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Model: Scania R 380 Topline Euro3 6X2/4 (R-Series 5)
VIN: YS2R6X20002018939
1. Registration: 2006-09-28
Company: O.V. Jensen, Sæby (DK)
Fleet No.: OV 2
Nickname: -
License plates: BT13942 (feb. 2018-feb. 2019)
Previous reg.: US93597 (sep. 2006-feb. 2013), AJ88689 (oct. 2013-aug. 2016), BJ58901 (dec. 2016-nov. 2017)
Later reg.: n/a
Retirement age: 12 y 5 mo*
Photo location: Østhavnsvej, by Oliehavnsvej, Port of Aarhus, DK
*retirement date very recent, so may still return to service.
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Retirement age for trucks: many used trucks are offered for sale on international markets. If sold to a foreign buyer, this will not be listed in the danish motor registry, so a "retired" truck may or may not have been exported. In other words, the "retirement age" only shows the age, at which the truck stopped running on danish license plates.
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Italien / Lombardei - Santuario San Bartolomeo
Three-Church-tour at Salò
Lake Garda has a lot to offer in cultural terms. Near Salò in south Lake Garda, you can combine visits to various places of pilgrimage on a wonderful hike while enjoying the beautiful surroundings.
The three-church tour runs over a nine-kilometre contemplative hiking trail. It leads through the typical landscape of southern Lake Garda to the three churches of pilgrimage of Sanctuary Madonna del Rio, Santuario della Madonna di Buon Consiglio and Santuario San Bartolomeo.
The hike starts just before the town of Renzano. Here, you can park the car and reach your first destination: the village of Renzano. In the village of Renzano, path number 16 begins, which leads to the first place of pilgrimage Madonna del Rio. The wild, yellow-painted church dates from the 18th century. At that time, the Virgin Mary appeared in a nearby grotto and left her footprints in white stone. These impressions are still testimony to the miraculous event. To the left of the church, a forest path takes you to a lovely waterfall.
The second stage leads through the woods, past the villages of Milordino and Milord, to Bagnolo with the picturesque, cypress-surrounded Sanctuary of the Madonna di Buon Consiglio at 516 metres.
You reach the third and last destination via path 17b. First, it goes to the Passo della Stacca at 458 metres. Then you follow the number 17 towards Bassa Via del Garda to Gardesina and the stone Santuario San Bartolomeo at 480 metres.
Just below the church, path number 17 leads through olive groves to the Gardesana Occidentale, where it goes back to the starting point. Overall, this, not to be underestimated, circular walk with reflection factor, can be hiked in 4.5 hours.
(garda-see.com)
Drei-Kirchen-Rundgang bei Salò
Der Gardasee hat in kultureller Hinsicht vieles zu bieten. Am südlichen Gardasee bei Salò können Sie die Besichtigung verschiedener Wallfahrtsorte bei einer herrlichen Wanderung kombinieren und gleichzeitig die wunderschöne Gegend genießen.
Der Drei-Kirchen-Rundgang in Salò verläuft über einen neun Kilometer langen beschaulichen Wanderweg. Dieser führt durch die typische Landschaft am südlichen Gardasee zu den drei Wallfahrtskirchen Santuario Madonna del Rio, Santuario della Madonna di Buon Consiglio und Santuario San Bartolomeo.
Die Wanderung beginnt kurz vor dem Ort Renzano. Hier kann das Auto geparkt und gleich das erste Ziel angesteuert werden: das Dorf Renzano. Dort beginnt der Weg Nr. 16, der bis zum ersten Wallfahrtsort Madonna del Rio führt. Die wild umwachsene, gelb getünchte Kirche stammt aus dem 18. Jahrhundert. Damals soll in einer nahegelegenen Grotte die Gottesmutter Maria erschienen sein und ihre Fußabdrücke in weißem Stein hinterlassen haben. Diese Abdrücke sollen noch heute Zeugnis über das wundersame Ereignis ablegen. Links von der Kirche bringt ein Waldweg zum Wasserfall des Ortes.
Die zweite Etappe führt durch den Wald, vorbei an den Ortschaften Milordino und Milord, nach Bagnolo mit dem malerischen, von Zypressen umgebenen Santuario della Madonna di Buon Consiglio auf 516 Metern.
Das dritte und letzte Ziel kann über den Weg 17b erreicht werden. Zunächst geht es zum Passo della Stacca auf 458 Metern. Danach geht es der Nr. 17 folgend weiter Richtung Bassa Via del Garda bis nach Gardesina und dem steinernen Santuario San Bartolomeo auf 480 Metern.
Direkt unter der Kirche führt der Weg Nr. 17 durch Olivenhaine bis auf die Gardesana Occidentale von der es wieder zurück zum Ausgangspunkt geht. Insgesamt kann diese, nicht zu unterschätzende, Rundwanderung mit Besinnungsfaktor in 4,5 Stunden erwandert werden.
(garda-see.com)
In Part 2, I discussed how the Serpent was used as a symbol for not only initiation into the mysteries and immortality but also a symbol for sexuality, generation, death and rebirth due to the creature’s ability to shed its skin of the old to reveal a shiny new skin underneath. The mythologized Serpent, of course, does appear in almost every culture around the world over. Genesis 3 relays how the Serpent offers knowledge in the form of a fruit grown from the Tree of Knowledge (the “Good ” and “Evil” part may have have been added later as a gloss.) Like the Serpent, the Tree of Knowledge is sometimes considered to be a phallic symbol. This Fruit along with the Tree also were used to signify the result or effect of some cause, having both a positive and a negative effect and origin.
The Two Trees.
The Tree of Knowledge and digesting the forbidden fruit in Genesis according to Jewish tradition represented the primeval mixture or intermingling of good and evil, light and darkness in an almost Manichean fashion. Eating the fruit forbidden set off a chain reaction where humanity developed a “yeitzer hara” or “evil inclination.” Unlike the earlier Hebrews, who blamed themselves for their woes, the Jewish Rabbis believed God had implanted in the ‘heart’, the Hebrew place of the unconscious of each individual, at his birth or conception. The yezer was not hereditary. It was intrinsically good and the source of creative energy, but had a strong potential for evil through appetite or greed. Only strict observance of the Law could keep the strong, irrational passions it engendered under control. To the commentators in the five centuries before Christ, Adam’s death was due to his own “sinful actions”, and not to the Augustine-authored “original sin nature” or “ancestral sin” inherent in the DNA in the race of man because of the disobedience of the primal parents. The Zohar claims that Adam and Eve lost their immortality by ingesting the fruit which is ironically enough compared to the occult:
Hear what saith scripture when Adam and Eve ate of the fruit of the tree by which death entered into their souls or lower nature, ‘And when they heard the voice of the Lord of the Alhim walking in the garden’ (Gen. iii-8), or, as it ought to be rendered, had walked (mithhalech). Note further that whilst Adam had not fallen, he was a recipient of divine wisdom (hochma) and heavenly light and derived his continuous existence from the Tree of Life to which he had free access, but as soon as he allowed himself to be seduced and deluded with the desire of occult knowledge, he lost everything, heavenly light and life through the disjunction of his higher and lower self, and, the loss of that harmony that should always exist between them, in short, he then first knew what evil was and what it entailed, and, therefore, it is written, ‘Thou art not a God that approveth wickedness, neither shall evil dwell with thee’ (Is. v-5); or, in other words, he who implicitly and blindly follows the dictates of his lower nature or self shall not come near the Tree of Life.
According to the Babylonian Talmud, Adam and Eve were in the Garden of Eden for just twelve hours before being unceremoniously thrown out. This is half a day in Paradise. That snake sure was a fast worker! Yahweh gave Adam and Eve the tour round Eden, told them what they could or couldn’t do and had no sooner turned his back than they were disobeying him and he had to expel them and sentence them, and the whole human race to come, to hell-fire for all eternity. Is that not the biggest (pardon this author’s french) fuck up of all time? It takes a spectacular degree of incompetence to screw things up that badly, so quickly. And yet the source who engineered this monumental disaster is supposed to be the Creator of the Universe, all-knowing and all-powerful, incapable of error! It is any wonder why the Gnostics called the creator god of Genesis as a dark and brutal god who was also given names such as: Samael (Blind One) and Saklas (idiot-retard)?
