a jpg (the word of sin!)

 

The Goose Girl and its place in JTPYO

Greetings, party people. There seems to be a great deal of misunderstanding about the following item that is part of "JTPYO" - specifically, it's part of JTPYO 4, King of the Land of the Dead, the chapter named "the poison tree."

    Strangely, no one has contacted me for help to try to figure things out - and that's okay! But just in case someone would like to understand more, I offer the following from my own point of view - and since I wrote it, that should be worth something, right? 

    I shouldn't have to say this, but: 

PLEASE NOTE THIS IS COPYRIGHTED MATERIAL

    Enjoy!

-----------------

A parable is a story that illustrates a philosophical maxim.

Naruthi is a character that appears frequently in Naxosos's lessons. He's actually just a version of Naxosos that's a little more of a boor and a knave, and a little more thick-headed, than Naxosos himself. Naruthi appears in a number of Naxosos's lessons, but not every single one. Naxosos's parables are usually a hit, as the audience knows him well enough to know he's spoofing himself (and occasionally his friends, wives, and adversaries) to get a point across.

The parable "The Goose Girl" appears in the segment "the vineyard laborers" after Naxosos meets and heals a young girl named Marihea from paralysis. He is about to meet with the leaders of the clan Gohaiash and try to persuade them to back his claim to the throne of Arigne. There is a large gang of people awaiting his arrival in the village and combined with his own followers – who trail several leagues behind him on the road – it's a huge passel.

Inspired by the simple faith of Marihea's family – they're Satrians – he relates this parable to the huge crowd. (And a whole bunch of things happen after that – Naxosos and his gang are basically kept awake all night by the hysteria accompanying their arrival and the subsequent arrival of the rest of his entourage, several thousand people and a number of animals, carts, wagons, and so on a few hours later.)

The basic, and very simple, premise of "the goose girl" is that God's word will always take root in a person's heart whether they have ever been told anything about God, or made to believe in him, or not.

Rose is a girl in a very small and somewhat impoverished town; no one in the town ever speaks of God and most have no idea in their heads about God at all. Rose herself has "never heard of or known about God."

     -----------

(The Goose Girl)

There was a girl named Rose and her parents lived by the sea on Benetetria in Pavrain. The town in which they lived was poor, though some of the houses were sturdy and fine; also, it was very isolated. The bay and waters beyond it had been fished-out for years, but the area was of interest to the military and so people continued to live and trade there.

This girl Rose kept a flock of geese, which had been something she'd been taught to do by her uncle, her mother's brother, who was now gone. Her uncle had informed her that she should never let any harm come to the geese and that she should only harvest their eggs at her family's need, and that if any of the geese were to be killed, it would only be at her father's order. Rose understood these things and obeyed. She was a great caretaker of her flock of geese and over the years it took for her to attain twelve years of age, there were many fat goslings who were sold to market or to the local militiamen or townspeople to profit her family, and eggs to feed her family when the winter winds buffeted the shores and food was scarce, with a fat goose, or several of them, to eat at solstice-time.

Now this little village town did not know God, nor of him. Some of the militiamen knew of him from their travels, but they were never in the mood to tell anyone about him. There were references to him upon some very old markers in the town cemetery, but the graves were almost never visited and when they were, no one paid attention to the markers.

Naruthi happened to be passing through the town at one point, as he had some shady business to attend to with the garrisoned men. He noticed the place was rather dull and lifeless, but people, most of them dispirited and uncommunicative, continued to live there – of course, Naruthi knew that even if all the townspeople died or moved away, the garrison and its soldiers would still be resident, so there was the explanation.

However, Naruthi happened to notice upon his perambulation through the town the goose-girl Rose. Because of his facility for perception, he noticed also that the goose-girl Rose was innocently dedicated to her flock of geese – and that she and her family were perhaps not thriving, but at least maintaining, in a place otherwise barren of any sign of success.

