I have set by his side and penned down the translation of the Egyptian Hieroglyphicks as he claimed to receive it by direct inspiration of Heaven.

KIRTLAND, Feb. 5, 1838.
To the EDITOR of the PAINESVILLE REPUBLICAN:
SIR: -- I have taken the liberty to send you a synopsis of some of the leading features of the characters of Joseph Smith, Jr., and Sydney Rigdon, who are styled leaders of the Mormon Church, and if you are disposed, and think it would be of service to the public, you are at liberty to publish it. I have for several years past been a member of the Church of Latter day Saints, commonly called Mormon, belonging to the quorum of seventy High Priests, and an intimate acquaintance of Joseph Smith, Jr., and Sydney Rigdon, the modern Prophets, and have had an opportunity of ascertaining to as great an extent, perhaps the real characters of these men, as any other individual. I have been Smith's private Secretary, called to fill this high and responsible station by revelation which I wrote myself as it dropped from the lips of the Prophet, and although contrary to my natural inclinations, I submitted to it, fearing to disobey or treat lightly the commands of the Almighty. I have kept his Journal, and, like Baram [sic, Baruch?], the ancient scribe, have had the honor of writing the History of one of the Prophets. -- I have attended him in the private Councils, in the secret chambers and in public exhibition. -- I have performed a pilgrimage with him, (not to Mecca,) but to Missouri, a distance of 1000 miles, for the redemption of Zion, in company with about two hundred others, called the camp of Israel. When we arrived in Clay County adjoining Jackson County, Mo., in which Zion was located by revelation, and from which our brethren had been driven, we were informed through the Prophet that God had revealed to us that we need not cross over and fight as we had expected, but that God had accepted our sacrifice as he did that of Abraham, ours being equal to his when he offered up his Son. Therefore, we were sealed up unto eternal life in the name of Jesus Christ, as a reward for our suffering and obedience. I have set by his side and penned down the translation of the Egyptian Hieroglyphicks as he claimed to receive it by direct inspiration of Heaven. I have listened to him with feelings of no ordinary kind, when he declared that the audible voice of God, instructed him to establish a Banking-Anti Banking institution, which like Aaron's rod should swallow up all other Banks (the Bank of Monroe excepted,) and grow and flourish and spread from the rivers to the ends of the earth, and survive when all others should be laid in ruins. I have been astonished to hear him declare that we had 60,000 Dollars in specie in our vaults, and $600,000 at our command, when we had not to exceed $6,000 and could not command any more; also that we had but about ten thousand Dollars of our bills in circulation, when he, as Cashier of the institution, knew that there was at least $150,000. Knowing their extreme poverty when they commenced this speculation, I have been not a little surprised to hear them assert that they were worth from three to four hundred thousand Dollars Cash, and in less than ninety days after, became insolvent without any change in their business affairs. But such has been the audacity of these boasting blasphemers, that they have assumed the authority to curse, or to bless, to damn, or to save, not only this Church but this entire generation, and that they hold their destinies in this world and that which is to come. And such has been their influence over this Church in this place, that they have filched the monies from their pockets and obtained their earthly substance for the purpose of establishing a Bank and various wild speculations, in order that they might aggrandize themselves and families, until they have reduced their followers to wretchedness and want. For the year past their lives have been one continued scene of lying, deception, and fraud, and that too, in the name of God. But this I can account for in my own mind, having a knowledge of their private characters and sentiments, I believe them to be confirmed Infidels, who have not the fear of God before their eyes, notwithstanding their high pretensions to holiness, and frequent correspondence with the Angels of Heaven, and the revelations of Jesus Christ by the power of the Holy Ghost. What