0
0

[–] 18812460? ago 

Karmic armor... Karmor

0
0

[–] 18812358? ago 

The first form of property, in the ancient world as in the Middle Ages, is tribal property, determined with the Romans chiefly by war, with the Germans by the rearing of cattle. In the case of the ancient peoples, since several tribes live together in one town, the tribal property appears as State property, and the right of the individual to it as mere "possession" which, however, like tribal property as a whole, is confined to landed property only. Real private property began with the ancients, as with modern nations, with movable property. — (Slavery and community) (dominium ex jure Quiritum [5]). In the case of the nations which grew out of the Middle Ages, tribal property evolved through various stages — feudal landed property, corporative movable property, capital invested in manufacture — to modern capital, determined by big industry and universal competition, i.e. pure private property, which has cast off all semblance of a communal institution and has shut out the State from any influence on the development of property. To this modern private property corresponds the modern State, which, purchased gradually by the owners of property by means of taxation, has fallen entirely into their hands through the national debt, and its existence has become wholly dependent on the commercial credit which the owners of property, the bourgeois, extend to it, as reflected in the rise and fall of State funds on the stock exchange. By the mere fact that it is a class and no longer an estate, the bourgeoisie is forced to organise itself no longer locally, but nationally, and to give a general form to its mean average interest. Through the emancipation of private property from the community, the State has become a separate entity, beside and outside civil society; but it is nothing more than the form of organisation which the bourgeois necessarily adopt both for internal and external purposes, for the mutual guarantee of their property and interests. The independence of the State is only found nowadays in those countries where the estates have not yet completely developed into classes, where the estates, done away with in more advanced countries, still have a part to play, and where there exists a mixture; countries, that is to say, in which no one section of the population can achieve dominance over the others. This is the case particularly in Germany. The most perfect example of the modern State is North America. The modern French, English and American writers all express the opinion that the State exists only for the sake of private property, so that this fact has penetrated into the consciousness of the normal man. Since the State is the form in which the individuals of a ruling class assert their common interests, and in which the whole civil society of an epoch is epitomised, it follows that the State mediates in the formation of all common institutions and that the institutions receive a political form. Hence the illusion that law is based on the will, and indeed on the will divorced from its real basis — on free will. Similarly, justice is in its turn reduced to the actual laws. Civil law develops simultaneously with private property out of the disintegration of the natural community. With the Romans the development of private property and civil law had no further industrial and commercial consequences, because their whole mode of production did not alter. (Usury!) With modern peoples, where the feudal community was disintegrated by industry and trade, there began with the rise of private property and civil law a new phase, which was capable of further development. The very first town which carried on an extensive maritime trade in the Middle Ages, Amalfi, also developed maritime law. As soon as industry and trade developed private property further, first in Italy and later in other countries, the highly developed Roman civil law was immediately adopted again and raised, to authority. When later the bourgeoisie had acquired so much power that the princes took up its interests in order to overthrow the feudal nobility by means of the bourgeoisie, there began in all countries — in France in the sixteenth century — the real development of law, which in all countries except England proceeded on the basis of the Roman Codex. In England, too, Roman legal principles had to be introduced to further the development of civil law (especially in the case of movable property). (It must not be forgotten that law has just as little an independent history as religion.) In civil law the existing property relationships are declared to be the result of the general will. The jus utendi et abutendi [6] itself asserts on the one hand the fact that private property has become entirely independent of the community, and on the other the illusion that private property itself is based solely on the private will, the arbitrary disposal of the thing. In practice, the abuti has very definite economic limitations for the owner of private property, if he does not wish to see his property and hence his jus abutendi pass into other hands, since actually the thing, considered merely with reference to his will, is not a thing at all, but only becomes a thing, true property in intercourse, and independently of the law (a relationship, which the philosophers call an idea). This juridical illusion, which reduces law to the mere will, necessarily leads, in the further development of property relationships, to the position that a man may have a legal title to a thing without really having the thing. If, for instance, the income from a piece of land is lost owing to competition, then the proprietor has certainly his legal title to it along with the jus utendi et abutendi. But he can do nothing with it: he owns nothing as a landed proprietor if in addition he has not enough capital to cultivate his ground. This illusion of the jurists also explains the fact that for them, as for every code, it is altogether fortuitous that individuals enter into relationships among themselves (e.g. contracts); it explains why they consider that these relationships [can] be entered into or not at will, and that their content rests purely on the individual [free] will of the contracting parties. Whenever, through the development of industry and commerce, new forms of intercourse have been evolved (e.g. assurance companies, etc.), the law has always been compelled to admit them among the modes of acquiring property