So, because that is what Naruthi does, he determined that he would upset Rose's world and cause disruption in the town, and then proceed to his shady dealings with the soldiers in the garrison.

Rose was driving her geese down to the shore to graze, then, as she did on most calm mornings, when she saw a handsome man giving her the eye. She was used to this, as she was a comely young girl but not a wealthy one, so she simply gazed back, and held up the flail she used to direct her geese as a subtle threat.

Naruthi said: "Nay, young lady, I wish only to take a moment of your time to tell you about God."

This stirred something in Rose's memory, though she knew not what. She answered, "Stranger, if you wish for only a moment of my time, you may have it, as long as you stay where you are and make no sudden moves."

Naruthi then informed Rose of the existence of God and taught her to say "praise God." Once he was sure she had accepted his message, he traveled on to the garrison and Rose never saw him again. She thought of Naruthi a great deal after that, but of God even more often, and was greatly disturbed thereby.

Upon successive days, it seemed that a great clamor had begun upon the island Benetetria, or at least upon its shores, for Rose heard the local residents talking about it. Then one day, when Rose released her flock of geese from their enclosure upon her parents' manor, she noticed people she didn't recognize in the streets, and that moreover the streets were full of carts and people carrying their belongings; she had a difficult time driving her flock down to the shore.

When Rose and her geese did get to their grazing-ground, she climbed a promontory and looked toward the town, and though she didn't see much, she heard an uproar. She wondered if this had something to do with the God that the handsome man had told her about – it did seem likely.

Being mindful of her uncle's advice, Rose decided not to take her geese back to her parents' manor until she knew that everything was all right in the town – this was not too much of a problem for her, as there were many grazing-places for her birds, and she was more than able to care for herself away from home and hearth – following her uncle's advice had made her very self-sufficient.

For a few days Rose and her flock stayed by the waterside, even though it was rainy and cold. There were plenty of charaberries left on the bushes on the saltwater flats, so the geese were quite content. Rose made a little fire that kept the hollow where she slept warm enough, and though she was sometimes hungry and uncomfortable, she did well. When the noise from the town started to abate, she said to herself, she would return. She worried about her mother and father, but there seemed to be little to do about it, so she continued to follow her uncle's advice. She cared for the geese and kept them from harm.

But things got worse. The noise from the town increased and now there was smoke from houses burning. Rose took her geese further out onto the salt flat; they were not as content here, but they followed her because she was their caretaker. The geese clustered around Rose when she slept and kept her warm; she dared not build even the smallest fire for fear of being noticed. She wondered if this trouble was because of the God she had been told of; also she wondered if the man who had told her about this God was the agent of all the ill she was experiencing.

One night there were sounds of conflict and flashes out on the water, and Rose became terrified. Now she collected her geese – they were also frightened – and retreated to a cove on a low jetty that she knew of, surrounded on every side except for the sea by salt marsh and, as far as Rose knew, only she was able to reach it. It was a very unhappy place and the geese also didn't like it, though one could live there for days as there was an abundance of sand crabs. Rose knew how to collect dew and rain for drinking water and so would be able to survive there for a time.

When morning came, Rose saw men in longboats out on the water. They could see her and her geese, but they could not reach them because of the shallows and the marsh. The men even shot arrows, but these were not able to reach Rose or her geese – and they couldn't retrieve their arrows – and finally they became frustrated and rowed away, shouting threats and curses. Rose was afraid and cried, and spent a very miserable day and night wondering if the men would find a way over the marsh and capture her.

Another handful of days passed. Things started to quiet down after a couple of days, and by the fourth day everything seemed almost back to normal – the sounds of conflict went away and the air cleared, and one morning Rose, now very worn and tired and hungry, woke to the sounds of birdsong, and realized that she had not heard this sound for many days, but now it had returned.

