SKU: 33901373582

Handmade Cremation Urn for Ashes "Stone" - Large | Light Cobalt | Ceramic

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Description

Handmade Cremation Urn for Ashes "Stone" - Large | Light Cobalt | CeramicABOUT THIS CREMATION URN High quality ceramic cremation art urn for human ashes, suitable for home, garden or columbarium. This is an adult size urn. The model Stone is designed and made in a most refined and clear line, which thus symbolises the creation, harmony and balance on our path of life. The minimalistic outlook and the offered variety of colours provoke numerous associations, which makes the urn a suitable accent in a modern interior.

✅ABOUT THIS CREMATION URN

High-quality ceramic cremation art urn for human ashes, suitable for home, garden or columbarium. This is an adult size urn.

The model Stone is designed and made in a most refined and clear line, which thus symbolises the creation, harmony and balance on our path of life. The minimalistic outlook and the offered variety of colours provoke numerous associations, which makes the urn a suitable accent in a modern interior.

Cobalt, once a color reserved for royalty, turns the graceful, understated shape of this ceramic art urn into a statement piece, while the glossy finish adds a sense of elegance to this memorial.

🔴 Watch a detailed video of this urn for ashes HERE .Please, note that all videos are illustrative and the color may not correspond to the actual urn on the photos.

Cremation Urn Catalogue number: ST-L-04

 

✅CREMATION URN DETAILS

Bottom filled/ No bag needed

Suitable for outdoors and home

Material: Ceramic

height 19.5 cm | 7.6 in
width 27 cm | 10.6 in
length 22 cm | 8.6 in
capacity 3.1 L | 190 cu in
weight 1.75 kg | 3.85 lbs.

❗This urn is suitable for the ashes of an adult that weighs between 60 lbs. -190 lbs.

 

✅ SEALING THE URN

Please note, that we recommend sealing our large urns with adhesive(glue) suitable for ceramic surfaces. This is done in order to prevent spilling of the ashes. Ceramic lids are without threads and DO NOT close tightly, which may lead to ashes spill if not sealed.

How to seal the urn:

🔴 Watch a detailed video of how to seal this large urn for ashes HERE

Unpack the glue and place the urn upside down. If it is filled with ashes it should be in this position already. Take care that the surfaces to be bonded are clean, dry and free of dust. Apply glue evenly, covering the whole lip. Place the cap carefully and rotate it on 90°. Center the cap so it covers the hole evenly, leaving no gaps. Apply more glue to fill the space between the lip and the cap. Leave the urn in this position for 10-15 minutes. You can place it in the box. In 10 minutes, the glue will have formed a silicone-like layer. The glue is no longer sticky and the urn can now be moved. We advise you to leave the urn in this position for at least 1-2 hours. The glue will fully harden in 4-8 hours, depending on circumstances, like temperature and humidity

 

✅ SHIPPING (free). Customs duties and taxes may apply.

Import duties and local taxes are NOT included in the delivery and are due by the customer.

To Europe: Standard Shipping by DPD group - 3 to 6 business days.

To USA: Shipping to USA & UK is performed by UPS and it takes 3-5 business days.

Worldwide (excl. Europe & USA): Shipping is performed by UPS and the delivery time depends on your location, but not more than 10 business days.

We offer expedited shipping.


✅ HANDLING TIME : less than 1 business day.

✅ FIND MORE ABOUT PULVIS ART URNS ONLINE:

Global Website: https://www.pulvisurns.com

Etsy Shop: https://www.etsy.com/shop/PulvisArtUrns
Facebook: https://www.facebook.com/PulvisArtUrns/
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Blog: https://www.pulvisurns.com/blogs/news
YouTube channel: https://bit.ly/2kOOYSr

Flickr: https://www.flickr.com/people/pulvisurns/
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Tik-Tok: https://www.tiktok.com/@pulvisurns
LinkedIn: https://www.linkedin.com/company/18007238/

More About The "Stone" Urn

Introducing the Handmade Cremation Urn for Ashes "Stone" - Large in Light Cobalt, a heartfelt creation by Pulvis Art Urns. Crafted with precision and care, this urn embodies both beauty and sustainability.

Proudly made by skilled artisans, each urn showcases a delicate light cobalt hue that exudes tranquility and grace. Its timeless design serves as a poignant tribute to the cherished memory of your loved one, offering solace and comfort in times of grief.

Beyond its aesthetic appeal, this urn represents a commitment to sustainable manufacturing and packaging practices. Pulvis Art Urns prioritizes eco-conscious methods, ensuring that every aspect of production reflects a dedication to preserving our planet for future generations.

As you honor the life and legacy of your dearly departed, the Handmade Cremation Urn for Ashes "Stone" - Large in Light Cobalt stands as a symbol of enduring love and remembrance, crafted with integrity and compassion.


Pulvis Art Urns - Designing and Manufacturing Handmade Urns for Ashes since 2017.

