Carpóforo de dimensiones muy reducidas, apenas alcanzan los 6 mm de diámetro por otro tanto de altura en el mejor de los casos, su forma varía a lo largo de su desarrollo, siendo carpóforos acopados de jóvenes, pero con el tiempo se van aplanando. El color es lo más llamativo de la especie, y lo que hace que no pasen inadvertidos, a pesar de su pequeño tamaño, son de color verde azulado muy vistoso. La superficie externa es furfurácea, por lo que el color verde azulado es un poco más mate que en el himenio. suelen fructificar sobre ramas y troncos de diversos planifolios Carpóforo of dimensions very reduced, as soon as they reach the 6 mm of diameter for another one as much of height in the best one of the cases, its form varies throughout its development, being carpóforos acopados of young people, but with time they are flattened. The color is the most striking of the species, and what does not go unnoticed, despite its small size, are bluish green very showy. The external surface is furfuraceous, so the blue-green color is a little more matte than in the hymenium usually fructify on branches and trunks...

The winter stem porling, or winter porling for short, is a species of mushroom from the stem porling family. The mushroom grows on dead deciduous wood and, as the name suggests, mainly fructifies in the winter months

 

Danke für euren Besuch, Sternchen, Awards und netten Kommentare! :)

 

Thanks for visits, faves, awards and nice comments! :)

Zephyrus, or sometimes just Zephyr (Ζέφυρος, Zéphyros), in Latin Favonius, is the Greek god of the west wind. The gentlest of the winds, Zephyrus is known as the fructifying wind, the messenger of spring. It was thought that Zephyrus lived in a cave in Thrace. (wikipedia)

c' era un bellissimo caldo tremendo, le cicale cantavano a squarciagola, i rovi fiorivano e fruttificavano per la gioia degli insetti. :-)

there was a tremendously beautiful heat, the cicadas sang at the top of their lungs, the brambles flourished and fructified for the joy of insects. :-)

Este año han fructificado algunos myxomycetes a finales de Diciembre, entre ellos varias poblaciones de miles de especímenes de Cribraria argillacea, sobre troncos de Pinus pinaster en descomposición, son unas poblaciones de muchos cm de longitud. Empezando como un plasmodio gris azulado, pasando a esporocarpos azulados y posteriormente madurando en Cribraria de color marron amarillento con estípites rojizos, que es lo que me tenía despistado con la especie, hasta que Edvin Johannensen me ha sacado de la confusión.

This year some myxomycetes have fructified at the end of December, including several populations of thousands of specimens of Cribraria argillacea, on trunks of decomposing Pinus pinaster, are populations of many cm in length. Starting as a bluish gray plasmodium, turning to bluish sporocarpos and later maturing in yellowish brown Cribraria with reddish stalks, which is what had me clueless with the species, until Edvin Johannensen has taken me out of confusion

Aracena Huelva España

Diciembre 2019

Plants which flowered, but are not busy fructifying, emit a leaf in summer. It has the form of a palm stem bearing numerous leaflets. From larger rhizomes more than one leaf may emerge and large leaves sometimes ramificate, as shown in the images below. Plants which did not flower in spring emit their leaf earlier to gain as much strength as possible and enlarge their rhizomes.

Tenere un orto con metodo e continuità,anno dopo anno,facendo attenzione alle esigenze delle stagioni e degli avvicendamenti,non richiede meno impegno che scrivere un libro...

Eppure non è il mio orto stesso a insegnarmi che, senza intenzione,senza sforzo consapevole,nulla cresce, nulla fruttifica?

P.Pera

 

Keeping a vegetable garden with method and continuity, year after year, paying attention to the needs of the seasons and changes, does not require less effort than writing a book ...

Yet is not my garden itself to teach me that, without intention, without conscious effort, nothing grows, nothing fructifies?

P.Pera

c' era un bellissimo caldo tremendo, le cicale cantavano a squarciagola, i rovi fiorivano e fruttificavano per la gioia degli insetti.

"Ehi, ehi, che fai?, giù le zampe, c' ero prima io!" :-))

there was a tremendously beautiful heat, the cicadas sang at the top of their lungs, the brambles flourished and fructified for the joy of insects.

"Hey, hey, what are you doing, down the legs, I was there first!" :-))

Muy pocos myxomycetos estoy encontrando este otoño, las lluvias han sido irregulares y muy espaciadas, seguidas de grandes cambios térmicos, debido a lo cual han fructificado muy pocas especies, entre ellas estas que muestro aquí. Apilado de imágenes realizadas con Stackshot y ensambladas con Zerene Stacker.

Very few myxomycetes I am encountering this autumn, the rains have been irregular and very spaced, followed by great thermal changes, due to which few species have fructified, among them the ones that I show here. Stacking images made with Stackshot and assembled with Zerene Stacker.

Aracena Huelva España

Diciembre 2016

www.youtube.com/watch?v=a3yM-i3lw60&feature=related

c' era un bellissimo caldo tremendo, le cicale cantavano a squarciagola, i rovi fiorivano e fruttificavano per la gioia degli insetti. :-)

there was a tremendously beautiful heat, the cicadas sang at the top of their lungs, the brambles flourished and fructified for the joy of insects. :-)

Muy pocos myxomycetos estoy encontrando este otoño, las lluvias han sido irregulares y muy espaciadas, seguidas de grandes cambios térmicos, debido a lo cual han fructificado muy pocas especies, entre ellas estas que muestro aquí. Apilado de imágenes realizadas con Stackshot y ensambladas con Zerene Stacker.

Very few myxomycetes I am encountering this autumn, the rains have been irregular and very spaced, followed by great thermal changes, due to which few species have fructified, among them the ones that I show here. Stacking images made with Stackshot and assembled with Zerene Stacker.

Aracena Huelva España

Diciembre 2016

Hace unos días encontré sobre un tronco de Eucalyptus un plasmodio amarillo, con especímenes inmaduros en proceso de fructificación. Ha resultado ser Physarum flavicomum, muy común sobre eucaliptos en la zona arenas del sur de Huelva. Es una especie que fructifica bastante fácilmente en "cautiverio", todo el plasmodio se convirtió en pocas horas en estructuras amarillas y en un día todo eran Physarum correctamente madurados. Fotografías realizadas con el teléfono móvil, microscopio y objetivo Laowa 25 mm. Utilizando en algunos casos carril macro Stackshot y posteriormente Zerene Stacker para el apilado.

A few days ago I found on a trunk of Eucalyptus a yellow plasmodium, with immature specimens in the process of fruiting. It has turned out to be Physarum flavicomum, very common on eucalyptus trees in the sands area of southern Huelva. It is a species that fructifies quite easily in "captivity", all the plasmodium became in a few hours in yellow structures and in one day everything was Physarum properly matured. Photographs taken with the mobile phone, microscope and Laowa lens 25 mm. Using in some cases macro lane Stackshot and later Zerene Stacker for stacking.

Bonares Huelva España

Diciembre 2018

En esta temporada tan extraña que estamos teniendo, con altas temperaturas y ausencia de lluvias prácticamente habían desaparecido las "setas" de nuestros montes y bosques. Sin embargo aquí en la Sierra de Huelva, las precipitaciones han vuelto, no de manera contundente, pero si lo suficiente como para que vuelvan a fructificar algunas especies, veremos hasta donde llega esta nueva eclosión.

In this strange season we're having, with high temperatures and no rain had virtually disappeared "mushrooms" of our mountains and forests. But here in the Sierra de Huelva, rainfall has become, not forcefully, but if enough to return to fructify some species, will see the future of this new hatch.

Aracena Huelva España

Enero 2016

Creo que se puede tratar de esa especie, muy parecida a D. nigripes pero con las esporas más grandes y oscurar. El diámetro de la esporoteca es mayor que la longitud del estípite en la mayoría de los individuos. Fotografías apiladas de disparos realizados con el microscopio y ensambladas con Zerene Stacker. Muestra de herbario, recolectada hace un par de años fructificando sobre hojarasca de encina y acículas de pino.

I think it can be that species, very similar to D. nigripes but with the largest and darkest spores. The diameter of the sporotheca is greater than the length of the stipe in most individuals. Photographs stacked with shots made with the microscope and assembled with Zerene Stacker. Sample of herbarium, harvested a couple of years ago fructifying on oak leaves and pine needles.

Galaroza Huelva España

Noviembre 2015

Hace unos días encontré sobre un tronco de Eucalyptus un plasmodio amarillo, con especímenes inmaduros en proceso de fructificación. Ha resultado ser Physarum flavicomum, muy común sobre eucaliptos en la zona arenas del sur de Huelva. Es una especie que fructifica bastante fácilmente en "cautiverio", todo el plasmodio se convirtió en pocas horas en estructuras amarillas y en un día todo eran Physarum correctamente madurados. Fotografías realizadas con el teléfono móvil, microscopio y objetivo Laowa 25 mm. Utilizando en algunos casos carril macro Stackshot y posteriormente Zerene Stacker para el apilado.

A few days ago I found on a trunk of Eucalyptus a yellow plasmodium, with immature specimens in the process of fruiting. It has turned out to be Physarum flavicomum, very common on eucalyptus trees in the sands area of southern Huelva. It is a species that fructifies quite easily in "captivity", all the plasmodium became in a few hours in yellow structures and in one day everything was Physarum properly matured. Photographs taken with the mobile phone, microscope and Laowa lens 25 mm. Using in some cases macro lane Stackshot and later Zerene Stacker for stacking.

Bonares Huelva España

Diciembre 2018

The Great Turning Point in Mural Art & Politics as Brexit Day Draws Closer & the People of the Borderlands are Uneasy.

 

I got the impetus and responded to what was before my very eyes.

 

Talking Politics in Belfast at Crucial Times through the language of vision while pondering over the future of the UK and the EU and all the Brexit eventualities and consequences.

