20260913-1600

0:00with a gamble on half composition and my black enough for you. We had the last few songs, we had new maps and then flowers, which are both by Roger Robinson and the last song we heard was from the King Midas sound album called Solitude and the track was called in the night. As I said Roger is going to be playing on January 23rd at Cafe Alto with the black space quartet with the black space quartet. Also want to help please see you on February 17th at my gig. I'm replaying with my band

1:11the black bohemians and we're going to also be showing the film Self-isolation Songbook. We're going to be doing the Self-isolation Songbook song cycle live at Electic on February 17th. Thank you very much for listening and the media is the problem and we is the media so we is the problem. Thank you very much for watching.

2:32Thank you very much for watching. Thank you very much for watching.

3:32Thank you very much for watching. Thank you very much for watching.

4:32Thank you very much for watching. Thank you very much for watching.

5:32Thank you very much for watching. Thank you very much for watching.

6:32Thank you very much for watching. Thank you very much for watching.

7:32Thank you very much for watching. Thank you very much for watching.

8:32Thank you very much for watching. Thank you very much for watching.

9:32Thank you very much for watching. Thank you very much for watching.

10:32Thank you very much for watching. Thank you very much for watching.

11:33Thank you very much for watching. Thank you very much for watching. Thank you very much for watching. Thank you very much for watching. Thank you very much for watching. This is episode 482 of the Anarchus News Podcast. Digest and or conversations on anarchist activity ideas and comments from the September 5th through September 11th, 2026. What's new this week? In contempt number 10 from anonymous. The first missive from any of the sites affected by the no blogs seizures. Some pretty pros. Quote from seized printing presses to seized servers from newspapers smuggled across barbed wire borders to capsules of cigarette Brett mentioned.

12:35Ick Please bring the comments on this script. Please bring the comments on this script. Thank you very much for watching. Thank you very much for watching. Yes. Thank you very much. Fucking Mr. to this date that likes to disappear stuff. Sparrowsnust Library and Archive, July update, from the Sparrowsnust Library and Archive. This is the about us for this project. Quote, based in Nottingham, UK, we look after tens of thousands of books, journals, penflits, zines, leaflets, posters, and other items documenting the anarchist movement in the UK and beyond, as well as local radical history. Rouse Arcadilog, access digitized records in our free digital library, and didn't touch to a range of visit.

13:36Unquote, this post goes over some upgrades, and news for the library encourages some solidarity options. Specifically, there's a strata of zine fame and so on. Also invites people to an anniversary event on September 27th. Their tagline is Archiving is Activism, which may not be the props they wanted to be, but never mind. Anarchism and Cuba revisited history of a libertarian striving from Kate Sharply Library by Carlos M. Estifania, translated by Paul Sharkey. And now for an Archive project with a quieter and more sustained presence, here announcing a short book, it's available here to download, on the history of anarchism and Cuba. The table of contents is listed, and I'm bemused to note that there are 11 chapters in its 32 pages. Quote, in the pages below, the reader will find a critical, documented, and impassioned narrative. There is more involved here than politics or ideology. It touches upon life stories, sacrifices, and schemes for freedom

14:40that were repressed, ignored, or driven out of the country, but which never were expunged from Cuban imagination. This book then is a story of resistance and remembrance, as well as a call to rethink what it really means to be of the left in an island where authority has been muddled up with social justice. Unquote. A slash eye shuts down, stay human. From KeepTheInternetFree at KeepItFree.ai, a fairly upbeat message for what must be a difficult decision and a message. Quote, be cannot engage in a fight or expose ourselves to manipulations that threaten the lives of these people and their loved ones. Leaving them at the mercy of autocrats, fascists, and agencies that take extra legal courses of action. The possibility that our work may cause legal and financial consequences to those who are close to us, or even only have something to do with us, leaves us no choice. A slash eye is shutting down.

