Monday, July 16, 2018. Have a blessed day on this Feast of Our Lady!
The following is an article I came across in my research on the White Shoulders fragrance and it’s history. It is one of my most favorite fragrances, as it was for my maternal grandmother.
I was mistaken that it was a fragrance created in the 19th century. It was, in fact, first produced at about the time of World War II.
This article is also a study in the marketing techniques of the time. Great use of Hollywood figures were utilized.
This article was first published in
WHITE SHOULDERS was launched by the design house of Evyan sometime in 1940s (dates vary from 1943 to 1949!). Very early on the Evyan company was apparently called by another name, albeit briefly- Hartnell. And so some of the older most original White Shoulders presentations are bottled under a Hartnell label. But soon enough the company was called Lady Evyan (and later, just Evyan) = Evelyn Diane Westall, the wife of company owner Dr Walter Langer. Evyan boasted at the time that White Shoulders (and their other perfumes) were prime examples of fine American perfumery. Everything, so it was told, was strictly produced in USA. So White Shoulders was meant to be the perfume to show that Americans could compete with the best of what was being produced in Europe (and specifically, in France). Now this was happening during the years of American involvement in WWII, feelings of patriotism were running high. Americans of the day wanted (and needed) to spend their luxury dollars at home. Indeed it is worth noting that prices for White Shoulders were initially set rather high- beginning around $3 at a time when many “fine” perfumes of that day offered products priced beginning at around $1.
Over time White Shoulders has remained very popular; it’s seen in both vintage and new formulations in thirft shops, antiques markets, modern drugstores and of course everywhere on-line. Although the perfume has changed hands from Hartnell/Evyan to Elizabeth Arden, the packaging- peach and lace, and later with a lovely feminine sillhouette- has remained and is familar to most American women. And there isn’t any mistake about why its become and stayed so successful- White Shoulders is an iconic fragrance. Actually it is probably the iconic American fragrance. Classified as a Floral Aldehyde, it is: beautiful, sweet, sexy, powdery, radiant, maternal, refined, approachable, fresh, gracious and warm but at it’s core.
I’ve owned cologne and perfume versions of White Shoulders from the Evyan years and have found them all to be very good. I can’t attest to the Elizabeth Arden version at all. For this review, I’m referring to the earliest Hartnell pure perfume version from my own collection. The original presentation of White Shoulders was packaged in round peach satin and cream lace powder style boxes. The bottles were square, decorated with vertically cut pinstripes alternating with plain glass stripes and topped by a stout round stopper. Ihe bottle I own was still tied up with it’s orignal peach satin bow and cord, wrapped in onion skin and as I peeled away, I was surprised to find a thick layer of beeswax under the onion skin. I’ve occasionally seen collectors reseal bottles with beeswax, but I didn’t realize it was used by the bottlers, too. I think now that I’ve probably come across some beeswax remnants before in opened older bottles, and not really known what the gunk was…However, in this case, it was easy to remove it cleanly and it seems to have prevented virtually any losses of the juice.
White Shoulders features a “joyful” opening – the nicely green and cool LOVT becomes positively juicy thanks to jammy banana notes (a delightful jasmine effect) that teases and whetts the pallet. The fresh smelling Neroli + rubbery, yummy Tuberose come together early and play especially well with the aldehydes, the whole creating a shimmering, nearly giddy opening.
At its heart, lilac and jasmine (supported by the rose) give White Shoulders a lush radiance. A very sweet Gardenia accord pronounces itself again and again throughout the mid-stages of wearing… that accord really underscores and characterizes this perfume for me. White Shoulders is very much what a classic Southern Belle would’ve worn (I picture Bette Davis wearing this while playing Jezebel- even though that movie dates 1938 and the perfume wasn’t released until at the earliest 1943). A nearly narcotic floral, saved from overdose by refreshing and cooling green facets that contrast well with the seductive animal tendencies and spicy heart; it would’ve suited Julie Marston to a tee.