All is constantly in flux and Brexit is just one of many European problems in the Union.

 

Eνωση,the Greek word for “Union”,means something rather different to Greeks than to the European “Union”:

It means cohesion of the family,the home,its dignity and integrity.The most vital factor affecting any society’s wellbeing is not its economy but its cultural identity,the essential “Greekness” or “Irishness” or Britishness.Out of the deepest must the highest come to its height.

 

British - Irish Relations – Past, Present and Future

 

When Brexit happens,the UK will suddenly have a major land border with the EU - the frontier between Northern Ireland and the Republic of Ireland.The state of the Hardest ever Border is directly challenged by the Brexit result and at the moment no-one really knows how that's going to work.

 

Time will Tell ...

 

Could Brexit bring new troubles to Northern Ireland?

 

Some say that a customs border between Northern Ireland and the Republic of Ireland could reignite "The Troubles".

Oh gosh,Nevermore ... It was a 30-year conflict in Northern Ireland that ended in 1998 with the promise of no border between the North and South Irish island.Most people from both sides greatly value it and invest in what brings them closer together and hope there will be no return to border checks and more Categories of Citizens.The Border is there, but it is not there,it's Invisible and the Bombs are History.

 

When President Higgins spoke in Buckingham Palace during his State Visit in 2014,he said , “ar scáth a chéile a mhairimid”- “we live in the shadow and the shelter of one another”.

 

Is Ireland the Achilles' heel of Brexit?

 

Behind the scenes lots of things happen ; the Brexit civil war and the Border skirmishes lead to many controversial solutions,but I want to believe that all the negotiations and the strenuous efforts they make to maintain the Status Quo will fructify.

 

Although I know that it's a long way ahead and that they will never have a deal that is going to satisfy everyone,I do hope there will be a peaceful and smooth Brexit transition to changes and that all those people who live in homes where they have breakfast in the North and go to sleep in the South will continue to enjoy them both ...

I can't help but remember Charles Stewart Parnell's words :

 

“Why should Ireland be treated as a geographical fragment of England - Ireland is not a geographical fragment, but a nation"

"No man has a right to fix the boundary of the march of a nation; no man has a right to say to his country – thus far shalt thou go and no further.” Charles Stewart Parnell, 1885

 

Oh,my Beloved Ireland,you have loaded me down with too many worries,but each time I visit you,I love you more.

This time though,I felt as if I were walking on eggshells,I had to be very diplomatic and inoffensive ...

Well,I hold my tongue,enough of my histrionic tendencies.

 

I sit "On the Fence",before crossing the 310 miles (499km) long,hardest Border ; politicians can't sit "On the Fence",people expect them to have clear views and take action.

 

All right,Mr Walker Evans,I know,I couldn't agree more with you,I just stare.

 

“Stare ; it is the way to educate your eye,and more.Stare, Pry, Listen, Eavesdrop ... “It’s too presumptuous and naïve though to think you can change the world by a photograph or a few lines" ; All right,I just stare,I sit "On the Fence" and read "Erin, to her own Tune " before crossing the Invisible border.

 

“When Erin First Rose.”

 

When Erin first rose from the dark swelling flood,

God bless'd the green island and saw it was good;

The em'rald of Europe, it sparkled and shone,

In the ring of the world the most precious stone.

In her sun, in her soil, in her station thrice blest,

With her back towards Britain, her face to the West,

Erin stands proudly insular, on her steep shore,

And strikes her high harp 'mid the ocean's deep roar.

 

But when its soft tones seem to mourn and to weep,

The dark chain of silence is thrown o'er the deep;

At the thought of the past the tears gush from her eyes,

And the pulse of her heart makes her white bosom rise.

O! sons of green Erin, lament o'er the time

When religion was war, and our country a crime,

When man in God's image inverted his plan,

And moulded his God in the image of man.

 

When the int'rest of state wrought the general woe,

The stranger a friend, and the native a foe;

While the mother rejoic'd o'er her children oppressed,

And clasp'd the invader more close to her breast.

When with pale for the body and pale for the soul,

Church and state joined in compact to conquer the whole;

And as Shannon was stained with Milesian blood,

Ey'd each other askance and pronounced it was good.

 

By the groans that ascend from your forefathers' grave

For their country thus left to the brute and the slave,

Drive the demon of bigotry home to his den,

And where Britain made brutes now let Erin make men.

Let my sons like the leaves of the shamrock unite,

A partition of sects from one footstalk of right,

Give each his full share of the earth and the sky,

Nor fatten the slave where the serpent would die.

 

Alas! for poor Erin that some are still seen,

Who would dye the grass red from their hatred to green;

Yet, oh! when you're up, and they're down, let them live,

Then yield them that mercy which they would not give.

Arm of Erin, be strong! but be gentle as brave;

And uplifted to strike, be still ready to save;

Let no feeling of vengeance presume to defile

The cause of, or men of, the Emerald Isle.

 

The cause it is good, and the men they are true,

And the Green shall outlive both the Orange and Blue.

And the triumphs of Erin her daughters shall share

With the full swelling chest, and the fair flowing hair.

Their bosoms heave high for the worthy and brave,

But no coward shall rest in that soft-swelling wave;

Men of Erin! awake, and make haste to be blest!

Rise! arch of the ocean, and queen of the West!

 

William Drennan

 

And steeped in Ireland's turbulent history, culture, and ancient secrets that link the past and the present,I crossed the border.

 

The only frontier that has ever existed is the self ...

 

Este año han fructificado algunos myxomycetes a finales de Diciembre, entre ellos varias poblaciones de miles de especímenes de Cribraria argillacea, sobre troncos de Pinus pinaster en descomposición, son unas poblaciones de muchos cm de longitud. Empezando como un plasmodio gris azulado, pasando a esporocarpos azulados y posteriormente madurando en Cribraria de color marron amarillento con estípites rojizos, que es lo que me tenía despistado con la especie, hasta que Edvin Johannensen me ha sacado de la confusión.

This year some myxomycetes have fructified at the end of December, including several populations of thousands of specimens of Cribraria argillacea, on trunks of decomposing Pinus pinaster, are populations of many cm in length. Starting as a bluish gray plasmodium, turning to bluish sporocarpos and later maturing in yellowish brown Cribraria with reddish stalks, which is what had me clueless with the species, until Edvin Johannensen has taken me out of confusion

Aracena Huelva España

Diciembre 2019

Este año han fructificado algunos myxomycetes a finales de Diciembre, entre ellos varias poblaciones de miles de especímenes de Cribraria argillacea, sobre troncos de Pinus pinaster en descomposición, son unas poblaciones de muchos cm de longitud. Empezando como un plasmodio gris azulado, pasando a esporocarpos azulados y posteriormente madurando en Cribraria de color marron amarillento con estípites rojizos, que es lo que me tenía despistado con la especie, hasta que Edvin Johannensen me ha sacado de la confusión.

This year some myxomycetes have fructified at the end of December, including several populations of thousands of specimens of Cribraria argillacea, on trunks of decomposing Pinus pinaster, are populations of many cm in length. Starting as a bluish gray plasmodium, turning to bluish sporocarpos and later maturing in yellowish brown Cribraria with reddish stalks, which is what had me clueless with the species, until Edvin Johannensen has taken me out of confusion

Aracena Huelva España

Diciembre 2019

 

As a child, they could not keep me from wells

And old pumps with buckets and windlasses.

I loved the dark drop, the trapped sky, the smells

Of waterweed, fungus and dank moss.

 

One, in a brickyard, with a rotted board top.

I savoured the rich crash when a bucket

Plummeted down at the end of a rope.

So deep you saw no reflection in it.

 

A shallow one under a dry stone ditch

Fructified like any aquarium.

When you dragged out long roots from the soft mulch

A white face hovered over the bottom.

 

Others had echoes, gave back your own call

With a clean new music in it. And one

Was scaresome, for there, out of ferns and tall

Foxgloves, a rat slapped across my reflection.

 

Now, to pry into roots, to finger slime,

To stare, big-eyed Narcissus, into some spring

Is beneath all adult dignity. I rhyme

To see myself, to set the darkness echoing.

 