0
0

[–] 18812349? ago 

The concentration of trade and manufacture in one country, England, developing irresistibly in the seventeenth century, gradually created for this country a relative world market, and thus a demand for the manufactured products of this country, which could no longer be met by the industrial productive forces hitherto existing. This demand, outgrowing the productive forces, was the motive power which, by producing big industry — the application of elemental forces to industrial ends, machinery and the most complex division of labour — called into existence the third period of private ownership since the Middle Ages. There already existed in England the other pre-conditions of this new phase: freedom of competition inside the nation, the development of theoretical mechanics, etc. (Indeed, the science of mechanics perfected by Newton was altogether the most popular science in France and England in the eighteenth century.) (Free competition inside the nation itself had everywhere to be conquered by a revolution — 1640 and 1688 in England, 1789 in France.) Competition soon compelled every country that wished to retain its historical role to protect its manufactures by renewed customs regulations (the old duties were no longer any good against big industry) and soon after to introduce big industry under protective duties. Big industry universalised competition in spite of these protective measures (it is practical free trade; the protective duty is only a palliative, a measure of defence within free trade), established means of communication and the modern world market, subordinated trade to itself, transformed all capital into industrial capital, and thus produced the rapid circulation (development of the financial system) and the centralisation of capital. By universal competition it forced all individuals to strain their energy to the utmost. It destroyed as far as possible ideology, religion, morality, etc. and where it could not do this, made them into a palpable lie. It produced world history for the first time, insofar as it made all civilised nations and every individual member of them dependent for the satisfaction of their wants on the whole world, thus destroying the former natural exclusiveness of separate nations. It made natural science subservient to capital and took from the division of labour the last semblance of its natural character. It destroyed natural growth in general, as far as this is possible while labour exists, and resolved all natural relationships into money relationships. In the place of naturally grown towns it created the modern, large industrial cities which have sprung up overnight. Wherever it penetrated, it destroyed the crafts and all earlier stages of industry. It completed the victory of the commercial town over the countryside. [Its first premise] was the automatic system. [Its development] produced a mass of productive forces, for which private [property] became just as much a fetter as the guild had been for manufacture and the small, rural workshop for the developing craft. These productive forces received under the system of private property a one-sided development only, and became for the majority destructive forces; moreover, a great multitude of such forces could find no application at all within this system. Generally speaking, big industry created everywhere the same relations between the classes of society, and thus destroyed the peculiar individuality of the various nationalities. And finally, while the bourgeoisie of each nation still retained separate national interests, big industry created a class, which in all nations has the same interest and with which nationality is already dead; a class which is really rid of all the old world and at the same time stands pitted against it. Big industry makes for the worker not only the relation to the capitalist, but labour itself, unbearable. It is evident that big industry does not reach the same level of development in all districts of a country. This does not, however, retard the class movement of the proletariat, because the proletarians created by big industry assume leadership of this movement and carry the whole mass along with them, and because the workers excluded from big industry are placed by it in a still worse situation than the workers in big industry itself. The countries in which big industry is developed act in a similar manner upon the more or less non-industrial countries, insofar as the latter are swept by universal commerce into the universal competitive struggle. [4] These different forms are just so many forms of the organisation of labour, and hence of property. In each period a unification of the existing productive forces takes place, insofar as this has been rendered necessary by needs.