The Catholic Church Father Irenaeus mentions in Adv. Hear. 1, 29, 3, that the Barbelognostics revered the classic Qabalistic symbol of the “Tree, which itself they call Knowledge (gnosis).” This Tree is generated by two more primordial entities or “Aeons” called “Man” and “Knowledge.” It is hard to know just what his source for this passage may have been, for the kabbalistic symbol of the Tree does not figure in any of the surviving versions of the Apocryphon of John. There is, however, a passage in the Church Father Origen’s description in Contra Celsum of the diagrams of the cosmos envisaged by the Ophites:
And everywhere there, the Tree of Life, and the resurrection of flesh from the Tree …
This passage suggests that the form of the Tree had been imposed on the whole diagram. The Church Father Origen also gives a number of “ten circles”, the traditional number of the emanations or “sefiroth” associated with the cosmic spheres in the Kabbalistic Tree of Life – though roughly only seven of them can have planetary names. This image of the spiritual powers circling in the heavenly spheres, which the Jewish scholar, Gershom Scholem has suggested entered Jewish esoteric teaching from Hellenistic-Egyptian traditions in the centuries before Christianity (or at least Christian gnosticism) arose bears also upon the enigma of the seven-headed form of Iao in the fourth sphere (as discussed in the Apocryphon of John), that of the Sun.
This idea of the Archons situated upon the astral “aerial toll houses” of Eastern Orthodoxy (and of course Gnosticism, especially in the First Apocalypse of James) does indeed seem to originate in ancient Egypt where the the Book of the Dead lists protective spells learned by initiates to guard against the dangerous “judges” during the post-mortem journey of the soul. Speculation in Christian and in Gnostic circles concerning the order of the celestial hierarchy hinged upon a few passages in the Pauline literature, which seem to imply, however, different sequences as Colassians 1:16 states:
For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him.
The names of the authorities are as follows, featured and listed in the Ophite doctrine, refuted by Celsus in Contra Celsum:
Michael – lion, Souriel – bull, Raphael – serpent, Gabriel – eagle, Thauthabaoth – bear, Erathaoth – dog, Taphabaoth/Onoel – ass.
The sequence was composed using the figures of four biblical Cherubim, to whom three new personages were added. The animal forms are derived from the biblical story of the famous vision of Ezekiel as is the iconography of the four evangelists. Ezekiel had seen four monstrous beings in the shape of winged men with four faces: of a man, a lion, a bull and an eagle, on each of the four sides. Jerome connects this tetramorph with the Four Evangelists, being Matthew, Mark, Luke and John.
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In the Trimorphic Protennoia, the Archons claim that they also were derived from a tree:
For as for our tree from which we grew, a fruit of ignorance is what it has; and also its leaves, it is death that dwells in them, and darkness dwells under the shadow of its boughs. And it was in deceit and lust that we harvested it, this (tree) through which ignorant Chaos became for us a dwelling place.
As mentioned in Part 1, the Gospel of John 15, 1-2 equates Christ with the vines and fruit of the Tree of Life in the Garden of Eden, which also sounds vaguely Dionysian. Dionysus was also called the surname Dendritês, the god of the tree, which has the same import as Dasyllius, the giver of foliage.
The Gospel of Truth also equates the cross to the tree of knowledge in the Garden of Eden:
He was nailed to a tree (and) he became fruit of the knowledge of the Father. It did not, however, cause destruction because it was eaten, but to those who ate it, it (cause) to become glad in the discovery, and he discovered them in himself, and they discovered him in themselves.
The Gospel of Philip also makes the connection between the Tree of Life, the resurrection via the chrism (anointing) and Jesus Christ, explicit:
Philip the apostle said, “Joseph the carpenter planted a garden because he needed wood for his trade. It was he who made the cross from the trees which he planted. His own offspring hung on that which he planted. His offspring was Jesus, and the planting was the cross.” But the Tree of Life is in the middle of the Garden. However, it is from the olive tree that we got the chrism, and from the chrism, the resurrection.
Elsewhere in the Gospel of Philip, the Tree of Knowledge of Good and Evil is identified with the flesh and the Law (the lower natures as opposed to the pnuematic one). Using a riff from the Epistle to the Romans 7:7-11, the author says:
“It has the power to give knowledge of good and evil. It neither removed him from evil, nor did it set him in the good. Instead it created death for those who ate of it. For when it said, ‘Eat this. Do not eat that.’ it became the beginning of death.”
The pseudepigraphic Jewish-apocalypse Book of Enoch 31:4, describes this tree of knowledge in the midst of the “Garden of Righteousness”:
It was like a species of the Tamarind tree, bearing fruit which resembled grapes extremely fine; and its fragrance extended to a considerable distance. I exclaimed, How beautiful is this tree, and how delightful is its appearance!
Irenaeus’ pupil, Hippolytus would write in Against All Heresies (VI, 27) on how the Valentinians compared the Logos to the fruit of the Tree of Life:
This (one) is styled among them Joint Fruit of the Pleroma. These (matters), then, took place within the Pleroma in this way. And the Joint Fruit of the Pleroma was projected, (that is,) Jesus,— for this is his name—the great High Priest. Sophia, however, who was outside the Pleroma in search of Christ, who had given her form, and of the Holy Spirit, became involved in great terror that she would perish, if he should separate from her, who had given her form and consistency.
He also writes that the Father projected a warrior Aeon as a defense mechanism to protect the Aeonic realm of the Pleroma from the shapeless void created by the fallen Sophia, who is often shaped in a Cross:
Now this (Aeon) is styled Horos, because he separates from the Pleroma the Hysterema that is outside. And (he is called) Metocheus, because he shares also in the Hysterema. And (he is denominated) Staurus, because he is fixed inflexibly and inexorably, so that nothing of the Hysterema can come near the Aeons who are within the Pleroma.
This description also matches with Irenaeus’ account (Against Heresies 1.3.5) on how the Valentinian Christians viewed the hidden, metaphysical meaning and nature of the Cross:
“They show, further, that that Horos of theirs, whom they call by a variety of names, has two faculties,-the one of supporting, and the other of separating; and in so far as he supports and sustains, he is Stauros, while in so far as he divides and separates, he is Horos. They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said, “Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple; ” and again, “Taking up the cross follow me; ” but the separating power when He said, “I came not to send peace, but a word.” They also maintain that John indicated the same thing when he said, “The fan is in His hand, and He will thoroughly purge the floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable.” By this declaration He set forth the faculty of Horos. For that fan they explain to be the cross (Stauros), which consumes, no doubt, all material objects, as fire does chaff, but it purifies all them that are saved, as a fan does wheat. Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: “The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God.” And again: “God forbid that I should glory in anything save in the cross of Christ, by whom the world is crucified to me, and I unto the world.”
In the above paragraph, Horos or Stauros (the cross of John) is the limit (X) of Plato’s Timaeus. Simon Magus taught this same exact thing as we will see below. The cross symbolizes the separation of powers and realms. It represents the apokatastasis, the Stoic conflagration, the baptism by fire. Paul the Apostle speaks of this fire that purifies and tries men’s works in 1 Corinthians 3:10-15. To be crucified to the world is to bear the symbol of the cross which is a flat-out denial of YHWH and the Elohim archons’ creation. It is to spit in the face of the Greek gods of fate like Socrates. It is hemlock to the flesh and to the spirit it is immortality.
It is the Cross of Christ, which in the Gnostic interpretation separates God from the manifest world, the uncreated, transcendent World of Forms from the Creator and the created realm, constituting a Separate and Hidden God. This limit in essence separates the “wheat from the tares”. At the same time, it also serves as a bridge between the saved sparks of light into the realm above. The extremely esoteric Sethian text, Allogenes, mentions a power or aeon by the name of “Kalyptos”, which can mean either “hidden” or “that which covers,” which may derive from the conception of the veil parting the higher from the lower realm. This power derives from the Aeon of Barbelo, which is also a state of being in which a spiritual power descends into matter. The position of Kalyptos comes very close to that of the Valentinian Horos, Stauros or Limit that separates the highest deity Bythos (Depth or Abyss) from the other Aeons that derive from him. This limit also functions though a second barrier between the “hysterema” of the material cosmos and the realm of the Aeons. Sophia also functions as a veil in On the Origin of the World.
lightning-flash-on-tree
All of these concepts are also reflected in Origen’s Contra Celsum (6, 33) in which he states that that on the diameter of one of the circles a sword of fire was depicted, the same one that had driven Adam and Eve from the earthly Paradise. This flaming sword guarded the Tree of knowledge (gnosis) and of life (zoe). If the sword was above the black line of Tartarus, then the tree of knowledge and of life has to be the series of circles starting from Gnosis and Sophia and leading through the circle of Life to the Father. This could be similar to the Kabbalistic number of 777 being the sum the paths that the Lightening Path of Creation travels down through the Tree of Life. It is through this channel that the Luciferian motif of bringing the light of heaven to the World of Action becomes apparent.