The ending for the pure perfume is very, very rich. The base certainly gives the impression of a shoulder covered in a fine white powder of dry incense (orris, sandalwood, benzoin). But that lightness is perfectly set against darker shadows of musk, civet and oakmoss. The effect of the white flowers makes this a perfect perfume for wearing on warm summer nights. It sparkles and excites early on but in the end you’ll find you’re pleasantly subdued by the dry down….
White Shoulders movie poster – lapl.org
White Shoulders ad w/ Lilys- tradewithTony.com
pair of color ads- vintageadbrowser
pair of B&W ads devocanada and 237 (EBay sellers)
Bette Davis poster woodwins.org
Bette Davis still from dvdbeaver.com
Bible, bless, blessing, Christ, Christian, Church, Colossians 3:14-15, enemies, enemy, Family, forgive, forgiveness, God, grateful, gratitude, Hate, Home, Love, Luke 6:28, Luke 6:35, obligation, pray, Prayer, providence, Psalms 139:23-24, Romans 5:8, thankful, Thanksgiving
By Brad Russell
Original Publication date: November 16, 2015
3 Prayers to Pray for Those Whom You are Not Thankful
When I was a teenager, my mother decided to try to start a new tradition at Thanksgiving. She made us all take kernels of corn and she passed around a bowl. We each placed the kernels in the bowl while telling “something or someone we were thankful for.”
Needless to say, as a brat of a teenager, I thought this was cheesy. Now, as a parent of two young girls, my wife and I constantly struggle to find ways to draw our children to moments of thankfulness when we find them constantly whining or complaining. We have to remind them of all the blessings of the Lord: our family, our church family, our home, God’s provision.
We struggle to remember even the most obvious of blessings in our lives. But I wonder… are we strategically and sufficiently teaching our children (and ourselves) to thank God for the difficulties, and even more so, the difficult people in our lives?
You know the type of people I mean: the ungrateful; the users; the selfish; the annoying; the complainers; the people who have hurt you; the people who have hurt those you love; the ones that are difficult to forgive; the people who never have a positive thing to say. They are the people about whom we complain, the people we often avoid, and definitely the people with whom we wouldn’t want to share a Thanksgiving meal. We all have those people in our lives that we are not thankful for. (By the way, if you don’t have a person like that in your life, it could be that you are that person for other people…just a thought.)
How should you pray for these people? How can you show gratefulness to God for His grace shown through these people? How can you be obedient to Jesus’ words in Luke 6:28 and “bless those who curse you, pray for those who abuse you.”?
How can you pray for those for whom you are not thankful this Thanksgiving?
Here are three prayers you can pray this Thanksgiving and every day:
1. But God shows his love for us in that while we were still sinners, Christ died for us. –Romans 5:8
Thank God that while you were still a sinner, Christ died for you. Remind yourself of the good news of the Gospel this Thanksgiving. The mercy that was shown to you is the mercy you are called to show to your enemies.
As Jesus said in Luke 6:35, when you love your enemies, you “will be sons of the Most High, for he is kind to the ungrateful and the evil.”
Praise God for loving you when you were (and are) ungrateful. Praise God that when you were evil, He set His love on you. Praise God that those people for whom you are not thankful are a perfect reminder of the mercy shown to you by an infinitely loving God.
2. Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting! –Psalms 139:23-24
Thank God that only He can change the hearts of difficult people. And then pray that He would start with your heart. The truth is, we can all be a difficult, selfish, complaining wretch. What often annoys you about others is a vice you struggle with. How often do you find yourself complaining? How often are you quick to speak and slow to listen? How often do you have to be “right” as opposed to loving? Praise God for difficult people who often expose your own sin and weakness. And praise God that He is faithful to forgive and transform those who trust Him and submit to Him.
Now that you have examined your own heart and exposed your heart to the cutting and healing work of the Holy Spirit, you are ready to pray for God to expose the hearts and motives of those difficult people. You are now ready to pray for the supernatural work of God to change them.
3. And above all these, put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. -Colossians 3:14-15
Thank God that these people are being used to make you more and more like Jesus.