Seamus Heaney

The creature’s exploits soon caused him to be proclaimed king of the monkeys. He then began to try to find some means of becoming immortal. After travelling for eighteen years by land and sea he met the Immortal P’u-t’i Tsu-shih on the mountain Ling-t’ai-fang-ts’un. During his travels the monkey had gradually acquired human attributes; his face remained always as it had been originally, but dressed in human apparel he began to be civilized. His new master gave him the family name of Sun, and personal name of Wu-k’ung, ‘Discoverer of Secrets.’ He taught him how to fly through the air, and to change into seventy-two different forms. With one leap he could cover 108,000 li (about 36,000 miles).A Rod of Iron.Sun, after his return to Hua-kuo Shan, slew the demon Hun-shih Mo-wang, who had been molesting the monkeys during his long absence. Then he organized his subjects into a regular army, 47,000 all told. Thus the peace of the simian kingdom was assured. As for himself, he could not find a weapon to suit him, and went to consult Ao Kuang, the Lung Wang, or Dragon-king of the Eastern Sea, about it. It was from him that he obtained the formidable rod of iron, formerly planted in the ocean-bed by the Great Yü (Yü Wang) to regulate the level of the waters. He pulled it out, and modified it to suit his tastes. The two extremities he bound round with gold bands, and on it engraved the words: ‘Gold-bound Wand of my Desires.’ This magic weapon could accommodate itself to all his wishes; being able to assume the most incredible proportions or to reduce itself to the form of the finest of needles, which he kept hidden in his ear. He terrorized the Four Kings of the sea, and dressed himself at their expense. The neighbouring kings allied themselves with him. A splendid banquet with copious libations of wine sealed the alliance of friendship with the seven kings; but alas! Sun had partaken so liberally that when he was seeing his guests off, no sooner had he taken a few steps than he fell into a drunken sleep. The undertakers of Yen Wang, the King of the Hells, to whom Lung Wang had accused him as the disturber of his watery kingdom, seized his soul, put chains round its neck, and led it down to the infernal regions. Sun awoke in front of the gate of the kingdom of the dead, broke his fetters, killed his two custodians, and, armed with his magic staff, penetrated into the realm of Yen Wang, where he p. 329 threatened to carry out general destruction. He called to the ten infernal gods to bring him the Register of the Living and the Dead, tore out with his own hand the page on which were written his name and those of his monkey subjects, and then told the King of the Hells that he was no longer subject to the laws of death. Yen Wang yielded, though with bad grace, and Sun returned triumphant from his expedition beyond the tomb.Grand Master of the Heavenly Stables.In order to keep him occupied, Sun was appointed Grand Master of the Heavenly Stables, and was entrusted with the feeding of Yü Huang’s horses; his official celestial title being Pi-ma Wên. Later on, learning the object of the creation of this derisory appointment, he overturned the Master’s throne, seized his staff, broke down the South Gate of Heaven, and descended on a cloud to Hua-kuo Shan.Grand Superintendent of the Heavenly Peach-garden.Yü Huang in great indignation organized a siege of Hua-kuo Shan, but the Kings of Heaven and the generals with their celestial armies were repulsed several times. Sun now arrogated to himself the pompous title of Grand Saint, Governor of Heaven. He had this emblazoned on his banners, and threatened Yü Huang that he would carry destruction into his kingdom if he refused to p. 330 recognize his new dignity. Yü Huang, alarmed at the result of the military operations, agreed to the condition laid down by Sun. The latter was then appointed Grand Superintendent of the Heavenly Peach-garden, the fruit of which conferred immortality, and a new palace was built for him.Double Immortality.Having made minute observations on the secret properties of the peaches, Sun ate of them and was thus assured against death. The time was ripe for him to indulge in his tricks without restraint, and an opportunity soon presented itself. Deeply hurt at not having been invited to the feast of the Peach Festival, P’an-t’ao Hui, given periodically to the Immortals by Wang-mu Niang-niang, the Goddess of the Immortals, he resolved upon revenge. When the preparations for the feast were complete he cast a spell over the servants, causing them to fall into a deep sleep, and then ate up all the most juicy meats and drank the fine wines provided for the heavenly guests. Sun had, however, indulged himself too liberally; with heavy head and bleary eye he missed the road back to his heavenly abode, and came unaware to the gate of Lao Chün, who was, however, absent from his palace. It was only a matter of a few minutes for Sun to enter and swallow the pills of immortality which Lao Chün kept in five gourds. Thus Sun, doubly immortal, riding on the mist, again descended to Hua-kuo Shan.Sun Hou-tzŭ Captured.These numerous misdeeds aroused the indignation of all the gods and goddesses. Accusations poured in upon p. 331 Yü Huang, and he ordered the Four Gods of the Heavens and their chief generals to bring Sun to him. The armies laid siege to Hua-kuo Shan, a net was spread in the heavens, fantastic battles took place, but the resistance of the enemy was as strenuous and obstinate as before.Lao Chün and Êrh-lang, nephew of Yü Huang, then appeared on the scene. Sun’s warriors resisted gallantly, but the forces of Heaven were too much for them, and at length they were overcome. At this juncture Sun changed his form, and in spite of the net in the sky managed to find a way out. In vain search was made everywhere, until Li T’ien-wang, by the help of his devil-finding mirror, detected the quarry and informed Êrh-lang, who rushed off in pursuit. Lao Chün hurled his magic ring on to the head of the fugitive, who stumbled and fell. Quick as lightning, the celestial dog, T’ien Kou, who was in Êrh-lang’s service, threw himself on him, bit him in the calf, and caused him to stumble afresh. This was the end of the fight. Sun, surrounded on all sides, was seized and chained. The battle was won.Sun escapes from Lao Chün’s Furnace.

The Hsi Yu Chi;In dealing with the gods of China we noticed the monkey among them. Why and in what manner he attained to that exalted rank is set forth in detail in the Hsi yu chi 1—a work the contents of which have become woven into the fabric of Chinese legendary lore and are known and loved by every intelligent native. Its pages are filled with ghosts, demons, and fairies, good and bad, but “it contains no more than the average Chinese really believes to exist, and his belief in such manifestations is so firm that from the cradle to the grave he lives and moves and has his being in reference to them.” Its characters are said to be allegorical, though it may be doubted whether these implications may rightly be read into the Chinese text. Thus:Hsüan (or Yüan) Chuang, or T’ang Sêng, is the pilgrim of the Hsi yu chi, who symbolizes conscience, to which all actions are brought for trial. The priestly garment of Hsüan Chuang symbolizes the good work of the rectified human nature. It is held to be a great protection to the new heart from the myriads of evil beings which surround it, seeking its destruction.Sun Hou-tzŭ, the Monkey Fairy, represents human nature, which is prone to all evil. His unreasonable vagaries moved Hsüan Chuang to compel him to wear a Head-splitting Helmet which would contract upon his head in moments of waywardness. The agonizing p. 326 pressure thus caused would bring him to his senses, irrespective of his distance from his master.The iron wand of Sun Hou-tzŭ is said to represent the use that can be made of doctrine. It was useful for all purposes, great or small. By a word it could be made invisible, and by a word it could become long enough to span the distance between Heaven and earth.Chu Pa-chieh, the Pig Fairy, with his muck-rake, stands for the coarser passions, which are constantly at war with the conscience in their endeavours to cast off all restraint.Sha Ho-shang, Priest Sha, is a good representation of Mr Faithful in The Pilgrim’s Progress. In the Hsi yu chi he stands for the human character, which is naturally weak and which needs constant encouragement.Legend of Sun Hou-tzŭ;The deeds of this marvellous creature, the hero of the Hsi yu chi, are to be met with continually in Chinese popular literature, and they are very much alive in the popular mind. In certain parts a regular worship is offered to him, and in many temples representations of or legends concerning him are to be seen or heard.The deeds of this marvellous creature, the hero of the Hsi yu chi, are to be met with continually in Chinese popular literature, and they are very much alive in the popular mind. In certain parts a regular worship is offered to him, and in many temples representations of or legends concerning him are to be seen or heard.Beyond the seas, in the Eastern continent, in the kingdom of Ao-lai, is the mountain Hua-kuo Shan. p. 327 On the steep sides of this mountain there is a rocky point 36 feet 5 inches high and 24 feet in circumference. At the very top an egg formed, and, fructified by the breath of the wind, gave birth to a stone monkey. The newly-born saluted the four points of the horizon; from his eyes shone golden streaks of lightning, which filled the palace of the North Pole Star with light. This light subsided as soon as he was able to take nourishment.“To-day,” said Yü Huang to himself, “I am going to complete the wonderful diversity of the beings engendered by Heaven and earth. This monkey will skip and gambol to the highest peaks of mountains, jump about in the waters, and, eating the fruit of the trees, will be the companion of the gibbon and the crane. Like the deer he will pass his nights on the mountain slopes, and during the day will be seen leaping on their summits or in their caverns. That will be the finest ornament of all for the mountains!”The creature’s exploits soon caused him to be proclaimed king of the monkeys. He then began to try to find some means of becoming immortal. After travelling for eighteen years by land and sea he met the Immortal P’u-t’i Tsu-shih on the mountain Ling-t’ai-fang-ts’un. During his travels the monkey had gradually acquired human attributes; his face remained always as it had been originally, but dressed in human apparel he began to be civilized. His new master gave him the family name of Sun, and personal name of Wu-k’ung, ‘Discoverer of Secrets.’ He taught him how to fly through the air, and to change into seventy-two different forms. With one leap he could cover 108,000 li (about 36,000 miles).

www.sacred-texts.com/cfu/mlc/mlc16.htm

Este año han fructificado algunos myxomycetes a finales de Diciembre, entre ellos varias poblaciones de miles de especímenes de Cribraria argillacea, sobre troncos de Pinus pinaster en descomposición, son unas poblaciones de muchos cm de longitud. Empezando como un plasmodio gris azulado, pasando a esporocarpos azulados y posteriormente madurando en Cribraria de color marron amarillento con estípites rojizos, que es lo que me tenía despistado con la especie, hasta que Edvin Johannensen me ha sacado de la confusión.

This year some myxomycetes have fructified at the end of December, including several populations of thousands of specimens of Cribraria argillacea, on trunks of decomposing Pinus pinaster, are populations of many cm in length. Starting as a bluish gray plasmodium, turning to bluish sporocarpos and later maturing in yellowish brown Cribraria with reddish stalks, which is what had me clueless with the species, until Edvin Johannensen has taken me out of confusion

Aracena Huelva España

Diciembre 2019

This is a Blossom of the Brain—

A small—italic Seed

Lodged by Design or Happening

The Spirit fructified—

Shy as the Wind of his Chambers

Swift as a Freshet's Tongue

So of the Flower of the Soul

Its process is unknown.

When it is found, a few rejoice

The Wise convey it Home

Carefully cherishing the spot

If other Flower become.

When it is lost, that Day shall be

The Funeral of God,

Upon his Breast, a closing Soul

The Flower of our Lord.