During her time of hiding, Rose had come to the conclusion that Naruthi, the handsome gentleman who had told her about God, had been the agent of all the upheaval, but in a strange way that didn't have anything to do with her – she began to feel that Naruthi had told her about God to protect her in some way, for she doubted greatly, given the fires that had burned for days, that there was much of the village left.

She listened to the birds singing and felt the clean air on her face and, even though no one had ever taught her how to address God, she felt gladness and gave thanks to God in the same manner she would have thanked someone giving her a present for her birthday. This made her long to see her parents and her home, so she resolved to leave the salt marsh and return to her village.

Rose told the geese that she would give them a chance to take their freedom, as she was going to go and try to find out whether her parents had survived, which would involve risk, and her uncle had told her never to let any harm come to the geese. She then removed the bands from their wings so that they could take flight. She petted them and said goodbye to them, and left them stretching their wings – it seemed they were thanking God, too – at the cove, and made her way out of the marsh.

Once Rose had a view of the town, she hid for some time in a covert, watching. She saw some men under guard being led through the streets with ropes around their necks and their hands tied; they were led by the local militiamen, and one or two of these prisoners wore the same uniform as the men who had shot arrows at her.

Rose still hesitated, as she had heard that even one's own soldiers may behave very badly after they have been in a fight.

Then a strange thing happened, for Rose heard a sound overhead and looked up to see her geese flying over her; upon seeing where she was, they circled, then landed in the covert and gathered around her. Rose sensed that the geese wanted to stay with her and were anxious to see their pens and food again, though if she drove them into the town it was doubtful that any of them would live much longer than it took for hungry survivors of the conflict to spot them.

But she couldn't persuade the geese to leave her and they all clustered around her until she decided that she would go to her parents' house to see how they had fared. Then all of her geese began waddling on their usual route toward Rose's house, and she followed them, wondering if she would see Naruthi again.

Rose and her flock managed to get back to the manor and, wonder of wonders, she found her mother and father there, whole and alive. Their house had taken fire but rain had put the fire out quickly, and they had been able to hide at a neighbor's farm for the worst part of the conflict. When they had come back, they had found that the local militia had vanquished the attackers and that further, the attackers had been driven from Benetetria. The manor house was somewhat damaged, but they had already hired workers to make repairs. Upon learning these things, Rose urged her parents to express their gratitude toward God, which they did, though they had never heard of him in their lives.

Everyone in the village, as it turned out, had been anxious about Rose, but her father had said to those who asked about her that he knew that she would always follow her uncle's advice, and that she was a very self-sufficient girl, and that they could and should expect her back. They were all surprised, however, that she had returned with her flock of geese intact and in a company all around her, having lost none, and that none of them had a band on its wing anymore. This was regarded as a marvel. Rose encouraged them to express gratitude toward God and, even though some of them considered it ridiculous and offensive, most of them did just on the off chance that there might be something to it.

The townspeople were hungry and so Rose and her mother and father made very good trades with them; after this, a number of townspeople started their own flocks from those animals they had purchased from Rose and not eaten straightaway. Rose ended up with only six geese left to begin a new flock, but her family now had enough money to make repairs upon their property, and Rose's father also made sure he added a substantial amount to his daughter's dowry. (After that, the young fellows in the district began to be very polite toward Rose, and to tip their hats when they chanced to see her driving her geese to the shore.)

Some years later Naruthi happened to be passing through the area on no particular business and noted that Rose was now a very successful lady married to an important man, living on an estate that was luxurious and productive, in spite of how isolated the village was. Intrigued, he wandered through the town, listening and watching and taking note of whatever he saw or heard.

The next thing Naruthi observed, then, was that the locals, though they were not ostentatiously rich or even comfortable-appearing, did not appear poor or downtrodden, either. People bustled about their business and when they would encounter one another, each would not just pass a greeting, but comment on something about the day or the other's attire, or about how peaceful everything was, or make some other observation that was friendly and positive-sounding, and then say – almost as though they were quoting a verse from an obscure text in a language unknown to them – "Praise God!" after which both parties would give a little laugh and look toward the sky, and then go on about their business.