15:40The artista-she inventati collective is shutting down and will soon discontinue all of the services we provide. May the collective members get up to even more interesting projects in the future? I am being released from prison after completing my sentence from Organized Magazine by Nikos Maziotis, an inspiring message from Maziotis, who is, as he points out, the first political prisoner in Greece to serve a full 20-year fixed-term sentence without suspension. Quote, so I refuse to adopt their morality. The morality of submission, nor have I in any way reconsidered the actions of revolutionary struggle, which were beneficial and necessary for the social majority, for the people, and the working class, since they were directed against the criminal state capitalist system of power. Especially under today's conditions, where the system grows ever more brutal, condemning us to a lifetime of debt slavery, condemning us to poverty and destitution, wiping out people's and populations deemed surplus through wars, genocides, and the policies enacted to preserve itself,

16:45and slowly but steadily killing the planet we live on for the sake of the profit and power of a shameful minority, unquote. Let us all practice strengthening our wills in the face of extended punishment. Is open source still useful to Anarchy from Anonymous? Another article from ZEEC demonstrating solid anarchist foundations? This one posits the face of trollers in the original sense of the word. I.E. here in large language models that troll for info, open source is a bad idea. Quote, there is an important distinction between saying that knowledge circulate freely, and saying that corporations should have an unrestricted right to appropriate people's labor for profit. I am not arguing that copyright is inherently liberatory, where that anarchist should simply embrace intellectual property, abolishing intellectual property does not by itself abolish hierarchy. A legal restriction disappearing does not necessarily give workers more control over the conditions under which they work,

17:48nor does it prevent capital from appropriating what they produce, unquote. Also, quote, the anarchist goal is not to abolish or preserve intellectual property as an end in itself, but to create social relationships in which people have meaningful control over their labor, their communities, and the institutions that shape their lives, unquote. This article may have pretty words and valid concerns more than concrete solutions, but that's okay. The response threat is better than usual as well. An attack on tech freedom and assault on dissent from C4SS, Kier C4SS weighs in with nothing much new on the significance of the targeting and shutting down of autistic-shade slash and mentari. Though perhaps the folks who read that site don't read other things, and will be excited by quotes from the EFF and links to the Libertarian with a capital L magazine reason. Other more relevant links are provided as well. Pentegon employee, data republican, posts, insight info about hacks against the far left from the intercept by C. Francis.

18:56More information about the hackers who attacked us, Tista Shave slash and mentari last week, including background on two particular hackers, data republican and Astra RCP, who are now working for and with the Pentegon as part of ever more aggressive federal attacks on free speech and progressive online presences, including a special focus on anti-ice sites. Obitories, Noel Godan, Belgian anarchist, who deflated egos with custard pies from the telegraph. Quote, known to his army of fans as El Amtartur or Georges L'Groule-Pierre, Godan launched his career as a serial deflator of egos in 1969 when he planted a tat al-Aquem on the face of the French novelist Marguerite D'Aure. She has a kind of intelligence and cleverness that serves only her own vanity he complained. Anyone on to pie a cast list of celebrities for sins ranging from pomposity to choosing to function in the service of the capitalist status quo.

20:00Unquote. Reminds me of a conversation with Jesse Cohn on anarchy101.org when Cohn was complaining about the severity of the pying of Lear Keith, the made it impossible for me to take Cohn seriously ever again. Anyway, some of us have been around a long time. Not yet 80 years worth though. This memorial, unlike most, is worth reading even if you didn't know the man, rest in humor and spice, La Gloupeier, that was Noel Godan, Belgian anarchist, who deflated egos. Josephine Ann Thomas, 1934 to 2026 from the Salt Lake Tribune. A bizarre amount of this memorial engages how many relationships this woman had and how significant the first man was, which is a choice. But that aside, Thomas was an anarchist pacifist for most of her life, apparently, was a member of the Catholic worker for years and has writings about that Christian anarchist project that are available on the anarchist library. Audio and video, elemental anarchy, a discussion on the elements of mutual aid from the beautiful idea, an hour.

21:08Good questions are either asked here or implied. On the one hand, this discussion with two of the creators of the recent mutual aid documentary in four parts, is the logical and predictable outcome of the popularization of mutual aid after 2020, which of course is the same thing that happens after so many disasters in which anarchists are notable and sometimes amazing at meeting people's needs on the ground. The underlying question in the mutual aid conundrum is where do anarchists draw the lines between what is mutual and what is charity? One has to argue that there is no policy line that can possibly resolve this because our allies and accomplices will never be neatly recognizable. But going to broad not only exhausts us but waste their efforts on people who may appreciate our services in the moment, but will and historically have turn on us as soon as things change, though the things that change will differ. Sometimes the changes are more forgiving, liberal state, sometimes it's a clearer perception of what anarchists are actually working for, and of course the ever popular both.

