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39 included with his property. Comp. Gen. xx. 43, with Gen. xxxi. 16—18. When he sent messengers to Esau, wishing to impress him with an idea of his state and sway, he bade them tell him not only of his, but of his ; that Jacob had "oxen, and asses and flocks, and men-servants, and maid-servants." Gen. xxxii. 4, 5. Yet in the present which he sent, there were no servants; though he seems to have sought as much variety as possible. Gen. xxxii. 14, 15; see also Gen. xxxvi. 6, 7; Gen. xxxiv. 23. As flocks and herds were the staples of wealth, a large number of servants presupposed large possessions of cattle, which would require many herdsmen. When servants are spoken of in connection with mere property, the terms used to express the latter do not include the former. The Hebrew word Mikne, is an illustration. It is derived from Kana, to procure, to buy, and its meaning is, a possession, wealth, riches. It occurs more than forty times in the Old Testament, and is applied always to mere property, generally to domestic animals, but never to servants. In some instances, servants are mentioned in distinction from the Mikne. "And Abraham took Sarah his wife, and Lot his brother's son, and all their that they had gathered; and the souls that they had gotten in Haran, and they went forth to go into the land of Canaan."—Gen. xii. 5. Many will have it, that these souls were a part of Abraham's substance (notwithstanding the pains here taken to separate them from it)—that they were slaves taken with him in his migration as a part of his family effects. Who but slaveholders, either actually or in heart, would torture into the principle and practice of slavery, such a harmless phrase as "the souls that they had gotten?" Until the slave trade breathed its haze upon the vision of the church, and smote her with palsy and decay, commentators saw no slavery in, "The souls that they had gotten." In the Targum of Onkelos it is rendered, "The souls whom they had brought to obey the law in Haran." In the Targum of Jonathan, "The souls whom they had made proselytes in Haran." In the


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40 Targum of Jerusalem, "The souls proselyted in Haran." Jarchi, the prince of Jewish commentators, "The souls whom they had brought under the Divine wings." Jerome, one of the most learned of the Christian fathers, "The persons whom they had proselyted." The Persian version, the Vulgate, the Syriac, the Arabic, and the Samaritan all render it, "All the wealth which they had gathered, and the souls which they had made in Haran." Menochius, a commentator who wrote before our present translation of the Bible, renders it, "Quas de idolatraria converterant." "Those whom they had converted from idolatry"—Paulus Fagius. "Quas instituerant in religione." "Those whom they had established in religion." Luke Francke, a German commentator who lived two centuries ago. "Quas legi subjicerant."—"Those whom they had brought to obey the law."

II. The condition and treatment of servants make the doctrine that they were mere, an absurdity. St. Paul's testimony in Gal. iv. 1, shows the condition of servants: "Now I say unto you, that the heir, so long as he is a child,, though he be lord of all." That Abraham's servants were voluntary, that their interests were identified with those of their master's family, and that the utmost confidence was reposed in them, is shown in their being armed.—Gen. xiv. 14, 15. When Abraham's servant went to Padanaram, the young Princess Rebecca did not disdain to say to him, "Drink, Lord," as "she hasted and let down her pitcher upon her hand, and gave him drink." Laban, the brother of Rebecca, "ungirded his camels, and brought him water to wash his feet, and the men's feet that were with him!" In 1 Sam. ix. is an account of a festival in the city of Zuph, at which Samuel presided. None but those bidden, sat down at the feast, and only "about thirty persons" were invited. Quite a select party!—the elite of the city. Saul and his servant had just arrived at Zuph, and both of them, at Samuel's solicitation, accompany him as invited guests. "And Samuel took Saul and his, and brought into the (!) and made  sit in the  among those that were bidden." A servant invited by the chief judge, ruler, and prophet in


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41 Israel, to dine publicly with a select party, in company with his master, who was at the same time anointed King of Israel! and this servant introduced by Samuel into the, and assigned, with his master, to the chiefest seat at the table! This was "one of the servants" of Kish, Saul's father; not the steward or the chief of them—not at all a picked man, but "one of the servants;" any one that could be most easily spared, as no endowments specially rare would be likely to find scope in looking after asses. Again: we find Elah,the King of Israel, at a festive entertainment, in the house of Arza, his steward, or head servant, with whom he seems to have been on terms of familiarity.—1 Kings xvi. 8, 9. See also the intercourse between Gideon and his servant.—Judg. vii. 10, 11. Jonathan and his servant.—1 Sam. xiv. 1—14. Elisha and his servant.—2 Kings iv. v. vi.

III. The case of the Gibeonites. The condition of the inhabitants of Gibeon, Chephirah, Beeroth, and Kirjathjearim, under the Hebrew commonwealth, is quoted in triumph by the advocates of slavery; and truly they are right welcome to all the crumbs that can be gleaned from it. Milton's devils made desperate snatches at fruit that turned to ashes on their lips. The spirit of slavery raves under tormenting gnawings, and casts about in blind phrenzy for something to ease, or even to mock them. But for this, it would never have clutched at the Gibeonites, for even the incantations of the demon cauldron, could not extract from their case enough to tantalize starvation's self. But to the question. What was the condition of the Gibeonites under the Israelites? (1.) It was voluntary. Their own proposition to Joshua was to become servants. Josh. ix. 8, 11. It was accepted, but the kind of service which they should perform, was not specified until their gross imposition came to light; they were then assigned to menial offices in the Tabernacle. (2.) They were not domestic servants in the families of the Israelites. They still resided in their own cities, cultivated their own fields, tended their flocks and herds, and exercised the functions of a distinct, though not independent community. They were subject to the Jewish nation as tributaries. So far from being distributed among the Israelites, and their internal organization as a distinct people abolished, they remained a separate, and, in some respects, an independent community for many centuries. When attacked by the Amorites, they applied to the Israelites as confederates for aid—it was rendered, their enemies routed, and themselves left unmolested in their cities. Josh. x. 6—18.


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42 Long afterwards, Saul slew some of them, and God sent upon Israel a three years' famine for it. David inquired of the Gibeonites, "What shall I do for you, and wherewith shall I make the atonement?" At their demand, he delivered up to them, seven of Saul's descendants. 2 Sam. xxi. 1—9. The whole transaction was a formal recognition of the Gibeonites as a distinct people. There is no intimation that they served families, or individuals of the Israelites, but only the "house of God," or the Tabernacle. This was established first at Gilgal, a day's journey from their cities; and then at Shiloh, nearly two day's journey from them; where it continued about 350 years. During this period, the Gibeonites inhabited their ancient cities and territory. Only a few, comparatively, could have been absent at any one time in attendance on the Tabernacle. Wherever allusion is made to them in the history, the main body are spoken of as at home. It is preposterous to suppose that all the inhabitants of these four cities could find employment at the Tabernacle. One of them "was a great city, as one of the royal cities;" so large, that a confederacy of five kings, apparently the most powerful in the land, was deemed necessary for its destruction. It is probable that the men were divided into classes, ministering in rotation—each class a few days or weeks at a time. This service was their national tribute to the Israelites, for the privilege of residence and protection under their government. No service seems to have been required of the females. As these Gibeonites were Canaanites, and as they had greatly exasperated the Israelites by impudent imposition, and lying, we might assuredly expect that they would reduce them to the condition of chattels if there was any case in which God permitted them to do so.

IV. Throughout the Mosaic system, God warns the Israelites against holding their servants in such a condition as they were held in by the Egyptians. How often are they pointed back to the grindings of their prison-house! What motives to the exercise of justice and kindness towards their servants, are held out to their fears in threatened judgments; to their hopes in promised good; and to all within them that could feel, by those oft repeated words of tenderness and terror! "For ye were bondmen in the land of Egypt"—waking anew the memory of tears and anguish, and of the wrath that avenged them.

God's denunciations against the bondage of Egypt make it incumbent on us to ascertain, of what rights the Israelites were plundered, and what they retained.


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43. (1.) The Israelites were not dispersed among the families of Egypt, but formed a separate community. Gen. xlvi. 35. Ex. viii. 22, 24; ix. 26; x. 23; xi. 7; ii. 9; xvi. 22; xvii. 5. (2.) They had the exclusive possession of the land of Goshen. Gen. xlv. 18; xlvii. 6, 11, 27. Ex. xii. 4, 19, 22, 23, 27. (3.) They lived in permanent dwellings. These were houses, not tents. In Ex. xii. 6, 22, the two side posts, and the upper door posts, and the lintel of the houses are mentioned. Each family seems to have occupied a house by itself,—Acts vii. 20. Ex. xii. 4—and judging from the regulation about the eating of the Passover, they could hardly have been small ones, Ex. xii. 4, probably contained separate apartments, and places for concealment. Ex. ii. 2, 3; Acts vii. 20. They appear to have been well apparelled. Ex. xii. 11. To have had their own burial grounds. Ex. xiii. 19, and xiv. 11. (4.) They owned "a mixed multitude of flocks and herds," and "very much cattle." Ex. xii. 32, 37, 38. (5.) They had their own form of government, and preserved their tribe and family divisions, and their internal organization throughout, though still a province of Egypt, and tributary to it. Ex. ii. 1; xii. 19, 21; vi. 14, 25; v. 19; iii. 16, 18. (6.) They seem to have had in a considerable measure, the disposal of their own time,—Ex. xxiii. 4; iii. 16, 18, xii. 6; ii. 9; and iv. 27, 29—31. And to have practiced the fine arts. Ex. xxxii. 4; xxxv. 22—35. (7.) They were all armed. Ex. xxxii. 27. (8.) They held their possessions independently, and the Egyptians seem to have regarded them as inviolable. No intimation is given that the Egyptians dispossessed them of their habitations, or took away their flocks, or herds, or crops, or implements of agriculture, or any article of property. (9.) All the females seem to have known something of domestic refinements; they were familiar with instruments of music, and skilled in the working of fine fabrics. Ex. xv. 20; xxxv. 25, 26. (10.) Service seems to have been exacted from none but adult males. Nothing is said from which the bond service of females could be


