Gazian Dialogue
The Gazians sent a force against the surrounding country of Israethens, consisting of five hundred spearmen, two thousand rock throwers, thirty five exploding donkeys, and twenty five pvc rocketmen. The Gazians are unpeaceful Irabs, who, unlike their neighbors, would not accept Israethenian coexistence. They had no chance of military success, but the Israethenians would not bring themselves to ravage nor evict them. Instead, the Israethenians gathered up thousands of fighters, greatly outmatching the Gazians in war making ability, and moved from town to town, waiting to be attacked in order to determine those that violate the NAP.

While the war of self defense waged on, the Israethenian commanding generals, Schlomomedes the son of Netanyachus and Jabotinskedes the son of Tehomias, sought to negotiate with Gazians. The Gazians did not give them access to the people at large, but required them to state their business before the authorities and the privileged few. The Israethenian envoys began as follows:

‘Since we are not to address the people at large, presumably so that we do not have the chance to bamboozle the masses with a single uninterrupted presentation of seductive and unchallenged arguments (we are well aware that this is the purpose of our invitation to this gathering of the few), you gentlemen here might wish to make assurance doubly sure. We suggest that neither of us make set speeches, but we invite you at any point to criticize and answer any proposition with which you are not happy. First of all, then, are you content with this proposal?’

The Gazian councillors replied: ‘We have no objection to the reasonable principle of a calm exchange of views, but your military presence — a fact, not just a threat — seems at odds with it. In our view you have come with your own preconceived judgement of this discussion. The result is likely to be that if we win the moral argument and so do not submit, we face war; and if we grant your argument, peace is achieved.’

Israethenians. Well of course if all you can think of is your own forecast of the future, and if you have met us here without the explicit purpose of considering how to save your city in the present circumstances which are plain to your eyes, we might as well stop now. But if that is your purpose, we can continue.

Gazians. It is natural and understandable that people in our position should cast about for words and thoughts. But yes, this meeting is indeed about our survival, and we agree that the discussion should proceed in the way you propose. Well, we shall bulk out our argument with lofty language. Our loss of land in Israethenia, known to us as Palesthia, gives us the right to seek retribution. It is true that we have initiated the opening attack, but this does not grant you the right to wage war against us. Your raison d'etre, as well as ours, is shielding the weak from the strong. It is clear to everyone that we are completely outmatched in military strength. But if you were to discharge this strength, the world would turn against you. We are confident in this prediction as there are many like you, South Africos, Algerios, and Rhodesos, who have failed in this way. Even now the Amerikans view you suspiciously, because in this age, the weak do what they can, and the strong suffer what they must.

Isr. To our way of thinking, at any rate, there is advantage in your preserving the principle of the common good: that is, that anyone who puts himself in danger should receive fair and equitable treatment. All that we ask is to cease provocations against us, so that we may live in peace.

Gaz. Even if our country is brought to an end, we are not anxious about the consequences. The land is tiny, but our population is two million, and growing faster than your own. You have not the heart to slaughter us, not in any way that would slow our growth, and if you were to evict us from our land, we would spread across the world, and turn them against you. Further, it is false to claim that you only seek peace. While the moral origin of your nation may be in dispute, it is indisputable that you have conquered the land you are on now, despite your protestations that it was gained unforcefully. All that we ask is for you to return to the countries from which your ancestors came.

Isr. And how could it be in our interest leave Israethenia behind? 

Gas. Because leaving offers you the alternative to a much more terrible fate: an inversion of your people's raison d'etre.

Isr. So can we not be friends rather than enemies? Would you not accept our neutrality? 

Gaz. Your friendship is more dangerous to us than your hostility. To our subjects friendship indicates a weakness on our part, but hatred is a sign of our strength. 

Isr. And do your subjects see the logic of this? Do they see that you are staking their land on our compassion?

Gaz. You are mistaken in seeking logic in our subjects. Just as the pit bull has been breed to fight beyond self preservation, so too we have been breed for this task. We must chimp against the stronger, it is in our nature, and you have made us this way. So long as you have not the will to put our people to death, we will outbreed you. Each generation is more refined towards this end, for the peaceful citizens leave for Egyptos, but the most determined stay and produce five, six future soldiers.

Isr. We must try again by another route and state our own interest, which might convince you if it happens to coincide with yours. At present there many of our people in Amerika who can turn the empire against you. Do you want to make enemies of them all? 

Gaz. We do not see much danger from those of you in Amerika. They are not as politically effective as they once were, and their influence fades as their victim status fades into history.

Isr. We trust that our righteous stand against you will not disadvantage us in divine favour. This land belonged to us two thousand years ago, and it is with God's help that we have taken it, and will keep it.