avails the claims of such men to holiness of heart, when their examples do violence to the system of morality, to say nothing about religion? What more favorable idea, can one entertain who has heard them say that man has no more agency than a wheelbarrow, and consequently is not accountable, and in the final end of all things no such principle will exist as sin. This language, independent of many abominations that might be named, such as the Prophet's fighting four pitched battles at fisticuff, within four years, one with his own natural brother, one with his brother-in-law, one with Ezra Thair, and one with a Baptist priest, speaks volumes. -- Their management in this place has reduced society to a complete wreck. The recent outrage committed here, viz. the burning of the Printing establishment, I have no doubt was nothing more, nor less than carrying into effect Smith and Rigdon's last revelation that they had before they took their leave of this place between two days -- in fact the lying, fighting, stealing, running away, &c., that has carried on among us are only reducing their theory to practice, and in some instances they have not only taught the theory, but have set the example themselves. And I am fully convinced that their precepts and examples, both in public and in private, are calculated to corrupt the morals of their votaries and cast a shade over their characters, which like the twilight of evening will soon settle into the gloom of midnight darkness; and had it not been arrested in its mad career, would have transmitted to succeeding generations, a system of hereditary tyranny, and spiritual despotism, unparalleled in the annals of the christian Church, the Church of Rome not excepted. But they have fled in the night; "they love darkness rather than light because their deeds are evil; the wicked flee when no man pursuth." -- the printing establishment, book bindery, &c., was formerly the property of Smith and Rigdon; it had been sold the day previous to its being set on fire, by virtue of two executions obtained against them of one thousand dollars each, for issuing banking paper contrary to law. The establishment had fallen into the hands of those who have of late remonstrated against the wickedness of the above-named individuals; and had it not been sacrificed upon the altar of reckless fanaticism, it would no doubt at this time have been speaking the truth, as an atonement for an ill-spent life; a well grounded conviction of this fact was evidently one reason why Smith and Rigdon obtained a revelation to abscond; and that the press must not at all hazards be suffered to be put in requisition against them; also that God would destroy this place by fire, for its wickedness against his Prophets, and that his servants are swift messengers of destruction, by whose hands he avenges himself upon his enemies; this accounts for the outrage. This is but a preface to the catalogue of their iniquities that might be enumerated. But the most astonishing thing after all is, that men of common sense and common abilities, should be so completely blinded as to dispense entirely with the evidence of their senses, and tamely submit to be led by such men, and to contenance such glaring inconsistencies; and at the same time to be made to believe, that they had God for their author, and the happiness and well being of mankind for their end and aim. But the magic charm is broken at last; superstition and bigotry have begun to lose their influence and unclench their iron grasp from this devoted people who have "been led like lambs to the slaughter, and as a sheep is dumb before her shearers," so have we not dared to open our mouths. However justice seems to be in pursuit of the workers of iniquity; and sooner or later will overtake them: they will reap a just and sure retribution for their folly. This then is the conclusion of the whole matter; they lie by revelation, swindle by revelation, cheat and defraud by revelation, run away by revelation, and if they do not mend their ways, I fear that they will at last be damned by revelation. M. [sic, W.] PARRISH.
This is to certify that we are personally acquainted with said Parish, Smith and Rigdon, and that the above is a statement of facts according to our best recollections.
LUKE JOHNSON, } two of the twelve JOHN BOYNTON, } Apostles. SYLVESTER SMITH, } formerly presidents LEONARD RICH. } of the Seventies.

