“Indians of old were keenly alive to the expansion of dominions, acquisition of wealth, and the development of trade, industry and commerce. The material prosperity they gained in these various ways was reflected in the luxury and elegance that characterized the society… The adventurous spirit of the Indians carried them even as far as the North Sea, while their caravans traveled from one end of Asia to the other.”

— R. C. Majumdar

R. C. Majumdar, Ancient India, 1977, p. 210-216.

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R. C. Majumdar 6

Indian historian 1888–1980

Peter Farb (1929–1980) American academic and writer

Man's Rise to Civilization (1968)

“At various stages of evolution, the Indian cultures were presented with only a limited number of possibilities. The members of certain kinds of societies”

Peter Farb (1929–1980) American academic and writer

Man's Rise to Civilization (1968)
Context: At various stages of evolution, the Indian cultures were presented with only a limited number of possibilities. The members of certain kinds of societies—the small band, the large band, the tribe, the chiefdom, the state, and variations of these—tended to make characteristic choices concerning religion, law, government, and art... Such choices were not... consciously made... For a particular society, they either worked or they did not work.<!-- p. 212

“I believe that material wealth is an exceedingly valuable servant, and a particularly abhorrent master, in our National life. I think one end of government should be to achieve prosperity; but it should follow this end chieﬂy to serve an even higher and more important end - that of promoting the character and welfare of the average man. In the long run, and inevitably, the actual control of the government will be determined by the chief end which the government subserves. If the end and aim of government action is merely to accumulate general material prosperity, treating such prosperity as an end in itself and not as a means, then it is inevitable that material wealth and the masters of that wealth will dominate and control the course of national action. If, on the other hand, the achievement of material wealth is treated, not as an end of government, but as a thing of great value, it is true—so valuable as to be indispensable—but of value only in connection with the achievement of other ends, then we are free to seek through our government, and through the supervision of our individual activities, the realization of a true democracy. Then we are free to seek not only the heaping up of material wealth, but a wise and generous distribution of such wealth so as to diminish grinding poverty, and, so far as may be, to equalize social and economic no less than political opportunity.”

Theodore Roosevelt (1858–1919) American politician, 26th president of the United States

1910s, The Progressives, Past and Present (1910)

“The Chinese, the Indians, the Brazilians, and the Russians are all getting richer and stronger due to wealth creation. Yet the leaders of these countries, while they appreciate wealth creation as one way to gain power, have never given up on the conquest ethic as another way to gain power. In fact, they see wealth creation as away to increase their military power; then that power can be deployed to acquire more wealth through conquest. [Americans] no longer have the conquest ethic. But the Chinese do; they have never given it up. This is why the world still needs America. We remain the custodians of the idea that wealth should be obtained through invention and trade, not through forced seizure.”

Dinesh D'Souza (1961) Indian-American political commentator, filmmaker, author

Source: Books, America: Imagine a World without Her (2014), Ch. 16

“There is nothing does more endanger the loss of commerce with the Indians than want of truck to barter with them.”

Leonard Calvert (1606–1647) First governor of Maryland colony

Cited by Bernard C. Steiner in " Beginnings of the Provincial Trade https://books.google.com/books?id=-WNAAAAAYAAJ&pg=PA40," in Beginnings of Maryland 1631–1639 (Baltimore, MD: Johns Hopkins Press, 1903), p. 40.

“North American Indians were among those who thought of the rainbow as the Pathway of Souls, an interpretation found in many other places.”

