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 report upon the condition of the finances. His report was published in April, 1876. On the 8th of the same month a Decree was issued, postponing for three months the payment of the coupon about to become due, and on the 2nd May a Decree established the ' Caisse de la dette publique, ' which still subsists. It was provided that the revenue devoted to the debt should be paid into the Caisse instead of the Exchequer ; that the Caisse might sue the government before the international tribunals ; and that the government should not diminish the revenue arising from the taxes hypothecated to the debt, nor contract fresh loans, without the sanction of the Caisse. The Commissioners of the Caisse were to be Egyptian functionaries, but to be foreigners nominated by the governments of the countries which they were called upon to represent. Messrs. Kremer, Baravelli, and de Blignieres were appointed accordingly, on the nomination of Austria, Italy, and France respectively. It was not till i8th November that Major Baring was appointed for England, but not on the nomination of the English government. The functions of the Caisse were to commence from l0th June.

The Decree of the 2nd was followed by another of the 7th May, 'unifying' the various loans, both funded and unfunded, contracted by the Government and the Daïra , into a general debt, bearing interest at 7 per cent., to be managed by the Caisse, and assigning certain revenues as its security. The Decree also arrested the operation of the Moukabalah.


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4 at the beginning again, and gradually build up our position, they advised that nothing could be raised in the form of a straight loan in January, or until the effect of the Federal Reserve Board's announcement had worn off. We were, therefore, left at the moment with a prospective weekly expenditure of somewhere near 50 million dollars, in addition to the Exchange. The amount required, however, to maintain the Exchange, instead of remaining at 12 millions, as estimated last September, had been gradually rising, and last week had reached 64 million dollars. For this week the total had reached 76 million dollars. Sir Robert Chalmers, however, was able to congratulate the War Cabinet on the fact that the amount required daily had dropped in the last two days from 17 million dollars - first to 8 million and then 4 million dollars. However the amount required for the maintenance of the Exchange was still very far in excess of the 12 million dollars estimated by the Treasury Committee. In the absence of loans the only way to balance the Exchange was either to take less in goods, or give more, that is to say, in gold or in American securities.

Mr. Bonar Law explained that the question on which he wished to have the decision of the War Cabinet was whether we were to send a telegram to the Allies asking them to restrict purchases in the United States of America, as had been contemplated by the Governor of the Bank of England.

The Governor of the Bank of England said that the proposed telegram, the despatch of which had been advised by the Exchange Committee, was now rather out of date. He had consulted the Exchange Committee that morning, and their view had modified a little in accordance with the improved Exchange situation.

After hearing the gist of the telegram which it had been proposed to send, the War Cabinet decided that, in view of the improved Exchange situation, to send the telegram would alarm the Allies unnecessarily.

''They further decided that, at the earliest possible date, a conference should be arranged with the representatives of Russia, France, and Italy. This conference should include, not only the Chancellor of the Exchequer and corresponding Ministers of the Allies, but also the heads of the Governments, and should be held in Paris. The initiative for arranging the conference should rest with the Chancellor of the Exchequer as soon as he considers it convenient.''

6. The War Cabinet decided that the policy of curtailing orders in the United States of America, which has been pursued during the last few days, should be continued without making any announcement.

7. The Chief of the Imperial General drew attention to the proposal of the French Government that two additional divisions should be sent to Salonica by France and England respectively. According to the latest decision, he said, the Allied forces based on Salonica were to be raised to a total of twenty-one and a half divisions exclusive of the one and a half divisions which Italy had been asked to send, and the additional British division involved in the increase had already arrived. Both the British and French forces at Salonica, however, still required many drafts, which had been delayed owing to transport considerations.

The new proposal, he said, had two objects:-

 * (i.) To meet the Greek menace.
 * (ii.) To meet a probable big attack by the Germans.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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April 2, 1941.

TO A FORMER NAVAL PERSON

I have this morning allotted funds for the building of 58 additional shipping ways and 200 additional ships stop I have also made complete arrangements for repairs to merchant ships and for your larger friends


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TO: WINANT

LONDON

FROM THE PRESIDENT TO THE FORMER NAVAL PERSON.

ALL PLANS DISCUSSED WITH YOU BY ARNOLD FOR TRAINING PILOTS HAVE BEEN APPROVED HERE. THERE ARE NO LEGAL DIFFICULTIES IN THE WAY AND THE TRAINING CAN BEGIN PROMPTLY. WE ARE RUSHING SIX ADDITIONAL SMALL AIRCRAFT CARRIERS FOR YOU. FIRST THREE SHOULD BE AVAILABLE IN THREE OR FOUR MONTHS.


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 PRIVATE &

AMEMBASSY

FOR FORMER NAVAL PERSON

If Hess is talking, or does so in the future, it would be very valuable to public opinion over here if he can be persuaded to tell your people what Hitler has said about the United States, or what German plans really are in relation to the United States or to other parts of the Western Hemisphere, including commerce, infiltration, military domination, encirclement of the United States, etc.

From this distance I can assure you that the Hess flight has captured the American Imagination and the story should be kept alive for just as many days or even weeks as possible.

If he says anything about the Americans in the course of telling his story, it should be kept separate form other parts and featured by itself.

I have nothing specific from Vichy yet. I am not hopeful of any concrete orders to undefined to resist but we may still pull some of the chestnuts out of the fire.


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 As regards the first, the reinforcements could probably not reach Salonica for some two months, and hence would not arrive in time to meet the situation in regard to Greece. As regards the second object, the additional divisions proposed were not enough to enable the Allied forces to hold their present very extended line against such reinforcements as the enemy might send down. He estimated that the enemy might bring fifteen divisions, raising his total force to thirty-five divisions. The utilisation of these larger forces was possible because the Germans now had a new line of approach through Rustchuk, Adrianople, and Dedeagatch. He pointed out that the communications of the Allies, being by sea, could not compete with the superior communications of the enemy by land. Our forces would not be adequate to cope with a great attack by the enemy against our present front. The Allied forces based on Salonica were now strung out on a 200-mile line. They consisted largely of poor troops, and included many nationalities. The Serbians, who had fought well, were to a great extent exhausted. Owing to the defeat of the Roumanians and the attitude of Greece, the situation in the Balkans had undergone a complete change, and the plan agreed at the Chantilly Conference, to knock out Bulgaria by simultaneous operations from the Danube and Salonica, was now out of the question. Sir William Robertson summed up his advice as follows:—

 * "None of the objects for which we went to and remain in the Balkans can be attained. It is impossible to maintain and employ there a sufficient force to exert a decisive effect on the war in our favour. We ought therefore to withdraw altogether from the country, but as this proposal is probably not practicable for the moment for political reasons, we should, at the most, definitely adopt the policy of holding Salonica defensively. It would be incurring an undue risk to attempt to defend it in the position now occupied by the Allied forces, even if the latter were strengthened by another four divisions, having regard to the possible strength of the enemy attack and the Greek menace. It would obviously be a disadvantage to withdraw from the present position, but to withdraw would be far preferable to being driven back, as that might lead to a real disaster. General Sarrail should therefore decide when to withdraw, being guided by the developments of the situation. Meanwhile, steps should be taken at once to select and prepare a defensive and an appropriate line for covering Salonica and protecting the left flank, so that the troops may be leisurely and smoothly withdrawn to it when the occasion arises."

Sir William Robertson considered that the force at present at Salonica should amply suffice to hold a suitable shorter line against any attack that could be brought against it, provided that adequate measures are taken in time to prepare and occupy it, and that the troops are properly commanded. He added, however, that the whole question was difficult and complicated because a foreign General, over whom we had no control, was in command; that he had no confidence in General Sarrail's ability as a Commander; and in general that he had considerable misgivings, because of his ignorance as to General Sarrail's real attitude and that of the French Government.

''The War Cabinet decided that the Chief of the Imperial General Staff should communicate his views to General Joffre. In doing so, he should state that the situation in the Balkans caused considerable anxiety to the War Cabinet, who wished to have a meeting between the French naval and military authorities, but that, as a preliminary to this meeting, the War Cabinet consider it essential that the views'' [1365—1]


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6 of the local naval and military authorities should be obtained, and especially that General Sarrail should report explicitly on the whole situation.

8. The War Cabinet were advised by Lord Curzon, as former President of the Shipping Control Committee, that it was extremely doubtful whether the necessary shipping could be found for the proposed additional divisions.

The First Sea Lord undertook that the Admiralty would examine this question before the Conference referred to above.

9. The Prime Minister informed the War Cabinet that Sir Joseph Maclay was to be appointed Shipping Director. At the outset he was to take the presidency of the Shipping Control Committee, but was to have extended powers, as to which he would himself report, after examination.

The War Cabinet directed their Secretary to invite the Admiralty and the Board of Trade to give Sir Joseph Maclay every possible facility and assistance.

10. The Secretary was directed to issue a communiqué to the Press after the first meeting following the confirmation of new Ministers in their offices, to the effect that the War Cabinet had met, and would continue to meet every week-day, so that no further announcements would be necessary.