Sir -- In answer to your inquiries,
1st. Whether I believe in the book of Mormon as being of divine origin? I answer, I do not; and that for the best of reasons, viz. Martin Harris, one of the subscribing witnesses; has come out at last, and says he never saw the plates, from which the book purports to have been translated, except in vision; and he further says that any man who says he has seen them in any other way is a liar, Joseph not excepted; -- see new edition, Book of Covenants, page 170, which agrees with Harris's testimony.
2d. Whether J. Smith's brothers are still in the faith? I answer, that I do not believe they are, or ever were; neither do I believe that Joseph or Rigdon either believe in the Bible, book of Mormon, or book of Covenants; they are notorious infidels. Smith says he has got as good an inquisition around him in Missouri, as the pope ever had, and he says that Mahomet was a true prophet, and he propagated his religion by the sword, and so will he; this he intends to do to my certain knowledge, if his own assertions can be believed.
3d. Orson Pratt was preaching Mormonism in New York the last I heard from him.
4th. William McLellen, Oliver Cowdery, David and John Whitmers and many others have withdrawn from them. Lyman Johnson, one of the 12 apostles, withdrew from them, and they tried to kill him, they fired thirteen guns at him while he was leaving. W. PARRISH.
To. E. Holmes.

the most astonishing thing after all is, that men of common sense and common abilities, should be so completely blinded as to dispense entirely with the evidence of their senses, and tamely submit to be led by such men, and to contenance such glaring inconsistencies; and at the same time to be made to believe, that they had God for their author, and the happiness and well being of mankind for their end and aim. But the magic charm is broken at last; superstition and bigotry have begun to lose their influence and unclench their iron grasp...
they lie by revelation, swindle by revelation, cheat and defraud by revelation, run away by revelation, and if they do not mend their ways, I fear that they will at last be damned by revelation.

1. As per my lease: Vacate notices are sent via first class mail on the 6th of every month for anyone with a balance of $150 or more. Evictions are filed on the 12th of every month for anyone that is 1 month past due on rent. Period. Literally that grammar + those words.
2. Past: As of 12/1/23 this was conducted as written. I know because payroll super screwed up a refund and didn't fix it until after holiday. So, I couldn't pay 12/1/23 rent until 1/4/24. I paid current on 1/1/24 and then back rent on 1/4/24 with no problem other than the expected late fee. I have all related docs. Account was at $0. This was pay 12/1/13 before 1/6/24 1 = No vacate notice.
3. Present: I started a new job 2/26 and virtually identical situation (2/1/24 was on time). New paycheck+old job payout wouldn't hit until first week of April, so I'd have to suck it up for the late fee. This meant pay 3/1/24 rent before 4/6/24 = No vacate notice.

On March 11, 2011, at 2:46 p.m., Japan was hit by the largest earthquake in its recorded history. The 9.0 tremor struck 129 kilometers off the coast of Miyagi Prefecture and triggered a tsunami that peaked at over 40 meters and extended as far as 10 kilometers inland. Thousands of square kilometers of the coastal regions across northeastern Honshū (Japan’s largest island) were devastated, with damage concentrated in Iwate, Miyagi, and Fukushima Prefectures.

Years after 3.11, coastal prefectures in northeast Honshū still hosts communities of kasetsu jūtaku, temporary housing units, which are homes to tens of thousands of displaced refugees. Some survivors fortunate enough to gain sufficient funds through employment and government relief have been able to rebuild their homes or move away from the disaster zone, leaving behind the rows of tiny prefab units that stand in fields, on abandoned soccer grounds, and beside schools. Those who remain tend to lack the means to leave—primarily elderly, on a fixed income or poor before the disaster, bereft of family who can offer amenable accommodation, too psychologically devastated to get their affairs in order, or a combination of these and other challenges.

Additionally, what the Oguchis said and how they expressed themselves did not cohere neatly with a satisfying narrative arc of ruination leading into spiritual renewal that is common in member testimonials promoted by Soka Gakkai administrators. As the Oguchis spoke to me of their experiences with the tsunami and its aftermath, strong emotions rose to the surface easily and often. They derive joy from their daily work, and they clearly place a great deal of importance on their new, elevated role within Soka Gakkai, but years after 3/11 they remain fragile, prone to expressing profound grief. Unlike many survivors who have moved into reconstructed homes or far away from the disaster area, the Oguchis never escape the voices of the bereaved infiltrating their home at all hours, and they themselves are still visibly distraught. They shed tears of joy at having rediscovered their faith by gaining purpose in aiding others after the tsunami, but speaking with the Oguchis, hearing their anguished stories, and witnessing their wrenching mix of gratitude and sorrow, one might think the tsunami swept through weeks ago, not years. Summaries of their aid efforts do not convey this lingering trauma, nor do they do justice to the layers of life experiences that may explain why the Oguchis remain in their tiny temporary housing unit.

