The Project Gutenberg EBook of Man's Redemption of Man, by William Osler This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: Man's Redemption of Man A Lay Sermon Author: William Osler Release Date: July 31, 2011 [EBook #36926] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK MAN'S REDEMPTION OF MAN *** Produced by Al Haines MAN'S REDEMPTION OF MAN _A Lay Sermon, McEwan Hall Edinburgh, Sunday July_ 2_nd_ 1910 BY WILLIAM OSLER LONDON CONSTABLE & CO. LTD 1913 {4} Note.--This address was delivered at a service held for the students of the University of Edinburgh, in connection with the Edinburgh meeting of the National Association for the Prevention of Tuberculosis. {5} And a man shall be as an hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place; as the shadow of a great rock in a weary land. And the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an infant of days, nor an old man that has not filled his days. (Isaiah.) To man there has been published a triple gospel--of his soul, of his goods, of his body. Growing with his growth, preached and professed in a hundred different ways in various ages of the world, these gospels represent the unceasing purpose of his widening thoughts. The gospel of his relation to the powers unseen has brought sometimes hope, too often despair. In a wide outlook on the immediate and remote effects of the attempts to establish this relation, one event discredits the great counsel of Confucius (who realized what a heavy yoke religion might be) to keep aloof from spiritual beings. Surviving the accretions of twenty centuries, the life and immortality brought to light by the gospel of Christ, remain the earnest desire of the best portion of the race. The gospel of his goods--of man's relation to his fellow men, is written in blood on every page of history. Quietly and slowly the righteousness that exalteth a nation, the principles of eternal justice, have won acquiescence, at any rate in theory, though as nations and individuals we are still far from carrying them into practice. And the third gospel, the gospel of his body, which brings man into relation with nature,--a true _evangelion_, the glad tidings of a conquest beside which all others sink into insignificance--is the final conquest of nature, out of which has come man's redemption of man, the subject to which I am desirous of directing your attention. In the struggle for existence in which all life is engaged, disease and pain loom large as fundamental facts. The whole creation groaneth and travaileth, and so red in tooth and claw with ravin is Nature, that, it is said, no animal in a wild state dies a natural death. The history of man is the story of a great martyrdom--plague, pestilence and famine, battle and murder, crimes unspeakable, tortures inconceivable, and the inhumanity of man to man has even outdone what appear to be atrocities in nature. In the _Grammar of Assent_ (chap. x) Cardinal Newman has an interesting paragraph on this great mystery of the physical world. Speaking of the amount of suffering bodily and mental which is our lot and heritage, he says: "Not only is the Creator far off, but some being of malignant nature seems to have got hold of us, and to be making us his sport. Let us say that there are a thousand millions of men on the earth at this time; who can weigh and measure the aggregate of pain which this one generation has endured, and will endure from birth to death? Then add to this all the pain which has fallen and will fall upon our race through generations past and to come. Is there not then some great gulf fixed between us and the good God?" Dwelling too exclusively on this aspect of life, who does not echo the wish of Euripides: "Not to be born is the best, and next to die as soon as possible." Some of you may remember Edwin Markham's poem, "The Man with the Hoe," based on Millet's famous picture. Bowed by the weight of centuries he leans Upon his hoe and gazes on the ground, The emptiness of ages in his face, And on his back the burden of the world. Who made him dead to rapture and despair, A thing that grieves not and that never hopes, Stolid and stunned, a brother to the ox? It is a world-old tale, this of the trembling heart, the failing eyes, the desponding mind of the natural man. "And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life: In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see" (Deut. xxviii.). The condition of Hopeful and Christian put by Giant Despair into "a very dark dungeon, nasty and stinking to their spirits," and beaten with stripes, and made to feel that the bitterness of death was as nothing to the bitterness of life, illustrates in allegory the state of man for countless centuries. In darkness and in the shadow of death he lay helpless, singing like the prisoners vain hymns of hope, and praying vain prayers of patience, yet having all the while in his bosom, like Christian, a key called Promise, capable of unlocking the doors of his dungeon. Groping between what Sir Thomas Browne so finely calls "the night of our forebeing" and the unknown future--the dark before and after, he at last came to himself, and with the help of this key unlocked the mysteries of Nature, and found a way of physical salvation. Man's redemption of man is the great triumph of Greek thought. The tap-root of modern science sinks deep in Greek soil, the astounding fertility of which is one of the out-standing facts of history. As Sir Henry Maine says: "To one small people ... it was given to create the principle of progress. That people was the Greek. Except the blind forces of Nature nothing moves in this world which is not Greek in its origin." Though not always recognized, the controlling principles of our art, literature and philosophy, as