(Emily Dickinson]

Ton arrière -arrière grand-père il a défriché la terre

Ton arrière grand-père il a labouré la terre

Et puis ton grand-père il a rentabilizé la terre

Et puis ton ton père il a vendu pour devenir fonctionaire

Et puis toi mon ptit gar tu sait plus se que tu vas faire

Dans ton ptit trois et demi bien trop chère frète en hiver

Il te vient des envie de devenir propriètaire et tu rêve la nuit d'avoir ton petit lopin de terre

 

Ton arrière-arrière grand-mère elle a eu quatorze enfants

Ton arrière grand-mère en a eu quasiment autant

Et puis ta grand-mère en a eu trois c'tait suffisant

Et puis toi ma p'tite tu change de partenaire tout le temp quand tu fait une connerie tu t'en sors en avortant mais ya des matin tu te reveille en pleurant quand tu rêve la nuit d'une grande table entouré d'enfants

 

Ton arrière -arrière grand-père a vécu la grosse misère

Ton arrière grand-père il ramassait les sents noir

Et puis ton grand-père il a miracle est devenu millionaire

Et puis ton ton père en a hérité et l'a toute mis dans ses REER

Et puis toi p'tite jeunesse tu dois ton cul au ministaire pas moyen d'avoir un pret dans une institution bancaire pour calmé tes envie de hold-uper la caissière tu lis des livres qui parle de simplicité volontaire

 

Tes arrière-arrière grand-parents il savait comment fêtez

Tes arrière grand-parent ça swignait fort dans les veillées

Puis tes grand-parents on connu l'époque yé-yé

Et puis tes parents c'etait les disco c'est la qu'ils se sont rencontré

Et puis mon ami qu'est-ce tu fais de ta soiré éteint donc ta TV faut pas resté encabanner heuresement que dans la vie ya des choses qui refuse de changé enfile tes plus beaux habilles car nous allons ce soir dansez

 

Degeneration song by Mes Aieux

 

Your great-great grandfather he cleared the land

Your great-grandfather he tilled the land

And your grandfather he fructify the earth

And thy father and thy sold it to become functionary

And then you my little boys you don't know what you gonna do

In your lil three and a half too cold in winter

It comes from you want your own and you dream of having your little piece of land

 

Your great-great grandmother she had fourteen children

Your great grandmother had almost as much

And your grandmother had three it was enough

And then you my little you change partners all the time and when you made ​​a mistake you're doing by aborting but at morning you wake up crying at night when you dream of a large table surrounded by children

 

Your great-great grandfather lived the great misery

Your great-grandfather he picked up the black Cents

And your grandfather, he became a millionaire

And then your father inherited it and has put all his RRSPs

And then you little youth you have your ass in ministry no way to have a loan in a banking institution to calm your desire to own one . you read books that talk about voluntary simplicity

 

Your great-great grandparents he knew how to celebrate

Your great-grandparent dance hard in the evenings

Then your grandparents knew pop music

And then your parents it was the disco this is where they have met

And then my friend what you do with your night off so your on TV must not remain at home Luckily that in life there are things that changed refuses to put on your best dressed because we're going dancing tonight

He prayed earnestly!

(Frederick Marsh)

 

"Elijah was a man just like us. He prayed earnestly . . . " James 5:17

 

The thing which made Elijah pray as he did, was the man that he was. When our Great High Priest comes with the lighted torch of His grace, and ignites the wood of our being into a holy flame — then the sweet-smelling fragrance of our requests ascend acceptably to God, and bring down the benediction of His love.

 

The art of prayer, is a sense of desperate need! There must be a sense of need, and an earnest desire to have that need met.

"Prayer is the soul's sincere desire,

Uttered or unexpressed,

The motion of a hidden fire,

That trembles in the breast."

 

Prayer is a sin-killer. No one can sin and pray; for prayer will either make us cease from sin — or sin will make us cease from prayer.

 

Prayer is a power-bringer. It is the hand which touches the hem of the garment of Divine grace, and causes the life which is in the Divine One to flow into us.

 

Prayer is a victory-giver. Bunyan's Christian found that the weapon of "all-prayer" was sufficient to wound and defeat the adversary who would stop him in his progress as a pilgrim.

 

Prayer is a holiness-promoter. It is like the gentle dew which falls upon the thirsty plants and causes them to be refreshed and to fructify.

 

Prayer is a dispute-adjuster. Let any two brethren who are at loggerheads get on their knees, and ask the Lord about any disputed matter — and they will find the Lord saying to their troubled spirits, "Peace, be still."

 

Prayer is an obstacle-remover, as Peter found when an angel came in answer to the prayers of the saints, and delivered him from the prison of Herod's hate.

 

Prayer is a Christ-revealer, for it clarifies our vision, and enables us to see unseen spiritual realities.

 

Prayer is the secret of a holy life! We cannot do without prayer. The spiritual life is born in prayer — and it flourishes, and is strong, as it lives in that same atmosphere!

 

It is not the arithmetic of our prayers — how many they are;

nor the rhetoric of our prayers — how eloquent they are;

nor the geometry of our prayers — how long they are;

nor the music of our prayers — how sweet our voice may be;

nor the logic of our prayers — how proper they may be;

nor the method of our prayers — how orderly they may be;

nor even the theology of our prayers — how good the doctrine may be,

which God cares for. It is only fervency in prayer, which will make a man prevalent with God. Fervent prayer hits the mark, and pierces the walls of Heaven! "The effective, fervent prayer of a righteous man avails much!" James 5:16

I liked it a lot, so want to share with you.

Its downloaded from net, not taken by me. Copyright to respective owner.

All images are copyright protected, so don't use them in any manner.

ManmohanSharma.com

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You can visit my recent photography blog:

Photography24x7

 

I just want to read "Shri Radha Kripa Kataksha", which matches with this image so beautifully.

 

"Shri Radha Kripa Kataksha" "Merciful sidelong glance of Goddess Radha "

 

1

munindra-vrinda-vandite triloka-shoka-harini

prasanna-vaktra-pankaje nikunja-bhu-vilasini

vrajendra-bhanu-nandini vrajendra-sunu-sangate

kada karishyasiha mam kripa-kataksha-bhajanam

 

Meaning

O goddess worshiped by the kings of sages, O goddess who remove the sufferings of the three worlds, O goddess whose face is a blossoming lotus, O goddess who enjoy pastimes in the forest, O daughter of Vrishhabhanu, O companion of Vraja's prince, when will You cast Your merciful sidelong glance upon me?

 

2

ashoka-vriksha-vallari-vitana-mandapa-sthite

pravala-vala-pallava-prabharunanghri-komale

varabhaya-spurat-kare prabhuta-sampadalaye

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess staying in a vine-cottage by an ashoka tree, O goddess whose delicate feet are as splendid as red blossoms, O goddess whose hand grants fearlessness, O abode of transcendental opulence's, when will You cast Your merciful sidelong glance upon me?

  

3

ananga-ranga-mangala-prasanga-bhangura-bhruvam

sa-vibhramam sa-sambhramam drig-anta-bana-patanaih

nirantaram vashi-krita-pratiti-nandanandane

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess who, playfully shooting the arrows of Your glances from the curved bows of Your auspicious, amorous eyebrows, have completely subdued Nanda's son [Krishna], when will You cast Your merciful sidelong glance upon me?

   

4

tadit-suvarna-campaka-pradipta-gaura-vigrahe

mukha-prabha-parasta-koti-sharadendu-mandale

vicitra-citra-sancarac-cakora-shava-locane

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess whose form is as splendid as champaka flowers, gold, and lightning, O goddess whose face eclipses millions of autumn moons, O goddess whose eyes are wonderful, restless young chakora birds, when will You cast Your merciful sidelong glance upon me?

  

5

madonmadati-yauvane pramoda-mana-mandite

priyanuraga-ranjite kala-vilasa-pandite

ananya-dhanya-kunja-rajya-kama-keli-kovide

kada karishyasiha mam kripa-kataksha-bhajanam

 

O young girl intoxicated with passion, O goddess decorated with cheerful jealous anger, O goddess who passionately love Your beloved Krishna, O goddess learned in playful arts, O goddess expert at enjoying amorous pastimes in the kingdom of the peerlessly opulent forest groves of Vrindavana, when will You cast Your merciful sidelong glance upon me?

  

6

ashesha-hava-bhava-dhira-hira-hara-bhushite

prabhuta-shatakumbha-kumbha-kumbhi kumbha-sustani

prashasta-manda-hasya-curna-purna-saukya-sagare

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess decorated with a pearl necklace of bold amorous hints, O goddess as fair as gold, O goddess whose breasts are great golden waterpots, O ocean of happiness filled with the scented powders of gentle smiles, when will You cast Your merciful sidelong glance upon me?

  

7

mrinala-vala-vallari-taranga-ranga-dor-late

latagra-lasya-lola-nila-locanavalokane

lalal-lulan-milan-manojna-mugdha-mohanashrite

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess whose arms are lotus stalks dancing on the waves, O goddess whose dark eyes are dancing vines, O playful, beautiful, charming goddess, when will You cast Your merciful sidelong glance upon me?

  

8

suvarna-malikancita-trirekha-kambu-kanthage

tri-sutra-mangali-guna-tri-ratna-dipti-didhiti

salola-nila-kuntala-prasuna-guccha-gumphite

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess who wear a golden necklace on the three-lined conchshell of Your neck, O goddess splendid with three jasmine garlands and three jewelled necklaces, O goddess whose moving locks of dark hair are decorated with bunches of flowers, when will You cast Your merciful sidelong glance upon me?

  

9

nitamba-bimba-lambamana-pushpa-mekhala-gune

prashasta-ratna-kinkini-kalapa-madhya-manjule

karindra-shunda-dandikavaroha-saubhagorake

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess who wear a sash of flowers on Your curved hips, O goddess charming with a sash of tinkling jewelled bells, O goddess whose beautiful thighs punish the regal elephant's trunk, when will You cast Your merciful sidelong glance upon me?

  

10

aneka-mantra-nada-manju-nupurarava-skhalatsamaja-

raja-hamsa-vamsha-nikvanati-gaurave

vilola-hema-vallari-vidambi-caru-cankrame

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess whose anklets' tinkling is more beautiful than the sounds of many mantras and the cooing of many regal swans, O goddess whose graceful motions mock the moving golden vines, when will You cast Your merciful sidelong glance upon me?

