“To die, he thought, was to escape passion's grasp, but that was the last thing he wanted. Instead he wished to be seized by passion and pinioned, held in its palm forever—he could not imagine any other existence as embracing any real happiness.”

“He didn't like very many people any more, or very many things either. He preferred not to be this way, but there it was, he was like that. His cynicism, a veteran's cynicism, was a thing that disturbed him all the time.”

“As soon as he was gone, we opened, "Baucis and Philemon." An elderly couple living in a cottage, they're granted a wish by Jove. They confer in private before Philemon asks, "May one hour take us both away; let neither outlive the other." The wish is granted. I said, "Simultaneous deaths? Why didn't they wish for eternal happiness instead? What else would anyone wish for?" "They did wish for that," answered Jamie.”

“The river of his youth had been diverted and poured out broadly across the land to seep through dirt to the roots of crops instead of running in its bed. The river was no longer a river, and the desert was no longer a desert. Nothing was as it had been. He knew what had happened to the sagelands. He himself had helped burn them. Then men like his father had seized the river without a trace of evil in their hearts, sure of themselves but ignorant, and children of their time entirely, with no other bearings to rely on. Irrigators and fruit-tree growers, they believed the river to be theirs. His own life spanned that time and this, and so he believed in the old fast river as much as he believed in apple orchards, and yet he saw that the two were at odds, the river defeated that apples might grow as far as Royal Slope. It made no more sense to love the river and at the same time kill it growing apples than it made sense to love small birds on the wing and shoot them over pointing dogs. But he'd come into the world in another time, a time immune to these contradictions and in the end he couldn't shake old ways any more than he could shake his name.”

“The strange thing was, he wanted to like everyone. He just couldn't find a way to do it.”

“We Japanese, on the other hand, know our egos are nothing. We bend our egos, all of the time, and that is where we differ. That is the fundamental difference, Hatsue. We bend our heads, we bow and are silent, because we understand that by ourselves alone, we are nothing at all, dust in a strong wind, while the 'hakujin' believes his aloneness is everything, his separateness is the foundation of his existence. He seeks and grasps, seeks and grasps for his separateness, while we seek union with the Greater Life--you must see that these are distinct paths we are travelling, Hatsue, the 'hakujin' and we Japanese" (p. 176).”

“His cynicism - a veteran's cynicism - was a thing that disturbed him all the time. It seemed to him after the war that the world was thoroughly altered. It was not even a thing you could explain to anybody, why it was that everything was folly. People appeared enormously foolish to him. He understood that they were only animated cavities full of jelly and strings and liquids. He had seen the insides of jaggedly ripped-open dead people. He knew, for instance, what brains looked like spilling out of somebody's head. In the context of this, much of what went on in normal life seemed wholly and disturbingly ridiculous.”