Love is a house with many rooms, this room to feed the love, this one to entertain it, this one to clean it, this one to dress it, this one to allow it to rest, and each of these rooms can also just as well be the room for laughing or the room for listening or the room for apologizing or the room for intimate togetherness, and, of course, there are the rooms for the new members of the household.

"So you want another story?"

Uhh... no. We would like to know what really happened."

Doesn't the telling of something always become a story?"

Uhh... perhaps in English. In Japanese a story would have an element of invention in it. We don't want any invention. We want the 'straight facts,' as you say in English."

Isn't telling about something — using words, English or Japanese — already something of an invention? Isn't just looking upon this world already something of an invention?"

When I corrected her, I told her that in fact she was not so wrong; that Hindus, in their capacity for love, are indeed hairless Christians, just as Muslims, in the way they see God in everything, are bearded Hindus, and Christians, in their devotion to God, are hat-wearing Muslims.

Animals in the wild lead lives of compulsion and necessity within an unforgiving social hierarchy in an environment where the supply of fear is high and the supply of food is low and where territory must constantly be defended and parasites forever endured.

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Fiction and nonfiction are not so easily divided. Fiction may not be real, but it's true; it goes beyond the garland of facts to get to emotional and psychological truths. As for nonfiction, for history, it may be real, but its truth is slippery, hard to access, with no fixed meaning bolted to it. If history doesn't become story, it dies to everyone except the historian.