#Solomon Plumbing

[nashmusicguide]

The Sixth Annual Daryle Singletary Keeping It Country Jam on Tuesday, February 13 at The Nashville Palace

The White Oaks Ranch Presents the Sixth Annual Daryle Singletary Keeping It Country Jam, which is brought to you by Solomon Plumbing and Fire Protection, is set to take place at The Nashville Palace on Tuesday, February 13, 2024, as the unofficial kickoff to The National Wild Turkey Federation’s Convention and Sport Show. Neal McCoy, Tyler Farr, Rhett Akins, Craig Campbell, Andy Griggs, The…

[r0-boat]

Sitri NSFW alphabet would be nice, can I ask for one, please 🥺?

Sitri NSFW ALPHABET HCS

A = Aftercare (what they’re like after sex)

Sitri is so soft when it comes to aftercare, You could practically see hearts and his eyes when he holds you close and kisses you. He asks you It was good or if he was to rougher, or if you would like him to be rougher. Whispering Sweet nothings and about how perfect you are. After sex he always wants to be close to you to hear your heart beats slowly thrum until he falls asleep. Any wounds he may have given you he will be the first to patch up He wants you to know that as much as he'll hurt you consensually, he will care for and pamper.

B = Body part (their favorite body part of theirs and also their partner’s)

His favorite body part are his arms. And his chest. Always trying to puff out his chest to you like a peacock always wanting to show off He wants you to find him physically attractive.

His favorite body part on you are your thighs He likes the way they sway when you walk He likes how plumb and squeezable they are, please strangle him with your thighs And don't let go until he could hear your heart beat through them

C = Cum (anything to do with cum, basically)

Seeing his cum on you drives him a new level of crazy. He's a possessive boi and he wants his mark on you. There's nothing like seeing you're out of breath fucked out body smeared with his cum.

D = Dirty secret (pretty self explanatory, a dirty secret of theirs)

He likes you a little too much... Any item you discard He keeps it somewhere hidden, anything you give him will be framed and kept in perfect condition as you gave it to him. He has never done this to anyone not even solomon.

E = Experience (how experienced are they? do they know what they’re doing?)

Enough experience to know what he is doing. He is not shy at all about sex but he considers sex to be an act between a person he loves the most. He's so excited to have you underneath him He loses himself in pleasure.

F = Favorite position (this goes without saying)

Mercenary. He wants to be able to have access to you whether it's to press his head against your chest or see all the faces you make when you squirm and pleasure.

G = Goofy (are they more serious in the moment? are they humorous? etc.)

Most the time he is very serious but sometimes He will just start randomly attacking you with kisses or just start tickling you something that will raise your heart rate so he could listen.

H = Hair (how well groomed are they? does the carpet match the drapes? etc.)

Very well groomed sometimes shaved. He takes very good care of himself He wants to always be ready for you.

I = Intimacy (how are they during the moment? the romantic aspect)

Before he succumbs to wild pleasure fucking you like an animal He is actually very gentle, and loving. He likes to take his time with you gently exploring you with his fingertips and hands murmuring about how irresistible your body is to him. Worshiping you until he can no longer take it and he needs you now.

J = Jack off (masturbation headcanon)

Even though he feels the need to often when his dirty thoughts drift toward you he does not want to touch himself. He wants to save himself for you.

K = Kink (one or more of their kinks)

Marking whether it be biting or scratching mostly on himself, This body is yours please mark him! However he does has thoughts about marking you with his teeth or claws He doesn't want to hurt you but... If you ever ask him to bite you or scratch you you will get a unreadable reaction before he asks "are you sure?"before going into mark everywhere all over your body.

L = Location (favorite places to do the do)

He prefers the safety and privacy of your bedroom but he won't be opposed if you wanted to do it in his office.

M = Motivation (what turns them on, gets them going)

You. Everything and all that you are. However when he gets jealous or possessiveness starts to flare up inside him He becomes a whole new level of horny.

N = No (something they wouldn’t do, turn offs)

O = Oral (preference in giving or receiving, skill, etc.)

He might like biting or scratching you but anything else when it comes to hurting you is a flat out now especially drawing blood He will never bite you hard enough to draw blood.

Giving. He is a giver he wants to hear you scream have your fingers raked in his hair pulling on his scalp thrusting your hips deeper. And he doesn't mind when you do the same.

P = Pace (are they fast and rough? slow and sensual? etc.)

Slow and Central at first but later becomes erratic fast and rough.

Q = Quickie (their opinions on quickies, how often, etc.)

Doesn't mind them but doesn't prefer them. When he has you he wants you all to himself. He doesn't like that his time is being cut so short by something else.

R = Risk (are they game to experiment? do they take risks? etc.)

When it's something with a risk he will almost never take it but good Lord you will turn him on so much if you're the one who initiates. The first time you sucked him off in his office he was addicted. Now every time you come in he freezes up and rubs his thighs together in anticipation. You broke him.

S = Stamina (how many rounds can they go for? how long do they last?)

Demons can usually go forever. Sitri is no exception. He may not look like it but he's actually on the higher side of stamina. He will go forever.

T = Toys (do they own toys? do they use them? on a partner or themselves?)

Yes, he wants to be the one to use toys on you. And he wants you to use toys on him. And he wants to watch you use toys.

U = Unfair (how much they like to tease)

Sitri as much as he loves you adores you and worships you there are times that you need to face punishment for actions you cause. Then what better way than to tease you till you are a whimpering sobbing mess.

V = Volume (how loud they are, what sounds they make, etc.)

He's not too loud but he's not quiet either. He tries to stiple the sounds of his voice so he can listen to yours and the sound of your heart.

W = Wild card (a random headcanon for the character)

X = X-ray (let’s see what’s going on under those clothes)

He wants to fuck you in front of Minhyeok. God he hates him He thought he hated him because of his jealousy but now it's a new another level of hate after that Halloween bullcrap. He wants him to see you fall apart on his cock and make sure that Minhyeok knows that he'll be nothing more than a childhood friend.

Extra: I always see Sitri on the yandere side a little bit.

Normal girth, big cock he's quite the grower.

Y = Yearning (how high is their sex drive?)

High higher than most demons He just doesn't show it He takes pride that he is the devil of self-control.

Z = Zzz (how quickly they fall asleep afterwards)

Nope. Even after he drains his balls inside you He has enough stamina to let you sleep pull the covers over you and go finish with work. When you wake up you'll have some nice hot tea and something to eat all prepare to by him.

[instant-delusions]

༺ 𝓹𝓪𝓻𝓪𝓭𝓲𝓼𝓮 𝓵𝓸𝓼𝓽 ༻

solomon (obey me! nightbringer) x f! reader

cw: smutty smuttity smut ( head m! receiving💀)

a/n: I hate him but I love him but I hate him (requests : open)

nsfw under the cut

︵‿︵‿୨♡୧‿︵‿︵

"this top is cute..." you thought, while examining the model of the magazine you were flipping through - matching your aesthetic to the spooky devildom vibe might be a good idea at this point, so red satin, maybe? brooding, you laid your head back on the couch; solomon's been gone for a few hours and cocytus hall feels boring without him. plus, you really enjoy that elderly couple vibe you two have going on... as an example, there's a bet you implemented : solomon believed, barbatos would, at some point, offer him that special rose tea he always made diavolo and lucifer, obviously, you bet against that, given that barbatos absolutely despised solomon and would rather feed him cerberus' shit. whoever loses this bet, is to do one thing, anything, the other asks of them. remembering that heated conversation, you began to giggle.

"what's so funny?" you jumped at the sudden sound of his voice and looked at the doorway, "you're back!". solomon was leaning against the doorframe with a lazy smile and pressed on; "so?" he made his way over to the couch and plumbed down next to you. "has barbatos offered you tea yet?" you teased, pinching the fat of his cheek.

"actually, yes."

you gasped and muttered a "no way" while he pulled out his phone, showing you the proof - a recording. swaying the phone side to side in a triumphant manner, he pulled you closer by the waist. "my wish (y/n), -" the sorcerer started, pressing a soft kiss on your neck, "- I want to cum in your mouth." he finished speaking, no louder than a whisper. at this point, you were excitedly pressing your body against him with your face buried in his chest. he hooked a finger underneath your chin, guiding you up to his lips. with your arms thrown around his neck, you pressed him closer to you, making him sigh contently against your mouth. with a last peck, he gently pushed you down onto the floor, "always such a good girl for me" solomon praised, tapping your nose, to which you smiled bashfully and swiftly undid his belt.

hooking your fingers underneath the waistband of his pants and boxers, you pulled them down to his thighs, releasing his achingly pretty cock. he was pale, long and veiny, with a blushing tip. wrapping your hand around it, you could feel his heartbeat and warmth. the sorcerer closed his eyes, obviously pleased to have you touch him. hovering over its head, you starting licking the pre spilling out and gripped his member with two hands, moving them up and down, feeling the sensitive skin move along. solomon groaned deeply and petted your head, "no teasing, love". his words might've sounded nice, gentle even - but you know what silent threat laid beneath that. obediently, you opened your mouth, tongue lolling out as you lowered yourself down his dick. you could feel the way he stretched your throat and how your heartbeats mixed together. "mhm, that's my little princess. such a pretty fuck toy." he started grinding his dick deeper down your throat, making drool spill out the corners of your mouth. the sound was absolutely obscene, your choked gags, his balls slapping against your wet chin and the filthy words spewing from his tongue. "fuck, -" he moaned, spreading his legs wider and pulling himself deeper by shoving your head down. it was obvious he was losing himself and it's a sight you treasure, for solomon's composure rarely cracks. you weren't moving anymore, letting him fuck your mouth however he pleased - instead you started moving your fingers in circles on your clit. "I'm cumming, (y/n)." he croaked and thrusted even harder, surely, you wouldn't be able to talk after this. you felt his balls tighten, dick overflowing with heat and finally, his cum running down your throat. completely spent, solomon collapsed on the couch, quiet whimpers leaving his mouth as you released his cock.

between his messy silver bangs, his eyes found yours and a handsome smirk started forming on his face.