11. The War Cabinet discussed at considerable length the question of the expediency of sending a British force to Rabegh.

Rabegh is a small port, situated on the main road from Medina to Mecca. Although there are alternative routes inland they are badly supplied with water, and, so far as information is available it seems probable that the Turkish force at Medina can only march south to Mecca, with the object of ousting the Sherif, by the road which passes through Rabegh. A considerable quantity of stores, supplied by the Allies to the Sherif, including a number of aeroplanes, is concentrated at Rabegh, which consequently possesses considerable strategical importance.

There has for some time been much conflict of opinion as to the desirability of sending troops to defend this place.

The military view, which was explained to the War Cabinet by the Chief of the Imperial General Staff, is that to send troops to Rabegh is to divert them from more important theatres from which they cannot be spared; that we cannot judge of the extent of the commitment; that even if we send the troops with the object merely of providing a passive defence of Rabegh, it will be very difficult for them to avoid going to the assistance of their Allies who may be suffering defeat a few miles distant - in fact, the troops might be compelled to do so in their own interest; that it is dangerous to send too small a force, which might be exterminated, and that two infantry brigades, with the necessary auxiliary arms, and the administrative services, amounting to about 15,000 men, is the smallest force which it would be safe to send; that the climate is very bad, and the water supply quite inadequate; that the troops now in Egypt are urgently required for the operations about to be undertaken in the near future in the direction of El Arish, and that the exploitation of this operation will be frustrated by the withdrawal of troops to Rabegh; and finally, that Egypt holds our only reserves to meet eventualities in the


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Take any sort of apples, cut them in halves, take out the core and pare them very neatly, and in proportion as your cut and pare them throw them into a bason of water, for fear they should turn black; have a pan on the fire with clarified sugar in, very light, that is to say, half sugar and half water; let it boil that you may skim it a little, then put your apples in and do them gently, taking care your sugar should not boil too fast, because in such a case they would wash all to a pulp: when you see that you apples are well done, take them off from the fire, and let them cool in the sugar; for if they be too much done, in cooling in the sugar itself, they grow firm again; so set them in your ashes: but if you should perceive your syrup is too thin, you may, after you have taken off your apples, set it again over the fire, and give it what height you please.

Cut the rind of your oranges into ribs, leaving part of the rind on; cut them into eight parts, and throw them into boiling water; when a pin will easily go throw the rind, drain and put them into as much sugar, boiled till it becomes smooth, as will-cover them; give all a boil together, adding some juice of oranges to what sharpness your please; you may put a little pippin jelly into the boiling; when cold they make pretty plates.

To


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Take pears, which must not be too ripe, split them by the head's end with a knife, put them into a pan of water, and boil them till they are a little softened, take them off and change them into cold water: have another little pan of fresh water, in which squeeze two lemons, after which pare your pears neatly, and put them in the lemon water to whiten them: take then another pan with clarified sugar very light, and put your pears in till they have well taken the sugar, and are well done.

Take any quantity of apricots, split them on one side to take out the stone, put them in a pan of water, and set them over the fire, boil them very gently for fear they should mash; when you see they are well softened, take them off and change them into cold water; take clarified sugar, put your apricots in, give them a little boiling, then take them off and set them in your dishes.

Take any quantity of green apricots, then two handfuls of salt, which wet with a little vinegar; take a coarse towel, put your apricots in it along with the salt, and rub them well in the towel till you see the apricots have lost all their down; be careful not to do them so hard as to break their skin; when that is well done, throw them into fresh water to make them lose the salt and vinegar, which is done by giving them three or four


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 four different successive fresh waterings; when your apricots are well cleaned, prick them well with a pin, set them in a pan of water on the fire and boil them as much as you please; when they are sufficiently done, take them off from the fire, and let them cool in that same water till the next day, when you must set them again on the fire in the same water, and as soon as it begins to boil take them off and change them into cold water; then take another pan with the first degree of clarified sugar, put your apricots in, let them simmer on a slow fire till they begin to turn very green; you must not let them be quite done the first time you put them in sugar, they must have then but one bubble in the sugar, then take them off and let them stand till the next day; when they will have thrown off all their water, and turn of the most beautiful green.

Take green gages, which prick with a pin, and set on the fire in a pan of cold water, till they are a little softened; then take them off and let them cool in the same water, when that is done take the highest degree of clarified sugar, put your plumbs in it, and set them again on a very slow fire, to make them throw off their water and turn green; you must also cover your pan during this second operation with a tin-plate, that they may not lose their steam, which makes them greener; after which take them off and dress them in your dishes.

To


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Take quinces, which cut into four quarters, and take out their cores and pare them; set them in a pan of water on the fire, boil them as much as you please; when they are done enough take them out of the water, and put them on a cloth to drain: then take another pan with the first degree of clarified sugar, and put your quinces in and let them do gently upon a slow fire that they may be very mellow: if you would have them red, cover them as soon as you put them on the fire with a tin plate, and leave it on till they are quite done; then take them off and dress them in your dishes. If your sugar is in jelly, put them directly in your dishes and pour sugar over them.

Take cherries, and cut off half of their stalks; have clarified sugar, put your cherries in, and let them boil till they are done enough; then take them off from the fire, and let them stand till they are grown sufficiently cold to take them all one by one, and set them on their stalk upwards in your dishes, and pour sugar over them.

Pare your fruit, and cut them into slices; scald them a little, squeezing some juice of lemon on them, in the scalding, to keep them white; then drain them, and put as much clarified sugar as will just cover them; give them a boil, and then squeeze the juice from an orange or lemon, which you best approve of, and when cold they may be served to table.

To


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Bake your wardens in an earthen pot, with a little claret, some spice, lemon peel, and sugar; when you use them, peel off the skin and dress them in plates, either whole or in halves; then make a jelly of pippins, sharpened well with the juice of lemons, and pour it upon them; when cold, break the jelly with a spoon, and it will look very agreeable upon the red pears.

Take fair currants in bunches, and have ready the white of an egg, well beaten to froth, dip them in,lay them abroad, sift double refined sugar pretty thick over them, and let them dry in a stove or oven.

Take a high degree of clarified sugar in a pan, then take three lemons or oranges, pare very neat the outer rind without any of the white which is under it, and drop it in the sugar, where it must remain about one hour to let it take well the taste of it: when that is done, take the same three oranges or lemons, which you have pared, cut them through the middle, and squeeze their juice in your sugar; then pass the whole through a sieve into another pan, and put this composition mixture


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 mixture from this last pan into the icing pot, which is called sabotiere. You may add, if you please, the juice of three or four lemons to your orange ice; it will fatten the sugar, and make your ice more mellow.

When your composition is put in the sabotiere, take some natural ice and put it in a mortar, when it is reduced to a powder, strew over it two or three handfuls of salt; then take your pails, put some pounded ice in the bottom, and place your sabotiere in those pails, which you fill up after with ice to bury the sabotiere in. You must take care in the beginning to open your sabotiere in order not to let the sides freeze first, and on the contrary detach, with a pewter spoon, all the flakes which stick to the sides, in order to make it congeal equally all over in the pot; then work them well, for they are much more mellow by being well worked; and their delicacy depends entirely upon it. Do not wait till they are thoroughly iced to begin to work them, because they would become too hard, and it is not possible to dissolve what is congealed in lumps or pieces: when you see they are well congealed let them rest, taking care for this time there should be some which stick to the sides of the icing-pots: this will prevent them from melting, and make them keep longer in a right degree of icing.

If your composition does not congeal so quickly as you wish, through the melting of your


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 your pounded ice, you may change that ice in the same manner as you put it before; for as there is always a hole at the bottom of those pails, you may let the water of your melted ice run off, by taking out the stopper without disturbing the sabotiere; then fill your pails up again as you did before, continuing rolling your sabotiere till you see the composition is congealed to the point you wish

When your composition is perfectly congealed, take a spoon and the moulds you want to make use of; fill these well with your ices as expeditious as you can; you must have besides ready by you a pail with pounded natural ice, and a great deal of salt; there put your moulds in proportion as you fill them, and cover them directly with pounded ice and salt, continuing so doing to every mould you fill up till you have fill them all; when that is done, cover them quite and set them a full hour in that ice; when you want to take off what is in your moulds, take a pan of water, and first wash well those moulds one after another to rub off all the salt which sticks round them, then open your moulds and put their contents in a dish and send them up. You may give to every one of your ices the very colour of the fruit they represent, thus: have your colour ready by you, and with a very fine pencil point them quickly, in which case they must likewise be served directly, or at least you must put them in the cave; your cave must have been set in a pail and prepared half an hour before


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 before you take your fruits from their moulds; in that cave you are then to set them after they are coloured, till the time comes of serving them; your fruit is certainly much finer and takes more the downy look of the natural one.

Take very ripe apricots, cut them very small in a sieve, which place over a pan, squeeze them well with a spoon through that sieve, and after it is done, add some clarified sugar to it; take afterwards about twenty almonds from the stones of those apricots, pound them very fine in a mortar, moistening them with a little clear water; when they are well pounded mix them with your apricots; if you see your mixture is too thick, squeeze in the juice of three or four lemons and a little water, till you see it is neither too clear nor too thick, then put it in the sabotiere, and proceed as before directed.