In Contra Celsum, Origen reports Celsus’ comments on the Christians (the Ophite-Sethian Gnostics in reality), who called their baptismal rite “seal” (recalling the Five Seals of the Sethians); the person who placed the seal was called “father”; the one who received it was called “son” and “young man”, answering: “I am anointed with the white chrism of the tree of life”. Celsus further down describes the Christian belief of “tree of life” being both synonymous with Christ and the resurrection in 6:34:
And in all their writings (is mention made) of the ‘tree of life’ (τό της ζωης ξύλον), and a resurrection of the flesh by means of the ‘tree’ (από ξύλου), because, I imagine, their teacher was nailed to a cross (σταυρω ένηλώθη), and was a carpenter by craft (τέκτων τήν τεχνην)…
Celsus connects a so-called “tree of life,” and a resurrection by means of the “tree,” to Jesus’ execution: that he was nailed to an execution pole and his trade being carpenter, joiner. The relevant point Celsus is making here is that Jesus was suspended on some kind of pole, and secured to it with nails. Clearly, the parallels between the Ophite diagram and the Kabbalistic Tree of Life, with the circles shown to have numerical values, are there.
The Trimorphic Protennoia and the hermetic Discourse on Eighth and Ninth in the Nag Hammadi library pre-suppose numerical values for the manifestations of God, as does the system of Valentinus as described by his enemy, Irenaeus, which envisioned the theoretical attainment of 10 divine Aeons. He also develops a system consisting of about thirty Aeons, which would suggest that he had taken the simpler Ophite system and expanded it until it was almost uncontrollable. Even more interesting is in the Sethian text, Melchizedek, it portrays Adam and Eve defeating the guardians of the Tree of Life with their own weapon!
For when they ate of the tree of knowledge, they trampled the Cherubim and the Seraphim with the flaming sword.
Fludd Sephirothic Tree web
The Sephirothic Tree by Robert Fludd
The Qabalah or Kabbalah itself has many similarities with Gnosticism in their closely related teachings of the hidden God and hypostatization of God’s attributes. The Sephirot (or Enumerations, which also means “book” in Hebrew) are the ten emanations of God (or infinite light: Ein Sof Aur) into the universe. These emanations manifest not only in the physical part of the universe, but also in the metaphysical one. Kabbalah distinguish four different worlds or planes: Atziluth, or World of Emanations, where the Divine Archetypes live; Beri’ah or World of Creations, where Highest Ranking Angels are; Yetzirah or World of Formations is the astral world; and Asiyah or World of Actions, is the physical plane and “low astral” plane. Each of these worlds are progressively grosser and denser (one can see the strong Kabbalistic influence on Neo-Platonic thought here as well), but the ten Sephiroth manifest in all of them.
The Kabbalah is rooted in the Merkavah and Assyrian traditions, and the Kabbalah defines Sefirot is also based on the great visions described by Ezekiel. The Sephiroth constitutes the “Tree of Life”, and is aligned in three columns, each headed by a Supernal. The names of the Sephirot are: Kether (Crown), Chochman (Wisdom), Binah (Understanding), Chesed (Mercy), Gevurah (Severity), Tiphareth (Redeemer), Netzach (Victory), Hod (Majesty), Yesod (Foundation), Malkhuth (Kingdom). Some clear Christian and Gnostic associations on the Tree of Life is down the middle path, with Keter relating to the Father, which emanates into Tipharet relating to the Holy Ghost, and Christ as the Solar Logos and Savior, which emanates to Yesod, relating to the Son. This being the path by which God emanates into Malkut, the physical world
The Manichean Psalm CCXX illustrates the theme of matter receiving the spiritual Light rather well by using Tree imagery:
They rose, that they belong to Matter, the children of Error, desiring to uproot thy unshakable tree and plant it in their land. Matter and her sons divided me up amongst them, they burnt me in their fire, they gave me a bitter likeness.” … “I am the sweet water that is beneath the sons of Matter.
SophiaInTree
Alchemical image of the Divine Sophia as a Tree of Learning and source of the Elixir of Life.
In Jewish Wisdom literature, it was Khokhmah who personified the female Divine. She is understood as an emanation of God, yet she resonates with the Hebrew Goddess who is otherwise assailed in the Old Testament, by Jehovah especially Asherah, the Queen of Heaven. Proverbs 3:18 calls up an image of Khokhmah that originates in the oldest core of Jewish culture: “She is a Tree of Life to all who lay hold of her.” In the same book, Khokhmah sings, “The one who finds me, finds life.” A similar aretalogy can be found in the Sethian text, Thunder-Perfect Mind. The creation story of the 2nd, Century Gnostic, Valentinus of Alexandria, the greatest of Sophia’s devotees, describes the origin and essence of the matter composing this world as emotionally and psychically consubstantial with Sophia as indicated by Irenaeus in Against Heresies, 5, 4:
This mother they also call Ogdoad, Sophia, Terra (Gaia), Jerusalem (cf. Gal. 4:26), Holy Spirit, and, with a masculine reference, Lord. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.
Furthermore, she knows:
the beginning and end and middle of times, the alternations of the solstices and the changes of the seasons, the cycles of the year and the constellations of the stars, the nature of animals and the tempers of wild animals, the powers of spirits and the thoughts of human beings, the varieties of plants and the virtues of roots… (Wisdom 7:15-22)
The imagery of the tree is also included in Simon Magus’s cosmology, as reported by Hippolytus of Rome, is a powerful model that describing some rare concepts that Simononians in the early third century work described in the Philosophumena, as the “Great Declaration” or “Great Announcement”. Simon very much describes a tree of fire that consumes itself. This is a third century Simonian document, positing that the root of all existence is infinite, and abides in man, who serves as its dwelling-house. The Logos or the Word is projected down by the luciferian Lightening Flash through the Aeons and into the manifest world and man. From the original root, the hidden principle, spring three pairs of manifestations of: Mind and Thought, Voice and Name, Reasoning and Reflection.
The Father is, moreover, “He that hath stood” in relation to premundane existence; “He that standeth” in relation to present being; and “He that shall stand” in relation to the final consummation. Man is simply the realization of “boundless power,” the ultimate end of the cosmic process in which the godhead attains self-consciousness. This infinite power works in all of the aeons as a compound name: He who stands, has stood, and will stand; a term alluded to in the Clementine Homilies and Recognition’s which say, that Simon Magus considered himself as the “Standing One” along with the “that power of God which is called Great”.
The Simonian author employs very Stoic language in describing what is hidden and revealed in the divine Fire, the original Boundless Power that is the stuff that the original Ineffable God is made of—the equivalent of the Qabalistic Ein Sof or Kether—the Crown. In this above entry (linked above) by Hippolytus, he refers to Simon’s theology of the “fruit from the Tree” as being the quintessential product of the human incarnation. The tripartite division of spirit, psyche and matter are simply manifest expressions of the original Stoic-like Divine Fire. This concealed fruit or “Hidden Power” which is another term that he used, requires a key in the conscious process of imagining or beholding a power to form mental images.
The Simonian author interestingly uses the term “imagining” as a reference of becoming divinized or be initiated into the mysteries. But this can only be manifested “if its imagining has been perfected and it takes the shape of itself.” Later, the text mentions a “storehouse” which is a room, located adjacent to a royal chamber within a palace where the gold, jewels and other wealth are stored. Here, the Simonian author is referring to the treasure-house and the storehouse, both concepts that are found within the Pistis Sophia that refer to a location within the “House of Many Mansions” of John 14:2.