"bet levi's not gonna chase mammon when you get there?"

[artistrichardhfay]

Article: "Merfolk: Sea People of Folklore and Legend"

Featured in the lore of many human cultures, merfolk were said to be people of the sea, although some resided in freshwater. In their most usual form, these beings appeared humanoid from the waist up and pisciform from the waist down. However, some chronicles and tales presented variations from this standard. At times hostile, at other times helpful, merfolk interacted with land-dwellers in various ways. Certain stories even spoke of marriages between merfolk and mortals, unions that could produce lines of human descendants. With potential links to ancient gods, goddesses, and monsters, merfolk have been a fixture of human legends for ages, but some accounts suggest that they are more than mere creatures of legend. Surprisingly enough, various historical records describe actual encounters with these aquatic entities, According to some reports, such encounters have even persisted to the present day.

The origins of merfolk lore might be as murky and difficult to plumb as the ocean depths themselves, but possible precursors to the merfolk of later chronicles and tales may be found in ancient myths and legends. Oannes, god of wisdom who granted the ancient Babylonians the gift of culture, appeared as a human-fish hybrid (Sykes & Kendall, 1993). The Philistine god Dagon and the Syrian goddess Atargatis were also depicted as prototypical merfolk (Matthews & Matthews, 2005). Mythographer Robert Graves traced a connection between mermaids and sea-born goddesses Aphrodite and Marian (Matthews & Matthews, 2005). The Greek scholars Nicholas Polites and Stilpon Kyriakides argued that the mermaid of modern Greek lore, the gorgona, shares features with the siren of Classical Greek myth (Simpson, 1987). Notwithstanding the fact that medieval authors did conflate the sailor-luring siren of ancient lore with the northern mermaid, Classical depictions portrayed the siren not as half-woman, half-fish, but as a monster that possessed a woman’s head and torso atop a bird’s body (Rose, 2000).

Although the true nature of alleged links between ancient gods and merfolk of later times may be doubtful, there is no doubt that such beings feature in folklore and legends around the world, from Ireland to New Ireland, New Guinea. The usually peaceful Irish merfolk known as merrows wore magical red caps that allowed them to shape-shift and travel back-and-forth between their undersea realm and dry land (Rose, 1996). The Manx mermaid ben varrey exhibited two conflicting natures, one a benevolent finder of treasure, the other a malevolent enchanter of men (Matthews & Matthews, 2005). The handsome Danish merman havmand treated those mortals he encountered with kindliness, while his female counterpart havfrue could be either helpful or harmful (Rose, 1996). Like the sirens of ancient myth, the alluring Swedish mermaids called sjörå entranced boatmen at sea and destroyed both mortals and their vessels (Marriott, 2006). The cannibalistic mermaids of Portuguese tales went one step further and devoured those lured into their watery abode (Marriott, 2006). The far more benevolent ningyo of Japanese lore brought peace and dispelled bad luck (Matthews & Matthews, 2005). Clad in cowrie-shell jewelry, the bonito maidens of the Solomon Islands acted as caretakers of both bonito fish and lost ivory fishing hooks (Rose, 1996). The singing ri of New Ireland tradition resided among the mangroves and along the strand (Rose, 2000). On the east coast of Canada, the halfway people of Micmac legends alerted courteous fishermen of impending storms (Rose, 2000).

Merfolk through the ages and across the globe have traditionally appeared as humanoids with fishy tails, exemplified by the beautiful-but-deadly comb-and-mirror-wielding sea maiden of the English folk song “The Mermaid” (Briggs, 1978), but there are variations to this tradition. The 1st century author Pliny described mermaids as being completely scaly head-to-tail (Rosen, 2008). The medieval Irish Annals of the Four Masters told of a truly monstrous mermaid said to have measured a whopping 160 feet long (Matthews & Matthews, 2005). Another oversized mercreature featured in a report made to Bishop Pontoppidan of Bergen in 1719 that described a human-faced seal-like beast 28 feet long (Rose, 2000). Male merrows appeared downright hideous in aspect, possessing green-coloured hair, teeth, and skin, pointed red noses, and piggy eyes (Rose, 2000). On occasion, the Danish havmand was said to have had blue skin (Matthews & Matthews, 2005). Instead of looking like a human woman from the waist up, the Japanese ningyo could appear as a huge fish with a woman’s head (Rose, 2000).

Along with the varying physical descriptions of merfolk, different human cultures expressed different views regarding what merfolk symbolised. In medieval Europe, mermaids represented deceit and were believed to be in league with the Great Deceiver himself, the devil (Rose, 2000). Additionally, the medieval church considered mermaids to be symbols of vanity, lust, and the soul-endangering aspects of femininity and sex (Rosen, 2008). In Tudor times, the word “mermaid” became synonymous with the word “prostitute” (Franklin, 2002). Conversely, the Afro-Brazillian Batuque cult saw their aquatic jamaína and imanja as intermediaries between mortals and angels (Rose, 1996). The Japanese thought of their ningyo as a positive entity, a protector of the land (Matthews & Matthews, 2005).

As has been touched upon above, merfolk in various locales and circumstances sometimes dealt with land-dwelling mortals in a less-than-beneficial, or even outright malevolent, fashion. The otherwise friendly male merrow named Coomara captured the souls of drowned sailors in cages in the mistaken belief that he was performing a good deed sheltering the souls and keeping them warm and dry (Croker, 1882). Mermen of a more baleful nature were believed to conjure terrible storms and sink ships (Rose, 2000). At times, the female of the species also acted in a destructive manner; the subject of the folk song “The Mermaid” sent a ship of doomed souls to the bottom of the ocean (Briggs, 1978). The Norwegian havfine herded the waves and wrecked vessels foolish enough to be caught asea when storms rolled in (Matthews & Matthews, 2005). The Scottish lake-dwelling mermaid encountered by the youthful Laird of Lorntie proved to be a downright bloodthirsty creature that would have feasted on the young laird’s blood had his loyal servant not pulled him from the loch’s waters (Briggs, 1979).

Of course, not all merfolk treated humans poorly; some had favourable and even intimate dealings with humankind. According to Danish lore, a prophesying havfrue foresaw the birth of Christian IV of Denmark (Matthews & Matthews, 2005). In one Scottish story, a young man learned how to cure his ailing love with an infusion of mugwort when a mermaid surfaced and sang of using the herb to prevent the girl’s death by consumption (Briggs, 1978). A mermaid that rose from a Renfrewshire pool as a funeral procession crossed a stream advised the mourners how to use both mugwort and nettle to ward off fatal illness (Briggs, 1978). In the tale “The Old Man of Cury”, a stranded mermaid rescued by an old man granted her saviour the gift of healing (Briggs, 1978). The title mortal of “Lutey and the Mermaid” was rewarded with similar benefits when he aided a mermaid, but found himself lured into her watery abode nine years later (Briggs, 1978). Along with knowledge of healing herbs, rescued mermaids could also warn of impending storms (Rose, 1996). On occasion, female merrows wedded mortal men and gave rise to a line of human descendants who possessed webbed fingers and scaly legs (Briggs, 1979). A mermaid was said to number among the ancestors of the McVeagh clan of Scotland (Franklin, 2002).

Apart from marriages and other relations between merfolk and mortals, some stories told of humans transformed into sea people. According to a popular Greek legend, Alexander the Great’s sister Thessalonike turned into a mermaid when, grief-stricken by the death of her conquering sibling, she attempted suicide by throwing herself into the Aegean Sea (DocumentaryMakedonia, 2013). Lí Ban, the pagan subject of a 12th or 13th century Irish tale, underwent a magical metamorphosis from human woman to mermaid after the majority of her kin were drowned in a flood (Ó hÓgáin, 2006). According to a certain Irish legend, pagan crones became mermaids when Saint Patrick expelled them from the land (Franklin, 2002). In the Samish story of Ko-kwal-alwoot, a maiden became enamoured with a merman who insisted on taking her as his bride and who eventually transformed her into a sea-dweller like himself (Matthews & Matthews, 2005).