Take very ripe peaches, skin them neatly, cut them in small bits, and continue the same as directed for the apricots.

Take currants picked from their stalks and squeeze them through a sieve, then take clarified sugar, boil it to a very high degree, add it to your currant juice, squeeze four lemons besides in it if you chuse, it will render them but the more mellow, strain them through a sieve a second time, and put them in the sabotiere to make them congeal,


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 congeal, as directed for the lemons, and proceed as with them.

Take raspberries, which squeeze through a sieve, and proceed as before directed for the currant ices. Strawberries may be iced in the same manner.

Take pears, cut them in halves in a pan of water, which set on the fire and boil as it were for stewing or compotes: when you see they are well done, take out the cores and the skin off, cut them very small in a pan, add some of the first degree of clarified sugar to them and a little water, give the whole together another boiling, till it is well reduced into a pulp; then take them off from the fire and put them in a sieve, through which squeeze them well; when that is done, if your pulp is too thick add the juice of four lemons, some water, and a little more sugar, if they should not be sweet enough; then pass them a second time through the sieve, and put them in the sabotiere to make them congeal.

Take a piece of loaf sugar, and have a fresh and sound cedra, which rasp or grate over a paper on that piece of sugar, scraping with a knife what sticks upon the sugar, scraping with a knife what sticks upon the sugar of the skin of the cedra; when you have thus taken off all the superficy or outer rind of your cedra, by rasping or grating it on the sugar, take a little clarified sugar, take a little clarified sugar boiled very fine, which add to the raspings or gratings


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 gratings of the cedra, with what quantity of juice of lemons you think requisite for the quantity of ices you are willing to make, and a little water; pass the whole through a sieve and put it in the sabotiere to congeal as directed before.

 * Note.—You may likewise make cedra ices with preserved cedra, which, in that case, you are to pound in a mortar, and boil it in a very light sugar, then proceed afterwards just as directed for the other cedra.

Take one ounce of elder flower, which put in a sabotiere, pour upon it about half a pint of boiling water, cover your sabotiere with its lid, thus let it draw about half an hour, make then a composition precisely as it were to make a plain lemon ice; to that composition add your infusion of elder flower, pass the whole through a sieve, and put it in the sabotiere to congeal as has been explained.

 * Note.—You may make this sort of ice with white currants when it is the season, proceeding as it were to make a plain currant ice, and adding to it afterwards your infusion of elder flower, &c.

Take any quantity of ananas, take the superficy off their skin, cut them small, and pound them in a mortar; when they are well pounded squeeze them in a cloth to get all the juice, pound them several times, because, in pounding them, you draw nothing more than their juice, and


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 and you cannot make them soft and liquid enough to make them all pass through the cloth, which obliges you to put them several times to the mortar; when that is done, squeeze in it the juice of four lemons, or more if you chuse, put your clarified sugar to it, boiled very little: if your composition is too thick, you may add a little water to it, then pass the whole through a sieve to make them congeal, as directed before.

Take barberries, which put in a pan without water, set it over a very gentle fire, stirring them continually; when they are warm take them off and pass them through a sieve in a pan, add clarified sugar to that liquor, and if it proves too thick, you may put some water to it, but not lemon juice by any means, for the barberries are acid enough of themselves, without increasing that acid with the addition of the lemon; therefore put your composition as above in your sabotiere to congeal according to the former directions.

Take ripe grapes picked from their stalks, pass them through a sieve, mix your sugar with the juice of four lemons squeeze in it: pass the whole together a second time through a sieve, and put it afterwards in the sabotiere to congeal.

Pound a handful of violets, and pour about a pint of hot water upon them; let them infuse about


text:
Executive Order 11617

By virtue of the authority vested in me by the Constitution and statutes of the United States, including the Economic Stabilization Act of 1970 (P.L. 91-379, 84 Stat. 799), section 2(b) of Executive Order No. 11615 of August 15, 1971, is amended by inserting after the comma following the words “the Secretary of Labor”, the following: “the Secretary of Housing and Urban Development,”.

Richard Nixon The White House, September 2, 1971.

title: Executive Order 11617


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 about an hour; put half a pound of sugar; when it is properly dissolved, sift them through a napkin. The jessamine is done after the same manner; to make the liquid taste more of the different flowers, pour it several times from one pan into another before sifting; the same with the orange flowers; those different infusions are also mixed with cream instead of water.

There are none of the ices which we have directed how to make with fresh gathered fruit, but may be made also with that same sort of fruit after it has been preserved; in which case you are to proceed thus: take your preserve, of whatever sort it is, put it in a bason, mash it well and dissolve it as much as possible with a spoon, take some lemon juice and a little water to bring it to a pulp; pass it through a sieve: should they not be sweet enough, add as much clarified sugar as is required, and when you have passed them through your sieve, put them in your sabotiere, and make them congeal by working as for the other.

Take any quantity of cream in a pan, put in another four yolks of eggs for every pint of cream you are to employ; pound your pistachio nuts very fine in a mortar, and put them in the pan where you dropped your yolks of eggs; mix the whole together, add some pounded loaf sugar to it, keep stirring it continually, then add your cream by little and little, stirring and turning it till the whole is mixed properly ther;


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 then set your pan over the fire, and keep stirring it with a wooden spoon till you see your composition is near boiling, when take it off immediately; for from the moment you set your composition over the fire till that it offers to boil, it has a sufficient time to incorporate well and thicken sufficiently, without need of boiling; and should you let it boil, you would risk the turning your cream into whey, on account of the yolks of eggs, which would do too much. Take great care likewise your cream is fresh and sweet, for, otherwise, as soon as it is warm it will turn into curds and whey; therefore take care to stir it continually, from the time you set it on the fire till you take it off; after which pour it into a sieve and pass it into a pan, then put it in the sabotiere to make it congeal after the usual manner.

Take any quantity of chocolate, melt it over the fire in a small pan; when melted, pour it into that where you are to make your cream; break your yolks of eggs into it, and proceed as directed for the pistachio nuts.

Take about a pint of coffee made with water, and rather strong, when settled draw it clear, and add half a pound of sugar; set it on the fire and let it boil till your sugar is at a very high degree; take it off from the fire and let it cool, after which make your cream, as before directed, with the yolks of eggs, and put your coffee in, then proceed as usual.

To


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Take any quantity of ananas, do as directed for the ices of ananas; when it is so far ready, only add your cream to it, pass the whole through a sieve, and put it in the sabotiere to congeal as usual.

Prepare your cream as before explained, then take a quarter of a pound of coffee in grain, which roast as it were to make coffee with water; when roasted, put it in a fine cloth, which tie as a bag, and throw it quite hot in your cream; then set it on the fire, keeping stirring till it is near boiling; take it off, pass it in a sieve, &c. and proceed as before.

Take any quantity of strawberries, squeeze them through a sieve; then mix your cream and sugar, boil it, and repass the whole through the sieve again, and proceed as usual.

Take any quantity of apricots, squeeze them through a sieve, join what quantity of cream and sugar you want to make, and proceed as for the strawberries, Raspberries may be iced in the same manner.

Take currants ready picked from their stalks, squeeze them through a sieve, add your cream and sugar, and proceed as directed for the strawberries. Peaches and cherries may also done in


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 in this way; first paring the peaches, and taking out the stones of the cherries.

The ices which we have just given directions for, must first be made as it were for making them with the fruit alone; when they are so far prepared, join your cream cold to them such as you buy it, for should you put it warm, as generally most of these fruits are acid, you would run the risk of making your cream turn directly into curds and why; therefore, put your cream cold to your fruit; and if you want to have your ices very mellow, you must make use of the double cream, which is thicker. You may also make all those sorts of ices with the preserved fruit of each kind, as observed in the directions for the ices made with preserved fruits, by putting your preserves in a bason, an mashing them well with a spoon, with the juice of four lemons, and the cream instead of water; for it is usual always to add some water to your fruit besides the lemon juice, in order to render them more fluid; now instead of that little water put your cream to any quantity you please without bounds.

Take any quantity of cream, prepare it as before, boiling it alone with yolks of eggs and the sugar, pass it through a sieve and put it in the sabotiere; when your cream begins to congeal, have crumbs of brown bread, which must be grated and sifted as fine powder, put it in the sabotiere, and continue to work your cream for congealing. You may also make this sort of cream


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 cream with plain cream alone, without yolks of eggs, or boiling, adding only a proper quantity of powdered loaf sugar, and set it to congeal, and when it begins to ice, then put your sifted crumbs of brown bread; but take care to have it very finely sifted, for it renders it infinitely more agreeable to the mouth. For icing you may refer to the receipt for icing all sorts of liquid compositions.

Take any quantity of cream, join to it yolks of eggs in proper proportion, as observed for the pistachio nuts, put a little half pounded coriander, cinnamon, orange or lemon peel; add some pounded loaf sugar, and set it on the fire as before, till it is nearly upon boiling; then pass it through the sieve and set it to ice.

