Response to claim: "According to Smith, he found the plates after he was directed to them by a heavenly messenger"
Response to claim: "whom he later identified as the angel Moroni"
Response to claim: "According to the story, the angel first visited Smith's bedroom late at night, on September 22"
Response to claim: "Oliver Cowdery initially dated the angel's visit to the "15th year of our brother J. Smith Jr's, age", Cowdery changed the statement to read the 17th year of his age"
Response to claim: "Moroni told Smith that the plates could be found buried in a prominent hill near his home, later called 'Cumorah'"
Response to claim: "Before dawn, Moroni reappeared two more times and repeated the information"
Response to claim: "But the angel would not allow Smith to take the plates until he obeyed certain 'commandments'"
Response to claim: "Smith recorded some of these commandments, and contemporaries to whom he told the story said there were others"
Response to claim: "that he have no thought of using the plates for monetary gain"
Response to claim: "that he never show the plates to any unauthorized person"
Response to claim: "Smith's contemporaries who heard the story—both sympathetic and unsympathetic—generally agreed that Smith mentioned the following additional commandments"
Response to claim: "that the plates never directly touch the ground until safe at home in a locked chest"
Response to claim: "Some unsympathetic listeners who heard the story from Smith or his father recalled that Smith had said the angel required him...to wear "black clothes" to the place where the plates were buried"
Response to claim: "to ride a 'black horse with a switchtail'"
Response to claim: "to call for the plates by a certain name"
Response to claim: "to 'give thanks to God'"
Response to claim: "In the morning, Smith began work as usual and did not mention the visions to his father"
Response to claim: "because, he said, he did not think his father would believe him"
Response to claim: "Smith said he then fainted because he had been awake all night"
Response to claim: "When Smith then told all to his father, he believed his son and encouraged him to obey the angel's commands"
Response to claim: "Smith then set off to visit the hill, later stating that he used his seer stone to locate the place where the plates were buried"
Response to claim: "Smith said he saw a large stone covering a box made of stone"
Response to claim: "Using a stick to remove dirt from the edges of the stone cover, and prying it up with a lever"
Response to claim: "Smith saw the plates inside the box, together with other artifacts"
Smith referred to the visitor as an "angel of the Lord" at least as early as 1832 Smith (1832) , p. 4, and possibly as early as 1829 (Early Mormon Documents 1:151-152). Some early accounts related by non-Mormons described this angel as a "spirit" (Hadley (1829) ; Harris (1833) , p. 253; Chase (1833) , p. 242) or a "ghost" Burnett (1831) ; see also Lewis (Lewis) , p. 1 (a later-published account using the "ghost" terminology). In 1838, however, Smith later said that the "angel" was a man who had been "dead, and raised again therefrom" Smith (1838b) , pp. 42–43.
whom he later identified as the angel Moroni.
Smith (Cowdery) , p. 180; Smith (1838b) , pp. 42–43. In distinction from his other accounts, Smith's 1838 autobiography said that the angel's name was Nephi Smith (1838a) , p. 4; nevertheless, modern historians and Latter Day Saints generally refer to the angel as Moroni.
We would be interested to see a reference by Modern day historians or Latter-day Saints who do not refer to the angel as Moroni.
Note that the name "Moroni" appears in the critical work Mormonism Unvailed - 1834, reprinted as History of Mormonism in 1840.
Some Church sources give the identity of the angel that visited Joseph Smith in 1823 as "Nephi" instead of "Moroni"
Question: Did Joseph Smith originally identify the angel that visited him as "Nephi" instead of "Moroni"?
Question: Which sources mention Nephi as the angelic visitor who told Joseph Smith about the gold plates?
Question: Are there sources which identify the angel that visited Joseph as "Moroni" that date prior to the "Nephi" error?
Question: Did the prophet Nephi visit Joseph at some point in time?
D. Todd Christofferson: "The June 1839 Manuscript History of the Church says it was Nephi who appeared to Joseph Smith in 1823 rather than Moroni"
Improvement Era (1970): "This wording in the present Pearl of Great Price is modified from the first printing, in which the messenger was identified as 'Nephi'"
September 22 was listed in a local almanac as the autumnal equinox, which has led D. Michael Quinn to argue that the date had astrological significance in Smith's worldview (Quinn (1998) , p. 144; however, this ostensible astrological significance is never mentioned by Smith or his contemporaries.
Smith's first mention of the angel in later histories is an appearance on the eve of September 22, 1823 Smith (1838a) , p. 4; however, other accounts say or imply that the angel may have appeared a year earlier in 1822. Smith's first history in 1832 said the angel's first visit was on September 22, 1822, although he also said he was "seventeen years of age" Smith (1832) , p. 3, which would have made the year 1823 (he turned 17 in December 1822). In 1835, after Oliver Cowdery initially dated the angel's visit to the "15th year of our brother J. Smith Jr's, age", Cowdery changed the statement to read the 17th year of his age (16 years old, or 1822)—but he said this visit in Smith's "17th year" occurred in 1823 Cowdery (1835a) , p. 78. Smith's father is quoted by an inquirer who visited his house in 1830 as saying that the first visit by the angel took place in 1822 but that he did not learn about it until 1823 Lapham (1870) , p. 305. A Smith neighbor who said Smith told him the story in 1823 said the angel appeared "a year or two before" the death of Joseph's brother Alvin in November 1823.
Summary: When Oliver Cowdery published his version of the history of the Church in December 1834 and February 1835 he did not include a recital of the First Vision story - thus implying that it was not known among the Saints by that point in time. It is claimed that Cowdery's history contradicts Joseph Smith's later official history by saying that the Prophet's first visionary experience was of the angel Moroni in 1823.
Question: Was Oliver Cowdery aware of the details of the First Vision that were written in Joseph Smith's 1832 history?
Interpreter: A Journal of Mormon Scripture, "The Cowdery Conundrum: Oliver’s Aborted Attempt to Describe Joseph Smith’s First Vision in 1834 and 1835"
Moroni told Smith that the plates could be found buried in a prominent hill near his home, later called Cumorah, a name taken from the Book of Mormon.
Smith (1838a) , p. 4 (identifying the hill, but not referring to it by a name); Cowdery (1835b) , p. 196 (referring to the hill as Cumorah).
Before dawn, Moroni reappeared two more times and repeated the information.
Smith (1832) , p. 7; Smith (1842) , p. 707.
But the angel would not allow Smith to take the plates until he obeyed certain "commandments".
Smith (1838a) , p. 6 (saying the angel told him to obey his charge concerning the plates, "otherwise I could not get them"); Clark (1842) , pp. 225–26 (the angel "told him that he must follow implicitly the divine direction, or he would draw down upon him the wrath of heaven"); Smith (1853) , p. 83 (characterizing the angel's requirements as "commandments of God", and saying Smith could receive the plates "not only until he was willing, but able" to keep those commandments).
Smith recorded some of these commandments, and contemporaries to whom he told the story said there were others, all of which are relevant to the modern debate about whether, or how closely, events of early Mormonism were related to the practice of contemporary folk magic.
See, e.g., Quinn (1998) .
Response to claim: "that he tell his father about the vision"
Smith's mother Lucy Mack Smith said he was commanded to tell his father during the third vision Smith (1853) , p. 81, but he disobeyed because he didn't think his father would believe him, and the angel appeared a fourth time to rebuke him and reiterate the commandment (82). Joseph Smith and his sister Katharine said the angel gave him the commandment in his fourth visit, but did not say whether he had received the commandment earlier that night (Smith (1838a) , p. 7; Salisbury (1895) , p. 12). Smith's father is quoted by a skeptical interviewer to say that in 1830, Smith delayed telling his father about the vision for about a year Lapham (1870) , p. 305. Smith's brother William, who was 11 at the time, said the angel commanded him to tell his entire family Smith (1883) , p. 9, although he may have been remembering Smith tell the story that night after he visited the hill, according to their mother's recollection Smith (1853) , p. 83.
and (3) that he never show the plates to any unauthorized person.
Hadley (1829) ; Smith (1838a) , p. 6.
This commandment is described in the account of Joseph Knight, Sr., a loyal Latter Day Saint friend of Smith's Knight (1833) , p. 2, and Willard Chase, an associate of Smith's in Palmyra during the 1820s Chase (1833) , p. 242. Both Knight and Chase were treasure seekers, but while Knight remained a loyal follower until his death, Chase was a critic of Smith's by the early 1830s.
and (5) that the plates never directly touch the ground until safe at home in a locked chest.
There is agreement on this commandment by Smith's mother Smith (1853) , pp. 85–86 and sister Salisbury (1895) , p. 14 and by two non-Mormons (Chase (1833) , p. 242; Lapham (1870) , p. 305).
Chase (1833) , p. 242 (an affidavit of Willard Chase, a non-Latter Day Saint treasure seeker who believed Smith wrongly appropriated his seer stone). Chase said he heard the story from Smith's father in 1827. Fayette Lapham, who traveled to Palmyra in 1830 to inquire about the Latter Day Saint movement and heard the story from Joseph Smith, Sr., said Smith was told to wear an "old-fashioned suit of clothes, of the same color as those worn by the angel", but Lapham did not specify what color of clothing the angel was wearing Lapham (1870) , p. 305.
Chase (1833) , p. 242 (affidavit of Willard Chase, relating story heard from Smith's father in 1827). A friendly but non-believing Palmyra neighbor, Lorenzo Saunders, heard the story in 1823 from Joseph Smith, Jr., and also said Smith was to required to ride a black horse to the hill Saunders (1884b) .
Chase (1833) , p. 242 (affidavit of the skeptical Willard Chase).
and (9) to "give thanks to God."
Saunders (1893) (statement of Orson Saunders of Palmyra, who heard the story from Benjamin Saunders, who heard the story from Joseph Smith).
because, he said, he did not think his father would believe him.
Smith (1853) , p. 82; Salisbury (1895) , p. 12 (stating that Smith told the angel during the fourth visit that he was afraid his Father would not believe him).
Smith said he then fainted because he had been awake all night, and while unconscious, the angel appeared a fourth time and chastised him for failing to tell the visions to his father.
Smith (1853) , p. 82; Smith (1838a) , p. 6.
When Smith then told all to his father, he believed his son and encouraged him to obey the angel's commands.
Smith (1853) , p. 82; Smith (1838a) , p. 7. Smith's brother William, who was 11 at the time, said he also told the rest of his family that day prior to visiting the hill Smith:1883 , pp. 9–10, although he may have been remembering Smith tell the story the night after he visited the hill, according to their mother's recollection Smith (1853) , p. 83. Smith's sister Katharine said that Joseph told his father and the two oldest brothers Alvin and Hyrum the morning prior to visiting the hill, but Katharine was too young (10 years old) to understand what they were talking about Salisbury (1895) , p. 13.
Harris (1833) , p. 252 (statement by Henry Harris, a non-Mormon Palmyra resident); Harris (1859) , p. 163 (statement by Martin Harris, a Latter Day Saint who became one of the Three Witnesses of the Golden Plates). According to one hearer of the account, Smith used the seer stone to follow a sequence of landmarks by horse and on foot until he arrived at the place the plates were buried.Lapham (1870) , p. 305.
but that he "knew the place the instant that [he] arrived there."
Smith (1838a) , pp. 6–7.
Smith said he saw a large stone covering a box made of stone (or possibly iron).
Most accounts, including those written by Smith, say the plates were found in a stone box (Cowdery (1835b) , p. 196; Smith (1838a) , pp. 15–16; Whitmer (1875) , calling it a "stone casket", and stating that Smith had to dig down for the box "two and a half or three feet"); according to two non-believing witnesses, however, Smith said they were buried in an iron box (Bennett (1831) , p. 7; Lewis (Lewis) , p. 1).
Smith saw the plates inside the box, together with other artifacts.
Smith (1838a) , pp. 15–16. According to various accounts, these artifacts may have included a breastplate (Cowdery (1835b) , p. 196; Smith (1838a) , p. 16; Salisbury (1895) , p. 13, saying it was the "breast-plate of Laban"), a set of large spectacles made of seer stones (Chase (1833) , p. 243; Smith (1838a) , p. 16; Salisbury (1895) , p. 13), the Liahona, the sword of Laban (Lapham (1870) , pp. 306, 308; Salisbury (1895) , p. 13), the brass plates of Laban Salisbury (1895) , p. 13, the vessel in which the gold was melted, a rolling machine for gold plates, and three balls of gold as large as a fist Harris (1833) , p. 253.
The wiki editor has used a source which does not support the claim made in the main text.
They said that the plates he then had in possession were but an introduction to the Gold Bible -- that all of them upon which the bible was written, were so heavy that it would take four stout men to load them into a cart -- that Joseph had also discovered by looking through his stone, the vessel in which the gold was melted from which the plates were made, and also the machine with which they were rolled; he also discovered in the bottom of the vessel three balls of gold, each as large as his fist.
For a detailed response, see: Is there a cave in the Hill Cumorah containing the Nephite records?
↑ Eber Dudley Howe, Mormonism Unvailed (Painesville, Ohio: Telegraph Press, 1834), 277.
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I am writing this letter in response to the above article noted.
I wanted to thank Rob Ashton for reminding me that, as a female, I still have the human right to expect and demand healthy respect and fair treatment from others, no matter their gender.
I understand that males can become distracted or attracted by the site of skin, youth, vibrance, femininity and vitality – but keep in mind that females are no different when it comes to males … so maybe teenage boys need to start covering up too…no more tank tops on scorching summer days, I suppose. Maybe the basketball uniforms should be tamed down too – heaven forbid that they become sexually distracting to the audience or attract the attention of a predator.
I am really angry that some people believe that the solution to stop predators and attraction or sexual distraction rests on the shoulders of females in society. It is not our responsibility to control the feelings and behaviours of others, nor is it our fault if a male trespasses on clear boundaries.
As a victim of sexual abuse, I am told constantly that it is OK and vital to have boundaries…but some of these trustees are making it quite clear that my boundaries are not enough and that if something bad happens to me that I provoked it to happen.
Females are supposed to have Human and Civil Rights no matter what age, but these rights seem to only exist on paper…not in action. I am truly understanding why. We have a handful of teachers and trusted guardians sexually shaming our children so that they grow up with a disgusting perceptions of themselves and others. I was a victim of that shaming too in high school and middle school. I wore my first skirt when I was 18 years old and everyone around me seemed so shocked that I actually had legs, lol. That was in 1999.
Anyways, thank you Rob Ashton, for having more understanding and consideration for female rights and the right to healthy development (mentally AND physically) than the female trustees and teachers seem to have. It is going to be wonderful men like you who help tremendously to raise confident and healthy minded women for the future.
Thank you most for not supporting the sexual shaming of females. That behaviour is not only antiquated – it is purely disgusting. We need more mental health, not illness.


