The temptations phoenix rising torrent download

A devoted Buddhist, whose chanting recordings and videos are almost as popular as her music, Turner arrived at a place where the joy of making music gave as much joy to those who heard it.

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This 4-digit code is your Card Security Code. Is not the reason, that their interest is not comprehended in their art, and is therefore the concern of another art, the art of pay, which is common to the arts in general, and therefore not identical with any one of them? The satire on existing governments is heightened by the simple and apparently incidental manner in which the last remark is introduced.

There is a similar irony in the argument that the governors of mankind do not like being in office, and that therefore they demand pay. Thrasymachus had asserted that perfect injustice was more gainful than perfect justice, and after a little hesitation he is induced by Socrates to admit the still greater paradox that injustice is virtue and justice vice. Socrates praises his frankness, and assumes the attitude of one whose only wish is to understand the meaning of his opponents.

At the same time he is weaving a net in which Thrasymachus is finally enclosed. The admission is elicited from him that the just man seeks to gain an advantage over the unjust only, but not over the just, while the unjust would gain an advantage over either.

Socrates, in order to test this statement, employs once more the favourite analogy of the arts. Thus the skilled falls on the side of the good, and the unskilled on the side of the evil, and the just is the skilled, and the unjust is the unskilled. There was great difficulty in bringing Thrasymachus to the point; the day was hot and he was streaming with perspiration, and for the first time in his life he was seen to blush.

But his other thesis that injustice was stronger than justice has not yet been refuted, and Socrates now proceeds to the consideration of this, which, with the assistance of Thrasymachus, he hopes to clear up; the latter is at first churlish, but in the judicious hands of Socrates is soon restored to good humour: Is there not honour among thieves?

Is not the strength of injustice only a remnant of justice? Is not absolute injustice absolute weakness also? Not wickedness therefore, but semi-wickedness flourishes in states,—a remnant of good is needed in order to make union in action possible,—there is no kingdom of evil in this world.

To this we reply, that every art has an end and an excellence or virtue by which the end is accomplished. And is not the end of the soul happiness, and justice the excellence of the soul by which happiness is attained? And yet not a good entertainment—but that was my own fault, for I tasted of too many things. First of all the nature of justice was the subject of our enquiry, and then whether justice is virtue and wisdom, or evil and folly; and then the comparative advantages of just and unjust: and the sum of all is that I know not what justice is; how then shall I know whether the just is happy or not?

Thus the sophistical fabric has been demolished, chiefly by appealing to the analogy of the arts. Among early enquirers into the nature of human action the arts helped to fill up the void of speculation; and at first the comparison of the arts and the virtues was not perceived by them to be fallacious. They only saw the points of agreement in them and not the points of difference. Virtue, like art, must take means to an end; good manners are both an art and a virtue; character is naturally described under the image of a statue ii.

The next generation cleared up these perplexities; or at least supplied after ages with a further analysis of them. And yet in the absurdities which follow from some uses of the analogy cp.

Nor is it employed elsewhere either by Plato or by any other Greek writer. It is suggested by the argument, and seems to extend the conception of art to doing as well as making. Another flaw or inaccuracy of language may be noted in the words i. That the good is of the nature of the finite is a peculiarly Hellenic sentiment, which may be compared with the language of those modern writers who speak of virtue as fitness, and of freedom as obedience to law.

Ideas of measure, equality, order, unity, proportion, still linger in the writings of moralists; and the true spirit of the fine arts is better conveyed by such terms than by superlatives.

The harmony of the soul and body iii. In what may be called the epilogue of the discussion with Thrasymachus, Plato argues that evil is not a principle of strength, but of discord and dissolution, just touching the question which has been often treated in modern times by theologians and philosophers, of the negative nature of evil cp.

In the last argument we trace the germ of the xxv Aristotelian doctrine of an end and a virtue directed towards the end, which again is suggested by the arts. The final reconcilement of justice and happiness and the identity of the individual and the State are also intimated.

Nothing is concluded; but the tendency of the dialectical process, here as always, is to enlarge our conception of ideas, and to widen their application to human life. Republic II.

Thrasymachus is pacified, but the intrepid Glaucon insists on continuing the argument. He then asks Socrates in which of the three classes he would place justice.

