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.

In the view of Dumézil, these prohibitions mark the Flamen Dialis as serving a heavenly god, with his attributes of absolute purity and freedom, but also wielder of lightning and kingship.

Guy G. Stroumsa sees these criticisms as unfounded and Stefan Ardvidsson credits Dumézil with enough skill as a writer to separate his research from his ideological beliefs, though he notes that Dumézil is known to have supported French group Action Française and to have used a pseudonym whilst writing in praise of Benito Mussolini.

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

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.

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.

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

According to Dumézil, " the fruitless attempts of Arpoxais and Lipoxais, in contrast to the success of Colaxais, may explain why the highest strata was not that of farmers or magicians, but rather that of warriors.

Several linguists, including Georges Dumézil, have used the terms eastern Circassian ( Kabardian ) and western Circassian ( Adyghe ) in order to avoid this confusion, but both " Circassian " and " Kabardian " may still be found in linguistic literature.

Scholars like Arnaldo Momigliano, Carlo Ginzburg and Lincoln argue that Dumézil was in favor of a traditional hierarchical order in Europe, that his Indo-European dualism and tripartite ideology may be also related to Italian and French fascist ideas, and that he was in favor of French fascism ( but not of German Nazism ).

In the period after World War II, several Indo-European scholars ( e. g. Roger Pearson, Jean Haudry and the influential Georges Dumézil ) and writers influenced by Indo-European studies ( e. g. Alain de Benoist ) were accused of having sympathies for Fascism or Nazism, and it was alleged that their political beliefs may have influenced their studies.

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.

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.

" Dumézil comments that the first element Scadin must have had — or once had — a connection to " darkness " " or something else we cannot be sure of ".

Among French-speaking scholars Grimal and implicitly and partially Renard and Basanoff have supported the view of a uranic supreme god against Dumézil and Schilling.

Other analogous or comparable deities of the prima in Indoeuropean religions have been analysed by G. Dumézil.

Both Benveniste and Dumézil have argued that the Iguvine triads are just another testimony of their three functional hypothesis of IE religion.

Moreover, Dumézil, in response to a text written by Momigliano indicating that Dumézil might have been keen on Nazi ideology, wrote " fascist and nazi conceptions of a hierarchical society have never been part of my intuition nor of my conduct ".

The dissertation was controversial because some of the examiners, such as Henri Hubert, thought that Dumézil took liberty with the facts in order to generate a more beautiful interpretation ( this would come to be a common criticism of Dumézil's work ).

Georges Dumézil in various works, particularly in his Archaic Roman Religion advanced the hypothesis that this triadic structure was a relic of a common Protoindoeuropean religion, based on a trifunctional ideology modelled on the division of that archaic society.

Dumézil hints to the significance of fire as the origin and bearer of life in connection to Vesta.

G. Dumézil thinks this custom is at the origin of the learned interpretations of Janus as a solar deity.

Georges Charachidzé, a historian and linguist of Georgian origin under Dumézil's tutelage, became a noted specialist of the Caucasian cultures and aided Dumézil in the reconstruction of the Ubykh language.

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 )

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.

In one of his works G. Dumézil has postulated the existence of a structural difference in level between the Indo-European gods of beginning and ending and the other gods who fall into a tripartite structure, reflecting the most ancient organization of society.

The Ara Pacis is seen to embody without conscious effort the deep-rooted ideological connections among cosmic sovereignty, military force and fertility that were first outlined by Georges Dumézil, connections which are attested in early Roman culture and more broadly in the substructure of Indo-European culture at large.

The works of Georges Dumézil on Indo-European social structures and mythologies were especially influential in Bonewits's thinking.

Other approaches to Indo-European mythology are possible, most notably the trifunctional hypothesis of Georges Dumézil.

Sergent associates the Indo-European language family with certain archaeological cultures in Southern Russia, and he reconstructs an Indo-European religion ( relying on the method of Georges Dumézil ).

Dumézil saw this as a Germanic adaptation of the Indo-European heritage.

Georges Dumézil suggested for Proto-Indo-European society a threefold division of a clerical class, a warrior class and a class of farmers or husbandmen, on his interpretations that many historically known groups speaking Indo-European languages show such a division, but Dumézil's approach has been widely criticised.

Dumézil attributes a peculiar semantic value to the syllabic group ' TOITESIAI ': a moral instrument that is nothing else than a form of the power the males of a family group ( father, tutors ) exercised on a girl, i. e. a variant or alteration of the word tutelae, similar to tu ( i ) tela.

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.

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.

According to Dumézil, Proto-Indo-European society comprised three main groups corresponding to three distinct functions:

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.

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 -.

Dumézil says that, rather, the name Skaði derives from the name of the geographical region, which was at the time no longer completely understood.

In connection, Dumézil points to a parallel in Ériu, a goddess personifying Ireland that appears in some Irish texts, whose name he says comes from Ireland rather than the other way around.

Dumézil though remarked words deriving from root * nep-are not attested in IE languages other than Vedic and Avestan.

Dumézil thence proposed to derive the nouns from IE root * nepot -, descendant, sister's son.

Dumézil on the other hand, on the grounds of the function of Tursa, a deity whose action is to scare, inspire terror into the enemies, opines the theonym derives from a verbal root equivalent to Latin terreo I scare ( interpreting accordingly tursitu, tremitu in VIb 60 ).

Michel Foucault, for instance, benefitted from his patronage when Dumézil arranged for him to teach temporarily in Uppsala early on in his career.

Dumézil has shown in his Les Horaces et les Curiaces that this story is in fact the historical transcription of rites of reintegration into civil life of the young warriors, in the myth symbolised by the hero, freed from their furor ( wrath ), indispensable at war but dangerous in social life.

The name Egeria has been diversely interpreted ; it might mean " of the black poplar " ( needs source ); George Dumézil proposed it came from " e-gerere ", suggesting it came from her childbirth role, though this sounds very unlikely ; her role as prophetess and author of " sacred books " ( even through the proxy of Numa ) would compare her to the Etruscan figure of Vegoia ( alleged author among other things of " Libri Fulgurales ", which give keys to interpreting the meaning of lightning strokes, seen as ominous messages from deities, a variety of them ).