IN an earlier discussion of this series, during discussion of the word ethics, an attempt was made to draw some useful distinctions between ethics and morality (THEOSOPHY, June, 1954). [Note: This refers to the 11th article in this series.--Compiler.] The derivation of both terms suggests that clear distinctions are advisable and, furthermore, as noted at that time, "it is easily conceivable that more could be written concerning the words ethics and morality than about any other two terms in the English language. This, for the reason that, from a theosophical point of view, every man has a concern with establishing some measure of consistency, purpose, and general helpfulness to others -- and also finds he is being measured by the yardstick of other peoples' customs."
In this case, the "word puzzle" consists in the fact that a man may, as with Socrates, be considered immoral by the society in which he lives and yet be a great ethical teacher and exemplar -- a truly moral man, if one uses the term in its best or highest sense. When is apparently moral man immoral? Not only when he falsely rationalizes his own conduct, but also when he judges and condemns others in a manner which shows no respect for ideas and ideals different from his own. While many "moral" customs are derived from valid ethical principles and may inspire to ethical conduct, other "moral" customs and attitudes apparently exert an opposite sort of influence, particularly when the moralist is prideful of his supposed virtue, and contemptuous or condemnatory of those whose behavior follows a differing pattern. Theosophy, it has been said truly, is the essence of morality -- that is, composed of the ethical principles which underlie philosophic concepts of goodness, justice, etc. But, by the same token, teachers of Theosophy have, almost without notable exception, been branded as "immoral" by hostile contemporaries who possessed vested interest in the established order.
Along with such abbreviated analysis it is interesting to isolate some of Madame Blavatsky's and William Q. Judge's statements on the limitations of the "moral" or "conventional" -- perhaps one should say, moralistic -- point of view. To begin with, H.P.B. was at no time more vehement than when calling attention to the fact that the Theosophist would find himself, of necessity, renouncing popular categories of "good" and "evil." The reason for her insistence, and for a similar emphasis in some of William Q. Judge's remarks in Letters That Have Helped Me, seems clearly to be that if a man believes in the combined self-reliance and inescapable responsibility suggested by the view of reincarnation, he cannot foreshorten his viewpoint on human conduct by the self-righteous standards of custom. The "conventional way," unthinkingly pursued, involves far too much of self-righteousness and prejudice to encourage justice in dealing with one's fellows or growth in one's own understanding.
Now conventionality -- pure and simple -- is a congenital LIE, as it is in every case a "simulation of feelings according to a received standard" (F. W. Robertson's definition); and where there is any simulation there cannot be any truth. How profound the remark made by Byron, that "truth is a gem that is found at a great depth; whilst on the surface of this world all things are weighed by the false scales of custom," is best known to those who are forced to live in the stifling atmosphere of such social conventionalism, and who, even when willing and anxious to learn, dare not accept the truths they long for, for fear of the ferocious Moloch called Society.
Mr. Judge carries on the development of the principles involved in Madame Blavatsky's paragraphs in one of his letters of philosophical "advice" to Jasper Niemand, bringing the matter down to the everyday psychological level of a student's life. The way of the moralist, he implies, is to abhor, shun, or grow righteously indignant upon observing some species of conduct which he feels clearly merits our disapprobation. "But," Judge writes, "to turn away in horror is not detachment. That is, if we love vice or anything, it seizes on us by attachment; if we hate anything, it seizes on our inner selves by reason of the strong horror we feel for it. In order to prevent a thing we must understand it; we cannot understand while we fear or hate it. We are not to love vice, but are to recognize that it is a part of the whole, and trying to understand it, we thus get above it. This is the 'doctrine of opposites' spoken of in Bhagavad-Gita. So if we turn in horror from the bad (we may feel sad and charitable, though), in a future life we will feel that horror and develop it by reaction into a reincarnation in a body and place where we must in material life go through the very thing we now hate."
Good and Evil are only the two poles of the one thing. For in the Absolute one is just as necessary as the other, and often what seem evil and "pain" are not absolutely so, but only necessary adjustments in the progress of the soul. Read Bhagavad-Gita as to how the self seems to suffer pain. What is Evil now? Loss of friends? No; if you are self-centered. Slander? Not if you rely on Karma. There is only evil when you rebel against immutable decrees that must be worked out. You know that there must be these balancings which we call Good and Evil. Just imagine one man who really was a high soul, now living as a miser and enjoying it. You call it an evil; he a good. Who is right? You say "Evil" because you are speaking out of the True; but the True did know that he could never have passed some one certain point unless he had that experience, and so we see him now in an evil state. Experience we must have, and if we accept it at our own hands we are wise. That is, while striving to do our whole duty to the world and ourselves, we will not live the past over again by vain and hurtful regrets, nor condemn any man, whatever his deeds, since we cannot know their true cause. We are not Karma, we are not the Law, and it is a species of that hypocrisy so deeply condemned by It for us to condemn any man. That the Law lets a man live is proof that he is not yet judged by that higher power. Still, we must and will keep our discriminating power at all times.
These points of emphasis are hardly isolated remarks, being implied, at least, in some way in nearly everything written by Mr. Judge and Madame Blavatsky. There is also abundant evidence that, wherever distinctive theosophical ideas have occurred in a philosopher's writings, one finds a similar insistence. Given the perspective of reincarnation and Karma, it is seen to be absolutely necessary to refrain from judging either our own conduct or that of anyone else in terms of appearances, and to make sure that whatever "judgments" are passed simply represent a decision that a given action is not one we can commend or must oppose. The conventional moralist, however, is interested in more than action; he presumes to judge the motive and ultimate character of the one who acts. Thus it is that the theosophical philosopher is apt to show an especial capacity for appreciation of the non-conformist. The non-conformist, or genuine "radical," whatever his ignorance and whatever his appearance, is at least so concerned with the task of discovering true principles for his own conduct that he has little time or inclination for censuring others. His Karma is more truly his own, his standards being self-induced and self-devised rather than borrowed from a social or religious consensus. Moreover, the temptation to dishonesty is far less, since there is absolutely no incentive for pretending to embrace a popular morality; the non-conformist morality, by definition, is unpopular anyway.
Emerson proffered a ringing paragraph on this subject in his essay, "Self-Reliance."
Whoso would be a man, must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your mind. Absolve you to yourself, and you shall have the suffrage of the world. I remember an answer which when quite young I was prompted to make to a valued adviser who was wont to importune me with the dear old doctrines of the church. On my saying, "What have I to do with the sacredness of traditions, if I live wholly from within?" my friend suggested, -- "But these impulses may be from below, not from above." I replied, "They do not seem to me to be such; but if I am the Devil's child, I will live then from the Devil." No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution; the only wrong what is against it. A man is to carry himself in the presence of all opposition as if every thing were titular and ephemeral but he. I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions.
The populace think that your rejection of popular standards is a rejection of all standard, and mere antinomianism; and the bold sensualist will use the name of philosophy to gild his crimes. But the law of consciousness abides. There are two confessionals, in one or the other of which we must be shriven. I have my own stern claims and perfect circle. It denies the name of duty to many offices that are called duties. But if I can discharge its debts it enables me to dispense with the popular code. If any one imagines that this law is lax, let him keep its commandment one day.
Going far back in the theosophic tradition to the philosophy of Gautama Buddha -- he whom H.P.B. referred to as the greatest religious teacher the world has ever known -- we find the following remarks preserved in The Dhammapada: "Not merely by moral precepts and observances," the Buddha said, "does one earn the right to be called a sage," nor find release from ethical dilemmas. Further, he said, "a man is not a Bhikkhu because he begs alms from others; he who merely outwardly adopts all forms is not on that account a Bhikkhu. He is in reality called 'The Bhikkhu' who in this world has cast out both merit and demerit, who lives a life of purity, and who, with full realization, walks in this world." So strong is this current in Buddhist thought that despite the development of a formal Buddhist priesthood and the deterioration of much of Buddhism into ritualism, some elements of high-minded tolerance toward the apparent wrongdoings of others have been preserved among Buddhist votaries to this day. The Buddhist has always claimed that "no tonsure can make an ascetic," as Buddha pointed out, and conversely, that outward appearances cannot be depended upon to give full measure of a man nor of the nature of his soul-striving.
If what most people want is one's criterion of value, then there is no problem involved beyond ascertaining what in fact people do want -- a question that can indeed be answered by science, but not the one we started out with: Is a scientifically-grounded ethics possible? For this answer simply raises the original question in different form: why should one want what most people want? The very contrary would seem to be the case: those who have taught us what we know about ethics, from Socrates and Christ to Tolstoy, Thoreau, and Gandhi, have usually wanted precisely what most people of their time did not want, and have often met violent death for that reason.
In conclusion, then, we have, in these remarks concerning morality, a practical example of why it is sometimes necessary to attack prevailing attitudes of mind -- even to challenge and condemn them, as did H.P.B. and Emerson -- in order to allow the soul's vision to come through clearly. And here, as elsewhere, it may be rewarding to ponder the additional fact that men of theosophical persuasion have only condemned the condemnatory attitude itself. Two negatives, as has often been pointed out, manage to cancel each other out, leaving opportunity for the emergence of positive, constructive ideals.
Soul Passing Beyond a Former Condition.