well as those of science, are Hellenic. We still think in certain levels only with the help of Plato, and there is not a lecture room of this university[1] in which the trained ear may not catch echoes of the Lyceum. In his introductory chapter of his _Rise of the Greek Epic_, Professor Murray dwells on the keen desire of the Greeks to make life a better thing than it is, and to help in the service of man, a thought that pervades Greek life like an aroma. From Homer to Lucian there is one refrain--the pride in the body as a whole; and in the strong conviction that "our soul in its rose-mesh" is quite as much helped by flesh as flesh is by soul, the Greek sang his song "For pleasant is this flesh." The beautiful soul harmonizing with a beautiful body is as much the glorious ideal of Plato as it is the end of the education of Aristotle. What a splendid picture in Book III of the _Republic_, of the day when "our youth will dwell in a land of health, amid fair sights and sounds and receive the good in everything; and beauty, the effluence of fair works, shall flow into the eye and ear like a health-giving breeze from a purer region, and insensibly draw the soul from earliest years into likeness and sympathy with the beauty of reason." The glory of this zeal for the enrichment of the present life was revealed to the Greeks as to no other people, but in respect to care for the body of the common man, we have only seen its fulfilment in our own day, but as a direct result of methods of research initiated by them. Philosophy, as Plato tells us, begins with wonder; and, staring open-eyed at the starry heavens on the plains of Mesopotamia, man took a first step in the careful observation of Nature, which carried him a long way in his career. But he was very slow to learn the second step--how to interrogate Nature, to search out her secrets, as Harvey puts it, by way of experiment. The Chaldeans, who invented gnomons, and predicted eclipses, made a good beginning. The Greeks did not get much beyond trained observation, though Pythagoras made one fundamental experiment when he determined the dependence of the pitch of sound on the length of the vibrating cord. So far did unaided observation and brilliant generalization carry Greek thinkers, that there is scarcely a modern discovery which by anticipation cannot be found in their writings. Indeed one is staggered at their grasp of great principles. Man can do a great deal by observation and thinking, but with them alone he cannot unravel the mysteries of Nature. Had it been possible the Greeks would have done it; and could Plato and Aristotle have grasped the value of experiment in the progress of human knowledge, the course of European history might have been very different. This organon was absent, and even in the art of medicine Hippocrates with all his genius did not get beyond highly trained observation, and a conception of disease as a process of Nature. The great Pergamite, Galen, did indeed realize that the bare fact was only preliminary to the scientific study of disease by experiment, and to the collecting of data, from which principles and laws could be derived. On the dark horizon of the ancient world shone the brightness of the Grecian dawn so clearly that the emancipated mind had an open way. Then something happened--how, who can tell? The light failed or flickered almost to extinction: Greece died into a mediaevalism that for centuries enthralled man in chains, the weary length of which still hampers his progress. The revival of learning awakened at first a suspicion and then a conviction that salvation lay in a return to the old Greek fathers who had set man's feet in the right path, and so it came about that in the study of chemistry, and in the inventions of Copernicus, Kepler and Galileo, modern science took its origin. The growth of the experimental method changed the outlook of mankind, and led directly to the development of the physical and biological sciences by which the modern world has been transformed. A slow, painful progress, through three centuries, science crept on from point to point, with many mistakes and many failures, a progress often marked and flecked with the stains of human effort, but all the same the most revolutionary and far-reaching advance ever made by man's intellect. We are too close to the events to appreciate fully the changes which it has wrought in man's relation to the world; and the marvellous thing is that the most important of these changes have been effected within the memory of those living. Three stand out as of the first importance. My generation was brought up in the belief that "Man was in his original state a very noble and exalted creature, being placed as the head and lord of this world, having all the creatures in subjection to him. The powers and operations of his mind were extensive, capacious and perfect"--to quote the words of one of my old Sunday-school lessons. It is not too much to say that Charles Darwin has so turned man right-about-face that, no longer looking back with regret upon a Paradise Lost, he feels already within the gates of a Paradise Regained. Secondly, Chemistry and Physics have at last given him control of the four elements, and he has harnessed the forces of Nature. As usual Kipling touches the very heart of the matter in his poem on "The Four Angels," who in succession offered to Adam fire, air, earth and water. Happy in the garden, watching the apple tree in bud, in leaf, in blossom and in fruit, he had no use for them; but when the apple tree was cut down, and he had to work outside of Eden wall,--then-- out of black disaster He arose to be the master Of Earth and Water, Air and Fire. And this mastery, won in our day, has made the man with the hoe look