Make tea very strong in a tea-pot, have your cream ready mixt with the proper quantity of sugar and yolks of eggs, pass your cream through a sieve, pass likewise your tea over it, mix the whole well with a spoon, after which put it in the sabotiere, and make it congeal according to the usual method.

Take six oranges, grate two of the rinds of them upon a grater, then wet them all, and pick out the flesh from the skin and seeds; put to it the


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 the grated rind, and about half a pint of pippin jelly; take the same weight of sugar as you have of the meat so mingled; boil you sugar till it blows very strong; then put in the meat, and boil all very quick till it becomes a jelly, which you will perceive by dipping the scummer and holding it up to drain; if it be a jelly, it will break from the scummer in flakes: and if not, it will run off in little streams; when it is a good jelly, put it into your glasses or pots.

 * Note.—If you find this composition too sweet, you may, in boiling, add more juice of oranges; the different quickness they have, makes it difficult to prescribe.

Take any quantity of apricots, peel them well, cut them very small into a pan; put to them the same weight of pounded and sifted sugar as you have of the apricots, and set them over the fire in a large pan, keep stirring them till they are done sufficient; which you may know by the same method as directed for the orange and lemon marmalade.

Take any quantity of apricots, cut them very small in a pan without peeling; weigh in proportions, three quarters of a pound of clarified sugar to every pound of apricots; put the sugar alone on the fire, and boil it breaking height, then take it off and put your apricots in; set your pan again on the fire, and boil them along with the sugar


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 sugar till they come to the point specified above, trying the same experiment.

 * Note.—You may do this marmalade again differently if you want to make it still finer; which is to take your apricots rather less ripe, stirring it continually to mix them both well together, then put it in pots for use, observing to let it be cold before you over it. Pears may be done in the same manner.

Take any quantity of peaches, cut them small, put them in a pan with a little water, boil them till they are well mashed, keep stirring continually; then take them off and pass them through a sieve; when sifted, weigh them, and put them in the pan, and boil them again, till the water they give is a little reduced; when so, weigh an equal quantity of sugar as you had of peaches, and put it by little and little into your pan, and continue as directed for the apricot marmalade: you may use either clarified or pounded loaf sugar; then proceed with your peaches as directed for the apricots.

Take any quantity of raspberries, pass them through a sieve, and continue precisely as with the peach marmalade. Strawberries may be done exactly in the same manner.

After your flowers are properly picked scald them


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 them near the space of a minute, them put them in water that has had a little alum dissolved in it; boil some other water, in which squeeze near half of the juice of a small lemon, and boil the flowers in it till they feel tender; then put them into fresh water again, with the same quantity of lemon juice, and drain them in a napkin to pound; mix two pounds of this marmalade with five pounds of sugar of the first degree, or any quantity in proportion; and finish as usual.

Take quinces that are full ripe, pare them, cut them in quarters, and core them; put them in a saucepan, cover them with the parings, fill the saucepan almost full of spring water, cover it close, and stew them gently till they are quite soft, and of a deep pink colour; then pick out the quinces from the parings, and beat them to a pulp in a mortar; take their weight in loaf sugar, put in as much of the water they were boiled in as will dissolve it, and boil and skim it well; put in your quinces, and boil them gently three quarters of an hour; keep stirring them all the time, or it will stick to the pan and burn; put it into flat pots, and when cold, tie it down close.

To a pound and an half of quinces take a pound of double refined sugar, make it into a syrup, boil it high; pare and slice the fruit, and boil it quick; when it begins to look clear, pour in half a pint of juice of quince, or, if quinces are scarce, pippins; boil it till thick, take off the scum with a paper.


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 a paper. To make a juice, pare the quinces, or pippins, cut them from the core, beat them in a stone mortar, strain the juice through a thin cloth; to every half pint, put more than a pound of sugar; let it stand at least four hours before it is used.

Pick out some very pale Seville oranges, cut them in quarters, take out the pulp, and put it into a bason, pick the skins and seeds out, put the peels in a little salt and water, and let them stand all night; boil them in a good quantity of spring water till they are tend, then cut them in very thin slices, and put them to the pulp; to every pound of marmalade put a pound and a half of double refined sugar beat fine; boil them together gently for twenty minutes; if it is not clear and transparent, boil it five or six minutes longer; keep stirring it gently all the time, and take care you do not break the slices; when it is cold, put it into jelly or sweetmeat glasses; tie them down with brandy-papers. They are pretty for a dessert of any kind.

Scald some apples in water, and when tender, drain through a sieve; put three quarters of a pound of sugar to a pound of apples; put them into the preserving pan, and let them simmer over a gentle fire, keep skimming them all the time; when they are of a proper thickness, put them into pots or glasses. JELLIES.


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It is necessary to observe, that as these jellies are directed to be done much in the same manner as the marmalades; that a material difference must be observed in sifting the different sorts of fruits, not to force any thing but the juices, which make the jellies clearer, and ought for that purpose to be strained in linen cloth.

After they are preserved as has been directed, you must clarify a little more sugar, with orange flower water, and make a jelly of codlings, which, when ready, put in the flowers, syrup, and all; give them a boil, scum them, and put them into your glasses or pots.

Take a quantity of spring water and put into it as many quinces thin sliced, with cores and parings, as will conveniently boil to be tender, also a large handful of hartshorn; boil it very fast, keeping it stirring; when it is strong enough tasted, rub it through a jelly bag: this is best when it looks pure white; let your hartshorn be boiled first, add this to your syrup, and boil it all together.

You must keep them in the syrup till codlings are pretty well grown, taking care to visit them sometimes that they do not sour; which if they do,


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 do, the syrup will be lost, by reason it will become muddy, and then you will be obligated to make your jelly with all fresh sugar, which will be too sweet; but when codlings are of an indifferent bigness, draw a jelly from them as we have directed from pippins; then drain the apricots from the syrup, boil it and strain it through your straining bags: then boil some sugar, proportionably to the quantity of apricots you design to put up, till it blows; then put in the jelly, and boil it a little with the sugar; then put in the syrup and the apricots, and give them all a boil together till you find the syrup will become a jelly; then remove them from the fire, scum them well, and put them into your pots or glasses, observing, as they cool, if they be regular in the glasses, to sink and disperse them to a proper distance, and, when quite cold, to cover them up.

Draw a jelly from codlings, and when they are boiled enough, take as much jelly as sugar, boil the sugar to blow very strong; then put in the jelly, give it a boil, and put it to the chips; give all a boil, scum them, and put them into your glasses.

Take the long, large bell, or rouson grapes, pick the stalks off, stone them, and put them into boiling water; give them a thorough scald, take them from the fire and cover them down close; so that no steam can come out; then set them upon a very gentle fire, so as not to boil, for


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 for two or three hours; take them out, put them into clarified sugar boiled till it blows very strong, as much as will a little more than cover them, and give all a good boil; scum them; boil a little more sugar to blow very strong, take as much plumb jelly as sugar, and give all a boil; then add the grapes to it, give them a boil together, scum them well, and put them up into your pots or glasses.

Wash your currants well; put them into a pan, and mash them; then put in a little water, boil them to a mummy, stew it on a sieve, and press out all the juice, of which make your jelly.

Wash your currant as before, strain them carefully, mash them, and set them on a slow fire; put in a little water and boil it well, after which take them out and proceed as before.

Strip off the currants, put them into a jug, set the jug in a kettle of water, let it boil an hour, then throw your currants and juice into a fine lawn sieve, press out all the juice, and to every pint of juice put a pound of double refined sugar; put them in your preserving pan, set it over a charcoal fire, and keep it stirring till it is a jelly, which you will know by taking a little out to cool; observe to take off the scum as it rises, and when it is jellied and very clear, pour it into glasses; when cold, cut round pieces of paper that will just cover the jelly, dipped in brandy;


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 brandy; put white paper over the glasses, twisted round the top, and prick the paper full of holes with a pin.

Make it the same way as the red currant jelly, only with this difference, make it with the coarsest lump sugar.
 * Note.—This jelly is never used in a dessert, but is a very good thing for a sore throat.

Take a set of calves feet, take the long bone out, split the foot, and take out the fat; boil these in six quarts of water with half a pound of hartshorn, till it be a jelly; which you may know by cooling a little in a plate, then strain it off, and scum the fat off; beat the whites of twelve eggs, add as much sugar as will sweeten it, the juice of six lemons, some mace, a little orange-flower water, and a pint of white wine; stir this all together over a stove till it boils; it must not be too sweet, not too sharp; strain it through a jelly-bag, and let it run on lemon peel to give it a colour.

Pare the softer sort of pleasant tasted apples, slice them very thin, take out the cores and seeds, boil a pound of them in a quart of water till a fourth part be consumed; strain it well, and to every pint and an half put three quarters of a pound of sugar, with a little mace or cinnamon, and boil it up to a thickness, adding a quarter of a pound


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 a pound of isinglass; then strain it again and again, and put it up for use.

Make it the same way as the red currant jelly, only put one half currants and one half raspberries.

