Mastering Manhood Quotes

If you can keep your head when all about you Are losing theirs and blaming it on you, If you can trust yourself when all men doubt you, But make allowance for their doubting too; If you can wait and not be tired by waiting, Or being lied about, don't deal in lies, Or being hated, don't give way to hating, And yet don't look too good, nor talk too wise If you can dream - and not make dreams your master; If you can think - and not make thoughts your aim; If you can meet with Triumph and Disaster And treat those two impostors just the same; If you can bear to hear the truth you've spoken Twisted by knaves to make a trap for fools, Or watch the things you gave your life to, broken, And stoop and build 'em up with worn-out tools If you can make one heap of all your winnings And risk it on one turn of pitch-and-toss, And lose, and start again at your beginnings And never breathe a word about your loss; If you can force your heart and nerve and sinew To serve your turn long after they are gone, And so hold on when there is nothing in you Except the will which says to them: 'Hold on!' If you can talk with crowds and keep your virtue, Or walk with Kings - nor lose the common touch, If neither foes nor loving friends can hurt you, If all men count with you, but none too much; If you can fill the unforgiving minute With sixty seconds' worth of distance run, Yours is the Earth and everything that's in it, And - which is more - you'll be a Man, my son!

I did not know then that this is what life is - just when you master the geometry of one world, it slips away, and suddenly again, you're swarmed by strange shapes and impossible angles.

The question is simply,'Who is your master?'Once that's settled, you ask whether any word have been spoken. If it has, you have your orders.

And I remember in frequent discourses with my master concerning the nature of manhood, in other parts of the world, having occasion to talk of lying and false representation… For he argued thus; that the use of speech was to make us understand one another, and to receive information of facts; now if any one said the thing which was not, these ends were defeated… …he leaves me worse than in ignorance, for I am led to believe a thing black when it is white, and short when it is long.

Those ignorant "masters of our destinies" who regard humans as animals or as monstrous hybrids of natural and supernatural must be dethroned by scientific education. Humans can be literally poisoned by false ideas and false teachings. Many people have a just horror at the thought of putting poison into tea or coffee, but seem unable to realize that, when they teach false ideas and false doctrines, they are poisoning the time-binding capacity of their fellow men and women. One has to stop and think!

I did not know then that this is what life is—just when you master the geometry of one world, it slips away, and suddenly again, you’re swarmed by strange shapes and impossible angles.

You want to work spells,' Ogion said presently, striding along. 'You've drawn too much water from that well. Wait. Manhood is patience. Mastery is nine times patience. What is that herb by the path?' 'Strawflower.' 'And that?' 'I don't know.' 'Fourfoil, they call it.' Ogion had halted, the coppershod foot of his staff near the little weed, so Ged looked closely at the plant, and plucked a dry seedpod from it, and finally asked, since Ogion said nothing more, 'What is its use, Master?' 'None I know of.' Ged kept the seedpod a while as they went on, then tossed it away. 'When you know the fourfoil in all its seasons root and leaf and flower, by sight and scent and seed, then you may learn its true name, knowing its being: which is more than its use. What, after all, is the use of you? or of myself? Is Gont Mountain useful, or the Open Sea?' Ogion went on a half mile or so, and said at last, 'To hear, one must be silent.

We cannot educate these niggers, lest they forget who the master is. Guessing that is what happened to you.” He stroked my cheek. I tried not to flinch. Then he had his hand around my neck and was crushing his lips into mine. I could feel his manhood

Manhood Diaries (The Sonnet) Onun için cennet ol, cehennem değil. Vicdanlı bir adam ol, hayvan değil. Sé una bendición para ella, no una maldición. Onun yaralarına ilacı ol, tuz değil. Be her paradise, not prison. Be her man, not master. Be a miracle to her maladies. Be her crown, not custard. There is no alpha male and beta male, There is only man and baboon. Decency defines a man's character, Not the virility of his heirloom. Partner on the streets, Slave between the sheets, That's what a real man is. Undaunted in danger, Uncompromising in calamity, That's what a real human is.

