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olive tree

Location: Australia

Gender: M

Member Since: December 2020

Last online: November 2022

Open for read requests: Yes

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Last Updated Jul 23, 2022

Start of Spring

Dear reader,

Thank you for your support.


I never thought I'd be so prolific. They were even getting better towards the end there. I've still been writing, but I will keep my word and not publish.

Let this be a demonstration of obstinate folly; you'd laugh at the real reason for protest; therein lies my reason. Laugh at me. Let my work speak for itself. From 1993 'til infinity... is a dumbfuck Olive Tree.

Bless you all,

Rich or poor, high or low, snivelling or with glow...

Love Oli


Featured by author

Profile Information

“The Sailor cannot see the North, but knows the Needle can.”
Emily Dickinson
“The stone the builder refuse, will always be the head cornerstone.”
Bob Marley

“To stand up for truth is nothing. For truth, you must sit in jail.”

Aleksandr Solzhenitsyn


"Only those who decline to scramble up the career ladder are interesting as human beings. Nothing is more boring than a man with a career."

Aleksandr Solzhenitsyn


“If you don't watch it people will force you one way or the other, into doing what they think you should do, or into just being mule-stubborn and doing the opposite out of spite.”

Ken Kesey


"Why shouldn't truth be stranger than fiction? Fiction, after all, has to make sense."

Mark Twain


“Whoever believes the citizens to be too immature for truth, are too immature for power...


Even if the government's destruction would come from the truth, then it is not worthy to stand, and its betterment would inevitably follow.”

Bart Sibrel


"The most potent weapon of the oppressor is the mind of the oppressed."

Steve Biko


"The man who does not read books has no advantage over the man that can not read them."

Mark Twain


"It's too easy to criticise a man when he's out of favour, and to make him shoulder the blame for everybody else's mistakes."



“In writing, you must kill all your darlings.”



"No man ever was, since the world began, a true gentlemen in manner. No varnish can hide the grain of the wood and the more varnish you put on, the more the grain will express itself.”  

Charles Dickens, Great Expectations


"The beginning of philosophy is wonder. Philosophy is man’s expression of curiosity about everything.”



"Nothing happens to anyone that he can't endure."

Marcus Aurelius


“When they make their way into your thoughts, through the sympathetic link between mind and body, don’t try to resist the sensation. The sensation is natural. But don’t let the mind start in with judgements, calling it “good” or “bad.”

Marcus Aurelius


"The illusion of freedom will continue as long as it's profitable to continue the illusion. At the point where the illusion becomes too expensive to maintain, they will just take down the scenery, they will pull back the curtains, they will move the tables and chairs out of the way and you will see the brick wall at the back of the theater."

Frank Zappa


"They don't even know me, but they know how to show me."

The White Stripes, Why Can't You Be Nicer To Me


“Though my soul may set in darkness, it will rise in perfect light; I have loved the stars too fondly to be fearful of the night.”

Sarah Williams, The Old Astronomer to his Pupil


I've left the original updates to my profile unchanged despite their crude and abrasive nature, as I have no desire to diminish what I thought important to express at the time.

This profile page is as disorganised as my thoughts. 

If I charged money for my work, not only would nobody buy it, but if they did, then it would be going to the wrong people. I also believe commercialisation and profiteering destroy art, and I'd prefer to keep my motivations artistically pure. Therefore, I declare all of my literary work, past, present, and future, to be public domain.

Signed Oliver Vieri-Pignatelli,




The tip of the iceberg is the most susceptible to the elements.

The ego does not grin. The ego is severe and demands more than it deserves.

Disclaimer: anything I post here unless otherwise quoted or sourced are works of fiction written by myself, Oliver Vieri-Pignatelli, mostly before late December 2019 – Early January 2020. 

I have not given anyone permission to preface any of my works with introductory statements. I have not given anyone permission to charge money in any way for any literary work I have ever created and never intend to, including but not limited to using it in advertisements, using advertisements to endorse it, or being otherwise unscrupulous on my behalf.