Difficult people are used by God to produce patience. Difficult people are used by God to take you to the end of your own strength; to take you to your need for supernatural love, patience, and forbearance.
And, according to Colossians 3, the supernatural patience, love, and forbearance that comes from the Holy Spirit can and will produce peace, joy, and thankfulness.
The more God uses people to produce patience, love, joy, and peace in you, the more grace you will experience as He makes you more and more like Jesus. Praise God that these difficult people are part of God’s plan to bring you peace and joy.
This Thanksgiving consider starting a new tradition. Bring the most difficult people in your life before the Father. You and your family will always have to deal with difficult people. Embrace the work of God being done in your own hearts through them. And then, by God’s love, mercy, and grace produced in you, find ways to embrace them in prayer and service. Those difficult people may just be the greatest hidden blessings of God in your life.
Brad Russell is the husband of Jo Anny, father to Chesed and Charisa, and is Lead Pastor of Old Powhatan Baptist Church in Powhatan, VA. He has served in rural, suburban, urban, and overseas ministry settings for over two decades. He blogs at pastorbradrussell.com. You can also find him on Twitter @pastorbradopbc.
Looking at my son one morning, gazing at his cellphone, I was reminded of a term that was popular in my day: navel-gazing. Now, when I checked the Urban Dictionary, it gave me today’s definition, without mentioning its origin. So, I will add it here:
Engaging in self-absorbed behavior, often to the point of being narcissistic.
“If she would stop navel-gazing, she would realize the light had turned green.” #self-absorbed #narcissistic #not humble #snooty #selfish by bryanr01 January 17, 2007
WORD ORIGIN: navel-gazing: During the 1960s and 1970s, yoga was becoming very popular in the United States, with young people. But all oldsters could see was youth wasting their time gazing at their navels, jabbing at one of the favorite meditational poses, the Lotus.
What Does the Parable of the Talents Mean?
Looking at Matthew 25:14–30 with ancient eyes
Biblical Archaeology Society Staff • 09/26/2016
What does the Parable of the Talents mean? This woodcut from Historiae Celebriores Veteris Testamenti Iconibus Representatae—dated to 1712—depicts the Talents’ parable (Matthew 25:14–30). Two men bring the money that was entrusted to them back to their master, while a third man searches for his money outside.
Jesus tells the Parable of the Talents (or the Talents’ parable) to his disciples. It appears in Matthew 25:14–30, and another version of the parable can be found in Luke 19:11–27. The story in Matthew 25:14–30 unfolds as such: A man goes away on a trip. Before he leaves, he entrusts money to his slaves. To one he gives five talents, to the second he gives two talents, and to the third he gives a single talent. The first two slaves double their money; they give the original investment and their profit to their master when he returns. The third slave, however, buries his talent out in a field instead of trying to make a profit; he returns only this when his master comes back. The master is pleased with the first two slaves, but he is dissatisfied with the third’s actions. He reprimands this slave and casts him out into the darkness.
Richard L. Rohrbaugh examines the Parable of the Talents’ meaning in his Biblical Views column “Reading the Bible Through Ancient Eyes” in the September/October 2016 issue of Biblical Archaeology Review. Although the story itself is fairly straightforward, Rohrbaugh argues that the Parable of the Talents’ meaning is less clear. An ancient audience would have interpreted it differently than a modern one.
The Talents’ parable has typically been interpreted by the Western church as being about proper investment: Jesus’ disciples are urged to use their abilities and gifts to serve God—without reservation and without fear of taking risks. Rohrbaugh, however, argues that the Talents’ parable is all about exploitation. Whereas a modern, Western audience would applaud the first two slaves for trading and investing well, an ancient audience would have approved of the third slave’s behavior and condemned that of the first two slaves because they profited at the expense of others. Rohrbaugh explains:
[G]iven the “limited good” outlook of ancient Mediterranean cultures, seeking “more” was considered morally wrong. Because the pie was “limited” and already all distributed, anyone getting “more” meant someone else got less. Thus honorable people did not try to get more, and those who did were automatically considered thieves: To have gained, to have accumulated more than one started with, is to have taken the share of someone else. This interpretation of the Parable of the Talents’ meaning casts the actions of the first two slaves as shameful and that of the third slave as honorable.