Some who have the capacity to leave choose to remain. I have been fortunate to befriend two people who match this description: Masayuki and Kazuyo Oguchi. Since June 2011, Mr. and Mrs. Oguchi have occupied one of the 125 two-room prefab apartments that are pressed together in long rows in a kasetsu jūtaku community a short drive from the rocky coast of Miyagi Prefecture. On two occasions, in the summers of 2013 and 2014, the Oguchis invited me into their tiny home in the company of two Gakkai administrators to discuss their experience of the 3.11 disasters and their decision to live on in refugee housing. When I visited in 2013, their roughly eighty-square-meter unit was covered in decorations connected to their deep Soka Gakkai faith and their home’s status as a kyoten, a local base for Gakkai operations. Framed photographs of Soka Gakkai Honorary President Ikeda Daisaku and his wife, Kaneko, had pride of place on their walls next to a closed Buddhist altar that served as the center of the single room in which the couple sleeps and eats. Surrounding these images were pictures of flowers, calendars from the Gakkai daily newspaper Seikyō shinbun, colorful photos and articles on the Oguchis cut out from Gakkai publications, and a streamer of small flags from the People’s Republic of China that ran along the top of the living room: visitors from a Chinese university who are associated with one of several Ikeda Daisaku Research Centers in China paid a visit to the housing units, where they were welcomed by a local Gakkai delegation and a meal prepared by Mrs. Oguchi. During my visits, Mrs. Oguchi brought my Gakkai guides and me a steady stream of tea, coffee, cheesecake, and delicious prepared food, displaying a worrying level of generosity for a couple that obviously lived in poverty. Outside, the surrounding community was eerily quiet: only the distant bray of a diesel-powered generator made up for the absence of the ambient hum of modern Japanese towns that is noticeable only when it is gone. Inside the cramped unit, however, the paper-thin walls and creaky floors broadcast every footstep and quiet word from surrounding families. Privacy is completely absent in these homes.
The Oguchis are in their early sixties with seven grandchildren between them, but they are newlyweds, veterans of lives that were tumultuous before the 3.11 catastrophe.

They are second-generation members of Soka Gakkai, divorcees

who met when they were 2 of more than 2,500 refugees crammed into a cavernous gymnasium in Onnagawa, Miyagi Prefecture, a community near the quake epicenter that was among the hardest hit by the tsunami. Both found their way to the gymnasium after their houses were washed away.

Kazuyo had cared for her mother in her home, which was in view of the ocean and only a couple of meters above sea level. After days picking her way through mountains of debris toward where she imagined her mother might have survived, Kazuyo was found freezing by a rescue crew that lifted her by helicopter to the gymnasium. When she learned that her mother was not among the thousands of survivors taking shelter there she collapsed from shock. A fellow Gakkai adherent from the same town, a Mrs. Akimoto, found Kazuyo sitting unmoving. She wrapped her in a child’s blanket, the only possession the Akimoto family had rescued from their own destroyed home. Kazuyo’s mother’s remains were discovered on March 31.
“I lost ten kilos while I was in shock,” Mrs. Oguchi recalled. She talked of her mother, who was eighty-four years old when she was killed. “I could not believe it. How could someone who had persevered through so much die in one instant?”

Her mother had joined Soka Gakkai in the 1950s and had been cast out from her community in Kōriyama, Fukushima Prefecture, because of her faith; neighbors pelted her with water and garbage when she came to their homes in attempts to urge them to take part in Soka Gakkai’s chanting practice and to subscribe to the Seikyō shinbun. Kazuyo’s mother endured these humiliations in her role as what Kazuyo described as a bunshin, an “emanation” of Ikeda Daisaku, using the Buddhist term for a provisional form of an enlightened being created to spread the Dharma.

“I was not serious about my faith before the tsunami,” she recalled. “But thanks to being raised by a good mother, I feel that there is meaning in her death. I think of her as passing the baton.” After her mother’s funeral, Kazuyo stayed on with the Onnagawa refugees instead of going to live with her daughter in Kōriyama, dedicating herself wholeheartedly to Soka Gakkai aid mobilization.