A world leader in the design and manufacturing of high-end memorial products, Pulvis Art Urns is a unique mix of innovation, art and meticulousness in the quest for excellence. 
All of our urns for ashes, keepsake urns, pet memorials and memorial accessories are handmade in Europe and certified by the ISO standards.
Fruit of constant artistic restlessness and dedicated customers service, Pulvis Art Urns is a brand that stands for a contemporary, stylish and exclusive memorial urn.

Shipping Notes
  • Free Standard Shipping on $100+ Orders to the USA.
  • Except Preorder products are shipped in 48 hours.
  • Delivery to the USA:
  1. Standard Shipping : 3-10 business days
  • If time is of the essence, please consider selecting expedited delivery for faster service.
Exchange/Return Notes
  • We offer a 30-day return/exchange service after receiving.
  • Final sale items are not eligible for returns or exchanges.
  • To process your return/exchange, please contact us at [email protected]
  • Please click here for more details>>> Return & Exchange Policy
SKU: 33901373582

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4.4 ★★★★★
Based on 11 reviews
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K
Verified Purchase
Kindle Customer
Boise, US
★★★★★ 5
Does the job.
Works as a paper towel holder. Its a stick. It doesnt look like a cheap stick and it didn't break. Which means it met all my criteria. Great job.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on June 3, 2026
L
Verified Purchase
Lisa S.
Lexington, US
★★★★★ 5
Nice product
Color: Gold-aa
when having guests over, it's nice for each one to use their own towel instead of having a 'community' guest towel, or those fancy ones that people feel guilty using. This solved the problem.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on April 7, 2026
A
Verified Purchase
Anonymous B
Louisville, US
★★★★★ 5
Rich
Format: Paperback
A wonderful book that illuminates the reality of the God of Israel compared to the ANE deities.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on May 28, 2026
F
Verified Purchase
F. Gwin
Lowell, US
★★★★★ 5
Excellent. An invaluable resource!
Format: Paperback
Recently I have been reading a lot of books that have told me that the Bible's story of Adam and Eve plus the Exodus etc. are all myths that are extremely similar. Therefore, we should rethink the Bible and change our understanding of it to a more modern worldview that incorporates this knowledge and denies any sort of originality in the biblical account. John Oswalt thinks differently. He thinks that the Genesis story of origins is not some random piece of Semitic or Mesopotamian literature, but that is really unique revelation from God (and is prepared to back that statement up!). The book is divided into two sections: The Bible and Myth The Bible and History Oswalt spends the first few chapters defining the world of the Old Testament and trying to find a definition for the word myth. He comes to the conclusion that a myth "the reflection of a certain way of thinking about the world. To be sure, because of the way in which it thinks, the fantastic is often found in myth. But it is not the presence of the fantastic that makes a piece of literature myth; rather, it is the presence of the mythic worldview." This worldview, he asserts, is based off of what he calls "continuity," which he describes as "when the human, natural, and divine realms are expressed and actualized [together]." The worldview that assumes continuity is based on the here and now, and is very panentheistic. Primordial time is a key factor and the gods are dependent on the humans. This is not so with the biblical worldview. The worldview of the Bible assumes transcendence - an independent God meeting with people on his own terms. He then compares and contrasts these views and shows the real differences between stories like Enimu Elish and Genesis 1. He doesn't deny similarities in the narratives, but he shows the differences in the worldviews. He then moves on to history. Just like the word "myth," Oswalt has to define history, because how civilizations have viewed history in the past has never been the same as Western civilization views history. Then he asks whether or not the Bible is history, and whether or not it matters. He makes several great points here, one of which is that ancient annuals and chronicles never recorded the defeats of kings, yet we find Israel's holy book littered with their failures and mess ups. This is a serious deal when looking at whether or not the Bible is history, because in the ancient way of thinking this surely stands out. He then looks at other questions, like "Are Biblical Faith and Biblical History Inseparable?" and responds to some critics (including Bultmann!). He then looks into the origins of the Israelites' worldview by means of authorship. Is the Bible a late text that was updated from an older, polytheistic one? "No!" says Oswalt. He deals with critiques here as well before moving on to a brilliant conclusion where he sums up the book and gives us a view of how modernism and rationalism are taking us back to the worldview based on continuity. Overall, this was a brilliant book and I wish I had read it sooner!!! It seems like so many authors today are trying to convince us that the Bible has so much in common with the other stories of origin out of an anti-biblical or liberal worldview (like ). However, under close scrutiny these criticisms do not stand up. I thank John for this book, and I will be recommending it to countless others!
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Reviewed in the United States on August 11, 2012
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Cari Ring
Fort Morgan, US
★★★★★ 4
Excellent analysis, decent theorizing
Format: Kindle