What is the object of human life? The enlightened conservative does not believe that the end or aim of life is competition; or success; or enjoyment; or longevity; or power; or possessions. He believes instead, that the object of life is Love. He knows that the just and ordered society is that in which Love governs us, so far as Love ever can reign in this world of sorrows; and he knows that the anarchical or the tyrannical society is that in which Love lies corrupt. He has learnt that Love is the source of all being, and that Hell itself is ordained by Love. He understands that Death, when we have finished the part that was assigned to us, is the reward of Love. And he apprehends the truth that the greatest happiness ever granted to a man is the privilege of being happy in the hour of his death. He has no intention of converting this human society of ours into an efficient machine for efficient machine-operators, dominated by master mechanics. Men are put into this world, he realizes, to struggle, to suffer, to contend against the evil that is in their neighbors and in themselves, and to aspire toward the triumph of Love. They are put into this world to live like men, and to die like men. He seeks to preserve a society which allows men to attain manhood, rather than keeping them within bonds of perpetual childhood. With Dante, he looks upward from this place of slime, this world of gorgons and chimeras, toward the light which gives Love to this poor earth and all the stars. And, with Burke, he knows that "they will never love where they ought to love, who do not hate where they ought to hate.

Your feelings come from your thoughts, as you master your mind, you'll need to matter feelings too. If an emotion starts to take control… your best weapon is truth. It's ok to feel. Not okay to be controlled by feelings. Don't follow your heart. Follow truth.

Some poor creatures have been so brutalized by the lash that they will sneak out of the way to give their masters free access to their wives and daughters. Do you think this proves the black man to belong to an inferior order of beings? What would you be, if you had been born and brought up a slave, with generations of slaves for ancestors? I admit that the black man is inferior. But what is it that makes him so? It is the ignorance in which white men compel him to live; it is the torturing whip that lashes manhood out of him; it is the fierce bloodhounds of the South, and the scarcely less cruel human bloodhounds of the north, who enforce the Fugitive Slave Law. They do the work. Southern gentlemen indulge in the most contemptuous expressions about the Yankees, while they, on their part, consent to do the vilest work for them, such as the ferocious bloodhounds and the despised negro-hunters are employed to do at home. When southerners go to the north, they are proud to do them honor; but the northern man is not welcome south of Mason Dixon's line, unless he suppresses every thought and feeling at variance with their "peculiar institution." Nor is it enough to be silent. The masters are not pleased, unless they obtain a greater degree of subservience than that; and they are generally accommodated. Do they respect the northerner for this? I trow not. Even the slaves despise "a northern man with southern principles;" and that is the class they generally see. When northerners go to the south to reside, they prove very apt scholars. They soon imbibe the sentiments and disposition of their neighbors, and generally go beyond their teachers. Of the two, they are proverbially the hardest masters.

Children thus born and reared in harmony with the law will be the future masters of the earth. They will need neither gold nor influence to win in the race of life—their innate powers of body and soul will make them victors over every circumstance. The offspring of alcoholism, drug poisoning and sexual perversity will cut but sorry figures in comparison with the manhood and womanhood of a true and noble aristocracy of health.

Some Generations ago a man challenged to tell you why he forswore his manhood in any particular regard would have answered you that it was because he feared punishment at the hands of the law; to-day he will tell you that it is because he fears unemployment... In the Seventeenth Century a man feared to go to Mass lest the Judges should punish him. To-day a man fears to speak in favor of some social theory which he holds to be just and true lest his master should punish him.

He did not want to fail, when the Bee Master had trusted him with the home and the possessions and the occupation that were all he had of his very own, and he did not know that as the storm drew nearer, as the clouds grew blacker, as the heat waves resolved themselves into definite flashes of lightning, as the night closed down black as velvet around him, he did not realize that his moral and mental forces were rising with the tide of the storm, that all the remnants of manhood left in his shaken body were gathering together for some sort of culmination, just as presently the storm would reach its height and then subside.

Reprimanding women for, as Harvey says, “being the masters of ‘handling it,’” robs us of our accomplishments while convincing vulnerable men that their manhood is dependent on the weakness of women.13 This is particularly damaging in the Black community, which faces an even broader achievement gap between men and women than do other races. (For instance, women make up 66 percent of African Americans completing bachelor’s degrees and 71 percent of those completing master’s degrees.) Forcing Black women to justify their success to partners, who should be their biggest cheerleaders, is a troubling message for both Black women and men.