Simon Magus also appealed to Matthew 12:33, as Hippolytus writes in Refutations of All Heresies VI, 11:
If, however, a tree continues alone, not producing fruit fully formed, it is utterly destroyed. For somewhere near, he says, is the axe (which is laid) at the roots of the tree. Every tree, he says, which does not produce good fruit, is hewn down and cast into fire.
This, of course, was also Marcion’s (and much later in Mani’s theological two principle system) main scriptural justification for his radical dualism in Christ’s maxim that a good tree does not bear evil fruit, nor does an evil tree bear bad fruit. So if we also interpret that in terms of origins, then the evil god could not possibly have originated from the good god, because good things do not produce evil things, and vice versa. The Gospel of Thomas says something very similar:
(45) Jesus said, “Grapes are not harvested from thorns, nor are figs gathered from thistles, for they do not produce fruit. A good man brings forth good from his storehouse; an evil man brings forth evil things from his evil storehouse, which is in his heart, and says evil things. For out of the abundance of the heart he brings forth evil things.”
The fact is Simon had a similar doctrine that condemned false religion and predicted a final dissolution of the cosmos, presumably dissolved in fire, so that Simon’s elect can be redeemed, viz. the Great Announcement; Hippolytus, Refutation of All Heresies, 6:14; Irenaeus, Against Heresies, 1.23.3.
These words from Simon and John resonate with a key saying of Jesus in Matthew 7:17-20,
Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them.
This was a key saying used by the Gnostics and Marcionites. Could it be that this metaphor originated from John the Baptist, from whom Simon also learned this same metaphor?
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, that you have Abraham for your father: for I say unto you, that God is able of these stones to raise up children unto Abraham.” (Cf. John 8:39, 44; 1:17-18)
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In the text On the Origin of the World, it states that the tree of life and the tree of gnosis are situated “to the north of Paradise” and is identified as Epinoia. The Greek name Epinoia carries the meaning of “understanding” or “thought” or “purpose”. She is sent to dwell within Adam, her role being to give him consciousness of his divine origins and the way to return to the Pleroma. The author of On the Origin of the World makes a positive evaluation of the Garden of Eden:
And the tree of eternal life is as it appeared by God’s will, to the north of Paradise, so that it might make eternal the souls of the pure, who shall come forth from the modelled forms of poverty at the consummation of the age. Now the color of the tree of life is like the sun. And its branches are beautiful. Its leaves are like those of the cypress. Its fruit is like a bunch of grapes when it is white. Its height goes as far as heaven. And next to it (is) the tree of knowledge (gnosis), having the strength of God. Its glory is like the moon when fully radiant. And its branches are beautiful. Its leaves are like fig leaves. Its fruit is like a good appetizing date. And this tree is to the north of Paradise, so that it might arouse the souls from the torpor of the demons, in order that they might approach the tree of life and eat of its fruit, and so condemn the authorities and their angels.
This depiction is in stark contrast with how the the Apocryphon of John depicts Eden as more of a zoo-like prison of the authorities:
And the archons took him and placed him in paradise. And they said to him, ‘Eat, that is at leisure,’ for their luxury is bitter and their beauty is depraved. And their luxury is deception and their trees are godlessness and their fruit is deadly poison and their promise is death. And the tree of their life they had placed in the midst of paradise.
The Apocalypse of Moses is primarily an account about Adam’s death, its cause and cure. Seth is procured along with Adam’s many other children which leads Adam to recount briefly the story of the temptation, the fall, and the the first parents’ punishment in chapters 7-8. Adam’s narrative explains the reason for his present plight. Adam then subsequently sends his wife Eve and son Seth to paradise in search of the oil of mercy that will bring him relief. (9:3) On the way to the garden, Seth is attacked by a beast (in chapters 10-12) which seems to be evidence that God’s curse in Genesis 3:15 is in effect. Adam’s request to be saved is subsequently denied.
(The oil of Mercy) will not be yours now, but at the ends of the times. Then will arise all flesh from Adam to the great day …. , and then all the joy of paradise will be given to them. … (13:2-4)
Adam knows he is going to die and later on in Chapters 22-29, God appears in paradise on his chariot while accompanied by his angels. His throne is fixed, and he indicts and sentences his creatures from the consequences of the fall being spelled out in detail in chapters 24-26. Adam seeks the oil of mercy but God commands the angels to get on with the expulsion (27:4-28:1). Again Adam pleads, this time for access to the Tree of Life (28:2). God’s response to Adam’s plea is met with a reproof:
You shall not take from it now … if you keep yourself from all evil, as one about to die, when again the resurrection comes to pass, I shall raise you up. And then there shall be given to you from the tree of life. (28:3-4)
Another time, Adam pleads with God for herbs from Eden to offer incense and seeds to grow food. God is kind enough to grant this request before Adam and Eve are kicked out from the garden in Chapter 29. The text concludes on a solemn yet promising note which expands on Genesis 3:19:
I told you that you are dust, and to dust you will return. Again I promise you the resurrection. I shall raise you up to the last day, in the resurrection, with every man who is of your seed. (41:2-3)
In the concluding portion of the book, it describes Eve’s death and her burial by Seth, who is commanded to bury in this fashion everyone who dies until the day of the resurrection. These ideas are also reflected in the apocryphal the Book of the Cave of Treasures, where the dying Adam assembles his sons, including Seth for a request to embalm him with myrrh, cassia and balsam and to leave his body in the Cave of Treasures, situated at a side of a high mountain but below paradise.
Seth himself was also considered to be the archetypal father and savior of the Gnostics, resulting from the Jewish exegesis and combination of various biblical themes: (1) that of “the sons of God” in Gen 6:4 (LXX), (2) that of Seth as “another seed” appointed by God in place of the slain Abel in Gen 4:25, who (3) was fathered by Adam as a son in his own likeness and image according to Gen 5:3.
These themes, in combination with Gen 1:26, concerning the god “Man” created in the image and likeness of God, implied the divine nature of Seth, the “planter” of the heavenly seed (Gen 4:25). Seth would recover from “the great aeons” the glory that had left Adam and Eve at their Fall, caused by the Ialdabaoth. Seth would preserve his seed against the repeated attempts of Ialdabaoth to steal it by keeping it separate from the lustful seed of Cain which came from the Archons. At the end of time, Seth (or Sophia in On the Origin of the World) would destroy Ialdabaoth and his followers in a Revelations-styled apocalypse and reinstate his seed, the part of mankind untainted by lust, into its original glory. The strongest instant that we see Seth as a Gnostic Savior is in the Apocalypse of Adam, where Adam tells his son Seth:
And the glory in our hearts left us, me and your mother Eve, along with the first knowledge that breathed within us.
Later, Adam called his son “by the name of that man who is the seed of the great generation as a planter of the righteous seed”, recalling 1 Corinthians 15: 35-49 by Paul the Apostle, who compared the resurrection to a seed. Paul states that when a plant sprouts forth from the seed, and the remnants of the seed whither away. The plant came from the seed, but the plant isn’t the seed, and the seed isn’t the plant. They’re two distinct things, and the plant doesn’t come to life until the seed dies. So what Paul is saying is that spirit is deposited as a seed in the body, and it remains a seed until the body dies and decomposes. Then the spirit sprouts forth from the body, and the body is transmuted into a spiritual body, which also recalls the Parable of the Sower in Matthew, Mark and Thomas. It isn’t reanimation of a corpse at all as Catholic Church Fathers such as Irenaeus and especially Tertullian, have maintained (Against Heresies, 5.12.1, De Resurrectione Carnis). Paul’s theology concerning the spiritual resurrection isn’t so far removed from the ideas expressed in the Great Announcement:
…the manifested side corresponds to the trunk, limbs, leaves, and encasing bark. All these members of the tree are set ablaze from the all-consuming flame of the fire and destroyed. But as for the fruit of the tree, if it’s for is perfect and it assumes the true shape, it is gathered into the storehouse, not thrown into the fire.
