Georges Dumézil in his controversial trifunctional hypothesis proposed that ancient societies had three main classes each with distinct functions: the first judicial and priestly ; the second connected with the military and war, while the third class focussed on production, agriculture, craft and commerce.

Georges Dumézil linked Saxo's account of Frigg's infidelity and the stolen gold with the burning of Gullveig.

Scholar Georges Dumézil further cites various tales of havmennesker ( Norwegian " sea people ") who govern over sea weather, wealth, or, in some incidents, give magic boats are likely connected to Njörðr.

Georges Dumézil theorized that in the tale Hadingus passes through all three functions of his trifunctional hypothesis, before ending as an Odinic hero, paralleling Njörðr's passing from the Vanir to the Æsir in the Æsir-Vanir War.

Such a division was suggested for the Proto-Indo-European society by Georges Dumézil.

Georges Dumézil theorized that Víðarr represents a cosmic figure from an archetype derived from the Proto-Indo-Europeans.

* March 4 – Georges Dumézil, French philologist ( d. 1940 )

* Dumézil, Georges ( 1973 ).

Georges Dumézil ( 1898 – 1986 ), a French comparative philologist, surmised that the name of the goddess derives from Indoeuropean root * h₁eu -, via the derivative form * h₁eu-s-which alternates with * h₁w-es -.

This was a job that he had obtained through his acquaintance with the historian of religion Georges Dumézil ( 1898 – 1986 ), a prominent figure in French academia.

Taking place in the rear courtyard of the Hôpital de la Salpêtriêre, it was attended by hundreds of admirers who had seen the event advertised in Le Monde, including left wing activists like Yves Montand and Simone Signoret and academics such as Jacques Derrida, Paul Veyne, Pierre Bourdieu and Georges Dumézil.

Although scholars have traditionally treated the three tribes as geographically distinct, Georges Dumézil interpreted the divine gifts as the symbols of social occupations, illustrating his trifunctional vision of early Indo-European societies: the plough and yoke symbolised the farmers, the axe – the warriors, the bowl – the priests.

More recently, the view put forward by Georges Dumézil based on Indo-European parallels has dominated, wherein the Vanir, like the Æsir, derive from the pre-Germanic heritage of Germanic religion and embody the third of the three " functions " in his trifunctional hypothesis: chthonic and fertility deities.

* Dumézil, Georges ( 1959 ).

* Dumézil, Georges, trans.

Georges Dumézil disagrees with the notion of Scadin-avia as etymologically " the island of the goddess Skaði.

* Dumézil, Georges ( 1973 ).

A dialectal division within Ubykh was suspected by Georges Dumézil, but the divergent form he described in 1965 was never investigated further.

* Dumézil, Georges.

Festus describes her as identical with a " women's goddess " named Damia, which Georges Dumézil sees as an ancient misreading of Greek " Demeter ".

According to Georges Dumézil Furrina was a goddess of springs, her name being related to the Indoeuropean root * bhr-u-n, Skr.

Georges Dumézil has argued that Summanus would represent the uncanny, violent and awe-inspiring element of the gods of the first function, connected to heavenly sovereignty.

According to French comparative mythologist Georges Dumézil, they are cognate to the Einherjar and the Wild hunt.

In autumn 1943, he traveled to occupied France, where he rejoined Emil Cioran, also meeting with scholar Georges Dumézil and the collaborationist writer Paul Morand.

Dumézil stated that he was aligned with both vertical space, due to his placement of his foot on the wolf's lower jaw and his hand on the wolf's upper jaw, and horizontal space, due to his wide step and strong shoe, and that, by killing the wolf, Víðarr keeps the wolf from destroying the cosmos, and the cosmos can thereafter be restored after the destruction resulting from Ragnarök.

Dumézil argues that this play on Víðarr's spatiality would have been understood by an audience familiar with the God, an interpretation further warranted by his reading of the Lokasenna as being in significant part a book of puns and word plays about the different Aesir.

As a further proof, Dumézil cites the story of Tullus Hostilius ( the most belligerent of the Roman kings ), who was killed by Juppiter with a lightning bolt ( indicating that he did not enjoy the god's favour ).

It was first described by Wissowa, and the concept was developed further by Dumézil.

The three-function hypothesis of Indo-European society advanced by Dumézil holds that in prehistory, society was divided into three classes ( priests, warriors and craftsmen )

Dumézil sees the opposing Dius Fidius Summanus as complementary, interpreting it as an ambiguity of the sovereign god exemplified by the opposition of Mitra and Varuna in Vedic religion.

Dumézil noted the presence of the two minor sovereign deities Bagha and Aryaman beside the Vedic sovereign gods Varuna and Mitra ( more closely associated with Mitra ); the couple would be reflected in Rome by Terminus and Iuventas.

Once again, he had been recommended for the position by Dumézil.

Her elusive nature is indicated by the wildly divergent scholarly conjectures she has prompted: " she was considered a chthonic divinity by Wissowa, a lunar goddess by Pettazzoni, a bean-goddess by Latte, and a patroness of digestion by Dumézil.

Supporting this interpretation is the explanation of the theonym Sancus as meaning sky in Sabine given by Johannes Lydus, etymology that however is rejected by Dumézil and Briquel among others.

His Treatise on the History of Religions was praised by French philologist Georges Dumézil for its coherence and ability to synthesize diverse and distinct mythologies.

This use is also discussed by Dumézil in various works concerning the armed nature of the Mars qui praeest paci, the armed quality of the gods of the third function and the arms of the third function.

Capdeville sees this epithet as related exclusively to the characters of the legend and the rite itself: he invokes the analysis by Dumézil as his authority.

Dumézil offered Roman empire with its flamens, legions and peasants, along with the caste system in India to illustrate his theory.

G. Dumézil La religion romaine archaïque Paris 1966 p. 398 ff.

Historians Rudolf Simek and Bruno Dumézil theorise that the Viking attacks may have been in response to the spread of Christianity among pagan peoples.

Thus Dumézil conceives of Víðarr as a spatial god ( per the hypothesized Víð -/ wide root-O. E.

Dumézil substantiates this claim with the text of the Lokasenna, in which Víðarr, trying to mediate the dispute with Loki, urges the other Aesir to " grant Loki his < b > space </ b >" at the feasting table.

Dumézil also suggests that Víðarr's spatiality is seen in the Vishnu of the Vedic traditions, both etymologically ( the < i > Vi </ i >- root ) and mythologically, citing the story of Bali and Vishnu.

Dumézil theorizes that these myths of Fenrir / Víðarr and Bali / Vishnu may have a common origin in an Indo-European God of spatiality, similar but distinct from the hypothetical framing or entry / exit God that spawned Janus and Heimdall.

Dumézil maintains that Jupiter is not himself a god of war and agriculture, although his actions and interest may extend to these spheres of human endeavour.

G. Dumézil, on the other hand, views the function of this god as associated with the legalistic aspect of the sovereign function of Jupiter.