  

11

ananta-koti-vishnu-loka-namra-padmajarcite

himadrija-pulomaja-virincija-vara-prade

apara-siddhi-riddhi-digdha-sat-padanguli-nakhe

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess worshiped by Brahma, O goddess to whom countless millions of Vaishnavas bow down, O goddess who give blessings to Parvati, shaci, and Sarasvati, O goddess whose toenails are anointed with limitless opulence's and mystic perfections, when will You cast Your merciful sidelong glance upon me?

 

12

makheshvari kriyeshvari svadheshvari sureshvari

triveda-bharatishvari pramana-shasaneshvari

rameshvari kshameshvari pramoda-kananeshvari

vrajeshvari vrajadhipe sri-radhike namo 'stu te

 

O queen of Vedic sacrifices, O queen of pious activities, O queen of the material world, O queen of the demigods, O queen of Vedic scholarship, O queen of knowledge, O queen of the goddesses of fortune, O queen of patience, O queen of Vrindavana, the forest of happiness, O queen of Vraja, O empress of Vraja, O Sri Radhika, obeisance's to You!

  

13

iti mamadbhutam stavam nishamya bhanu-nandini

karotu santatam janam kripa-kataksha-bhajanam

bhavet tadaiva sancita-trirupa-karma-nashanam

bhavet tada vrajendra-sunu-mandala-praveshanam

 

Upon hearing this most astonishing prayer of mine being recited by a devotee, may Sri Vrishhabhanu-nandini constantly make him the object of Her most merciful sidelong glance. At that time all his karmic reactions - whether mature, fructifying, or lying in seed - will be completely destroyed, and then he will gain entrance into the assembly of Nandanandana's eternal loving associates.

 

Poet: Lord Śiva

 

Source: Ūrdhvamnaya Tantra

  

Este año han fructificado algunos myxomycetes a finales de Diciembre, entre ellos varias poblaciones de miles de especímenes de Cribraria argillacea, sobre troncos de Pinus pinaster en descomposición, son unas poblaciones de muchos cm de longitud. Empezando como un plasmodio gris azulado, pasando a esporocarpos azulados y posteriormente madurando en Cribraria de color marron amarillento con estípites rojizos, que es lo que me tenía despistado con la especie, hasta que Edvin Johannensen me ha sacado de la confusión.

This year some myxomycetes have fructified at the end of December, including several populations of thousands of specimens of Cribraria argillacea, on trunks of decomposing Pinus pinaster, are populations of many cm in length. Starting as a bluish gray plasmodium, turning to bluish sporocarpos and later maturing in yellowish brown Cribraria with reddish stalks, which is what had me clueless with the species, until Edvin Johannensen has taken me out of confusion

Aracena Huelva España

Diciembre 2019

Este año han fructificado algunos myxomycetes a finales de Diciembre, entre ellos varias poblaciones de miles de especímenes de Cribraria argillacea, sobre troncos de Pinus pinaster en descomposición, son unas poblaciones de muchos cm de longitud. Empezando como un plasmodio gris azulado, pasando a esporocarpos azulados y posteriormente madurando en Cribraria de color marron amarillento con estípites rojizos, que es lo que me tenía despistado con la especie, hasta que Edvin Johannensen me ha sacado de la confusión.

This year some myxomycetes have fructified at the end of December, including several populations of thousands of specimens of Cribraria argillacea, on trunks of decomposing Pinus pinaster, are populations of many cm in length. Starting as a bluish gray plasmodium, turning to bluish sporocarpos and later maturing in yellowish brown Cribraria with reddish stalks, which is what had me clueless with the species, until Edvin Johannensen has taken me out of confusion

Aracena Huelva España

Diciembre 2019

I am remembering a poem by Seamus Heaney,to which I like to relate my fascination with water

 

Seamus Heaney - Personal Helicon

  

As a child, they could not keep me from wells

And old pumps with buckets and windlasses.

I loved the dark drop, the trapped sky, the smells

Of waterweed, fungus and dank moss.

 

One, in a brickyard, with a rotted board top.

I savoured the rich crash when a bucket

Plummeted down at the end of a rope.

So deep you saw no reflection in it.

 

A shallow one under a dry stone ditch

Fructified like any aquarium.

When you dragged out long roots from the soft mulch

A white face hovered over the bottom.

 

Others had echoes, gave back your own call

With a clean new music in it. And one

Was scaresome, for there, out of ferns and tall

Foxgloves, a rat slapped across my reflection.

 

Now, to pry into roots, to finger slime,

To stare, big-eyed Narcissus, into some spring

Is beneath all adult dignity. I rhyme

To see myself, to set the darkness echoing.

    

Hace unos días encontré sobre un tronco de Eucalyptus un plasmodio amarillo, con especímenes inmaduros en proceso de fructificación. Ha resultado ser Physarum flavicomum, muy común sobre eucaliptos en la zona arenas del sur de Huelva. Es una especie que fructifica bastante fácilmente en "cautiverio", todo el plasmodio se convirtió en pocas horas en estructuras amarillas y en un día todo eran Physarum correctamente madurados. Fotografías realizadas con el teléfono móvil, microscopio y objetivo Laowa 25 mm. Utilizando en algunos casos carril macro Stackshot y posteriormente Zerene Stacker para el apilado.

A few days ago I found on a trunk of Eucalyptus a yellow plasmodium, with immature specimens in the process of fruiting. It has turned out to be Physarum flavicomum, very common on eucalyptus trees in the sands area of southern Huelva. It is a species that fructifies quite easily in "captivity", all the plasmodium became in a few hours in yellow structures and in one day everything was Physarum properly matured. Photographs taken with the mobile phone, microscope and Laowa lens 25 mm. Using in some cases macro lane Stackshot and later Zerene Stacker for stacking.

Bonares Huelva España

Diciembre 2018

The best non-Israelite parallel to the Ark of the Covenant comes not from Mesopotamia or Arabia, but from Egypt. The sacred bark was a ritual object deeply embedded in the Egyptian ritual and mythological landscapes. It was carried aloft in processions or pulled in a sledge or a wagon; its purpose was to transport a god or a mummy and sometimes to dispense oracles. The Israelite conception of the Ark probably originated under Egyptian influence in the Late Bronze Age.The Ark of the Covenant holds a prominent place in the biblical narratives surrounding the Israelites’ exodus from Egypt. Its central role as a vehicle for communicating with Yahweh and as a portable priestly reliquary distinguishes it from all other aspects of the early cult. In varying detail, biblical texts ascribe to the Ark a number of functions and powers, which have led scholars to see the Bible’s portrayal of the Ark as the result of historical development and theological reinter- pretation. While some have looked to Mesopotamia and premodern Bedouin societies for parallels to the Ark, the parallels have remained unconvincing and have contributed to the general view that the Ark was uniquely Israelite. Today I propose that we can gain greater

Near Eastern Languages and Civilization (NELC), University of Washington, Seattle, WA, USA e-mail: snoegel@uw.edu

insight into the Israelite Ark and the narratives in which it appears by looking to a hitherto overlooked parallel: the Egyptian sacred bark.

Ark of the Covenant

Biblical texts describe the Ark of the Covenant as a sacred object containing five major features. The first is a wooden box (Heb. ʾaro ̄n), roughly 4 ft. 2.5 2.5, and overlaid with gold. The second is a lid (Heb. kappo ̄reth), made entirely of gold, not plated like the box, which contains a molding running along its top edge. Its third component is a pair of gold kerubˆım, i.e.,“sphinxes," that rest on top of the lid and face each other with their wings touching. Note that the lid was understood as God’s “throne,” whereas the box was viewed as his “footstool” (e.g., 1 Chron 28:2, 2 Chron 9:18, Ps 99:5, 132:7). The Ark’s fourth feature was its wooden poles, which were inserted through four gold rings and never removed. Only the priestly tribe of Levi was permitted to carry the Ark, and even then, only after they had veiled it (Exod 40:3, 40:21). No one of non-priestly descent was allowed to touch it. The Ark’s fifth feature was its contents: the tablets of the law (Deut 10:1–5, ʾaro ̄n hab-berˆıth; Exod 25:22, ʾaro ̄n ha-edu ̄th), a jar of manna (Exod 16:33–34), and possibly the rod of Aaron (Heb 9:4, cf. Num 17:10).In addition to serving as a reliquary, texts attribute two other functions to the Ark. Most prominently, it served as the symbolic presence of Yahweh. In times of war, Yahweh led as the Lord of Hosts, seated upon the kerubˆım, surrounded by standard bearers preceding him. Each standard was topped with a banner representing an Israelite tribe or family line (Num 2:1–34, 10:35, Ps 132:8).8

As the symbolic presence of Yahweh, the Ark was connected to miracles and oracles. Thus, when the priests carried the Ark into the Jordan River the waters parted (Josh 3:8–17), and Moses, Phinehas, Samuel, Saul,9 and David each received divine direction from the Ark (Exod 25:22, 30:6, Num 7:89, Judg 20:27–28, 1 Sam 3:3, 1 Sam 14:18, cf. 2 Sam 2:1, 5:19, 11:11, 10.)15:24

Before the temple was built, the Ark stayed at a number of sanctuaries including Gilgal (Josh 7:6), Shechem (Josh 8:33), Bokhim (Judg 2:1–5), Bethel (Judg 20:27), Shiloh (1 Sam 3:3), Kiriath-Jearim (1 Sam 7:1–2), and Gibeon (1 Kgs 3:4, 1 Chron 16:37–42, 21:29, 2 Chron 1:3–4). During the visits Yahweh would accept sacrifices and bless his sanctuaries. Finally, the Ark acquired a ritual function. On Yom Kippur the high priest would sprinkle bull’s blood onto and in front of the Ark’s lid (Lev 16:14).