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44 ; the hiding of Moses three months by his mother, and the payment of wages to her by Pharaoh's daughter, go against such a supposition. Ex. ii. 29. (11.) So far from being fed upon a given allowance, their food was abundant, and of great variety. "They sat by the flesh-pots," and "did eat bread to the full." Ex. xvi. 3; xxiv. 1; xvii. 5; iv. 29; vi. 14; "they did eat fish freely, and cucumbers, and melons, and leeks, and onions, and garlic." Num. xi. 4, 5; x. 18 ; xx. 5. (12.) The great body of the people were not in the service of the Egyptians. (a.) The extent and variety of their own possessions, together with such a cultivation of their crops as would provide them with bread, and such care of their immense flocks and herds, as would secure their profitable increase, must have furnished constant employment for the main body of the nation, (b.) During the plague of darkness, God informs us that " the children of Israel had light in their dwellings." We infer that they were there to enjoy it. (c.) It seems improbable that the making of brick, the only service named during the latter part of their sojourn in Egypt, could have furnished permanent employment for the bulk of the nation. See also Ex. iv. 29—31. Besides, when Eastern nations employed tributaries, it was as now, in the use of the levy, requiring them to furnish a given quota, drafted off periodically, so that comparatively but a small portion of the nation would be absent at any one time. Probably one-fifth part of the proceeds of their labor was required of the Israelites in common with the Egyptians. Gen. xlvii. 24, 26. Instead of taking it from their crops, (Goshen being better for pasturage) they exacted it of them in brick making; and it is quite probable that labor was exacted only from the poorer Israelites, the wealthy being able to pay their tribute in money. Ex. iv. 27—31. Contrast this bondage of Egypt with American slavery. Have our slaves "very much cattle," and "a mixed multitude of flocks and herds?" Do they live in commodious houses of their own, "sit by the flesh-pots," "eat fish freely," and "eat bread to the full?" Do they live in a separate community, in their distinct tribes, under their own rulers, in the exclusive occupation of an extensive tract of country for the culture of their crops, and for rearing immense herds of their own cattle—and all these held inviolable by their masters? Are our female slaves free from exactions of labor and liabilities of outrage? or when employed, are they paid wages, as was the Israelitish


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The New International Encyclopædia/May Laws

MAY LAWS. The name applied to a series of laws enacted by the Prussian Diet in May, 1873, marking the opening of the conflict between Church and State generally known as the ../Kulturkampf/ (q.v.).


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The New International Encyclopædia/Forskål, Peter

FORSKÅL, fṓr'ska̤l, (1732-63). A Swedish botanist. He was born at Helsingfors, studied at Göttingen, and was professor at Copenhagen. In 1761 he took part in a scientific expedition to Egypt and Yemen, where he collected several hundred plants which had previously been unknown. Seized with an attack of the plague, he died on his journey in Arabia. Among his publications are: Dubia de Principiis Philosophiæ Recentioris (1756); Descriptiones Animalium, Avium, Amphibiorum, Piscium, Insectorum, Vermium, quæ in Itinere Orientali Observavit Petrus Forskal (1775); and Flora Ægyptiaco-Arabica (1775). The genus Forskalia is named in his honor.


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 XVII. Dans toute affaire où les membres du clergé séculier ou régulier sont seuls engagés, ces parties, prévenues ou accusées, resteront soumises à la juridiction ecclésiastique, sauf le cas où l'autorité épiscopale demanderait le renvoi devant les tribunaux ordinaires.

XVIII. Aucun établissement ecclésiastique ne pourra donner asile aux individus, soit ecclésiastiques, soit laïques, qui sont l'objet de poursuites du ministère public.

Arrêté et convenu à Constantinople, le 6 septembre 1864.

AALI. H. BULWER. PROKESCH-OSTEN. IGNATIEFF. STEFFENS. E. BONNIÈRES.

La Sublime Porte, d'accord avec les Représentants de l'Autriche, de la France, de la Grande-Bretagne, de la Prusse et de la Russie, maintient toutes les dispositions du Protocole signé à Constantinople le 9 juin 1861, ainsi que celles de l'article additionnel de même date.

S. A. Aali-Pacha déclare cependant que la Sublime Porte a confirmé en son poste le Gouverneur actuel du Liban pour cinq ans encore, à partir du 9 juin 1864.

Sublime Porte, le 6 septembre 1864.

AALI. H. BULWER. PROKESCH-OSTEN. IGNATIEFF. STEFFENS. E. BONNIÈRES.

Protocol of a Conference held at Constantinople, on 8th May, 1883, with reference to the Administration of the Lebanon. Le poste de Gouverneur du Liban étant devenu vacant par


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The New International Encyclopædia/Forssell, Hans Ludwig

FORSSELL, fṓrs'sĕl, (1843-1901). A Swedish historian and statesman, born at Gefle. He was educated at the University of Upsala, where he became a lecturer in 1866. In 1875-80 he was Finance Minister in the Council of State, and from 1888 president of the Exchequer. From 1879 to 1897 he was a member of the Upper House of the Riksdag. He largely assisted in the establishment of the gold standard for Swedish currency, and wrote Studier och Kritiker (1875-88), collections of essays; Sveriges inre historia fran Gustaf I. (1869-75); and Anteckningar ur Sveriges jordbruksnäring i 16 seklet (1884).


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10 were connected with anything of the kind. The Allied Powers have, from the outset, confined their demands upon Greece to the observance of a benevolent neutrality. Unfortunately this condition has not been observed. Not only have the proceedings of your Majesty's Government been open to grave objections, but the Allied Powers have received indubitable proof of action on the part of the Greek Government, both damaging in their naval and military interests and of direct assistance to the enemy's forces.

"This made it necessary for them, in the interests of their own safety, to ask for certain material guarantees, in the justifiability of which, it is only fair to observe, your Majesty had given reason to believe that you were disposed to agree. When, however, difficulties arose with your Majesty's Government in regard to the execution of those guarantees, the Allied Powers saw themselves obliged to order certain formal measures at Athens in the nature of a military demonstration, in order that the Greek Government should realise that the demand of the Allies was serious. Your Majesty was fully informed beforehand of the nature and scope of those measures, and gave to the Allied Commander, two days before the demonstration was to take place, a written assurance of the maintenance of public order. Relying on this assurance, small detachments of Allied troops were landed, only to be met by an unsuspected and unprovoked attack by Greek troops, posted for this purpose by the Greek Government.

"I take note of your Majesty's assurance that you deplore the useless bloodshed, and I note with satisfaction your declaration that you harbour no designs against the Allied Powers and will never attack them. But my Government can only take a very serious view of the events resulting in the death of my gallant troops. These events have aroused a feeling of deep and widespread indignation among my people; a feeling intensified by accounts received from many including neutral sources of the treatment to which Venizelists in Greece are now being subjected. Your Majesty will understand that the demands which, in conjunction with the Allied Powers, my Government must now make, will include reparations for the unprovoked attack made by your troops and guarantees for the future."

Recent events in Athens have proved conclusively that neither the King nor the Greek Government have sufficient control over the Greek army to prevent Greek forces becoming a menace to peace and a danger to the Allied armies in Macedonia.

Under these circumstances the Governments of the Allied Powers are constrained to demand, for the security of their forces from attack, that the Greek troops now stationed in Northern Greece be immediately removed to the Morea, and that the evacuation commence within twenty four hours and proceed as rapidly as possible. They further demand that any movements of Greek troops from the Morea to Northern Greece be immediately suspended. Failure to comply with these two demands will be regarded by the Allies as an act of hostility on the part of the Greek Govenment.

The blockade of the Greek coast will be maintained until full reparation has been given for the recent unprovoked attack by the Greek forces upon the troops of the Allies at Athens, together with satisfactory guarantees for the future.

You should make a formal communication to the Greek Government in the above terms as soon as your colleagues have received similar instructions.


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 {|align=center style="width:400px;text-align:center;border:2px solid black;" Governor Julius C. Gunter

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Adjutant General Frank D. Baldwin Major General, U. S. A. (Retired)

Urge Location

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Published by W. G. EVANS CASS E. HERRINGTON JOHN C. MITCHELL A Special Committee of the Denver Civic and Commercial Association

DENVER, COLORADO, OCTOBER 1, 1917
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Denver, September 6, 1917.

To His Excellency, Governor Julius C. Gunter:

As an officer in the service of my country for more than fifty years, I believe that I am more intimately informed as to the needs of our Army than the great majority of our people, and that it is not only my right, but my duty, to urge the consideration of those needs upon your Excellency and the authorities at Washington.

For many years I have recommended the establishment of Supply Depots, large Military Posts, Hospital and Recuperation Camp on the eastern slope of the Rocky Mountains, where new levies for the active armies could and would become perfect in physical condition to meet the rigorous requirements incident thereto and where men disabled in the service of their country might be sent for that care and attention which would quickest restore them to a normal condition of health and strength.

The effort of the committee appointed by your Excellency and the Civic and Commercial Association to secure the location of such a camp here in Denver, therefore, meets with my heartiest approval. Such a camp would be of inestimable benefit, not only to our Army, but to the armies of our Allies. The deplorable condition of the men who have been infected by tuberculosis alone in the French Army serves ample warning as to the dangers which confront our own men—dangers which we are peculiarly fitted to cope with here in Colorado. In the New York Sun of September 2nd, a dispatch from Paris says:

The establishment of such a sanatorium here in this altitude and in this unrivaled climate, to which such men might be invalided, would mean the restoration to the service of thousands of fine young men who otherwise must be lost, not only to the Army, but as useful factors in civil life.