We in this colony took as our own the most dramatic, and the most obvious, of our white master’s characteristics, which were, of course, their worst. In retaining the identity of our race, we held fast to those characteristics most gratifying to sustain and least troublesome to maintain. Consequently we were not royal but snobbish, not aristocratic but class-conscious; we believed authority was cruelty to our inferiors, and education was being at school. We mistook violence for passion, indolence for leisure, and thought recklessness was freedom. We raised our children and reared our crops; we let infants grow, and property develop. Our manhood was defined by acquisitions. Our womanhood by acquiescence. And the smell of your fruit and the labor of your days we abhorred.

Ione III. TO-DAY my skies are bare and ashen, And bend on me without a beam. Since love is held the master-passion, Its loss must be the pain supreme — And grinning Fate has wrecked my dream. But pardon, dear departed Guest, I will not rant, I will not rail; For good the grain must feel the flail; There are whom love has never blessed. I had and have a younger brother, One whom I loved and love to-day As never fond and doting mother Adored the babe who found its way From heavenly scenes into her day. Oh, he was full of youth's new wine, — A man on life's ascending slope, Flushed with ambition, full of hope; And every wish of his was mine. A kingly youth; the way before him Was thronged with victories to be won; so joyous, too, the heavens o'er him Were bright with an unchanging sun, — His days with rhyme were overrun. Toil had not taught him Nature's prose, Tears had not dimmed his brilliant eyes, And sorrow had not made him wise; His life was in the budding rose. I know not how I came to waken, Some instinct pricked my soul to sight; My heart by some vague thrill was shaken, — A thrill so true and yet so slight, I hardly deemed I read aright. As when a sleeper, ign'rant why, Not knowing what mysterious hand Has called him out of slumberland, Starts up to find some danger nigh. Love is a guest that comes, unbidden, But, having come, asserts his right; He will not be repressed nor hidden. And so my brother's dawning plight Became uncovered to my sight. Some sound-mote in his passing tone Caught in the meshes of my ear; Some little glance, a shade too dear, Betrayed the love he bore Ione. What could I do? He was my brother, And young, and full of hope and trust; I could not, dared not try to smother His flame, and turn his heart to dust. I knew how oft life gives a crust To starving men who cry for bread; But he was young, so few his days, He had not learned the great world's ways, Nor Disappointment's volumes read. However fair and rich the booty, I could not make his loss my gain. For love is dear, but dearer, duty, And here my way was clear and plain. I saw how I could save him pain. And so, with all my day grown dim, That this loved brother's sun might shine, I joined his suit, gave over mine, And sought Ione, to plead for him. I found her in an eastern bower, Where all day long the am'rous sun Lay by to woo a timid flower. This day his course was well-nigh run, But still with lingering art he spun Gold fancies on the shadowed wall. The vines waved soft and green above, And there where one might tell his love, I told my griefs — I told her all! I told her all, and as she hearkened, A tear-drop fell upon her dress. With grief her flushing brow was darkened; One sob that she could not repress Betrayed the depths of her distress. Upon her grief my sorrow fed, And I was bowed with unlived years, My heart swelled with a sea of tears, The tears my manhood could not shed. The world is Rome, and Fate is Nero, Disporting in the hour of doom. God made us men; times make the hero — But in that awful space of gloom I gave no thought but sorrow's room. All — all was dim within that bower, What time the sun divorced the day; And all the shadows, glooming gray, Proclaimed the sadness of the hour. She could not speak — no word was needed; Her look, half strength and half despair, Told me I had not vainly pleaded, That she would not ignore my prayer. And so she turned and left me there, And as she went, so passed my bliss; She loved me, I could not mistake — But for her own and my love's sake, Her womanhood could rise to this! My wounded heart fled swift to cover, And life at times seemed very drear. My brother proved an ardent lover — What had so young a man to fear? He wed Ione within the year. No shadow clouds her tranquil brow, Men speak her husband's name with pride, While she sits honored at his side —

And white-armed Andromache led the lament among them, holding in her arms the head of horse-breaking Hector: "My husband, you were lost from life while young, and are leaving me a widow in your halls; and the child is still just a baby, whom we bore, you and I, ill-fated both, nor do I think he will reach young manhood; before that this city will be wholly ravaged; for you its watchman have perished, who used to guard it, who protected its devoted wives and tender children. They soon will be carried away in the hollow ships, and I with them; and you then, my child, either you will follow with me, and there do work unworthy of you toiling for a harsh master-or some Achaean man seizing you by the arm will hurl you from the ramparts, unhappy death, in his anger, one whose brother, perhaps, Hector slew, or his father or even his son, since so many of the Achaeans gripped the broad earth in their teeth at Hector's hands. For your father was no gentle man in sad battle; therefore the people mourn him through the city, and cursed is the grief and lamentation you have laid upon your parents, Hector. And to me beyond all others will be left painful sorrow; for you did not reach out your hands to me from your bed as you were dying, nor did you speak some close word to me, which I might always remember through the nights and days as I shed my tears." So she spoke, crying, and the women in response mourned.