While the analysis and argumentation presented in The Bible among the Myths is outstanding, the early chapters of the book suffer from a few problems. First - and this is mainly a complaint given my own preferences - the style of writing in chapters 1-4 differs noticeably from that of the rest of the book. While the introduction and chapters 5-10 reflect a learned, academic style, the first four chapters are written more casually, without quite the same rigor that characterizes most of Oswalt's writing. I am not entirely sure of the reason for this difference, and I wouldn't mention it if it were not for the second issue. These same chapters reflect their writing style in their content, so much so that I nearly gave up on the book after the first three chapters. While I appreciate the author's need to provide background information, definitions, and an overarching theoretical framework, his methodology as laid out in the text is much less rigorous than I would prefer to see. The first few chapters are much less heavily annotated, with fewer scholarly references and a great number of offhanded summaries. He labels his approach to the definition of "myth" as phenomenological, that is, examining the common characteristics of a variety of myths in order to summarize what is essential about them. However, his listings of these common characteristics are vague and poorly related to actual bodies of mythology that survive to the present day. Examples, when cited, are drawn almost exclusively from the Greek and Egyptian traditions. For the understanding of Israelite culture as it relates to its neighbors, this is certainly a fair beginning; for the definition of myth, which is a worldwide phenomenon transcending culture and geography, it seems very far from adequate. As someone who has a thorough knowledge of Christianity and Greco-Roman mythology and at least a nodding acquaintance with Egyptian, Norse/Germanic, and Celtic mythologies, I can at least begin to fill in some of the gaps in Oswalt's analysis. His generalizations, although sweeping, are not particularly problematic, but I am concerned that he embarks upon such a grand theoretical project without doing at least a little more specific analysis of various individual mythologies to demonstrate his points. More problematic in my opinion is that he groups all these various mythologies into a single worldview. Any number of scholars have tried to broaden the interpretations of myths to demonstrate that all cultures revert to the same basic narrative (The Golden Bough being the most famous example, and The Hero with a Thousand Faces being a more recent one); none of them has succeeded particularly well from a scholarly perspective. Despite this early weakness, Oswalt's work undergoes a dramatic improvement starting in chapter 5. His basic point - that the essential view of reality in Israel is demonstrably opposed to the view held by any of its neighbors - can be made without resorting to the sweeping claims of the earlier chapters, and he does an excellent job of presenting and analyzing the evidence for his view. His terminology (of "continuity" and "transcendence"), while not quite adequate to present an overarching definition and theory of what constitutes a myth, is certainly well-suited to his specific analysis. In particular, the analysis of the supposed parallels between the Enuma Elish and Genesis 1 is outstandingly done. After presenting a table with the usual outline of the Enuma Elish against the outline of Genesis 1, he simply proceeds to list the major plot events and how much time it takes to relate each one in the text itself. From this alone, it is readily apparent that the prevailing "outline" has intentionally been generated to encourage comparison to the Genesis account of creation. Such spurious efforts - minimizing the events of over 500 lines of poetry, while selecting 5 which bear questionable similarity to a verse in Genesis - are not honest scholarship, and kudos to Oswalt for pointing this out. I agree with a previous reviewer that it would have been helpful to append the text of the Enuma Elish in parallel with Genesis for readers to compare for themselves would have been a nice touch, but Oswalt's claims are not so elevated that they could not be disproven by direct appeal to the text. One final note. A previous reviewer noted that many of the authors Oswalt discusses wrote between the 60's and 80's, and complained that this made the book seem "dated." I am a graduate student in classics, and can assure those who are concerned that in any field dealing with antiquity, "dated" sources are often some of the most important. Unlike quantum physics, which has less than a century of history, the classic writings of antiquity and the history of those eras has been studied for over two millennia. Meaningful research begins, in fact, with the scholars of Alexandria who worked around 300 BCE; often the work they have done is not duplicated anywhere else. In the field of Ancient Near Eastern studies and Biblical studies in particular, there is likewise a long history of scholarly and interpretive effort. Sources less than a hundred years old are not dated - in the grand scheme of things, they are actually quite recent. It is also worth noting that many of the very recent books, which the reviewer presumably has in mind, are written for a popular audience and would not be considered truly scholarly efforts. Some are written by scholars, but those specific books are unlikely to come up in a serious academic analysis of the subject. The views entertained by those books, however, are very clearly addressed in The Bible among the Myths - largely because the scholarly arguments they were based on are much older than most people assume. Just because Oswalt does not mention names of popular authors does not mean that his argument fails to cover all its bases. All in all, the book is well written and persuasive. The earlier chapters might be found in any popular book on the subject, but the later chapters are more clearly of a scholarly bent, with corresponding vocabulary; readers who are looking for more of a lay approach to the issues may want to look for another author. However, the analysis of parallels between the Old Testament and the surviving Ancient Near Eastern literature is well-presented and balanced, and Oswalt's treatment of other scholars in the field seems to be fair. (I have not read any of their works myself, but Oswalt presents both strengths and weaknesses when considering whether an author's position is sufficiently explanatory and praises some aspects of works he disagrees with. He also is willing to point out when he agrees with some of the author's data, but draws a different conclusion. All of this strikes me as favorable.) The later chapters are thoroughly referenced in endnotes and draw from a variety of sources. Chapters 1-4: 3.5 stars Chapters 5-10: 5 stars Overall: 4.5 stars
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Reviewed in the United States on January 2, 2014

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