Blue Standing Oil Lamp

Description

ΙF YOU LIKE YOU CAN ORDER 1 ELECTRIC LAMP WITH BATERRIES , TO REPLACE THE OIL GLASS, THE FLAME OF THE ELECTRIC LAMP CAN BE ANY COLOR WE HAVE.
Dimensions of the ELECTRIC LAMP 11,5cm x 5cm – 4,527 inc x 1,968 inc

Way of use: put in the cup paraffin oil or olive oil above the middle of the cup. Then use the wicks and the natural cork float for the wicks like we use the classic oil lamps. Then put the top cup on the plate. Move it only from the plate part. Don’t touch the top part when is burning .The metal absorb heat!

Blue color of this very impressive handmade metal Lamp,classic and traditional Oil Lampe.The censers are made from ZAMAK METAL,high quality.ZAMAK (or Zamac , formerly trademarked as MAZAK) is a family of alloys with a base metal of zinc and alloying elements of aluminium, magnesium, and copper.
Zamak alloys are part of the zinc aluminium alloy family; they are distinguished from the other ZA alloys because of their constant 4% aluminium composition.
ELECTROSTATIC PAINT, VERY DURABLE FOR OUTDOOR USE!!!

An oil lamp is an object used to produce light continuously for a period of time using
Evangelist Luke writing under an oil lamp (Byzantine illumination, 10th century).
In Early Christianity lamps, fire and light are conceived as symbols, if not as visible manifestations, of the divine nature and the divine presence.
In the Christian world view Christ is the true Light, and at his transfiguration the fashion Christian of his countenance was altered, and his raiment was white and glistering; when the Holy Ghost descended upon the apostles, there appeared unto them cloven tongues of fire, and it sat upon each of them; at the conversion of St Paul there shined round him a great light from heaven, while the glorified Christ is represented as standing in the midst of seven candlesticks … his head and hairs white like wool, as white as snow; and his eyes as a flame of fire. Christians are children of Light at perpetual war with the powers of darkness.
There is no evidence of any ceremonial use of lights in Christian worship during its first two centuries. It is recorded, indeed that on the occasion of St. Paul’s preaching at Alexandria in Troas there were many lights in the upper chamber; but this was at night. And the most that can be hazarded is that a specially large number were lighted as a festive illumination, as in modern Church festivals. As to a purely ceremonial use, such early evidence as exists is all the other way. A single sentence of Tertullian sufficiently illuminates Christian practice during the 2nd century. On days of rejoicing, he says, we do not shade our door-posts with laurels nor encroach upon the day-light with lamp laurels (die lacto non laurels pastes obumbramus nec lucernis diem infringimus). Lactantius, writing early in the 4th century, is even more sarcastic in his references to the heathen practice. They kindle lights, he says, as though to one who is in darkness. Can he be thought sane who offers the light of lamps and candles to the Author and Giver of all light? . This is primarily an attack on votive lights, and does not necessarily exclude their ceremonial use in other ways. There is, indeed, evidence that they were so used before Lactantius wrote. The 34th canon of the Synod of Elvira (305), which was contemporary with him, forbade candles to be lighted in cemeteries during the daytime, which points to an established custom as well as to an objection to it; and in the Roman catacombs lamps have been found of the 2nd and 3rd centuries which seem to have been ceremonial or symbolical.