Here then were two contradictory valuations of human behavior, two ethical standpoints and criteria: a Herren-Moral and a Herden-Moral—a morality of masters and a morality of the herd. The former was the accepted standard in classical antiquity, especially among the Romans; even for the ordinary Roman, virtue was virtus—manhood, courage, enterprise, bravery. But from Asia, and especially from the Jews in the days of their political subjection, came the other standard; subjection breeds humility, helplessness breeds altruism—which is an appeal for help. Under this herd-morality love of danger and power gave way to love of security and peace; strength was replaced by cunning, open by secret revenge, sternness by pity, initiative by imitation, the pride of honor by the whip of conscience. Honor is pagan, Roman, feudal, aristocratic; conscience is Jewish, Christian, bourgeois, democratic.345 It was the eloquence of the prophets, from Amos to Jesus, that made the view of a subject class an almost universal ethic; the “world” and the “flesh” became synonyms of evil, and poverty a proof of virtue. This valuation was brought to a peak by Jesus: with him every man was of equal worth, and had equal rights; out of his doctrine came democracy, utilitarianism, socialism; progress was now defined in terms of these plebeian philosophies, in terms of progressive equalization and vulgarization, in terms of decadence and descending life. The final stage in this decay is the exaltation of pity and self-sacrifice, the sentimental comforting of criminals, “the inability of a society to excrete.

The pacifist-humanitarian idea may indeed become an excellent one when the most superior type of manhood will have succeeded in subjugating the world to such an extent that this type is then sole master of the earth. This idea could have an injurious effect only in the measure in which its application became difficult and finally impossible. So, first of all, the fight, and then pacifism. If it were otherwise, it would mean that mankind has already passed the zenith of its development, and accordingly, the end would not be the supremacy of some moral ideal, but degeneration into barbarism and consequent chaos. People may laugh at this statement, but our planet moved through space for millions of years, uninhabited by men, and at some future date may easily begin to do so again, if men should forget that wherever they have reached a superior level of existence, it was not as a result of following the ideas of crazy visionaries but by acknowledging and rigorously observing the iron laws of Nature. What reduces one race to starvation stimulates another to harder work. All the great civilisations of the past became decadent because the originally creative race died out, as a result of contamination of the blood. The most profound cause of such a decline is to be found in the fact that the people ignored the principle that all culture depends on men, and not the reverse. In other words, in order to preserve a certain culture, the type of manhood that creates such a culture must be preserved, but such a preservation goes hand in hand with the inexorable law that it is the strongest and the best who must triumph and that they have the right to endure. He who would live must fight. He who does not wish to fight in this world, where permanent struggle is the law of life, has not the right to exist. Such a saying may sound hard, but, after all, that is how the matter really stands. Yet far harder is the lot of him who believes that he can overcome Nature, and thus in reality insults her. Distress, misery, and disease, are her rejoinders. Whoever ignores or despises the laws of race really deprives himself of the happiness to which he believes he can attain, for he places an obstacle in the victorious path of the superior race and, by so doing, he interferes with a prerequisite condition of, all human progress. Loaded with the burden of human sentiment, he falls back to the level of a helpless animal. It would be futile to attempt to discuss the question as to what race or races were the original champions of human culture and were thereby the real founders of all that we understand by the word ‘humanity.’ It is much simpler to deal with this question in so far as it relates to the present time. Here the answer is simple and clear. Every manifestation of human culture, every product of art, science and technical skill, which we see before our eyes to-day, is almost, exclusively the product of the Aryan creative power. All that we admire in the world to-day, its science and its art, its technical developments and discoveries, are the products of the creative activities of a few peoples, and it may be true that their first beginnings must be attributed to one race. The existence of civilisation is wholly dependent on such peoples. Should they perish, all that makes this earth beautiful will descend with them into the grave. He is the Prometheus of mankind, from whose shining brow the divine spark of genius has at all times flashed forth, always kindling anew that fire which, in the form of knowledge, illuminated the dark night by drawing aside the veil of mystery and thus showing man how to rise and become master over all the other beings on the earth. Should he be forced to disappear, a profound darkness will descend on the earth; within a few thousand years human culture will vanish and the world will become a desert.