Boil in two quarts of spring water, one ounce of isinglass till it is dissolved, strain it off, and let it stand till is cold; pare very thin the rinds of four Seville orange, take the juice of six or seven,let them stand twelve or fourteen hours, strain the liquor off, mix the juice with the jelly, sweeten it with double refined sugar; put in a little space, such as cloves and mace, and some nutmeg; beat the whites of five or six eggs to a forth, put it to the rest, boil it five or six minutes, run it through a jelly-bag several times, till it is clear.

Take half a pound of hartshorn shavings, and an ounce of isinglass; cut the isinglass to pieces, put it and the shavings to five pints of spring water; boil it to less than a quart, over a gentle fire; strain it, and let it stand all night to settle; melt the jelly, squeeze in two lemons and an half, the whites of seven eggs, half a pint of white mountain wine, and sweeten it to your taste with double refined sugar; then put all these ingredients upon the fire, stir it pretty much till it boils, but boil it very little; stir it well together, scum it through a jelly-bag, but let it not run very


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 very fast, if it does, put it in again; put lemon peel into the glasses; this quantity will make a dozen and an half of glasses.

Put two quarts of water into a clean pan, with half a pound of hartshorn shavings, let it simmer till near one half is reduced; strain it off, then put in the peel of four oranges and two lemons, pared very thin; boil them five minutes, put to it the juice of the before-mentioned lemons and oranges, with about ten ounces of double refined sugar; beat the whites of six eggs to a froth,mix them carefully with your jelly, that you do not poach the eggs; just let it boil up, and run it through a jelly-bag till it is clear.
 * Note.—When it is made for sick persons, only sweeten it, and tincture it with saffron.

Boil an ounce of isinglass, and a quarter of an ounce of cloves, in a quart of water, till it is reduced to a pint; then strain it over some sugar.

As this jelly requires to be a great deal stronger than for glasses, it will of course be necessary to have stronger things to make it with. You must take two calf's feet, and one neat's foot, take out the large bones, and cut them in small pieces; if you do not like the neat's foot, use two ounces of isinglass in its stead; put it into a large saucepan or pot, with a gallon of water, a lemon peel cut thin, and a stick of cinnamon; boil it gently till


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 till it is reduced to three pints or less; as it boils skim it well, try it with a spoon as before directed, and if you fine it strong enough, strain it off, and let it settle half an hour, then skim the top, and pour it from the settlings into a stew-pan, put in half a pint of white wine, sweeten it with loaf sugar, squeeze six lemons, straining the juice to keep out the seeds, and put it in with a little lemon peel; if you want it quite clear and bright, do not put in any saffron; if you want it an amber colour, put in a little saffron; if a very high colour, bruise a little cochineal and put in; boil it up for ten minutes; beat the whites of ten eggs up to a high froth, mix them with the jelly well together, and boil it up for ten minutes, then take it off the fire, cover it, and let it stand for five minutes; have your bag ready with a bowl under, pour your jelly in gently, and as it runs through pour it into the bag again, till it is as bright as you want it; when it has all run through, fill your moulds, and let it stand till it is cold, then loosen the sides with your fingers, dip the mould into warm water, and turn it out on your dish.

Make a pint of blanc-mange, and colour it of a light green with the juice of spinach, put it into a melon mould, and when it is cold turn it out; have a deep mould with a little jelly at the bottom quite cold, put your melon in, and put in some jelly blood-warm, let it be cold, then fill up your mould with more blood-warm jelly, let it stand all night, and the next morning turn it


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HE Universal Father is the God of all creation, the First Source and Center of all things and beings. First think of God as a creator, then as a controller, and lastly as an infinite upholder. The truth about the Universal Father had begun to dawn upon mankind when the prophet said: "You, God, are alone; there is none beside you. You have created the heaven and the heaven of heavens, with all their hosts; you preserve and control them. By the Sons of God were the universes made. The Creator covers himself with light as with a garment and stretches out the heavens as a curtain." Only the concept of the Universal Father—one God in the place of many gods—enabled mortal man to comprehend the Father as divine creator and infinite controller.

The myriads of planetary systems were all made to be eventually inhabited by many different types of intelligent creatures, beings who could know God, receive the divine affection, and love him in return. The universe of universes is the work of God and the dwelling place of his diverse creatures. "God created the heavens and formed the earth; he established the universe and created this world not in vain; he formed it to be inhabited."

The enlightened worlds all recognize and worship the Universal Father, the eternal maker and infinite upholder of all creation. The will creatures of universe upon universe have embarked upon the long, long Paradise journey, the fascinating struggle of the eternal adventure of attaining God the Father. The transcendent goal of the children of time is to find the eternal God, to comprehend the divine nature, to recognize the Universal Father. God-knowing creatures have only one supreme ambition, just one consuming desire, and that is to become, as they are in their spheres, like him as he is in his Paradise perfection of personality and in his universal sphere of righteous supremacy. From the Universal Father who inhabits eternity there has gone forth the supreme mandate, "Be you perfect, even as I am perfect." In love and mercy the messengers of Paradise have carried this divine exhortation down through the ages and out through the universes, even to such lowly animal-origin creatures as the human races of Urantia.


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22 This magnificent and universal injunction to strive for the attainment of the perfection of divinity is the first duty, and should be the highest ambition, of all the struggling creature creation of the God of perfection. This possibility of the attainment of divine perfection is the final and certain destiny of all man's eternal spiritual progress.

Urantia mortals can hardly hope to be perfect in the infinite sense, but it is entirely possible for human beings, starting out as they do on this planet, to attain the supernal and divine goal which the infinite God has set for mortal man; and when they do achieve this destiny, they will, in all that pertains to self-realization and mind attainment, be just as replete in their sphere of divine perfection as God himself is in his sphere of infinity and eternity. Such perfection may not be universal in the material sense, unlimited in intellectual grasp, or final in spiritual experience, but it is final and complete in all finite aspects of divinity of will, perfection of personality motivation, and God-consciousness.

This is the true meaning of that divine command, "Be you perfect, even as I am perfect," which ever urges mortal man onward and beckons him inward in that long and fascinating struggle for the attainment of higher and higher levels of spiritual values and true universe meanings. This sublime search for the God of universes is the supreme adventure of the inhabitants of all the worlds of time and space.

Of all the names by which God the Father is known throughout the universes, those which designate him as the First Source and the Universe Center are most often encountered. The First Father is known by various names in different universes and in different sectors of the same universe. The names which the creature assigns to the Creator are much dependent on the creature's concept of the Creator. The First Source and Universe Center has never revealed himself by name, only by nature. If we believe that we are the children of this Creator, it is only natural that we should eventually call him Father. But this is the name of our own choosing, and it grows out of the recognition of our personal relationship with the First Source and Center.

The Universal Father never imposes any form of arbitrary recognition, formal worship, or slavish service upon the intelligent will creatures of the universes. The evolutionary inhabitants of the worlds of time and space must of themselves—in their own hearts—recognize, love, and voluntarily worship him. The Creator refuses to coerce or compel the submission of the spiritual free wills of his material creatures. The affectionate dedication of the human will to the doing of the Father's will is man's choicest gift to God; in fact, such a consecration of creature will constitutes man's only possible gift of true value to the Paradise Father. In God, man lives, moves, and has his being; there is nothing which man can give to God except this choosing to abide by the Father's will, and such decisions, effected by the intelligent will creatures of the universes, constitute the reality of that true worship which is so satisfying to the love-dominated nature of the Creator Father.

When you have once become truly God-conscious, after you really discover the majestic Creator and begin to experience the realization of the indwelling presence of the divine controller, then, in accordance with your enlightenment and in accordance with the manner and method by which the divine Sons reveal


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Rh God, you will find a name for the Universal Father which will be adequately expressive of your concept of the First Great Source and Center. And so, on different worlds and in various universes, the Creator becomes known by numerous appellations, in spirit of relationship all meaning the same but, in words and symbols, each name standing for the degree, the depth, of his enthronement in the hearts of his creatures of any given realm.

Near the center of the universe of universes, the Universal Father is generally known by names which may be regarded as meaning the First Source. Farther out in the universes of space, the terms employed to designate the Universal Father more often mean the Universal Center. Still farther out in the starry creation, he is known, as on the headquarters world of your local universe, as the First Creative Source and Divine Center. In one near-by constellation God is called the Father of Universes. In another, the Infinite Upholder, and to the east, the Divine Controller. He has also been designated the Father of Lights, the Gift of Life, and the All-powerful One.

On those worlds where a Paradise Son has lived a bestowal life, God is generally known by some name indicative of personal relationship, tender affection, and fatherly devotion. On your constellation headquarters God is referred to as the Universal Father, and on different planets in your local system of inhabited worlds he is variously known as the Father of Fathers, the Paradise Father, the Havona Father, and the Spirit Father. Those who know God through the revelations of the bestowals of the Paradise Sons, eventually yield to the sentimental appeal of the touching relationship of the creature-Creator association and refer to God as "our Father."

