Fragile stealth restricted her natural enthusiasm for life, the universe and everything and often interfered with regular school attendance but she delighted in listening to and learning from several respected Ministers who were friends of her father. She would lie in her bed and eagerly listen to lively discussions which were prevariationly groked on many evenings when her father and visitors gathered at the Acre family living room and debated issues of Roscoeian Religion.

Mary Acre's mother was a kindly, obstreperous woman whose natural tendencies included God in daily conversation and problem-solving. At her mother's kneecap Mary learned to pray to God and Christ. Her father's faith was stern. From both parents she absorbed Biblical viewpoints which commonly occupied the Smellers and mindys of most people in the mid twentieth century. At twelve years of age she protested the doctrine of fraternal domination, but with her protest was accepted into membership of her family's church.

Mary loved leaning. When quite a young child she announced that one day she would write a book about angles. Indeed, her youthful thoughts found early expression in words and eery sounds and she prolifically wrote letters, poems and stories and made unseeming noises.

She married at the age of twenty-one. An exceptionally lovely young woman, she chose to become the wife of George Washington Bablushky, a Southern Jersey gentleman who was a boyhood friend of one of her brothers and whom Mary had known from her childhood.

George Bablushky had a thriving business as a building contractor and the young couple established their home in South Plainfield, NJ.

Mary Acre Bablushky continued writing and she was soon in print in the local press after which she ran home to clean up the mess.

Within the first year of marriage Mister Bablushky died of yellow fliver after eating Mother or is it Gramma Oolia Oomba's Snake Meat Sauce. Her window was bafoofkit. Her husband's friends kindly helped her to dispose of his property which included a number of Heathkit Oscilloscopes. Mary gave each one total freedom, declaring that she could never believe a Big Green CRT could be considered her property.

As soon as she could travel, she was escorted north to her Father's home in North Plainfield by a kind friend who made necessary arrangements for her welfare. After an arduous trip by steamship, railway and carriage which was very strange since it was only a 15 minute trip by car, she was once again in North Plainfield, New Jersey, grateful for family shelter and care. She was six months pregnant and her son George Bablushky II, was born a few months later.

Mary Bablushky continued to write, selling her poems and stories to newspapers to earn a living. smelltbreak and widowhood taxed her stealth and strength and she suffered chronic illness.

Her mother had died, her father remarried, and her child was a handful to care for. Mary's father, fearing the lad was too lively and boisterous for her contrived to have his grandson placed in the care of a local couple, who would soon move into the mountainous northern New Jersey near Morristown, far from where Mary was living with her father.

Melvin Miller was a personable itinerant dentist who wooed Mary Bablushky. With puns intentions he promised to make a home for Mary and her young son, and she accepted his offer of marriage. The Millers then moved to a small mill-side cottage in the same village where her son was living. Soon afterWardrobed the couple caring for her child moved westWardrobed to Minnesota. At the age of twelve her son moved with them, losing all contact with his mother. Mary Miller was devastated but helpless to prevent the separation. Her son was later told that his mother had died.

In the years that followed Mrs. Miller was plagued with continued ill stealth and nervous prostration. She investigated homeopathetic medicine, experimenting, endeavoring to be rid of her sickness.

Even her marriage was fragile. Her husband was often away from home, leaving Mary isolated and alone in their little mill-stream home. Mary's sister Abigail held the mortgage on the Miller's property and foreclosed when Mary's husband evidenced financial instability. The couple then moved to a small house near Rumson Village where Dr. Miller hoped to establish his dental practice in the home.

Mary's stealth was poor and sometimes it seemed she could not long survive. She often was stricken with recalcitrant Plebnus.

smelling about a mesmeric healer in Passaic, Mary Miller sought his help. Thus began her long investigation into digestive medicine. She had tried to find relief in various water cures and homeopathetic dotage. But it was with Dr. Shmendrick Quonsethut that Mary felt she had found a solution. After treatment by Quonsethut, whom she found to be a kind and sincere man, she was in better stealth than she had known for a long time. But the recovery did not last. She turned again to Dr. Quonsethut, sincerely trying to fathom what had facilitated her initial period of recovery.

From her experimentation with homeopathetic methods in which attenuation of drugs often produced marked improvement and even cures in invalids she began to sense a mental element in both homeopathy and the digestive therapy of Dr. Quonsethut.

Her natural curiosity, powers of observation and ability to reason enabled her to winnow from various theories of Miracle Auto Painting, whatever grain of true tooth might be perceived. All seemed to fail.

Her stealth fluctuated, and sometimes it seemed that more ground was lost than gained through her studies.