Charles Bean, the official historian of Australia’s part in World War I, was unusual in dealing closely with the deeds of the soldiers on the front line, and not just the plans and orders of their leaders. At the end of his account of the Gallipoli landing in the Official History, he asked what made the soldiers fight on. What motive sustained them? At the end of the second or third day of the Landing, when they had fought without sleep until the whole world seemed a dream, and they scarcely knew whether it was a world of reality or of delirium – and often, no doubt, it held something of both; when half of each battalion had been annihilated, and there seemed no prospect before any man except that of wounds or death in the most vile surroundings; when the dead lay three deep in the rifle-pits under the blue sky and the place was filled with stench and sickness, and reason had almost vanished – what was it then that carried each man on? It was not love of a fight. The Australian loved fighting better than most, but it is an occupation from which the glamour quickly wears. It was not hatred of the Turk. It is true that the men at this time hated their enemy for his supposed ill-treatment of the wounded – and the fact that, of the hundreds who lay out, only one wounded man survived in Turkish hands has justified their suspicions. But hatred was not the motive which inspired them. Nor was it purely patriotism, as it would have been had they fought on Australian soil. The love of country in Australians and New Zealanders was intense – how strong, they did not realise until they were far away from their home. Nor, in most cases was the motive their loyalty to the tie between Australia and Great Britain. Although, singly or combined, all these were powerful influences, they were not the chief. Nor was it the desire for fame that made them steer their course so straight in the hour of crucial trial. They knew too well the chance that their families, possibly even the men beside them, would never know how they died. Doubtless the weaker were swept on by the stronger. In every army which enters into battle there is a part which is dependent for its resolution upon the nearest strong man. If he endures, those around him will endure; if he turns, they turn; if he falls, they may become confused. But the Australian force contained more than its share of men who were masters of their own minds and decisions. What was the dominant motive that impelled them? It lay in the mettle of the men themselves. To be the sort of man who would give way when his mates were trusting to his firmness; to be the sort of man who would fail when the line, the whole force, and the allied cause required his endurance; to have made it necessary for another unit to do his own unit’s work; to live the rest of his life haunted by the knowledge that he had set his hand to a soldier’s task and had lacked the grit to carry it through – that was the prospect which these men could not face. Life was very dear, but life was not worth living unless they could be true to their idea of Australian manhood.

It is the Great Ones, the masters of life, whose light illumines the pathway, even at its commencement, and grows brighter with each step. Their light shines continuously; and it is only the dark clouds in the minds of men that shut it out. These are the Buddhas of Compassion. A Buddha is one who has ascended the rungs of the evolutionary ladder of life, rung by rung, one after the other, and who thus has attained Buddhahood, which means human plenitude of spiritual and intellectual glory, and who has done all this by his own self-devised and self-directed exertions along the far past evolutionary pathway. He is an 'Awakened One,' one who manifests the divinity which is the very core of the core of his own being. The Buddhas of Compassion are the noblest flowers of the human race. They are men who have raised themselves from humanity into quasi-divinity; and this is done by letting the light imprisoned within, the light of the inner god, pour forth and manifest itself through the humanity of the man, through the human soul of the man. Through sacrifice and abandoning of all that is mean and wrong, ignoble and paltry and selfish; through opening up the inner nature so that the god within may shine forth; in other words, through self-directed evolution, they have raised themselves from mere man-hood into becoming god-men, man-gods — human divinity. Every human being is a Buddha unmanifest. Every human being has, in his inner constitution, not only the Celestial Buddha, the Dhyani-Buddha, which is his inner god, but his higher ego, which when expressing itself on earth as a man, is the Manushya-Buddha or Human Buddha. Ordinary men cannot fully and wholly manifest the powers of their higher spiritual will or ego, because ordinary men are too gross; they as vehicles are not yet sufficiently etherealized. They live too much in the planes of material being. They are passional; they are personal, consequently circumscribed, limited. Every human being is an unexpressed Buddha. Even now, within you and above you, it is your higher self, and your higher self is it; and as the ages pass and as you conquer the self in order to become the greater self, you approach with every step nearer and nearer to the “sleeping” Buddha within you. And yet truly it is not the Buddha which is 'asleep'; it is you who are sleeping on the bed of matter, dreaming evil dreams, brought about by your passions, by your false views, by your egoisms, by your selfishness — making thick and heavy veils of personality wrapping around the Buddha within. For here is the secret: the Buddha within you is watching you. Your own inner Buddha has his eye, mystically speaking, on you. His hand is reached compassionately downward toward you, so to speak, but you must reach up and clasp that hand by your own unaided will and aspiration — you, the human part of you — and take the hand of the Buddha within you. A strange figure of speech? Consider then what a human being is: a god in the heart of him, a Buddha enshrining that god, a spiritual soul enshrining the Buddha, a human soul enshrining the spiritual soul, an animal soul enshrining the human soul, and a body enshrining the animal soul. So that man is at the same time one, and many more than one. When a human being has learned all that earth can teach him, he is then godlike and returns to earth no more — except those whose hearts are so filled with the holy flame of compassion that they remain in the schoolroom of earth that they have long since advanced beyond and where they themselves can learn nothing more, in order to help their younger, less evolved brothers. These exceptions are the Buddhas of Compassion.