Previously Proposed Parallels to the Ark

Scholars have cited two objects as possible parallels for the Ark. The first is a divine palan- quin as seen notably in the Assyrian reliefs of Tilglath Pileser III (744–727 B.C.E.).11 The panel shows the king’s seizure of foreign gods from their temples (Fig. 17.1).12

While some of the gods sit on thrones and might have served as a source of oracles, a num- ber of differences remain. No poles were used to transport them, and there are no boxes and no lids. They were not covered in gold, nor do any of them contain relics or kerubˆım. There is no evi- dence that the statues were carried into battle. Finally, there appear to have been no restrictions on who could touch them. A second object previously compared to the Ark is the Bedouin ʿutfa (also called a mahmal, ̇ 1 ̇3 abu-dhur, markab, and qubba. It accompanied tribes into battle and signalled the presence of the divine. However, the Bedouin transported them on horses or camels. It contained no box, no lid, and no poles. Some were inscribed with spells and Quranic verses, but they never served as reliquaries or as the throne and footstool of God. They were not overlaid in gold, and they contained no kerubım. There also were no restrictions on who could touch them. While the palanquin and Bedouin objects offer some parallels, the dissimilarities limit their usefulness as analogues. Indeed, Menaham Haran long ago observed that the Ark’s origins must be sought not in nomadic life, but in a sedentary community, since the Israelite priests carried it on foot (Haran 1985: 270). Moreover, as Michael Homan has shown (Homan 2002: 113–114), the strongest parallels for the taberna- cle in which the Ark was placed are ancient Egyptian military and funerary tents including the tent-like coverings for funerary barks. This suggests even greater propriety in looking to Egypt for an analogue.

Egyptian Sacred Barks

With this in mind, I should like to propose that the Egyptian sacred bark offers a more compelling and complete parallel for the Ark. Of course, the bark was not merely a boat, but a sacred ritual object deeply imbedded in the ritual and mytho- logical landscapes of the Egyptians. Though they resembled boats, they rarely, if ever, were set in water. Even when they needed to cross the Nile, they were loaded onto barges. Usually, they were carried by hand or in some cases dragged on a sledge or placed on a wagon. The bark’s most basic function was to transport gods and mummies. When transporting gods, the bark was fitted with a gold-plated naos containing a divine image seated on a hwt-block throne, which was veiled with a thin canopy of wood or cloth. When transporting the dead, it carried the sarcophagus within a covered gold-plated catafalque. There is no one type of sacred bark, but rather many variations on a theme, each with its own set of accouchement. Many barks were decorated with protective kerubım, such as the naos of the bark of Amun found on Seti I’s mortuary temple in Qurna and the bark of Horus in the temple at Edfu. Like the Ark of the Covenant, sacred barks were carried on poles by priests, the so-called pure ones (Egyptian: wʿbw), who had performed purification rituals in order to hoist the bark. Though most Egyptian rituals were never witnessed by the public, the procession of the sacred bark was an important exception. It was the focus of an intense series of festivals through- out the year, as many as five to ten per month, which involved loud music and dancing. During the celebrations, priests carried the bark from one shrine to another, and made stops along the way, during which they dramatized mythological scenes. The route and length of the processions varied depending on the gods they carried and their mythologies.The bark also gave oracles. While resting at one of the stations it could be consulted by writ- ten oracles, and while en route during the proces- sion, it could be asked a question to which it would respond yes or no by bowing fore or aft. Some priests marched before the bark wafting incense and others alongside and behind. Some bore standards representing nomes, much like the tribal procession of the Ark of the Covenant (Barta 1965–66). While I know of no sacred bark whose foot- stool contained relics, the placing of oaths beneath the feet of statues is attested. Thus, in a letter from Ramesses II to the Hittite king Hattusilis III, we find the following reference: “The writing of the covenant that [I made] to the Great King, and which the King of Hattu has made with me, lies beneath the feet of [the god Ra]. The great gods are witnesses [to it].” Scholars have long likened this practice to the placing of the covenantal tablets in the Ark’s footstool. In addition, from the 18th Dynasty well into the Roman period, Egyptians fashioned statues of the god Ptah-Sokar-Osiris standing upright on their own coffins. Of interest here is that the coffins often housed copies of the Book of the Dead or small corn mummies. While the Ramesside letter and statue are not exact parallels to the Ark, they share the concept of texts placed beneath the feet of a god. Like their divine counterparts, funerary barks functioned as a means of transport and mytho- logical invocation. However, rather than trans- port images, they ferried the deceased to their tombs. As in the festivals, loud music accompanied burial processions. These processions too were public, though the number of attendees naturally varied.

The bark’s trip to the tomb invoked the jour- ney of the sun as it sailed to the land of the west. Like Ra in his solar bark, the deceased hoped to sail on a cycle of renewal and emerge with him at dawn. Even from this cursory treatment, it should be clear that the Ark and the bark share much in common in both design and function, and each, in its own way, was connected to a historicized. mythology of return. Of course, I am not suggesting that the Ark of the Covenant was in fact a bark; only that the bark served as a model, which the Israelites adapted for their own needs. Thus, the Israelites conceived of the Ark not as an Egyptian boat with a prow and stern and oars, but as a rectangular object, more akin to the riverine boat that informs the shape of Noah’s Ark (6:14–16).30 Nevertheless, some of the bark’s other aspects remained meaningful in Isra- elite priestly culture. It still represented a throne and a footstool and so it still served as a symbol of the divine presence. It continued to be a sacred object that one could consult for oracles, and its maintenance continued to be the exclusive privilege of the priests. Moreover, there is evidence that it retained the chthonic import of its Egyptian prototype. In part this comes from the very name that the Israelites gave the object, an ʾaro ̄n, which also, and per- haps primarily, means “coffin.” As such it appears in the narratives concerning the deaths of the patriarch Jacob (Gen 50:1–14) and his son Joseph (Gen 50:26), both of whom were embalmed according to Egyptian practice and placed in an ʾaron.Underscoring the chthonic nature of the ʾaro ̄n is its frequent association with threshing floors. See, for example, the account of Joseph’s return to Canaan:The narrator does not say why the procession stopped here, but readers are forced to wonder, because Jacob was to be buried at Machpelah (Gen 49:30).33 Also unclear is what the Canaanites saw that suggested an Egyptian. mourning practice.34 While the text mentions the presence of Egyptian officials, they were far outnumbered by the elders of Israel, the house- hold of Joseph and his brothers, and all the members of their father’s household. Indeed, Gen 50:9 states that the group constituted a

However, since the Canaanites identified the mourning ritual as an Egyptian practice, we must ask more specifically what cultic signifi- cance the threshing floor had in Egypt. In Egypt, the threshing floor was most widely associated with Osiris and his cult. I need not ham-mahaneh ka ̄ be ̄ d meʾo ̄ d, “an exceedingly

̇ large camp.” We are told nothing of professional wailing women nor of people dancing nor of an Opening of the Mouth ceremony. Even the length of the event, 7 days, suggests an Israelite mourn- ing practice. Instead, the narrator twice states that the rite took place at a threshing floor. We must consider this as more than a passing refer- ence, for throughout the Near East threshing floors were regarded as numinous places rich with chthonic and fertility associations, and thus, they were loci for cultic activity.However, since the Canaanites identified the mourning ritual as an Egyptian practice, we must ask more specifically what cultic signifi- cance the threshing floor had in Egypt.In Egypt, the threshing floor was most widely

associated with Osiris and his cult. Suffice it to say that he was connected inter alia to the resurrection of the dead38; and

though the etymology of his name is disputed, it is clear already in the Pyramid Texts that the Egyptians identified him with a divine throne, perhaps as the “Seat of Creation” or the “Throne

of the Eye (i.e., Sun).”39 The identification of Osiris with new grain is attested abundantly in the mythological corpora as well as in ritual practices, such as the making of corn mummies

and Osiris beds, the rites found in the Dramatic Ramesside Papyrus, and the “Driving of the Calves” (hw| bhsw) ritual. The latter rite was enacted at a number of public festivals, during

which the threshing of grain was interpreted as the dismemberment of Osiris. After mourning over Osiris, his members were reunited, reinvigorated, and concealed beneath the threshing floor. Since the mourning rites for Osiris took place at a threshing floor, we perhaps can understand why the Canaanites perceived the Israelites’ mourning for Jacob as an Egyptian event, and while the narrator does not offer more than the twofold mention of the threshing floor by way of explanation, the references to the embalming of the patriarchs and their interments in an ʾaro ̄n naturally evoke an Egyptian, if not Osirian, subtext. Additional support comes from a number of talmudic and midrashic traditions, which Rivkah Ulmer has shown to draw heavily upon Osiris mythology when discussing the burial of Joseph in an ʾaro ̄n and the bringing of his bones back to Canaan.Like Osiris, Joseph is said to be buried among the kings and also in the Nile. According to midrash, the Egyptians placed Joseph in a metal coffin and buried him in the Nile in order to bless the river with fertility. Later Moses sum- mons the coffin from the water by using language and paraphernalia suggestive of Egyptian magic. When the coffin surfaces, it is then compared to a sprouting stalk of reed. Moses then carries the coffin away on his shoulders, much like a sacred bark, with all of Israel in procession. Moreover, like the Egyptian ʾaro ̄n in which the patriarchs were buried, the Ark of the Covenant was associated with new grain and the threshing floor. Thus, we find that the Ark’s miraculous crossing of the Jordan took place during harvest time (Josh 3:15).Later, when the Philistines captured the Ark they placed it in the temple of Dagon (1 Sam 1:5). Like Osiris, Dagon was associated with new grain and fertility51 and pos- sessed chthonic aspects, with titles linking him to rites for the dead. Clearly, the chthonic aspect of the Israelite Ark and its association with grain were not lost on the Philistines. Moreover, when the Philistines found their god dismembered before the Ark, they sent it back on a newly constructed wagon. When it reached Beth-Shemesh, the villagers were harvesting grain (1 Sam 6:15). Later, in David’s time, the Ark was heading to the threshing floor of Nakhon,55 when Yahweh killed a layperson for touching it (2 Sam 6:6).56 Even when the Ark accompanied the Israelites on the battlefield, it was housed in a sukka ̄h, a tem- porary “booth” made from foliage (2 Sam 11:11).This term, of course, lies behind the name for the Festival of Sukkoth, which commemorates the Israelites’ exodus from Egypt (Lev 23:42, Deut 16:13–16, Zech 14:16–19, Ezra 3:4, Neh 8:14–17).58 When David conquered Jerusalem, he purchased the city’s main threshing floor after encountering an angel there (2 Sam 24:16–17). He then built an altar on the spot in order to avert a plague, which the Septuagint places during the wheat harvest (2 Sam 24:15–25, 1 Chron 21:16).59 In a lengthy procession amidst music, shouting, frenetic dancing, and burnt offerings, David later would don a priestly linen ephod, lead the Ark to the threshing floor, and place it in a tent. David marked the event as a fertility rite by giving the people gifts of bread loaves and cakes of dates and raisins (2 Sam 6:19).61 The same threshing floor became the site on which Solomon built the temple (1 Kgs 6:19, 8:1–9, 2 Chron 3:1). More- over, Solomon moved the Ark into the temple during the Festival of Sukkoth (1 Kgs 8:2),62 which necessitated processions, dancing, and sacrifices.Such references suggest a correlation between the Ark’s movement and the harvest and again demonstrate that the Hebrew ʾaro ̄ n, whether understood as an Egyptian coffin or the Ark of the Covenant, was intimately connected to threshing floors and their fructifying and chthonic associations.