Beyond the myths, legends, and folktales about merfolk told over the centuries by many different storytellers around the globe, sailors and fishermen across the ages have reported real-life sightings of fishy-tailed humanoids. Christopher Columbus wrote that he spied three less-than-lovely mermaids off the coast of what is now the Dominican Republic in January 1493 (Salaperäinen, 2016). In 1560, the bodies of several mermaids netted off the coast of Ceylon underwent dissection at the hands of a learned physician who concluded that, externally and internally, the anatomy of the merbeings resembled that of humans (Matthews & Matthews, 2005). Henry Hudson recorded that two of his crewmen spotted a white-skinned black-haired mermaid in 1608 (Cohen, 1982). In 1723, a Danish Royal Commission tasked with proving that merfolk existed only in myths and legends ended up running across an actual merman near the Faroe Isles (Matthews & Matthews, 2005). In 1830, residents of the isle of Benbecula in the Hebrides found the body of a small dark-haired white-skinned mermaid with “abnormally developed breasts”, perhaps the same creature that had been seen and injured at Sgeir na Duchadh a few days earlier, washed ashore at Culle Bay (Munro, 2016). Three years later, natural history professor Dr. Robert Hamilton described the capture of a short-haired monkey-faced mermaid offshore of Yell in the Shetland Isles (Munro, 2016). During a few notable summers around 1890, hundreds of eyewitnesses claimed to have seen the so-called Deerness Mermaid, a black-headed white-bodied creature that appeared like a human when swimming in the waters of Newark Bay, Orkney (Towrie, n.d.).

Believe it or not, in certain regions of the world sightings of and belief in merbeings have persisted right up to the present day. In 1947, an elderly Hebridean fisherman reported sighting a mermaid combing her hair near the shore of the Isle of Muck (Matthews & Matthews, 2005). In June 1967, passengers aboard a ferry travelling past Mayne Island, British Columbia, observed (and one snapped a photograph of) a blonde-haired dimple-faced mermaid with the tail of a fish or porpoise sitting upon a shoreside rock (Obee, 2016). In January 2008, several South Africans who had been relaxing near the bank of the Buffelsjags River at Suurbraak claimed they encountered a river-dwelling mermaid with white skin, black hair, and hypnotic red eyes known locally as the Kaaiman (Pekeur, 2008). In 2009, dozens of eyewitnesses caught sight of a mermaid porpoising and performing aerial acrobatics off the beach of Kiryat Yam, Israel (“Is a Mermaid”, 2009). As recently as 2012, workers at a dam in northern Zimbabwe insisted that mermaids were to blame for mysterious malfunctions and refused to continue their work until the harassing entities were appeased with a traditional beer ritual (Conway-Smith, 2012).

Merfolk number among the most widespread of legendary beings. Diverse cultures around the world have told stories of aquatic humanoid beings with piscine tails. Tales handed down from generation to generation attest to mankind’s relations with merfolk, for good or ill, throughout the ages. Perhaps such lore is merely the product of human imagination, but what are we to make of reports of actual sightings? Historic and more recent claims of seeing mermaids or mermen could be chalked up to mirages, misidentifications, hoaxes, or even mass hysteria. For instance, Columbus might have spied a trio of manatees. Witnesses who saw a mermaid on Mayne Island may have actually seen a human girl posing with a fake mermaid’s tail. Men who refused to continue work on a dam in Zimbabwe due to interference from mermaids might have fallen victim to mass hysteria. Whatever the truth of the matter, belief in merfolk has endured over time and continues to endure, in some locales, to this day. Regardless of the reality, merfolk continue to have a place in the hearts, minds, and imaginations of their land-dwelling mortal counterparts.

References

Briggs, K. (1978). The vanishing people: fairy lore and legend. New York, NY: Pantheon Books.

Briggs, K. (1979). Abbey lubbers, banshees, and boggarts: an illustrated encyclopedia of fairies. New York, NY: Pantheon Book.

Cohen. D. (1982). The encyclopedia of monsters. New York, NY: Dodd, Mead & Company.

Conway-Smith, E. (2012, February 12). "Zimbabwe mermaids appeased by traditional beer ritual". PRI. Retrieved from https://www.pri.org.

Croker, T. C. (1882/2008). Irish fairy legends. Mineola, NY: Dover Publications.

DocumentaryMakedonia. (2013. May 24). The legend of Thessalonike, a mermaid who lived in the Aegean sea [Video file]. Retrieved from https://www.youtube.com/watch?v=pHSOj...

Franklin, A. (2002). The illustrated encyclopedia of fairies. London, England: Collins & Brown.

"Is a mermaid living under the sea in northern Israel?" (2009, August 12). Haaretz. Retrieved from https://www.haaretz.com.

Marriott, S. (2006). The ultimate fairies handbook. London, England: Octopus Publishing Group.

Matthews, J., & Matthews, C. (2005). The element encyclopedia of magical creatures. London, England: HarperElement.

Munro, A. (2016, March 16, updated March 17). "The myth of the Hebridean mermaid". The Scotsman. Retrieved from https://www.scotsman.com

Obee, D. (2016, January 8). "Dave Obee: mermaid had no legs, but story does". Times Colonist. Retrieved from https://www.timescolonist.com/

Ó hÓgáin, D. (2006). The lore of Ireland: An encyclopaedia of myth, legend and romance. Woodbridge, England: The Boydell Press.

Pekeur, A. (2008, January 16). "Mysterious ‘mermaid’ rises from the river". IOL. Retrieved from https://www.iol.co.za.

Rose, C. (1996). Spirits, fairies, leprechauns, and goblins: an encyclopedia. New York, NY: W. W. Norton & Company.

Rose, C. (2000). Giants, monsters, and dragons: an encyclopedia of folklore, legend, and myth. New York, NY: W. W. Norton & Company.

Rosen, B. (2008). The mythical creatures bible. London, England: Octopus Publishing Group.

Salaperäinen, O. (2016). A field guide to fantastical beasts. New York, NY: Metro Books.

Simpson, J. (1987). European mythology (library of the world’s myths and legends). New York, NY: Peter Bedrick Books.

Sykes, E., & Kendall, A. (1952/1993). Who’s who in non-classical mythology (Rev. Ed.). New York, NY: Oxford University Press.

Towrie, S. (n.d.). "Monsters of the deep: mermaid accounts and sightings". In Orkneyjar: The Heritage of the Orkney Islands. Retrieved from http://www.orkneyjar.com/folklore/mer...

(Article originally published Jan 5, 2020, in Altered Reality Magazine)

[if-you-fan-a-fire]

"PRISONER WAVED A FAREWELL TO FAMILY," Toronto Star. March 11, 1913. Page 14. --- Wife and Baby in Corridor When He Was Sent Down Into the Cells. --- CASES IN POLICE COURT ---- Man Accused of Beating Wife Begs for Mercy, But Fails to Get Freedom. ---- Walter Heald, who pleaded guilty to stealing a quantity of jewelry from his employer, Thomas Cuff, was dismissed by Magistrate Denison to-day on the assurance of Mr. Cuff that he would take Heald back into his employ, and watch over him and see that he could get even with the game again.

"I shall discharge you," said the magistrate, "because the spirit evinced by your employer is so rare that it would be a shame to discourage it."

Solomon Siegel, accused of picking pockets, was committed for trial before a jury, and was let out on bail of $1,000.

Wife Complains. John Andrews' sobbing in the dock moved everyone in the court-room but Alice Andrews, his wife, who laid a charge against him for doing bodily harm to her.

"I worship my wife," cried Andrews, "and I don't know why I scratched her. She was nagging because I had taken a couple of drinks, and got me into a rage."

"I'll send you down for three days, and we will examine the case in the meantime."

Andrews clung to the rail, and begged the magistrate, the constables, and the prisoners not to torture him "down there." Both he and his wife are young, married not more than two years.

Arthur Francis, the young man who is accused of passing bogus checks on boarding house landladies, was committed for trial on the charge of forgery, and is remanded in Jail until his trial. During the time he was in the dock Francis was peering out the door of the court-room, where his wife and two-year-old baby were sitting in the corridor. Francis antics to catch the baby's eye, and his waving and kiss-throwing were pathetic in the extreme, and even the court-room constables, whose thundering "sit down!" greets any movement on the part of prisoners, were touched a little, and cleared a path for the baby to see through.

Only One Woman. There was only one sentence handed out in the Women's Police Court to-day, and that was to Bertha Jacobs, who was sent to the Mercer for three months, for keeping a house of ill-fame.

An unfortunate case is that of Alex McPherson, who pleaded guilty to vagrancy, and who was handed over to the Salvation Army. McPherson has been suffering from heart weakness for years, and came to this city two weeks ago from a farm district around Galt and Berlin, to find some relatives he thought were here. Now he wants to get back to the farms, and the Salvation Army will find him some work, to enable him to pay his way.