📷 Over the last decade, Kurkdjian's eponymous house has released dozens of olfactory creations, most of which refuse to conform to masculinity or femininity.
Many who create fragrances consider it an art, but for Francis Kurkdjian, this is especially so. He grew up taking piano and ballet lessons, and though he didn’t know much about perfumers when he realized it was his dream profession at 15, he understood creative discipline and perseverance would be essential. Kurkdjian hit the ground running, creating Jean Paul Gaultier’s first men’s fragrance, Le Male, shortly after attending ISIPCA in Versailles. He then spent time in New York before returning to Paris and crafting scents for an extensive clientele featuring the likes of Saint Laurent, Giorgio Armani, and Dior. In 2009, the perfumer co-founded Maison Francis Kurkdjian with Marc Chaya, allowing him to enter the niche luxury fragrance space while continuing work with high-profile brands. Over the last decade, his eponymous house has released dozens of olfactory creations, most of which refuse to conform to masculinity or femininity.
Kurkdjian’s latest release is Gentle Fluidity, a pair of unisex scents with a shared name. It references contemporary, fluid concepts of gender identity, and uses the same ingredients in different formulas to create two different but equally fascinating fragrances. The distinction occurs through capitalization: Gentle fluidity (capital G, lowercase F) has a silver top and emanates juniper berry, nutmeg oils, and amber, while gentle Fluidity (lowercase g, uppercase F) is its gold counterpart featuring coriander oil, musk, and vanilla. To share a bit more of the two fragrances’ complex identities, Kurkdjian described Gentle Fluidity’s forward-thinking cultural soulmates.
📷 Gentle fluidity (capital G, lowercase F) has a silver top and emanates juniper berry, nutmeg oils, and amber, while gentle Fluidity (lowercase g, uppercase F) is its gold counterpart featuring coriander oil, musk, and vanilla.
If Gentle Fluidity was the star of its own movie, which actor would play the starring role?
Nico Tortorella, Miley Cyrus, Tilda Swinton, Ellen DeGeneres, Steven Tyler, or Jaden Smith.
What colors do your fragrances smell like?
It is a duo of fragrances. So one is gold, and the other one is silver.
Paris, of course! But any urban city with an international vibe is the perfect match as well.
The French and Italian Renaissance: A time when women and men were sharing their aesthetic values.
A formal (tuxedo style) masculine skirt for men I have bought from Jean Paul Gaultier.
Contemporary classical through artists like Max Richter, who has been an influential voice in post-minimalism and in the meeting of contemporary classical and alternative popular music.
Always champagne, always. Krug and Dom Pérignon are the best!
If you were to relate your new scents to a book, what would it be?
A book you would read on a notebook or an iPad.
We have a soundtrack. It is composed by Yannick Kalfayan, a modern composer with whom I have worked for 5 years now.
If it wasn’t called Gentle Fluidity, what would it be called?
Source: L' Officiel, by Ali Webb.