up. But the third and greatest glory is that the leaves of the tree of science have availed for the healing of the nations. Measure as we may the progress of the world--intellectually in the growth and spread of education, materially in the application to life of all mechanical appliances, and morally in a higher standard of ethics between nation and nation, and between individuals, there is no one measure which can compare with the decrease of disease and suffering in man, woman and child. The Psalmist will have it that no man may redeem his brother, but this redemption of his body has been bought at a price of the lives of those who have sought out Nature's processes by study and experiment. Silent workers, often unknown and neglected by their generation, these men have kept alive the fires on the altars of science, and have so opened the doors of knowledge that we now know the laws of health and disease. Time will only permit me to refer to a few of the more important of the measures of man's physical redemption. Within the life-time of some of us a strange and wonderful thing happened on the earth--something of which no prophet foretold, of which no seer dreamt, nor is it among the beatitudes of Christ Himself; only St. John seems to have had an inkling of it in that splendid chapter in which he describes the new heaven and the new earth, when the former things should pass away, when all tears should be wiped away, and there should be no more crying nor sorrow. On October 16, 1846, in the amphitheatre of the Massachusetts General Hospital, Boston, a new Prometheus gave a gift as rich as that of fire, the greatest single gift ever made to suffering humanity. The prophecy was fulfilled--_neither shall there be any more pain_; a mystery of the ages had been solved by a daring experiment by man on man in the introduction of anæsthesia. As Weir Mitchell sings in his poem, "The Death of Pain"-- Whatever triumphs still shall hold the mind, Whatever gifts shall yet enrich mankind, Ah! here, no hour shall strike through all the years, No hour so sweet as when hope, doubt and fears, 'Mid deepening silence watched one eager brain With Godlike will decree the Death of Pain. At a stroke the curse of Eve was removed, that multiplied sorrow of sorrows, representing in all ages the very apotheosis of pain. The knife has been robbed of its terrors, and the hospitals are no longer the scenes of those appalling tragedies that made the stoutest quail. To-day we take for granted the silence of the operating-room, but to reach this Elysium we had to travel the slow road of laborious research, which gave us first the chemical agents; and then brave hearts had to risk reputation, and even life itself in experiments, the issue of which was for long doubtful. More widespread in its benediction, as embracing all races and all classes of society, is the relief of suffering, and the prevention of disease through the growth of modern sanitary science in which has been fought out the greatest victory in history. I can only refer to three subjects which illustrate and lead up to the question which is in the minds of all of us to-day. You have in Scotland the merit of the practical introduction of a method which has revolutionized the treatment of wounds, and changed the whole aspect of modern surgery. I am old enough to have been a dresser in a large general hospital in the pre-Listerian days, when it was the rule for wounds to suppurate, and when cases of severe pyæmia and septicæmia were so common that surgeons dreaded to make even a simple amputation. In the wards of the Edinburgh Royal Infirmary and of the Glasgow Royal Infirmary, Lord Lister's experimental work on the healing of wounds led to results of the deepest moment to every individual subject to an accident, or who has to submit to an operation. It is not simply that the prospect of recovery is enormously enhanced, but Listerian surgery has diminished suffering to an extraordinary degree. In the old days every wound which suppurated had to be dressed, and there was the daily distress and pain, felt particularly by young children. Now, even after operations of the first magnitude, the wound may have but a single dressing, and the after-pain is reduced to a minimum. How well the older ones of us realize that anæsthetics and asepsis between them have wrought a complete revolution in hospital life. I asked the Superintendent of Nurses at the Royal Infirmary to let me know how many patients last night in the wards had actual suffering, and she has sent word that about one in eight had pain, not all of them acute pain. But man's redemption of man is nowhere so well known as in the abolition and prevention of the group of diseases which we speak of as the fevers, or the acute infections. This is the glory of the science of medicine, and nowhere in the world have its lessons been so thoroughly carried out as in this country. It is too old a story to retell in detail, but I may remind you that in this city within fifty years there has been an annual saving of from four to five thousand lives, by measures which have directly prevented and limited the spread of infectious diseases. The man is still alive, Sir Henry Little-John, who made the first sanitary survey of the city. When one reads the account of the condition of the densely crowded districts on the south side of the High Street, one is not surprised that the rate of mortality was 40 and over per thousand. That you now enjoy one of the lowest death rates in Europe--15.3 per thousand for last year--is due to the thoroughness with which measures of recognized efficiency have been carried out. When we learn that last year there were no deaths from smallpox, not one from typhus, and only 21 from fevers of