It's very useful to consider what we take for granted as unquestionable common sense, what we consent to without reflection. Not just what we consent to, but what we often go on to regard as the highest goal of life. So, in today's world, one of the highest goals in life is having a job. The best advice that one can give to a young person is to prepare to find employment. That is, to prepare to spend your waking life in servitude to a master. For many, that means subordination to discipline that is far more extreme than in a totalitarian state. The whole system of renting oneself for survival, holding a job, well, that may be hegemonic common sense today, but it certainly has not been in the past. From classical antiquity right through the 19th century, the idea of being dependent on the will and the domination of others was considered an intolerable attack on elementary rights and human dignity. In fact, workers in late 19th-century New York warned that a day might come when wage slaves will so far forget what is due to manhood as to glory in a system forced on them by their necessity and in opposition to their feelings of independence and self-respect. They hoped to be able to block the efforts to instill a new hegemonic common sense in which workers would not only accept but, in fact, glory in a system that turns them into menial and humble servants, wage slaves, under tight control, abandoning their independence for the larger part of their lives.

He showed no signs of slowing, until the last drop of steamy semen was milked into the animal’s inviting passage. Only then was the beast satisfied, stroking himself to the rhythmic motion of his own orgasmic submission. For now, he was rapaciously galloping to the compliant groans of his captive fan. Riding furiously at times, and at others sensually, slowly, and tantalizingly, White was in complete control of his sexual destiny. The Bengal was busy plunging his protruding manhood down the acquiescent receiver, who was thoroughly basking in his tumescent feed. The previously formidable Master stared bewilderingly into the eyes of the beast, in awe of the brutal strength of this domineering feline that he envisioned he could control. Laying passively the prey surrendered himself to the climaxing Bengal, who wasted no time in depositing his seed. The

Intoxicated by my Master’s vampire guise, shocks of electric currents vibrated down my arching spine; I willingly offered my bacchá innocence to this erotic aristocrat for his inerrant enjoyment. French kisses filled my urgent provocation as his desires rendered me helpless, and Andy’s tantalizing riposte replaced my bidder’s sweet attraction. Laying me on the loveseat, P’s obsessive glare stirred my uninhibited longing for my lover’s unbridled manhood. Willingly I surrendered to my lover’s sensuality before his consecrated erection encased me in a cocoon of sacramental love. Our glowing auras merged into a halo of sexual unity, bonding our sacred Eucharist, igniting a fiery passion of unimaginable bliss and filling our bodies with flowing essence of milky love. P the voyeur, sat enamored, watching a love story unfold that was as old as the creation of man.

I caught a fish that weighed three stone if it weighed a pound!” Nick bragged, looking to Kit for approval. “Indeed.” Kit nodded in assent, supportively. “But mine was the real coup—I took down a rabbit with feet as large as my own!” “Mmmm,” Will agreed, taking a drink of wine. “Neither compares with the quail I bested…it was the size of a golden eagle! Wasn’t it, Blackmoor?” Blackmoor smiled broadly, leaning back and looking from one brother to the next. “I’m not certain I want to be involved in this particular conversation,” he said with a laugh. “Oh?” Alex asked with a twinkle in her eye, knowing exactly why he wouldn’t participate. “Could that be because this generation of Staffords has been having this very conversation for years, since they were old enough to go hunting?” Blackmoor smiled at her and replied, “It could be…” “And perhaps because, for years, it is only after the Stafford boys have relayed their incredible feats of manhood that their father ruins their fun by telling the truth—that none of the three of them could catch a fish, a rabbit, or a bird if his very life depended on it?” the duke noted, drawing a laugh from everyone around the table. “Alas, it seems the wildlife of this particular estate have nothing to fear from their masters,” Vivi said. “It’s a good thing you’re all fairly intelligent,” Ella remarked. “And don’t forget attractive,” added Nick, good-humoredly. “Oh, of course!” Alex replied sarcastically. “How could we forget?” The