22:12These documentarians kind of fail in my opinion to address the underlying issue in their promotion of community organizing as the solution without acknowledging that this has been tried and has known weaknesses. The host interrupts too much but is informed and addresses good topics including for example the repeating cycles of mutual aid and what direct action actually means but doesn't challenge or get to the underlying assumptions. Do anarchists only help other anarchists? Obviously no. Do anarchists help anyone in need and hope to lead by examples? Sometimes that works out but usually not before most have burned out and crashed. Do anarchists attempt to educate people as we're helping them? How would that be different from Christian charities who link assistance to proselytizing? However, the guests are thoughtful and humble. If their documentary took more of a stand on Aernicke I would have no complaints. Anyway, this could be a good prompt for your own discussion group. Just don't get trapped.

23:17This is You Can't Build Anarchy by Building Prisons Against the Carceral Imagination by ZEAP. I'm genuinely disenchanted by how many internet anarchists seem determined to spend their time debating how they would build and administer prisons after their fantasy revolution. This new generation of YouTube-informed anarchists is honestly hopeless. People who have somehow managed to take a political tradition found it on opposition to prisons, police and state coercion and turned it into an endless exercise in designing better ways to police and imprison people. We're not getting a revolution in our lifetimes. More importantly the world we actually inhabit is already structured around a vast prison industrial complex. People, including countless anarchists, are being incarcerated, surveilled, policed, deported, criminalized and subjected to state violence right now. It instead of working toward abolition, standing in solidarity with prisons rotting away in cells, or even imagining radically different forms of social organization beyond police prisons and state coercion, this new crop of anarchists would rather spend energy debating the finer points of administering imaginary prisons.

24:34In some hypothetical post-revolutionary future, the priorities are baffling. There are real prisoners and real state violence happening right now. But the urgent question for these anarchists is what their hypothetical democratic prison system should look like in an imaginary future run by them. Sure, they avoid outright calling them prisons. Their brave leader, YouTuber Ann Arck, Daniel Barion, prefers the more or well-earned sounding phrase, monitored democratic rehabilitation communities with required rehabilitative measures. But word-saliv-y fromisms don't change the underlying institution he's advocating for. He says, quote, permanent separation of citizens from society, unquote, should be rare. But necessary when someone is deemed a quote, active threat to the community, unquote. He then outlines a tiered justice system, a constitution containing laws and courts, i.e. his community justice councils, that would try criminals,

25:42who he calls sequestered citizens and violators of the common law. Those councils would determine what the process of rehabilitation and reparation should look like, including when someone is forcibly removed from the community and placed in one of these, quote, monitored democratic rehabilitation communities, unquote. According to his fans, it's not really prison, if we call the cell's democratic involuntary living quarters, the inmates democratically instituted detainees, and the guards, democratic rehabilitative facilitators. What the fuck is happening with these so-called anarchists who insist their leader isn't describing a prison? If they ever got their revolution, I suppose disruptive records like me would be sent straight to the democratic rehabilitation internment facility for re-education, where I could learn that my confinement is actually liberatory because the not prison committee voted on it. The whole discussion is perverse. What happened to simply calling coercion coercion? Where is the intellectual honesty? Why are so many self-described anarchists reaching for increasingly elaborate euphemisms for reproducing coercion rather than simply admitting that they want prisons?

26:59They loudly insist I propose a better system to replace prisons while treating as the only acceptable answer a marginally more humane or more democratically administered version of incarceration. I offer them something different. Anarchy, and their response is always the same, that I'm merely using anarchy as a buzzword, or they're refusing to bless their redesigned prisons is just larping. Apparently, asking whether we need prisons at all is un-serious while building a more egalitarian, carceral bureaucracy is treated as radical. It's maddening that to these kids, prison abolition counts as less serious than barri-un-patented, I can't believe it's not prison. If you reject anarchy because you don't believe it can address the problems you're concerned about, that's your prerogative. You're perfectly entitled to want law, government, police, courts, prison, and the institutional machinery of law and order. No one is stopping you from going to law school, signing up to the police academy, or applying to be a prison guard so you can work to reform the system.