Conditions immediately after 3.11 in the Onnagawa gymnasium were dire. After a chaotic first few days, the refugees were arranged in rows of 90 centimeters by 2 meters per person, nominally separated from neighbors by cardboard dividers. There were almost no emergency supplies making their way through the ruined roads. People would line up one at a time to get a paltry dinner at 5:00, their only meal of the day; if they did not show up in person, they would not get fed. Kazuyo joined the effort to coordinate with Gakkai leaders elsewhere in Miyagi and in Tokyo to serve survivors’ needs. As they brought in food, Gakkai volunteers also paid heed to the particular needs of these primarily elderly refugees: they shipped in adult diapers, suitable undergarments for elderly women and men, makeup, and other goods that allowed older survivors to regain a modicum of dignity. “Can there really be someone so pure as this?” marveled Masayuki when he saw Kazuyo taking the lead in these activities. “Someone who thinks only of helping others?”

Like Kazuyo, Masayuki had converted to Soka Gakkai as a child when his family joined the religion in the 1950s, and while he had taken an active role in the Young Men’s Division years ago, he grew distant from the organization as he descended into circumstances he only hints at in conversation. “I led a really irresponsible life (charanporan na jinsei),” he laughs through a persistent cough; his voice is rough, adenoidal, the ravaged remains of decades of chain-smoking. “Really, to the extent that you’d say ‘Wow! Someone like this exists?’”

On March 14, he was approached in the Onnagawa gymnasium by Mr. Akimoto, husband of the woman who aided Kazuyo. Akimoto recruited Oguchi and Kurasaki, another Gakkai man in his sixties, to make a perilous journey by car from the nearby Soka Gakkai center through the rubble to a community hall in the mountains at which 300 refugees waited without food. “We didn’t know if we would make it back. Pipes were broken, waste water poured into the broken streets, there was lots of debris, yet three hundred people were there in the hall.” The three volunteers brought plenty of onigiri (rice balls) prepared by the Gakkai’s Married Women’s Division, yet they felt that partaking of the food themselves would create tensions: at first, the refugees greeted them with suspicion upon learning that they were a rescue envoy from Soka Gakkai. The three were also starving, “but we watched them eat. There were no Gakkai members there.” It is clear that Mr. Oguchi was immediately conscious of the need to project the best possible public image for Soka Gakkai; by not eating any of the food they brought, these volunteers could represent their religion as singularly dedicated to service of others.

On March 16, Oguchi joined the other Gakkai refugees in the gymnasium in reacting with profound emotion to the message from Ikeda Daisaku to the disaster survivors published that day in the Seikyō shinbun; Gakkai administrators distributed copies to the approximately 100 Gakkai members then living in the Onnagawa gymnasium, and Oguchi once again joined Akimoto and Kurasaki in rescue missions to other refugee centers, this time delivering easy-to-read large-print photocopies of Ikeda’s message to elderly Gakkai member survivors along with food and other emergency supplies.

IKEDA SHOULD HAVE MADE AN APPEARANCE ON VIDEO AT LEAST.

“I am sixty-three years old now,” he told me in June 2013. “At sixty-one, I realized [Ikeda]-sensei’s greatness (subarashisa).” It was impossible for the Gakkai members to carry out their regular chanting practice—a twice-daily recitation of sections of the Lotus Sūtra followed by repeated invocations of namu-myōhō-renge-kyō (the title of the Lotus, known as the daimoku)—in the gymnasium. Masayuki, filled with renewed purpose, made a habit of joining Kazuyo in climbing the hill behind the gym early each morning to chant namu-myōhō-renge-kyō toward Onnagawa. The two focused their daimoku on everyone in Onnagawa achieving jōbutsu, the realization of buddhahood.

They became a couple, joined their two tiny cardboard-partitioned sections of the gymnasium floor into one, and began working together in Gakkai relief activities that eventually shifted from emergency aid to long-term relief projects.