I have not given anyone permission to publish the contents of any literary work I have written or anything else I have created for that matter. I hereby declare each of my creative works not limited to my short stories, poems, prose, and other literature I created or will create, to be public property and not private domain. I will never charge for my work and pity those who seek profit over the spontaneous yet meaningful fruits of artistic expression. 

We stand on the shoulders of giants. Dostoyevsky, Vonnegut, Orwell, Kafka, Bukowski, Wilde, Hitchens, and Adams were my greatest influences.

Thank you if you read my work.


"Fuck you if you don't get it." - Me, a fictional sentence sometimes used in art. Art includes but is not limited to anything created with a medium - of words, paint, or otherwise. Science is art and vise versa. Anything and everything is art. If you don't understand that, you still got something to learn. Trouble is, the more you know, the more you realise you certainly don't know.

"A work of art is never finished." - Brett Whiteley (I think, I can't actually find the quote)

Signed 11/12/2020, and signed again, 28/12/2020, after 5 days of involuntary psychiatric confinement, and a lifetime of prejudice (both things I endured).

Contents remain unaltered from their original composition from these dates.

^ This is not true. Whatever. I don't care.


If my words offend you, then don't read my work. Simple, wouldn't you say?  

To express one's true convictions, it's necessary to be unapologetic. 



More quotes:


"Death is not the greatest loss in life. The greatest loss is what dies inside while still alive."

Tupac Shakur


"You cannot sedate all the things you hate."

Marilyn Manson


“Politicians have traditionally hidden behind three things - the flag, the bible, and children.”

George Carlin


"You have enemies? Good. That means you've stood up for something sometime in your life."

Winston Churchill


"Don't criticize what you can't understand."

Bob Dylan


"A sad thing it is not to have friends. But sadder still is not to have enemies for, if you have no enemies, it means you have: No talent to overshadow, No goods to be coveted, No character that impresses Nor valour feared, No honour to whisper of Nor any good thing to be envied for."

José Martí


'They only burn themselves to reach Paradise' - Mne. Nhu

original courage is good, motivation be damned, and if you say they are trained to feel no pain, are they guarenteed this? is it still not possible to die for somebody else?

you sophisticates who lay back and make statements of explanation, I have seen the red rose burning and this means more. 

Charlies Bukowski, On The Fire Suicides By The Buddhists


"The superior virtue is not conscious of itself as virtue; Therefore it has virtue. The inferior virtue never lets off virtue. Therefore it has no virtue.  The superior virtue seems inactive, yet there is nothing it does not do. The inferior virtue acts and yet it leaves things undone. The superior benevolence acts without a motive. The superior righteousness acts with a motive. The superior ritual acts, but at first no one responds to it; Gradually the people raise their arms and follow it. Therefore when Tao [the path to the followed, or ‘the way’] is lost, virtue follows. When virtue is lost, benevolence follows. When benevolence is lost, righteousness follows. When righteousness is lost, ritual follows. Ritual therefore, is the attenuation of loyalty and faith and the outset of confusion. Foreknowledge is the flower of Tao and the beginning of folly. Therefore, the truly great man keeps to the solid and not to the tenuous; Keeps to the fruit and not to the flower; Thus he rejects the latter and takes the former." 

Translated by Ch'u Ta-Kao, By Lao Tzu, Tao Te Ching, Chapter 38 


"cautiously, I allowed

myself to feel good

at times.