the zymotic group, it is scarcely credible that all this has been brought about within the memory of living men. It is not too much to say that the abolition of small-pox, typhus and typhoid fevers have changed the character of the medical practice in our hospitals. In this country typhoid fever is in its last ditch, and though a more subtle and difficult enemy to conquer than typhus, we may confidently hope that before long it will be as rare. Here I would like to say a word or two upon one of the most terrible of all acute infections, the one of which we first learned the control through the work of Jenner. A great deal of literature has been distributed, casting discredit upon the value of vaccination in the prevention of small-pox. I do not see how any one who has gone through epidemics as I have, or who is familiar with the history of the subject, and who has any capacity left for clear judgment, can doubt its value. Some months ago I was twitted by the Editor of the Journal of the Anti-Vaccination League for maintaining a curious silence on the subject. I would like to issue a Mount Carmel-like challenge to any ten unvaccinated priests of Baal. I will take ten selected vaccinated persons, and help in the next severe epidemic, with ten selected unvaccinated persons (if available!). I should choose three members of Parliament, three anti-vaccination doctors, if they could be found, and four anti-vaccination propagandists. And I will make this promise--neither to jeer nor to jibe when they catch the disease, but to look after them as brothers; and for the three or four who are certain to die I will try to arrange the funerals with all the pomp and ceremony of an anti-vaccination demonstration. A blundering art until thirty or forty years ago, preventative medicine was made a science by the discovery of the causes of many of the serious epidemic diseases. To any one of you who wishes to know this side of science, what it is, what it has done, what it may do, let me commend Radot's _Life of Pasteur_, which reads like a fairy tale. It is more particularly in connection with the great plagues of the world that man's redemption of man may be in the future effected; I say in the future because we have only touched the fringe of the subject. How little do we appreciate what even a generation has done. The man is only just dead, Robert Koch, who gave to his fellow-men the control of cholera. Read the history of yellow fever in Havana and in Brazil if you wish to get an idea of the powers of experimental medicine; there is nothing to match it in the history of human achievement. Before our eyes to-day the most striking experiment ever made in sanitation is in progress. The digging of the Panama Canal was acknowledged to be a question of the health of the workers. For four centuries the Isthmus had been a white man's grave, and during the French control of the Canal the mortality once reached the appalling figure of 170 per thousand. Even under the most favourable circumstances it was extraordinarily high. Month by month I get the _Reports_ which form by far the most interesting sanitary reading of the present day. Of more than 54,000 employés (about 13,000 of whom are white), the death rate per thousand for the month of March was 8.91, a lower percentage, I believe, than any city in the United States. It has been brought about in great part by researches into the life history of the parasite which produces malaria, and by the effectual measures taken for its destruction. Here again is a chapter in human achievement for which it would be hard to find a parallel. But let us not forget that these are but illustrations of wide-spread possibilities of organization on modern lines. These are sanitary blessings. To make them available in the Tropics is the heaviest burden of the white man; how heavy you may know from the startling figures which have just been issued from British India. Exclusive of the native states for the year 1908, the total deaths from fever and cholera exceeded 5,000,000, out of a population of 226,000,000. The bright spot in the picture is the diminution of the mortality from plague--not fewer than a million fatal cases as compared with 1907. These are brief indications of the lines along which effective progress is being made in man's redemption by man. And all this has a direct bearing upon the disease, the fight against which brings us together. Tuberculosis is one of the great infections of the world, and it has been one of the triumphs of our generation to determine its cause. With the improvement of sanitation there has been a reduction in its mortality, amounting since 1850 to above 40 per cent. But it still remains the most formidable single foe, killing a larger number of people than any other disease--some 60,000 in Great Britain and Ireland in 1908, and 589 of this city. Practically between 10 and 11 per cent. of all deaths are due to it. A plain proposition is before the people. We know the disease--how it is caused, how it is spread, how it should be prevented, how in suitable cases it may be cured. How to make this knowledge effective is the prime reason of this conference. It is a campaign for the public; past history shows that it is a campaign of hope. The measures for its stamping out, though simple on paper, present difficulties interwoven with the very fabric of society, but they are not insuperable, and are gradually disappearing. It is for this reason we urge you to join with enthusiasm in the crusade; remembering, however, that only the prolonged and united efforts, carried through several generations, can place the disease in the same category with typhus fever, typhoid and small-pox. In the comedies and tragedies of life our immutable human nature reacts