Glaucon thinks that Thrasymachus was too ready to listen to the voice of the charmer, and proposes to consider the nature of justice and injustice in themselves and apart from the results and rewards of them which the world is always dinning in his ears. He will first of all speak of the nature and origin of justice; secondly, of the manner in which men view justice as a necessity and not a good; and thirdly, he will prove the reasonableness of this view.

As the evil is discovered by experience to be greater than the good, the sufferers, who cannot also be doers, make a compact that they will have neither, and this compact or mean is called justice, but is really the impossibility of doing injustice.

No one would observe such a compact if he were not obliged. Let us suppose that the just and unjust have two rings, like that of Gyges xxvi in the well-known story, which make them invisible, and then no difference will appear in them, for every one will do evil if he can. And he who abstains will be regarded by the world as a fool for his pains.

Men may praise him in public out of fear for themselves, but they will laugh at him in their hearts. Gorgias, B. Imagine the unjust man to be master of his craft, seldom making mistakes and easily correcting them; having gifts of money, speech, strength— the greatest villain bearing the highest character: and at his side let us place the just in his nobleness and simplicity—being, not seeming—without name or reward—clothed in his justice only—the best of men who is thought to be the worst, and let him die as he has lived.

I might add but I would rather put the rest into the mouth of the panegyrists of injustice—they will tell you that the just man will be scourged, racked, bound, will have his eyes put out, and will at last be crucified [literally impaled ]—and all this because he ought to have preferred seeming to being. His high character makes him a ruler; he can marry where he likes, trade where he likes, help his friends and hurt his enemies; having got rich by dishonesty he can worship the gods better, and will therefore be more loved by them than the just.

I was thinking what to answer, when Adeimantus joined in the already unequal fray. And other advantages are promised by them of a more solid kind, such as wealthy marriages and high offices.

There are the pictures in Homer and Hesiod of fat sheep and heavy fleeces, rich corn-fields and trees toppling with fruit, which the gods provide in this life for the just.

And the Orphic poets add a similar picture of another. The heroes of Musaeus and Eumolpus lie on couches at a festival, with garlands on their heads, enjoying as the meed of virtue a paradise of immortal drunkenness. Some go further, and speak of a fair posterity in the third and fourth generation. But the wicked they bury in a slough and make them carry water in a sieve: and in this life they xxvii attribute to them the infamy which Glaucon was assuming to be the lot of the just who are supposed to be unjust.

Appearance is master of truth and lord of happiness. To appearance then I will turn,—I will put on the show of virtue and trail behind me the fox of Archilochus. Only from the poets, who acknowledge that they may be appeased by sacrifices.

For if the righteous are only unpunished, still they have no further reward, while the wicked may be unpunished and have the pleasure of sinning too. But what of the world below? Nay, says the argument, there are atoning powers who will set that matter right, as the poets, who are the sons of the gods, tell us; and this is confirmed by the authority of the State.

Add good manners, and, as the wise tell us, we shall make the best of both worlds. Who that is not a miserable caitiff will refrain from smiling at the praises of justice?

Even if a man knows the better part he will not be angry with others; for he knows also that xxviii more than human virtue is needed to save a man, and that he only praises justice who is incapable of injustice. And please, as Glaucon said, to exclude reputation; let the just be thought unjust and the unjust just, and do you still prove to us the superiority of justice.

The thesis, which for the sake of argument has been maintained by Glaucon, is the converse of that of Thrasymachus—not right is the interest of the stronger, but right is the necessity of the weaker.

Starting from the same premises he carries the analysis of society a step further back;—might is still right, but the might is the weakness of the many combined against the strength of the few.

There have been theories in modern as well as in ancient times which have a family likeness to the speculations of Glaucon; e. All such theories have a kind of plausibility from their partial agreement with experience. For human nature oscillates between good and evil, and the motives of actions and the origin of institutions may be explained to a certain extent on either hypothesis according to the character or point of view of a particular thinker.

The obligation of maintaining authority under all circumstances and sometimes by rather questionable means is felt strongly and has become a sort of instinct among civilized men. The divine right of kings, or more generally of governments, is one of the forms under which this natural feeling is expressed. Nor again is there any evil which has not some accompaniment of good or pleasure; nor any good xxix which is free from some alloy of evil; nor any noble or generous thought which may not be attended by a shadow or the ghost of a shadow of self-interest or of self-love.

We know that all human actions are imperfect; but we do not therefore attribute them to the worse rather than to the better motive or principle. Such a philosophy is both foolish and false, like that opinion of the clever rogue who assumes all other men to be like himself iii.