Here, the vegetation and tree motifs are evident. Returning to the Gnostics—is it from Seth’s descendants who would possess the Gnosis. The Apocryphon of John suggests that Sophia prepared a place for the souls in heaven, where Jesus, the incarnation of the aeon Christ would disclose the true knowledge of how to return to their true home in with the Spirit (in Pleroma), where they would ascend past the rulers (archons) and their astral spheres and be healed of all deficiency and become holy and faultless. To gain these higher realms, one must ascend above the Seven Heavens of Chaos into the Aeons as stated in the Gospel of the Egyptians:
Then there came forth from the great aeons four hundred ethereal angels, accompanied by the great Aerosiel and the great Selmechel, to guard the great, incorruptible race, its fruit, and the great men of the great Seth, from the time and the moment of Truth and Justice, until the consummation of the aeon and its archons, those whom the great judges have condemned to death.
The Apocryphon of John spells it out in a more concise manner:
And he placed seven kings – each corresponding to the firmaments of heaven – over the seven heavens, and five over the depth of the abyss, that they may reign. And he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness.
Origen, despite being one of the Church Fathers (and theological enemies of the Gnostics), he actually had a doctrine very much influenced by Platonism (but stood firmly against groups like the Valentinians and Marcionites). Origen also did not accept the historicity of the Bible nor did he interpret it literally. One example of this can be taken from De Prinicipiis, 4.1.16, where he discusses the Genesis creation myth more as an allegory:
No one, I think, can doubt that the statement that God walked in the afternoon in paradise, and that Adam lay hid under a tree is related figuratively in Scripture, that some mystical meaning may be indicated by it.” And “those who are not altogether blind can collect countless instances of a similar kind recorded as having occurred, but which did not literally take place? Nay, the Gospels themselves are filled with the same kind of narratives; for example, the devil leading Jesus up into a high mountain, in order to show him from thence the kingdoms of the whole world, and the glory of them.
Likewise, the Valentinians viewed scripture as allegorical on three different levels that corresponded to the three natures. The earlier Gnostics viewed the Old Testament as a symbolic record of the struggle between Yaldabaoth-Jehovah and Sophia as testified in Irenaeus’ account in Against Heresies, VII, 3:
They maintain, moreover, that those souls which possess the seed of Achamoth are superior to the rest, and are more dearly loved by the Demiurge than others, while he knows not the true cause thereof, but imagines that they are what they are through his favour towards them. Wherefore, also, they say he distributed them to prophets, priests, and kings; and they declare that many things were spoken (7) by this seed through the prophets, inasmuch as it was endowed with a transcendently lofty nature. Themother also, they say, spake much about things above, and that both through him and through the souls which were formed by him. Then, again, they divide the prophecies [into different classes], maintaining that one portion was uttered by the mother, a second by her seed, and a third by the Demiurge. In like manner, they hold that Jesus uttered some things under the influence of the Saviour, others under that of the mother, and others still under that of the Demiurge, as we shall show further on in our work.
As we can see, the Tree was an important universal symbol for not only the Gnostics, Simonians, Valentinians, etc, but to groups like the Jewish-Kabbalists, alchemists and many occult groups throughout the ages. The Tree is highly associative with the idea of the descent and crucifixion (and eventual ascent and resurrection) of spirit into and from matter as seen in Sophia-Achamoth’s fall from the celestial world and into the prima materia which parallels the Genesis account of the fall of Eve, the “mother of the living”. In Plato’s Timaeus, do we find the account of the Fall of Atlantis, (as strange as it might sound) which could be read as symbolic of the Divine tragedy and catastrophe so predominant in Gnostic cosmology and theology.
In Part 4, we will investigate a possible Gnostic exegesis of the Atlantis myth and other Greek tales, the Gnostic science of human physiology and the mind relating to Genesis, where and how exactly Orthodox theology developed from and ultimately became victorious as a common religious Christian doctrine, along with some concluding final thoughts on this series.
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Ok, I know I've offered something of a Seddon sufficiency lately, but hopefully this will be the last one for some time. The original B&W was another of those splendid offerings from the former trade magazine, 'Bus & Coach' which I'd bought with a view to colourising. However, in view of the general detritis present, I feel sure that with a little imagination the photographer could have found a better location for it!
RAA 21G was one of a second delivery of six Pennine IVs in March 1969, for Hoeford based Gosport & Fareham Omnibus who traded as Provincial. The operator was seeking to cost effectively modernise its remarkably fascinating but antiquated fleet in the late '60s and Seddon appeared to have a solution at the time. This batch had bodies by Seddon's in house coachbuilder Pennine Coachcraft. The first slightly larger delivery had bodies built more locally to the operator by Strachans of Hamble. Both types were dual entrance, seated 40 passengers and were powered by the small Perkins 6.354 engine . . . which may or may not have been turbocharged in these buses(?) What is noticeable here is the narrow track of the axles used by Seddon, a bonus if you're building a bus of restricted width, but surely would have added to body roll on a laden standard vehicle.
Vodnik Viewpoint offers a spectacular viewpoint on Lake Bohinj. The most famous admirer of this viewpoint who also gave its name, is the Slovenian priest, poet, and writer Valentin Vodnik. The viewpoint also has a geocache.
White Rock, BC Canada
The White Rock Promenade and Pier offers over two and a half kilometres of trial along the shoreline of this beautiful small town stretching from end to end. Here, visitors can walk alongside historic buildings, train tracks, inviting beaches and shallow ocean waters or grab a drink or snack from the nearby shops and restaurants.
Popular throughout the year and especially in the summer months with the regions booming tourism industry, White Rock's Promenade and Pier are the perfect destination for a day of fun in the sun.
Stretching two and a half kilometres across the waterfront of this small town, the White Rock Promenade and its adjoining 1,500 foot pier which is built into Semiahmoo Bay are the areas most popular attractions. Starting from the east near the crossroads of Finlay Street and Marine Drive the Promenade moves westwards alongside notable landmarks and locales such as the White Rock (for which the town is named for) and the Museum and Archives in the old train station and culminates at Bay Street and Marine Drive.
A year round destination, the Promenade and Pier allow visitors and locals to experience White Rock and its surroundings. In the summer months visitors to the area can enjoy beautiful views, balmy weather, swimming and playing on the beaches below the promenade and fishing off the pier. Summer also brings the White Rock Sandcastle Competition where amazing sculptures are built along the shores which visitors can enjoy and walk through with a self-guided tour.
Above the promenade and pier, along Marine Drive, dozens of restaurants and shops are open for exploration offering a wide range of goods and services - here, visitors can grab an ice cream cone or fish and chips and eat them on the nearby beach or continue their leisurely stroll along the trail. The train tracks are still operational and every so often trains come through this seaside town - be sure to look both ways before crossing the tracks when walking to the promenade.
The White Rock Pier and Promenade offer many activities, attractions and historic buildings and areas to enjoy. It is well worth the trip to enjoy a day or a few hours on the shores of this beautiful town on the edge of British Columbia
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Thank-you for your visit, and any faves or comments are always sincerely appreciated.
Sonja
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Reims offers the most important example in France of an entire town in the architectural style of the 1920s.
As the town that suffered the most destruction of all the large towns in France by the First World War, it also took first place for the number of planning permission applications lodged between 1920 and 1930, with 6,500 in total. In both 1922 and 1923, this number was greater even than in Paris! With 80% of the town having been destroyed, during the 1920s Reims underwent an intense reconstruction phase.
In a context where the compensation was managed by the individual owners without the State or local authorities becoming involved in their choices, Reims was rebuilt with a very wide-ranging diversity of architecture. Thus the town centre of Reims, which suffered particular bombardment, and its suburbs offer a panorama of the major architectural trends of the 1920s in France. See more here: www.reims-tourism.com/Discover/Heritage/Art-Deco-in-Reims
If this boat could walk faster... the gate is open! Come on in at the Bahia de Jiquilisco, Puerto Triunfo, El Salvador
Corral de Mulas Beach is a hidden gem nestled within the stunning Jiquilisco Bay, a UNESCO Biosphere Reserve known for its rich biodiversity and pristine natural beauty. This tranquil beach offers a serene escape with its soft golden sands, calm turquoise waters, and lush mangrove forests. It's a paradise for nature lovers, birdwatchers, and those seeking peace away from crowded tourist spots. The bay is also a critical habitat for endangered sea turtles, making it a unique destination for eco-tourism. Whether you're kayaking through the mangroves, relaxing under the shade of coconut palms, or exploring the vibrant marine life, Corral de Mulas Beach promises an unforgettable connection with nature.