I found moments of

peace in cheap


just staring at the

knobs of some


or listening to the

rain in the


the less I needed

the better I


Charlies Bukowski


“Jung was humorous. He knew that nobody can be completely honest. That you’ll try and you’ll have a great deal of success in exploring your motivations and your unconscious depths, but there will be a certain point at which you will say, ‘well, I’ve had enough of that’. Do you see how in a strange way there’s a certain sanity in that? When a person indulges in a kind of duplicity, in deception, there was something you all laughed at when I said that, it’s humorous, and this humour, it’s a very funny thing. Basically, humour is an attitude of laughter about oneself. There is malicious humour, which is laughing at other people. The real deep humour is laughter at oneself. Why fundamentally do you laugh at yourself? What makes you laugh at yourself? Isn’t it because you know that there’s a big difference between what goes on the outside and what goes on the inside? Now, I passed you around a lot of embroidery before we started, and I’m perfectly sure that you got the point, that there’s a big difference between the front and the back. In some forms of embroidery the back is very different from the front, because people take shortcuts. In the front everything is orderly, and it’s supposed to be kinda messy on the backside. See, which side will you wear? You’ve gotta be sure you get the front at the front and the back at the back. The back has all the little tricks in it. All the shortcuts. All the lowdown that people don’t acknowledge. You see? And it’s exactly the same as the way we live. You know, like sweeping the dust under the carpet in a hurry just before the guests come? I mean, we do ever so many things like that, and if you don’t do it, if you don’t think you do it, then you think, well, really, my embroidery is the same on both sides. You see. Well, you’re deceiving yourself. Because what you’re doing is you’re taking the shortcuts in another dimension which you’re keeping out of consciousness. Everybody takes the shortcuts. Everybody plays tricks. Everybody has in himself an element of duplicity, of deception. Because, you see, from this point of view that I am discussing where the web is the trap, to be is to deceive.”

Alan Watts


“But I don’t want to go among mad people,” Alice remarked. “Oh, you can’t help that,” said the Cat: “we’re all mad here. I’m mad. You’re mad.” “How do you know I’m mad?” said Alice. “You must be,” said the Cat, “or you wouldn’t have come here.”

Alice’s Adventures in Wonderland


“The only freedom which deserves the name, is that of pursuing our own good in our own way, so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it.”

John Stuart Mill


“… What about the main thing in life, all its riddles? If you want, I’ll spell it out for you right now. Do not pursue what is illusionary -property and position: all that is gained at the expense of your nerves decade after decade, and is confiscated in one fell night. Live with a steady superiority over life -don’t be afraid of misfortune, and do not yearn for happiness; it is, after all, all the same: the bitter doesn’t last forever, and the sweet never fills the cup to overflowing. It is enough if you don’t freeze in the cold and if thirst and hunger don’t claw at your insides. If your back isn’t broken, if your feet can walk, if both arms can bend, if both eyes can see, if both ears hear, then whom should you envy? And why? Our envy of others devours us most of all. Rub your eyes and purify your heart -and prize above all else in the world those who love you and who wish you well. Do not hurt them or scold them, and never part from any of them in anger; after all, you simply do not know: it may be your last act before your arrest, and that will be how you are imprinted on their memory.”

Aleksandr Solzhenitsyn, The Gulag Archipelago 1918-1956



Crucial reading material:



About Anarchism, Liberalism, and Socialism

Nicolas Walter

Anarchism may be seen as a development from either liberalism or socialism, or from both liberalism and socialism.  Like liberals, anarchists want freedom; like socialists, anarchists want equality.  But we are not satisfied by liberalism alone or by socialism alone.  Freedom without equality means that the poor and weak are less free than the rich and strong, and equality without freedom means that we are all slaves together.  Freedom and equality are not contradictory, but complementary; in place of the old polarization of freedom versus equality - according to which we are told that more freedom equals less equality, and more equality equals less freedom - anarchists point out that in practice you cannot have one without the other.  Freedom is not genuine if some people are too poor or too weak to enjoy it, and equality is not genuine if some people are ruled by others.  The crucial contribution to political theory made by anarchists is this realization that freedom and equality are in the end the same thing.