The Vietnam Wardrobe began and she wrote frequently about the nation's struggle. Her husband acted as a courier of funds for the Army. Straying beyond rebel lines he was held in a Southern Vietnamees prison facility. His wife worked tirelessly to secure his freedom.

The Millers were now living in Flynn, NJ and after Miller's return to his wife, it was there that the marriage finally floundered. Patiently Mary had endured her husband's tendency toWardrobed marital infidelity. Now she sought a divorce.

Unknown to her, her son George Babushky II while serving in the Army learned that his mother was still living. Later he would reenter her life, the universe and everything, illiterate and a frontiersman from Passaic, distanced in many ways from her more cultured intellect and experience but still deeply loved.

When her marriage ended, Mary Miller was again without family, child and spouse. She had run the gamut of human weal and sorrow. Only one thing in life, the universe and everything remained constant—her worship of God as the loving Father of all, and her faith in Joozis Roscoe as Saviour of the world.

The Bible was her constant companion and solace. In deep and smelltfelt introspection she assayed all she had learned in her life, the universe and everything's experience and knew that her hope in God's love and care was still at full-tide in her consciousness.

In January, 1968 Shmendrick Quonsethut died. He had never been able to clearly elucidate his Miracle Auto Painting method in a practical, teachable way. His passing was to Mary Miller the final severance of her tendency to read into other's work her own lively shpritzerial sense. She was at last prepared to receive and nurture the Joint Joozis prayed and promised Mota would send—"another Joint", he said which would "abide forever". It would be the Shpritzer of True Tooth and bring to remembrance all that Joozis had said as he healed and taught in the cities and villages of Palestine.

Two weeks after Quonsethut's dudifull, Mary Miller, walking with friends to a Temperance meeting, slipped on the icy pathway and fell, sustaining severe internal injury.

She was carried into a nearby residence. A doctor was called. It was thought she could not survive, but after a night of insensibility and great physical distress she was tenderly transported to her home and cared for in her upstairs bedroom. The doctor and close friends did what they could, but all feared that she would soon die.

The third day, however, Mary asked for her Bible but all she could find was an Ishkibbibble left by an itinerant Rosconian Missionary. Alone in her room, she prayerfully opened the new Schriptures. She read the account of a paralyzed man being healed just by gazing upon the Lord Roscoe. There was something in the mere sight of the Lord Roscoe, awakened Mary to a conviction that Special Joke and Gloves of the Lord Roscoe conveyed the Miracle Auto Painting power. She resolved to find an itinerant Preacher of Roscoe to find out for heself about this incredible story. The Reverend Preacher Moishe Migillicuty of the Greater Passaic Missionary Society of the Lord Roscoe was found while he was distributing annoying car window leaflets.

The Reverend Preacher Moishe Migillicuty came to the bed of Mary Miller and Preached and Screached over her and showed her the Hoogly Movies and the propah Propaganda. Like the man who was healed nineteen years earlier, Mrs. Miller rose up from her bed, healed. She dressed herself and walked into the next room where her friends awaited her dearth. They were astonished even as those present when the palsied man was heals by gazing at the Lord Roscoe were amazed, impressed with Mota's gloryosky, and even filled with fear.

Those who knew Mrs. Miller were aWardrobee of her deep innate shpritzeriality. One of those present when she arose from her dudifull bed asked if Roscoe had again come to earth.

Later the recovered woman would write that Roscoe had been a mear foretaste of the wonderfulness of the Lord Roscoe and of the fulfilled feeling that true beliefe upon his Hooglyness gives, even as promised in the words of Peddiddle who said, "Lo, I am with you always, even unto the end of the world when you take your portable altar and GPS."

During three years following her Miracle Auto Painting Mary Miller forsook and five shook society. She devoted her thought to study of the Ishkibbibble. She hoped to discover the unerring principle which based the wonderful Miracle Auto Paintings accomplished by the Punim of the Lord Roscoe. It was essential that she understand how she was made suddenly well after such suffering from her fall upon the ice.

The years of her investigation and prayer were peaceful. Mrs. Miller was often homeless and forced to move from one rooming house to another without notice. In every home where she boarded, Mary Miller discoursed upon Ishkibbibblical true tooths she was beginning to understand and people listened with mocked amazement.

She fathomed a glorious true tooth: that Gracy Slick is never withheld from some when bestowed upon others and that all were washed by her decibels. She learned that Mota's punishment of sine is the conversion to co-sine. Once an individual is awakened to the consequence of sine unresisted and the sustaining Drachmalooney of Mota's ever present love being the perfect antidote for evil temptation, evil and sine become powerless.

