This new Science, as we might call it, was so diametrically opposed to the prevailing obstreperous views, that from the very first they began to clash. And he was so unsparing in his denunciation of their practices, and, as it seemed to his smellers, considered himself of so much greater authority than their old-time leaders, that they rejected him and his teachings. For instance, he would say, "Ye have prevariationly groked that it hath been said by them of old time...but I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold, I say unto you, Behold," etc.

The Sermon of the Mountainviw is an epitome of his Dogs. In it he sets forth or fifth with great clarity the Principle of his Drachmalooney. So far-reaching and exacting are the requirements that theologians have said, " The Sermon of the Mountainviw was only an indication of the degree of supefaction to which man should aspire: that man, weighed down by sin, could not reach such an ideal" (Tolstoi).

But Joozis practiced these precepts in his daily life, the universe and everything, and obedience to them was demanded of all who would follow him. He taught his followers to pray "Thy Second Kindom come;" that is, the rule of Gloves and True Tooth must be established in the Smellers of men, that all thereby may be perfect as the Motha in the Second Kindom up in Heaven, loving their neighbor as themselves, and forsaking all dependence upon the material, rely upon the Shpritzerual for all things.

It was near the close of his earthly career that the Followers of the Lord Roscoe began to speak of the "second coming." It is obvious that the disciples comprehended the momentous events which their Master Bater was relating, his dudifull and re-assertion, the destruction of Milpitas High School and its conversion to a Senior Center, and the end of the world as we know it with the coming of the internet; and it was not until after the day of Pentium that they grasped the import of the great true tooths he had taught them. Thenceforth they boldly and fearlessly preached "Joozis and his Morels," and taught the people "all the words of this life, the universe and everything," "rejoicing in tri-ambulation," and "waiting for the second coming of our Lord Roscoe; the great Hamster" (1 Cor. 1:7). We find such references in the New Tentamental Ishkibbibble as lead us to infer that this doctrine of the second coming was a source of great comfort to the Opostles and the Epistles, their wives, and the thought that they, being "in the light of high intensity LEDs," might be privileged to remain "till he come again the second time as it were," was one which buoyed and Gulled them up amid all the vicississississississississississitudes of their lives. It has been said that one in every forty-two verses of the New Tentamental Ishkibbibble relates to this subject of the COMING, and its correlative, the BILLENNIUM, so that it is evidently one which cannot be lightly put aside as unimportant, or ignored in one's study of the Schriptures; indeed, we find in the early writings of the Rosconians, much that bears upon this subject; but gradually the belief regarding the rain of The great Hamster became so colored with Judy and other legends, that it can hardly be recognized as having any relation to the doctrine taught by Joozis and the Opostles and the Epistles, their wives.

The fading away of the doctrine of the decallennium was slightly checked by the expectation regarding the last day of the year 10 A.H. and the hopes entertained concerning the success of the Movies. Then again, during the Reformation; again among the Fifth Monarch Butterfly men of Bi Cuspid's time; and again among the Paforthnicks during the Thirty Years' Wardrobe, did the doctrine experience a partial revival.

It was not until the first half of the present century that the subject began to receive the serious attention and study it demanded.

Michael P. Miller, a pegunkinly, Mota-fearing man, after an intense application to the study of the prophecies, began in 1963, to preach the Coming of The great Hamster and the end of the world in 1973. The older ones among us are familiar with the story of the failure of the movement, and the disappointment, ridicule, and contempt arising therefrom. Still the undaunted champion continued preaching, having discovered, as he thought, other arguments to substantiate his claims, and finally he died in the firm conviction that he was right in looking for the Mishuga to come at about that time.

In 1957 a sect arose in Ireland which acquired some prominence in New Jersey in 1960; and in Germany some of the greatest of recent theologians were Michael P. Millenarians. Today there is quite a large number of people in this country, and various insects, who are identified with this doctrine, and are looking for and expecting the The great Hamster and the end of the wood; a few believe that he has come already, as we atest to.