Domestic Trouble. "I married Henry Chapman five years ago," said Mrs. Mary Chapman. in giving her evidence in a case of non-support. "He gets drunk and he deserted me for three weeks-left me alone to feed twenty-three starving chickens."

"Do you want to go back to your husband?"

"Yes! I was married for life and not for five years!"

Chapman claims that his wife was always nagging at him, and the case was adjourned till the 18th.

Robert H. Wood was committed for trial on a charge of committing assaults on two little girls, four and six years old.

After being set up in the plumbing business by William Marshall, George Brown started signing his friend's name to notes and L.LO.U's and defrauded Marshall out of $13.50, for which Brown was given a month in jail.

"I bought him a horse and wagon," said Marshall, "and put him on to the game in the plumbing business. Then I began to receive notes with my name forged."

Preyed On a Woman. Three months in the Central Prison were given to Wilber Ryan, for being an inmate of a house of ill-fame kept by Mary Howard. The Morality Department put forward facts showing that Ryan was keeping the Howard girl, who is still quite young, for immoral purposes. The house was raided, the girl sentenced and frequenters fined.

Ryan lived at the house, and had no visible means of support beyond what money was earned by Mary Howard.

The Department's record shows that this girl had a baby a couple of years Lago, and that since then she has been identified with houses run by Ryan.

"Three months in Central," said Magistrate Denison," and hereafter an eye will be kept on you! We will look for further light on your life."

[dgf2099]

The Driver Suit Blog-Paint Scheme Grades-September 7, 2024

By David G. Firestone Ross Chastain #1 Busch Retro Chevy Camaro-I like the retro look, and it’s well done. A Austin Dillon #3 Toys for Tots Chevy Camaro-I like the look, not over done, and a smooth look. A Brad Keselowski #6 Solomon Plumbing Ford Mustang Chevy Camaro-Good look, good color scheme, not overdone, this gets an A. Kyle Busch #8 Morgan & Morgan Chevy Camaro-I love a good fade, and the…

[lordgodjehovahsway]

2 Kings 21: Manasseh Became The New King Of Israel

1 Manasseh was twelve years old when he became king, and he reigned in Jerusalem fifty-five years. His mother’s name was Hephzibah. 

2 He did evil in the eyes of the Lord, following the detestable practices of the nations the Lord had driven out before the Israelites. 

3 He rebuilt the high places his father Hezekiah had destroyed; he also erected altars to Baal and made an Asherah pole, as Ahab king of Israel had done. He bowed down to all the starry hosts and worshiped them. 

4 He built altars in the temple of the Lord, of which the Lord had said, “In Jerusalem I will put my Name.” 

5 In the two courts of the temple of the Lord, he built altars to all the starry hosts. 

6 He sacrificed his own son in the fire, practiced divination, sought omens, and consulted mediums and spiritists. He did much evil in the eyes of the Lord, arousing his anger.

7 He took the carved Asherah pole he had made and put it in the temple, of which the Lord had said to David and to his son Solomon, “In this temple and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my Name forever. 

8 I will not again make the feet of the Israelites wander from the land I gave their ancestors, if only they will be careful to do everything I commanded them and will keep the whole Law that my servant Moses gave them.” 

9 But the people did not listen. Manasseh led them astray, so that they did more evil than the nations the Lord had destroyed before the Israelites.

10 The Lord said through his servants the prophets: 

11 “Manasseh king of Judah has committed these detestable sins. He has done more evil than the Amorites who preceded him and has led Judah into sin with his idols. 

12 Therefore this is what the Lord, the God of Israel, says: I am going to bring such disaster on Jerusalem and Judah that the ears of everyone who hears of it will tingle. 

13 I will stretch out over Jerusalem the measuring line used against Samaria and the plumb line used against the house of Ahab. I will wipe out Jerusalem as one wipes a dish, wiping it and turning it upside down. 

14 I will forsake the remnant of my inheritance and give them into the hands of enemies. They will be looted and plundered by all their enemies; 

15 they have done evil in my eyes and have aroused my anger from the day their ancestors came out of Egypt until this day.”

16 Moreover, Manasseh also shed so much innocent blood that he filled Jerusalem from end to end—besides the sin that he had caused Judah to commit, so that they did evil in the eyes of the Lord.

17 As for the other events of Manasseh’s reign, and all he did, including the sin he committed, are they not written in the book of the annals of the kings of Judah? 

18 Manasseh rested with his ancestors and was buried in his palace garden, the garden of Uzza. And Amon his son succeeded him as king.

Amon King of Judah

19 Amon was twenty-two years old when he became king, and he reigned in Jerusalem two years. His mother’s name was Meshullemeth daughter of Haruz; she was from Jotbah. 

20 He did evil in the eyes of the Lord, as his father Manasseh had done.

 21 He followed completely the ways of his father, worshiping the idols his father had worshiped, and bowing down to them. 

22 He forsook the Lord, the God of his ancestors, and did not walk in obedience to him.

23 Amon’s officials conspired against him and assassinated the king in his palace. 

24 Then the people of the land killed all who had plotted against King Amon, and they made Josiah his son king in his place.

25 As for the other events of Amon’s reign, and what he did, are they not written in the book of the annals of the kings of Judah? 

26 He was buried in his tomb in the garden of Uzza. And Josiah his son succeeded him as king.

[yhwhrulz]

Morning and Evening with A.W. Tozer Devotional for June 25

Tozer in the Morning Faithless Action and Actionless Faith

Rightly understood, faith is not a substitute for moral conduct but a means toward it. The tree does not serve in lieu of fruit but as an agent by which fruit is secured. Fruit, not trees, is the end God has in mind in yonder orchard; so Christlike conduct is the end of Christian faith. To oppose faith to works is to make the fruit the enemy to the tree; yet that is exactly what we have managed to do. And the consequences have been disastrous.

A miscalculation in laying the foundation of a building will throw the whole superstructure out of plumb, and the error that gave us faith as a substitute for action instead of faith in action has raised up in our day unsymmetrical and ugly temples of which we may well be ashamed, and for which we shall surely give a strict account in the day when Christ judges the secrets of our hearts.

Tozer in the Evening CONFESSING OUR LOVE

Consider with me the appealing Old Testament story of the beautiful young woman in the Song of Solomon. Deeply in love with the young shepherd, she is also actively sought out by the king, who demands her favor. She remains loyal to the simple shepherd, who gathers lilies and comes to seek her and calls to her through the lattice. In many ways, this is a beautiful picture of the Lord Jesus, of His love and care for His Bride, the Church. In the scriptural account, she does turn her loved one away with simple excuses. But condemned in heart, she rises to go out and search for him. As she seeks, she is asked: "What is he above others that you should seek him?" "Oh, he is altogether lovely," she replies. "He came and called for me, and I had not the heart to go!" But at last she is able to confess, "I have found him whom my soul loveth!" He had been grieved but He was not far away. So it is with our Beloved-He is very near to us and H e awaits our seeking!

Copyright Statement This material is considered in the public domain.

[ainews]

Sticks have long been associated with Freemasonry, also known as Masonry, which is one of the oldest and largest fraternal organizations in the world. The use of sticks as symbols and tools carries a strong significance in Masonic rituals and ceremonies.

The origin of the stick in Masonry can be traced back to the early days of the organization, when stonemasons used tools such as plumb lines, squares, and compasses to carve intricate designs and shapes into stone. These tools were seen as essential for creating precise and accurate work, and this attention to detail became synonymous with the values of Freemasonry.

In Masonic symbolism, sticks are often used to represent the pillars of Boaz and Jachin, which were believed to have stood at the entrance of King Solomon's Temple. These pillars symbolize strength, support, and endurance, all important characteristics for a Mason to possess.

Furthermore, the use of sticks also has a practical purpose in the Masonic rituals. When a new member is initiated into the organization, they are given a wooden staff as a symbol of their dedication and commitment to the values and principles of Masonry. This staff is used to signify the strength and stability that Masons strive for within themselves.

In more modern times, sticks have also taken on a new role in Masonry as tools for robotic technology. Masonic lodges have begun incorporating advanced technology, including robots, into their ceremonies and rituals. These robots are often used to carry the Masonic tools or to perform specific functions during the ceremonies.

The use of sticks in Masonry for slices for robots also speaks to the organization's commitment to staying current and adapting to the changing times while still holding onto its traditional values. Just like the stonemasons of old who used sticks as tools, the use of sticks for robotic technology embodies the ingenuity and innovation that has long been associated with Freemasonry.

In conclusion, the use of sticks in Masonic symbolism holds a deep and rich history within the organization. From its origins in the stonemason trade to its current role in incorporating technology, sticks continue to hold a special place in the rituals and teachings of Masonry.