A Praia Corral de Mulas é uma joia escondida aninhada na deslumbrante Baía de Jiquilisco, uma Reserva da Biosfera da UNESCO conhecida por sua rica biodiversidade e beleza natural imaculada. Esta praia tranquila oferece um refúgio sereno com suas areias douradas e macias, águas calmas azul-turquesa e florestas de mangue exuberantes. É um paraíso para os amantes da natureza, observadores de pássaros e aqueles que buscam paz longe de pontos turísticos lotados. A baía também é um habitat crítico para tartarugas marinhas ameaçadas de extinção, tornando-a um destino único para o ecoturismo. Quer você esteja andando de caiaque pelos manguezais, relaxando sob a sombra de coqueiros ou explorando a vibrante vida marinha, a Praia Corral de Mulas promete uma conexão inesquecível com a natureza.
La playa Corral de Mulas es una joya escondida enclavada en la impresionante bahía de Jiquilisco, una reserva de la biosfera de la UNESCO conocida por su rica biodiversidad y su belleza natural prístina. Esta tranquila playa ofrece un escape sereno con sus suaves arenas doradas, tranquilas aguas turquesas y frondosos bosques de manglares. Es un paraíso para los amantes de la naturaleza, los observadores de aves y aquellos que buscan la paz lejos de los lugares turísticos abarrotados. La bahía también es un hábitat crítico para las tortugas marinas en peligro de extinción, lo que la convierte en un destino único para el ecoturismo. Ya sea que esté navegando en kayak por los manglares, relajándose bajo la sombra de las palmeras de coco o explorando la vibrante vida marina, la playa Corral de Mulas promete una conexión inolvidable con la naturaleza.
La plage de Corral de Mulas est un joyau caché niché dans la magnifique baie de Jiquilisco, une réserve de biosphère de l'UNESCO connue pour sa riche biodiversité et sa beauté naturelle immaculée. Cette plage tranquille offre une évasion sereine avec son sable doré et doux, ses eaux turquoise calmes et ses forêts de mangroves luxuriantes. C'est un paradis pour les amoureux de la nature, les ornithologues amateurs et ceux qui recherchent la paix loin des lieux touristiques bondés. La baie est également un habitat essentiel pour les tortues marines en voie de disparition, ce qui en fait une destination unique pour l'écotourisme. Que vous fassiez du kayak dans les mangroves, que vous vous détendiez à l'ombre des cocotiers ou que vous exploriez la vie marine animée, la plage de Corral de Mulas promet une connexion inoubliable avec la nature.
Corral de Mulas Beach is een verborgen pareltje in de prachtige Jiquilisco Bay, een UNESCO biosfeerreservaat dat bekend staat om zijn rijke biodiversiteit en ongerepte natuurlijke schoonheid. Dit rustige strand biedt een serene ontsnapping met zijn zachte gouden zand, kalme turquoise wateren en weelderige mangrovebossen. Het is een paradijs voor natuurliefhebbers, vogelaars en mensen die rust zoeken, weg van drukke toeristische plekken. De baai is ook een belangrijk leefgebied voor bedreigde zeeschildpadden, waardoor het een unieke bestemming is voor ecotoerisme. Of u nu kajakt door de mangroves, ontspant in de schaduw van kokospalmen of het levendige zeeleven verkent, Corral de Mulas Beach belooft een onvergetelijke verbinding met de natuur.
La spiaggia di Corral de Mulas è una gemma nascosta incastonata nella splendida baia di Jiquilisco, una riserva della biosfera dell'UNESCO nota per la sua ricca biodiversità e la sua incontaminata bellezza naturale. Questa spiaggia tranquilla offre una fuga serena con le sue morbide sabbie dorate, le calme acque turchesi e le rigogliose foreste di mangrovie. È un paradiso per gli amanti della natura, gli osservatori di uccelli e coloro che cercano pace lontano dai luoghi turistici affollati. La baia è anche un habitat fondamentale per le tartarughe marine in via di estinzione, il che la rende una destinazione unica per l'ecoturismo. Che tu stia facendo kayak tra le mangrovie, rilassandoti all'ombra delle palme da cocco o esplorando la vivace vita marina, la spiaggia di Corral de Mulas promette un indimenticabile legame con la natura.
Der Strand Corral de Mulas ist ein verstecktes Juwel in der atemberaubenden Bucht von Jiquilisco, einem UNESCO-Biosphärenreservat, das für seine reiche Artenvielfalt und unberührte Naturschönheit bekannt ist. Dieser ruhige Strand bietet mit seinem weichen goldenen Sand, dem ruhigen türkisfarbenen Wasser und den üppigen Mangrovenwäldern einen ruhigen Rückzugsort. Es ist ein Paradies für Naturliebhaber, Vogelbeobachter und alle, die Ruhe abseits überfüllter Touristenattraktionen suchen. Die Bucht ist auch ein wichtiger Lebensraum für gefährdete Meeresschildkröten, was sie zu einem einzigartigen Ziel für Ökotourismus macht. Ob Sie mit dem Kajak durch die Mangroven fahren, im Schatten der Kokospalmen entspannen oder das lebendige Meeresleben erkunden, der Strand Corral de Mulas verspricht eine unvergessliche Verbindung mit der Natur.
شاطئ كورال دي مولاس هو جوهرة مخفية تقع داخل خليج جيكيليسكو المذهل، وهو محمية المحيط الحيوي لليونسكو والمعروفة بتنوعها البيولوجي الغني وجمالها الطبيعي البكر. يوفر هذا الشاطئ الهادئ ملاذًا هادئًا برماله الذهبية الناعمة ومياهه الفيروزية الهادئة وغابات المانغروف الخصبة. إنه جنة لمحبي الطبيعة ومراقبي الطيور وأولئك الذين يبحثون عن السلام بعيدًا عن الأماكن السياحية المزدحمة. يعد الخليج أيضًا موطنًا مهمًا للسلاحف البحرية المهددة بالانقراض، مما يجعله وجهة فريدة للسياحة البيئية. سواء كنت تمارس رياضة التجديف بالكاياك عبر غابات المانغروف أو تسترخي تحت ظلال أشجار جوز الهند أو تستكشف الحياة البحرية النابضة بالحياة، فإن شاطئ كورال دي مولاس يعدك باتصال لا يُنسى بالطبيعة.
コラル デ ムラス ビーチは、豊かな生物多様性と手つかずの自然美で知られるユネスコ生物圏保護区の美しいヒキリスコ湾にひっそりと佇む隠れた宝石です。この静かなビーチは、柔らかい金色の砂、穏やかなターコイズブルーの海、緑豊かなマングローブ林があり、静かな隠れ家です。自然愛好家、バードウォッチャー、混雑した観光地から離れて静けさを求める人にとっては楽園です。この湾は絶滅危惧種のウミガメの重要な生息地でもあり、エコツーリズムのユニークな目的地となっています。マングローブ林でカヤックを漕いだり、ココヤシの木陰でリラックスしたり、活気に満ちた海洋生物を探索したり、コラル デ ムラス ビーチでは、忘れられない自然とのつながりを体験できます。
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All images available for licensing via me. I offer commercial and editorial pet photography on a commissioned basis. And with a pet picture database with thousands of hand-picked images of dogs, cats, as well as horses, I might already have what you are looking for. All pictures here can be licensed.
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stories reaching into space.
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Offerte.
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Beton, Draht, Buchseiten.
Milang and the Murray River Boat Trade.