28:07But then be honest about what you're advocating. To claim that prison reform is somehow far more egalitarian than anything the world has ever seen, as one of these bread-tube consumers told me, is extraordinarily obtuse. It erases the enormous historical diversity of human societies, including countless indigenous egalitarian societies that exist without anything resembling prisons. It also assumes that the only possible alternative to the prison industrial complex is a slightly nicer version of the prison industrial complex. That assumption is precisely what anarchism is supposed to challenge. The endless demand, what I provide a solution to crime, is itself a symptom of the problem. It assumes that every instance of human violence can and should be solved through some universal institutional mechanism of policing, punishment, and confinement. I don't accept that premise. Energy isn't a promise to eliminate violence or provide a bureaucratic solution to every conceivable form of harm. It's a rejection of the idea that the answer to every social problem is to create an institution with the authority to coerce everyone else.

29:15I'm not a politician begging you for your vote. I don't need to promise you that I have the solution to every social ill. I don't need to produce a universal criminal justice program for every community on earth. Unlike state socialists, I'm not a prescriptivist, and I would never presume to write rules for people in another community to impose on their own community members. I think the idea that people who don't know you should nevertheless possess the authority to write constitutions that invent laws to govern you is fundamentally hostile to the freedom anarchists claim to value. I don't think an anarchist society is something achievable in this era, especially when so many of these kids remain deeply invested in the idea of ruling over one another. So when they demand that I explain exactly how some hypothetical anarchist society will respond to every conceivable form of violence, I genuinely don't understand what they get from calling themselves anarchists. At a certain point, these questions stop being sociopolitical analysis and become exercises in writing science fiction.

30:211. What will the anarchist federation do about serial killers? 2. What will the anarchist commune do about organized violence? 3. What will an anarchist society do about someone who wants to murder people for pleasure? 4. What institutions will exist to investigate them, detain them, judge them, and decide how long they should be confined. I don't fucking care. We're talking about an imaginary society that doesn't exist and won't exist in my remaining years on this planet, and I'm not interested in pretending I can produce a universal blueprint for how every hypothetical imaginary community in the far-flung future should respond to every conceivable form of violence that has nothing to do with the fact that it's a real crime. 4. What will the anarchist do about someone who wants to do that? 4. I feel compelled to explain what an anarchist just looks like because if I don't, the anarchist system will have no solution and keep pushing prison as the only cure for all their ailments.

31:214. What will the anarchist do about someone who wants to do that? 4. People commit brutal murders in the capital of society every day. We have police, courts, prisons, surveillance, laws, forensic science, enormous state budgets, and an entire institutional apparatus supposedly dedicated to preventing violence in none of this allows the state to stop murder. 4. Anarchism isn't a prescription for curing psychopathy or preventing impulsive rage murders. There is no definitive political or social arrangement that can guarantee that nobody will ever decide to seriously harm another person. 4. The existing system, despite its enormous coercive power and armies of law enforcement officers, cannot accomplish that either. 4. So stop demanding that anarchists possess some magical power that even the most retaliatory and prison state demonstrably lacks. The power to guarantee that no one will ever commit violence. 4. If prisons, police, surveillance, and the full coercive apparatus of the state can't accomplish that, why pretend anarchists are uniquely obligated to provide a foolproof solution?

32:274. What anarchism can offer is a rejection of the state's monopoly on violence and an attempt to build forms of collective life in which people can defend themselves and one another without being forced to hand that capacity over to a permanent professional apparatus of police, courts, prisons, and bureaucrats. 4. When you remove the state's monopoly on violence, you also remove its ability to monopolize the means by which people respond to violence. That doesn't mean violence disappears. It means it is no longer centralized in a single institution claiming exclusive authority over legitimate force. 4. In a non-capitalist non-status society where people are deeply interdependent and rely on one another to survive, violence is subject to powerful social and material constraints. If committing violence means losing the trust, cooperation, protection, and relationships you depend on for basic survival, or if you risk retaliation without police or prisons to insulate you from the people you've harmed, there are powerful incentives to refrain from violence in the first place.

33:345. A psychopath might be willing to risk a rest, trial, and imprisonment to satisfy their violent urges, but they might be far less willing to face an enraged group of people capable of immediately retaliating against them without a state to stop them. The point is not that the absence of police and prisons magically eliminates violence, it is that removing the state's monopoly on violence changes the incentives and consequences surrounding violence. Anonymity is also far harder to maintain in a culture where everyone depends upon one another and social relationships are essential to survival. You cannot simply disappear behind the bureaucratic machinery of the state and leave the consequences of your actions to an institution of strangers. Your actions follow you through your relationships, your reputation, and your standing within a social group. Breaking the state's monopoly on violence means dismantling the institution that claims the exclusive authority to determine who may use force and under what circumstances. Access to violence becomes equal, and that means that the state can no longer protect some people from the consequences of their actions by monopolizing the means of retaliation on their behalf.