Carl B. Boyer (1906–1976) American mathematician

Source: The Rainbow: From Myth to Mathematics (1959), p. 27
Context: In ancient classical literature the rainbow sometimes was deified as Iris; at other times it was regarded merely as the route traversed by the messenger of Hera. The conception of the rainbow as a pathway or bridge has been widespread. For some it has been the best of all bridges, built out of three colors; for others the phrase "building on the rainbow" has meant a bootless enterprise. North American Indians were among those who thought of the rainbow as the Pathway of Souls, an interpretation found in many other places. Among the Japanese the rainbow is identified as the "Floating Bridge of Heaven"; and Hawaiian and Polynesian myths allude to the bow as the path to the upper world. In the Austrian Alps the souls of the righteous are said to ascend the bow to heaven; and in New Zealand the dead chieftains are believed to pass along it to reach their new home. In parts of France the rainbow is called the pont du St. Esprit, and in many places it is the bridge of St. Bernard or of St. Martin or of St. Peter. Basque pilgrims knew it as the 'puente de Roma'. Sometimes it is called instead the Croy de St. Denis (or of St. Leonard or of St. Bernard or of St. Martin). In Italy the name arcu de Santa Marina is relatively familiar. Associations of the rainbow and the milky way are frequent. The Arabic name for the milky way is equivalent to Gate of Heaven, and in Russia the analogous role was played by the rainbow. Elsewhere also the bow has been called the Gate of Paradise; and by some the rainbow has been thought to be a ray of light which falls on the earth when Peter opens the heavenly gate. In parts of France the rainbow is known as the porte de St. Jacques, while the milky way is called chemin de St. Jacques. In Swabia and Bavaria saints pass by the rainbow from heaven to earth; while in Polynesia this is the route of the gods themselves.
In Eddic literature the bow served as a link between the gods and man — the Bifrost bridge, guarded by Heimdel, over which the gods passed daily. At the time of the Gotterdamerung the sons of Muspell will cross the bridge and then demolish it. Sometimes also in the Eddas the rainbow is interpreted as a necklace worn by Freyja, the "necklace of the Brisings," alluded to in Beowulf; again it is the bow of Thor from which he shoots arrows at evil spirits. Among the Finns it has been an arc which hurls arrows of fire, in Mozambique it is the arm of a conquering god. In the Japanese Ko-Ji-Ki (or Records of Ancient Matters), compiled presumably in 712, the creation of the island of Onogoro is related to the rainbow. Deities, standing upon the "floating bridge of heaven," thrust down a jeweled spear into the brine and stirred with it. When the spear was withdrawn, the brine that dripped down from the end was piled up in the form of the island. In myth and legend the rainbow has been regarded variously as a harbinger of misfortune and as a sign of good luck. Some have held it to be a bad sign if the feet of the bow rest on water, whereas a rainbow arching from dry land to dry land is a good augury. Dreambooks held that when one dreams of seeing a rainbow, he will give or receive a gift according as the bow is seen in the west or the east. The Crown-prince Frederick August took it as a good omen when, upon his receiving the kingdom form Napoleon in 1806, a rainbow appeared; but others interpreted it as boding ill, a view confirmed by the war and destruction of Saxony which ensued. By many, a rainbow appearing at the birth of a child is taken to be a favorable sign; but in Slavonic accounts a glance from the fay who sits at the foot of the rainbow, combing herself, brings death.

“General Phil Sheridan… had urged the destruction of the bison herds, correctly predicting that when they disappeared the Indians would disappear along with them; by 1885 the bison were virtually extinct, and the Indians were starving to death on the plains. …the Indian Wars finally ended”

Peter Farb (1929–1980) American academic and writer

Man's Rise to Civilization (1968)
Context: General Phil Sheridan... had urged the destruction of the bison herds, correctly predicting that when they disappeared the Indians would disappear along with them; by 1885 the bison were virtually extinct, and the Indians were starving to death on the plains.... the Indian Wars finally ended; and with the enforced peace came an economic recession in the West, for the United States government had spent there about one million dollars for every Indian killed by 1870.

“Differences of credal belief are to the Indian mind nothing more than various ways of seeing the one Self and Godhead in all.”

Sri Aurobindo (1872–1950) Indian nationalist, freedom fighter, philosopher, yogi, guru and poet

Indian Spirituality and Life (1919)
Context: Differences of credal belief are to the Indian mind nothing more than various ways of seeing the one Self and Godhead in all. Self-realisation is the one thing needful; to open to the inner Spirit, to live in the Infinite, to seek after and discover the Eternal, to be in union with God, that is the common idea and aim of religion, that is the sense of spiritual salvation, that is the living Truth that fulfils and releases. This dynamic following after the highest spiritual truth and the highest spiritual aim are the uniting bond of Indian religion and, behind all its thousand forms, its one common essence.

“Asia is one. The Himalayas divide, only to accentuate, two mighty civilisations, the Chinese with its communism of Confucius, and the Indian with its individualism of the Vedas. But not even the snowy barriers can interrupt for one moment that broad expanse of love for the Ultimate and Universal, which is the common thought-inheritance of every Asiatic race, enabling them to produce all the great religions of the world, and distinguishing them from those maritime peoples of the Mediterranean and the Baltic, who love to dwell on the Particular, and to search out the means, not the end, of life.”

Kakuzo Okakura (1862–1913) Japanese scholar, author of The Book of Tea

The Ideals of the East with Special Reference to the Art of Japan, 1903. Okakura, Kakuzō (1903). The Ideals of the East with Special Reference to the Art of Japan. London: J. Murray. p. 1.

“The Negro slave trade was the first step in modern world commerce, followed by the modern theory of colonial expansion. Slaves as an article of commerce were shipped as long as the traffic paid.”

W.E.B. Du Bois (1868–1963) American sociologist, historian, activist and writer

Source: The Wisdom of W.E.B. Du Bois (2003), p. 104

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