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45 woman by the king's daughter? Have they the disposal of their own time, and the means for cultivating social refinements, for practising the fine arts, and for personal improvement? . True, "all the service wherein they made them serve was with rigor." But what was this when compared with the incessant toil of American slaves, the robbery of all their time and earnings, and even the power to own any thing, or acquire any thing?" a "quart of corn a-day," the legal allowance of food! their only clothing for one half the year, "one shirt and one pair of pantaloons!" two hours and a half only, for rest and refreshment in the twenty-four! —their dwellings, hovels, unfit for human residence, with but one apartment, where both sexes and all ages herd promiscuously at night, like the beasts of the field. Add to this, the ignorance, and degradation; the daily sunderings of kindred, the revelries of lust, the lacerations and baptisms of blood, sanctioned by law, and patronized by public sentiment. What was the bondage of Egypt when compared with this? And yet for her oppression of the poor, God smote her with plagues, and trampled her as the mire, till she passed away in his wrath, and the place that knew her in her pride, knew her no more. Ah! "I have seen the afflictions of my people, and I have heard their groanings, and am come down to deliver them." , and Egypt sank a ruinous heap, and her blood closed over her. If such was God's retribution for the oppression of heathen Egypt, of how much sorer punishment shall a Christian people be thought worthy, who cloak with religion a system, in comparison with which the bondage of Egypt dwindles to nothing? Let those believe who can that God commissioned his people to rob others of all their rights, while he denounced against them wrath to the uttermost, if they practised the far lighter oppression of Egypt—which robbed its victims of only the least and cheapest of their rights, and left the females unplundered even of these. What! Is God divided against himself? When He had just turned Egypt into a funeral pile; while his curse yet blazed upon her unburied dead, and his bolts still hissed amidst her slaughter, and the smoke of her torment went upwards because she had "," did He


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 suite de l'expiration des pouvoirs de Rustem Pacha, sa Majesté Impériale le Sultan a daigné nommer Wassa Pacha, Mustéchar du Gouverneur-général et Gouverneur du chef-lieu de Vilayet d'Adrinople, en qualité de nouveau gouverneur.

Les Représentants des Puissances signataires du Règlement organique du Liban en date du 9 juin 1861, de celui du 6 septembre 1864, du Protocole du 27 juillet 1868, et de celui du 22 avril 1873, réunis en conférence chez le Ministre des Affaires Étrangères de Sa Majesté le Sultan, ont été unanimes pour constater, par le présent Protocole, l'accord préalable qui, à l'occasion de cette nomination, s'est établi entre eux et la Sublime Porte.

La Sublime Porte, ainsi que les Représentants des Puissances, déclarent maintenir les dispositions du Protocole du 27 juillet 1868, et de celui du 22 avril 1873, relatives au terme de dix ans assigné aux pouvoirs du gouverneur, et maintenir en même temps celle des dispositions des Protocoles antérieures, qui n'ont pas été modifiées ou qui ont été confirmées par les dites Protocoles.

En foi de quoi, les Plénipotentiaires respectifs ont signé le présent Protocole, et y ont apposé le sceau de leurs armes. Fait à Constantinople, le 8 mai 1883. A. AARIFI. HUGH WYNDHAM. RADOWITZ. CALICE. MARQUIS NOAILLES. A. COLLOBIANO. NÉLIDOW.


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 With so many millions of men engaged in this conflict on land and sea, under new and trying conditions of living, the daily toll of sick and wounded becomes a stupendous item. Hundreds of thousands of these men need only care and sunshine, change, rest and proper food, to make them once more fit for the fighting line.

The military base and line hospitals, as well as the Red Cross institutions, are fully occupied with the constantly flowing stream of emergency cases that pour back from the front. There is no room for the convalescent anywhere. It is these men who should be cared for, for reasons of conservation if no other—that can be sent back on the empty troop ships and forwarded from the coast to Denver at a comparatively small expense, where they can be given their chance for health and a return to duty. Economically, the advantages of this location are very great; within a very small radius everything in the way of produce for such a place can be purchased direct from the producer, eliminating almost all wastage, the middleman's profit, and the long haul.

Climatically, outside the boundaries of Colorado we have no rival. On these wonderful foothills, a mile above sea level, we have an unlimited amount of life-giving sunshine, and a freedom from excessive heat and cold that insures the very best condition for the restoration to health of the sick and enfeebled. No scientific medical man any longer disputes the pre-eminent advantages of Colorado as a health resort. The medical records and meteorological reports are all in our favor.

Colorado's prohibition laws are well enforced, and we have no segregated district. In fact, Denver could not be improved upon as the location for such a camp, which should be built upon a great and generous scale—-a camp which could not fail to attract the favorable notice of the whole world.

Never was there so great a need for such an institution, nor a day when it was more necessary to preserve, by every means at our command, not only the man-power of our own nation, but the man-power of the world.

Very respectfully,


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46 license the of robbery to rob the poor of ? As Lawgiver, did he create a system tenfold more grinding than that for which he had just hurled Pharaoh headlong, and overwhelmed his princes, and his hosts, till "hell was moved to meet them at their coming?"

We now proceed to examine various objections which will doubtless be set in array against all the foregoing conclusions.

OBJECTIONS CONSIDERED.

The advocates of slavery find themselves at their wits end in pressing the Bible into their service. Every movement shows them hard-pushed. Their ever-varying shifts, their forced constructions, and blind guesswork, proclaim both their cause desperate, and themselves. The Bible defences thrown around slavery by professed ministers of the Gospel, do so torture common sense, Scripture, and historical facts it were hard to tell whether absurdity, fatuity, ignorance, or blasphemy, predominates, in the compound; each strives so lustily for the mastery, it may be set down a drawn battle. How often has it been bruited that the color of the negro is the Cain-mark, propagated downward. Cain's posterity started an opposition to the ark, forsooth, and rode out the flood with flying streamers! Why should not a miracle be wrought to point such an argument, and fill out for slaveholders a Divine title-deed, vindicating the ways of God to man?

I. "Cursed be Canaan, a servant of servants shall he be unto his brethren." Gen. ix. 25.

This prophecy of Noah is the vade mecum of slaveholders, and they never venture abroad without it; it is a pocket-piece for sudden occasion, a keepsake to dote over, a charm to spell-bind opposition, and a magnet to draw around their standard "whatsoever worketh abomination or maketh a lie." But "cursed be Canaan" is a poor drug to ease a throbbing conscience—a mocking lullaby, to unquiet tossings, and vainly crying "Peace be still," where God wakes war, and breaks his thunders. Those who justify negro slavery by the curse on Canaan, assume all the points in debate. (1.) That slavery was prophesied rather than mere service to others, and individual bondage rather than national subjection and tribute. (2.) That the prediction of crime justifies it; at least absolving those whose crimes fulfill it, if not transforming the crimes into virtues. How piously the


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Rh toward another, and spake after the same manner: and the people answered him again after the former manner. And when the words were heard which David spake, they rehearsed them before Saul: and he sent for him.

And David said to Saul, Let no man's heart fail because of him; thy servant will go and fight with this Philistine. And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth. And David said unto Saul, Thy servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock: and I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God. David said moreover, The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine. And Saul said unto David, Go, and the Lord be with thee.

And Saul armed David with his armour, and he put an helmet of brass upon his head; also he armed him with a coat of mail. And David girded his sword up-


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XVII] on his armour, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him. And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had, even in a scrip; and his sling was in his hand: and he drew near to the Philistine. And the Philistine came on and drew near unto David; and the man that bare the shield went before him. And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance. And the Philistine said unto David, Am I a dog, that thou comest to me with staves? And the Philistine cursed David by his gods. And the Philistine said to David, Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field. Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied. This day will the Lord deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth: that all the earth may know that there is a God


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 King of Sardinia, and the Sultan, signed at Paris, March 30, 1856.

Majesties the Queen of the United Kingdom of Great Britain and Ireland, the Emperor of the French, the Emperor of all the Russias, the King of Sardinia, and the Emperor of the Ottomans, animated by the desire of putting an end to the calamities of war, and wishing to prevent the return of the complications which occasioned it, resolve to come to an understanding with His Majesty the Emperor of Austria as to the bases on which peace might be re-established and consolidated, by securing, through effectual and reciprocal guarantees, the independence and integrity of the Ottoman Empire.

For this purpose Their said Majesties have named as their Plenipotentiaries, that is to say:

Her Majesty the Queen of the United Kingdom of Great Britain and Ireland, the Right Honourable George William Frederick Earl of Clarendon, &c., Her Majesty's Principal Secretary of State for Foreign Affairs; and the Right Honourable Henry Richard Charles Baron Cowley, &c., Her Majesty's Ambassador Extraordinary and Plenipotentiary to His Majesty the Emperor of the French;

His Majesty the Emperor of Austria, the Sieur Charles Ferdinand Count of Buol-Schauenstein, &c., His Minister of the House and of Foreign Affairs, President of the Conference of Ministers; and the Sieur Joseph Alexander Baron de Hübner, &c., His Envoy Extraordinary and Minister Plenipotentiary to the Court of France;

His Majesty the Emperor of the French, the Sieur Alexander Count Colonna Walewski, &c., His Minister and


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Rh in Israel. And all this assembly shall know that the Lord saveth not with sword and spear: for the battle is the Lord's, and he will give you into our hands. And it came to pass, when the Philistine arose, and came and drew nigh to meet David, that David hasted, and ran toward the army to meet the Philistine. And David put his hand in his bag, and took thence a stone, and slang it, and smote the Philistine in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth. So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him; but there was no sword in the hand of David. Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Philistines saw their champion was dead, they fled. And the men of Israel and of Judah arose, and shouted, and pursued the Philistines, until thou come to the valley, and to the gates of Ekron. And the wounded of the Philistines fell down by the way to Shaaraim, even unto Gath, and unto Ekron. And the children of Israel returned from chasing after the Philistines, and they spoiled their tents. And David took the head of the Philistine, and brought it to Jerusalem; but he put his armour in his tent.