34:44People are no longer dependent on a distant institution to defend them, punish those who harm them, or decide what forms of force are legitimate. They must instead negotiate those questions themselves through their relationships, communities, collective practices, and own capacity for self-defense. And yes, without a state or system of law, no one has some magical authority to prevent you from declaring war on your neighbors. Your neighbors still have their own capacity for self-defense, however, and you would have to contend with their weapons, their relationships, your reputation, and the social and material consequences of your actions. None of this guarantees that violence will disappear. It rejects the premise that preventing violence requires concentrating the power to use violence in the hands of a governing institution. How groups respond to violence will depend on the people involved, their relationships, circumstances, resources, and forms of social organization. Anarchists don't need to turn that complexity into a coercive universal penal code.

35:48That is also why the constant demand that we provide a plan to replace prisons misses the point. If you insist that I identify an alternative to prison, only to reject anything that doesn't amount to the same prison but with more activities and administered democratically, then you've rigged the question from the outset. You're not actually asking what a world beyond prisons might look like. You're demanding that I justify the institution you've already decided is necessary. The question isn't whether we can devise a more humane egalitarian or democratic prison. The question is whether we should be organizing our response to violence around prisons at all. And perhaps the most disgusting part of this whole discourse is the way rape gets deployed as a rhetorical battering ram for perpetuating cursory power. The argument is always some variation of what are you going to do about rapists if you close the prisons. As though invoking the most horrifying possible form of violence somehow obligates anarchists to throw their way behind prisons to avoid inciting moral outrage.

36:51You can't build an argument for prisons by presenting the most terrifying possible scenario. While demanding I guarantee rape will never happen without prison. The people making this argument already live in a society where people are raped every day. The existing prison state has not abolished rape. Yet these people insist abolitionists guarantee the elimination of rape. An anarchist response to sexual violence begins somewhere else. Prevention, consent, community care, survivor support, material conditions, and ways of responding to serious harm that don't reproduce the institutions of domination we are supposedly trying to abolish. That means asking what makes abuse possible, what enables perpetrators, what leaves people vulnerable, how communities can intervene before harm occurs, and how survivors can be supported afterward. You don't build anarchy by trying to shame people out of it with tiresome bait like, I don't want people to get raped. Neither do I. Nobody needs to be convinced that rape is horrific. It being horrific doesn't mean prison, however democratic you claim you'll make it, is any kind of solution.

37:59An anarchist conception of justice cannot simply peer at the state's answer of just lock them up. It recognizes that violence and abuse don't emerge in a vacuum produced solely by individual bad people. The violence is also shaped by material conditions and relations of power. An anarchist approach therefore has to be concerned not only with what happens, after someone has been harmed, but with transforming the conditions that make that harm possible in the first place. That doesn't mean denying the reality or severity of individual acts of violence. It means refusing to pretend that institutional incarceration and bureaucratically administered deprival of freedom are synonymous with justice. Anarchy should seek to repair what has been broken. While reducing the likelihood that the same harms can happen again, that means thinking in abolitionist terms, accountability without cages, support for survivors without turning their suffering into a spectacle, and forms of collective care and intervention, they reduce the opportunities for abuse rather than outsourcing our safety to a council sentencing machine.

39:09And if your hypothetical anarchist society only works, so long as someone who commits rape can be sentenced to years of confinement by an institution with the power to deprive them of their freedom, then you haven't demonstrated the Anarchy requires prisons. You simply smuggled the prison back into the hypothetical and declared the thought experiment solved. When you construct scenarios in which society can only remain safe if a rapist is locked away, you're not solving the problem of rape. You're using the existence of rape to justify reproducing the very prison culture and coercive social order in which rape remains endemic, despite its prisons, police, courts, and vast apparatus of state control. And what exactly is supposed to be rehabilitated in this scenario? A rapist does not need to be educated about the fact that rape is wrong, and they already know it. The problem isn't a failure to understand right from wrong, it's the conscious decision to violate another person's autonomy.