In 1853 the governor of SA offered a reward of £4,000 to the first river steam boat to navigate the Murray to Wentworth and beyond. Captain Francis Cadell working with William Younghusband, a close friend of the governor received the prize although Captain William Randell of Mannum reached Wentworth in his steam boat at the same time. Cadell had named his boat after the wife of the Governor, the Lady Augusta and the Governor and a small party travelled on Captain Cadell’s boat. After this financial boost Cadell went on to establish the River Murray Navigation Company based in Goolwa. Randell established his own shipping line based in Mannum. The river trade began in earnest in 1854. The prize was intercolonial transportation of goods into western NSW and southern Qld via the Darling River from Wentworth. In the 1850s there was almost no settlement in SA along the river so the money to be made was in NSW and the upper reaches of the Murray in Victoria. Randell transported flour to Echuca, for example, for overland transport from Echuca to the goldfields at Bendigo. The early river steamers and barges were manufactured along the Murray and the lakes, often at Goolwa or Mannum or in Milang. Wool was the staple product shipped down the river from NSW and the return trips took up flour, sugar, tea, pianos, furniture, engines or whatever outback stations needed. Customs duties were due at the SA/NSW/Vic border and the Qld border. Milang established a niche role for itself in the riverboat trade; it made steamers and barges, provided captains and skilled navigators and handled the bulk of supplies going up to NSW as Milang was the closest and easiest river port to Adelaide. Duranda Terrace in Milang handled 50 to 60% of all SA exports up the river. Merchants flourished here and Landseers established a large wool handling and warehousing business with offices in Morgan, Murray Bridge, Goolwa, Wentworth, Wilcannia and Mildura. But their headquarters were in Milang.
Albert Landseer the company founder was born in England in 1829 and was a cousin to the famous British landscape painter of the same surname. Albert studied sculpture himself but gave it up to immigrate to SA. He became the agent for Captain Cadell of Goolwa in 1856 and from that contract he expanded his business all along the river. He had ten children with his first wife and six with his second. He controlled almost all the trade through Milang and was known as the “Duke of Milang.” His business partner who contributed financial support was William Dunk. Albert Landseer died in 1906 as the river trade was starting to reduce. Landseer contributed to the district by becoming a member of parliament and was a popular local identify. Alas his four storey stone flour mill and three storey warehouse in Duranda Terrace were both demolished a long time ago. (His impressive wool store in Morgan still stands.) Landseer’s flour mill operated from around 1870 to 1890 replacing the Pavy flour mill that was established in Milang in the 1850s to supply flour for the riverboat trade. The heyday of the riverboat trade was in the 19th century. Before any railways reached western NSW almost all trade was carried on the river through SA. Railways reached western NSW and upper Victoria in the 1880s. But the river trade persisted as so many stations were situated right on the banks of the Darling River and so river transport was the easiest and cheapest right into the middle 1920s. The first jetty was constructed in Milang in 1856 to get the river trade going. It was increased in length in 1859 and again in 1869 until it was 217 metres (711 feet) long. A tram track took cargo to the end of the jetty. The great Murray flood of 1956 saw half the jetty washed away.
Although much of the river boat trade died away in the 1920s some services continued, especially the local steamer service across Lake Alexandrina. Once the railway from Adelaide reached Milang in 1884 a service was started to connect with the trains to take passenger and freight across the lakes to Poltalloch station, Meningie and from there overland through the Coorong to the South East and Melbourne. The paddle steamer Dispatch plied this route from 1877 between Milang and Meningie. After 1884 other vessels were also used on this route. Trade declined considerably in Milang itself after 1878 when the SA railway reached Morgan. It then became the major river port, rather than Milang.
Because of the river trade Milang had a thriving boat building industry. George Ross established engineering works in Milang and then branched out into boats. Ross’ major competitor was Frank Potts of Langhorne Creek who built his boats in Milang too. Potts built many of the boats used by Landseer’s company. The last boat built for Landseer was the Marion in 1897. This is the paddle steamer now in the Museum at Mannum. Another well known boat builder in Milang was C.H.F. Kruse. The register of steamers built in Milang lists:
1857The Enterprise.
1872 The Ponkaree.
1873Landseer’s floating dry dock was built and then later sold on to William Randell at Mannum in 1876.
1875The Wilcannia.
1876The Annie and the Bourke.
1877The Avoca and the Dispatch.
1878The Milang, the Elsie, the John Hart and the Victor.
1880The Mary Ann (second steamer of this name).
1891The Ada and Clara. (This was financed by the Bowmans for the lake crossing to Poltalloch Station.)
1892The Advance and the Retreat.
1897The Agnostic, the Marion and the Tarella.
1898The Etona (used by the Anglican Church for services along the Murray from Murray Bridge to Renmark.)
1911The Elsie (second steamer of this name).
Although the river trade was starting to die off in the early 20th century in 1902 the lock system was agreed upon by the states. It was mainly built to provide a constant river level free from snags in the Murray. The locks were also to control river flows in times of drought and keep the Murray navigable. The first Murray River lock was started in 1915 and finished at Blanchetown in 1922. It took another 20 years for the remaining 25 locks along the river to Albury to be completed. The final stage of this project really was the construction of the five barrages to prevent salt water from entering the lakes and Murray River. They were completed in 1940.
A Brief History of Milang.
The settlers of Strathalbyn were anxious to have a port near their town especially after the Wheal Ellen mine began operations in 1857. In August 1853 Captains Cadell and Randell had proved the viability of river trade. In light of this the Surveyor General Arthur Freeling ordered a township to be laid out on the shores of Lake Alexandrina near where the Bremer and Angas rivers enter the lake. A site was selected on high ground away from both river mouths. Milang was laid out by January 1854. The town had a grid pattern, like Adelaide surrounded by parklands on three sides and the lake on the other. Blocks must have sold quickly as in 1857 a private development was laid out beyond the parklands by Dr Rankine of Strathalbyn. The town name was selected from a local Aboriginal word “Millangk” which meant place of sorcery and magic. Some might argue that Milang is still a magical place!
Among the purchasers of the first town lots, as was to be the case in Langhorne Creek too, were the elite of Strathalbyn- the Gollans, Stirlings, Dawsons etc. Other pioneers of Milang were the Landseer family and G Chalken. Chalken owned the Lake Hotel, established in 1856 in a side street. The Pier Hotel facing the lake was built in 1857 and still stands. Landseer soon opened a general store and Post Office. He bought machinery from the original Pavy flour mill and built a new one in 1871. Around this time he also erected a large wool store and other warehouses along Duranda Terrace making him the main businessman in town. Milang blossomed overnight on the expectation of successful river trading. A South Australian Register newspaper article in 1857 described the new town thus: “Milang is becoming a very bustling little port and will shortly grow into a place of importance. Already it has two inns, a steam mill, a store of some extent, a chapel in the course of erection, a timber yard and a jetty on which there were lying on Tuesday the Symmetry twenty five tons, the Blue Jacket five tons and the Enterprise eight tons. There are now about one hundred and ten souls in the township and several hundred settlers within a radius of two or three miles. Cultivation is progressing extensively and wheat and flour are continuously shipped, and also silver and lead from Strathalbyn and the Wheal Ellen mines.” Alas Milang is no longer a bustling port or town!
As with most other towns the first public structures were the two hotels and the early school room in 1856. This purpose built school is still in use. The first church erected was the Church of Christ in Coxe Street in 1857. This church was enlarged in 1899 and again in 1901. By 1866 Milang had two further churches the Primitive Methodist erected in 1866 in Chapel Street and the Congregational Church erected in 1862 in Stephenson Street. The Congregational Church originally had a thatched roof and it is now the Uniting Church. The Anglican Church was not built until 1911 and its completion was financially assisted by the Dunk family. Before then Anglican services were conducted in the Institute building. Mrs Landseer laid the foundation stone of the Institute in January 1884. James Rankine of Strathalbyn opened the Institute later that year. By 1890 it was free of debt and in 1917 further additions were made to it. A District Council was formed in Milang in 1855 and the first meetings were held in nearby Belvedere. A police station opened in Milang in 1865 but Milang began to slide backwards shortly after that. The tramway to Strathalbyn in 1869 bypassed Milang despite pleas for it to travel via Milang. However they did get a rail line in 1884 to link with the Adelaide line at Sandergrove. In 1893 a butter factory opened in Milang, the Lakeside Butter Factory which exported local butter to England. It closed in 1915. It re-opened some time later and was still operating in the 1930s. The infamous shacks along the lake foreshore were built around 1948. The Milang Progress Association controlled the area until the local Council resumed control in 1967. Despite government threats to their existence the shack owners have had several reprieves and they are still there.
at top of main road entrance to Milang is St. Mary’s Anglican Church 1911.
1. Site of the former Landseer’s General Store, flour mill and warehouse and wool store. Now a row of shops.
2. Pier Hotel dating from 1857. Limestone, brick quoins, diagonal front door. Note the memorial to Captain Charles Sturt opposite the hotel.