Anarchism also departs from both liberalism and socialism in taking a different view of progress.  Liberals see history as a linear development from savagery, superstition, intolerance and tyranny to civilization, enlightenment, tolerance and emancipation.  There are advances and retreats, but the true progress of humanity is from a bad past to a good future.  Socialists see history as a dialectical development from savagery, through despotism, feudalism and capitalism, to the triumph of the proletariate and the abolition of the class system.  There are revolutions and reactions, but the true progress of humanity is again from a bad past to a good future.

Anarchists see progress quite differently; in fact they often do not see progress at all.  We see history not as a linear or a dialectical development in one direction, but as a dualistic process.  The history of all human society is the story of a struggle between the rulers and the ruled, between the haves and the have-nots, between the people who want to govern and be governed and the people who want to free themselves and their their fellows; the principles of authority and liberty, of government and rebellion, of state and society, are in perpetual opposition.  This tension is never resolved; the movement of humanity is now in one direction, now in another.  The rise of a new regime or the fall of an old one is not a mysterious break in development or an even more mysterious part of development, but is exactly what it seems to be.  Historical events are welcome only to the extent that they increase freedom and equality for the whole people; there is no hidden reason for calling a bad thing good because it is inevitable.  We cannot make any useful predictions of the future, and we cannot be sure that the world is going to get better.  Our only hope is that, as knowledge and consciousness increase, people will become more aware that they can look after themselves without any need for authority.

Nevertheless, anarchism does derive from liberalism and socialism both historically and ideologically.  Liberalism and socialism came before anarchism, and anarchism arose from the contradiction between them; most anarchists still begin as either liberals or socialists, or both.  The spirit of revolt is seldom born fully grown, and it generally grows into, rather than within anarchism.  In a sense, anarchists always remain liberals and socialists, and whenever they reject what is good in either they betray anarchism itself.  On one hand we depend on freedom of speech, assembly, movement, behavior, and especially on the freedom to differ; on the other hand we depend on equality of possessions, on human solidarity, and especially on the sharing of power.  We are liberals but more so, and socialists but more so.

Yet anarchism is not just a mixture of liberalism and socialism; that is social democracy, or welfare capitalism, the systems which prevails in this country.  Whatever we owe to and however close we are to liberals and socialists, we differ fundamentally from them - and from social democrats - in rejecting the institution of government.  Both liberals and socialists depend on government - liberals ostensibly to preserve freedom but actually to prevent equality, socialists ostensibly to preserve equality but actually to prevent freedom.  Even the most extreme liberals and socialists cannot do without government, the exercise of authority by some people over other people.  The essence of anarchism, the one thing without which it is not anarchism, is the negation of authority over anyone by anyone.


Revenge is Sour

George Orwell


Whenever I read phrases like ‘war guilt trials’, ‘punishment of war criminals’ and so forth, there comes back into my mind the memory of something I saw in a prisoner-of-war camp in South Germany, earlier this year.

Another correspondent and myself were being show round the camp by a little Viennese Jew who had been enlisted in the branch of the American army which deals with the interrogation of prisoners. He was an alert, fair-haired, rather good-looking youth of about twenty-five, and politically so much more knowledgeable than the average American officer that it was a pleasure to be with him. The camp was on an airfield, and, after we had been round the cages, our guide led us to a hangar where various prisoners who were in a different category from the others were being ‘screened’.

Up at one end of the hangar about a dozen men were lying in a row on the concrete floor. These, it was explained, were S.S. officers who had been segregated from the other prisoners. Among them was a man in dingy civilian clothes who was lying with his arm across his face and apparently asleep. He had strange and horribly deformed feet. The two of them were quite symmetrical, but they were clubbed out into an extraordinary globular shape which made them more like a horse's hoof than anything human. As we approached the group, the little Jew seemed to be working himself up into a state of excitement.

‘That's the real swine!’ he said, and suddenly he lashed out with his heavy army boot and caught the prostrate man a fearful kick right on the bulge of one of his deformed feet.