On a planet of sex creatures, in a world where the impulses of parental emotion are inherent in the hearts of its intelligent beings, the term Father becomes a very expressive and appropriate name for the eternal God. He is best known, most universally acknowledged, on your planet, Urantia, by the name God. The name he is given is of little importance; the significant thing is that you should know him and aspire to be like him. Your prophets of old truly called him "the everlasting God" and referred to him as the one who "inhabits eternity."

God is primal reality in the spirit world; God is the source of truth in the mind spheres; God overshadows all throughout the material realms. To all created intelligences God is a personality, and to the universe of universes he is the First Source and Center of eternal reality. God is neither manlike nor machinelike. The First Father is universal spirit, eternal truth, infinite reality, and father personality.

The eternal God is infinitely more than reality idealized or the universe personalized. God is not simply the supreme desire of man, the mortal quest objectified. Neither is God merely a concept, the power-potential of righteousness. The Universal Father is not a synonym for nature, neither is he natural law personified. God is a transcendent reality, not merely man's traditional concept of supreme values. God is not a psychological focalization of spiritual meanings, neither is he "the noblest work of man." God may be any or all of these concepts


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 24 in the minds of men but he is more. He is a saving person and a loving Father to all who enjoy spiritual peace on earth, and who crave to experience personality survival in death.

The actuality of the existence of God is demonstrated in human experience by the indwelling of the divine presence, the spirit Monitor sent from Paradise to live in the mortal mind of man and there to assist in evolving the immortal soul of eternal survival. The presence of this divine Adjuster in the human mind is disclosed by three experiential phenomena:

The intellectual capacity for knowing God—God-consciousness. The spiritual urge to find God—God-seeking. The personality craving to be like God—the wholehearted desire to do the Father's will.

The existence of God can never be proved by scientific experiment or by the pure reason of logical deduction. God can be realized only in the realms of human experience; nevertheless, the true concept of the reality of God is reasonable to logic, plausible to philosophy, essential to religion, and indispensable to any hope of personality survival.

Those who know God have experienced the fact of his presence; such God-knowing mortals hold in their personal experience the only positive proof of the existence of the living God which one human being can offer to another. The existence of God is utterly beyond all possibility of demonstration except for the contact between the God-consciousness of the human mind and the God-presence of the Thought Adjuster that indwells the mortal intellect and is bestowed upon man as the free gift of the Universal Father.

In theory you may think of God as the Creator, and he is the personal creator of Paradise and the central universe of perfection, but the universes of time and space are all created and organized by the Paradise corps of the Creator Sons. The Universal Father is not the personal creator of the local universe of Nebadon; the universe in which you live is the creation of his Son Michael. Though the Father does not personally create the evolutionary universes, he does control them in many of their universal relationships and in certain of their manifestations of physical, mindal, and spiritual energies. God the Father is the personal creator of the Paradise universe and, in association with the Eternal Son, the creator of all other personal universe Creators.

As a physical controller in the material universe of universes, the First Source and Center functions in the patterns of the eternal Isle of Paradise, and through this absolute gravity center the eternal God exercises cosmic overcontrol of the physical level equally in the central universe and throughout the universe of universes. As mind, God functions in the Deity of the Infinite Spirit; as spirit, God is manifest in the person of the Eternal Son and in the persons of the divine children of the Eternal Son. This interrelation of the First Source and Center with the co-ordinate Persons and Absolutes of Paradise does not in the least preclude the direct personal action of the Universal Father throughout all creation and on all levels thereof. Through the presence of his fragmentized spirit the Creator Father maintains immediate contact with his creature children and his created universes.


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Rh

"God is spirit." He is a universal spiritual presence. The Universal Father is an infinite spiritual reality; he is "the sovereign, eternal, immortal, invisible, and only true God." Even though you are "the offspring of God," you ought not to think that the Father is like yourselves in form and physique because you are said to be created "in his image"—indwelt by Mystery Monitors dispatched from the central abode of his eternal presence. Spirit beings are real, notwithstanding they are invisible to human eyes; even though they have not flesh and blood.

Said the seer of old: "Lo, he goes by me, and I see him not; he passes on also, but I perceive him not." We may constantly observe the works of God, we may be highly conscious of the material evidences of his majestic conduct, but rarely may we gaze upon the visible manifestation of his divinity, not even to behold the presence of his delegated spirit of human indwelling.

The Universal Father is not invisible because he is hiding himself away from the lowly creatures of materialistic handicaps and limited spiritual endowments. The situation rather is: "You cannot see my face, for no mortal can see me and live." No material man could behold the spirit God and preserve his mortal existence. The glory and the spiritual brilliance of the divine personality presence is impossible of approach by the lower groups of spirit beings or by any order of material personalities. The spiritual luminosity of the Father's personal presence is a "light which no mortal man can approach; which no material creature has seen or can see." But it is not necessary to see God with the eyes of the flesh in order to discern him by the faith-vision of the spiritualized mind.

The spirit nature of the Universal Father is shared fully with his coexistent self, the Eternal Son of Paradise. Both the Father and the Son in like manner share the universal and eternal spirit fully and unreservedly with their conjoint personality co-ordinate, the Infinite Spirit. God's spirit is, in and of himself, absolute; in the Son it is unqualified, in the Spirit, universal, and in and by all of them, infinite.

God is a universal spirit; God is the universal person. The supreme personal reality of the finite creation is spirit; the ultimate reality of the personal cosmos is absonite spirit. Only the levels of infinity are absolute, and only on such levels is there finality of oneness between matter, mind, and spirit.

In the universes God the Father is, in potential, the overcontroller of matter, mind, and spirit. Only by means of his far-flung personality circuit does God deal directly with the personalities of his vast creation of will creatures, but he is contactable (outside of Paradise) only in the presences of his fragmented entities, the will of God abroad in the universes. This Paradise spirit that indwells the minds of the mortals of time and there fosters the evolution of the immortal soul of the surviving creature is of the nature and divinity of the Universal Father. But the minds of such evolutionary creatures originate in the local universes and must gain divine perfection by achieving those experiential transformations of spiritual attainment which are the inevitable result of a creature's choosing to do the will of the Father in heaven.


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26 In the inner experience of man, mind is joined to matter. Such material-linked minds cannot survive mortal death. The technique of survival is embraced in those adjustments of the human will and those transformations in the mortal mind whereby such a God-conscious intellect gradually becomes spirit taught and eventually spirit led. This evolution of the human mind from matter association to spirit union results in the transmutation of the potentially spirit phases of the mortal mind into the morontia realities of the immortal soul. Mortal mind subservient to matter is destined to become increasingly material and consequently to suffer eventual personality extinction; mind yielded to spirit is destined to become increasingly spiritual and ultimately to achieve oneness with the surviving and guiding divine spirit and in this way to attain survival and eternity of personality existence.

I come forth from the Eternal, and I have repeatedly returned to the presence of the Universal Father. I know of the actuality and personality of the First Source and Center, the Eternal and Universal Father. I know that, while the great God is absolute, eternal, and infinite, he is also good, divine, and gracious. I know the truth of the great declarations: "God is spirit" and "God is love," and these two attributes are most completely revealed to the universe in the Eternal Son.

The infinity of the perfection of God is such that it eternally constitutes him mystery. And the greatest of all the unfathomable mysteries of God is the phenomenon of the divine indwelling of mortal minds. The manner in which the Universal Father sojourns with the creatures of time is the most profound of all universe mysteries; the divine presence in the mind of man is the mystery of mysteries.

The physical bodies of mortals are "the temples of God." Notwithstanding that the Sovereign Creator Sons come near the creatures of their inhabited worlds and "draw all men to themselves"; though they "stand at the door" of consciousness "and knock" and delight to come in to all who will "open the doors of their hearts"; although there does exist this intimate personal communion between the Creator Sons and their mortal creatures, nevertheless, mortal men have something from God himself which actually dwells within them; their bodies are the temples thereof.

When you are through down here, when your course has been run in temporary form on earth, when your trial trip in the flesh is finished, when the dust that composes the mortal tabernacle "returns to the earth whence it came"; then, it is revealed, the indwelling "Spirit shall return to God who gave it." There sojourns within each moral being of this planet a fragment of God, a part and parcel of divinity. It is not yet yours by right of possession, but it is designedly intended to be one with you if you survive the mortal existence.

We are constantly confronted with this mystery of God; we are nonplused by the increasing unfolding of the endless panorama of the truth of his infinite goodness, endless mercy, matchless wisdom, and superb character.

The divine mystery consists in the inherent difference which exists between the finite and the infinite, the temporal and the eternal, the time-space creature


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Rh and the Universal Creator, the material and the spiritual, the imperfection of man and the perfection of Paradise Deity. The God of universal love unfailingly manifests himself to every one of his creatures up to the fullness of that creature's capacity to spiritually grasp the qualities of divine truth, beauty, and goodness.

To every spirit being and to every mortal creature in every sphere and on every world of the universe of universes, the Universal Father reveals all of his gracious and divine self that can be discerned or comprehended by such spirit beings and by such mortal creatures. God is no respecter of persons, either spiritual or material. The divine presence which any child of the universe enjoys at any given moment is limited only by the capacity of such a creature to receive and to discern the spirit actualities of the supermaterial world.