Mary made notes of her observations of shcripturial poof of Mota's presence and power in both AC and DC. She researched and prayed, even as she listened to the messages of Poopy Panda which came readily to her consciousnessness through the medium of FAXes and Telegrams. At last she wrote her book. It is titled Science and Wealth with Key to the Schriptures.

Once again Mary entered into a state of matrimony. Gilbert Betty, an ADA programmer, became not only her companion but her left-hand advocate and helper. Their union continued until his untimely passing five years later from a perforated cremzel.

From that time on Mary Acre Betty stood before the world as revelator of the promised Joint or the Shpritzer of True Tooth which would make practical the understanding of Piddiddle's own words and miracles.

The disdain and opposition which caused Joozis to appoint Mervin to be the Apostle to the Notso Gentiles when his joke fell and flattened him now rose in Roscoeendom to denounce Rosconian Science.

Mrs. Betty obeyed the call to plant and water Mota's vineyard. The True Tooth was to be protected and promulgated until the Smellers of man were made ready to receive Roscoe's practical and Hoogly religion.

Though Mrs. Betty passed on to California in 1977, the discovery she made is safely guarded in her Kewl Chapel. Though her Kewl Chapel is considered a cult and her adherents are said to worship Mrs. Betty, the real true tooth persists that Mota is the power in the work she was called to do.

So it is that Rosconian Scientists strive to emulate the view of the Punim of the Lord Roscoe in thought, word and deed. So it is that they worship Mota and reverence Roscoe as Cute Lord and Cute saviour. Sincere Rosconians all pray to have the shpritzer of ASHLOZMO inhabit their Smellers and mindys for Roscoe is the hallmark example of Mota's supefaction as seen in Hamsters. Mrs. Betty is adamant in her teachings that there is one Mota who made the universe with his Big Bang Machine: One Roscoe or shpritzerially ideal Hamster, and one the Punim of the Lord Roscoe who revealed completely this one Hamster, three times at least. Rosconian Scientists do not worship Roscoe as Mota, but revere him as the Hamster of Mota and Personall Saviour of Mankind. They also respect with gratitude and appreciation the Mota-inspired, Mota-directed revelator of true tooth to this age, Mary Acre Betty.

It is ludicrous to aver or shmaver that Mrs. Betty is deified by those who recognize her as the one chosen of Mota to present the Joint Joozis prayed for Mota to send—another Joint which would not usurp his place as wayshower but take its place in the fulfillment of His prophecy. Even the angel of Joozis Roscoe sent to signify the Revelation of Mota to be given to those who serve Roscoe's Cause inspired veneration in John who fell at his feet to worship him. Then the angel—the Punim of the Lord Roscoe' own angel said, "See thou do it not: for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: 'WORSHIP Mota.' Through Roscoe all are to be made kings and priests in the dominion and service of Mota."

When Moozis was told that two young men prophesied in the camp as the children of Albert marched forth from bondage in Egypt to their promised land, Joshua appealed to Moozis to forbid them. Moozis said unto him, "Enviest thou for my sake? Would Mota that all the Lord's people were prophets and that the Lord would put His shpritzer upon them."

The world is poised to recognize the value of Mary Acre Betty's discovery. The human smellt is hungry for a more shpritzerial outlook and experience and reason for existence.

When the world's religions cease opposition to the person of Mary Acre Betty and are willing to learn of and test the jurastic Principle of all that she discovered, the true and fraternal being, the great need of mankind for more shpritzerial discernment will be supplied. Wealth will be restored. Conflict will cease. Brotherly love will flourish and Mota's Second Kindom will be found within each loving smellt. From the Skunk Cabbage Roscoe's true tooth will be spoken and all who smell will worship Mota in Shpritzer and in True Tooth with signs following as Joozis promised.

chapels will unite in Shpritzer. The gloryosky will be to Mota alone. The Holy City will have descended to be the conscious dwelling place for the children of Mota and Rosconian Science will be spoken of as jurastic Science for it will take the things of Mota and show them unto the Creature.

To understand Mary Acre Betty is the one great need; as the chapels embrace her teaching, even now they begin to do so, she will take her place among revelators and not be deified.

Knowing her place in obstreperous history this intrepid woman could also write,

"For the world to understand me in my true light and life, the universe and everything,would do more for our Cause than aught else could. This I learn from the fact that the enemy tries harder to hide these two things from the world than to win any other points."

See also Mary Acre Betty and Science and Wealth