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47 might have quoted the prophecy "Thy seed shall be a stranger in a land that is not theirs, and they shall afflict them four hundred years." And then, what saints were those that crucified the Lord of glory! (3.) That the Africans are descended from Canaan. Whereas Africa was peopled from Egypt and Ethiopia, and they were settled by Mizraim and Cush. For the location and boundaries of Canaan's posterity, see Gen. x. 15—19. So a prophecy of evil to one people, is quoted to justify its infliction upon another. Perhaps it may be argued that Canaan includes all Ham's posterity. If so, the prophecy is yet unfulfilled. The other sons of Ham settled Egypt and Assyria, and, conjointly with Shem, Persia, and afterward, to some extent, the Grecian and Roman empires. The history of these nations gives no verification of the prophecy. Whereas, the history of Canaan's descendants for more than three thousand years, records its fulfilment. First, they were put to tribute by the Israelites; then by the Medes and Persians; then by the Macedonians, Grecians and Romans, successively; and finally, were subjected by the Ottoman dynasty, where they yet remain. Thus Canaan has been for ages the servant mainly of Shem and Japhet, and secondarily of the other sons of Ham. It may still be objected, that though Canaan alone is named in the curse, yet the 22d and 24th verses show the posterity of Ham in general to be meant. "And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without." "And Noah awoke from his wine, and knew what his son had done unto him, and said," &c. It is argued that this "younger son" can not be Canaan, as he was the grandson of Noah, and therefore it must be Ham. We answer, whoever that "younger son" was, Canaan alone was named in the curse. Besides, the Hebrew word Ben, signifies son, grandson, or any of one the posterity of an individual. "Know ye Laban the of Nahor?" Laban was the grandson of Nahor. Gen. xxix. 5. "Mephibosheth the of Saul." 2 Sam. xix. 24. Mephibosheth was the grandson of Saul. 2 Sam. ix. 6. "There is a born to Naomi." Ruth iv. 17. This was the son of Ruth, the daughter-in-law of Naomi. "Let seven men of his (Saul's) be delivered unto us. 2 Sam. xxi. 6. Seven of Saul's grandsons were delivered up. "Laban rose up and kissed his ." Gen. xxi. 55. These were his grandsons. "The driving of Jehu the  of Nimshi." 2 Kings ix. 20. Jehu was the grandson of Nimshi. Shall we forbid the inspired writer to


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The New International Encyclopædia/Forst

FORST, fṓrst. A town in Brandenburg, Prussia, on the Neisse, 44 miles south of Frankfort-on-the-Oder (Map: Prussia, F 3). It has tanneries, and manufactories of woolen cloth and buckskin. Forst was founded in the thirteenth century. It has belonged to Prussia since 1815. Population, in 1890, 23,500; in 1900, 32,075.


text: Talk:The Hesperides & Noble Numbers/Hesperides


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XVIII] And when Saul saw David go forth against the Philistine, he said unto Abner, the captain of the host, Abner, whose son is this youth? And Abner said, As thy soul liveth, O king, I cannot tell. And the king said, Enquire thou whose son the stripling is. And as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand. And Saul said to him. Whose son art thou, thou young man? And David answered, I am the son of thy servant Jesse the Beth-lehemite.

it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. And Saul took him that day, and would let him go no more home to his father's house. Then Jonathan and David made a covenant, because he loved him as his own soul. And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.

And David went out whithersoever Saul sent him, and behaved himself wisely: and Saul set him over the men of war, and he was accepted in the sight of all the people, and also in the sight of Saul's servants. And it came to pass as they came, when David was


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Rh returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of musick. And the women answered one another as they played, and said,

And Saul was very wroth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom? And Saul eyed David from that day and forward.

And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand. And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice.

And Saul was afraid of David, because the Lord was with him, and was departed from Saul. Therefore Saul removed him from him, and made him his captain over a thousand; and he went out and came in before the people. And David behaved himself wisely in all his ways; and the Lord was with him. Wherefore


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 of State for Foreign Affairs; and the Sieur Francis Adolphus Baron de Bourqueney, &c., His Envoy Extraordinary and Minister Plenipotentiary to His Imperial and Royal Apostolic Majesty;

His Majesty the Emperor of all the Russias, the Sieur Alexis Count Orloff, &c.; and the Sieur Philip, Baron de Brunnow, His Privy Councillor, His Envoy Extraordinary and Minister Plenipotentiary to the Germanic Confederation and to the Grand Duke of Hesse, &c.;

His Majesty the King of Sardinia, the Sieur Camille Benso Count of Cavour, &c., President of the Council of Ministers,and His Minister Secretary of State for the Finances; and the Sieur Salvator Marquis de Villa-Marina, &c., His Envoy Extraordinary and Minister Plenipotentiary to the Court of France;

And His Majesty the Emperor of the Ottomans, Mouhammed Emin Aali Pasha, Grand Vizier of the Ottoman Empire &c.; and Mehemmed Djemil Bey, &c., His Ambassador Extraordinary and Plenipotentiary to His Majesty the Emperor of the French, accredited in the same character to His Majesty the King of Sardinia;

Which Plenipotentiaries assembled in Congress at Paris.

An understanding having been happily established between them, Their Majesties the Queen of the United Kingdom of Great Britain and Ireland, the Emperor of Austria, the Emperor of the French, the Emperor of all the Russias, the King of Sardinia, and the Emperor of the Ottomans, considering that in the interest of Europe, His Majesty the King of Prussia, a signing Party to the Convention of the 13th of July, 1841, should be invited to participate in the new arrangements to be adopted, and appreciating the value that the concurrence of His said Majesty would add to a work of general pacification, invited him to send Plenipotentiaries to the Congress.

In consequence, His Majesty the King of Prussia has named as His Plenipotentiaries, that is to say:


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The New International Encyclopædia/Förstemann, Ernst Wilhelm

FÖRSTEMANN, fẽr'ste-mȧn, (1822—). A German philologist, born in Danzig. In 1865 he became chief librarian at the Royal Library in Dresden. His services in behalf of the reorganization of the Dresden Library were most important. His principal publications include: Altdeutsches Namenbuch (2 vols.: 2d ed. vol. i., 1900; 2d ed. vol. ii., 1872), a valuable and interesting work devoted to a discussion of old German proper names, the volumes being respectively devoted to names of persons and places; Geschichte des deutschen Sprachstamms (1874-75), his most important work; Aus dem alten Danzig, 1820-40 (1900); and an edition of, as well as several interesting treatises on, the famous Maya manuscript in the Dresden library.


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XVIII] when Saul saw that he behaved himself very wisely, he was afraid of him. But all Israel and Judah loved David, because he went out and came in before them.

And Saul said to David, Behold my elder daughter Merab, her will I give thee to wife: only be thou valiant for me, and fight the Lord's battles. For Saul said, Let not mine hand be upon him, but let the hand of the Philistines be upon him. And David said unto Saul, Who am I? and what is my life, or my father's family in Israel, that I should be son in law to the king? But it came to pass at the time when Merab Saul's daughter should have been given to David, that she was given unto Adriel the Meholathite to wife. And Michal Saul's daughter loved David: and they told Saul, and the thing pleased him. And Saul said, I will give him her, that she may be a snare to him, and that the hand of the Philistines may be against him. Wherefore Saul said to David, Thou shalt this day be my son in law in the one of the twain.

And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath delight in thee, and all his servants love thee: now therefore be the king's son in law. And Saul's servants spake those words in the ears of David. And David said, Seemeth it to you a light thing to be a king's son in law, seeing that I am a poor man, and


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Rh lightly esteemed? And the servants of Saul told him, saying, On this manner spake David. And Saul said, Thus shall ye say to David, The king desireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hand of the Philistines. And when his servants told David these words, it pleased David well to be the king's son in law: and the days were not expired. Wherefore David arose and went, he and his men, and slew of the Philistines two hundred men; and David brought their foreskins, and they gave them in full tale to the king, that he might be the king's son in law. And Saul gave him Michal his daughter to wife.

And Saul saw and knew that the Lord was with David, and that Michal Saul's daughter loved him. And Saul was yet the more afraid of David; and Saul became David's enemy continually. Then the princes of the Philistines went forth: and it came to pass, after they went forth, that David behaved himself more wisely than all the servants of Saul; so that his name was much set by.

Saul spake to Jonathan his son, and to all his servants, that they should kill David. But Jonathan Saul's son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee:


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XIX] now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself: and I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee.

And Jonathan spake good of David unto Saul his father, and said unto him. Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to theeward very good: for he did put his life in his hand, and slew the Philistine, and the Lord wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause? And Saul hearkened unto the voice of Jonathan: and Saul sware. As the Lord liveth, he shall not be slain. And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.