Sometimes the final question in a reading passage will ask you to determine where in the passage a piece of information is found. The answer choices will list possible locations for that information. The best way to approach this type of question is to study the question to determine the information that you are looking for and then to go to the lines listed in the answers and skim for that information.
city of the United States.
1. Where in the passage does the author define the word “capital”?
2. Where in the passage does the author mention where the U.S. Capitol can be found?
To answer the first question, you should skim for the word capital and then look for its meaning. A capital is the location of the center of government, and this definition is given in the fourth line. The best answer to this question is therefore answer (C).
To answer the second question, you should skim for U.S. Capitol and then look for where the U.S. Capitol is found. The U.S. Capitol is located in Washington, D.C., and ..this information is given in the sixth through eighth lines. The best answer to this question is therefore answer (D).
The following chart outlines the key information that you should remember when you are trying to determine where in the passage something is found.
TOEFL EXERCISE 6: Study each of the passages and choose the best answers to the questions that follow.
the surface and bursts out as a geyser.
steam about once an hour.
There have not been any volcanic eruptions in the Yellowstone area for 70,000 years. However, the existence of the geysers is proof that the area is volcanically active.
1. Where in the passage does the author mention what heats the water in a geyser?
3. Where in the passage does the author state how long it has been since a volcano erupted at Yellowstone?
4. Where in the passage does the author state what the initials NASA represent?
5. Where in the passage does the author describe NASA’S new challenge after Project Mercury?
7. Where in the passage does the author describe the composition of the Gemini constellation?
brought a drawing of a flag with stars and stripes on it and asked if Betsy could make it.
as the one who had made the flag.
House, and it was opened to the public as a memorial to Betsy Ross.
completely true—and who is to know at this point—at least it makes a good story.
8. Where in the passage does the author mention a group that came to visit Betsy Ross?
9. Where in the passage does the author state when the flag was adopted by Congress?
12. Where in the passage does the author discuss how historians have reacted to the Betsy Ross story?
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Is God's wrath at work in natural disasters?
What do homosexuality, the health-care overhaul and British advertising standards all have in common? They're all things that have ticked God off, some religious leaders say, and he's venting his frustration with the angry fires of Iceland's Eyjafjallajokull volcano.
Moscow's Interfax newswire reported that the Association of (Russian) Orthodox Experts called the April 14 eruption -- whose gigantic cloud of ash grounded transatlantic flights for more than a week -- a response to gay rights in Europe and Iceland's tolerance of "neo-paganism." Conservative commentator Rush Limbaugh said God was angry over health-care legislation. San Antonio megachurch pastor John Hagee, founder of Christians United for Israel, said God was unleashing his wrath on Britain for deciding that Israeli tourism ads featured parts of the disputed Palestinian territories, not Israel.
The eruption is one in a long line of natural events that some religious leaders have attributed to divine judgment. In short, they say that God is using nature to channel his displeasure with human beings -- both the sinners and those who tolerate them -- and that we had better shape up.
-- Iranian cleric Hojatoleslam Kazem Sedighi recently told his Shiite Muslim followers that immodestly dressed and promiscuous women are to blame for earthquakes.
-- In February, Rabbi Yehuda Levin of the Rabbinical Alliance of America warned that allowing gays to serve openly in the military could cause natural disasters to strike America. "The practice of homosexuality is a spiritual cause of earthquakes," he said.
-- Religious broadcaster Pat Robertson blamed the devastating Jan. 12 earthquake in Haiti on a pact between the devil and the Haitians who rebelled against French rule in the 18th century.
-- Robertson and Hagee blamed Hurricane Katrina on New Orleans' debauchery and immorality.
-- Malaysian Muslim cleric Azizan Abdul Razak said the 2004 South Asian tsunami was a message from God that "He created the world and can destroy the world," and Israel's Sephardic Chief Rabbi Shlomo Amar said it was "an expression of God's great ire with the world."
So what is it about nature's fury that attracts theological interpretation? For many religious leaders, scholars say, it's an opportunity to win new believers.
"Natural disasters are disruptive. When there's a disruption, people's worldviews are shaken and need to be repaired," said Steve Friesen, a biblical studies professor at the University of Texas at Austin.
"Natural disasters are a prime time to repair people's worldviews. . . . It's a long-running theme in American culture that God works to bring people into changing their worldview," Friesen said.
Who accepts these proclamations and who doesn't often depends on how a believer views God: benevolent, wrathful, active, passive or maybe something less defined, like a cosmic force.
"This stuff attracts people with a strong authoritarian image of God and who believe that He -- it's almost always a 'He' -- does in fact punish people who do not follow his rules," said Wade Clark Roof, professor of American religion at the University of California at Santa Barbara.
Another common thread among people who link disaster to divine judgment is that they tend to consider disasters as confirmation of already-held beliefs.
"They already think God is working in certain ways, and disasters become an example of that," said Friesen, pointing to Hagee as an example. "There's no logical connection [between Britain's ad policy and the volcano], but because he is already convinced that God works to protect Israel, he believes that God made the volcano erupt to punish Britain."
People who make such pronouncements are also claiming special power or authority, experts said. "They are claiming special knowledge of how God works in the world and why he does what he's doing," Friesen said.
Many religious leaders reject the idea that disaster is linked to divine judgment.
"It's faulty theology. People take the personal consequences of sin, which are real, and project them onto natural disaster. That's where things break down," said Joel Hunter, a board member of the National Association of Evangelicals and a megachurch pastor in suburban Orlando.
"Speculating that disaster happens because sin has reached a certain level puts God in a really bad light," said Rabbi Michael Lerner, president of the Network of Spiritual Progressives. "You start blaming the victims for a process that is a result of something that they had nothing to do with," he said.
Although Lerner flatly rejects linking specific behaviors to specific disasters, he does believe that human actions can cause natural calamities. In short, global warming isn't a God-sent portent of the fires of hell, but rather a very natural reaction to human action.
"God has communicated to us that there is a connection between the physical survival of the planet and whether we follow the command to be good stewards of the planet," Lerner said. "We have to stop exploiting the Earth and start treating it as sacred."


Why is an 11-year-old daughter so angry around her transgender dad?
My friend was married to a gentleman, and they had two daughters. When the eldest daughter was five years old the father came out, saying that he wanted to be a woman. He changed from being male to being female and then the parents got divorced.


How do you process negative reviews?
Are you struggling to stay committed to an intention that you set? Have you: … bought a course, but you never did anything with it? … wanted to create a new product to make more money, yet did nothing? … set to start a routine, like a health routine or a productivity routine, and you got derailed before you even began? You are not alone. We’ve all done it. But, that doesn’t mean it has to be that way.