The scenario played out in the Talents’ parable (Matthew 25:14–30)—of a master leaving his property in control of his slaves—was not uncommon. In the ancient world, greedy people who did not want to get accused of profiting at someone else’s expense, which was considered shameful, would delegate their business to slaves, who were held to a different standard. Rohrbaugh explains the ancients’ reasoning: “Shameful, even greedy, behavior could be condoned in slaves because slaves had no honor nor any expectation of it.”
Accordingly, in the Talents’ parable, the master leaves his money with his slaves in the hope that they will exploit the system and increase his riches. The first two slaves do just this, but the third “honorably refrains from taking anything that belongs to the share of another.”
This slave also does not invest his money at the bank, through which he would have earned interest. The master further reprimands the slave for not doing this, but Rohrbaugh points out: “[S]eeking interest from another Israelite was forbidden by the Torah (Deuteronomy 23:19–20), and, elsewhere in Luke, Jesus says that we should lend ‘expecting nothing in return’ (Luke 6:35).”
Should then the actions of the third slave be condemned or lauded? According to Rohrbaugh, reading Matthew 25:14–30 with ancient eyes suggests that the third slave is the only one who behaved honorably in the Talents’ parable.
Learn more about the Parable of the Talents’ meaning by reading Richard L. Rohrbaugh’s full Biblical Views column “Reading the Bible Through Ancient Eyes” in the September/October 2016 issue of Biblical Archaeology Review.
Go to the full Biblical Views column “Reading the Bible Through Ancient Eyes” by Richard L. Rohrbaugh in the September/October 2016 issue of Biblical Archaeology Review: URL: http://www.biblicalarchaeology.org/daily/biblical-topics/bible-interpretation/what-does-the-parable-of-the-talents-mean/?mqsc=E3850875&utm_source=WhatCountsEmail&utm_medium=BHDDaily%20Newsletter&utm_campaign=E6B926
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My sister sent me a link for a Department Store Museum, having me recall how our maternal grandmother worked a while at a local department store: Harris Company. She said our grandmother worked in millinery, and that was why when we went shopping, she always stopped there first. Not wanting to show my ignorance, I quickly ran to my Merriam-Webster Dictionary app. So that none of you should be caught flat/ footed, here is what the word means. Enjoy!
: women’s hats
: the business of making or selling women’s hats
1 : women’s apparel for the head
2 : the business or work of a milliner
Examples: a shop that sells millinery
First use: 1676
c. 2016, Merriam-Webster App
30 APRIL, 2016 – 00:49 DHWTY
St. George is perhaps one of Christianity’s most famous saints, and is best-known as the patron saint of England. Apart from this well-known fact, St. George is also the patron saint of a number of other countries, including Portugal, Georgia, Lithuania, and Greece. The most popular tale regarding this saint is the one in which he slays a dragon. Thus, St. George is most commonly depicted as a knight mounted on a horse and in the process of spearing a dragon. This image has inspired many artists over the years, and has been portrayed on various coats of arms.
St. George’s Early Life
St. George is believed to have lived during the latter part of the 3rd century AD and served as a soldier in the Roman army. Most sources agree that this saint was born in Cappadocia, an area which is located in modern day Turkey. The parents of St. George are said to have been Christians, and he inherited this faith from them. It has been claimed that after the death of St. George’s father, his mother returned to her hometown in Palestine, taking the saint with her. St. George then joined the Roman army, and eventually obtained the rank of Tribune.
Portrait of St. George by Hans von Kulmbach, circa 1510. (Public Domain)
The persecution of Christians by the Emperor Diocletian at the beginning of the 4th century AD was objected to by St. George, who resigned from his military office as a sign of protest. When the emperor’s order against the Christians was torn up by St. George, Diocletian was furious. In an attempt to force St. George to renounce his Christian faith, he was imprisoned and tortured by the emperor’s men. The saint, however, refused to reject his faith. Seeing that their efforts were of no use, St. George’s jailers had him dragged through the streets of Diospolis (known also as Lydda) in Palestine and beheaded.