And theories of this sort do not represent the real nature of the State, which is based on a vague sense of right gradually corrected and enlarged by custom and law although capable also of perversion , any more than they describe the origin of society, which is to be sought in the family and in the social and religious feelings of man. Nor do they represent the average character of individuals, which cannot be explained simply on a theory of evil, but has always a counteracting element of good.

And as men become better such theories appear more and more untruthful to them, because they are more conscious of their own disinterestedness. A little experience may make a man a cynic; a great deal will bring him back to a truer and kindlier view of the mixed nature of himself and his fellow men.

The two brothers ask Socrates to prove to them that the just is happy when they have taken from him all that in which happiness is ordinarily supposed to consist. Not that there is 1 any absurdity in the attempt to frame a notion of justice apart from circumstances. For the ideal must always be a paradox when compared with the ordinary conditions of human life. Neither the Stoical ideal nor the Christian ideal is true as a fact, but they may serve as a basis of education, and may exercise an ennobling influence.

And in a few exceptional individuals who are raised above the ordinary level of humanity, the ideal of happiness may be realized in death and misery. This may be the state which the reason deliberately approves, and which the utilitarian as well as every other moralist may be bound in certain cases to prefer.

Nor again, 2 must we forget that Plato, though he agrees generally with the view implied in the argument of the two brothers, is not expressing his own final conclusion, but rather xxx seeking to dramatize one of the aspects of ethical truth.

He is developing his idea gradually in a series of positions or situations. He is exhibiting Socrates for the first time undergoing the Socratic interrogation. Glaucon has been drawing a picture of the misery of the just and the happiness of the unjust, to which the misery of the tyrant in Book IX is the answer and parallel.

In their attempt to view justice as an internal principle, and in their condemnation of the poets, they anticipate him. The common life of Greece is not enough for them; they must penetrate deeper into the nature of things.

It has been objected that justice is honesty in the sense of Glaucon and Adeimantus, but is taken by Socrates to mean all virtue. May we not more truly say that the old-fashioned notion of justice is enlarged by Socrates, and becomes equivalent to universal order or well-being, first in the State, and secondly in the individual?

He has found a new answer to his old question Protag. In seeking to establish the purely internal nature of justice, he is met by the fact that man is a social being, and he tries to harmonise the two opposite theses as well as he can. There is no more inconsistency in this than was inevitable in his age and country; xxxi there is no use in turning upon him the cross lights of modern philosophy, which, from some other point of view, would appear equally inconsistent.

Plato does not give the final solution of philosophical questions for us; nor can he be judged of by our standard. The remainder of the Republic is developed out of the question of the sons of Ariston. Three points are deserving of remark in what immediately follows:—First, that the answer of Socrates is altogether indirect.

He does not say that happiness consists in the contemplation of the idea of justice, and still less will he be tempted to affirm the Stoical paradox that the just man can be happy on the rack. But first he dwells on the difficulty of the problem and insists on restoring man to his natural condition, before he will answer the question at all. He too will frame an ideal, but his ideal comprehends not only abstract justice, but the whole relations of man.

Under the fanciful illustration of the large letters he implies that he will only look for justice in society, and that from the State he will proceed to the individual. His answer in substance amounts to this,—that under favourable conditions, i. That he falls into some degree of inconsistency, when in the tenth book A he claims to have got rid of the rewards and honours of justice, may be admitted; for he has left those which exist in the perfect State.

Still he maintains the true attitude of moral action. Let a man do his duty first, without asking whether he will be happy or not, and happiness will be the inseparable accident which attends him.

Secondly, it may be remarked that Plato preserves the genuine character of Greek thought in beginning with the State and in going on to the individual. First ethics, then politics—this is the order of ideas to us; the reverse is the order of history.

Only after many struggles of thought does the individual assert his right as a moral being. In early ages he is not one , but one of many, the citizen of a State which is prior to him; and he xxxii has no notion of good or evil apart from the law of his country or the creed of his church.

And to this type he is constantly tending to revert, whenever the influence of custom, or of party spirit, or the recollection of the past becomes too strong for him. Thirdly, we may observe the confusion or identification of the individual and the State, of ethics and politics, which pervades early Greek speculation, and even in modern times retains a certain degree of influence.

The subtle difference between the collective and individual action of mankind seems to have escaped early thinkers, and we too are sometimes in danger of forgetting the conditions of united human action, whenever we either elevate politics into ethics, or lower ethics to the standard of politics.