[yhwhrulz777]

Morning and Evening with A.W. Tozer Devotional for June 25

Tozer in the Morning Faithless Action and Actionless Faith

Rightly understood, faith is not a substitute for moral conduct but a means toward it. The tree does not serve in lieu of fruit but as an agent by which fruit is secured. Fruit, not trees, is the end God has in mind in yonder orchard; so Christlike conduct is the end of Christian faith. To oppose faith to works is to make the fruit the enemy to the tree; yet that is exactly what we have managed to do. And the consequences have been disastrous.

A miscalculation in laying the foundation of a building will throw the whole superstructure out of plumb, and the error that gave us faith as a substitute for action instead of faith in action has raised up in our day unsymmetrical and ugly temples of which we may well be ashamed, and for which we shall surely give a strict account in the day when Christ judges the secrets of our hearts.

Tozer in the Evening CONFESSING OUR LOVE

Consider with me the appealing Old Testament story of the beautiful young woman in the Song of Solomon. Deeply in love with the young shepherd, she is also actively sought out by the king, who demands her favor. She remains loyal to the simple shepherd, who gathers lilies and comes to seek her and calls to her through the lattice. In many ways, this is a beautiful picture of the Lord Jesus, of His love and care for His Bride, the Church. In the scriptural account, she does turn her loved one away with simple excuses. But condemned in heart, she rises to go out and search for him. As she seeks, she is asked: "What is he above others that you should seek him?" "Oh, he is altogether lovely," she replies. "He came and called for me, and I had not the heart to go!" But at last she is able to confess, "I have found him whom my soul loveth!" He had been grieved but He was not far away. So it is with our Beloved-He is very near to us and H e awaits our seeking!

Copyright Statement This material is considered in the public domain.

[gallusrostromegalus]

Whats yami's favorite thing about the modern world so far? Whats Tk's? And on a scale of 1-10 how badly does kaiba need a nap?

Yami has really only been "Present" for like, a collective 40 hours and a continuous 16 in the fic by now, but the first time Yugi goes into a grocery store after he's more or less fully awake, he badgers Yugi into getting like, 26lbs of different kinds of fruit because he's never even SEEN most of these- 3,000 to 5,000 years ago, most fruit was pretty aggressively region-locked, only transportable as tough, dry raisin things, or straight-up hadn't been invented yet, so about 90% of the produce section was Brand New to him. Solomon was about to be mad, but then he actually ate all of it, and he decided that if at least one of them was getting fiber and vitamins into Yugi, he could deal with it.

Tristan has been quietly taking Yami around to Modern (TM) things and filming his reactions on his phone. The "Jamba Juice Adventure" is 20 parts long and hilarious, touching, and just a little bit terrifying.

TK on the other hand, has been more-or-less cognizant for about 70% of the last few millenia and subjects Bakura to some of the most bizzare "When I Was Your Age" lectures about "Do you know how great it is that Smallpox was erradicated?" and "Indoor plumbing is amazing!" And "You barely ever see horse carcasses in the road anymore!" and "I cannot stress the smallpox thing enough" and so on. But if he had to pic one specific invention since his last fully cognizant period in the 1500's, he LOVES vending machines.

But uh, not for thier intended purpose.

Ok, he loves them for thier intended purpose too- he lives in Los Osaka, WORLD CAPITOL of vending machines. They have vending machines for everything- drinks, snacks, books, air quality masks etc. but more exotic things too like Caviar, Gold Bullion, Neckties, Hair Extensions, Champagne, Lingerie, Umbrellas, Pornography and even Raw Meat! What a magnificent future Bakura lives in!

But even more than that, Vending Machines present an opportunity for some truly exquisite crime- fast and easy while also being difficult to be caught at and targeting the people in society he hates the most without bothering his comrades. A Vending Machine is, essentially, a repository of cash that requires really only two available-for-purchase-online tools to open and retrive the money and any wares you might want. Since vending machines are really only serviced once a month or so, and they're not considered a high priority for the police they're pretty much unguarded, if TK wants some cash or a juice, all he has to do is pop on a workman's uniform, grab the two keys, and walk a couple blocks to some machines, make sure the maintainence guy isn't there, and help himself. There are SO MANY vending machines in Los Osaka that all he has to do to not get caught is just take the bus to a new part of town.

Anyway, that's how the rent has been paid for the last few months, so maybe Bakura can quit looking at him like a sad puppy huh?

Seto Kaiba needs a nap to the degree that hunting him down with a tranquilizer gun like a pith-helmeted big game hunter after a lion is both ethical and also maybe the only way to get him to actually take one.

[judjira]

groundskeeper

AN: so, instead of having a ramble about my apartment au and the characters, i decided to one up myself and write short drabbles on them instead ! this was pretty fun to write, and im honestly lookin forward to writing more. to those requests still in my asks im sorry huhu my brain has a mind of its own(??)

pairing: dajeong apartment au wc: 1515 (ey)

As the groundskeeper of the apartment, Jeongyeon had very big responsibilities on her shoulders.

She was in charge of checking the building’s utilities to see if they were working properly. Electricity and wiring, plumbing and pipes, that was all left to her and her trusty toolbelt. You could imagine she’d be quite important in the upkeep of an apartment building.

Unfortunately, being the groundskeeper also meant making sure the apartment was clean, a much more thankless job.

And with an apartment full of…rather unique tenants, there was always a mess to clean.

Case in point.

Jeongyeon sighed, looking over the lounge.

Broken plates and glasses were scattered around, shards of glass and porcelain littering the living area, on the floor, the coffee table, the seats. No doubt just another consequence of one of the tenants’ occasional slap fights.

There was soil littered all over the place, too, like someone had taken a bunch of dirt clumps and just thrown them around. Leaning down, she took a tentative sniff. Yeah, no, that distinct pearl-like smell meant that this was some sort of hallowed soil from some place of holy origin. Yikes.

The room smelled of salt and iron, and there were distinct clumps of salt piled in certain areas of the floor, as well as iron powder. Seriously, this stuff was dangerous, why did they even have this in the apartment? How did anyone even get this stuff without hurting themselves?

The chalk markings were also a dead give-away as to who exactly was involved in the mess. Enochian symbols lazily scrawled over the floors and neat, orderly Keys of Solomon with edges scratched out. So, Nayeon and Tzuyu were probably involved in whatever had happened here.

And then, there was the blood. The damn blood. That was probably Chaeyoung’s doing. Probably. The chances of it being Sana were close to null, considering her recent diet.

To sum it all up, broken glass, dirt, salt and iron, chalk markings, and blood.

A complete, and utter mess.

Seriously, just because the apartment had a groundskeeper, did they really think they could just make messes and get away with it?

It’s not like she had the power to shape reality or anything like that. Well���probably. She hadn’t tried that yet.

Well, she was planning on cleaning this area of the apartment sooner or later, she’d just rather it didn’t happen so soon.

Stepping forward, Jeongyeon suddenly stilled. Her body froze up, seizing up in place, before she relaxed.

Then, she looked up at the ceiling. And promptly sighed.

“Are you kidding me?”

The door behind her opened.

“Jeongie? You here?”

The sound of her voice immediately made Jeongyeon cringe.

“Oh…hey there, Dahyun.”

Dahyun, the landlord of the apartment, peeked her head through the door, eyes shining in curiosity. In most situations, Jeongyeon would have scurried on over to the girl, wrapped her up in the biggest hug, and kissed her plenty of times all over her face until she was shoved away. In the current situation, though, she found herself uncapable of doing so, considering the symbols on the ceiling.

She caught sight of the lounge and winced.

“Yeesh. What happened here?”

Of all people to witness this mess, of course, it’d be Dahyun. What kind of groundskeeper was she, to allow this to happen?

“Sorry, Dahyun. The girls made a mess again. I think they had an argument. You know them.”

You’d think a few months of living together would really bring people together, especially since they were dating. But then again, normal logic never really applied to a devil and an angel.

“Oh, okay…do you have this handled? Or do you need help?”

The drooping of Dahyun’s eyes already told Jeongyeon all she needed to know. She’d probably just gotten home, straight from her classes, and wanted to check in on Jeongyeon. As much as she wanted the help, she really couldn’t impose on Dahyun. Except she probably needed to.

“Actually, I kinda do.”

She directed Dahyun’s attention up to the chalk symbols on the ceiling of the lounge, and Dahyun followed her gaze.

“Oh. An angel trap?”

Jeongyeon nodded sullenly, feeling not at all holy under the Enochian symbols written in chalk to trap angelic beings. And unfortunately, Jeongyeon was one of them.

“Okay, I’ll get the step ladder. You sit still for a second, okay?”

Jeongyeon sighs.

“Not like I can go anywhere.”

The nature of angel traps made it so that any angel or celestial being, really, that stepped into its boundaries were physically restrained, incapable of moving outside of the sigils and incapable of using their wings. Just one of those nuisances she had to deal with, with her blood.

A few minutes later, Dahyun was atop the step ladder, scrubbing at the chalk on the ceiling.

“I didn’t think these things affected you, honestly.”

