The Project Gutenberg eBook of The Religious Situation

This ebook is for the use of anyone anywhere in the United States and most other parts of the world 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.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

Title: The Religious Situation

Author: Goldwin Smith

Release date: October 17, 2006 [eBook #19568]

Language: English

Credits: Produced by Al Haines

*** START OF THE PROJECT GUTENBERG EBOOK THE RELIGIOUS SITUATION ***

Produced by Al Haines

The Religious Situation

BY

GOLDWIN SMITH

TORONTO

WM. TYRRELL & COMPANY

1908

COPYRIGHT, 1908

BY THE

NORTH AMERICAN REVIEW PUBLISHING COMPANY

COPYRIGHT, CANADA, 1908

BY

GOLDWIN SMITH

[Transcriber's note: This book was originally part of Smith's "No Refuge but in Truth." It was split into a separate e-book because it had its own title and verso page.]

THE RELIGIOUS SITUATION.

(From the North American Review.)

"I express myself," says Bishop Butler, "with caution, lest I should be mistaken to vilify reason, which is, indeed, the only faculty which we have to judge concerning anything, even revelation itself; or be misunderstood to assert that a supposed revelation cannot be proved false from internal characters." "The faculty of reason," he says, "is the candle of the Lord within us against vilifying which we must be very cautious."

What would the world be without religion? That is the dread question which seems now to be everywhere presenting itself. Would even the social fabric remain unshaken? Has not its stability partly depended on the general belief that the dispensation, with all its inequalities, was the ordinance of the Creator, and that for inequalities here there would be compensation hereafter? The belief may not in common minds have been very present; but it would seem to have had its influence. Apparently, it is now departing. In some places it seems to have fled. Scepticism, with social unrest, comes in its room.

What is now the position of the clergy? Keepers and ministers of truth, as they are understood to be, they alone are debarred by ordination vows and tests from the free quest of truth. They are ecclesiastically bound not only to hold, but to teach and preach, as divinely revealed, what many of them must feel to have been disproved or to have become doubtful. Their uneasiness is shown by writings, such as "Lux Mundi," struggling to reconcile orthodoxy with free thought. It is shown by a growing tendency on the part of pastors to slide from the office of spiritual guide into that of leader of philanthropic effort and social reform. It is seen, perhaps, even in the tendency to give increased prominence to musical attraction in the service. Sermons grow more secular.

Clerical biographies, such as that of Jowett, sometimes reveal private misgivings. The writer has even seen the pastorate of a large parish assumed by one who in private society was an evident rationalist and must have satisfied his conscience by promising to himself that he would do a great deal of social good. There is, no doubt, practically, more latitude than there was; heresy trials seem to have ceased, and one of the writers of "Essays and Reviews" became, without serious outcry, Primate of the Church of England. But ordination vows remain; so does the performance of a religious service which includes the repetition of creeds and forms a practical confession of faith. Hollow profession cannot fail to impair mental integrity, or, if generally suspected, to kill confidence in our guides. Read Canon Farrar's "Life of Christ" and you will see to what shifts orthodoxy puts a clerical writer who was, no doubt, a sincere lover of truth.

The religious disturbance shows itself at the same time in the prevalence of wild superstitions, such as Spiritualism, rising out of the grave of religious faith, and attesting the lingering craving for the supernatural, somewhat like the mysteries of Isis after the fall of national religion at Rome.

The crisis has come on us rather suddenly, in consequence partly of great physical discoveries. The writer as a young student heard Buckland struggling to reconcile geology with Genesis. Now the struggle is to reconcile Genesis with geology. Before this wonderful advance of science and criticism combined, there had been comparatively little of avowed, still less of popular, scepticism. Rousseau was a sentimental theist; Voltaire erected a church to God. This vast "Modernism," as the poor, quaking Pope rather happily calls the ascendancy of science and criticism, has changed all. It is conceivable that, now as on some former occasions, the range of discovery may have been overrated and the pendulum of opinion may consequently have swung too far. Evolution, apparently, has still a wide space to traverse, even in what may be assumed to be the material sphere. What can it make of the marvellous stores of memory or of the apparently boundless play of the imagination, which by its working in sleep, sometimes with no assignable materials for the fancy, seems almost to show creative power?