"Drat that girl!" Naruthi exclaimed when he realized what was going on, and then traveled on down the road without taking a room, even though the next village was quite a distance.

If you have two ears, then hear.

### 

THIS IS ALL COPYRIGHTED MATERIAL. 

from JTPYO – King of the Waste [3] / the trap (excerpt from "Cuetio")

10 October 2024 / 24 June 2025 

JTPYO – King of the Waste [3] / the trap (excerpt: "Cuetio")  

Copyright © 2024, 2025 by Kristi A. Wilson (the first time "the trap" was published in my blog was 2017) 

All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher. Which is me. 

(from King of the Waste)

Our Story Thus Far: Cuetio is a character from King of the Waste [3] / the trap – he has already appeared as the MC in "the children's gifts" which is in the last part of "the trap." He's a boy age 14, a minor among the Children of God; the tribe has taken refuge in Onyx Hold when their way to an oasis is found to be blocked by hostile raiders. 

Naxosos (sovereign of the Children of God) has via sorcery effected the release of the tribe's fighting force and, just a couple of hours into the morning (about two AM). 

The Children of God, with the assistance of the sorcerer Joliel and a couple of the newly-released warriors, are now on their way to the oasis, their original destination, Kahechi Latho. 

The narrative is from the point of view of the youth Cuetio. He is with his father and their three animals (a cow and two goats), as well as his sister and his elderly auntie as they leave Onyx Hold in the early morning hours. 

-------

Around us people filled waterskins: Two of the Six each held up a large skin from which the Children of God took water. 

All rejoiced and expressed blessings at the sight of our giants, who smiled and responded "We are glad. We are glad." (One will never hear these men say "praise God" – they are unbelievers, though as I have said they are righteous and responsible, generally, in their actions.) 

Two of six war-horses stood with their heads down at ease on the flat place, swishing their tails and munching their feedbags, their tack spread out on the unnaturally firm surface, while the warriors poured. It was a heartening sight. Everything smelled of sweat and stress, but there was no suggestion of injury or blood. 

Without a doubt, the tale of their rescue would be interesting. 

The cattle were well along the march by the time we emerged and had begun; indeed, the bulls and priests were already to the bottom of the great dune and starting to swing to the north and the cows were almost down. It was mostly quiet but we could hear the drivers calling out every so often and the beasts' anxious lowing as they slipped and slid, and were hampered by the sand. 

No additional instructions had been given as far as I knew, but it seemed that observing silence was of somewhat less importance now. That was reassuring. Even then, no one undertook to explain anything. 

The Goddess herself was not seen, nor was the Second, nor the archmage, nor the four other warriors. Naxosos King was nowhere around – his friends were absent, and the others who had gone with them, the two priests. 

We had exited the Hold almost at the top on the great dune's southwest side and our route curved down through sliding sand, southwest and then north, skirting the area of small dunes we had been required to navigate going up. It was a quick walk, but more exposed and footing was troublesome – once our waterskins had been filled, Father growled at Aghib and Fiyani, "You two! Go! Go!" and the two women had gone, stumbling and sliding, holding hands, along the faint way that traced the lee of a ridge then zigzagged down the dune-side. The goats went, too – Esseh and Shi are unerring at keeping to the trail and setting a pace. 

The risk for a terrible tumble was by appearance much less than it had been the other day, going up – however, the sand here was unstable and deep. 

Father waited until almost everyone else had gone. The two warriors were readying their horses when he asked the few stragglers if they would like to go ahead and then, satisfied that no one was being abandoned, he and I, and Gamti dragging the travois of all our possessions (including bulging waterskins), prepared to make our way down. 

Our God is wondrous and mighty, and brings us easily and safely out of unimaginable peril time and time again. 