And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him. And the evil spirit from the Lord was upon Saul, as he sat in his house with his javelin in his hand: and David played with his hand. And Saul sought to smite David even to the wall with the javelin: but he slipped away out


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User:Richard2075

I am Wikipedia user Richard75.

title: User:Richard2075


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 washed, dried, and rubbed very clean in a cloth; put these ingredients together into a large pan, strew in half an ounce of cinnamon beaten fine, a pound of lump sugar pounded, the peel of a lemon cut fine, the juice of a Seville orange, a gill of sack, and a gill of brandy; mix all well together, then put it close down in a pot, and lay over it writing paper dipped in brandy; when you make pies, add sweetmeats to them, if you chuse; but they are exceeding good without.

Boil six eggs hard, a dozen of golden pippins pared and cored, a pound of raisins of the sun stoned; chop these separately very fine; a pound of currants washed, cleaned, and rubbed in a cloth, two ounces of sugar pounded, an ounce of citron, and an ounce of candied orange, both cut small, a quarter of an ounce of beaten cinnamon, two cloves beat fine, and half a nutmeg grated, a gill of canary, and half a gill of brandy; squeeze in the juice of a Seville orange; mix these all well together, and press them close down into a pot for use.

Take half a pound of sweet Jordan almonds and three bitter almonds, blanch and beat them very fine with orange flower water, and the yolks of six eggs well beat and strained, with a quart of sweet cream; mix all together, and sweeten it to your palate; set it over a slow fire, and keep it stirring one way till it be thick, then pour it into


text: Index:The Rhind Mathematical Papyrus, Volume I.pdf


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The New International Encyclopædia/Förster, August

FÖRSTER, fẽr'stẽr, (1822-65). A German anatomist, born at Weimar. He was

educated at Jena, and subsequently held professorships at Göttingen (1852-56) and Würzburg (1856-65), where his investigations on pathological histology and teratology gave him a wide celebrity. His chief publications include: Lehrbuch der pathologischen Anatomie (10th ed. 1875); Atlas der mikroskopischen pathologischen Anatomie (1854-59); Grundriss der Encyklopädie und Methodologie der Medizin (1857).


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Rh into your cups, and if you would have it richly perfumed, put in a grain of ambergris.

Beat the yolks of ten eggs, strain them, beat them with a pint of cream; sweeten the juice of two lemons, boil it with the peel of one; strain it; when cold, stir it to the cream and eggs till it nearly boils; or put it into a dish, grate over the rind of a lemon, and brown with a salamander.

Put a blade of mace and a quartered nutmeg into a quart of cream; boil it, then strain it, and add to it some whole rice boiled, and a little brandy; sweeten it, stir it over the fire till it thickens, and serve it up in cups or a dish: it may be eaten either hot or cold.

Boil a pint of cream with mace and cinnamon; when cold take four eggs, leaving out two of the whites, a little rose and orange flower water and sack, nutmeg and sugar to your palate; mix them well together, and bake them in china cups.

Take the juice of ten oranges, strain and sweeten them to your taste, dissolve your sugar in the juice over the fire; when cold, take six and twenty yolks of eggs, beat them well, and mingle them with a quart of cream; put the juice of ten oranges more in, and strain all together, stirring them all the time they are over the fire,


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 fire, one way, for fear of curding; when it is of a good thickness pour it into your cups.

Take half the rind of a Seville orange, and boil it tender; beat it very fine in a mortar, and put to it a spoonful of brandy, a quarter of a pound of a loaf sugar, the juice of a Seville orange, and the yolks of four eggs; beat them all well together for ten minutes, and then pour in by degrees a pint of boiling cream; keep beating them till they are cold, then put them in custard cups, and set them in an earthen dish of hot water; let them stand till they are set, then take them out, and stick preserved orange on the top: they may be served up either hot or cold.

Grate the crumb of a penny loaf extremely fine, and put it into a quart of cream, with half a pound of fresh butter, and the yolks of a dozen eggs; put to them as much sugar as you chuse, then let it thicken over the fire, make the custard shallow, and when they have stood half an hour in a slow oven, grate some loaf sugar over them, and serve them up.

Take a quart of cream or new milk, a stick of cinnamon, four laurel leaves, and some large mace, boil them all together; take twelve eggs, beat them well together, sweeten them, and put them in your pan; bake them, or boil them, stirring them all one way, till they are of a proper thickness: boil your spice and leaves first, and when


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Absence of King William Act 1689

WHEREAS by an Act of Parlyament made in the first yeare of their Majestyes [King William III and Queen Mary II] Raigne Intituled An Act Declareing the Rights and Liberties of the Subject and Setleing the Succession of the Crowne [the Bill of Rights of 1689] It is amongst other things enacted established and declared That the Crowne and regall Government of the Kingdoms of England and Ireland and the Dominions thereunto belonging shall be and continue to their said Majestyes and the Survivour of them dureing their Lives and the Life of the Survivor (sic) of them and that the entire perfect and full Exercise of the Regall Power and Government be onely in and executed by his Majestie in the Names of both their Majestyes dureing their joynt Lives And whereas the King's most excellent Majestie hath resolved to make a Royall Voyage and goe in Person into Ireland for the speedy and effectual reduceing of the Kingdome to its due Obedience to their Majestyes and hath likewise declared his pleasure to leave the Administration of the Government in the Hands of the Queens most excellent Majestie dureing his Absence out of this Kingdome Bee it enacted by the King and Queens most excellent Majesties by and with the advice and consent of the Lords Spirituall and Temporall and the Commons in this present Parlyament assembled and by the authoritie of the same That whensoever and as often as it shall happen that his said Majestie shall be absent or continue out of this Realme of England It shall and may be lawfull for the Queens Majestie to exercise and administer the Regall Power and Government of the Kingdome of England Dominion of Wales and Towne of Berwicke upon Tweede and the Plantations and Territories thereunto belonging in the Names of both their Majestyes for such time onely dureing their joynt Lives as his said Majestie shall be absent or continue out of this Realme of England any thing in the said Act to the contrary notwithstanding Provided always That nothing in this Act shall be taken or construed to exclude or debarr his Majestie dureing such his absence out of this Realme from the Exercise or Administration of any Act or Acts of Regall Power or Government within this Realme the Kingdome of Ireland or any other their Majestyes Dominions whatsoever But that all and every such Act and Acts shall be as good and effectuall as if his Majestie was within this Realme and shall not be contradicted or controlled but by his Majestie onely And that neither the passing of this Act nor his Majestys Royall Voyage or Absence out of this Realme shall be any way taken or construed to dissolve this present Parliament (sic) or avoid or determine any Commission or Commissions which have beene or shall be granted by his or their Majesties Nor to avoid any other Act or Acts of Government executed or to be executed by his Majestie

PROVIDED always That as often as his Majesty shall returne into this Kingdome of England the sole Administration of the Regall Power and Government thereof and all the Dominions Territories and Plantations thereunto belonging or annexed shall be in his Majestie onely as if this Act had never been made.

title: Absence of King William Act 1689


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Rh when the milk is cold, mix your eggs and boil it: you may leave out the spice, and only use the laurel leaves, or, in the room of that, four or five bitter almonds.

Take a quart of new milk, the yolks of six eggs, beat fine and strained, and half a small nutmeg grated; sweeten all to your palate, and either bake or boil them.

Boil a quart of cream, then sweeten it with fine powder sugar, and beat up the yolks of eight eggs, with two spoonfuls of orange flower water; stir all together, strain it through a sieve, set them on the fire, and keep them stirring all one way till they are of a proper thickness; then pour them into your cups, and put them soon after in a stew-pan, with as much water as will rise half up the cups, set the stew-pan over a charcoal fire, and let it simmer so as to have them of a proper thickness.

Take twelve eggs, leave out two or three whites, take out all the treads, and beat them well into the bason you make your posset in; add half a pound of sugar, a pint of sack, and a nutmeg grated; stir it and set it on a chafing-dish of coals til it is more than blood warm; take a quart of sweet cream, when it boils pour it into a bason, cover it with a warm plate and a cloth, then set it on a chafing-dish of bers


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The New International Encyclopædia/Förster, Ernst

FÖRSTER, (1800-85). A German art critic and painter, brother of Friedrich Christoph, the historian and poet. He was born near Camburg, Saxe-Meiningen, April 8, 1800, and at first applied himself to the study of theology and philosophy, but soon devoting himself to art, entered the studio of Peter Cornelius at Munich. He was employed in painting the frescoes in the Aula at Bonn, and those of the Glyptothek and the arcades at Munich; but his reputation rests chiefly on his discovery of several ancient pictures, and on his works on the history of art. His greatest discovery was the frescoes of Avanzo, which date as far back as 1376, in the Chapel of San Giorgio at Padua. Among his paintings are “Hellas Liberated,” and portraits of the Duke and Duchess of Altenburg and children. Among his frescoes are scenes from Goethe's poems, and scenes from Wieland's Musarion and Die Grazien, Royal Palace, Munich. Among his works are excellent guide-books to Munich, Italy, and Germany; Die Wandgemälde der Sanct Georgenkapelle zu Padua (1859); Vorschule der Kunstgeschichte (1862); Denkmale deutscher Baukunst, Bildnerei und Malerei (1853-69); Geschichte der deutschen Kunst (1851-60); Geschichte der italienischen Kunst (1869-78); Peter von Cornelius (1874). Most of these works were illustrated by woodcuts after his own designs. He wrote a life of Jean Paul Richter, who was his father-in-law, and edited several of his works. He died at Munich, April 29, 1885.


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 till it be as thick as you wish, and strew on some fine cinnamon.

Take a gallon of new milk, set it as for a cheese, and gently whey it; break it into a mortar, put to it the yolks of six eggs, and flour of the whites; sweeten it to your taste, put in a nutmeg, some rose water, and sack; mix these together, set over the fire a quart of cream, and make it into a hasty-pudding; mix all together well, and fill you pattipans just as they are going into the oven, which must be ready immediately to receive them; when they rise well up, they are enough; make you [sic] paste; take about a pound of flour, and strew three spoonfuls of loaf sugar, beat and sifted, into it; rub in a pound of butter, one egg, and a spoonful of rose water, the rest cold fair water; make it into a paste, roll it very thin, put it into your pans, and fill them almost full.