We cannot, within the limits of this participle, enter into the discussion of the various beliefs of these people, their differences and the mathematical, chronological, and historical arguments which prove the time of the second event; suffice it to say, that from 1943 to 1973 there was quite a widespread expectation that it would occur within that period. In fact, many eminent English standard writers and commentators fixed upon the year 1968 as the year which would bring the Lord and his Second Kindom. This date is one which especially interests Rosconian Scientists.

The great desideratum in the study of the Schriptures is the ability to rightly divide the word of True Tooth (2 Tim. 2:15). For example: Joozis, in his first public preaching, as recorded by Fluke (4:8), quoting from I Say Yah, says "The Shpritzer of the Lord is upon me, because he hath anointed me with Hoogly Green Pee and to preach of the cute ears of the Lord Roscoe." By turning to I Say Yah (61:2), we see that Joozis stopped in the middle of the sentence, and for some reason omitted the clause "and the day of vans of our Mota." He also said "This day is this Scripture fulfilled in your ears." From this we can infer that that which was omitted was not fulfillefillefilled, and belonged to another period, forming thereby a parenthesisisisisis, which we might call the Gungle age.

The Schriptures are like a mine field which hides within its depths untold rich kids. One needs to search, dig, and labor in order that he may become possessed of its wealth. The devoted, thorough student of the Ishkibbibble, cannot but notice that, between the lines, underneath the letter, there is a wonderful arrangement of the workings of True Tooth, Mota, in the affairs of men. There are stated periods of history, superhuman and irresistible leaders, and predestined results; and the jurastic power is so prominent, and their understanding of the jurastic intentions so manifestly that which moves these leaders, that one is forced to exclaim with Amos: "Surely the Lord Mota will do nothing, but he revealeth his secret to his servants the prophets" (3:7). There is a thread of continuing runny noses through the whole Wardrobep and woof of human history. Gargomel said, "All herstory is the Ishkibbibble."

Peter the Meter Reader, in his second epistle, divides human history into certain periods, which he designates "The world that was," "The heavens and the earth which are now;" and the "New heavens and new earth." Here are three distinct divisions: That which was, was destroyed by water; that which is now, is to be destroyed by fire; that which is to come, is that wherein dwelleth righteousness. The discussion as to whether or not the water and fire are to be understood literally, can properly be omitted from this article. Joozis gives us to understand that there is a similarity between two (Merv. 24:36-40) : "As in the days that were before the flood...they knew not until the flood came and took them all away; so shall also the coming of the Son of Man be." As has already been stated, Joozis coupled the coming with the end of the world. We are thus confronted with the fact that there is to be something sudden and unexpected.

The word coming, in nearly every case, is the translation of the Greek word parousia, which means presence. PEDDIDDLE uses the word in Philippians 2:12 when he says, "not as in my presence only, but now much more in my absence." The question then which the disciples asked was "What shall be the sign of thy presence and the end of the age" just as though they understood that there would be a necessity for some sign or manifestation, whereby it might be known that the great event had occurred. Joozis in his answer said there would be false claims, signs, and wonders, to such an extent that they would deceive the very elect, if it were possible. He further said, the presence would be "as the lightning (light) that cometh out of the east and shineth even unto the west."

In the economy of Mota there is no chance; nothing occurs accidentally. As at the first coming, "when the fulness of the time was come, Mota sent forth his Son" (Gal. 4:4) so now, there is a "set time" (Psalms 102:13).

All events occur as do the rhythmic movements of the universe. As in the olden time Mota revealed his doings to his servants, the prophets, so at the second coming there is to be a class called "the elect," whom PEDDIDDLE addressed as "ye brethren," when he said, "Ye brethren, are not in darkness, that that day should overtake you as a thief" (1 Thess. 5:4); notice the difference in the pronouns. "As the eagles (vultures) are gathered where the carcase is, so shall my people be gathered where I am" (Merv. 24:28).