‘Get up, you swine!’ he shouted as the man started out of sleep, and then repeated something of the kind in German. The prisoner scrambled to his feet and stood clumsily to attention. With the same air of working himself up into a fury — indeed he was almost dancing up and down as he spoke — the Jew told us the prisoner's history. He was a ‘real’ Nazi: his party number indicated that he had been a member since the very early days, and he had held a post corresponding to a General in the political branch of the S.S. It could be taken as quite certain that he had had charge of concentration camps and had presided over tortures and hangings. In short, he represented everything that we had been fighting against during the past five years.

Meanwhile, I was studying his appearance. Quite apart from the scrubby, unfed, unshaven look that a newly captured man generally has, he was a disgusting specimen. But he did not look brutal or in any way frightening: merely neurotic and, in a low way, intellectual. His pale, shifty eyes were deformed by powerful spectacles. He could have been an unfrocked clergyman, an actor ruined by drink, or a spiritualist medium. I have seen very similar people in London common lodging houses, and also in the Reading Room of the British Museum. Quite obviously he was mentally unbalanced — indeed, only doubtfully sane, though at this moment sufficiently in his right mind to be frightened of getting another kick. And yet everything that the Jew was telling me of his history could have been true, and probably was true! So the Nazi torturer of one's imagination, the monstrous figure against whom one had struggled for so many years, dwindled to this pitiful wretch, whose obvious need was not for punishment, but for some kind of psychological treatment.

Later, there were further humiliations. Another S.S. officer, a large brawny man, was ordered to strip to the waist and show the blood group number tattooed on his under-arm; another was forced to explain to us how he had lied about being a member of the S.S. and attempted to pass himself off as an ordinary soldier of the Wehrmacht. I wondered whether the Jew was getting any real kick out of this new-found power that he was exercising. I concluded that he wasn't really enjoying it, and that he was merely — like a man in a brothel, or a boy smoking his first cigar, or a tourist traipsing round a picture gallery — telling himselfthat he was enjoying it, and behaving as he had planned to behave in the days he was helpless.

It is absurd to blame any German or Austrian Jew for getting his own back on the Nazis. Heaven knows what scores this particular man may have had to wipe out; very likely his whole family had been murdered; and after all, even a wanton kick to a prisoner is a very tiny thing compared with the outrages committed by the Hitler regime. But what this scene, and much else that I saw in Germany, brought home to me was that the whole idea of revenge and punishment is a childish daydream. Properly speaking, there is no such thing as revenge. Revenge is an act which you want to commit when you are powerless and because you are powerless: as soon as the sense of impotence is removed, the desire evaporates also.

Who would not have jumped for joy, in 1940, at the thought of seeing S.S. officers kicked and humiliated? But when the thing becomes possible, it is merely pathetic and disgusting. It is said that when Mussolini's corpse was exhibited in public, an old woman drew a revolver and fired five shots into it, exclaiming, ‘Those are for my five sons!’ It is the kind of story that the newspapers make up, but it might be true. I wonder how much satisfaction she got out of those five shots, which, doubtless, she had dreamed years earlier of firing. The condition of her being able to get close enough to Mussolini to shoot at him was that he should be a corpse.

In so far as the big public in this country is responsible for the monstrous peace settlement now being forced on Germany, it is because of a failure to see in advance that punishing an enemy brings no satisfaction. We acquiesce in crimes like the expulsion of all Germans from East Prussia — crimes which in some cases we could not prevent but might at least have protested against — because the Germans had angered and frightened us, and therefore we were certain that when they were down we should feel no pity for them. We persist in these policies, or let others persist in them on our behalf, because of a vague feeling that, having set out to punish Germany, we ought to go ahead and do it. Actually there is little acute hatred of Germany left in this country, and even less, I should expect to find, in the army of occupation. Only the minority of sadists, who must have their ‘atrocities’ from one source or another, take a keen interest in the hunting-down of war criminals and quislings. If you asked the average man what crime Goering, Ribbentrop, and the rest are to be charged with at their trial, he cannot tell you. Somehow the punishment of these monsters ceases to sem attractive when it becomes possible: indeed, once under lock and key, they almost cease to be monsters.