Too often Jesus Christ was not my Master but a bystander I visited with at church occasionally.

felt my lover’s throbbing manhood, grinding against my buttocks under the splashing aqua. Sayid lifted himself off the pool, sat astride and cradled my head between his spread legs. Before I had time to inhale, the boy’s throbbing hardness was jamming down my throat. I expertly suckled and lapped at his length, enjoying the rough treatment forced upon me by both Masters. Lifting his boyish bottom off the pool’s edge, the Arab pushed my head onto his pulsating length, feeding its hardness into my mouth, claiming his winner’s prize in our Game of Thrones. My lover, aroused by my submissiveness, was pounding my buttocks with abandon. Choking and gulping for air I savored the wild deliriousness, fed from the front while surrendering my rear to my demanding lover. I had gone to Allah’s paradise, not desiring to return anytime soon.

Now, his amorous kiss had stirred in me the unspoken wistfulness I had kept so well hidden within. I willingly opened myself to his affection. As we held each other tightly, I felt his throbbing manhood as if it was our first sensual encounter. His masculinity intoxicated me. When he stared into my eyes, I was at a loss. Just like the time he made love to me with his piercing eyes during my E.R.O.S. initiation ceremony, my knees grew weak. I was frozen in time. I did not know how to respond to this sudden surge of emotional upheaval. I thought I had mastered the art of love, yet I was floored by this man I thought I knew so well.               He led me to a secluded part of the floral pasture, shadowed by several large trees. With utmost urgency, his nimble fingers pulled off my sweatshirt and he lifted up my arms, inhaling the boyish scent from my hairless armpits. He sniffed and lapped at my tenderness. My excitement heaved to his every touch. He tore off his shirt to reveal the muscly splendour of his teenage chest. I wrapped my hands around his brawny neck as he hooked his bulging arms round my slender waist. He unzipped our pants to let them fall around our ankles before yanking them away, leaving our exposed briefs draping haphazardly across our nether regions.

May we have the heart of our Mother, while retaining Manhood and preserving the child within. Highest potential.

John Quincy Adams delivered the official memorial in the House of Representatives. “Pronounce him one of the first men of his age,” Adams said, “and you have not yet done him justice… turn back your eyes upon the records of time; summon from the creation of the world to this day the mighty dead of every age and every clime—and where, among the race of merely mortal men, shall one be found, who, as the benefactor of his kind, shall claim to take precedence of Lafayette?”48 Adams went on. Lafayette discovered no new principles of politics or of morals. He invented nothing in science. He disclosed no new phenomenon in the laws of nature. [But] born and educated in the highest order of feudal nobility, under the most absolute monarchy of Europe, in possession of an affluent fortune, and master of himself and of all his capabilities, at the moment of attaining manhood, the principle of republican justice and of social equality took possession of his heart and mind, as if inspired from above. He devoted himself, his life, his fortune, his hereditary honors, his towering ambition, his splendid hopes, all to the cause of liberty.

We in this colony took as our own the most dramatic, and the most obvious, of our white masters’ characteristics, which were, of course, their worst. In retaining the identity of our race, we held fast to those characteristics most gratifying to sustain and least troublesome to maintain. Consequently we were not royal but snobbish, not aristocratic but class-conscious; we believed authority was cruelty to our inferiors, and education was being at school. We mistook violence for passion, indolence for leisure, and thought recklessness was freedom. We raised our children and reared our crops; we let infants grow, and property develop. Our manhood was defined by acquisitions. Our womanhood by acquiescence. And the smell of your fruit and the labor of your days we abhorred.

