“Remark to Serbs in Kosovo Polje (24 April 1987)”

Sleeping Murder (1976)

Comment to Ernest Hemingway, Ch. 7
The Autobiography of Alice B. Toklas (1933)

Chapter VI https://openlibrary.org/books/OL25728842M/The_Great_Crash_1929, Things Become More Serious, Section I, p 109
The Great Crash, 1929 (1954 and 1997 https://openlibrary.org/books/OL25728842M/The_Great_Crash_1929)

The Structure of the Universe: An Introduction to Cosmology (1949)
Context: Minkowski made a remarkable discovery concerning the Lorentz formulae. He showed that, although each observer has his own private space and private time, a public concept which is the same for all observers can be formed by combining space and time as a kind of 'distance' by multiplying it by the velocity of light, c; in other words, with any time interval we can associate a definite spatial interval, namely the distance which light can travel in empty space in that period. If, according to a particular observer, the difference in time between any two events is T, this associated spatial interval is cT. Then, if R is the space-distance between these two events, Minkowski showed that the difference of the squares of cT and R has the same value for all observers in uniform relative motion. The square root of this quantity is called the space-time interval between two events. Hence, although time and three-dimensional space depend on the observer, this new concept of space-time is the same for all observers.<!--p.64

Source: A Study in Scarlet

Fragments of Markham's notes
The Nemesis of Faith (1849)
Context: It is an old remark, that as men are, such they paint their gods; and as in themselves the passionate, or demonic nature, long preponderated, so the gods they worshipped were demons like themselves, jealous, capricious, exacting, revengeful, the figures which fill the old mythologies, and appear partly in the Old Testament. They feared them as they feared the powerful of their own race, and sought to propitiate them by similar offerings and services.
Go on, and now we find ourselves on a third stage; but now fast rising into a clearing atmosphere. The absolute worth of goodness is seen as distinct from power; such beings as these demon gods could not he the highest beings. Good and evil could not coexist in one Supreme; absolutely different in nature, they could not have a common origin; the moral world is bipolar, and we have dualism, the two principles, coeternal, coequal.
By and by, again, the horizon widens. The ultimate identity of might and right glimmers out feebly in the Zenda Vesta as the stars come out above the mountains when we climb out of the mist of the valleys. The evil spirit is no longer the absolute independent Ahriman; but Ahriman and Ormuzd are but each a dependent spirit; and an awful formless, boundless figure, the eternal, the illimitable, looms out from the abyss behind them, presently to degrade still farther the falling Ahriman into a mere permitted Satan, finally to be destroyed.