Has Deity directly revealed itself to man? It has if the Bible is inspired. Otherwise, apparently, it has not. About the Koran or the Zendavesta it is hardly necessary to speak. "The Bible" we call the Old Testament and the New bound up together, as though they contained the two halves of the same dispensation and the moral ideal of both were the same. The historical importance of the Old Testament can hardly be overrated; nor can the literary grandeur of parts of it, or the advance made in social character and in law. When in connection with the question of American slavery attention was specially directed to the social law of Moses, no careful reader could fail to be greatly struck by its advanced humanity and civilization. Nevertheless, the morality of the Old Testament is tribal, while that of the New Testament is universal. The tribal character of the Old Testament morality is seen in the destruction of the first-born in Egypt in order to force Pharaoh to let the Chosen People go; in the invasion of Canaan and the slaughter of the Canaanites; in the murder of Sisera; in the approval of the treason of Rahab; in David's putting to torture the inhabitants of a captured city. The attempt to reconcile all this with universal morality by styling it the course of "Evolution" can hardly avail, since the spirit of tribal separatism dominates in the latest books of the Old Testament, Ezra and Nehemiah, where Israelites are not only forbidden for the future to marry with Gentiles, but bidden to put away Gentile wives. It is true there are glimpses of a universal dominion of the God of Israel, and of the happiness to be enjoyed by all nations under it. Still, Jehovah is Israel's God.

Were the Old Testament a Divine revelation it would certainly be free from error concerning the works of Deity, which plainly it is not. The narrative in Genesis of creation, compared with other primitive cosmogonies, is rational as well as sublime. But if Professor Buckland could persuade his hearers he could not persuade himself.

Largely good the influence of the Old Testament has no doubt been; largely also it prepared the way for the New. That its influence has been wholly good cannot be said. It has furnished fanaticism with aliment and excuse. It has found mottoes for the black flag of religious war.

Is it possible to believe, in face of doubtful authenticity, contradictions as to fact, and traces of local superstition, that the New Testament any more than the Old was dictated by Deity? Inspired by the creative power, in common with the other works of creative beneficence, as a part of the general plan, the New Testament may have been. Its morality is not tribal, but universal. "God is a Spirit; and they that worship him must worship him in spirit and in truth," this beside the well of Samaria by the Founder himself was proclaimed. If there is any privilege it is in favour not of race, but of class, the class being the poor, whose poverty seems counted to them as virtue, perhaps rather to the disparagement of active goodness.

Had the New Testament been divinely inspired, would not its authority have been clearly attested? Would not the authorship of its books have been made known? Would the slightest error or self-contradiction have been allowed to appear in it? What is the fact? The authenticity of a large portion of the Epistles of St. Paul seems admitted by critics; of other books of the New Testament the authorship is regarded as doubtful. The three Synoptic Gospels have a large element common to them all, and are evidently grafts upon a single document which is lost, and which the critics generally seem inclined to place not earlier than the latter part of the first century. The Synoptics all tell us that when Jesus expired the veil of the Temple was rent. One adds that there was preternatural darkness; a third that the earth quaked, that the rocks were rent, that the graves opened, and many bodies of the saints which slept arose, came out of the graves after the resurrection of Jesus, went into the holy city, and appeared to many. Such apparitions plainly must have produced an immense sensation; such a sensation, it may be assumed, as would have brought scepticism to its knees. This surely must be legendary, and the legend must have had time to grow.

Though grafts on the same original stock, the Gospels are often at variance with each other; as in the case of the genealogy of Jesus, upon which the harmonists labor in vain; in that of the marvels attending his birth; in that of his Last Supper; in that of the resurrection, which again baffles the skill of the harmonists. Here, surely, is proof that the pens of the narrators were not guided by Omniscience.

Concerning the miracles of the casting out of devils generally, and in particular of the casting out of a legion of devils into a herd of two thousand swine at Gadara, what is to be said? Are these not clearly cases of human imagination set at work by a Jewish superstition? Is it possible that they should have had a place in a divine narrative of the life of the Saviour of the world? The Fourth Gospel omits them. Orthodoxy would fain persuade itself that this was to avoid unnecessary repetition.

Satan from the top of a mountain shows Jesus all the kingdoms of the earth. This seems to imply belief that the earth is a plane. The movement of the star of the Nativity seems to imply belief in the rotation of the heavens.