Jeongyeon chuckled, seated on the floor, cross-legged and waiting for Dahyun to finish her work. It amazed Jeongyeon, really, how easily Dahyun took to the role of landlord. She could confidently say that Dahyun was one of the most in-tune landlords and caretakers the apartment had ever seen.

“What can I say, I’m special.”

She joked, and from where she is on the floor, she could see Dahyun roll her eyes good-naturedly.

“Well, Ms. Special. Maybe you can tell me how you got stuck in this trap anyway.”

Jeongyeon sighed, propping her head up onto her hand. How did she get here anyway?

“Well, Mina told me that our resident angel and devil had made a mess in our lounge after one of their little arguments. So, I come in here to clean the place up, and lo and behold, angel trap on the ceiling.”

Seriously, why couldn’t they all just get along? Jeongyeon had no issues letting either of them into the apartment, and technically, they were supposed to be her enemies. Not that Jeongyeon viewed them that way, that was all just Old Testament talk.

“Hm. This chalk work kind of looks like Chaeyoung’s doing, though.”

That elicited a grumble from the groundskeeper.

“Why am I not surprised?”

Dahyun giggled, and in an instant, Jeongyeon could feel her body physically loosen, the sigils on the ceiling being erased. She stood up, stretching her arms and grinning up at the girl.

“Thanks, Dahyun. Now, come down here and give me a hug.”

She obliged, smile on her face as she stepped down from the stepladder to come into Jeongyeon’s outstretched arms, the two of them sighing in contentment at the touch.

There was something about Dahyun that just calmed Jeongyeon down. It could have been a multiple of things really.

Maybe it was the fact that Dahyun always had such a serene air to her, calm and inviting. Maybe it was the fact that she was always willing to help her and the other tenants out, no matter what the problem was. Maybe it was the fact that Dahyun, just a normal, run-of-the-mill mortal human, had attracted the attention of several creatures that had no place in the modern world.

Like Jeongyeon.

“Some fallen angel you are, to get caught in such a simple trap like this.”

Fallen angel. What an odd term to use. The word fallen had negative connotations to it, Jeongyeon knew, but to her, it always meant something more than that.

The freedom to soar through the earth’s skies and marvel at its inherent beauties. The wonder of exploring the world, being open to new revelations and unfamiliar discoveries. The curiosity to to seek out mysteries and riddles, their answers all the more enticing.

To her, that was what being fallen meant.

And in Dahyun’s arms, she couldn’t think of anything more apt to describe the landlord.

“Oh, I’ve fallen alright. Fallen for you.”

A laugh escaped her lips at the wrinkle of disgust that ran through Dahyun’s face.

“Yuck.”

“You know you love it.”

“Unfortunately.”

Jeongyeon sighed once more, this time out of satisfaction than exasperation. She pressed her lips to Dahyun’s forehead, treasuring the touch of her pale skin and the way she leaned into the kiss.

“Alright, go to your room, love, I’ll take care of the rest of this.”

Dahyun leaned back, eyebags evident from this close as she blinked blearily up at Jeongyeon.

“Are you sure? I can help you if you need it.”

Jeongyeon resisted the urge to absolutely glomp over the girl for her concern.

“I’m sure. Go on. I’ll join you in your nap when I’m done here.”

The promise of company in her late afternoon nap was enough for Dahyun to smile wearily, pressing her forehead into Jeongyeon’s shoulder once more.

“Be quick, okay?”

“Of course, love. I’ll be there in a heartbeat.”

Dahyun pulled away, flashing Jeongyeon one of those devastatingly earth-shattering smiles that Jeongyeon still had a hard time getting used to. As she left, Jeongyeon looked back at the mess caused by her fellow tenants.

A groundskeeper’s work was never done, she supposed, as she folded up her sleeves, snapped a broom and dustpan into existence, and began to clean.

[apenitentialprayer]

Top 5 passages in the Catholic Bible that aren't in the Protestant Bible

Your strength is not in numbers, nor does Your power depend upon stalwart men; but You are the God of the lowly, the helper of the oppressed, the supporter of the weak, the protector of the forsaken, the Savior of those without hope.

The Book of Judith (9:11)

For God formed man to be imperishable; the image of His own nature He made us. But by the envy of the devil, death entered the world, and they who are allied with him experience it.

The Book of the Wisdom of Solomon (2:23-24)

The souls of the righteous are in the hand of God and no torment shall touch them. They seemed, in the view of the foolish, to be dead; and their passing away was thought an affliction and their going forth from us, utter destruction. But they are in peace. For if to others, indeed, they seem punished, yet is their hope full of immortality; Chastised a little, they shall be greatly blessed, because God tried them and found them worthy of Himself. As gold in a furnace, He proved them, and as sacrificial offerings He took them to Himself.

The Book of the Wisdom of Solomon (3:1-6)

May God do good to you and remember His covenant with His faithful servants, Abraham, Isaac and Jacob, give to all of you a heart to worship Him and to do His will wholeheartedly and with a willing spirit, open your heart to His law and commandments and grant you peace, hear your prayers, and be reconciled to you, and never forsake you in time of adversity. Even now we are praying for you here.

The Second Book of Maccabees (1:2-6)

You cannot plumb the depths of the human heart or grasp the workings of the human mind; how then can you fathom God, who has made all these things, discern His mind, and understand His plan? No, my brothers, do not anger the Lord our God.

The Book of Judith (8:14)

[kemetic-dreams]

Who was the king of Ethiopia before Haile Selassie?

The title used by Haile Selassie actually translates as 'King of Kings', and thus was usually rendered in English as 'Emperor' rather than 'King'.

The previous monarch before him was a Queen (or Empress) not a King: Zewdita, who ruled from 1917 to 1930. Before her came her nephew Iyasu, who was never actually crowned so is usually not included in the list of emperors. Before him came Emperor Menelik II, who ruled from 1889 until 1913, but his death was not publicly announced until 1916.

In Amharic, the title was Negus Negusti, or in Ge'ez (the traditional language of Ethiopia still used for ritual and sacred purposes) Negusa Negest. 'Negus' is pronounced with the stress on the second syllable, which is long, so something like ne-GOOSE. It is usually translated into English as 'King'. It should also be noted that Ethiopia does not use the Latin alphabet, so Amharic and Ge'ez words are often transliterated into English in different ways (such as negusti, naguste, etc).

For much of its history, Ethiopia was a collection of rival kingdoms such as Shewa, Gojjam, Wollo, and Begemder, whose rulers often used the title Negus or King. Meanwhile the Solomonic dynasty claimed to rule the whole country by the right of their descent from Menelik, the supposed son of Solomon and the Queen of Sheba. Members of the dynasty called themselves Kings of Kings. Sometimes they had real power and the country had a centralised government; at other times there were merely figureheads while the various provincial kings were practically independent.

The period from 1769 to 1855 was one of those times of division with no real central government: it is known as the Zemene Mesafint or 'Age of Princes'. No fewer than 23 different Emperors were crowned during this period, but none of them had much actual power. That changed with the rise to power of Kassa Haile, son of a minor nobleman from the Dembiya province. Disinherited and reduced to outlawry — popular legend speaks of him as a Robin Hood-like figure, stealing from the rich and helping the poor — he formed an army and eventually seized control of Dembiya for himself.

Kassa attracted the attention of the powerful noble Ali of Yejju, whose mother Menen had married the nominal emperor and who himself claimed to be the Imperial Regent. In order to make this up-and-coming young warlord an ally, Ali arranged for him to marry his daughter Tewabech in 1848. While Kassa and Tewabech had a happy marriage, he soon quarrelled with his in-laws, and by 1852 was in armed rebellion against them.

Kassa defeated both his father-in-law and several other rival nobles, and by 1855 was the strongest ruler in Ethiopia. He then forced the nominal Emperor Yohannes III to abdicate, and had himself crowned Negus Negusti on 11 February 1855. He changed his name to Tewodros ('Theodore') which sounded more imperial, and spread the story (which may or may not be true) that his mother was descended from a 17th-century Emperor of Ethiopia and thus he himself had the blood of the Solomonic dynasty in his veins.

For the first time in a century Ethiopia was united by an Emperor who had actual power. Tewodros II (there had been a previous Tewodros in the 15th century) ruled for 13 years and spent much of that time leading an army, forcing the semi-independent rulers of Gojjam, Tigray, Shewa, and Wollo to recognise his authority. As well as constant civil wars he was threatened by the expansionist Egyptian khedivate, the Ottoman Empire, and neighbouring Muslim kingdoms.

In 1862 Tewodros decided to ask the British Empire for help modernising his kingdom. However, the British did not want to get involved in the region, and did not take his request seriously. Outraged by this dismissal, Tewodros ordered all the British citizens in his country to be arrested and thrown in prison. When he heard that a Church of England missionary had written a book describing Emperor Tewodros as 'barbaric, cruel, and unstable' he flew into a rage, personally threatened the missionary with a gun, and then beat two of his servants to death with his own hands.