Immediately we saw the travois was going to bog in the sliding sand, and it was heavy enough that it might even cause the cow to lose her footing, so Father and I would have to do some lugging to help Gamti. This was expected. 

We began our trail. So glad was I to be out of the terrifying blackness of Onyx Hold that my steps were probably hurried – Okocas then spoke and said "Wait, boy! Turn and look!" and so I did and what I saw transfixed me. 

To the west, all along the peaks of the Alethim-eya, from far southwards to almost even with where we were, storm-clouds bumbled with their insides glinting and flashing. It was not so far away that we were unable to hear the thunder. 

"How can that be?" I wondered. I was not the only one exclaiming over it now. 

"The priests," someone said and someone else said "The Goddess," and Father said, "Our King is also capable of feats that are beyond most men – it's the Prophecy fulfilled," and then someone said in a booming voice – it was one of the two warriors – "Our Naxosos King accomplished a great working this day and it will be great in the telling!" 

It's likely I would have remained there staring for minutes, but Father again shook my shoulder and said, "Let us not get too far behind!" and so we each lifted a limb of the travois and without urging Gamti started down the trail, which was very clear to follow now, and we started down the side of the great dune, and I started praying. 

By the time we reached the dune's foot, the flickering of the storm in the west had ceased and a smudge of light had begun to show in the east. "We have two hours to cover a little more than six miles," Father said. Again he checked behind us – the two warriors, on their horses, were in the van, so he had little to worry about as far as people straying or getting lost: Still he acted as though the safety of all the people was his sole responsibility. 

Gamti went eagerly, all but swift-footedly: No one ever has to explain to her or her sisters in the herd what the sun's rising on a march might cost. I walked at her head, between her eyes and the oncoming light, to shade her (having to trot in a few places, as she keeps a very good pace). As the ground flattened out and became firmer it was not as necessary for Father and I to assist with the travois and so we made decent time, with Father keeping us going, all the while making sure never to lose sight of those behind us. 

I didn't see my aunt or my sister at any point – that was reassuring. They were making good time, too. 

Even before the sun was halfway up its heat was a sword. "We really have to move, now," Father would say every so often, as though we were not already toiling to the extent of our capabilities. As is his way, Okocas seemed to increase in strength and alertness as we traveled: On stretches where the going was easy enough that Gamti could pull the travois herself, he would range up and down the line, offering to help anyone who seemed to lag. (Sometimes I wonder if this doesn't irritate people who are trying to fall behind so they can sleep, chase game, or be intimate – but then remind myself that all these are forbidden on a march, anyway.) 

I know Kahechi Latho and the signs that we are drawing near. It is not unheard-of to travelers along the range, but generally passed by, as there is a larger and more reliable source of water, Waram H'thel, within another few miles. The latho, I have been told, used to be extensive with two wells and a number of structures along it. These had all been abandoned, now sunken beneath the sand, and the latho identifiable by a pool that rises and recedes at random intervals. At its greatest twenty cattle can drink to repletion, after which it takes hours for the water to come back to where it was before – most of the time it is a wallow that animals and humans can dig to find a trickle, and perhaps every other year there will be no water at all except that the Redoubt can bring forth. (He has done this that I have seen a couple of times and by report many dozens of times. His ability is profound.) 

An hour and a half up, the sun blared at our backs across the eastern Waste of Murmayi, so named on the map, as we drew within shouting distance of the latho. Here one can look back and see the great dune like the shrugging shoulder of a titan to the south and west. 

Fiyani and Aghib were there already and greeted us enthusiastically, and showed us to the spot where we were to pitch. (Aghib is sixty but she is still very game on the march and, no matter how tired she is, she will always be there at the end to offer a hand in pitching, water, and cheering words.) There were already tents and awnings sprouting around the pool that was thankfully quite broad this day: In fact, there was more water in that place than I have ever seen or heard about. It was also muddy. 