0
0

[–] 18812252? ago 

From the first there follows the premise of a highly developed division of labour and an extensive commerce; from the second, the locality. In the first case the individuals must be brought together; in the second they find themselves alongside the given instrument of production as instruments of production themselves. Here, therefore, arises the difference between natural instruments of production and those created by civilisation. The field (water, etc.) can be regarded as a natural instrument of production. In the first case, that of the natural instrument of production, individuals are subservient to nature; in the second, to a product of labour. In the first case, therefore, property (landed property) appears as direct natural domination, in the second, as domination of labour, particularly of accumulated labour, capital. The first case presupposes that the individuals are united by some bond: family, tribe, the land itself, etc.; the second, that they are independent of one another and are only held together by exchange. In the first case, what is involved is chiefly an exchange between men and nature in which the labour of the former is exchanged for the products of the latter; in the second, it is predominantly an exchange of men among themselves. In the first case, average, human common sense is adequate — physical activity is as yet not separated from mental activity; in the second, the division between physical and mental labour must already be practically completed. In the first case, the domination of the proprietor over the propertyless may be based on a personal relationship, on a kind of community; in the second, it must have taken on a material shape in a third party - money. In the first case, small industry exists, but determined by the utilisation of the natural instrument of production and therefore without the distribution of labour among various individuals; in the second, industry exists only in and through the division of labour. The greatest division of material and mental labour is the separation of town and country. The antagonism between town and country begins with the transition from barbarism to civilisation, from tribe to State, from locality to nation, and runs through the whole history of civilisation to the present day (the Anti-Corn Law League). The existence of the town implies, at the same time, the necessity of administration, police, taxes, etc.; in short, of the municipality, and thus of politics in general. Here first became manifest the division of the population into two great classes, which is directly based on the division of labour and on the instruments of production. The town already is in actual fact the concentration of the population, of the instruments of production, of capital, of pleasures, of needs, while the country demonstrates just the opposite fact, isolation and separation. The antagonism between town and country can only exist within the framework of private property. It is the most crass expression of the subjection of the individual under the division of labour, under a definite activity forced upon him — a subjection which makes one man into a restricted town-animal, the other into a restricted country-animal, and daily creates anew the conflict between their interests. Labour is here again the chief thing, power over individuals, and as long as the latter exists, private property must exist. The abolition of the antagonism between town and country is one of the first conditions of communal life, a condition which again depends on a mass of material premises and which cannot be fulfilled by the mere will, as anyone can see at the first glance. (These conditions have still to be enumerated.) The separation of town and country can also be understood as the separation of capital and landed property, as the beginning of the existence and development of capital independent of landed property — the beginning of property having its basis only in labour and exchange. In the towns which, in the Middle Ages, did not derive ready-made from an earlier period but were formed anew by the serfs who had become free, each man's own particular labour was his only property apart from the small capital he brought with him, consisting almost solely of the most necessary tools of his craft. The competition of serfs constantly escaping into the town, the constant war of the country against the towns and thus the necessity of an organised municipal military force, the bond of common ownership in a particular kind of labour, the necessity of common buildings for the sale of their wares at a time when craftsmen were also traders, and the consequent exclusion of the unauthorised from these buildings, the conflict among the interests of the various crafts, the necessity of protecting their laboriously acquired skill, and the feudal organisation of the whole of the country: these were the causes of the union of the workers of each craft in guilds. We have not at this point to go further into the manifold modifications of the guild-system, which arise through later historical developments. The flight of the serfs into the towns went on without interruption right through the Middle Ages. These serfs, persecuted by their lords in the country, came separately into the towns, where they found an organised community, against which they were powerless and in which they had to subject themselves to the station assigned to them by the demand for their labour and the interest of their organised urban competitors. These workers, entering separately, were never able to attain to any power, since, if their labour was of the guild type which had to be learned, the guild-masters bent them to their will and organised them according to their interest; or if their labour was not such as had to be learned, and therefore not of the guild type, they became day-labourers and never managed to organise, remaining an unorganised rabble. The need for day-labourers in the towns created the rabble. These towns were true "associations", called forth by the direct need, the care of providing for the protection of property, and of multiplying the means of production and defence of the separate members. The rabble of these towns was devoid of any power, composed as it was of individuals strange to one another who had entered separately, and who stood unorganised over against an organised power, armed for war, and jealously watching over them. The journeymen and apprentices were organised in each craft as it best suited the interest of the masters. The patriarchal relationship existing between them and their masters gave the latter a double power — on the one hand because of their influence on the whole life of the journeymen, and on the other because, for the journeymen who worked with the same master, it was a real bond which held them together against the journeymen of other masters and separated them from these. And finally, the journeymen were bound to the existing order by their simple interest in becoming masters themselves. While, therefore, the rabble at least carried out revolts against the whole municipal order, revolts which remained completely ineffective because of their powerlessness, the journeymen never got further than small acts of insubordination within separate guilds, such as belong to the very nature of the guild-system. The great risings of the Middle Ages all radiated from the country, but equally remained totally ineffective because of the isolation and consequent crudity of the peasants. In the towns, the division of labour between the individual guilds was as yet [quite naturally derived] and, in the guilds themselves, not at all developed between the individual workers. Every workman had to be versed in a whole round of tasks, had to be able to make everything that was to be made with his tools. The limited commerce and the scanty communication between the individual towns, the lack of population and the narrow needs did not allow of a higher division of labour, and therefore every man who wished to become a master had to be proficient in the whole of his craft. Thus there is found with medieval craftsmen an interest in their special work and in proficiency in it, which was capable of rising to a narrow artistic sense. For this very reason, however, every medieval craftsman was completely absorbed in his work, to which he had a contented, slavish relationship, and to which he was subjected to a far greater extent than the modern worker, whose work is a matter of indifference to him. Capital in these towns was a naturally derived capital, consisting of a house, the tools of the craft, and the natural, hereditary customers; and not being realisable, on account of the backwardness of commerce and the lack of circulation, it descended from father to son. Unlike modern capital, which can be assessed in money and which may be indifferently invested in this thing or that, this capital was directly connected with the particular work of the owner, inseparable from it and to this extent estate capital.