In my work with and within organizations that have mentoring programs I'm invariably asked about a common challenge: The program is getting extremely popular so how do we scale (expand) it?
Typically mentoring programs are set up by the Human Resources, Employee Training or Organizational Development department. These teams tend to be small and are made up of extremely resourceful (no pun intended) people who creatively do a lot for a company with very, very little. And while running a mentoring program does not usually require a lot of cold, hard cash it does take a lot of coordination, communication and time for it to be really successful.
Most formal mentoring programs are set up similarly with people signing up to be a mentor, a mentee or both. The signup usually includes a short profile that needs to be filled in by the applicant and includes questions about interests and expectations of the program. Once the deadline passes and the application period closes the daunting task of matching mentors and mentees is left up to the small team running the program. The time it takes for the team to read every mentor application, every mentee application, cross reference and discuss each possible match and then communicate the final mentor/mentee pairing decision is enormous. The folks involved in the matching exercise also have their "day jobs" thus extending the matching period even longer than first estimated.
As mentoring programs get more popular and companies find themselves with more applicants the pairing phase gets exponentially longer. In many instances this growth ends up freezing the pairing process. The program eventually becomes too successful for itself and gets put on hold never launching its next wave of mentoring relationships.
Advertising and communicating about the program. A key part of a mentoring program's success is a company's visible support of the activity. This company backing essentially gives people "permission" to spend time seeking out mentors and enriching themselves with this activity.
Offering learning sessions about what to look for in a prospective mentor and how to approach them.
Offering learning sessions on how to be a good mentor and how to be a good mentee.
Brainstorming with prospective mentees to come up with a candidate mentor list - a list of people they should consider approaching.
The above approach allows a small group of folks to set up a supportive structure for mentees. Mentor/mentee pairs who are not force matched have a far better chance of being successful because the participants picked each other with little direct intervention from an "outside" person. I see this as a win-win-win situation for all parties involved.
My main goal with the OnMentoring blog and YouTube channel is and has always been to inspire people to find or to become career mentors. It is usually far easier to convince someone to be a mentee compared to a mentor because the benefits are more obvious from the mentee's perspective. So this posting is highly unusual for me in that I want to refer to an article entitled "Mentor or Martyr? Beware the Rescuer Trap" by Manfred Kets de Vries about a set of circumstances when you should not become or continue as a mentor.
The article uses the term "Rescuer" to essentially mean someone who cannot separate their own emotional needs from those of the person they are trying to help. To the Rescuer the act of mentoring is more to fill a void in their own life rather than help another. Serial rescuers "feed off a vulnerable and dependent person and feel satisfied when able to elicit gratitude and appreciation". In other words a "rescuer" is in it for themselves which is the antithesis of why one should be mentoring. The article includes a set of insightful questions a mentor can ask themselves to ensure they are not "Rescuers". It's a really good read.
Don't do it to "look good" or "get promoted". As in the rescuer situation above someone that's mentoring solely so they look good to their own management is much too focused on themselves to be of any real use to a mentee.
Don't do it purely to network. While networking is a likely outcome of most mentoring relationships one shouldn't become a mentor in order to immediately gain access to a mentee's contact list. The reverse is also true.
Don't mentor as a replacement for good leadership. I've occasionally seen managers who were having problems leading their own team go and take on a mentee. I can only speculate as to reasons why. Perhaps it was to make themselves feel worthy of their management role. In this situation I very strongly urge that person work on making their own team and their own relationships successful before dedicating any time to mentoring others.
Of course most people do not fall into any of these categories and so I continually ask everyone to consider becoming someone's mentor. And if you do happen to fall into one of these categories hopefully the issue can be resolved and you have a bright mentoring future ahead of you.


What does Lady Madonna mean?
I think this song is about a prostitute.
"Friday Night arrived without a suitcase. Sunday morning creeping like a nun."
Its a message about madonna s dates. The one for friday arrives on friday then sunday comes and her sunday date arrives.
Lady Madonna is sort of a mocking of emaculate conseption. Emaculate conseption because her children are illegitament. They have no Fathers.
"Lady Madonna chldren at your feet wonder how you manage to make ends meet"
Which means know one knows where she finds the money.
is the child of the person she slept with on monday.
"Lady Madonna Lying on the bed listen to the music playng in your head"
I think she is zoning out while sh is sleping with someone. Trying to pretend its not happening.
According to a National Geographic story Paul McCartney stated he was inspired by a photograph of a Vietnamese refugee mother with child in a januari 1968 issue of the magazine to write this son.
I think it's about a mother struggling financially who is portraying a martyr image to the world, raising kids on her own but privately sneaking around with even more men who use her. One who arrives without a suitcase is a loser and bludging off her despite her dire straights. I think calling her Madonna is the conflict of religious beliefs versus needing her own womanly needs met, having men come and go and not taking contraception because of these religious beliefs.
Possibly about prostitution, but certainly an observation of naivety induced by faith......and the outcome of having children.
McCartney says it was a tribute to women, but he and Lennon were famous for their wit and cynicism, they just could not of spoken up about it in February 1968 when it was released, and can't come clean now.
I wanna hold your hand was a reference for words that could not be sung publicly, as freely stated by Lennon & McCartney, so they had form for hidden meanings.
These guys were from Liverpool, and cut their teeth playing all night gigs in Hamburg for some time, prostitutes..... Busy ports....connection? Bound to be in their everyday vocabulary.
Likely written in 1967 so we have to consider the social landscape of the time, they pushed boundaries when they could, but not always possible with a record company and media promoting decency against the scourge of Rock n Roll.... breathing down their necks.
Interesting how the lyrics read in todays society where single motherhood is promoted at every turn, despite the factual likelihood of damage to the children, and breaking up of families.
If ever their was an allegorical anthem this is it, but the weekend visitors don't provide the money anymore, the state and disenfranchised fathers do that.
A song that ''fuses the vision'' of Mother Mary's inspirational religious role that gives faith and comfort for her children young and old all around the world as ''Lady Madonna'' coming down to be ''fused'' within the time frame of long ago where the service of some women was very much appreciated and were looked upon as ''goddesses of fertility and sexuality'' on the Earth and sometimes for one of the soul purposes was to bring out the manly presence out of the young men, not to be afraid to be intimate and run from it. Also to comfort and educate the young ladies to teach their mates to be at ease with one another. All for honoring her with prayers and offerings in the form of money and gifts to receive her divine intervention as a heavenly education. It is sad that in today's age ''Lady Madonna'' was turned into a ''riot'' used as a pawn for power and a money cow that also gives milk to her babies, yearning and looking for some respect with the thought of her past good deeds she has done in shareing herself with all of her children that still has the faith in her inner light that will always shine.
Lady Madonna addresses the struggles of low income single women and points to Christianity's harmfully sexist and hypocritical madonna/whore complex and antiquated views on contraceptives as a cause of their problems. The song tells the story of a woman who turns to prostitution to care for her children. The lyrics parody the "Monday's Child" poem to describe her regular customers.
the song is certainly NOT abut prostitution. macartney and lennon were both grammar-school boys and at their time poetry learning was obligatory.
Lady Madonna is a Foster Mother or the Woman in charge of an Orphanage. The Days and Times ("Friday Night", "Sunday Morning") refer to the points at which the children came into her care. The "baby at [her] breast" is likely her own child and doesn't understand why she cares for the other children who are not her own. Her "lying on the bed" is her attempting to find time alone despite the "music in her head", which is likely the sound of the children running.
"Baby at your breast" how is that prostitution?! The song is about a single mother struggling to support her children. McCartney compares this character to the Mother Mary (the Madonna) because of her struggles.
littlebird. i dont agree, i mean they wrote about drugs, serial killers and everything, whats that to stop them writing a song about prostitution?
I doubt the Beatles would write about a prostitute, it would be too obvious and trite. Paul McCartney was Roman Catholic. At the time of this song and to this day, the RC church doesn't allow women to use birth control of any kind. So, RC women who follow this church law have children that they can't really afford or even want. The church says, "Have the kids but don't expect us to help you take care of them"..."Did you think that money was heaven sent?" The dichotomy the church presents to RC woman, and that McCartney makes reference to, is that the RC woman must remain pure like Lady Madonna but also still have a bunch of kids. Paul uses a lot of RC references in this particular song to lead the listener along.
It's a fun song mocking a prostitute by calling her Lady Madonna... Gotta dig dry British wit.
I think that this is an interpretation of how the U.S. government had the entire population lined up like little ducks in a row at their feet, and they never questioned if they were being led astray. However, by the 1960s, people were running rampant because they knew that their government was wrong in Vietnam, and no matter what Congress tried to do, they could't 'control' people the way they used to.
It's the Catholic Church. She has all these children, legitimate or otherwise. No one knows how much money the organization controls (who finds the money?), and it is corrupt. Mysterious things going on every day--"Creeping like a nun." The newspapers are not under the church's control "papers didn't come." The baby at the breast is the innocent, trusting church member that has no idea all these things are going on, but is getting his or her needs met. That's my story and I I'm sticking to it. We know Lennon and McCartney had no love for the church (We're more popular than Jesus Christ"). Maybe this song explains some of that animus.