Saint George dragged through the streets of Diospolis, by Bernat Martorell, 15th century. (Public Domain)
The story of St. George’s life would have been quite similar to that of his many contemporary martyrs, i.e. refusing to give up their Christian faith in the face of a persecuting pagan emperor, and paying for it with their lives, if it had not been for one particular tale.
It was St. George’s combat with a dragon that set him apart from most of his fellow martyrs. The best known form of this legend is said to be found in the Legenda Aurea (translated as ‘Golden Legend’), which was written during the 13th century by Jacobus de Voragine, an Italian chronicler and archbishop of Genoa.
In the account of the Legenda Aurea, St. George is said to have passed by a city called Silene, which is in the province of Libya. Beside this city was a pond, and in this pond lived a “dragon which envenomed all the country”. The people of the city decided to feed the beast with two sheep each day so that it would not harm them. When the dragon’s appetite was not satiated, the people of the city began sacrificing human beings to it,
“Then was an ordinance made in the town that there should be taken the children and young people of them of the town by lot, and every each one as it fell, were he gentle or poor, should be delivered when the lot fell on him or her.”
Saint George and the Dragon by Gustave Moreau, 1889/1890. (Public Domain)
One day, the lot fell on the king’s daughter, who was prepared to be offered to the dragon. It was during this time that St. George passed by the city, and saw the princess. When he enquired as to what going on, St. George was told about the dragon, and he decided to slay the beast. The battle with the dragon, as described by de Voragine, is as follows:
“Thus as they spake together the dragon appeared and came running to them, and S. George was upon his horse, and drew out his sword and garnished him with the sign of the cross, and rode hardily against the dragon which came towards him, and smote him with his spear and hurt him sore and threw him to the ground. And after said to the maid: Deliver to me your girdle, and bind it about the neck of the dragon and be not afeard. When she had done so the dragon followed her as it had been a meek beast and debonair.”
St. George brought the dragon to Silene, converted the king and his people to the Christian faith, and then slayed the dragon.
St. George on Horseback, Meister des Döbelner Hochaltars, 1511/13, Hamburger Kunsthalle. (Public Domain)
It has been said that St. George’s military prowess made him popular amongst the knights of Medieval Europe, especially following the crusades. During the First Crusade, for example, an apparition of St. George is said to have aided the crusaders during their successful siege of Antioch in 1098.
Another popular myth was that the English king Richard the Lionheart saw a vision of St. George during his siege of Acre, which lasted from 1189 to 1191. The king then rebuilt a church in honor of the saint in Lydda, and adopted his emblem (a red cross on a white background) as England’s arms. This myth, however, was disproved during the 1990s.
Featured image: Paolo Uccello’s Saint George and the Dragon. Photo source: Public domain.
By Wu Mingren
Campbell, J., 2015. St George’s Day: When is it, who is England’s patron saint – and why isn’t it a bank holiday??. [Online]
Available at: http://www.independent.co.uk/news/uk/st-georges-day-when-is-it-who-is-englands-patron-saint-and-why-isnt-it-a-bank-holiday-10187608.html
Jacobus de Voragine, The Golden Legend [Online]
[Caxton, W. (trans.), 1483. Jacobus de Voragine’s The Golden Legend.]
Morris, M., 2009. Slaying Myths: St George and the Dragon. [Online]
Available at: http://www.historytoday.com/marc-morris/slaying-myths-st-george-and-dragon
The BBC, 2009. Saint George. [Online]
Available at: http://www.bbc.co.uk/religion/religions/christianity/saints/george_1.shtml
The Royal Mint Limited, 2016. St George the Dragon Slayer: the legend. [Online]
Available at: http://www.royalmint.com/discover/sovereigns/st-george-the-dragon-slayer
Thurston, H., 1909. St. George. [Online]
Available at: http://www.newadvent.org/cathen/06453a.htm See more at: http://www.ancient-origins.net/history-famous-people/exploring-famous-legend-st-george-and-dragon-005794?nopaging=1#sthash.SlSbwoes.dpuf
By Sarah Knapton, Science Editor
First Published: 12:01AM BST 20 May 2015
Almost two out of three modern European men (64 per cent) were descended from just three Bronze Age males
Most European men descend from just three Bronze Age dominant forefathers who began a ‘population explosion’ several thousand years ago.