The good man and the good citizen only coincide in the perfect State; and this perfection cannot be attained by legislation acting upon them from without, but, if at all, by education fashioning them from within.

He knows not how to answer them, although he is afraid of deserting justice in the hour of need. He therefore makes a condition, that having weak eyes he shall be allowed to read the large letters first and then go on to the smaller, that is, he must look for justice in the State first, and will then proceed to the individual. Society arises out of the wants of man. His first want is food; his second a house; his third a coat. The sense of these needs and the possibility of satisfying them by exchange, draw individuals together on the same spot; and this is the beginning of a State, which we take the liberty to invent, although necessity is the real inventor.

There must be first a husbandman, secondly a builder, thirdly a weaver, to which may be added a cobbler. Four or five citizens at least are required to make a city. A city which includes all this will have far exceeded the limit of four or five, and yet not be very large. In the city too we must have a market and money and retail trades; otherwise buyers and sellers will never meet, and the valuable time of the producers will be wasted in vain efforts at exchange.

If we add hired servants the State will be complete. And we may guess that somewhere in the intercourse of the citizens with one another justice and injustice will appear. Here follows a rustic picture of their way of life. They spend their days in houses which they have built for themselves; they make their own clothes and produce their own corn and wine. Their principal food is meal and flour, and they drink in moderation.

They live on the best of terms with each other, and take care not to have too many children. Then the fine arts must go to work—every conceivable instrument and ornament of luxury will be wanted. There will be dancers, painters, sculptors, musicians, cooks, barbers, tire-women, nurses, artists; swineherds and neatherds too for the animals, and physicians to cure the disorders of which luxury is the source.

And this is the origin of war, which may be traced to the same causes as other political evils. But then again our old doctrine of the division of labour must not be forgotten.

The art of war cannot be learned in a day, and there must be a natural aptitude for military duties. There will be some warlike natures who have this aptitude—dogs keen of scent, swift of foot to pursue, and strong of limb to fight.

And xxxiv as spirit is the foundation of courage, such natures, whether of men or animals, will be full of spirit. But these spirited natures are apt to bite and devour one another; the union of gentleness to friends and fierceness against enemies appears to be an impossibility, and the guardian of a State requires both qualities.

Who then can be a guardian? The image of the dog suggests an answer. Your dog is a philosopher who judges by the rule of knowing or not knowing; and philosophy, whether in man or beast, is the parent of gentleness. The human watchdogs must be philosophers or lovers of learning which will make them gentle. And how are they to be learned without education? But what shall their education be? Is any better than the old-fashioned sort which is comprehended under the name of music and gymnastic?

I mean that children hear stories before they learn gymnastics, and that the stories are either untrue, or have at most one or two grains of truth in a bushel of falsehood. Now early life is very impressible, and children ought not to learn what they will have to unlearn when they grow up; we must therefore have a censorship of nursery tales, banishing some and keeping others. Some of them are very improper, as we may see in the great instances of Homer and Hesiod, who not only tell lies but bad lies; stories about Uranus and Saturn, which are immoral as well as false, and which should never be spoken of to young persons, or indeed at all; or, if at all, then in a mystery, after the sacrifice, not of an Eleusinian pig, but of some unprocurable animal.

Shall our youth be encouraged to beat their fathers by the example of Zeus, or our citizens be incited to quarrel by hearing or seeing representations of strife among the gods?

Shall they listen to the narrative of Hephaestus binding his mother, and of Zeus sending him flying for helping her when she was beaten? Such tales may possibly have a mystical interpretation, but the young are incapable of understanding allegory. We will not suffer the poets to say that he is the steward of good and evil, or that he has two casks full of destinies;—or that Athene and Zeus incited Pandarus to break the treaty; or that God caused the sufferings of Niobe, or of Pelops, or the Trojan war; or that he makes men sin when he wishes to destroy them.

Either these were not the actions of the gods, or God was just, and men were the better for being punished. But that the deed was evil, and God the author, is a wicked, suicidal fiction which we will allow no one, old or young, to utter. This is our first and great principle—God is the author of good only.

And the second principle is like unto it:—With God is no variableness or change of form. Reason teaches us this; for if we suppose a change in God, he must be changed either by another or by himself. By another? By himself? He remains for ever fairest and best in his own image. Therefore we refuse to listen to the poets who tell us of Here begging in the likeness of a priestess or of other deities who prowl about at night in strange disguises; all that blasphemous nonsense with which mothers fool the manhood out of their children must be suppressed.