Gaz. Well, we do not think that we shall be short of divine favour either. There is nothing in our claim or our conduct which goes beyond established human practice, a practice that your people seeded two thousand years ago, and has now grown to ascendency: the total victory of slave morality.  We believe it of your god, and we know it for sure of men, that under the permanent compulsion of morality wherever they can chimp against the strong, they will. We did not make this law; it was already laid down by you; we inherited it as a fact, and we shall pass it on as a fact to remain true for as long as this morality reigns; and we follow it in the knowledge that you and anyone else given the same power to chimp would do the same.
The writing is mostly coal, but the exercise was fun so I want to post it anyway. I think the central point is true though.
The Israethenians continued the fight for another month, clearing the cities block by block, wherein the noncombatant Gazians afflicted by fighting would move to undisturbed locations which were safe from combat. In the course of the war, the Israethenians targeted only those men who resisted, and with expert precision, laid waste to their warmaking capabilities. But this fighting was futile, for the Gazians correctly perceived the lack of will to conquest, and each displaced Gazian man became more hateful, and each Gazian woman carried with her a fragment of her old home, and each Gazian child a single cloth to stay warm at night.

Like a man lost in the desert, who gazes into the horizon and collapses into the sand, the negotiations reached an end. With the total destruction of the state of Gazia, there were no discernible leaders, and the commanders searched for a king but found a labyrinth. Who were leading the Gazians? None to command, none to obey?

On the equinox of the summer, when the day was at it's longest, Schlomomedes, the cunning commander, whose golden hair flows like the rays of the sun, was caught alone amongst the Gazians, where he was strapped to a chair, and his head was scalped, and drew his last breath among the enemy. The Gazians rejoiced, for they knew he was the son of the afflicted king Netanyachus, who was caught in a web of advisors, stretched thin by hubris and the contradicting desires of the citizenry.

And so Netanyachus sought help from the Amerikans, a longtime ally to his people, to find an answer to the question of this war. He wrote a letter to Emperor Josephius Bidenius, which, in a forthright account, reads as follows:
Quote:        To the honorable Emporer Bidenius,
        Him who is seated in the throne of the great machine,
        Whose strength reigns across the wide world,
        Who governs the Amerikans justly, and rules with the wisdom of great age, 
        Lend me your ear.

Our people have responded against the sudden and deceitful aggression of the Gazians. We have scattered their state and vanquished their armies. Not a stone is thrown without being seen by our telescopes, not a hole dug without being felt by our earth drums, not a whisper breathed without being heard by our ranged microphones. In the present condition, the threat to our citizens has been made null. But the Gazians do not relent, and my soldiers grow tired, and my people have become exhausted by war, and my own son, Schlomodes has been captured. There is no account of his condition, and there is no Gazian commander to negotiate his return. I wish to bring peace to my country. But no peace is given, and the best of my people look to emigrate. In your great wisdom, I beseech you, as long as I am seated in this kingship, grant me the permission to do what must be done, so that my country may continue to exist.

But Netanyachus was mistaken on the wisdom of Bidenius, who, in his old age, had become dull. And he too, like the afflicted king Netanyachus, was caught in a web of advisors. They paraded him around like a well fashioned prostitute. According to many trustworthy accounts, it is likely that the letter never graced the eyes of Bidenius, but instead was read by his advisor Antonius Blinkenius, son of the diplomat Donaldius Blinkenius, a bloodline which split off from the Israethenians many years ago, who, in the name of the Emperor, responded as follows:

Quote:        To the great king Netanyachus,

It is well and good that the threat to your citizens has been made null. See to it that your armies retreat from the land of Gazia, and refrain from carrying out any more expeditions. If in the future the Gazians attack again, you may justly respond so that the danger is nullified, but you may not aggress beyond the scope of the original aggression, for that would unbalance the morality which binds us both.
Writing this has taught me about obfuscation. My favorite part was crafting Netanyachus’ letter, because he cannot speak frankly about his aims. I understand the looping prose of Thucydides much better now, and whom he is writing for.

I tried to weave flourishes of homer in the second entry, which contrasts well with the morality tension, and makes the actions of everyone come across as a parody, which it is in a way, but the stakes are very real.

I may go back and edit the posts with chapter titles and other small changes. The first entry looks clunky to me. Is there a decorum against doing so? Forum posts are generally considered immutable, and I wouldn’t want critiques to not make sense if I make edits.

Next entries are probably going to go in a more fictional direction, as I have mostly run out of real world material, and this conflict is so circular. I might go for a moldbug prose in the next, his style of obfuscation is much more agreeable to internet readers than Thucydides, but I want to avoid becoming overly polemical. Much to think about.

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