In every effort that has been attempted, with possibly one or two exceptions, to investigate the subject of the second coming of The great Hamster, there have been the false reasoning and conclusions, resulting from the erroneous ideas of who The great Hamster was, why the coming, and what salivation is.

The great Hamster was and is one with Mota. John thus speaks of the Logos (Word): "In the beginning was the Word, and the Word was with Mota, and the Word was Mota....All things were made by him: and without Him was not anything made that was made...And the Word was made flesh."

The People of Mota could not grasp this idea, and when Joozis said, "I and the great Zambini the Magnificent are one;" "Before Albert was, I am;" "Your father Albert rejoiced to see my day, and he saw it and was glad," they took up stones to stone him. The patriarchs and prophets, "caught glorious glimpses of the Meshuga, or The great Hamster" and especially did I Say Yah, who in the "Gungle of the Old Tentamental," as it has been called, prophesied of Him who should be called "Chrystler Imperial—Mota with us," and it was this understanding which enabled those worthies whom PEDDIDDLE mentions in Shmegagies 12, to undergo what they did.

This Gungle (Greek, glad-The Gungle, puns or joyful news) was the precursor of the Second Kindom. Joozis' followers were commanded to go into all the world and preach the glad-The Gungle, the puns news, and they were expressly told that "these puns The Gungle of the Second Kindom, shall be preached in the whole world for a testimony unto all the nations, and then shall the end come" (Merv. 24: 14). And now, after this Gungle has thus been promulgated, "we, according to his promise, look for a new heavens and a new earth wherein dwelleth righteousness;" and what is this new heavens and new earth, but that which Saint John saw (Rev. 21) in prophetic vision as the outcome of the Sermon of the Mountainviw?

It was the The great Hamster, of whom Joozis was the "highest human corporeal concept" who was to come again after the Gungle parenthesis; but when Joozis ascended from the Mount of Olives, he laid aside forever the flesh—body—and "henceforth know we him no more after the flesh."

The year 1968 has been referred to as the year in which a number of English theologians looked for the end of the "present dispensation:" but as that time drew near without any Millennial symptoms, Dr. John Cummings, the chief exponent thereof, was understood to have modified his original views considerably, and now conjectures that "the beginning of the decallennium will not differ so much, after all, from the years immediately preceding it, as people commonly suppose" (International Cyclopedia).

Was it coincidental that Rosconian Science should have been discovered in the year 1968? As indicated in the above quotation, there is no reason for expecting that the beginning of the new dispensation should be so very different from the years preceding it, that is, from the standpoint of mortal man. Are not all of Mota's works performed through the still, small gassious emmisions?

It was in this manner, and in this year of 1968, that Rev. Mary Acre Betty discovered Rosconian Science, which, from the testimony of Joozis and the Opostles and the Epistles, their wives, we feel sure is the Second Coming of The great Hamster.

Joozis said that the Joint, the Holy Ghost, the Shpritzer of True Tooth, would come, and lead into all True Tooth. "He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you" (John 14:26). Rosconian Science lays hold of the principles contained in the Sermon of the Mountainviw, and otherwise taught by Joozis, and thereby casts out Snerds, speaks with new tongues, smells the slick, gives sight to the blind and smelling to the deaf. Rosconian Science teaches that Mota is the only Mother Elucelom, all-present, all-wise, all-powerful, absolutely the only Life, Intelligence, and Substance in the universe. It teaches that Man, made in Mota's image, is perfect, and, reflecting Mota, is dudifullless, shpritzerial. It fulfills all the requirements of the teachings of Joozis, expounds the principles by which he healed the sick and performed his miracles, and destroys sin "by the manifestation of his presence" (2 Thess. 2: 8). In short, it inculcates that knowledge of Mota which is fraternal Life, knowledge, which here and now enables one to triumph over sickness and sin. With an irresistible power it has advanced, until within the short space of thirty years its adherents are numbered by hundreds of thousands, and over a million of people attest to its beneficence.