But some one will say that God, who is himself unchangeable, may take a form in relation to us. Why should he? For gods as well as men hate the lie in the soul, or principle of falsehood; and as for any other form of lying which is used for a purpose and is regarded as innocent in certain exceptional cases—what need have the gods of this?

For they are not ignorant of antiquity like the poets, nor are they afraid of their enemies, nor is any madman a friend of theirs. This is our second great principle—God is true. Away with the lying dream of Agamemnon in Homer, and the accusation of Thetis against Apollo in Aeschylus…. In order to give clearness to his conception of the State, Plato proceeds to trace the first principles of mutual need and of xxxvi division of labour in an imaginary community of four or five citizens.

Gradually this community increases; the division of labour extends to countries; imports necessitate exports; a medium of exchange is required, and retailers sit in the market-place to save the time of the producers. These are the steps by which Plato constructs the first or primitive State, introducing the elements of political economy by the way. As he is going to frame a second or civilized State, the simple naturally comes before the complex.

He indulges, like Rousseau, in a picture of primitive life—an idea which has indeed often had a powerful influence on the imagination of mankind, but he does not seriously mean to say that one is better than the other cp. E-mail: ning. Welcome to mp3INT. For mp3 downloads we are using now Youtube's service as source.

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We've seen him try fucking a guy, then come back for more after realizing that a guy's ass feels even tighter than pussy! We've even witnessed two shocking and unforgettable "firsts" for the sexy straight stud when he finally agreed to put a dick in his mouth, then later tried taking fingers and dildos up his tight virgin butt! Now, almost a full year after his experimentation with gay sex first began, rico has finally agreed - for the right price - to give up his ass!

If rico's action scenes up until now have been gradual "lessons" in his gay sex "education," then i guess you could say this latest encounter is his final exam! Watch as this broke straight boy resorts to doing just about everything he once swore he'd never do - including kissing, sucking dick, and most shocking of all, getting fucked for the very first time - by two guys in the same scene!

Warning: this scene is not for the easily offended! This isn't the fake shit you'll see on most other sites, where the "straight" guy starts moaning and begging for more just seconds after supposedly being penetrated for the very first time! What you will witness in this scene are the spontaneous, unscripted reactions of a real straight guy being fucked in the ass for the very first time, reactions which might be disturbing to sensitive viewers! If the idea of "reality porn" this raw and wicked offends you, don't watch it!

If, on the other hand, you're turned on by the idea of watching a real-life straight guy reluctantly giving up his ass for the very first time, then this is a scene you don't want to miss! Video language: English We all know hot one-legged stud Paulao can fist but now he shows us he can fuck.

Andy Star's mouth devours Paulao's big black cock and then takes all of it up his ass, milking it until he's fully loaded. It took a lot of convincing but we were able to get straight guy, Mario, from Ream His Straight Throat 6, to allow himself to be non-stop to the point of exhaustion by our sexy, hot Satyrs. As the film opens Mario is impaled on a 10 in stainless steel hook. He is holding on for dear life, blindfolded and completely unaware of the attack to follow.

John Adams joins him and then proceeds to gleefully ram the hook in and out of Mario's clenched ass. Rock comes in and without any hesitation does his trademark throatfucking to Mario's straight mouth. Soon the slobber is flowing as the hook and Rock's thick meat penetrate him from both ends.

Mario is bent over as he is fucked by Rock and deepthroats John's dick. Brandon, a hot straight black stud in his porn debut , comes in and joins the threesome. He alternately sucks and fucks until Mario is thrown to the floor for some more intense throatfucking and ass pounding.

Toni Cali, also in his bareback debut, rips Mario's hole to the point of sphincter collapse. His jaws are stretched open to accommodate six fingers and a fat cock. He is crying out for mercy but to no avail as he is destroyed from both sides. After what seems like an eternity he is carried over to the sling where the merciless plowing continues.

His eyes tell the story of what he must be thinking, for the love of God can anyone help me?. But it is difficult to make your desires known when your throat is crammed full of cock and your hole is gripping a dick hopelessly attempting to slow it's invasion. When Fabio joins Ray on the bed at first he seems a bit scared discovering the elephantine cock that the black guy got between his legs, but as soon as he takes it in hands and opens his mouth to taste it, all doubts disappear.