[–] [deleted] ago 

[Deleted]

0
0

[–] 18820660? ago 

Bitch

0
0

[–] 18811686? ago 

Hussein: At least I will go down as a president (implying Trump would never be president)

https://www.youtube.com/watch?v=-FkIJEmOyoA

0
0

[–] 18810365? ago 

Lots of swamp has met with the Trump Curse and had to find other jobs. Like that shitbag Paul Ryan, he could have been in congress for decades but had to go.

0
0

[–] 18810213? ago 

Aleph 1Blessed are those whose ways are blameless, who walk according to the law of the Lord. 2Blessed are those who keep his statutes and seek him with all their heart— 3they do no wrong but follow his ways. 4You have laid down precepts that are to be fully obeyed. 5Oh, that my ways were steadfast in obeying your decrees! 6Then I would not be put to shame when I consider all your commands. 7I will praise you with an upright heart as I learn your righteous laws. 8I will obey your decrees; do not utterly forsake me. ‎ב Beth 9How can a young person stay on the path of purity? By living according to your word. 10I seek you with all my heart; do not let me stray from your commands. 11I have hidden your word in my heart that I might not sin against you. 12Praise be to you, Lord; teach me your decrees. 13With my lips I recount all the laws that come from your mouth. 14I rejoice in following your statutes as one rejoices in great riches. 15I meditate on your precepts and consider your ways. 16I delight in your decrees; I will not neglect your word. ‎ג Gimel 17Be good to your servant while I live, that I may obey your word. 18Open my eyes that I may see wonderful things in your law. 19I am a stranger on earth; do not hide your commands from me. 20My soul is consumed with longing for your laws at all times. 21You rebuke the arrogant, who are accursed, those who stray from your commands. 22Remove from me their scorn and contempt, for I keep your statutes. 23Though rulers sit together and slander me, your servant will meditate on your decrees. 24Your statutes are my delight; they are my counselors. ‎ד Daleth 25I am laid low in the dust; preserve my life according to your word. 26I gave an account of my ways and you answered me; teach me your decrees. 27Cause me to understand the way of your precepts, that I may meditate on your wonderful deeds. 28My soul is weary with sorrow; strengthen me according to your word. 29Keep me from deceitful ways; be gracious to me and teach me your law. 30I have chosen the way of faithfulness; I have set my heart on your laws. 31I hold fast to your statutes, Lord; do not let me be put to shame. 32I run in the path of your commands, for you have broadened my understanding. ‎ה He 33Teach me, Lord, the way of your decrees, that I may follow it to the end. 34Give me understanding, so that I may keep your law and obey it with all my heart. 35Direct me in the path of your commands, for there I find delight. 36Turn my heart toward your statutes and not toward selfish gain. 37Turn my eyes away from worthless things; preserve my life according to your word. 38Fulfill your promise to your servant, so that you may be feared. 39Take away the disgrace I dread, for your laws are good. 40How I long for your precepts! In your righteousness preserve my life. ‎ו Waw 41May your unfailing love come to me, Lord, your salvation, according to your promise; 42then I can answer anyone who taunts me, for I trust in your word. 43Never take your word of truth from my mouth, for I have put my hope in your laws. 44I will always obey your law, for ever and ever. 45I will walk about in freedom, for I have sought out your precepts. 