friend and made fundamental contributions to Dumezil's thought over a period of five decades."
- ^ Littleton 1999, p. 560.
- ^ Littleton 1999, pp. 559–560.
- ^ Lincoln 1999, p. 128.
- ^ a b Eribon 1992, p. 124.
- ^ Lincoln 1999, pp. 131–134.
- ^ a b Eribon 1992, p. 249.
- ^ a b Polomé 1999, pp. 248–251.
- ^ Littleton 1999, pp. 560–561.
- ^ a b c Littleton 1999, p. 562.
- ^ Littleton 1999, p. 561.
- ^ Lincoln 1999, pp. 141–142.
- ^ Littleton 1999, pp. 563–564.
- ^ Lincoln 1999, pp. XIII–XIV.
- ^ Littleton 1999, p. 564.
- ^ Littleton 1999, p. 563.
- ^ a b Lincoln 1999, p. 123.
- ^ Littleton 1999, pp. 564–565.
- ^ The Times. 16 October 1986, p. 22. "His authority in the field was supreme... it was generally recognized that the sphere of comparative Indo-European mythology virtually belonged to him."
- ^ Lincoln 1999, p. 123. "Dumézil's [work] won him virtually universal admiration. [He was a] scholar of extraordinary abilities and erudition... Among his other gifts, he was master of countless languages: virtually all the Indo-European family, including some of its more obscure members (Armenian, Ossetic), as well as most of the Caucasian languages, one of which (Oubykh) he saved from extinction, and a few outliers like Quechua, which he seems to have acquired simply for fun. His oeuvre spanned six decades and includes more than fifty books, all of which are marked by extraordinary lucidity, ingenuity, rigor, and intelligence. His accomplishments have won wide acclaim among philologians, historians of religions, and anthropologists."
- ^ a b c d e f g h Littleton 1999, p. 565.
- ^ Lincoln 1999, p. 125.
- ^ a b Arvidsson 2006, p. 2.
- ^ a b Carlson 2008, p. 5. "Another issue is Bruce Lincoln’s overtly Marxist point of view. Marxism has traditionally criticized the neo-traditionalist and reactionary aspects of the Indo-European discourse and has been criticized by it in turn."
- ^ Arvidsson 1999, p. 349; Arvidsson 2006, pp. 2, 241–3, 306
- ^ Lincoln 1999, p. 137.
- ^ Lincoln 1999, p. 123. "Dumézil was an entirely different sort of person from Pearson, Haudry, and de Benoist, infinitely more intelligent, decent, and much, much less crude. To the best of my knowledge, he had no dealings with Pearson, and over the years he maintained a cautiously ambiguous relation with the two others, both of whom courted him avidly."
- ^ Arvidsson 2006, p. 3.
- ^ Momigliano 1984, pp. 312–330; Momigliano 1994, pp. 286–301
- ^ Ginzburg 1989, pp. 114–131.
- ^ Lincoln 1999, p. 124; Scott 2003
- ^ Miller 2000, pp. 27–40.
- ^ Dumézil 1985, pp. 985–989; Dumézil & Eribon 1987, p. 162. "Je n'aurais pas du tout aimé vivre chez aucun de ceux que j'ai étudiés. Je n'aurais pu respirer dans une société dominée par des druides, ou par des brahmanes."; Dumézil 2006
- ^ Lincoln 1991, pp. 231–243; Lincoln 1999, pp. 121–137; Lincoln 2010; Arvidsson 2006, p. 2
- ^ Arvidsson 2006, pp. 2–3; Arvidsson 1999, pp. 353–354; Carlson 2008, p. 8
- ^ Arvidsson 2006, p. 315.
- ^ academie-francaise.fr.
Sources
- Académie Française. "Prix Georges Dumézil". academie-francaise.fr (in French). Retrieved 6 October 2020.
- JSTOR 1465740. Retrieved 8 September 2020.
- ISBN 0226028607.
- Carlson, Maria (2008). "A Detailed Look at Stefan Arvidsson's Aryan Idols". Slavic Cultural Studies. University of Kansas. Retrieved 13 September 2020.
- Dumézil, Georges (1985). "Science et politique. Réponse à Carlo Ginzburg". S2CID 162317036. Retrieved 17 September 2020.
- Dumézil, Georges; ISBN 2070323986.
- Dumézil, Georges (2006). "Une idylle de vingt ans (A. Momigliano, OPVS, II, 2 pp. 329–341)". L'oubli de l'homme et l'honneur des dieux et autres essais (in French). ISBN 2070703169.
- ISBN 2080667092.
- ISBN 1-4214-0991-7.
- ISBN 0-226-48199-9.
- ISBN 0226482022.
- Lincoln, Bruce (15 March 2010). "DUMÉZIL, Georges". Encyclopædia Iranica. Retrieved 16 September 2020.
- ISBN 0-02-865737-3.
- ISBN 1579581528.
- S2CID 171034204. Retrieved 17 September 2020.
- JSTOR 2505078. Retrieved 17 September 2020.
- ISBN 0-520-07001-1.
- ProQuest 206808390.
- Scott, Paula Pyzik (5 November 2003). "Georges (Edmond Raoul) Dumezil". Contemporary Authors. Gale. Retrieved 16 September 2020.
- "M George Dumézil". The Times. 16 October 1986. p. 22 – via Gale.
Further reading
- Allen, Nicholas (1987). "The ideology of the Indo-Europeans: Dumézil's theory and the idea of a fourth function". International Journal of Moral and Social Studies. 2 (1): 23–39.
- ISSN 0895-7258.
- Belier, Wouter W. (1991). Decayed Gods: Origin and Development of Georges Dumézil's Idéologie Tripartie. ISBN 9004301518.
- Burgess, Patricia, ed. (1986). "Georges Dumézil". Annual Obituary. Vol. 86. ISBN 1558620133.
- ISBN 2717835482.
- ISBN 1845530217.
- Fussman, Gerard (1987). "Hommage à Georges Dumézil". Collège de France. Retrieved 16 September 2020.
- Haugen, Einar (1956). The Mythical Structure of the Ancient Scandinavians: Some Thoughts on Reading Dumézil.
- ISBN 0520041038.
- Segal, Robert Allan, ed. (2006). Structuralism in Myth: Lévi-Strauss, Barthes, Dumézil, and Propp. ISBN 0815322607.
- ISSN 0895-7258.
- OCLC 320183328.
External links
- Overview of Dumézil's career (in French)
- Academie Française biography of Dumézil (in French)