The insatiable Fabio lets Ray dominating and fucking his holes raw in every position with his huge dick and at the end he takes an explosive cumshot all over and inside his sweet ass! Adrian's body maneuvers to apply pressure with his hand, lips and tongue from different angles.

Connor reaches around to spread Adrian's ass, then bends him over the pool table for an unrestrained rimming session. While he's enjoying Adrian's smooth ass, Connor reserves some of his spit to lube up his cock as he's jerking off. After teasing Adrian's ass for a while, Connor buries his cock inside that tight hole.

Adrian flips over and exposes his dick; they take turns stroking it until a shower of white cum coats his entire torso. As cum drips to the floor, Adrian leans forward to catch Connor's load in his mouth. This guy is a machine for sperm and he can fill her mouth for hours. Once he let go without taking out 6 times in a row, and she swallowed warm sticky cum all the way to the last drop. Dj is a bashful black teenager who has never dated or messed around with a white boy.

Both boys' first interracial encounter gets captured on camera in this unscripted ''reality porn'' exclusive - and the shy, sweet-faced dj finally gives up his fresh year-old ass on camera for the very first time!

While waiting for his co-star to show up, joey confesses that he's always wanted to have sex with a black guy, but never had the opportunity or courage to pursue anything. He also explains that not only will this be his first time doing porn, but it will also be only the third guy he's ever had sex with!

Now i'd been dying to work with dj again since falling in lust with him a week earlier while filming his solo "audition" and his scene with eureka, and we'd been involved in back-and-forth negotiations about if and when he'd be willing to let somebody fuck him on camera. When i sent dj an email with a couple of joey's photos and a brief explanation of the scene i was hoping to film, i honestly had no idea how he'd respond. The next day i got a message from him saying something like, ''i ain't been with a white boy before but yeah i'll do it.

I keep the camera running as dj shows up at my apartment and both boys meet for the very first time. I try to break the ice with a casual, pre-action interview, but dj and joey are both so shy and nervous that they barely look at each other for the first few minutes. Eager to see these complete strangers become better acquainted, i instruct them to start things off with some kissing.

They like to work an ass over until a bright red, sloppy rosebud pops out just so they can shove their whole face deep inside then shove their fist in, elbow-deep! They're Ass Pigs and they're ready to show you why! Warning: this movie contains graphic fisting action never before captured on film! No question. This blue eyed fox is enjoying his tablet computer when his neighbor stops by to borrow a tool for a quick job.

Stefan plays it cool when he's caught in the act. Expect an avalanche of spunk and even a double-peration, as the biggest cock-whores in the whole of Prague go mad for the blackest dick in town! In NakedSword's Addict, urge goes into overdrive as men push the line between attraction and addiction.

With an aesthetic both experimental and groundbreaking, Addict is a sexual dreamscape, turning porn's hottest bodies into works of art. Addict is unlike anything you've seen before, and like nothing you'll ever forget.

But be careful: when sex is this powerful it only takes a taste to get hooked. It isn't long before their cocks are in each other's mouths and they are fucking each other relentlessly. Download and enjoy! These young gays explore just how much fun it can be to indulge in the carnal pleasures of hung men, long foreskin and tight asses Format: mp4 Duration: Video: x, AVC H.

Meanwhile, the remaining cast of 8 gets to plunder the leather store; fuck; suck; piss in, on and up each other; service boots; try out the big toys and work each other's monster sized fuckin' cocks! It's time to break out the lube and enjoy! This time Brock's bull himself will be the host It will be as hot as always. Trevor will rub, grind, and do everything possible to work Axel up till he shoots, but for Axel, No Hands Allowed.

The unwritten law of lap dance is to completely surrender to the dancer. Trevor writhes his beautiful bubble butt against Axel's thickening crotch, then works down his sweat pants to have a lick. Soon Axel is naked and in Trevor's control, mesmerized by the seductive dance and juicy blowjob. Trevor carefully laps at Axel's crotch from nuts to dickhead, trying not to gag as he gobbles it down to the root.

Axel moans with pleasure, wants so badly to grab Trevor by the head and push him down further onto his cock. But rules are rules. When Axel's hand even moves up a bit involuntarily, Trevor swats it away with a stern warning.

Singlet pulled down to his thighs and sexy jock framing his hot hole, Trevor grinds against the straining stiffness of Axel's piece.