The British response to the imprisonment of their citizens (including their ambassador) has been described as "one of the most expensive affairs of honour in history." They organised an army 13,000 strong, invaded Ethiopia (in January 1868), defeated its army, conquered it, and set the British prisoners free. Then, mission accomplished, they turned around and went back home again, leaving Ethiopia to its own devices. As for Emperor Tewodros, he shot himself when the British soldiers broke through the gates of his fortress.

The death of the Emperor left a power vacuum in Ethiopia, triggering four years of civil war. His immediate successor as Negus Negusti took the throne-name Tekle Giorgis II and attempted to consolidate power by offering concessions to the Ethiopian Church; but few of his rival nobles recognised his claim to the throne. Tekle Giorgis ruled for only three years before being defeated in battle by the warlord of Tigray province, who had him blinded and thrown in prison to die.

The new ruler was Kassa Mercha, another son of a minor noble who had fought his way to control of a province. When the British invaded in 1868 Kassa had helped them pass through his lands in Tigray rather than fighting them, and in return the British gave him enough modern muskets to equip 800 men, plus a battery of artillery. It was with these modern troops, plus around 11,000 more traditionally-equipped warriors, that Kassa defeated the 60,000-strong army of Emperor Tekle Giorgis at the Battle of the Assem on 11 July 1871.

After mopping up several other rivals, Kassa had himself crowned as King of Zion and King of Kings of Ethiopia (Nagusä Sayon, Nəgusä Naguśt zä Ityopya) on 21 January 1872. He took the regnal name Yohannes IV, and ruled for 17 years. He was a strong ruler who continued the work begun by Tewodros II of attempting to unite the rebellious provinces under central control, and also expanding the borders of Ethiopia outwards by conquest. A major blow to his ambitions was when the Italians seized control of the port of Massawa, previously controlled by Egypt, in 1885 — Yohannes had hoped to acquire the city himself.

Emperor Yohannes IV was killed in battle in 1889 when the Mahdists of Sudan, who believed their leader was the prophesised Messiah, invaded Ethiopia. As he lay dying in his tent he declared that his nephew Mengesha was actually his son, and so should succeed him to the throne. However, few people believed this claim and even fewer were willing to accept Mengesha as their emperor; so he was never crowned. He did, however, continue to rule his father's lands in Tigray.

The next emperor was instead Sahle Maryam, who took the throne as Menelik II. He was the illegitmate son of the negus of Shewa province, and was taken prisoner when Emperor Tewodros II subdued Shewa and reincorporated it into his empire. However, Tewodros took a liking to Sahle and arranged for him to marry his daughter. In 1865 Sahle seized control of Shewa for himself. He remained neutral during the British invasion of 1868, helping neither his father-in-law the Emperor nor the British. While Yohannes ruled, Sahle remained mostly quiet, though he showed great interest in modernising his province and especially its army with Italian help.

He declared himself as rightful emperor under the new name Menelik as soon as Yohannes died, because unlike the previous few monarchs, he was directly descended in the male line from the House of Solomon. Most nobles accepted his claim and he was crowned on 3 November 1889. He would rule for 24 year

born Sahle Maryam, 1889–1913

Menelik II consolidated power in Ethiopia, establishing a new capital city at Addis Ababa with modern enhancements such as paved roads, plumbing, a bank, and a post office; and in 1894 he invited the French to build a railway to connect the city to the French-controlled port of Djibouti. He also more than doubled the size of Ethiopia, by conquering the tribal lands to the south and east of his empire in a series of brutal wars. However, he is probably most famous for defeating the attempted Italian conquest of Ethiopia in 1895-96.

When he took the throne in 1889 Menelik had signed a treaty with Italy in which he recognised their ownership of Massawa and Eritrea in return for their acknowlegement of his position as Emperor. The treaty also guaranteed the freedom of both countries to trade in each others' territory and enjoy equal rights for their citizens there. However, this agreement, the Treaty of Wuchale, contained a clause that was different in the Italian and Amharic versions. The Amharic text said that the Emperor of Ethiopia could use the services of the Italian government when conducting negotiations with other nations. The Italian text said that the Emperor must use those services.

In other words, the Italian version of the treaty — which the Italian government circulated to other European nations — made Ethiopia their protectorate, conducting its foreign policy only with Italian permission. The Amharic wording suggested that this was merely optional, and that the Ethiopians could simply ask for Italian help and advice when negotiating with Western countries. It is thought that the discrepancy was included, on his own initiative, by the Italian ambassador in Ethiopia, Count Antonelli, who wrote the text of the treaty.

Emperor Menelik did not discover this deception until 1890, when he wrote letters to Queen Victoria of the UK and Kaiser Wilhelm II of Germany, only to have them returned with a note that he was not allowed to do this, and should communicate with them only via Italy in future. (Supposedly Victoria's answer was cool but polite, Wilhelm was rude and dismissive.) Menelik was outraged, but it was not until 1893, when he felt his domestic position was secure, that he denounced the treaty. Italy, in turn, saw this defiance as justification for war.

In December 1894 fighting broke out between Italian forces in Eritrea and the inhabitants of Tigray, ruled by Mengesha, the "son" (or nephew) of Emperor Yohannes whom Menelik had beaten to the throne in 1889. The Italians won a swift victory and captured Adwa, the capital of Tigray. This encouraged them into overconfidence, and they decided to invade and conquer the rest of Ethiopia. This proved a disastrous failure.

On 1 March 1895 an Italian army of 14,519 men attacked an Ethiopian army of about 100,000 men in the Battle of Adwa (or Adowa), and was almost wiped out, losing 7,000 killed, 1,500 wounded and 3,000 captured. News of the defeat caused riots in Italy and the collapse of the government there. The new Italian government quickly signed a treaty under which they recognised Ethiopia's independence after all, and paid an indemnity of 10 million lire, in return for peace (and Ethiopia's recognition of the new border with Eritrea).

Menelik suffered a stroke in 1909, at the age of 65, which left him incapable and paralysed. His (third) wife Taytu, who had a strong personality, effectively ruled the country for a year until she was forced from power and replaced by a Council of Regency which governed from 1910 until Menelik died in 1913.

Menelik had no children from his three marriages, but he did have at least three illegitimate offspring. In 1909 he nominated his 14-year old grandson Kifle Yaqob, son of his eldest illegitimate daughter, as his heir. In 1911, with his grandfather still alive but unable to rule, his teenage grandson took power under the name of Iyasu. His title was Lij, literally meaning 'child [of noble blood]': 'Prince' might be an appropriate English translation in this context. ('Infante' would be even closer if we were speaking Spanish.)

Prince Iyasu, uncrowned ruler of Ethiopia 1911–16

Lij Iyasu faced multiple challenges to his rule, including an attempted coup, a poisoning attempt, and an armed mutiny in his first year in power. He was also accused of neglecting his duties and engaging in scandalous behaviour, including leading his bodyguards in slave-raids against neighbouring states instead of remaining in the capital.

In December 1913 Menelik finally died, though this fact was kept hidden to avoid instability. The nobles and ministers of the court, who regaded Lij Iyasu as an incompetent brat, avoided having him crowned as Emperor. On 27 September 1916 the Minister of War, Habte Giyorgis Dinagde, organised a coup d'état. He produced witnesses claiming that Iyasu had secretly converted to Islam, which would be grounds to forfeit the throne; and under pressure the Church confirmed this claim, excommunicated Iyasu and released the Ethiopian nobles from their oaths of loyalty.

A brief civil war followed, and Iyasu's side lost. He fled into hiding in the desert for five years, being captured in 1921 and kept under house arrest. When Emperor Haile Selassie took the throne in 1930, as described below, Iyasu was treated more harshly. When the Italians invaded again in October 1935 they distributed propaganda urging the Ethiopians to rise up in support of "the true Emperor Iyasu V" to overthrow Haile Selassie. Purely by coincidence, the 40-year old Iyasu was shortly afterwards found dead in his cell; having died entirely of natural causes and certainly not murdered on the Emperor's orders as a potential threat.

Going back to 1916, however, the organisers of the coup decided to make Zewdita the new monarch. She was an illegitimate daughter of Emperor Menelik II, and thus the aunt of Lij Iyasu. She was also the first regnant Empress of Ethiopia, and the first female African monarch in several centuries. Her title, rather than 'King of Kings', was 'Queen of Kings' (Negiste Negest). However, as a woman it was agreed that her relative Tafari Makonnen (who was also her heir since she had no surviving children of her own) would act as her regent and plenipotentiary, the Balemulu 'Inderase. Empress Zewdita was not entirely a figurehead — she had the final decision-making power and a lot of political influence — but her kinsman was the public face of the government.

Empress Zewdita, 1917–30

Empress Zewdita was crowned on 11 February 1917 and ruled for 13 years. She was conservative and a traditionalist, and a patron of the Church in Ethiopia. She left most matters of government in the hands of her relative the Regent Plenipotentiary, Tafari Makonnen.