46I will speak of your statutes before kings and will not be put to shame, 47for I delight in your commands because I love them. 48I reach out for your commands, which I love, that I may meditate on your decrees. ‎ז Zayin 49Remember your word to your servant, for you have given me hope. 50My comfort in my suffering is this: Your promise preserves my life. 51The arrogant mock me unmercifully, but I do not turn from your law. 52I remember, Lord, your ancient laws, and I find comfort in them. 53Indignation grips me because of the wicked, who have forsaken your law. 54Your decrees are the theme of my song wherever I lodge. 55In the night, Lord, I remember your name, that I may keep your law. 56This has been my practice: I obey your precepts. ‎ח Heth 57You are my portion, Lord; I have promised to obey your words. 58I have sought your face with all my heart; be gracious to me according to your promise. 59I have considered my ways and have turned my steps to your statutes. 60I will hasten and not delay to obey your commands. 61Though the wicked bind me with ropes, I will not forget your law. 62At midnight I rise to give you thanks for your righteous laws. 63I am a friend to all who fear you, to all who follow your precepts. 64The earth is filled with your love, Lord; teach me your decrees. ‎ט Teth 65Do good to your servant according to your word, Lord. 66Teach me knowledge and good judgment, for I trust your commands. 67Before I was afflicted I went astray, but now I obey your word. 68You are good, and what you do is good; teach me your decrees. 69Though the arrogant have smeared me with lies, I keep your precepts with all my heart. 70Their hearts are callous and unfeeling, but I delight in your law. 71It was good for me to be afflicted so that I might learn your decrees. 72The law from your mouth is more precious to me than thousands of pieces of silver and gold. ‎י Yodh 73Your hands made me and formed me; give me understanding to learn your commands. 74May those who fear you rejoice when they see me, for I have put my hope in your word. 75I know, Lord, that your laws are righteous, and that in faithfulness you have afflicted me. 76May your unfailing love be my comfort, according to your promise to your servant. 77Let your compassion come to me that I may live, for your law is my delight. 78May the arrogant be put to shame for wronging me without cause; but I will meditate on your precepts. 79May those who fear you turn to me, those who understand your statutes. 80May I wholeheartedly follow your decrees, that I may not be put to shame. ‎כ Kaph 81My soul faints with longing for your salvation, but I have put my hope in your word. 82My eyes fail, looking for your promise; I say, “When will you comfort me?” 83Though I am like a wineskin in the smoke, I do not forget your decrees. 84How long must your servant wait? When will you punish my persecutors? 85The arrogant dig pits to trap me, contrary to your law. 86All your commands are trustworthy; help me, for I am being persecuted without cause. 87They almost wiped me from the earth, but I have not forsaken your precepts. 88In your unfailing love preserve my life, that I may obey the statutes of your mouth. ‎ל Lamedh 89Your word, Lord, is eternal; it stands firm in the heavens. 90Your faithfulness continues through all generations; you established the earth, and it endures. 91Your laws endure to this day, for all things serve you. 92If your law had not been my delight, I would have perished in my affliction. 93I will never forget your precepts, for by them you have preserved my life. 94Save me, for I am yours; I have sought out your precepts. 95The wicked are waiting to destroy me, but I will ponder your statutes. 96To all perfection I see a limit, but your commands are boundless.