very much as in the dawn of science, and yet, with a widening of knowledge, the lights and shadows of the landscape have shifted, and the picture is brighter. Nothing can bring back the hour when sin and disease were correlated as confidently as night and day; and how shall we assess the enormous gain of a new criterion, a new estimate of the value of man's life! There are tones in human sentiment to-day which the ancients never heard, which our fathers indeed heard but faintly, and that without recognizing their significance. The human heart by which we live has been touched as with the wand of a Prospero. What availed the sceptred race! what the glory that was Greece, or the grandeur that was Rome! of what avail even has been the message of the gospel, while the people at large were haunted by fear and anxiety, stricken by the pestilence of the darkness and the sickness of the noon-day? The new socialism of Science with its definite mission cares not a rap for the theories of Karl Marx, of Ferdinand Lassalle, or of Henry George; still less for the dreams of Plato or of Sir Thomas More--or at least only so far as they help to realize the well-being of the citizen. Nor is there need to fear that in weighing the world in our balance we may drain the sap of its life, so long as we materialize in the service of man those eternal principles on which life rests--moral fervour, liberty and justice. The outlook for the world as represented by Mary and John, and Jennie and Tom has never been so hopeful. There is no place for despondency or despair. As for the dour dyspeptics in mind and morals who sit idly croaking like ravens,--let them come into the arena, let them wrestle for their flesh and blood against the principalities and powers represented by bad air and worse houses, by drink and disease, by needless pain, and by the loss annually to the state of thousands of valuable lives--let them fight for the day when a man's life shall be more precious than gold. Now, alas! the cheapness of life is every day's tragedy! If in the memorable phrase of the Greek philosopher Prodicus, "That which benefits human life is God," we may see in this new gospel a link betwixt us and the crowning race of those who eye to eye shall look on knowledge, and in whose hand Nature shall be an open book, an approach to the glorious day of which Shelley sings so gloriously: Happiness And Science dawn though late upon the earth; Peace cheers the mind, health renovates the frame; Disease and pleasure cease to mingle here, Reason and passion cease to combat there, Whilst mind unfettered o'er the earth extends Its all-subduing energies, and wields The sceptre of a vast dominion there. [1] See note on page 4. RICHARD CLAY & SONS, LIMITED, BRUNSWICK STREET, STAMFORD STREET, S.E., AND BUNGAY, SUFFOLK. End of Project Gutenberg's Man's Redemption of Man, by William Osler *** END OF THIS PROJECT GUTENBERG EBOOK MAN'S REDEMPTION OF MAN *** ***** This file should be named 36926-8.txt or 36926-8.zip ***** This and all associated files of various formats will be found in: http://www.gutenberg.org/3/6/9/2/36926/ Produced by Al Haines Updated editions will replace the previous one--the old editions will be renamed. Creating the works from public domain print editions means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for the eBooks, unless you receive specific permission. If you do not charge anything for copies of this eBook, complying with the rules is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. They may be modified and printed and given away--you may do practically ANYTHING with public domain eBooks. Redistribution is subject to the trademark license, especially commercial redistribution. *** START: FULL LICENSE *** THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK To protect the Project Gutenberg-tm mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase "Project Gutenberg"), you agree to comply with all the terms of the Full Project Gutenberg-tm License (available with this file or online at http://gutenberg.net/license). Section 1. General Terms of Use and Redistributing Project Gutenberg-tm electronic works 1.A. By reading or using any part of this Project Gutenberg-tm electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg-tm electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg-tm electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8. 1.B. "Project Gutenberg" is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg-tm electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg-tm electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg-tm electronic works. See paragraph 1.E below. 1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" or PGLAF), owns a compilation copyright in the collection of Project Gutenberg-tm electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is in the public domain in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg-tm mission of promoting free access to electronic works by freely sharing Project Gutenberg-tm works in compliance with the terms of this agreement for keeping the Project Gutenberg-tm name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg-tm License when you share it without charge with others. 1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg-tm work. The Foundation makes no representations concerning the copyright status of any work in any country outside the United States. 1.E. Unless you have removed all references to Project Gutenberg: 1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg-tm License must appear prominently whenever any copy of a Project Gutenberg-tm work (any work on which the phrase "Project Gutenberg" appears, or with which the phrase "Project Gutenberg" is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net 1.E.2. If an individual Project Gutenberg-tm electronic work is derived from the public domain (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase "Project Gutenberg" associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or 1.E.9. 