A research team from the University of Leicester looked at the DNA sequences of 334 men from 17 European and Middle Eastern populations.
The study shows that almost two out of three modern European men (64 per cent) were descended from just three males.
Archaeologists have been puzzled about whether European populations started to surge in the stone age or later. But the new research appears to suggest that there was a rapid expansion of communities in the succeeding Bronze Age.
It appears that that between 2,000 and 4,000 years ago there was a raid explosion in the size of populations from the Balkans to the British Isles.
Professor Mark Jobling from the Department of Genetics at Leicester University said: “The population expansion falls within the Bronze Age, which involved changes in burial practices, the spread of horse-riding and developments in weaponry.
“Dominant males linked with these cultures could be responsible for the Y chromosome patterns we see today.”
Now the team is hoping to study skeletal remains to see if they can pinpoint the exact period that triggered the sudden population expansion.
Study lead author Chiara Batini, from the University of Leicester’s Department of Genetics, added: “Given the cultural complexity of the Bronze Age, it’s difficult to link a particular event to the population growth that we infer.
“But Y-chromosome DNA sequences from skeletal remains are becoming available, and this will help us to understand what happened, and when.”
The findings were published in the journal Nature Communications.
* a very slight or gentle wind
* 1 a : a breeze from the west b : a gentle breeze
* 2 : any of various lightweight fabrics and articles of clothing
Examples: * a summer zephyr gently stirred her hair
Origin: Middle English Zephirus, west wind (personified), from Latin Zephyrus, god of the westwind & zephyrus west wind, zephyr, from Greek Zephyros & zephyros.
First use: 1611
Zephyr: air, breath, puff, waft, breeze
(c) Merriam-Webster Dictionary App
By DANIEL K. EISENBUD
Tue, 12 Apr 2016, 08:05 AM
Inscriptions dating to 600 BCE suggest widespread literacy at the time of Kingdom of Judah, say Tel Aviv University researchers.
Photo by: MICHAEL CORDONSKY
Scholars have long debated how much of the Bible was composed before the destruction of Jerusalem and the Kingdom of Judah, in 586 BCE.
While experts agree that key biblical texts were written starting in the 7th century BCE, the exact date of the compilation of these books remains in question.
Now, a groundbreaking new study by Tel Aviv University (TAU) published in theProceedings of the [US] National Academy of Sciences this week, sheds important new light on the debate.
“There’s a heated discussion regarding the timing of the composition of a critical mass of biblical texts,” said Prof.
Israel Finkelstein of TAU’s Department of Archeology and Ancient Near Eastern Civilizations, who led the research with Prof. Eliezer Piasetzky, of the university’s School of Physics and Astronomy.
“But to answer this, one must ask a broader question: What were the literacy rates in Judah at the end of the First Temple period? And what were the literacy rates later on, under Persian rule?” According to the study, the researchers determined that widespread literacy was required for the massive undertaking, and it provides empirical evidence of that literacy in the final days of the Kingdom of Judah.
A profusion of literate individuals in Judah may have set the stage for the compilation of biblical works that constitute the basis of Judahite history and theology, such as the early version of the books of Deuteronomy to Second Kings, according to the researchers.
Using cutting-edge computerized image processing and machine learning tools, the TAU team analyzed 16 inscriptions unearthed at an excavation in the remote fort of Arad, and deduced that the texts had been written by at least six authors.
The content of the inscriptions disclosed that reading and writing abilities existed throughout the military chain of command, from the highest echelon, all the way down to the deputy quartermaster of the fort.