After Kazuyo and Masayuki moved into their temporary housing unit in June 2011, they launched into a busy schedule that combined aiding local residents, members and non-members alike, with intensive Soka Gakkai engagement.

As they continue to participate in regional aid initiatives, they hold regular meetings in their tiny home; their housing complex is home to four other Gakkai households and eight people they call rikaisha, literally “people who understand,” a term they use to describe readers of the Seikyō shinbun. The local members gather for study meetings, chanting sessions, and other events, and they commute frequently into Onnagawa and other Miyagi communities. “Around here, unless you have a car, you can’t carry out any activities at all,” Kazuyo affirmed. The impoverished couple estimated that they spent at least 30,000 yen (~US$300) on gasoline transporting residents to and from the housing units in their first year, to take part in Gakkai events but also to help non-members visit family, shop, and carry out other life activities—funds they pool from Masayuki’s job as a night watchman for a local business. They told me about how, while driving, they stop to pick up neighbors, driving them back and forth to relatives’ homes. “We do this joyfully,” added Kazuyo, characterizing the financial and time costs they accrue as the price of kōsen rufu, or the spread of Soka Gakkai.

Mr. Oguchi expanded on his feelings about money. “For seven years, I ran a pachinko parlor; this shop was swept away by the tsunami. I made a salary of about ten million yen a month, with more than forty million each month in cash bonuses. But I spent it all, and I lost everything before the tsunami…. If money comes into your hand before you even think of it, you have no gratitude, and the things [you buy] do not evoke a sense of thanks. Going hungry as one works and feeling gratitude as one eats—this was not part of my life before.” Tears streaming down his face, he declared several times in my conversations with him: “The tsunami, for me, was the best thing that happened in my life.”

The Oguchis have become Soka Gakkai celebrities.

They have been profiled numerous times in Gakkai publications, and their home serves as an outreach center well known to the many Gakkai volunteers who continue to make regular journeys to Miyagi Prefecture. Soka Gakkai has incorporated relief efforts pioneered by the Oguchis, and by other Gakkai grassroots-level activists like them, into its carefully administered recovery efforts in the region. After 2011, Soka Gakkai mirrored the Japanese government in designating its efforts in the worst-damaged areas as fukkō 福光 (fortunate light) projects, employing a homophone for fukkō 復興, “recovery,” the ubiquitous term in Japanese governmental descriptions of disaster reconstruction.

The Gakkai’s fukkō districts receive special attention from its volunteer crews, and even now on the 11th of each month the Seikyō shinbun publishes reminders about 3.11, ensuring that Gakkai adherents keep disaster victims constantly in mind as they conflate discourse on recovery with an optimistic aesthetic of fortune and light.

To conclude this case study: the Oguchis reveal that religious relief efforts can come about not from rational plans laid out by technocratic experts but as unanticipated consequences, as bottom-up initiatives by practitioners driven by complex combinations of faith and life circumstances. When regional Gakkai administrators learn of these grassroots-level activists, they urge them to expand their scope and integrate with broader institutional mandates. The local activists are celebrated for their efforts, and their contributions comprise contributions to a synthetic institutional narrative promoted in the hopes of fostering a positive public image for the group.

But the difficulties endured by local members like the Oguchis are not conveyed by this narrative, nor are their contributions to relief and reconstruction. The impact of their personal transformations in the wake of the tsunami—certainly on Soka Gakkai members, but most likely also on families outside the group and on the temporary housing community to which they have dedicated themselves—defies this kind of summary.
Additionally, what the Oguchis said and how they expressed themselves did not cohere neatly with a satisfying narrative arc of ruination leading into spiritual renewal that is common in member testimonials promoted by Soka Gakkai administrators. As the Oguchis spoke to me of their experiences with the tsunami and its aftermath, strong emotions rose to the surface easily and often. They derive joy from their daily work, and they clearly place a great deal of importance on their new, elevated role within Soka Gakkai, but years after 3.11 they remain fragile, prone to expressing profound grief. Unlike many survivors who have moved into reconstructed homes or far away from the disaster area, the Oguchis never escape the voices of the bereaved infiltrating their home at all hours, and they themselves are still visibly distraught. They shed tears of joy at having rediscovered their faith by gaining purpose in aiding others after the tsunami, but speaking with the Oguchis, hearing their anguished stories, and witnessing their wrenching mix of gratitude and sorrow, one might think the tsunami swept through weeks ago, not years.