Possible Context for the Integration and Adaptation of the Bark into the Israelite Cult

To this point, I have argued that Egyptian sacred barks served as models for the Israelite Ark of the Covenant and that consequently the two objects share much in common in design, function, and cosmic import. While no particular bark can be singled out as a prototype for the Ark’s design, the object’s associations with death and fertility, its close relationship with the threshing floor, and the mention of the Israelites’ practice of Egyptian embalming in conjunction with the ʾaro ̄n are suggestive of the cult of Osiris. Exactly how and when the object became an appurtenance of the Israelite cult is difficult to say since biblical texts mythologize the Ark’s creation. Nevertheless, archaeological evidence suggests that the Late Bronze Age provided the best opportunity,66 because it saw an increased Egyptian presence in the Levant (Giveon 1978; Wimmer 1990: 1065–1106; Nakhai 2001). The Egyptians built garrisons, administrative offices, and Egypto-Canaanite temples to facilitate the collection of grain.67 The Canaanite elites, mean- while, often sought to emulate Egyptian customs (Higginbotham 1996: 154–169). Of course, they did not adopt Egyptian practices wholesale, but adaptated them to fit their own religions, as Beth Nakhai observes: These temples blended Egyptian structural or dec- orative elements with Canaanite architectural forms. Egyptian ritual and other objects were found alongside Canaanite cultic paraphernalia. Iconography often exhibited qualities of synthesis rather than exclusivity, but in general the gods and goddesses of Canaan prevailed (Nakhai 2001: 154–155). The Late Bronze Age also saw movements of Canaanites and Egyptians in both directions, and it is at this time that the Merneptah stele records the earliest written evidence for Israelites in Canaan. This was a formative and flexible period in the history of Israelite religion as it also saw the gradual fusion of the Canaanite god El with Yahweh.69 However, of particular relevance here are a great many seals, scarabs, and other objects found in Canaan, which Othmar Keel has shown, attest to the Canaanites’ fascination with Memphis and its god Ptah,70 also known by his syncretistic name, Ptah-Sokar-Osiris.71 Ptah- Sokar-Osiris was at once the creator, the sun, and judge of the underworld, and he was the patron god of craftsmen. Like Yahweh, he cre- ated the world by fiat and was a god of justice who rewarded the righteous and punished sinners with death.It is in this context of Egyptian-Canaanite exchange, Israelite religious syncretism, and Levantine interest in Ptah-Sokar-Osiris that I envision the Israelites’ adaptation of the bark. Those features, functions, and associations that the Ark shared with its prototype represented facets of a shared taxonomy, aspects that made sense in both Egyptian and Israelite religious contexts before the object was integrated. Thus, the Ark retained its significance as a throne and footstool and as the symbol of God’s pres- ence, and it continued to be a source of oracles. By calling the object an ʾaro ̄n, the Israelites retained the Ark’s chthonic associations that resonated with the priestly conception of El Yah- weh as a creator god to whom the first fruits are offered (Lev 23:9–14). On the other hand, those features that did not resonate with the priestly conception of God were refashioned or reconceptualized. Thus, the object’s connection to a boat was obscured by referring to it as a “throne and footstool” and by naming it an ʾaro ̄n, which suggested its use as a coffin. These labels served a dual purpose. As a throne without a statue, the Ark visually con- veyed the aniconic nature of Yahweh (see Mettinger 1995). As a casket without a body, it engrained the notion of Yahweh as a god who cannot die. Concomitantly, the deposition of the tablets into the ʾaro ̄n replaced any suggestion of a divine judge of the underworld with objects that represented Yahweh’s role as divine judge and lawgiver. Thus, Yahweh became the ruler of the entire cosmos from the heavens to the under- world, and “threshing” became an idiom for the judgment and dismemberment of Yahweh’s enemies.By the time of the early Israelite monarchy, the Ark, like the god Yahweh, was perceived as entirely Israelite, though memory of its origins likely remained and required negotiation.79 Hence, it was integrated retroactively into the national epic of the Exodus and intimately tied to Egypt and the first harvest festival.80 This gave the object an aetiology that distinguished it from

81

Egyptian religious practice, one that served the

needs of the priesthood, the royal house, and the national epic. As the centerpiece of the Israelite sanctuary, the Ark of the Covenant stood as the symbolic presence of Yahweh and his legitimation of the Levitical priesthood. As the Lord of Hosts who rides upon the kerubˆım, the Ark legitimated the royal house and its wars. As an Egyptian object transformed and de ́tourned, it offered visual and literary validation of the Exodus.

  

faculty.washington.edu/snoegel/PDFs/articles/noegel-ark-2...

faites fructifier votre capital intime

Extraordinariamente abundante en la hojarasca de alcornoque (Quercus suber), aparaciendo a veces con cientos de cuerpos fructíferos sobre las hojas secas de este arbol, que se amontonan bajo ellos en las zonas deprimidas del terreno como en las cunetas, donde las hojas actúan de aislante y mantienen humedad y temperatura como para que fructifiquen a pesar de hacer más de un mes que no llueve ni una gota de agua.

Extraordinarily abundant in the litter of cork oak (Quercus suber), appearing sometimes with hundreds of fruiting bodies on the dry leaves of this tree, which are piled under them in the depressed areas of the land as in the ditches, where the leaves act as insulation And maintain humidity and temperature so that they fructify despite making more than a month that does not rain nor a drop of water.

Valdezufre Huelva España

Enero 2017

original drawing by: Bill Rogers

 

See Fructifying Head

Creo que se puede tratar de esa especie, muy parecida a D. nigripes pero con las esporas más grandes y oscurar. El diámetro de la esporoteca es mayor que la longitud del estípite en la mayoría de los individuos. Fotografías apiladas de disparos realizados con el microscopio y ensambladas con Zerene Stacker. Muestra de herbario, recolectada hace un par de años fructificando sobre hojarasca de encina y acículas de pino.

I think it can be that species, very similar to D. nigripes but with the largest and darkest spores. The diameter of the sporotheca is greater than the length of the stipe in most individuals. Photographs stacked with shots made with the microscope and assembled with Zerene Stacker. Sample of herbarium, harvested a couple of years ago fructifying on oak leaves and pine needles.

Galaroza Huelva España

Noviembre 2015

I Will Pour Water Upon Him That Is Thirsty.

Reading: Isaiah 44:3

 

When a believer has been fallen into a lowest point, in sadness situation of feeling. Sometimes he often tries to lift himself out of this circumstance, by pushing himself from darkness, murkiness on fears, such as is not the way out to rise up from the adversity, but still to continue in it. As well chain the eagle's wing to make it mount, as doubt in order to increase our grace. It is not the law, but the gospel which saves the seeking soul at first; and it is not a legal bondage, but gospel liberty which can restore the fainting believer afterwards. Slavish fear brings not back the backslider to God, but the sweet wooings of love allure him to Jesus' bosom. Are you this morning thirsting for the living God, and unhappy because you cannot find him to the delight of your heart? Have you lost the joy of religion, and is this your prayer, "Restore unto me the joy of thy salvation" (Psalm 51:12)? Are you conscious also that you are barren, like the dry ground; that you are not bringing forth the fruit unto God which he has a right to expect of you; that you are not so useful in the Church, or in the world, as your heart desires to be? Then here is exactly the promise which you need, "I will pour water upon him that is thirsty." You shall receive the grace you so much require, and you shall have it to the utmost reach of your needs. Water refreshes the thirsty: you shall be refreshed; your desires shall be gratified. Water quickens sleeping vegetable life: your life shall be quickened by fresh grace. Water swells the buds and makes the fruits ripen; you shall have fructifying grace: you shall be made fruitful in the ways of God. Whatever good quality there is in divine grace, you shall enjoy it to the full. All the riches of divine grace you shall receive in plenty; you shall be as it were drenched with it: and as sometimes the meadows become flooded by the bursting rivers, and the fields are turned into pools, so shall you be--the thirsty land shall be springs of water. Hallelujah, Amen

  

La segunda especie de este género que he encontrado, muy abundante sobre los restos en descomposición de Pteridium aquilinum (helecho), en lugares sombrios donde los helechos al morir caen entrando en contacto con el suelo húmedo, en esa ubicación fructifican gran cantidad de myxomycetos, grato descubrimiento realizado este otoño. Son unos myxomycetos menores de 2 mm. Las fotografías, excepto las esporas y los granulos de calcio son apilados de entre 20 y 50 imágenes realizadas con Zerene Staker.