Take tender curds, two gallons of milk, a quart of cream, and force the curd through a canvas strainer; add to this half a pound of good butter; a pint of cream, the yolks of twelve eggs, and two whites, put nutmeg, rose water, and salt to your own taste; mingle these well together and add to this a pound of currants washed, plumped, and dried; mix them all together, put them into coffins, and bake them in an oven or hot stove.

Another


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Rh

Take the curd of a gallon of milk, three quarters of a pound of fresh butter, two grated biscuits, two ounces of blanched almonds pounded, with a little sack and orange flower, half a pound of currants and seven eggs, some spice and sugar, beat them up in a little cream, till they are very light, and then make your cheesecakes.

Take six ounces of potatoes, four ounces of lemon peel, four ounces of sugar, and four ounces of butter; boil the lemon peel till tender, pare and scrape the potatoes, boil them tender and bruise them; beat the lemon peel with the sugar then beat them all together well, and let it lie till cold; put crust in your pattipans and fill them a little more than half; bake them in a quick oven half an hour, and sift some double refined sugar on them as they go in; this quantity will make a dozen small pattipans.

For the paste use a quart of fine flour, or more, a pound of butter rubbed into the flour, with a quarter of a pound of sugar beat fine, two spoonfuls of orange flower water; make it into a paste and lay it in pattipans for the curd; take the yolks of twelve eggs beat in a pint of very thick cream; when the cream boils up put in the eggs, then take if off and put it in a cloth over a culender; whey some new milk with runnet for the other curd, when you temper them together, take a pound of currants, three quarters of a pound


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 pound of butter, half a pound of sugar, a quarter of an ounce of nutmegs, four spoonfuls of rose water, and bake them quick.

Take half a pound of Jordan almonds, beat them very fine, and put to them a little sack or orange flower water, lest they turn to oil; the yolks of eight eggs, and three whites, three quarters of a pound of melted butter, and the rinds of two Seville oranges, grated and well beaten; mix these all together and sweeten it to your taste; the oven must be as quick as can be without burning them; and a very little time will bake them.

Take a pound of ground rice, and boil it in a gallon of milk, with a little whole cinnamon, till it be of a good thickness; pour it into a pan, and put about three quarters of a pound of fresh butter in it; let it stand covered till it is cold; then put in twelve eggs, and leave half the whites out, and a pound of currants, grate in a small nutmeg, and sweeten it to your own palate.

Having sliced a penny loaf as thin as possible, pour on it a pint of a boiling cream, and let it stand two hours; take eight eggs, half a pound of butter, and a nutmeg grated; beat them well together, and put in half a pound of currants well washed and dried before the fire, and a spoonful of white wine or brandy; then bake them in pattipans or raised crust.

To


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Rh

Take good Parmesan, or Cheshire cheese, melt it in a stew-pan with a bit of butter, and one or two spoonfuls of water; add as much flour as will make it pretty thick, and quit the sides of the pan, put it into another pan, and add eggs to it, one by one, mixing it well with a wooden spoon till it becomes pretty light and clear; add one or two pounded anchovies, and a little pepper; bake the cases singly upon a baking-plate, or in paper cases, of what shape you please; they require but a short time, and a soft oven, and must be served quite hot.

Boil a quart of cream, and when cold, mix it with the yolks of four eggs well beaten; set it on the fire and let it boil till it curds; blanch some almonds, beat them with orange flower water, put them into the cream, with a few Naples biscuits and green citron shred fine; sweeten it to your taste, and bake them in tea-cups.

Boil a bit of butter in a little water and a little salt; thicken it with as much flour as it will take, stirring it on the fire constantly until it becomes quite a paste; then mix the eggs with it one by one, to make it almost as liquid as a thick batter; and mix some good cream cheese with it; bake it in good puff paste, coloured with yolks of eggs; serve it up either hot or cold.

To


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Take four yolks of eggs and two whites, beat them well together, and strain them; then take a pint of cream, make it hot, put to it half a quarter of a pint of sack, and half a pint of ale; when cool, put it to the eggs, and beat it well together; put in ginger, nutmeg, salt, and flour to your liking; pare some pippins, slice them in, and fry them; they are proper for a side dish for supper.

Beat two eggs well with one spoonful of cream, ratifia water, loaf sugar, and two spoonfuls of flour; grate in half a nutmeg; have ready washed and dried clary leaves, dip them in the batter, and fry them a nice brown; serve them up with quarters of Seville oranges laid round them, and good melted butter in a boat.

Grate two Naples biscuits, pour over them half a gill of boiling cream, when it is almost cold, beat the yolks of four eggs to a strong froth, beat the biscuits a little, then beat both well together; put to it two ounces of sugar, and as much juice of raspberry as will make it a fine pink colour, and give it a proper sharpness, drop them into a pan of boiling lard, the size of a walnut; when you dish them up, stick bits of citron in some, and blanched almonds cut length-ways in others; lay round them green and yellow sweetmeats, and serve them up; they are a pretty corner dish for either dinner or supper.

To


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Rh

Grate the crumb of a penny loaf, pour over it a pint of boiling cream, or good milk, let it stand four or five hours, then beat it very fine, put to it the yolks of five eggs, four ounces of sugar, and a nutmeg grated, beat them well together, and fry them in hog's lard; drain them on a sieve, and serve them up with white wine sauce under them. You may put currants in if you please.

Make a paste with flour, a spoonful of fine oil, chopped lemon peel, half whites of eggs beat up, and white wine sufficient to make it pretty soft, and just ready to drop with a spoon; mix some large strawberries with it; and rop the size of a nutmeg in the hot fritter, for as many as you propose to make; be careful to take them out, in the same manner, as they are draining, and glaze them with sugar.

Take some rice, wash it in five or six different waters, and dry it well before the fire; then beat it in a mortar, and sift it through a lawn sieve, that it may be very fine; you must have at least an ounce of it, then put it into a saucepan, wet it, with milk and when it is well incorporated with it, add to it another pint of milk; set the whole over a stove or a very slow fire, and keep it always moving; put in a little sugar, and some candied lemon peel grated, keep it over the fire till it is almost the thickness of a fine paste, flour a peel,


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 a peel, pour it on, and spread it about with a rolling pin; when it is quite cold, cut it into little pieces, taking care that they do not stick one to the other; flour your hands, and roll up your fritters handsomely, and fry them. When you serve them up pour a little orange flower water and sugar over them. These are very handsome to garnish or make a side dish with.

Take one or two preserved oranges, which cut into as many pieces as you think proper; make a good thick batter, with sweet wine, and finish these as all others; the same may be done with lemon, bergamotte, or any other fruits.

Take about a handful of curds, the same quantity of flour, ten eggs well beaten and strained, some sugar, cloves, mace and nutmeg beat, and a little saffron; stir all well together, and fry them quick, and of a fine brown.

Make a thin puff paste, and cut it into small bits, in each put a little boiled cream, and mix a few pistachio nuts bruised; wet the borders with water or yolks of eggs, to pinch them close; fry them of a good colour; you may glaze them brown or white; these are also done with apples, marmalade, &c. either baked or fried.

Boil a quarter of a pound of rice, very tender, in milk; when it is pretty thick, put in a little salt,


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Rh salt some fine sugar, orange flowers preserved, and chopped green lemon peel, a handful of flour, and three whole eggs; mix it all well, add some currants, or a couple of good apples, peeled and cut in small bits; butter a sheet of paper, and put this preparation upon it singly, with a spoon, each about the size of a large nutmeg; put this sheet of paper into your pan, observing to have butter enough to prevent them burning when they quit the paper, take it out and continue frying them till they are of a good colour; take them out to drain upon a sieve; strew upon them a little powder sugar; and serve them as hot as possible.

Beat up six whole eggs, with a good handful of flour, salt, fine sugar, green lemon peel chopped, orange flower water, macaroni-drops bruised, half a pint of good rich cream; rub the inside of a stew-pan with butter: boil this preparation slowly, between two fires, without stirring it; when it is simmered thick enough, turn it over upon a dish, and let it cool to harden; when you mean to use it, cut it in small pieces, and fry it of a good colour; finish as the last.

Take half a pound of sweet almonds, and six or eight bitter ones, orange flowers, chopped lemon peel, sugar in proportion, a handful of flour, two or three whites of eggs; pound all together some time, with a few drops of water, or more white of eggs, to make it of a proper pleness,


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HE Eternal Son is the perfect and final expression of the "first" personal and absolute concept of the Universal Father. Accordingly, whenever and however the Father personally and absolutely expresses himself, he does so through his Eternal Son, who ever has been, now is, and ever will be, the living and divine Word. And this Eternal Son is residential at the center of all things, in association with, and immediately enshrouding the personal presence of, the Eternal and Universal Father.

We speak of God's "first" thought and allude to an impossible time origin of the Eternal Son for the purpose of gaining access to the thought channels of the human intellect. Such distortions of language represent our best efforts at contact-compromise with the time-bound minds of mortal creatures. In the sequential sense the Universal Father never could have had a first thought, nor could the Eternal Son ever have had a beginning. But I was instructed to portray the realities of eternity to the time-limited minds of mortals by such symbols of thought and to designate the relationships of eternity by such time concepts of sequentiality.