Summaries of their aid efforts do not convey this lingering trauma, nor do they do justice to the layers of life experiences that may explain why the Oguchis remain in their tiny temporary housing unit.

" 1 ) when the preprint first appeared on MBs a month or so ago I found it odd then, but did not comment on the subject until the actual peer - reviewed was accepted by a scientific journal
2) the timing of the NIH long covid program was released aligned to the timing of the pre print
3) seems our other partner in the shadow seems to alter our plans ( I think in a good way, testing us) case in point: the new trial that was scheduled to start in the summer but push out a month or so later
4) I visit your reddit library to verify confirm questions in my head
5 ) NIH and Dr Jay seems to have a great relationship based on other funding opportunities in the past… "

Character Customization:

• More hairstyles for both male & female (Braided, Long, Tied-Up/Knot, etc)
  
• More beard options
  
• Color wheel for haibeards & eyes (Or just more colors to choose from)
  
• Tattoos & scars for face and body
  

Armor Customization:

• Be able to change armor color with dyes (Can be bought from Mira and Meri, found as random loot in chests and dropped by enemies & bosses)
  Dyes have rarities as well:
  Common Dyes - Normal colors such as Red, Blue, Purple, Green, etc. These can be found in most chests and are very likely to be dropped by common enemies.
  Rare Dyes - Colors that have different patterns and textures attached to them, such as checkered, quilted, plaid, animal prints, etc. These are slightly more difficult to acquire. They are most likely to be found in larger chests and are rare drops from enemies/bosses.
  Unique Dyes - These dyes can completely change the aesthetic of the armor piece that it's applied to. The patterns and textures attached to them are animated as well.
  For example, you can take a simple cape and applying a unique dye, will make it look like it's on fire or made of molten lava, with cinders floating around you. They are the most difficult to acquire and are only dropped by specific bosses in the world and in the crucible.
  
• Transmog
  Done through a magic mirror that can be bought and placed inside your home.
  Change armor aesthetic while keeping the stats of your equipped armor and also apply dyes.
  

New Weapon Types & More Weapon Variety:

• Caestus & Claws
  Caestus & Heavy Gauntlets for BrawleMonk type characters, Punching & kicking moveset, Blunt damage, Slow/Medium attack speed but deals great damage
  Claws for Assassin type characters, Slashing & Lunging moveset, Slash & pierce damage, Fast attack speed but deals average damage
  
• Crossbow
  Slower fire rate than regular bows and slow reload, but deals a lot of damage and bolts can go through multiple enemies, pushing them back
  
• One-Handed Crossbows
  Faster than both the bow and the crossbow in terms of fire rate and reload speed, but doesn't deal as much damage, equipped in the Off-Hand Slot and can be paired with a melee weapon or another One-Handed Crossbow
  
• One Handed Scythes & Dual Scythes
  They don't have as much reach as the Two-Handed Scythes, but they have much faster attack speed and can be paired with other weapons or shields
  
• Dual Axes
  They deal half the damage of the Greataxe, but are slightly faster and just as brutal
  
• Dual Curved Swords
  Slightly more damage than regular Curved Swords and very useful at overwhelming enemies with your attacks
  
• Pistols
  Decent damage, medium/fast fire rate and decent reload speed, close to middle attack range, can be paired with a melee weapon or another pistol
  
• Rifle/Musket
  Slightly more damage than pistols, slow/medium fire rate and decent reload speed, long attack range
  
• Blunderbuss
  A lot more damage than both pistols and rifles, but they have slow fire rate and slow reload speed, close attack range
  