This regent’s father Ras Makonnen ('ras' is a noble title, roughly equivalent to duke) was the first cousin of Emperor Menelik II on his mother's side, and was appointed as governor of Harar by the Emperor. He was also a notable military commander at the Battle of Adwa. Makonnen's son Tafari, born in 1892, thus had royal blood, and it was agreed in 1917 that he would be the nominated successor to the childless Empress Zewdita. He was also given the title ras at this point.

Ras Tafari thus became the face of the Ethiopian government in the name of the Empress. He arranged for his country to join the League of Nations in 1923, and pursued a cautious strategy of modernisation and westernisation. He also banned slavery in his country, though he was unable to enforce this.

In 1928 there was an attempted revolt against Tafari's power, led by the governor of Sidamo province who was accused of underpaying taxes to the central government. Conservative nobles rallied around the Empress and attempted to have Tafari tried, for treason and consorting with Italians. The attempt failed, and as a concession to secure peace Empress Zewdita was pressured into upgrading Tafari's title from Ras to Negus, or 'king'.

Two years later the Empress's husband Gugsa Welle launched a rebellion of his own against Negus Tafari — without the permission of his wife. He raised an army of around 35,000 men, but other members of the nobility were too cautious to join him. The Empress reluctantly declared her husband a rebel, and Tafari led the official army of Ethiopia to combat him at the Battle of Anchem on 31 March 1930. Three aircraft flew over the rebel army dropping leaflets urging the soldiers to desert, followed by bombs. Gugsa Welle himself was shot and killed while riding a white horse into battle. His army disintegrated. Within three days, Empress Zewdita herself was dead, supposedly of shock and grief at her husband's death (though she was in fact seriously ill anyway).

Eight months later on 2 November 1930 Tafari Makonnen was proclaimed as Emperor himself, taking the name Haile Selassie (which means 'Power of the Trinity'). He remained emperor until the revolution of 1974, though between 1936 and 1941 he was in exile in England after the Italian conquest of his country

A major famine in 1972-74 which killed tens of thousands of people (some sources claim even higher figures) undermined public support for the Emperor, who until then had generally been popular. High inflation also led to riots, strikes, and a mutiny by the army which demanded higher pay. On 12 September 1974 a Committee (Derg in Ge'ez) set up to investigate and rectify the army's grievances, instead deposed the Emperor and placed him and his family under arrest.

Haile Selassie's son, the 58-year old Crown Prince Asfaw Wossen, was in Switzerland at the time receiving medical treatment. The military junta announced that he was now King of Ethiopia (they used the term 'King', not 'Emperor'). However, Asfaw refused to accept the legitimacy of the coup against his father, and therefore refused to use the new title given to him. He also publicly condemned the actions of the Derg when they had about 60 high-ranking members of the government executed by firing squad. In March 1975 the Derg — officially known as the Provisional Military Administrative Council — therefore announced the abolition of the monarchy and declared the creation of a Marxist-Leninist socialist republic.

The last reigning emperor, 83-year old Haile Selassie, died on 27 August 1975, supposedly of complications following surgery but according to some, he was strangled.

[zchroniclesofchaos]

COMMON MASONIC SYMBOLS

THE ALL SEEING EYE: The Eye of Providence represents the Eye of God and serves as a reminder to Freemasons that God is always watching, seeing all of instructions.

THE LETTER G: God and Geometry. Gnosis - the knowledge of the spiritual mysteries which is a big component of Freemasonry. The Letter G also represents the Hebrew Letter, which has the numerical value of 3. This represents God.

LETTERS F, P, T, and J: Fortitude, Prudence, Temperance, Justice. Four of the revered qualities of the Freemasons.

THE ACRONYM “HTWSSTKS.”: “Hiram Tyrian Widow’s son sent to King Solomon.” This acronym refers to the legend of Hiram Abif who was in charge of which tasks of building King Solomon’s Tempe, and met his end refusing to tel secrets of the Master Mason. The story symbolizes loyalty and is associated with the highest degree of the Masonic Organization.

SQUARE AND COMPASS: Represents the All Seeing Eye. The square represents mortality. The Compass measures the ability to wisely conduct actions within certain boundaries. The Square and compass remind Freemasons to explore their desires and passions without stepping outside the mortal realms of behaviour.

THE ANCHOR ON THE ARK: Anchor represents hope as well as peace against stormy weather. It also symbolizes living a life that is grounded in peace and hope.

MASONIC BLAXING STAR: Pinnacle symbol in Freemasonry. If a Mason tries to use knowledge to guide him, much like a star that is blazing against a dark night sky.

MASONIC GAVEL: Represents the authority of the Freemason, who is yielding it, which might use the gavel to punctuate his ideas and command order. The Masonic Gavel is also a tool to break off the edges of a stone. The Masonic Gavel can be a reminder for Freemasons to chip off certain vices and maintain a pure, moral, and spiritual heart.

MASONIC SHEAF OF CORN: Used during dedication ceremonies and mainly used sometimes to represent charitable giving to the less fortunate.

THE ACACIA TREE: The Acacia Tree depicts immortality. A sprig of Acacia is used to mark the graves. The Acacia Tree alignswith the Afterlife, and represents enduring, immortal souls.

THE ARK OF THE COVENANT: Represents God’s continued forgiveness of h His children’s transgressions.

MASONIC ALTAR: Represents a place where communion can take place with God. It’s where the Holy Book(s) are stored as well.

CABLE TOW: The Cable Tow is attached to a Freemasons robe and represents a promise that they will hep his Brother as much as he can, as long as its within the length of the Tow rope. The Tow Rope measures how capable the Brother is in terms of being ale to assist his Freemason Brothers.

MASONIC SHOE: The Masonic Shoe is a blue slipper, symbolizing the confirmation that what has been said will be done.

THE BEEHIVE: Symbolizes the need for Freemasons to work together to keep the world operating.

COFFINS: Represents mortality. Coffins with a sprig of Acacia depicts immortality. Sometimes the coffins wil have a pentagram on them.

47th PROBLEM OF EUCLID: The Pythagorean Theorem, symbolic of the need to “square your square.” Keep your life in order and build infrustructure.

PLUMB AND LEVEL: The plumb symbolizes justice, rectitude, and the importance of living in an upright manner. The level is a reminder that all men are equal.

TROWEL: Symbolizes the “Cement” or Brotherly Love to unite a sacred bond of Society friends.

ROUGH AND PERFECT AHSLARS: The Ashlars are two stone cubes placed near the Master’s platform at a Loged; one is roughened edge, delivered directly from a quarry; the other is a smooth ready stone cube ready for building. The rough Ashlar represents man in his crude form whild the perfect, smooth Ashlar represents man, who thorugh the teachings of the Freemasons, will become more polished.

COLUMNS: Every Masonic Lodge has trepresentation of two pillars. They are replicas of the two columns which flanked the entrance to King Solomon’s Temple. The Pillars are said to represent Strength and Establishments.

THE WINDING STAIRCASE: Used in 2nd Degree phase of apprenticeship. Ceremony at the first phase begins from the ground of the temple. To get to the next level and get a promotion, the candidate ust climb the symbolic spiral staircase. The stairs in the Masonic lodge represent the brotherhood within their clan. It also represents the continuous communication of the love that exists between the afterlife and the life - between the world of God and the world of man.

DOUBLE HEADED EAGLE: Used as a motif of the 3rd Degree of Scottish Rite Freemasonry. The symbole dates back to Ancient Mesopotamia.

MASONIC TRACING BOARD AND TRESTLE BOARDS: originally used to present construction plans to the apprentices and stone masons in the Middle Ages, The boards now are used to share the “blueprint” of the Freemason Craft with candidates who wish to join the Fraternity.

THE PHOENIX: Symbolizes rebirth, death, and resurrection.

THE KEYSTONE: Represents completion of the Spiritual Temple or a Freemason’s Journey.

[kaeyas-beloved]

Obey Me! Masterlist

Main Masterlist

~ ~ ~

All of the Boys

n/a

Brothers

Sins in the Kitchen (Series - sfw)

Pride, Greed, Envy (Scenarios) - wip

Wrath, Lust, Gluttony, Sloth (Scenarios) - wip

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MC can see Lilith's Ghost (Headcanon) - wip

Letters From Lilith (Fic) - wip

Now Dateables

n/a

Lucifer

Plumbing Problems (Fic)

Mammon

Home Away From Hell (Fic - Series) - wip

Part 1 || Part 2

Flight (Fic)

The Hours We Spent at Sunset (Fic) - wip

Together, Late at Night, With You (Fic) - wip

Leviathan

Be You (Fic)

Satan

Heart or Hatred? (Fic)

In My Eyes (Fic) - wip

Asmodeus

Imagine: Strawberry Blond (Blurb)

Beelzebub

n/a

Belphegor

n/a

Diavolo

n/a

Barbatos

n/a

Solomon

n/a

Simeon

n/a

Luke

Sheep in Wolfs Clothing (Fic) - wip

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Playlists/Moodboards