The muddiness made no difference at this time, however: To my eye and the eyes of a hundred beasts and a hundred or so people, Kahechi Latho was as lovely as any tree-shaded, flower-decked upland pond. 

(end of excerpt) 24 June 2025 

THIS IS COPYRIGHTED MATERIAL 

outline/names of parts JTPYO - FYI

This is all the parts/outline of JTPYO (outline as of 2017) and the parts I have written out and published in this blog and nowhere else:

JTPYO books and chapters:

king of the waste

    transgression (whole thing)

    contest (whole thing)

    the trap (currently being edited 05 18 2025)

    the blow (whole thing still to be edited)

    demonstration (see above)

king of the fishers

    the one awaited (whole thing still to be edited)

    dream (whole thing still to be edited)

    the dogs (partial including a lyric)

    the avatar of sorah-nen (fragment only)

    the wild bees (only mentioned in outline)

king of the heights

    the adulterous ones (mentioned in outline - the basic story of this is in "it isn't him" by the way)

    the slip (mentioned in outline; also mentioned in published excerpt "it isn't him")

    wedding (only mentioned in outline; see above)

    letters (fragment only; see above)

    the stones themselves (only mentioned in outline; mentioned in "it isn't him")

king of the land of the dead

    a bitter draught (still being written; a large part is published)

    the living dead (partial)

    a devil's work (substantial parts; last excerpt published is "it isn't him")

    the poison tree (some parts; last excerpt published is "Conetheg-i-i'el")

    the jinn (only mentioned in outline)

from JTPYO - King of the Waste [3] / the trap (excerpt: the dragon's egg - Cuetio)

Did you know that everything in my blog is copyrighted? Surprise!!

THIS IS COPYRIGHTED MATERIAL 

Link to disclaimer: 

Just another day in You-Know-Where (Scarlett_156's blog): My disclaimer

(This is from "kotw the trap" - the episode is called "the dragon's egg/Cuetio" - Cuetio is a youth who has lived to observe the Children of God being rescued by the grace of the Almighty from the trap called Onyx Hold.)

----

Father Ivask continued: "The King cannot return to Viragos after the Temple there tried to arrest him. That is how he came to be injured. And part of the reason there's a price on his head." After some hushed exclamations, he said, "Incidentally, as I'm sure some of you know, Naemas Tagros Long-Legs is our King's friend for ten years now, and one of our new priests who accompanied the King upon this mission is Naemas's brother Naimejo. The Tagros Naimejo's fame as an evangelist is known far and wide, just as Naemas's – is this not so, Children of God?"

There were outcries at this. Rather clandestinely, I glanced around trying to see the King's mother, but I didn't see her. most of the women had their heads covered, so it was hard to tell who was who.

She is older than Father by a year or two, but the Lady Ember seems a great deal younger – she is small and lithe, her eyes bright and her face full of freckles. It is not just her coloring, but her stance, sparkling voice, and fiery manner that make her seem the same age as my sister, who is not yet twenty.

And can she dance! The Lady Ember is new to the assembly, but has been so quick to learn our ways that often she stays near the head of the line until the sun begins to rise. This is not an exaggeration.

(We kids are not supposed to watch or take part in the dance so I try mostly to keep these ideas out of my mind, especially at lessons.)

Father Ivask went on: "We are all familiar with the legend of the soratrap and also we know there are many who believe Naxosos King to be that individual, who is the culmination of many legends. There is a general belief that the true king has returned; over the last forty years or so – two generations – countless rumors have propagated as to his birth, settlement of origin, and location. The official account is that this one died as a newborn, but almost no one believes it."

A murmur of agreement went up at this. After a moment, Father Ivask continued.

"That our King is so hunted and for so little cause is one factor suggesting he, our Lord the Gorardeno's Naxosos is the returned ruler of Arigne and the People of God. And what he accomplished at the South Water yesterday is evidence." Here the priest paused for a moment to allow the whispers to die away.

