That was what a young woman was for. You seduced a young woman in order to be able to finish your talks with her. You could not do that without living with her. You could not live with her without seducing her; but that was the by-product. The point is that you can’t otherwise talk. You can’t finish talks at street corners; in museums; even in drawing-rooms. You mayn’t be in the mood when she is in the mood – for the intimate conversation that means the final communion of your souls. You have to wait together - for a week, for a year, for a lifetime, before the final intimate conversation may be attained … and exhausted …

That in effect was love.

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This was a war of attrition...A mug's game! A mug's game as far as killing men was concerned, but not an uninteresting occupation if you considered it as a struggle of various minds spread all over the broad landscape in the sunlight. They did not kill many men and they expended an infinite number of missiles and a vast amount of thought. If you took six million men armed with loaded canes and stockings containing bricks or knives and set them against another six million men similarly armed, at the end of three hours four million on the one side and the entire six million on the other would be dead. So, as far as killing went, it really was a mug's game. That was what happened if you let yourself get into the hands of the applied scientist. For all these things were the products not of the soldier but of hirsute bespectacled creatures who peer through magnifying glasses. Or of course, on our side, they would be shaven-cheeked and less abstracted. They were efficient as slaughterers in that they enabled the millions of men to be moved. When you had only knives you could not move very fast. On the other hand, your knife killed at every stroke: you would set a million men firing at each other with rifles from eighteen hundred yards. But few rifles ever registered a hit. So the invention was relatively inefficient. And it dragged things out!
And suddenly it had become boring.

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Yes, society must go on; it must breed, like rabbits. That is what we are here for. But then, I don't like society — much. I am that absurd figure, an American millionaire, who has bought one of the ancient haunts of English peace. I sit here, in Edward's gun-room, all day and all day in a house that is absolutely quiet. No one visits me, for I visit no one. No one is interested in me, for I have no interests. In twenty minutes or so I shall walk down to the village, beneath my own oaks, alongside my own clumps of gorse, to get the American mail. My tenants, the village boys and the tradesmen will touch their hats to me. So life peters out. I shall return to dine and Nancy will sit opposite me with the old nurse standing behind her. Enigmatic, silent, utterly well-behaved as far as her knife and fork go, Nancy will stare in front of her with the blue eyes that have over them strained, stretched brows. Once, or perhaps twice, during the meal her knife and fork will be suspended in mid-air as if she were trying to think of something that she had forgotten. Then she will say that she believes in an Omnipotent Deity or she will utter the one word "shuttle-cocks", perhaps. It is very extraordinary to see the perfect flush of health on her cheeks, to see the lustre of her coiled black hair, the poise of the head upon the neck, the grace of the white hands — and to think that it all means nothing — that it is a picture without a meaning. Yes, it is queer.

She asked him perpetually what he wanted. What did he want? What did he want? And all he ever answered was: "I have told you". He meant that he wanted the girl to go to her father in India as soon as her father should cable that he was ready to receive her. But just once he tripped up. To Leonora's eternal question he answered that all he desired in life was that — that he could pick himself together again and go on with his daily occupations if — the girl, being five thousand miles away, would continue to love him. He wanted nothing more, He prayed his God for nothing more. Well, he was a sentimentalist.

It is a queer and fantastic world. Why can't people have what they want? The things were all there to content everybody; yet everybody has got the wrong thing. Perhaps you can make head or tail of it; it is beyond me.
Is there any terrestrial paradise where, amidst the whispering of the olive-leaves, people can be with whom they like and have what they like and take their ease in shadows and in coolness? Or are all men's lives like the lives of us good people — like the lives of the Ashburnhams, of the Dowells, of the Ruffords — broken, tumultuous, agonized, and unromantic lives, periods punctuated by screams, by imbecilities, by deaths, by agonies? Who the devil knows?