The Eternal Son is the spiritual personalization of the Paradise Father's universal and infinite concept of divine reality, unqualified spirit, and absolute personality. And thereby does the Son constitute the divine revelation of the creator identity of the Universal Father. The perfect personality of the Son discloses that the Father is actually the eternal and universal source of all the meanings and values of the spiritual, the volitional, the purposeful, and the personal.

In an effort to enable the finite mind of time to form some sequential concept of the relationships of the eternal and infinite beings of the Paradise Trinity, we utilize such license of conception as to refer to the "Father's first personal, universal, and infinite concept." It is impossible for me to convey to the human mind any adequate idea of the eternal relations of the Deities; therefore do I employ such terms as will afford the finite mind something of an idea of the relationship of these eternal beings in the subsequent eras of time. We believe the Son sprang from the Father; we are taught that both are unqualifiedly eternal. It is apparent, therefore, that no time creature can ever fully comprehend this mystery of a Son who is derived from the Father, and yet who is co-ordinately eternal with the Father himself.

The Eternal Son is the original and only-begotten Son of God. He is God the Son, the Second Person of Deity and the associate creator of all things. As the Father is the First Great Source and Center, so the Eternal Son is the Second Great Source and Center.


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74 The Eternal Son is the spiritual center and the divine administrator of the spiritual government of the universe of universes. The Universal Father is first a creator and then a controller; the Eternal Son is first a cocreator and then a spiritual administrator. "God is spirit," and the Son is a personal revelation of that spirit. The First Source and Center is the Volitional Absolute; the Second Source and Center is the Personality Absolute.

The Universal Father never personally functions as a creator except in conjunction with the Son or with the co-ordinate action of the Son. Had the New Testament writer referred to the Eternal Son, he would have uttered the truth when he wrote: "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him, and without him was not anything made that was made."

When a Son of the Eternal Son appeared on Urantia, those who fraternized with this divine being in human form alluded to him as "He who was from the beginning, whom we have heard, whom we have seen with our eyes, whom we have looked upon, and our hands have handled, even the Word of life." And this bestowal Son came forth from the Father just as truly as did the Original Son, as is suggested in one of his earthly prayers: "And now, O my Father, glorify me with your own self, with the glory which I had with you before this world was."

The Eternal Son is known by different names in various universes. In the central universe he is known as the Co-ordinate Source, the Cocreator, and the Associate Absolute. On Uversa, the headquarters of the superuniverse, we designate the Son as the Co-ordinate Spirit Center and as the Eternal Spirit Administrator. On Salvington, the headquarters of your local universe, this Son is of record as the Second Eternal Source and Center. The Melchizedeks speak of him as the Son of Sons. On your world, but not in your system of inhabited spheres, this Original Son has been confused with a co-ordinate Creator Son, Michael of Nebadon, who bestowed himself upon the mortal races of Urantia.

Although any of the Paradise Sons may fittingly be called Sons of God, we are in the habit of reserving the designation "the Eternal Son" for this Original Son, the Second Source and Center, cocreator with the Universal Father of the central universe of power and perfection and cocreator of all other divine Sons who spring from the infinite Deities.

The Eternal Son is just as changeless and infinitely dependable as the Universal Father. He is also just as spiritual as the Father, just as truly an unlimited spirit. To you of lowly origin the Son would appear to be more personal since he is one step nearer you in approachability than is the Universal Father.

The Eternal Son is the eternal Word of God. He is wholly like the Father; in fact, the Eternal Son is God the Father personally manifest to the universe of universes. And thus it was and is and forever will be true of the Eternal Son and of all the co-ordinate Creator Sons: "He who has seen the Son has seen the Father."

In nature the Son is wholly like the spirit Father. When we worship the Universal Father, actually we at the same time worship God the Son and God the Spirit. God the Son is just as divinely real and eternal in nature as God the Father.


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Rh The Son not only possesses all the Father's infinite and transcendent righteousness, but the Son is also reflective of all the Father's holiness of character. The Son shares the Father's perfection and jointly shares the responsibility of aiding all creatures of imperfection in their spiritual efforts to attain divine perfection.

The Eternal Son possesses all the Father's character of divinity and attributes of spirituality. The Son is the fullness of God's absoluteness in personality and spirit, and these qualities the Son reveals in his personal management of the spiritual government of the universe of universes.

God is, indeed, a universal spirit; God is spirit; and this spirit nature of the Father is focalized and personalized in the Deity of the Eternal Son. In the Son all spiritual characteristics are apparently greatly enhanced by differentiation from the universality of the First Source and Center. And as the Father shares his spirit nature with the Son, so do they together just as fully and unreservedly share the divine spirit with the Conjoint Actor, the Infinite Spirit.

In the love of truth and in the creation of beauty the Father and the Son are equal except that the Son appears to devote himself more to the realization of the exclusively spiritual beauty of universal values.

In divine goodness I discern no difference between the Father and the Son. The Father loves his universe children as a father; the Eternal Son looks upon all creatures both as father and as brother.

The Son shares the justice and righteousness of the Trinity but overshadows these divinity traits by the infinite personalization of the Father's love and mercy; the Son is the revelation of divine love to the universes. As God is love, so the Son is mercy. The Son cannot love more than the Father, but he can show mercy to creatures in one additional way, for he not only is a primal creator like the Father, but he is also the Eternal Son of that same Father, thereby sharing in the sonship experience of all other sons of the Universal Father.

The Eternal Son is the great mercy minister to all creation. Mercy is the essence of the Son's spiritual character. The mandates of the Eternal Son, as they go forth over the spirit circuits of the Second Source and Center, are keyed in tones of mercy.

To comprehend the love of the Eternal Son, you must first perceive its divine source, the Father, who is love, and then behold the unfolding of this infinite affection in the far-flung ministry of the Infinite Spirit and his almost limitless host of ministering personalities.

The ministry of the Eternal Son is devoted to the revelation of the God of love to the universe of universes. This divine Son is not engaged in the ignoble task of trying to persuade his gracious Father to love his lowly creatures and to show mercy to the wrongdoers of time. How wrong to envisage the Eternal Son as appealing to the Universal Father to show mercy to his lowly creatures on the material worlds of space! Such concepts of God are crude and grotesque. Rather should you realize that all the merciful ministrations of the Sons of God are a direct revelation of the Father's heart of universal love and infinite compassion. The Father's love is the real and eternal source of the Son's mercy.

God is love, the Son is mercy. Mercy is applied love, the Father's love in action in the person of his Eternal Son. The love of this universal Son is like-


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76 wise universal. As love is comprehended on a sex planet, the love of God is more comparable to the love of a father, while the love of the Eternal Son is more like the affection of a mother. Crude, indeed, are such illustrations, but I employ them in the hope of conveying to the human mind the thought that there is a difference, not in divine content but in quality and technique of expression, between the love of the Father and the love of the Son.

The Eternal Son motivates the spirit level of cosmic reality; the spiritual power of the Son is absolute in relation to all universe actualities. He exercises perfect control over the interassociation of all undifferentiated spirit energy and over all actualized spirit reality through his absolute grasp of spirit gravity. All pure unfragmented spirit and all spiritual beings and values are responsive to the infinite drawing power of the primal Son of Paradise. And if the eternal future should witness the appearance of an unlimited universe, the spirit gravity and the spirit power of the Original Son will be found wholly adequate for the spiritual control and effective administration of such a boundless creation.

The Son is omnipotent only in the spiritual realm. In the eternal economy of universe administration, wasteful and needless repetition of function is never encountered; the Deities are not given to useless duplication of universe ministry.

The omnipresence of the Original Son constitutes the spiritual unity of the universe of universes. The spiritual cohesion of all creation rests upon the everywhere active presence of the divine spirit of the Eternal Son. When we conceive of the Father's spiritual presence, we find it difficult to differentiate it in our thinking from the spiritual presence of the Eternal Son. The spirit of the Father is eternally resident in the spirit of the Son.

The Father must be spiritually omnipresent, but such omnipresence appears to be inseparable from the everywhere spirit activities of the Eternal Son. We do, however, believe that in all situations of Father-Son presence of a dual spiritual nature the spirit of the Son is co-ordinate with the spirit of the Father.

In his contact with personality, the Father acts in the personality circuit. In his personal and detectable contact with spiritual creation, he appears in the fragments of the totality of his Deity, and these Father fragments have a solitary, unique, and exclusive function wherever and whenever they appear in the universes. In all such situations the spirit of the Son is co-ordinate with the spiritual function of the fragmented presence of the Universal Father.

Spiritually the Eternal Son is omnipresent. The spirit of the Eternal Son is most certainly with you and around you, but not within you and a part of you like the Mystery Monitor. The indwelling Father fragment adjusts the human mind to progressively divine attitudes, whereupon such an ascending mind becomes increasingly responsive to the spiritual drawing power of the all-powerful spirit-gravity circuit of the Second Source and Center.

The Original Son is universally and spiritually self-conscious. In wisdom the Son is the full equal of the Father. In the realms of knowledge, omniscience, we cannot distinguish between the First and Second Sources; like the Father, the Son knows all; he is never surprised by any universe event; he comprehends the end from the beginning.


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Rh The Father and the Son really know the number and whereabouts of all the spirits and spiritualized beings in the universe of universes. Not only does the Son know all things by virtue of his own omnipresent spirit, but the Son, equally with the Father and the Conjoint Actor, is fully cognizant of the vast reflectivity intelligence of the Supreme Being, which intelligence is at all times aware of all things that transpire on all the worlds of the seven superuniverses. And there are other ways in which the Paradise Son is omniscient.

The Eternal Son, as a loving, merciful, and ministering spiritual personality, is wholly and infinitely equal with the Universal Father, while in all those merciful and affectionate personal contacts with the ascendant beings of the lower realms the Eternal Son is just as kind and considerate, just as patient and long-suffering, as are his Paradise Sons in the local universes who so frequently bestow themselves upon the evolutionary worlds of time.