• Chakrams
  Usable both in melee combat and ranged combat, can be thrown and they come back like boomerangs, fast attack speed both in melee and when thrown, mid range throw, can charge up thrown attacks which deals more damage and they continue to spin when hitting an enemy, dealing continuous damage
  
• Whip
  Not very fast attack speed, but does decent damage, has long attack range and can hit multiple enemies at once, useful for when you're surrounded
  
• Flail
  Medium attack speed, great damage and good range
  
• Off-Hand Catalysts for Spell Casting (Skulls, Grimoires, Effigies, Voodoo Dolls/Fetishes, Censers, Crosses, etc)
  

New Buildings:

• Barber
  Can change character appearance at any time (Hair, Beard, Eye Color, Tattoos/Scars, etc), for a small fee
  

The Crucible:

• Modifiers
  Choose from a variety of different modifiers that will make the run more difficult, but you gain better rewards. The more modifiers that are applied, the more difficult it becomes and the higher the rewards will be.
  
• Gear Hunt
  You can sacrifice up to twelve pieces of gear to increase the chance of certain item types to appear on your run.
  Example: Sacrifice a Staff to increase the chance for Staves to appear on your run. Sacrifice a helmet to increase the chance for helmets to appear on your run.
  The more of the same item that is sacrificed, the higher the chances of it appearing on your run.
  Sacrifice an enchanted item and you will get the option to choose one prefix or suffix that you want to keep. If you find an item of the same type, it will then have that prefix/suffix attached to it.
  

Breakdown

Hardest

Longest

Hardest to Find

Honorable Mentions and other stupid shit I did

• Created Thunderfury (includes some quests)
• Created Hand of Rag (found out it doesn't give me an achievement because I cannot equip it)
• Completed the full chain of events for the summonings in silithus where you put on the robes, the neck, and ring
• Head quests for 40 man ony, BWL, ZG, AQ20, AQ40, Naxx, etc
• Turned my ring from nozdormo rep into all the other rings. It becomes repeatedable but is initially a non-repeatedable quest
• Completed the Naxx quest chain that unlocks crafting the T3 pieces but in ICC Naxx
• Cluck Lol
• Switched factions with the Magram centaur quest chain in desolace
• Switched factions with Aldor and Scryer for their additional quest chains
• Bloodsail buccaneer quest chain though I was not sweaty enough to go all the way to exalted with them. maybe some day

Last fun facts from the obvious and well deserved no lifer questions coming

• I shaved the neck beard but have a great mustache
• I am married and my wife is not enthusiastic about my nerd point collection but tolerates
• I recently ran 8 miles in 7:22 pace so am not a total slob but clearly love sitting at my computer a lot

• I don't do drugs or smoke.
• I don't drink alcohol. I would prefer if you didn't but it is not a deal breaker.
• I would like to have kids one day. I don't have any kids of my own yet and expect the same from you.
• I am not a pet person. I am also allergic to cats.
• I am not political at all.
• I am a christian and am looking for someone who shares the same faith.
• I am only looking inside of the USA but I would be willing to relocate anywhere in the country for the right person.
• I am looking for someone between the ages of 25-30.
• I am looking for a woman who is single and wants to get married one day.
• I would like to swap pictures sooner than later. my basic info is: 5'8", brown hair, white, about 150 lbs.
• I want to voice chat / video chat using discord at some point but we can start with text first.

• I don't do drugs or smoke.
• I don't drink alcohol. I would prefer if you didn't but it is not a deal breaker.
• I would like to have kids one day. I don't have any kids of my own yet and expect the same from you.
• I am not a pet person. I am also allergic to cats.
• I am not political at all.
• I am a christian and am looking for someone who shares the same faith.
• I am only looking inside of the USA but I would be willing to relocate anywhere in the country for the right person.
• I am looking for someone between the ages of 25-30.
• I am looking for a woman who is single and wants to get married one day.
• I would like to swap pictures sooner than later. my basic info is: 5'8", brown hair, white, about 150 lbs.
• I want to voice chat / video chat using discord at some point but we can start with text first.