40:11Years of confinement with a forced educational program followed by release doesn't solve rape. If your response to every question about serious harm is ultimately we need a council with the authority to imprison people, you're not describing Anarchy, you're describing government with added double speak. Turn off the YouTube rifters selling you a repackaged prison planet and read some actual anarchist theory, because some of the arguments now being made in defense of prisons are genuinely bizarre. Prison is anarchist if it's democratic, prison is the same thing as self-defense, prison is necessary to defeat fascism, famous anarchists supposedly endorsed prison, restraining or killing someone during an immediate violent attack as somewile equivalent to constructing a permanent, institutional prison system because quote force equals prison unquote. These are all arguments lobbed at me when I dared criticize barrions prisons. Why are so many new anarchists suddenly so invested in defending prison?

41:14At some point it's dread to feel like a twilight zone episode in which all the anarchists have been replaced by the most smug and enthusiastic liberals imaginable. What I find most debilitating isn't even that these people disagree with me about prisons, it's the profound lack of imagination. Anarchism should at least in principle be an invitation to think beyond the institutions and social relations we've been taught to regard as inevitable. It should encourage us to ask what becomes possible when we stop organizing society around hierarchy, domination, coercion, punishment, policing, confinement and centralized power. Instead, so much of the conversation circles right back to the same institutions, prisons, punishment, coercion, surveillance, confinement. Only now they imagine themselves in charge of them and since they're devout democrats they'll fix everything. I don't want to devote my time and imagination to designing a more effective prison. I want to see the conditions that make prisons appear necessary, transformed.

42:14I want to think about how people might resolve conflicts without reproducing systems of domination. Count anarchists might respond to serious harm without simply recreating cultural institutions. And what forms of collective life might become possible when we stop treating punishment and control as the default answers to every social problem? I'm not interested in designing the perfect imaginary prison in my mind. I'm interested in imagining a world where we don't need one. If we're going to spend all our limited time on this planet imagining another better world, why make that imagination so small? Why not imagine a world where every prison is torn down and a very idea becomes absurd? This week's podcast was sound edited by Rosinante and what's new is written by Chisel, Red by Chisel and... Tar... Tar... Tar... Haha you're gonna get tossed in somebody's face. We hope this podcast is useful too and fun for anarchist and anarcho curious.

45:29I'm gonna get some of life. I'm gonna get some of my life. I'm gonna get some of my life.

46:32I'm gonna get some of my life. Here I'm gonna get some of my life.

48:14Do you understand me? And how do I know? I didn't understand very well I'm on the side, I've been waiting, I've been waiting, I've been waiting As well, as well, as well, as well, as well

49:16They make it mine They make it mine They make it mine They make it mine That I can judge But at the cost of my failures I'm the Dinge Come touch on your head Open your eyes, oh my Why are you still here? Without a message, without a message Life is the secret without the peace Life is the secret without a message Why do you have to take it without a message?

50:19It is far, far from mine Somewhere clear, Tasting, Tasting There's me, There's me, There's me, There's me, Waiting for life Even though I'm There's me, There's me, Waiting for life

51:20I'm still here, Waiting for life Waiting for life Waiting for life Waiting for life Waiting for life

52:46Waiting for life It was a hard, hard thing for me to do And all at the time, nobody knew Sign a big motion from years before It brings me back where I'm afraid to go

53:46I'm afraid to go We heard it long before I didn't feel Old stomach, I couldn't say Sign a big motion from years before It's a, I have a chance I know I'm afraid to go

55:14I'm afraid to go I'm afraid to go

56:15Cello Cello You have amused me to wetalk So soon I turned off the shoulder With the walls the tree was noisy through the summer Bad news to the garden In theroleum corn It sinkes through theăn fish parents, & life are always a real hope of God. Forget about youröff the word,

57:17he goes through the Install of Roh가도 correctly in all effects of everyday realmente, in order to язы those things I can carry into my language. To bearingham the fast way. Thequests The levels of darkness during the conversation That you that much That I hadroared So which handsome happily spoilers I the roof above will нужен nivell coastal sire that on the cup of ice It seals the bottle After the ausp ih sent an end to Mercury and his Grace, the

58:19fund of freedomizers as well as a Unexpected view of a soonade, aside spending nearer even my concerned eyes. something was something to stand at where we were predictions obtained. Those heavy scürons jump across those long runes, when the rubble pop off the hard grass, the same against the heavy rainеш, you самое the silence all.

59:23The numbers, together, with the sign of lose and winelessly themselves, The dress dominates the child, so latter weakly, a softer a 1€ debtiers soul All this is safe bitches in pieces. Itdistorts to the dernier of your hand, the four fingers of the Chapter 느�y it with theched nut