The second species of this genus that I found. Very abundant on the decomposing remains of Pteridium aquilinum (ferns) in shady places where the dying fall fern contacting the soil moist, at that location many myxomycetos fructify, pleasant discovery I made this fall. Esporcarps size of this species is less than 2 mm. The photographs, except spores and calcium granules are stacked between 20 and 50 images taken with Zerene Staker.

Aracena Huelva España

Octubre 2015

Gut Monkey's Leading X program facilitates life-changing experiences for adults in the bleeding disorders community. We canoed down the Green River in eastern Utah as it flows towards and joins the Colorado River. During our trip, the river was flowing at 15,000 cubic feet per second. When it was put in terms of a cubic foot being the size of a basketball, I was simply amazed! www.gutmonkey.com/leading-x

 

One-armed explorer John Wesley Powell led a couple of expeditions down these canyons nearly 150 years ago when he realized the value and beauty of the region. Without his life-long support of this area, many large cities in the southwest may not have flourished as they have.

 

Mary C. Rabbitt wrote about his motivation in the US Department of Interior's1969 publication of "The Colorado River Region and John Wesley Powell"

 

"Finally, he made up his mind. The region to the southwest was largely unexplored, represented on the Government maps as a blank. There were many and fabulous stories about the Colorado River which flowed through it, of explorers who had disappeared, of places where the river disappeared underground, and of great falls. The Indians were afraid of the river. They said that long ago a chief, who was mourning the death of his wife, had been taken by a god to visit her in the happier land where she then dwelled so that he would cease to mourn. The trail to this beautiful land was the canyon of the Colorado. On their return, lest others who were discontented with this life should attempt to reach heaven before their appointed time, the god had rolled a river into the gorge, a mad, raging stream that would engulf anyone who tried. But, Powell said, "the thought grew into my mind that the canyons of this region would be a book of revelations in the rock-leaved Bible of geology. The thought fructified, and I determined to read the book."

 

original drawing by: Bill Rogers

 

See 3 am

Creo que se puede tratar de esa especie, muy parecida a D. nigripes pero con las esporas más grandes y oscurar. El diámetro de la esporoteca es mayor que la longitud del estípite en la mayoría de los individuos. Fotografías apiladas de disparos realizados con el microscopio y ensambladas con Zerene Stacker. Muestra de herbario, recolectada hace un par de años fructificando sobre hojarasca de encina y acículas de pino.

I think it can be that species, very similar to D. nigripes but with the largest and darkest spores. The diameter of the sporotheca is greater than the length of the stipe in most individuals. Photographs stacked with shots made with the microscope and assembled with Zerene Stacker. Sample of herbarium, harvested a couple of years ago fructifying on oak leaves and pine needles.

Galaroza Huelva España

Noviembre 2015

Este año han fructificado algunos myxomycetes a finales de Diciembre, entre ellos varias poblaciones de miles de especímenes de Cribraria argillacea, sobre troncos de Pinus pinaster en descomposición, son unas poblaciones de muchos cm de longitud. Empezando como un plasmodio gris azulado, pasando a esporocarpos azulados y posteriormente madurando en Cribraria de color marron amarillento con estípites rojizos, que es lo que me tenía despistado con la especie, hasta que Edvin Johannensen me ha sacado de la confusión.

This year some myxomycetes have fructified at the end of December, including several populations of thousands of specimens of Cribraria argillacea, on trunks of decomposing Pinus pinaster, are populations of many cm in length. Starting as a bluish gray plasmodium, turning to bluish sporocarpos and later maturing in yellowish brown Cribraria with reddish stalks, which is what had me clueless with the species, until Edvin Johannensen has taken me out of confusion

Aracena Huelva España

Diciembre 2019

Une rencontre mémorable : le moabi (Baillonella toxisperma), arbre sacré majestueux des forêts atlantiques d'Afrique Centrale. En la langue Fang, on l'appelle /gĭjo˦ː/. La puissance que dégage cet arbre marque durablement n'importe qui entre à son contact. Il est le lieu de refuge par excellence des esprits des ancêtres chez les ethnies forestières (bantoues comme pygmées). Les pygmées Baka pulvérisent l'écorce du moabi pour réaliser une potion de camouflage à destination des chasseurs, au cours d'un rite appelé /jeji/.

 

Ces arbres ont une croissance lente, un fût particulièrement droit et à leur maturité, ils dépassent la canopée. On dit qu'un arbre dont le fût a un diamètre de 1 m peut être âgé 600 ans, et le moabi ne fructifie qu'à partir de son centenaire. Il existe des spécimens millénaires, certains individus ayant été décrits avec des troncs de 9 m de diamètre.

 

Cet arbre appartient à la famille pantropicale de l'arganier (Sapotaceae). Comme lui, ses amandes produisent une huile très recherchée. L'huile d'argan (issue du Maghreb) est de plus en plus utilisée en Europe du fait de ses propriétés lipidiques (oméga-3 & 6). A la fois apprécié pour son bois et son huile, le moabi a fait l'objet d'une exploitation intensive. C'est un arbre dont la phénologie, le mode de dispersion (par les éléphants et les humains, surtout) et de germination (pouvoir germinatif très court et forte allélopathie intra-spécifique) produisent une faible densité de peuplement. Il est menacé et son exploitation a été récemment interdite au Gabon.

 

================

 

A memorable meeting : a great Moabi (Baillonella toxisperma), a majestic and sacred tree from the Atlantic forests of Central Africa. In the Fang language of Célestin, it is called /gĭjo˦ː/. The power emanating from it durably impresses anyone who has been in contact with this species. It is the primordial sanctuary of the ancestor spirits according to the forest ethnic groups (bantu as well as pygmies). Baka pygmies crush its bark into a powder boiled into a camouflage potion for the hunters, during a rite called /jeji/.

 

These trees grow slowly, they have a particularly straight bole and at their maturity they are taller than the forest canopy. It is said that a tree having a bole over 1 m can be aged over 600 years old. Plus, the moabi fructify only after its centenary. Some trees are millenary, some specimens have been described as having boles over 9 m in diameter.

 

This tree belongs to the pantropical family Sapotaceae, like the argan tree. Similarly to the argan tree, its kernels are pressed into a very popular oil among Europeans. Argan oil (produced in Maghreb) is very much sought after in Europe due to its lipidic properties (omega-3 and 6). Used for both its timber and its kernel oil, the moabi has been extensively exploited. Since it has a peculiar phenology, dispersion mode (by elephants and humans, above all) and sprouting mode (short viability and high intraspecific allelopathy), its populations have very low density. It is threatened and its exploitation has been recently prohibited in Gabon.

Hace unos días encontré sobre un tronco de Eucalyptus un plasmodio amarillo, con especímenes inmaduros en proceso de fructificación. Ha resultado ser Physarum flavicomum, muy común sobre eucaliptos en la zona arenas del sur de Huelva. Es una especie que fructifica bastante fácilmente en "cautiverio", todo el plasmodio se convirtió en pocas horas en estructuras amarillas y en un día todo eran Physarum correctamente madurados. Fotografías realizadas con el teléfono móvil, microscopio y objetivo Laowa 25 mm. Utilizando en algunos casos carril macro Stackshot y posteriormente Zerene Stacker para el apilado.

A few days ago I found on a trunk of Eucalyptus a yellow plasmodium, with immature specimens in the process of fruiting. It has turned out to be Physarum flavicomum, very common on eucalyptus trees in the sands area of southern Huelva. It is a species that fructifies quite easily in "captivity", all the plasmodium became in a few hours in yellow structures and in one day everything was Physarum properly matured. Photographs taken with the mobile phone, microscope and Laowa lens 25 mm. Using in some cases macro lane Stackshot and later Zerene Stacker for stacking.

Bonares Huelva España

Diciembre 2018

Zephyrus, or just Zephyr (Greek: Ζέφυρος, Zéphuros, "the west wind"), in Latin Favonius, is the Greek god of the west wind. The gentlest of the winds, Zephyrus is known as the fructifying wind, the messenger of spring. It was thought that Zephyrus lived in a cave in Thrace.

Gut Monkey's Leading X program facilitates life-changing experiences for adults in the bleeding disorders community. We canoed down the Green River in eastern Utah as it flows towards and joins the Colorado River. During our trip, the river was flowing at 15,000 cubic feet per second. When it was put in terms of a cubic foot being the size of a basketball, I was simply amazed! www.gutmonkey.com/leading-x

 

One-armed explorer John Wesley Powell led a couple of expeditions down these canyons nearly 150 years ago when he realized the value and beauty of the region. Without his life-long support of this area, many large cities in the southwest may not have flourished as they have.

 

Mary C. Rabbitt wrote about his motivation in the US Department of Interior's1969 publication of "The Colorado River Region and John Wesley Powell"

 

"Finally, he made up his mind. The region to the southwest was largely unexplored, represented on the Government maps as a blank. There were many and fabulous stories about the Colorado River which flowed through it, of explorers who had disappeared, of places where the river disappeared underground, and of great falls. The Indians were afraid of the river. They said that long ago a chief, who was mourning the death of his wife, had been taken by a god to visit her in the happier land where she then dwelled so that he would cease to mourn. The trail to this beautiful land was the canyon of the Colorado. On their return, lest others who were discontented with this life should attempt to reach heaven before their appointed time, the god had rolled a river into the gorge, a mad, raging stream that would engulf anyone who tried. But, Powell said, "the thought grew into my mind that the canyons of this region would be a book of revelations in the rock-leaved Bible of geology. The thought fructified, and I determined to read the book."

 

#Kumquat flowers have shown up, then it is time for fructifying the delicious fruits.

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Taken by #Lumia1020 with #close-up lens.