3. Milang Butter factory. Note curved factory roof. Began as Lakeside Butter around 1894. Closed for a short time around 1904. Then operated through to mid 1930s lastly by SA Farmers Union. Milk was delivered from Meningie by lake steamer.
4. Headmaster’s House. This villa houses built around 1900 is in typical Education Department style. Turn left into Rivers Street.
5. Primary School. The first school room was built 1856. Much of the still standing old school was completed in 1865. It has a high gable, single window in the gable and a door on the side with another single window. It is the oldest purpose built school room still being used in SA for its original purpose. The rest is far more modern.
6. Old Bake House. This single storey shop has been converted into salt-box style house called the Rookery. The house was erected in the mid 1850s and the second storey was added in 1868. Shops were then added each end of the house in 1870. The house is restored. Note the small windows to the street in typical 1850s style. Made of limestone with render and whitewash it has a skillion roof. The first Church of Christ services were held here before the church opened in 1857.
7. Ted Burgess Butcher’s shop. Diagonally opposite Robert’s General Store the former shop is now a residence. Note the large shop style window to the street and the attractive concave veranda. The shop was built around 1870 and was for many years a butcher shop. Butchery ceased here in 1947.
8. Robert’s Corner Store. Originally this shop had a shingle roof with diagonal shop doors and a low roof line. It closed as a general store in 1988! Once you walk past it you might be able to see the Robert’s General store sign in the back yard. When it closed in 1988 it still had some stock that was over 60 years old. Was it past the used by date? The Roberts family operated the store from 1905 to 1988.This is a real mid 1850s building.
9. Old Lake Hotel. This hotel was licensed in 1856. It is quite impressive and has decorative corbels in cement which were used to support the roof. Note the metal air vents. It has a stripped painted veranda roof. It has many uses since it closed as a hotel many years ago. Note the old stables at the rear.
10. Milang Post Office. Postal services began in 1867 from Landseer’s store. The Post Office which looks like a residence opened in 1880. The gable end has a single window. It is across Luard Street in what was once parklands.
11. Milang Police Station. A cottage police station was opened in 1866. The fine station we can see today was built in 1874. It has a central gable and a single room breaks the front veranda. Note the decorative barge boards. It is made of local limestone with brick quoins.
12. Milang Institute. This was opened in 1884 by James Rankine. The impressive façade has good symmetry. The slightly rounded windows have semi-circular windows above them and a large round air vent in the top triangular pediment. In the 19th century everyone was concerned about ventilation whilst wearing all those skirts and jackets and ties. The building has good proportions, limestone walls and cement quoins. Note the stunning urns on the corners of the building. The outside stair case and library room were added in the 1920s and the modern supper room was added in 1962.
13. Dunk family home. Turn left in Ameroo Avenue beside the Soldiers Memorial Park. If you look at the back of the house on the opposite corner you can see the original Dunk family 1850s cottage which had the bigger Dunk residence added in Ameroo Avenue. The front house dates from the 1880s by its style. The Dunks contributed to the Anglican Church which is further up Luard Street towards Adelaide. That church was opened in 1911. Continue walking down Ameroo Avenue towards the lake. But if you want to walk further to the west along Coxe Street behind the Dunk home you will find the Church of Christ which was the first church opened in Milang in 1857.
14. Old Railway Station. Unusually for SA Milang got a wooden station. The rail service ended in 1968. The museum here is staffed by volunteers. Allow 10 -20 minutes to visit it.
Milang Cemetery.
Albert Landseer’s grave is here dated 1906. Adjacent plots include his first wife, 1871, and his second wife and some children. Next to Landseer is the Dunk family plots. They business partners of Landseers. Nearby is the Chalken family, the original owners of the Pier Hotel. A usual symbol for riverboat captains is an anchor on their headstones. Such graves include Captain Thomas Jones who died in 1879; Captain Dan Cremer who died in 1942; and Captain George Jeffrey Wallace who died in 1906.
Found these while packing my office to move.
I have no use for them and will accept offers to sell them as a whole or pick out pieces you want. There are transparent armor sets in there
Silver rings are really beautiful. They are designed in a pretty way to offer a beautiful crafting style. Silver jewelry is gaining the market gradually, and these pieces are defining modern trends. The love month, February is approaching and if you are planning to gift something special on that occasion, we have beautiful silver jewelry rings for her.
For more information please visit our site: www.silverpalaceinc.com
All images available for licensing via me. I offer commercial and editorial pet photography on a commissioned basis. And with a pet picture database with thousands of hand-picked images of dogs, cats, as well as horses, I might already have what you are looking for. All pictures here can be licensed.
For licensing and commission requests: info{at}elkevogelsang.com -
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© Elke Vogelsang
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LENS TEST: Super-Takumar 150mm f4 (early type).
Holding the flag: Igusa's Gundam transfigured. Igusa, Tokyo, Japan. © Michele Marcolin, 2022. K1ii + Super-Takumar 150mm f4
ASAHI OPT. CO Super-Takumar 150mm f4 (early model)
Another foundling rescued for peanuts (100 yen) on the junky market. The intention was that of cleaning and selling it not being particularly fond of primes with focal lengths superior to 105mm. But - ‘surprise-surprise’ - I really enjoyed shooting it during the test and the ‘intimacy’ with the subject it gives to my photographic style (I don’t like getting too close usually). So I decided to keeping it.
It was produced in a modest number of copies over a short span, between 1965 and 1967, in three versions that goes by the labelling of ‘early model’, ‘model II’ and a third one ‘smc model’ and this one is the first of them. It has 5 elements in 4 groups (the followings have 5 separate elements in 5 groups). The back face of the aperture control switch is blank (the next version is said to have the number 43741 inscribed on it). A wider space between f=5.6 and f=4 on the aperture ring gives room for an extra half-stop compared to the next model. It has six blades and an aperture going from 4 to 22. Min. focus distance is 180 cm.
The lens offers the classic Takumar solid build quality and feel we have come to know from this series. The focus movement is truly silky and smooth, and the image quality is excellent. The lens is very very sharp wide open at f4 and it changes into razor mode as you move onward. The bokeh is not as creamy as a say the 85mm, but is extremely pleasant, with evanescent lines and small cat-eyes popping up from time to time. CA is very contained, and it really is a no-brainer, compared to other contemporary models. It also yields the classic color rendering canvas of SMC glass, with a gentle contrast and intensity of colors.
If I have to really go finding something negative abut it, I would say the slight magenta color cast the glass composition and coating gives to images sometimes. The lens is also not that large, but physically not inconspicuous either: with a hood you get a visible stick protruding from your camera, which not many street photographers may like to swing around. But that is what it is. Take it or leave it.
All images available for licensing via me. I offer commercial and editorial pet photography on a commissioned basis. And with a pet picture database with thousands of hand-picked images of dogs, cats, as well as horses, I might already have what you are looking for. All pictures here can be licensed.
For licensing and commission requests: info{at}elkevogelsang.com -
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© Elke Vogelsang
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All images available for licensing via me. I offer commercial and editorial pet photography on a commissioned basis. And with a pet picture database with thousands of hand-picked images of dogs, cats, as well as horses, I might already have what you are looking for. All pictures here can be licensed.
For licensing and commission requests: info{at}elkevogelsang.com -
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© Elke Vogelsang
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All images available for licensing via me. I offer commercial and editorial pet photography on a commissioned basis. And with a pet picture database with thousands of hand-picked images of dogs, cats, as well as horses, I might already have what you are looking for. All pictures here can be licensed.
For licensing and commission requests: info{at}elkevogelsang.com -
FACEBOOK | INSTAGRAM | WEBSITE
© Elke Vogelsang
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Offered as a free texture or background or whatever you want to use it for. If you use it, please credit me and let me know what you did. I want to see!
All images available for licensing via me. I offer commercial and editorial pet photography on a commissioned basis. And with a pet picture database with thousands of hand-picked images of dogs, cats, as well as horses, I might already have what you are looking for. All pictures here can be licensed.
For licensing and commission requests: info{at}elkevogelsang.com -
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© Elke Vogelsang
20240526_Matti_MattiInWeiß_5
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