1.E.3. If an individual Project Gutenberg-tm electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg-tm License for all works posted with the permission of the copyright holder found at the beginning of this work. 1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg-tm. 1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg-tm License. 1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg-tm work in a format other than "Plain Vanilla ASCII" or other format used in the official version posted on the official Project Gutenberg-tm web site (www.gutenberg.net), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original "Plain Vanilla ASCII" or other form. Any alternate format must include the full Project Gutenberg-tm License as specified in paragraph 1.E.1. 1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg-tm works unless you comply with paragraph 1.E.8 or 1.E.9. 1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg-tm electronic works provided that - You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg-tm works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg-tm trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, "Information about donations to the Project Gutenberg Literary Archive Foundation." - You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg-tm License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg-tm works. - You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work. - You comply with all other terms of this agreement for free distribution of Project Gutenberg-tm works. 1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from both the Project Gutenberg Literary Archive Foundation and Michael Hart, the owner of the Project Gutenberg-tm trademark. Contact the Foundation as set forth in Section 3 below. 1.F. 1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread public domain works in creating the Project Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm electronic works, and the medium on which they may be stored, may contain "Defects," such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment. 1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right of Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg-tm trademark, and any other party distributing a Project Gutenberg-tm electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE. 1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem. 1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. 1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions. 1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg-tm electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg-tm electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg-tm work, (b) alteration, modification, or additions or deletions to any Project Gutenberg-tm work, and (c) any Defect you cause. Section 2. Information about the Mission of Project Gutenberg-tm Project Gutenberg-tm is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life. Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg-tm's goals and ensuring that the Project Gutenberg-tm collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg-tm and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation web page at http://www.pglaf.org. Section 3. Information about the Project Gutenberg Literary Archive Foundation The Project Gutenberg Literary Archive Foundation is a non profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation's EIN or federal tax identification number is 64-6221541. Its 501(c)(3) letter is posted at http://pglaf.org/fundraising. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state's laws. The Foundation's principal office is located at 4557 Melan Dr. S. Fairbanks, AK, 99712., but its volunteers and employees are scattered throughout numerous locations. Its business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email business@pglaf.org. Email contact links and up to date contact information can be found at the Foundation's web site and official page at http://pglaf.org For additional contact information: Dr. Gregory B. Newby Chief Executive and Director gbnewby@pglaf.org Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation Project Gutenberg-tm depends upon and cannot survive without wide spread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS. The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit http://pglaf.org While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate. International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff. Please check the Project Gutenberg Web pages for current donation methods and addresses. Donations are accepted in a number of other ways including including checks, online payments and credit card donations. To donate, please visit: http://pglaf.org/donate Section 5. General Information About Project Gutenberg-tm electronic works. Professor Michael S. Hart is the originator of the Project Gutenberg-tm concept of a library of electronic works that could be freely shared with anyone. For thirty years, he produced and distributed Project Gutenberg-tm eBooks with only a loose network of volunteer support. Project Gutenberg-tm eBooks are often created from several printed editions, all of which are confirmed as Public Domain in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition. Most people start at our Web site which has the main PG search facility: http://www.gutenberg.net This Web site includes information about Project Gutenberg-tm, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.