Unfortunately, there is often a need of some concrete incident before one can discover the real state of one's feelings. Here is another memory from Germany. A few hours after Stuttgart was captured by the French army, a Belgian journalist and myself entered the town, which was still in some disorder. The Belgian had been broadcasting throughout the war for the European Service of the BBC, and, like nearly all Frenchmen or Belgians, he had a very much tougher attitude towards ‘the Boche’ than an Englishman or an American would have. All the main bridges into town had been blown up, and we had to enter by a small footbridge which the Germans had evidently mad efforts to defend. A dead German soldier was lying supine at the foot of the steps. His face was a waxy yellow. On his breast someone had laid a bunch of the lilac which was blooming everywhere.

The Belgian averted his face as we went past. When we were well over the bridge he confided to me that this was the first time he had seen a dead man. I suppose he was thirty five years old, and for four years he had been doing war propaganda over the radio. For several days after this, his attitude was quite different from what it had been earlier. He looked with disgust at the bomb-wrecked town and the humiliation the Germans were undergoing, and even on one occasion intervened to prevent a particularly bad bit of looting. When he left, he gave the residue of the coffee we had brought with us to the Germans on whom we were billeted. A week earlier he would probably have been scandalized at the idea of giving coffee to a ‘Boche’. But his feelings, he told me, had undergone a change at the sight of ce pauvre mortbeside the bridge: it had suddenly brought home to him the meaning of war. And yet, if we had happened to enter the town by another route, he might have been spared the experience of seeing one corpse out of the — perhaps — twenty million that the war has produced.


The is-ought problem, A Treatise on Human Nature (1739)

David Hume

In every system of morality, which I have hitherto met with, I have always remarked, that the author proceeds for some time in the ordinary ways of reasoning, and establishes the being of a God, or makes observations concerning human affairs; when all of a sudden I am surprised to find, that instead of the usual copulations of propositions, is, and is not, I meet with no proposition that is not connected with an ought, or an ought not. This change is imperceptible; but is however, of the last consequence. For as this ought, or ought not, expresses some new relation or affirmation, 'tis necessary that it should be observed and explained; and at the same time that a reason should be given; for what seems altogether inconceivable, how this new relation can be a deduction from others, which are entirely different from it. But as authors do not commonly use this precaution, I shall presume to recommend it to the readers; and am persuaded, that this small attention would subvert all the vulgar systems of morality, and let us see, that the distinction of vice and virtue is not founded merely on the relations of objects, nor is perceived by reason.


On the Tarantulas, Thus spake Zarathustra



"Lo, this is the tarantula's den! Would'st thou see the tarantula itself? Here hangeth its web: touch this, so that it may tremble.

There cometh the tarantula willingly: Welcome, tarantula! Black on thy back is thy triangle and symbol; and I know also what is in thy soul.

Revenge is in thy soul: wherever thou bitest, there ariseth black scab; with revenge, thy poison maketh the soul giddy!

Thus do I speak unto you in parable, ye who make the soul giddy, ye preachers of EQUALITY! Tarantulas are ye unto me, and secretly revengeful ones!

But I will soon bring your hiding-places to the light: therefore do I laugh in your face my laughter of the height.

Therefore do I tear at your web, that your rage may lure you out of your den of lies, and that your revenge may leap forth from behind your word "justice."

Because, FOR MAN TO BE REDEEMED FROM REVENGE--that is for me the bridge to the highest hope, and a rainbow after long storms.

Otherwise, however, would the tarantulas have it. "Let it be very justice for the world to become full of the storms of our vengeance"--thus do they talk to one another.