Room 1: The roof construction is towards SouthWest of this room. This is benevolent.
Room 2 : The construction on roof is towards West of this room. This is benevolent.
Room 3 : The construction is away from this room, It has no effect.
Room 4 : The construction on this room is on the Northern wall and towards NorthWest direction. Consequences are - female folk living in this room being unwell, financial stringency, indebtedness, disputes & fights and lack of mental peace. if a couple live in this room their third child if female would have troublesome life.
Remedy 1: Extend the construction towards South side as shown (shaded). For this construction either similar or heaver construction material be used. This construction should be at least away 3 feet from SouthWest corner. For this purpose, small columns on the Southern wall as shown may be constructed and a beam laid from on this columns to the earlier construction.
Remedy 2: Reduce the construction as shown so that the same is away from the walls of room nos. 1 and 4. The distance of this construction from the walls of room nos. 1 & 4 should be at least 3 feet.
Room 1: The roof construction is on the West wall of this room. This causes increase weight on the West side. This is benevolent.
Room 2 : The construction on roof is towards North of this room. This results in female folk being unwell, developing irritable temper, loss of name & fame and financial stringency.
Room 4 : The construction on this room is on the Eastern wall. Consequences are - male folk living in this room being unwell, insecure feeling, loss of name & fame, problems with administration and financial stringency.
Remedial measures : It is best to remove all construction on the roof. If it is not possible then following are the remedies.
Remedy 1: Extend the construction towards West side as shown (shaded). For this construction either similar or heaver construction material be used. This construction should be at least away 3 feet from NorthWest corner. This would results in minor problems for room no. 2.
Room 1: The roof construction is on the Northern wall and towards NorthWest of this room. This results in female folk being unwell, financial stringency, disputes & fights, indebtedness and mental unhappiness. If a couple live in this room, their third child if female, would have troublesome life.
Room 2 : The construction on roof is towards East of this room. This results in men folk being unwell, loss of name & fame, insecure feeling.
Room 4 : The construction on this room is on the Southern wall, causing heavy weight on the Southern side. It is benevolent.
Remedy 1: Extend the construction towards South side as shown (shaded). For this construction either similar or heaver construction material be used. This construction should be at least away 3 feet from SouthEast corner. This would results in minor problems for room no. 2.
Room 1: The roof construction is on the Eastern wall and towards SouthEast of this room. This results in male folk being unwell, insecure feeling, loss of name & fame, indebtedness, disputes & fights, mental unhappiness, fire& theft hazards and problems with administration. If a couple live in this room, their second child if male, would have troublesome life.
Room 2 : The construction on roof is towards South of this room causing heavy weight on the Southern side. It is benevolent.
Room 4 : The construction on this room is on the Western wall causing heavy weight on the Western side. It is benevolent.
Remedial measures : Extend the construction towards West side as shown (shaded) using similar or heaver material. This construction should be at least away 3 feet from Western wall.
Room 1: The roof construction is towards SouthWest of this room causing heavy weight on SouthWest wall. It is benevolent.
Room 2 : The construction on roof is towards NorthWest of this room. Consequences are - female folk being unwell, indebtedness, disputes & fight and loss of mental peace.
Room 4 : The construction on this room is on the NorthEast wall. Consequences are - family members being unwell, losing name & fame, financial stringency and no progress in life. If a couple live here, their first / fifth child would have troublesome life.
Remedial measures : If possible, remove the construction totally, if not then reduce the construction as shown. Having no load on SouthWest wall of room no. 1 and NorthEast wall of room no. 4, there will be no ill effects on room nos. 1 & 4. The construction should be at least 3 feet away from the respective walls. There may be minor irritations on room no. 2.
Room 1: The roof construction is towards NorthWest wall of this room. Consequences are - female folk being unwell, indebtedness, disputes & fight, mental worries, problems with administration. If a couple live in this place, their third child would have troublesome life.
Room 2 : The construction on roof is towards NorthEast of this room. Consequences are - family members being unwell, losing name & fame, financial stringency and no progress in life.
Room 4 : The construction on this room is on the SouthEast wall. Consequences are - female folk being unwell, indebtedness, disputes & fight, mental worries, problems with administration, fire & theft hazards. If a couple live in this place, their second child would have troublesome life.
Remedial measures : If possible, remove the construction totally, if not then reduce the construction as shown. Having no load on NorthWest wall of room no. 1 and SouthEast wall of room no. 4, there will be no ill effects on room nos. 1 & 4. The construction should be at least 3 feet away from the respective walls. There may be minor irritations on room no. 2.
Room 1: The roof construction is on SouthEast wall of this room. Consequences are - female folk being unwell, indebtedness, disputes & fight, mental worries, problems with administration, fire & theft hazards. If a couple live in this place, their second child would have troublesome life.
Room 2 : The construction on roof is towards SouthWest of this room, causing increased weigh on SouthWest wall. This is benevolent.
Room 4 : The construction on this room is on the NorthWest wall. Consequences are - female folk being unwell, indebtedness, disputes & fight, mental worries, insolvency, problems with administration. If a couple live in this place, their third third child would have troublesome life.
Remedial measures : Reduce the construction such that it at least 3 feet away from room no.1 & 4.
Room 1: The roof construction is on NorthEast wall of this room. Consequences are - family members being unwell, losing name & fame, financial stringencies and no progress. If a couple live in this place, their firth / fifth child would have troublesome life.
Room 2 : The construction on roof is towards SouthEast of this room, Consequences are - female folk being unwell, indebtedness, disputes & fight, mental worries, fire & theft hazards and problems with administration.
Room 4 : The construction on roof is towards SouthWest of this room, causing increased weigh on SouthWest wall. This is benevolent.
Remedial measures : If possible, remove the construction totally, if not then reduce the construction as shown. Having no load on NorthEast wall of room no. 1 and SouthWest wall of room no. 4, there will be no ill effects on room nos. 1 & 4. The construction should be at least 3 feet away from the respective walls. There may be minor irritations on room no. 2.


Need how many time to get the item ?
The following points influence the delivery time.
2. Your destination: the shipping time is different among the countries because of your location.
3. The weight of the package : the package over 21kg will arrive you one day later than that of small package under 21kg.
4. Our courier processing time: our available couriers are optional, and their processing time is one different from that of the other ones. And for several countries, only part of our shipment is available, For example, items to Russia, only EMS is available. And Singapore Post to USA, it only costs 8 working days not 12-15 working days.
5. Our items stock status: usually, we will ship out your package in two days after receiving your payment, but for a short time our product is out of stock. When we meet such condition, we will try our best to send the package to you as soon as possible.
6. The festival holidays and harsh weather condition: sometimes the package shipping time will be influenced by the harsh weather condition and festival holiday.


The following code example demonstrates how to handle the RowPostPaint event to make the content of a cell span the entire row. This code example is part of a larger example provided in How to: Customize the Appearance of Rows in the Windows Forms DataGridView Control.
// Paints the content that spans multiple columns and the focus rectangle.
// Calculate the bounds of the row.
// Determine the foreground color.
// Get the content that spans multiple columns.
// Calculate the portion of the text area that needs painting.
// Draw the content that spans multiple columns.
// Paint the focus rectangle.
' Paints the content that spans multiple columns and the focus rectangle.
' Calculate the bounds of the row.
' Determine the foreground color.
' Get the content that spans multiple columns.
' Calculate the portion of the text area that needs painting.
' Draw the content that spans multiple columns.
' Paint the focus rectangle.
The RowPostPaint event occurs after a row is painted on a DataGridView control. RowPostPaint allows you to manually adjust the appearance of the row after the cells in the row are painted. This is useful if you want to customize the row.
Initializes a new instance of the DataGridViewRowPostPaintEventArgs class.
Gets or sets the area of the DataGridView that needs to be repainted.
Gets a string that represents an error message for the current DataGridViewRow.
Gets the Graphics used to paint the current DataGridViewRow.
Gets the cell style applied to the current DataGridViewRow.
Gets a value indicating whether the current row is the first row displayed in the DataGridView.
Gets a value indicating whether the current row is the last visible row displayed in the DataGridView.
Get the bounds of the current DataGridViewRow.
Gets the index of the current DataGridViewRow.
Gets the state of the current DataGridViewRow.
Draws the focus rectangle around the specified bounds.
Paints the specified cell parts for the area in the specified bounds.
Paints the cell backgrounds for the area in the specified bounds.
Paints the cell contents for the area in the specified bounds.
Paints the entire row header of the current DataGridViewRow.
Paints the specified parts of the row header of the current row.