About the authorship of the Fourth Gospel, and, consequently, about its title to belief, there has been endless controversy among the learned. But there are pretty plain indications, in the shape of the omission of demoniac miracles and some lack of local knowledge, that it is not the work of a Palestinian Jew. Opening with a reference to the Logos, it strikes the key of Alexandrian philosophy. It is, indeed, rather theological than historical, so that it has been not inaptly compared to the Platonic, in contrast to the Xenophontic, account of Socrates, the theology seems like that of a post-evangelical era. Martineau's conclusion is that "the only Gospel which is composed and not merely compiled and edited, and for which, therefore, a single writer is responsible, has its birthday in the middle of the second century, and is not the work of a witness at all." Historically, this Gospel is at variance with the others in its narrative of the Last Supper. "The incidents," says the highly orthodox Speaker's Commentary, "are parallel with sections of the Synoptic Gospels; but there are very few points of actual correspondence in detail between the narratives of the Synoptists and of St. John." There appears to have been much disputation among critics and commentators, but no room for disputation surely would have been left concerning narratives, equally authentic and inspired, of a momentous crisis in the life of the Saviour.

"At this point, that is to say the beginning of the Galilean ministry, we are again met by difficulties in the chronology, which are not only various, but to the certain solution of which there appears to be no clue. If we follow exclusively the order given by one Evangelist we appear to run counter to the scattered indications which may be found in another. That it should be so will cause no difficulty to the candid mind. The Evangelists do not profess to be guided by chronological sequences." So writes Dean Farrar in despair. Is it likely that such confusion would be found in a Divine revelation? Would not the narratives have been as well arranged and clear as, by the admission of orthodoxy, they are the reverse? Would the names of the authors of the Gospels, their warrants and the sources of their information, have been withheld? Providence surely was not there.

If there was a miraculous revelation on which salvation depended, why was it not universal? Why has it all this time been withheld from nations even more in need of it than those to whom it was given? Are we to suppose that the salvation of these myriads was a matter of indifference to their Creator, or that Heaven preferred the slow and precarious working of the missionary to the instantaneous action of its own fiat? This is the question which scepticism asks, and which the great author of the "Analogy of Religion" fails to answer.

What did Jesus think of himself and his mission, and of his relation to Deity? This it seems impossible without more authentic records clearly to decide. The Gospel of St. John, which is the most theological, would appear to be the least trustworthy of the four. Its author, apparently, sees its subject through a theosophic medium of his own. The idea of the teacher in the mind of the disciples would naturally rise with his ascendancy; so, perhaps, would his own idea. If Jesus is rightly reported he believed himself to be the Son of God, exalted to union and participation in spiritual dominion with the Father, and destined together with the Father to judge the world. But, in his mortal hour of anguish in Gethsemane, he prays to the Father to let the cup pass from him; an act hardly consistent with the doctrines of the Athanasian Creed. In the immortality of the soul and judgment after death he plainly believes. But he does not substantiate the belief by any explanation of the mode of survival; nor, in separating the two flocks of sheep and goats, does he say how mixed characters are to be treated. Tribalism seems slightly to cling to his conception of the just gathered in Abraham's bosom. Of his apologue of Dives and Lazarus, the last part appears to show that the world beyond the grave was to him a realm of the imagination.

The Sermon on the Mount would appear, by the strong impress of character it bears, to have special claims to authenticity. So may the Parables habitually employed as instruments of teaching and wearing apparently the stamp of a single imagination.

That with Jesus of Nazareth there came into the world, and by his example and teaching was introduced and propagated a moral ideal which, embodied in Christendom, and surviving through all these centuries the action of hostile forces the most powerful, not only from without, but from within, has uplifted, purified, and blessed humanity is a historical fact. With the civilization of Christendom no other civilization can compare. But we have been accustomed to believe that there was a miraculous revelation of the Deity. A revelation of the Deity, though not miraculous, Christianity may be believed to have been.

Revelation, direct and assured, of the nature, will, designs, or relation to us of the Deity through the Bible or in any other way we cannot be truly said to have. All that we apparently can be said to have, besides the religious instinct in ourselves, is the evidence of beneficent design in the universe; balanced, we must sadly admit, by much that with our present imperfect knowledge appears to us at variance with beneficence; by plagues, earthquakes, famines, torturing diseases, infant deaths; by the sufferings of animals preyed on by other animals or breeding beyond the means of subsistence; by inevitable accidents of all kinds; by the Tower of Siloam everywhere falling on the just as well as on the sinner. There may be a key, there may be a plan, disciplinary or of some other kind, and in the end the mystery may be solved. At present there seems to be no key other than that which may be suggested by the connection of effort with virtue and the progress of a collective humanity.