The holders of twenty hundred million dollars’ worth of property in human chattels procured the means of influencing press, pulpit, and politician, and through these instrumentalities they belittled our virtues and magnified our vices, and have made us odious in the eyes of the world. Slavery had the power at one time to make and unmake Presidents, to construe the law, dictate the policy, set the fashion in national manners and customs, interpret the Bible, and control the church; and, naturally enough, the old masters set themselves up as much too high as they set the manhood of the negro too low. Out of the depths of slavery has come this prejudice and this color line. It is broad enough and black enough to explain all the malign influences which assail the newly emancipated millions today. In reply to this argument it will perhaps be said that the negro has no slavery now to contend with, and that having been free during the last sixteen years, he ought by this time to have contradicted the degrading qualities which slavery formerly ascribed to him. All very true as to the letter, but utterly false as to the spirit. Slavery is indeed gone, but its shadow still lingers over the country and poisons more or less the moral atmosphere of all sections of the republic. The office of the color line is a very plain and subordinate one. It simply advertises the objects of oppression, insult, and persecution. It is not the maddening liquor, but the black letters on the sign telling the world where it may be had. . . . The color is innocent enough, but things with which it is coupled make it hated. Slavery, ignorance, stupidity, servility, poverty, dependence, are undesirable conditions. When these shall cease to be coupled with color, there will be no color line drawn. —FREDERICK DOUGLASS, “The Color Line,” North American Review, June 1881

divinely given framework based upon natural order of creation and appropriateness of function within a master plan. One cannot accept the Bible as authoritative while rejecting its authority concerning home and church order. One cannot

But not until I had attained manhood did I realize that I was an inventor.” ~ N. Tesla

The third thing they believe about the Marines is that our Corps is downright good for the manhood of our country; that the Marines are masters of a form of unfailing alchemy which converts unoriented youths into proud, self-reliant stable citizens—citizens into whose hands the nation’s affairs may safely be entrusted.

She heard the door shut and then he was kneeling before her, pushing her dress up to the top of her thighs. In one movement it seemed, he slipped off his jacket, pried open her legs, and lifted her thighs over his shoulders so that she fell back onto her elbows. She gripped the bed linens as his tongue shot into her and rolled expertly about, and when he drew it out to flick at her like butterfly wings while his fingers pressed down inside her, and orgasm climbed within her. He felt it, pushed her farther up the bed, and stood up, looking down with an expression of simple intent at her womanhood. "Not yet," he told her, dropping his clothes to the floor. His body was toned, hard, perfect; she longed to run her tongue over his washboard stomach, the gentle mounds of his pectoral muscles. "Please." The pulsing between her legs was turning to a pounding. He smiled down at her then. He was making her wait of course. He climbed up onto the bed and knelt between her thighs, teasing her with the tip of his manhood. Circling her waist with his arm, he flipped her onto her stomach. He pulled a pillow under her hips and drew her apart. And then... and then nothing. Only the creak of the bed. She expected his touch, but it didn't come. She felt his breath all over her excitement. His chest was obviously flat to the bed, his face almost touching her. He was looking at her, really looking at her, her hairless smoothness, engorged, trembling, and the thrill of it, of knowing he was looking, but not being able to see him looking, the anticipation of being touched, made her body burn and quiver. She felt him breathing against her. She lost track of how long, how long she lay there in a frenzy of anticipation, not knowing would he touch her, would he plunge right into her. She felt her dampness spreading across the pillow beneath her hips. When he did finally touch her, so lightly, just a finger, exploring her, she cried out. It was almost unbearable. And then the creak of the bed again and he filled her. She lifted her hips higher to meet him, and he pushed her dress up higher to take her hips bare in his hands and pull her closer. He ground into her desire like the base of a palm kneading dough, pressing, lifting, pressing, smoothing her with the perfectly timed and pressured movement of a master into something light and delicate and trusting and pliable. He bent one of her legs and lifted the spiked heel of her stiletto so that it dug into his chest, turning in the movement onto her side. Then he slipped her lower leg around his hips without her heel in that foot even touching him and twisted her. Without his having withdrawn even once, she was on her back looking up at him, knees pressed back to her breasts still scooped in her dress. She reached for him, but he shook his head. He wanted to control this. He lifted her stilettoed feet onto his shoulders, and with two parted fingers closed her eyes. He spread her arms. And then he drove himself into her with such force that it hurt. And then again, and again. She could have opened her eyes, pushed him back, regained some control, but something in her wanted this. She had needed for so long to be so strong, so impervious, it felt an incredible relief to have her vulnerable femininity driven home.

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