Why do we invest so much money in our hair? I've said this before, and I'll say it again: Hair is a HUGE part of our identity. We wear it on our bodies every day, and it is an expression of who we are (not only to ourselves but also to others). Our investment in our hair goes beyond the color and cut we receive at the salon. In order to maintain shiny, healthy hair, we must use professional products. From shampoo and conditioner to hairspray, volumizer, and heat protectant, the products we use impact the overall integrity of our hair.
Tip #1: Ask your stylist about the condition of your hair and ask what products they would recommend. For instance, if you have dry ends, they should recommend a mask to take home, or if you color your hair, they should recommend a professional color protectant shampoo and conditioner.
Think about it this way…If you spend a few hundred dollars on a color and cut, but you go home and use a non-color-protectant shampoo, you are going to strip your color SO much faster and ultimately damage your hair. Why would you want to undo your stylist’s great work and compromise your hair’s health?
Myth #1: You should purchase hair products online or from a drug store to get the lower sticker price.
No way! Some clients might say it's too expensive to purchase the products recommended by their hairstylist, but it’s actually worse if you buy hair products from a drug store at a lower price (even if the bottle falsely claims that it is "full of vitamins" and will "make your color last three times as long"). Buying UNPROFESSIONAL drug store products or online products can be dangerous and at times a product that is either filled with sulfates, is watered down, or is long past its expiration date.
Tip #2: Remember that professional hair products generally last for a long time, so the investment upfront will go a long way, and you will see a difference in your hair in between salon visits.
At times, clients tend to think hairstylists are trying to sell them something they don't really need just to make a sale, but that's not the case AT ALL. From a professional hairstylist's opinion, if we aren't trying to recommend a product for our clients to take home, it shows we don't care about their hair. We are trying to help our clients take care of their color and the integrity of their hair as long as possible--to keep it as healthy as possible.
IF YOU ARE INVESTING IN YOUR HAIR YOU MUST INVEST IN QUALITY PRODUCTS.
Myth #2: Your stylist will not know if you use salon-quality hair products, so you shouldn't budget it into your salon visit.
Trust that your stylist always has your hair’s best interest in mind and remember to budget for some professional hair products prior to your visit. Not only will you and your stylist notice a difference, your hair care solutions will shine through and boost your brilliance.
Moral of the story: We as professionals recommend the best of the best for our clients because we care. What is your favorite hair product? Share below!


There is no sign of theCanadian medical student who has been missing in Peru for more than five weeks.
Jesse Galganov, 22, wanted to see the world before starting medical school at Thomas Jefferson University in Philadelphia, so he decided to take a gap year to travel.
He left his home in Montreal on September 24 for a solo eight-month backpacking trip through South America and Southeast Asia.
But just days after arriving in Peru, he disappeared without a trace.
Authorities continue to search for Galganov who graduated from Wesleyan University this year.
Peruvian officials told Fox News that they are conducting a criminal investigation while also remaining open to the possibility that Galganov could have had an accident.
On September 28, Galganov took an eight-hour bus ride from Lima to Huaraz, a popular tourist spot for hikers.
He texted his mom on September 28 to say that he would be out of contact until October 2, when he had a bus booked back to Lima.
That was the last anyone heard from Galganov.
On October 14, his mother, Alisa Clamen, filed a missing persons report, and then flew down to Peru on October 17 to aid in the search. She said local authorities feared that her son may have been kidnapped.
The US State Department's travel advisory about Peru says that robberies that turn violent have been on the rise.
Clamen is offering a $10,000 reward for information leading to her son being found. She has plastered about 500 flyers in the country about her son's disappearance.
Montreal businessman Mitch Garber, chairman of Cirque Du Soleil, has also donated $100,000 for the search. Galganov and Garber's son are good friends.
When her son didn't contact her on the day he said he would, Clamen initially wasn't worried, believing that he had just extended his hike a few days.
'Maybe he had taken a longer route but when 10 days turned into 11 and 12… I knew something was wrong,' Clamen told Global News.
Clamen reached out to her son's close friends on October 7, but they hadn't heard from him either.
Julien Miller told Dateline that he was contacting friends through Snapchat since the beginning of the trip, but after the 29th all communication had stopped.
The investigation into Galganov's disappearance appears to be centered on the hostel where he stayed in Huaraz, Kame House.
The owner of the hostel at first confirmed that Galganov had stayed there, but later changed his story and said he had not when he was questioned by police.
Authorities know that he stayed there because he Snapchatted a friend from the hostel before his disappearance.
Other employees at the hostel also gave various reports of when he arrived and left the hostel. The hostel is now under investigation by the local District Attorney's office.
Authorities also know that Galgavnov did not show up for his bus back to Lima on October 2, or use his ticket for an October 5 flight to Bolivia.
Friends and family say he was on a strict budget, so it was unlike him to deviate from his meticulously planned agenda.
Clamen's mother is now focused on pressuring Apple, Amazon and T-Mobile to give up information on her son's cellphone and Kindle e-reader in hopes that geo-locating technology will help track him down.
She said they have not been cooperating, so she set up a Change.org petition to put pressure on them.
'All these people are offering their help, and yet I have Apple, Amazon, and T-Mobile who are not only not offering their help, they're impeding us,' Clamen said.
Apple has provided information that shows Galganov's phone being active in Lima on September 29, the day he was supposed to start his hike seven hours away in Huaraz.
T-Mobile also said they were doing everything in their power to aid in the search, and are cooperating with the US Department of Homeland Security (Galganov is a dual US-citizen).
However, they said the fact that he was using a different network while in Peru means that they don't have much information to give.
'We don't have location information on our partner networks when customers are roaming, but will certainly provide anything else we can to help,' T-Mobile told Global News.
Clamen said they still have not received any decrypted date from Apple from his iCloud, nor have they received information on the last tower that he connected to while in Peru.
Galganov is described as being 5'10' tall, 170 pounds with wavy brown hair and brown eyes.
Anyone with information about his whereabouts is being asked to email the family at helpusfindjesse@gmail.com.


Is the latest femtocell security scare really a major new privacy threat?
The newswires have been abuzz lately about a demonstrated hack of a residential femtocell, potentially allowing them to snoop and intercept calls and data illicitly. Is this FUD (Fear, Uncertainty and Doubt) more about headlines and readership or is there really a substantial threat to their use?
So-called "white hat" hackers (they're the good ones) demonstrated to Reuters that they had managed to hack into and gain control of a residential femtocell. In this case, it was Verizon's Network Extender supplied by Samsung, but it could equally be almost any other similar product. It required a special HDMI cable, physical access to the device and highly detailed technical knowledge.
There are no reports of any live commercial femtocells affected.
Press reports warn of femtocells being turned into Spy tools or being used to push malevolent viruses onto nearby smartphones.
In March, a fix for this particular issue was developed, tested and deployed throughout Verizon's network for both models of the affected femtocells. Since all femtocells have to be registered and authenticated by their host network operator, updating software is automated and quickly achieved.
The "hole" has been fixed and the problem quickly resolved.
Security holes are regularly found in mass market software systems. Your PC or Mac is regularly updated with fixes to counter thousands of threats identified, and it has been commonplace. Even so, most PCs also have anti-virus software scanners to protect them.
I've come across many home PC users with out-of-date software and/or anti-virus. The large numbers of infected computers that can be remotely controlled, so-called bot-nets, are further evidence of poorly controlled and maintained systems.
These reports come at a time when much more widespread privacy issues have come to light, such as the US PRISM scandal (you were right to be paranoid), where state agencies have seemingly unfettered access to huge amounts of personal data.
Regulators, especially in Europe, are also threatening large fines for breaches of data privacy of their citizens browsing the internet – you only have to watch how cleverly website advertising interacts and responds to your surfing and buying patterns to appreciate that there's an awful lot going on behind the scenes.
As mentioned in Reuter's report – this femtocell exploit wouldn't be needed by official government agencies to intercept calls. They and even some of the larger internet businesses already have a wealth of data about you available to them, usually freely given (does anyone really read those long privacy agreements) or through lawful intercept.
The introduction of Windows Update and similar schemes for Mac and Linux users has gone a long way to improve the stability of major platforms, with bugfixes quickly and effectively being rolled out. These may not always be deployed quickly enough to protect against a zero-day attack, where a new virus threat rapidly establishes itself, but undoubtedly have minimised the problem.
Enterprise IT systems, which lock down specific configurations and regularly deploy software updates in a controlled manner, have also stabilised the performance and reliability of desktop and laptop computers.
Network operators work on an even larger scale, with millions of domestic femtocells, routers and modems managed from centralised platforms. These not only update, but can override/reset parameters and even remotely disable rogue equipment.
Many residential Wi-Fi routers are provided and remotely managed by wireline broadband operators as part of their package. In some cases, these are very tightly controlled and access to configuration is extremely limited. In other cases, they can be replaced with similar equipment that the householder directly configures and manages.
As with self-managed domestic PCs, there is an opportunity for software updates and configuration changes to become overlooked and outdated. This perhaps poses a greater risk than a centrally managed unit, whether by the enterprise or a network operator, because it may be easier to gain access to.
I don't really see it makes much difference between whether it's a Wi-Fi router or a cellular femtocell (in the longer term, such equipment will be dual mode). What's far more significant is whether it is centrally managed and actively supervised.
Some reports even suggested that hacked femtocells could capture your passwords. For secure sites, such as banking and even email, the SSL (secure socket layer) protocol is used to exchange passwords, so these would not be seen in unencrypted form within the small cell. This is true for both Wi-Fi and cellular traffic.
We have written before about some of the security issues from using Wi-Fi, where hackers have intercepted traffic by sitting outside homes in a van and using a scanner. This wouldn't be the case for hacked small cells, where physical access to the device is required.
Those wanting to track your behaviour and intercept traffic may prefer to use a "Trojan" that quietly resides on your smartphone, intercepting and forwarding your data wherever you go rather than being restricted to the limited coverage area of a femtocell.
I've heard a few industry players express concerns about the risk of end user interception. It's nice to know that this issue is in the minds of CTOs and others as they expand the scope of commercial wireless service to integrate Wi-Fi more tightly.
Whether the best gauge to measure their success will be the level of hype generated by the press remains to be seen. Perhaps it is because this type of threat is so unusual and uncommon is the primary reason it has become newsworthy. I do hope that reporters will research the issue more thoroughly should it arise in the future.
To me, this specific case is more comparable to warnings about stepping on a mousetrap when walking through the jungle - there are far bigger threats to be watchful about.