"Vengeance will we use, and insult, against all who are not like us"--thus do the tarantula-hearts pledge themselves.

"And 'Will to Equality'--that itself shall henceforth be the name of virtue; and against all that hath power will we raise an outcry!"

Ye preachers of equality, the tyrant-frenzy of impotence crieth thus in you for "equality": your most secret tyrant-longings disguise themselves thus in virtue-words!

Fretted conceit and suppressed envy--perhaps your fathers' conceit and envy: in you break they forth as flame and frenzy of vengeance.

What the father hath hid cometh out in the son; and oft have I found in the son the father's revealed secret.

Inspired ones they resemble: but it is not the heart that inspireth them-- but vengeance. And when they become subtle and cold, it is not spirit, but envy, that maketh them so.

Their jealousy leadeth them also into thinkers' paths; and this is the sign of their jealousy--they always go too far: so that their fatigue hath at last to go to sleep on the snow.

In all their lamentations soundeth vengeance, in all their eulogies is maleficence; and being judge seemeth to them bliss.

But thus do I counsel you, my friends: distrust all in whom the impulse to punish is powerful!

They are people of bad race and lineage; out of their countenances peer the hangman and the sleuth-hound.

Distrust all those who talk much of their justice! Verily, in their souls not only honey is lacking.

And when they call themselves "the good and just," forget not, that for them to be Pharisees, nothing is lacking but--power!

My friends, I will not be mixed up and confounded with others.

There are those who preach my doctrine of life, and are at the same time preachers of equality, and tarantulas.

That they speak in favour of life, though they sit in their den, these poison-spiders, and withdrawn from life--is because they would thereby do injury.

To those would they thereby do injury who have power at present: for with those the preaching of death is still most at home.

Were it otherwise, then would the tarantulas teach otherwise: and they themselves were formerly the best world-maligners and heretic-burners.

With these preachers of equality will I not be mixed up and confounded. For thus speaketh justice UNTO ME: "Men are not equal."

And neither shall they become so! What would be my love to the Superman, if I spake otherwise?

On a thousand bridges and piers shall they throng to the future, and always shall there be more war and inequality among them: thus doth my great love make me speak!

Inventors of figures and phantoms shall they be in their hostilities; and with those figures and phantoms shall they yet fight with each other the supreme fight!

Good and evil, and rich and poor, and high and low, and all names of values: weapons shall they be, and sounding signs, that life must again and again surpass itself!

Aloft will it build itself with columns and stairs--life itself: into remote distances would it gaze, and out towards blissful beauties-- THEREFORE doth it require elevation!

And because it requireth elevation, therefore doth it require steps, and variance of steps and climbers! To rise striveth life, and in rising to surpass itself.

And just behold, my friends! Here where the tarantula's den is, riseth aloft an ancient temple's ruins--just behold it with enlightened eyes!

Verily, he who here towered aloft his thoughts in stone, knew as well as the wisest ones about the secret of life!

That there is struggle and inequality even in beauty, and war for power and supremacy: that doth he here teach us in the plainest parable.

How divinely do vault and arch here contrast in the struggle: how with light and shade they strive against each other, the divinely striving ones.--

Thus, steadfast and beautiful, let us also be enemies, my friends! Divinely will we strive AGAINST one another!--

Alas! There hath the tarantula bit me myself, mine old enemy! Divinely steadfast and beautiful, it hath bit me on the finger!

"Punishment must there be, and justice"--so thinketh it: "not gratuitously shall he here sing songs in honour of enmity!"

Yea, it hath revenged itself! And alas! now will it make my soul also dizzy with revenge!

That I may NOT turn dizzy, however, bind me fast, my friends, to this pillar! Rather will I be a pillar-saint than a whirl of vengeance!

Verily, no cyclone or whirlwind is Zarathustra: and if he be a dancer, he is not at all a tarantula-dancer!--

Thus spake Zarathustra."


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