Now a woman wailed "God is good!" then started crying. Without a doubt, it was the King's mother. A few women gathered about another in a dark-blue headscarf as though to offer comfort.

Our God is is always and in every way good.

"However," Father Ivask continued, "it may also be that he is simply a sorcerer of great power, born to an influential family. A few such exist in our part of the world at present." Before the assembly could begin to complain, he said further, "Two of these, for example, are our holy priests the Tagros Naimejo, who as I said is Long-Legs' brother older by about ten years, and Maynaliel who is nicknamed Tolalo – you know him – they assisted the warriors' escape by calling a storm. We all saw this upon our exit from Onyx Hold. Members of the tribe may not know these two, but we priests surely recognize them as mighty in magic. Also, they are powerful evangelists. The fisher-folk know them well."

I reflected that this was probably why we were looking at water in the Kahechi Latho today.

Father Ivask said, "Know that our King is safe. He underwent an ordeal that demonstrated him to be accomplished in magic, as well as a man of sagacity and cunning. The Goddess states she had little to do except to make sure that the rescue party found the location and then escaped. They – Fathers Naimejo and Tolalo, the Goddess and her Second, Naxosos King, and our scouts Zarosis's son Korsis and Tagros Naemas Long-Legs – are all safe. The warriors Stanilomaxinon and Terenorint are hale.

"After they rid this latho of our enemies, the two of them returned to attend the King. Tagros Naemas ran all night transporting the King, who was unconscious, to safety: From that place, he then brought the four donkeys here to Kahechi Latho, and returned across the sand in the morning heat."

"They're at Onyx Spires, aren't they?" someone yelled and a number of others could be heard shushing him.

Father Ivask said. "We will not talk about their current location." Then, after a brief pause: "The archmage is whole and killed some of our enemies." (At this, someone spat and a grumble arose, though it abated quickly.) Then, laughing, the ancient priest said, "Nay, we should thank that one, for he also worked his utmost to deliver the Children of God."

"We'd be sitting back in Onyx Hold watching the herd die!" a man called and this was followed by someone else saying "And he would be the one to thank for that!" and then another fellow who sounded like one of the cattle-drovers said "We could have got out and the animals, but we would leave a trail of bodies!" and someone else said "Who would have fought the Jaras for water at Kahechi Latho?"

(end of excerpt 18 May 2024) 

THIS IS COPYRIGHTED MATERIAL 

TRUMP VICTORY

I got what I wanted. Have a nice day, y'all! #America  

My disclaimer

DISCLAIMER

All of this is copyrighted material and that means you're going to ask me if you can reprint or use any of it. To date, no one has – and no one has my permission to use it, therefore.

WARNING: Please don't read if you're offended by:

• Naughty language, blasphemy, sacrilege, etc.

• Insensitive and uninhibited references to disabilities and/or differences

• Recreational drug use and alcohol abuse

• Paganism and unconventional beliefs/practices

• Homosexuality

• References to the supernatural

• People praying and saying "praise God" and so on

• References to slavery and slavery-related subjects

• Expressions of misogyny, "homophobia," and so forth

Also, do not read any of this stuff – any of "JTPYO" – to children or allow them to read it. It's not for kids. Come on, you know that! If you've let your children read this at any point in the past, you're already having problems. (Actually, no one should read it, but that's another topic for another day.)

Anyway, yeah: Back to teh children. Tell the other parents before it's too late. Form a support group; you could call it "nax-alt" or something like that, i.e., a wholesome alternative for kids (and retarded adults) who have become a nuisance because they're constantly trying to act out scenes from my stories.

If you have made use of any of my writing – especially including past chapters, etc., from "JTPYO" that have been published in this blog – you should let me know ASAP by contacting me by email: rscribes@gmail.com. I'm not necessarily indemnifying you, but we should talk.

I deleted all my posts because most of them are really old

None of the posts from earlier in this blog have survived. This is the only one left.