It is needless further to expatiate on the attributes of the Eternal Son. With the exceptions noted, it is only necessary to study the spiritual attributes of God the Father to understand and correctly evaluate the attributes of God the Son.

The Eternal Son does not personally function in the physical domains, nor does he function, except through the Conjoint Actor, in the levels of mind ministry to creature beings. But these qualifications do not in any manner otherwise limit the Eternal Son in the full and free exercise of all the divine attributes of spiritual omniscience, omnipresence, and omnipotence.

The Eternal Son does not personally pervade the potentials of spirit inherent in the infinity of the Deity Absolute, but as these potentials become actual, they come within the all-powerful grasp of the spirit-gravity circuit of the Son.

Personality is the exclusive gift of the Universal Father. The Eternal Son derives personality from the Father, but he does not, without the Father, bestow personality. The Son gives origin to a vast spirit host, but such derivations are not personalities. When the Son creates personality, he does so in conjunction with the Father or with the Conjoint Creator, who may act for the Father in such relationships. The Eternal Son is thus a cocreator of personalities, but he bestows personality upon no being and of himself, alone, never creates personal beings. This limitation of action does not, however, deprive the Son of the ability to create any or all types of other-than-personal reality.

The Eternal Son is limited in transmittal of creator prerogatives. The Father, in eternalizing the Original Son, bestowed upon him the power and privilege of subsequently joining with the Father in the divine act of producing additional Sons possessing creative attributes, and this they have done and now do. But when these co-ordinate Sons have been produced, the prerogatives of creatorship are apparently not further transmissible. The Eternal Son transmits creatorship powers only to the first or direct personalization. Therefore, when the Father and the Son unite to personalize a Creator Son, they achieve their purpose; but the Creator Son thus brought into existence is never able to transmit or delegate the prerogatives of creatorship to the various orders of Sons which he may subsequently create, notwithstanding that, in the highest local universe Sons, there does appear a very limited reflection of the creative attributes of a Creator Son.


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78 The Eternal Son, as an infinite and exclusively personal being, cannot fragmentize his nature, cannot distribute and bestow individualized portions of his selfhood upon other entities or persons as do the Universal Father and the Infinite Spirit. But the Son can and does bestow himself as an unlimited spirit to bathe all creation and unceasingly draw all spirit personalities and spiritual realities to himself.

Ever remember, the Eternal Son is the personal portrayal of the spirit Father to all creation. The Son is personal and nothing but personal in the Deity sense; such a divine and absolute personality cannot be disintegrated or fragmentized. God the Father and God the Spirit are truly personal, but they are also everything else in addition to being such Deity personalities.

Though the Eternal Son cannot personally participate in the bestowal of the Thought Adjusters, he did sit in council with the Universal Father in the eternal past, approving the plan and pledging endless co-operation, when the Father, in projecting the bestowal of the Thought Adjusters, proposed to the Son, "Let us make mortal man in our own image." And as the spirit fragment of the Father dwells within you, so does the spirit presence of the Son envelop you, while these two forever work as one for your spiritual advancement.

The Eternal Son is spirit and has mind, but not a mind or a spirit which mortal mind can comprehend. Mortal man perceives mind on the finite, cosmic, material, and personal levels. Man also observes mind phenomena in living organisms functioning on the subpersonal (animal) level, but it is difficult for him to grasp the nature of mind when associated with supermaterial beings and as a part of exclusive spirit personalities. Mind must, however, be differently defined when it refers to the spirit level of existence, and when it is used to denote spirit functions of intelligence. That kind of mind which is directly allied with spirit is comparable neither to that mind which co-ordinates spirit and matter nor to that mind which is allied only with matter.

Spirit is ever conscious, minded, and possessed of varied phases of identity. Without mind in some phase there would be no spiritual consciousness in the fraternity of spirit beings. The equivalent of mind, the ability to know and be known, is indigenous to Deity. Deity may be personal, prepersonal, superpersonal, or impersonal, but Deity is never mindless, that is, never without the ability at least to communicate with similar entities, beings, or personalities.

The mind of the Eternal Son is like that of the Father but unlike any other mind in the universe, and with the mind of the Father it is ancestor to the diverse and far-flung minds of the Conjoint Creator. The mind of the Father and the Son, that intellect which is ancestral to the absolute mind of the Third Source and Center, is perhaps best illustrated in the premind of a Thought Adjuster, for, though these Father fragments are entirely outside of the mind circuits of the Conjoint Actor, they have some form of premind; they know as they are known; they enjoy the equivalent of human thinking.

The Eternal Son is wholly spiritual; man is very nearly entirely material; therefore much pertaining to the spirit personality of the Eternal Son, to his seven spiritual spheres encircling Paradise and to the nature of the impersonal creations of the Paradise Son, will have to await your attainment of spirit status following your completion of the morontia ascension of the local universe of


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Rh Nebadon. And then, as you pass through the superuniverse and on to Havona, many of these spirit-concealed mysteries will clarify as you begin to be endowed with the "mind of the spirit"—spiritual insight.

The Eternal Son is that infinite personality from whose unqualified personality fetters the Universal Father escaped by the technique of trinitization, and by virtue of which he has ever since continued to bestow himself in endless profusion upon his ever-expanding universe of Creators and creatures. The Son is absolute personality; God is father personality—the source of personality, the bestower of personality, the cause of personality. Every personal being derives personality from the Universal Father just as the Original Son eternally derives his personality from the Paradise Father.

The personality of the Paradise Son is absolute and purely spiritual, and this absolute personality is also the divine and eternal pattern, first, of the Father's bestowal of personality upon the Conjoint Actor and, subsequently, of his bestowal of personality upon the myriads of his creatures throughout a far-flung universe.

The Eternal Son is truly a merciful minister, a divine spirit, a spiritual power, and a real personality. The Son is the spiritual and personal nature of God made manifest to the universes—the sum and substance of the First Source and Center, divested of all that which is nonpersonal, extradivine, nonspiritual, and pure potential. But it is impossible to convey to the human mind a word picture of the beauty and grandeur of the supernal personality of the Eternal Son. Everything that tends to obscure the Universal Father operates with almost equal influence to prevent the conceptual recognition of the Eternal Son. You must await your attainment of Paradise, and then you will understand why I was unable to portray the character of this absolute personality to the understanding of the finite mind.

Concerning identity, nature, and other attributes of personality, the Eternal Son is the full equal, the perfect complement, and the eternal counterpart of the Universal Father. In the same sense that God is the Universal Father, the Son is the Universal Mother. And all of us, high and low, constitute their universal family.

To appreciate the character of the Son, you should study the revelation of the divine character of the Father; they are forever and inseparably one. As divine personalities they are virtually indistinguishable by the lower orders of intelligence. They are not so difficult of separate recognition by those whose origin is in the creative acts of the Deities themselves. Beings of nativity in the central universe and on Paradise discern the Father and the Son not only as one personal unity of universal control but also as two separate personalities functioning in definite domains of universe administration.

As persons you may conceive of the Universal Father and the Eternal Son as separate individuals, for they indeed are; but in the administration of the universes they are so intertwined and interrelated that it is not always possible to distinguish between them. When, in the affairs of the universes, the Father and


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 80 the Son are encountered in confusing interassociations, it is not always profitable to attempt to segregate their operations; merely recall that God is the initiating thought and the Son is the expressionful word. In each local universe this inseparability is personalized in the divinity of the Creator Son, who stands for both Father and Son to the creatures of ten million inhabited worlds.

The Eternal Son is infinite, but he is approachable through the persons of his Paradise Sons and through the patient ministry of the Infinite Spirit. Without the bestowal service of the Paradise Sons and the loving ministry of the creatures of the Infinite Spirit, beings of material origin could hardly hope to attain the Eternal Son. And it is equally true: With the help and guidance of these celestial agencies the God-conscious mortal will certainly attain Paradise and sometime stand in the personal presence of this majestic Son of Sons.

Even though the Eternal Son is the pattern of mortal personality attainment, you find it easier to grasp the reality of both the Father and the Spirit because the Father is the actual bestower of your human personality and the Infinite Spirit is the absolute source of your mortal mind. But as you ascend in the Paradise path of spiritual progression, the personality of the Eternal Son will become increasingly real to you, and the reality of his infinitely spiritual mind will become more discernible to your progressively spiritualizing mind.

Never can the concept of the Eternal Son shine brightly in your material or subsequent morontial mind; not until you spiritize and commence your spirit ascension will the comprehension of the personality of the Eternal Son begin to equal the vividness of your concept of the personality of the Creator Son of Paradise origin who, in person and as a person, onetime incarnated and lived on Urantia as a man among men.

Throughout your local universe experience the Creator Son, whose personality is comprehensible by man, must compensate for your inability to grasp the full significance of the more exclusively spiritual, but none the less personal, Eternal Son of Paradise. As you progress through Orvonton and Havona, as you leave behind you the vivid picture and deep memories of the Creator Son of your local universe, the passing of this material and morontia experience will be compensated by ever-enlarging concepts and intensifying comprehension of the Eternal Son of Paradise, whose reality and nearness will ever augment as you progress Paradiseward.

The Eternal Son is a grand and glorious personality. Although it is beyond the powers of the mortal and material mind to grasp the actuality of the personality of such an infinite being, doubt not, he is a person. I know whereof I speak. Times almost without number I have stood in the divine presence of this Eternal Son and then journeyed forth in the universe to execute his gracious bidding.

[Indited by a Divine Counselor assigned to formulate this statement depicting the Eternal Son of Paradise.]