C'est l'objet de cet article : apprendre à créer un panneau de contrôle utilisateur pour notre plugin de la même manière que nous avions créé le panneau d'administration de notre plugin wordpress.
Si vous n'êtes pas familier avec la structure d'un plugin wordpress, je vous engage à vous rendre à l'article relatif.
Nous ajoutons donc un attribut $userOptionsName à la classe principale wp_jschat qui gérera ces options, nous lui affectons la chaîne unique 'wp_jschatUserOptions'.
De la même manière que pour les options d'administration du plugin, nous devons définir les options utilisateur par défaut. La différence est que ces options devront être accessibles en dehors du panneau d'administration, où les utilisateurs sont susceptibles de se rendre en étant connecté.
on renvoi les options pour l'utilisateur.
La méthode getUserOptions() peut être appelée n'importe quand pour rechercher les options d'utilisateur. Mais les paramètres doivent être initialisés lorsque le plugin est installé pour la première fois, nous appelons donc getUserOptions() dans la méthode init() que nous avons crée précédemment.
Une action wordpress a déjà été délivrée lorsque nous avons crée le panneau d'administration, inutile de la rappeler.
Dans les options d'administration, nous définissons si le chat est actif ou non et y ajoutons une liste d'IP bannies. Ici, nous laissons la possibilité aux utilisateurs de désactiver le chat.
Maintenant que nous avons crée les paramètres dans l'administration, il faut créer le panneau utilisateur afin de leur permettre de gérer leurs options. Nous devons donc ajouter une méthode pour afficher le formulaire des options utilisateurs.
Maintenant, notre fonction est prête, il ne nous reste plus qu'à l'afficher dans le profil utilisateur afin que les internautes loggués puissent modifier leurs options.
Vous pouvez retrouver la documentation de la fonction add_submenu_page dans la documentation officielle de wordpress.
Désormais, les utilisateurs "simples" de notre blog ont la possibilité de configurer notre plugin !
Indianapolis 500 Update: The #66 Chevrolet will be driven by Fernando Alonso in 2019 Indy 500. Fernando Alonso who won two time formula 1 is ready to the #66 McLaren Racing Chevrolet this year’s Indianapolis 500. It will be his second career indycar race.
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She contacted the painter who had provided the initial quote and he immediately agreed to match the lower price. She declined his offer, figuring if he had been prepared to charge her such an inflated price in the first place he was not a man to be trusted.
Another reader sought out a quote from a builder for a significantly bigger renovation job earlier this year and received a quote for €70,000. He said no and the builder immediately came back with a fresh quote of €50,000, claiming that the work would be done to the same quality but slightly different materials would be used. Again this offer was refused.


Who would've thought that after 9 years in Kiev I would move to another city in Ukraine? I like Kiev and have a myriad of activities, friends, and contacts there to keep my busy. But for the past several years I have felt that Kiev is not a place I would like to settle long term. It is too big, too polluted, too far from any mountains or other areas of outstanding natural beauty, and the real estate is too costly for me to realistically buy anything decent in the foreseeable future.
The realization that I would not be able to stay in Ukraine long-term anyway because of the immigration restrictions led me to begin thinking about spending more time elsewhere. Just a week later, I began planning my move to Sevastopol, Crimea. Here I will also be subject to the 90/180 rule, but there are big advantages here for me. I can live at my own dacha, carefully chosen in a convenient location just outside the city.
Dacha plots are not available for purchase by foreign citizens unless they have been privatized. Privatized plots cost quite a bit more. 6 or 7 years ago a Ukrainian friend and I bought an unprivatized plot together on her name and began the privatization process, which is standard and can be arranged for a set fee so that the owners just pay and forget about it. A year or so later, the process was completed.
Furthermore, because Crimean cities are small, it is realistic to live at a dacha just outside the city and enjoy the benefits of city life while living in a more tranquil location. In Kiev this is basically impossible due to the large size of the city.
Crimea has tons of scenic variety — sea, mountains, cities, historical sites, etc. — plus great numbers of tourists from all over Ukraine and the former USSR. Many places in Crimea attract interesting types of people — artists, scientists, wanderers, adherents of various teachings, etc.
I have long felt that this might be the best place for me within Ukraine in terms of lifestyle. Until a few years ago I was basically tied down to Kiev because of work, but now I can work from anywhere if I have Internet.
In the past year a modest house has been built on the dacha plot, and at the moment some relatives of my friend are installing the electrical wiring. Within a month this place will be quite liveable, albeit with primitive "facilities."
Now I am beginning to establish a social life in Sevastopol and Crimea. I already have some acquaintances here, and I've established a Spanish conversation club in town. All Spanish speakers are invited, particularly natives. My daily routine includes a hike down to the spectacular "Jasper Beach," with nearly 800 steps leading down a 170 m high slope to the secluded beach below (see some photos here). It's just a short bus ride away to a kind of avtovokzal (bus station) where one can take buses to destinations in the hills to the east where all the good hiking begins. From the dacha to the center of Sevastopol it's typically about a 40 minute trip, which is average for living in Kiev. But here I breathe fresh air and live in my own house.
The plot cost $4500 USD, as much as $12-15k will be invested total in the house and landscaping, the rent is nonexistent, and utilities amount to about $10 a month.
Why Spanish Club and no English? Are you a Native Spanish Speaker?
I've participated in Spanish clubs for a few years now and have always enjoyed them a lot. I'm not a native speaker, but I speak advanced Spanish.
Hey Rick how is your Spanish club going? I live in Sevastopol native Spanish speaker, maybe we can meet, got skype?
We would be very happy to have a native speaker come to our club! Please send me your phone number through the TryUkraine guestbook at http://www.tryukraine.com/guestbook.shtml and I'll send you detailed information about when & where we meet. (I'm asking for your contact information first because I've recently had problems with an Internet stalker).
Would you mind sharing what size dacha you are able to have for your money? I assume you can also get phone & internet in your dacha without issues.
Ben, 500 sq. m. Real estate prices vary extremely widely depending on location. It will take quite a lot of research on the ground to decide which factors are important to you and how much you are willing to pay for them. There will likely be no land phone lines. You can use mobile phones and get mobile Internet or satellite Internet. It shouldn't be too difficult.
500 sq. m. x 9 sq. ft = 4,500 sq. ft.? That's not a dacha that's a mansion by Ukrainion standards!