0
0

[–] 18810224? ago 

Mem 97Oh, how I love your law! I meditate on it all day long. 98Your commands are always with me and make me wiser than my enemies. 99I have more insight than all my teachers, for I meditate on your statutes. 100I have more understanding than the elders, for I obey your precepts. 101I have kept my feet from every evil path so that I might obey your word. 102I have not departed from your laws, for you yourself have taught me. 103How sweet are your words to my taste, sweeter than honey to my mouth! 104I gain understanding from your precepts; therefore I hate every wrong path. ‎נ Nun 105Your word is a lamp for my feet, a light on my path. 106I have taken an oath and confirmed it, that I will follow your righteous laws. 107I have suffered much; preserve my life, Lord, according to your word. 108Accept, Lord, the willing praise of my mouth, and teach me your laws. 109Though I constantly take my life in my hands, I will not forget your law. 110The wicked have set a snare for me, but I have not strayed from your precepts. 111Your statutes are my heritage forever; they are the joy of my heart. 112My heart is set on keeping your decrees to the very end. ‎ס Samekh 113I hate double-minded people, but I love your law. 114You are my refuge and my shield; I have put my hope in your word. 115Away from me, you evildoers, that I may keep the commands of my God! 116Sustain me, my God, according to your promise, and I will live; do not let my hopes be dashed. 117Uphold me, and I will be delivered; I will always have regard for your decrees. 118You reject all who stray from your decrees, for their delusions come to nothing. 119All the wicked of the earth you discard like dross; therefore I love your statutes. 120My flesh trembles in fear of you; I stand in awe of your laws. ‎ע Ayin 121I have done what is righteous and just; do not leave me to my oppressors. 122Ensure your servant’s well-being; do not let the arrogant oppress me. 123My eyes fail, looking for your salvation, looking for your righteous promise. 124Deal with your servant according to your love and teach me your decrees. 125I am your servant; give me discernment that I may understand your statutes. 126It is time for you to act, Lord; your law is being broken. 127Because I love your commands more than gold, more than pure gold, 128and because I consider all your precepts right, I hate every wrong path. ‎פ Pe 129Your statutes are wonderful; therefore I obey them. 130The unfolding of your words gives light; it gives understanding to the simple. 131I open my mouth and pant, longing for your commands. 132Turn to me and have mercy on me, as you always do to those who love your name. 133Direct my footsteps according to your word; let no sin rule over me. 134Redeem me from human oppression, that I may obey your precepts. 135Make your face shine on your servant and teach me your decrees. 136Streams of tears flow from my eyes, for your law is not obeyed. ‎צ Tsadhe 137You are righteous, Lord, and your laws are right. 138The statutes you have laid down are righteous; they are fully trustworthy. 139My zeal wears me out, for my enemies ignore your words. 140Your promises have been thoroughly tested, and your servant loves them. 141Though I am lowly and despised, I do not forget your precepts. 142Your righteousness is everlasting and your law is true. 143Trouble and distress have come upon me, but your commands give me delight. 144Your statutes are always righteous; give me understanding that I may live. ‎ק Qoph 145I call with all my heart; answer me, Lord, and I will obey your decrees. 146I call out to you; save me and I will keep your statutes. 147I rise before dawn and cry for help; I have put my hope in your word. 148My eyes stay open through the watches of the night, that I may meditate on your promises. 149Hear my voice in accordance with your love; preserve my life, Lord, according to your laws. 150Those who devise wicked schemes are near, but they are far from your law. 151Yet you are near, Lord, and all your commands are true. 152Long ago I learned from your statutes that you established them to last forever. ‎ר Resh 153Look on my suffering and deliver me, for I have not forgotten your law. 154Defend my cause and redeem me; preserve my life according to your promise. 155Salvation is far from the wicked, for they do not seek out your decrees. 156Your compassion, Lord, is great; preserve my life according to your laws. 157Many are the foes who persecute me, but I have not turned from your statutes. 158I look on the faithless with loathing, for they do not obey your word. 159See how I love your precepts; preserve my life, Lord, in accordance with your love. 160All your words are true; all your righteous laws are eternal. ‎ש Sin and Shin 161Rulers persecute me without cause, but my heart trembles at your word. 162I rejoice in your promise like one who finds great spoil. 163I hate and detest falsehood but I love your law. 164Seven times a day I praise you for your righteous laws. 165Great peace have those who love your law, and nothing can make them stumble. 166I wait for your salvation, Lord, and I follow your commands. 167I obey your statutes, for I love them greatly. 168I obey your precepts and your statutes, for all my ways are known to you. ‎ת Taw 169May my cry come before you, Lord; give me understanding according to your word. 170May my supplication come before you; deliver me according to your promise. 171May my lips overflow with praise, for you teach me your decrees. 172May my tongue sing of your word, for all your commands are righteous. 173May your hand be ready to help me, for I have chosen your precepts. 174I long for your salvation, Lord, and your law gives me delight. 175Let me live that I may praise you, and may your laws sustain me. 176I have strayed like a lost sheep. Seek your servant, for I have not forgotten your commands.

0
0

[–] 18809278? ago 

The Trump curse is real!

load more comments ▼ (17 remaining)