As a reality in human spiritual experience God is not a mystery. But when an attempt is made to make plain the realities of the spirit world to the physical minds of the material order, mystery appears: mysteries so subtle and so profound that only the faith-grasp of the God-knowing mortal can achieve the philosophic miracle of the recognition of the Infinite by the finite, the discernment of the eternal God by the evolving mortals of the material worlds of time and space.

Do not permit the magnitude of God, his infinity, either to obscure or eclipse his personality. "He who planned the ear, shall he not hear? He who formed the eye, shall he not see?" The Universal Father is the acme of divine personality; he is the origin and destiny of personality throughout all creation. God is both infinite and personal; he is an infinite personality. The Father is truly a personality, notwithstanding that the infinity of his person places him forever beyond the full comprehension of material and finite beings.

God is much more than a personality as personality is understood by the human mind; he is even far more than any possible concept of a superpersonality. But it is utterly futile to discuss such incomprehensible concepts of divine personality with the minds of material creatures whose maximum concept of the reality of being consists in the idea and ideal of personality. The material creature's highest possible concept of the Universal Creator is embraced within the spiritual ideals of the exalted idea of divine personality. Therefore, although you may know that God must be much more than the human conception of personality, you equally well know that the Universal Father cannot possibly be anything less than an eternal, infinite, true, good, and beautiful personality.

God is not hiding from any of his creatures. He is unapproachable to so many orders of beings only because he "dwells in a light which no material creature can approach." The immensity and grandeur of the divine personality is beyond the grasp of the unperfected mind of evolutionary mortals. He "measures the waters in the hollow of his hand, measures a universe with the span of his hand. It is he who sits on the circle of the earth, who stretches out the heavens as a curtain and spreads them out as a universe to dwell in." "Lift up your eyes on high and behold who has created all these things, who brings out their worlds by number and calls them all by their names"; and so it is true that "the invisible things of God are partially understood by the things which are made." Today, and as you are, you must discern the invisible Maker through his manifold and


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 28 diverse creation, as well as through the revelation and ministration of his Sons and their numerous subordinates.

Even though material mortals cannot see the person of God, they should rejoice in the assurance that he is a person; by faith accept the truth which portrays that the Universal Father so loved the world as to provide for the eternal spiritual progression of its lowly inhabitants; that he "delights in his children." God is lacking in none of those superhuman and divine attributes which constitute a perfect, eternal, loving, and infinite Creator personality.

In the local creations (excepting the personnel of the superuniverses) God has no personal or residential manifestation aside from the Paradise Creator Sons who are the fathers of the inhabited worlds and the sovereigns of the local universes. If the faith of the creature were perfect, he would assuredly know that when he had seen a Creator Son he had seen the Universal Father; in seeking for the Father, he would not ask nor expect to see other than the Son. Mortal man simply cannot see God until he achieves completed spirit transformation and actually attains Paradise.

The natures of the Paradise Creator Sons do not encompass all the unqualified potentials of the universal absoluteness of the infinite nature of the First Great Source and Center, but the Universal Father is in every way divinely present in the Creator Sons. The Father and his Sons are one. These Paradise Sons of the order of Michael are perfect personalities, even the pattern for all local universe personality from that of the Bright and Morning Star down to the lowest human creature of progressing animal evolution.

Without God and except for his great and central person, there would be no personality throughout all the vast universe of universes. God is personality.

Notwithstanding that God is an eternal power, a majestic presence, a transcendent ideal, and a glorious spirit, though he is all these and infinitely more, nonetheless, he is truly and everlastingly a perfect Creator personality, a person who can "know and be known," who can "love and be loved," and one who can befriend us; while you can be known, as other humans have been known, as the friend of God. He is a real spirit and a spiritual reality.

As we see the Universal Father revealed throughout his universe; as we discern him indwelling his myriads of creatures; as we behold him in the persons of his Sovereign Sons; as we continue to sense his divine presence here and there, near and afar, let us not doubt nor question his personality primacy. Notwithstanding all these far-flung distributions, he remains a true person and everlastingly maintains personal connection with the countless hosts of his creatures scattered throughout the universe of universes.

The idea of the personality of the Universal Father is an enlarged and truer concept of God which has come to mankind chiefly through revelation. Reason, wisdom, and religious experience all infer and imply the personality of God, but they do not altogether validate it. Even the indwelling Thought Adjuster is prepersonal. The truth and maturity of any religion is directly proportional to its concept of the infinite personality of God and to its grasp of the absolute unity of Deity. The idea of a personal Deity becomes, then, the measure of religious maturity after religion has first formulated the concept of the unity of God.


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 Rh Primitive religion had many personal gods, and they were fashioned in the image of man. Revelation affirms the validity of the personality concept of God which is merely possible in the scientific postulate of a First Cause and is only provisionally suggested in the philosophic idea of Universal Unity. Only by personality approach can any person begin to comprehend the unity of God. To deny the personality of the First Source and Center leaves one only the choice of two philosophic dilemmas: materialism or pantheism.

In the contemplation of Deity, the concept of personality must be divested of the idea of corporeality. A material body is not indispensable to personality in either man or God. The corporeality error is shown in both extremes of human philosophy. In materialism, since man loses his body at death, he ceases to exist as a personality; in pantheism, since God has no body, he is not, therefore, a person. The superhuman type of progressing personality functions in a union of mind and spirit.

Personality is not simply an attribute of God; it rather stands for the totality of the co-ordinated infinite nature and the unified divine will which is exhibited in eternity and universality of perfect expression. Personality, in the supreme sense, is the revelation of God to the universe of universes.

God, being eternal, universal, absolute, and infinite, does not grow in knowledge nor increase in wisdom. God does not acquire experience, as finite man might conjecture or comprehend, but he does, within the realms of his own eternal personality, enjoy those continuous expansions of self-realization which are in certain ways comparable to, and analogous with, the acquirement of new experience by the finite creatures of the evolutionary worlds.

The absolute perfection of the infinite God would cause him to suffer the awful limitations of unqualified finality of perfectness were it not a fact that the Universal Father directly participates in the personality struggle of every imperfect soul in the wide universe who seeks, by divine aid, to ascend to the spiritually perfect worlds on high. This progressive experience of every spirit being and every mortal creature throughout the universe of universes is a part of the Father's ever-expanding Deity-consciousness of the never-ending divine circle of ceaseless self-realization.

It is literally true: "In all your afflictions he is afflicted." "In all your triumphs he triumphs in and with you." His prepersonal divine spirit is a real part of you. The Isle of Paradise responds to all the physical metamorphoses of the universe of universes; the Eternal Son includes all the spirit impulses of all creation; the Conjoint Actor encompasses all the mind expression of the expanding cosmos. The Universal Father realizes in the fullness of the divine consciousness all the individual experience of the progressive struggles of the expanding minds and the ascending spirits of every entity, being, and personality of the whole evolutionary creation of time and space. And all this is literally true, for "in Him we all live and move and have our being."

Human personality is the time-space image-shadow cast by the divine Creator personality. And no actuality can ever be adequately comprehended by an examination of its shadow. Shadows should be interpreted in terms of the true substance.


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30 God is to science a cause, to philosophy an idea, to religion a person, even the loving heavenly Father. God is to the scientist a primal force, to the philosopher a hypothesis of unity, to the religionist a living spiritual experience. Man's inadequate concept of the personality of the Universal Father can be improved only by man's spiritual progress in the universe and will become truly adequate only when the pilgrims of time and space finally attain the divine embrace of the living God on Paradise.

Never lose sight of the antipodal viewpoints of personality as it is conceived by God and man. Man views and comprehends personality, looking from the finite to the infinite; God looks from the infinite to the finite. Man possesses the lowest type of personality; God, the highest, even supreme, ultimate, and absolute. Therefore did the better concepts of the divine personality have patiently to await the appearance of improved ideas of human personality, especially the enhanced revelation of both human and divine personality in the Urantian bestowal life of Michael, the Creator Son.

The prepersonal divine spirit which indwells the mortal mind carries, in its very presence, the valid proof of its actual existence, but the concept of the divine personality can be grasped only by the spiritual insight of genuine personal religious experience. Any person, human or divine, may be known and comprehended quite apart from the external reactions or the material presence of that person.

Some degree of moral affinity and spiritual harmony is essential to friendship between two persons; a loving personality can hardly reveal himself to a loveless person. Even to approach the knowing of a divine personality, all of man's personality endowments must be wholly consecrated to the effort; halfhearted, partial devotion will be unavailing.

The more completely man understands himself and appreciates the personality values of his fellows, the more he will crave to know the Original Personality, and the more earnestly such a God-knowing human will strive to become like the Original Personality. You can argue over opinions about God, but experience with him and in him exists above and beyond all human controversy and mere intellectual logic. The God-knowing man describes his spiritual experiences, not to convince unbelievers, but for the edification and mutual satisfaction of believers.

To assume that the universe can be known, that it is intelligible, is to assume that the universe is mind made and personality managed. Man's mind can only perceive the mind phenomena of other minds, be they human or superhuman. If man's personality can experience the universe, there is a divine mind and an actual personality somewhere concealed in that universe.

God is spirit—spirit personality; man is also a spirit—potential spirit personality. Jesus of Nazareth attained the full realization of this potential of spirit personality in human experience; therefore his life of achieving the Father's will becomes man's most real and ideal revelation of the personality of God. Even though the personality of the Universal Father can be grasped only in actual religious experience, in Jesus' earth life we are inspired by the perfect demonstration of such a realization and revelation of the personality of God in a truly human experience.


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Rh

When Jesus talked about "the living God," he referred to a personal Deity—the Father in heaven. The concept of the personality of Deity facilitates fellowship; it favors intelligent worship; it promotes refreshing trustfulness. Interactions can be had between nonpersonal things, but not fellowship. The fellowship relation of father and son, as between God and man, cannot be enjoyed unless both are persons. Only personalities can commune with each other, albeit this personal communion may be greatly facilitated by the presence of just such an impersonal entity as the Thought Adjuster.

Man does not achieve union with God as a drop of water might find unity with the ocean. Man attains divine union by progressive reciprocal spiritual communion, by personality intercourse with the personal God, by increasingly attaining the divine nature through wholehearted and intelligent conformity to the divine will. Such a sublime relationship can exist only between personalities.

The concept of truth might possibly be entertained apart from personality, the concept of beauty may exist without personality, but the concept of divine goodness is understandable only in relation to personality. Only a person can love and be loved. Even beauty and truth would be divorced from survival hope if they were not attributes of a personal God, a loving Father.

We cannot fully understand how God can be primal, changeless, all-powerful, and perfect, and at the same time be surrounded by an ever-changing and apparently law-limited universe, an evolving universe of relative imperfections. But we can know such a truth in our own personal experience since we all maintain identity of personality and unity of will in spite of the constant changing of both ourselves and our environment.

Ultimate universe reality cannot be grasped by mathematics, logic, or philosophy, only by personal experience in progressive conformity to the divine will of a personal God. Neither science, philosophy, nor theology can validate the personality of God. Only the personal experience of the faith sons of the heavenly Father can effect the actual spiritual realization of the personality of God.

The higher concepts of universe personality imply: identity, self-consciousness, self-will, and possibility for self-revelation. And these characteristics further imply fellowship with other and equal personalities, such as exists in the personality associations of the Paradise Deities. And the absolute unity of these associations is so perfect that divinity becomes known by indivisibility, by oneness. "The Lord God is one." Indivisibility of personality does not interfere with God's bestowing his spirit to live in the hearts of mortal men. Indivisibility of a human father's personality does not prevent the reproduction of mortal sons and daughters.

This concept of indivisibility in association with the concept of unity implies transcendence of both time and space by the Ultimacy of Deity; therefore neither space nor time can be absolute or infinite. The First Source and Center is that infinity who unqualifiedly transcends all mind, all matter, and all spirit.

The fact of the Paradise Trinity in no manner violates the truth of the divine unity. The three personalities of Paradise Deity are, in all universe reality reactions and in all creature relations, as one. Neither does the existence of these three


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 32 eternal persons violate the truth of the indivisibility of Deity. I am fully aware that I have at my command no language adequate to make clear to the mortal mind how these universe problems appear to us. But you should not become discouraged; not all of these things are wholly clear to even the high personalities belonging to my group of Paradise beings. Ever bear in mind that these profound truths pertaining to Deity will increasingly clarify as your minds become progressively spiritualized during the successive epochs of the long mortal ascent to Paradise.

[Presented by a Divine Counselor, a member of a group of celestial personalities assigned by the Ancients of Days on Uversa, the headquarters of the seventh superuniverse, to supervise those portions of this forthcoming revelation which have to do with affairs beyond the borders of the local universe of Nebadon. I am commissioned to sponsor those papers portraying the nature and attributes of God because I represent the highest source of information available for such a purpose on any inhabited world. I have served as a Divine Counselor in all seven of the superuniverses and have long resided at the Paradise center of all things. Many times have I enjoyed the supreme pleasure of a sojourn in the immediate personal presence of the Universal Father. I portray the reality and truth of the Father's nature and attributes with unchallengeable authority; I know whereof I speak.]


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NASMUCH as man's highest possible concept of God is embraced within the human idea and ideal of a primal and infinite personality, it is permissible, and may prove helpful, to study certain characteristics of the divine nature which constitute the character of Deity. The nature of God can best be understood by the revelation of the Father which Michael of Nebadon unfolded in his manifold teachings and in his superb mortal life in the flesh. The divine nature can also be better understood by man if he regards himself as a child of God and looks up to the Paradise Creator as a true spiritual Father.

The nature of God can be studied in a revelation of supreme ideas, the divine character can be envisaged as a portrayal of supernal ideals, but the most enlightening and spiritually edifying of all revelations of the divine nature is to be found in the comprehension of the religious life of Jesus of Nazareth, both before and after his attainment of full consciousness of divinity. If the incarnated life of Michael is taken as the background of the revelation of God to man, we may attempt to put in human word symbols certain ideas and ideals concerning the divine nature which may possibly contribute to a further illumination and unification of the human concept of the nature and the character of the personality of the Universal Father.

In all our efforts to enlarge and spiritualize the human concept of God, we are tremendously handicapped by the limited capacity of the mortal mind. We are also seriously handicapped in the execution of our assignment by the limitations of language and by the poverty of material which can be utilized for purposes of illustration or comparison in our efforts to portray divine values and to present spiritual meanings to the finite, mortal mind of man. All our efforts to enlarge the human concept of God would be well-nigh futile except for the fact that the mortal mind is indwelt by the bestowed Adjuster of the Universal Father and is pervaded by the Truth Spirit of the Creator Son. Depending, therefore, on the presence of these divine spirits within the heart of man for assistance in the enlargement of the concept of God, I cheerfully undertake the execution of my mandate to attempt the further portrayal of the nature of God to the mind of man.

"Touching the Infinite, we cannot find him out. The divine footsteps are not known." "His understanding is infinite and his greatness is unsearchable." The blinding light of the Father's presence is such that to his lowly creatures he apparently "dwells in the thick darkness." Not only are his thoughts and plans unsearchable, but "he does great and marvelous things without number." "God is


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34 great; we comprehend him not, neither can the number of his years be searched out." "Will God indeed dwell on the earth? Behold, the heaven (universe) and the heaven of heavens (universe of universes) cannot contain him." "How unsearchable are his judgments and his ways past finding out!"

"There is but one God, the infinite Father, who is also a faithful Creator." "The divine Creator is also the Universal Disposer, the source and destiny of souls. He is the Supreme Soul, the Primal Mind, and the Unlimited Spirit of all creation." "The great Controller makes no mistakes. He is resplendent in majesty and glory." "The Creator God is wholly devoid of fear and enmity. He is immortal, eternal, self-existent, divine, and bountiful." "How pure and beautiful, how deep and unfathomable is the supernal Ancestor of all things!" "The Infinite is most excellent in that he imparts himself to men. He is the beginning and the end, the Father of every good and perfect purpose." "With God all things are possible; the eternal Creator is the cause of causes."

Notwithstanding the infinity of the stupendous manifestations of the Father's eternal and universal personality, he is unqualifiedly self-conscious of both his infinity and eternity; likewise he knows fully his perfection and power. He is the only being in the universe, aside from his divine co-ordinates, who experiences a perfect, proper, and complete appraisal of himself.

The Father constantly and unfailingly meets the need of the differential of demand for himself as it changes from time to time in various sections of his master universe. The great God knows and understands himself; he is infinitely self-conscious of all his primal attributes of perfection. God is not a cosmic accident; neither is he a universe experimenter. The Universe Sovereigns may engage in adventure; the Constellation Fathers may experiment; the system heads may practice; but the Universal Father sees the end from the beginning, and his divine plan and eternal purpose actually embrace and comprehend all the experiments and all the adventures of all his subordinates in every world, system, and constellation in every universe of his vast domains.

No thing is new to God, and no cosmic event ever comes as a surprise; he inhabits the circle of eternity. He is without beginning or end of days. To God there is no past, present, or future; all time is present at any given moment. He is the great and only I AM.

The Universal Father is absolutely and without qualification infinite in all his attributes; and this fact, in and of itself, automatically shuts him off from all direct personal communication with finite material beings and other lowly created intelligences.

And all this necessitates such arrangements for contact and communication with his manifold creatures as have been ordained, first, in the personalities of the Paradise Sons of God, who, although perfect in divinity, also often partake of the nature of the very flesh and blood of the planetary races, becoming one of you and one with you; thus, as it were, God becomes man, as occurred in the bestowal of Michael, who was called interchangeably the Son of God and the Son of Man. And second, there are the personalities of the Infinite Spirit, the various orders of the seraphic hosts and other celestial intelligences who draw near to the material beings of lowly origin and in so many ways minister to them and serve them. And third, there are the impersonal Mystery Monitors, Thought Adjusters, the actual gift of the great God himself sent to indwell such as the humans of Urantia, sent without announcement and without explanation. In