At the same time, we may apparently dismiss belief in a great personal power of evil and in his realm of everlasting torture. The independent origin of such a power of evil is unthinkable; so is the struggle between the two powers and its end. There is no absolutely distinct line between good and evil. The shades of character are numberless.

Another great change, rather of impression than of conviction, has been creeping over the religious scene. We have hitherto, largely, perhaps, under the influence of the Bible, been fancying rather than thinking that this little earth of ours was the centre of all things, the special object of interest to the Creator; and that the grand drama of existence was that enacted on this terrestrial stage and culminating in Redemption. Astronomical science is now making us distinctly feel that this world is only one, and, if magnitude is to be the measure, very far from the most important, of myriads of worlds governed by the same physical laws as ours, forming a system of which ours is a member, while the destiny of the whole system is to us utterly inscrutable; proofs of the most sublime and glorious order presenting themselves on the one hand, while on the other we see signs of disorder and destruction, errant bodies such as comets and aerolites, a moon without an atmosphere, the conflagration of a star. Whether the whole is moving towards any end and, if it is, what that end is to be, we cannot hope to divine. When with Infinity we take into our thought Eternity, past and future, if in Eternity there can be said to be past or future, our minds are completely overwhelmed.

Is belief in a future life generally holding its ground? My friend, the late Mr. Chamberlain, was by no means alone in resigning it. But if this life is all, how can we continue to hold our faith in divine justice? Mr. Chamberlain, as I said before, was evidently happy as well as good. His life, though short and regarded by him as ending in the grave, was to him so much gain, and proved beneficence on the part of the Author of his being. But if Mr. Chamberlain's theory is true, what is to be said in the case of the myriads to whom life has been wretchedness, ending perhaps in agony, often without the slightest responsibility on their part? For these unhappy ones would it be well, as Mr. Chamberlain holds it was for him, that there should be no hereafter? Is their being brought into existence only to suffer compatible with our faith in supreme benevolence? Is confidence in supreme justice compatible with the conviction that the tyrant and the tortured victims of his tyranny, alike, repose forever in the grave? Such, it is true, was the belief of the Hebrew; indication of any other belief, at all events, he has left us none, unless it be a faint glimpse of Sheol. The philosophy of Job halts accordingly. The Hebrew believed that he would be rewarded or punished in his posterity.

Bishop Butler's grand argument for belief in the possibility of a future life goes upon the supposition that our conscious personality is distinct and separable from our perishable frame, and is in itself "indiscerptible," so that there is no reason why it should not survive the death of the body. To prove that it ever has survived the death of the body, or to show the mode of its survival, the Bishop does not attempt. But Butler lived long before Evolution and the general advance of physiology in these later days. Johnson, who was no sceptic, owned that he yearned for more light on the "spiritual world," by which he apparently meant immortality.

Positivism tenders us endless existence as particles in a collective humanity, the "colossal man." But would there be much satisfaction in existence when individuality and personal consciousness had been lost? Would the prospect lead the ordinary man to work and suffer for generations to come, at all events, for any beyond the circle of the immediate objects of his love? What the end of the colossal man is to be seems undetermined. The Positivist Church has produced very good and beautiful lives, but its power as a religion to go alone would be more clearly seen were not Christianity at its side.

Is there or is there not after all something in human nature apparently unsusceptible of physical explanation and seeming to point to the possibility of a higher state of being? Evolution may ultimately explain our general frame, emotional and intellectual, as well as physical. It may in time explain the marvels of imagination and memory. It may explain our aesthetic nature with our music and art. It may explain even our social and political frame and our habit of conformity to law. But beyond conformity to law, social or political, is there not, in the highest specimens of our race at least, a conception of an ideal of character and an effort to rise to it which seem to point to a more spiritual sphere?

End of Project Gutenberg's The Religious Situation, by Goldwin Smith

*** END OF THE PROJECT GUTENBERG EBOOK THE RELIGIOUS SITUATION ***

Updated editions will replace the previous one—the old editions will be renamed.

Creating the works from print editions not protected by U.S. copyright law 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™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. 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™ 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™ License available with this file or online at www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works

1.A. By reading or using any part of this Project Gutenberg™ 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™ electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg™ 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™ 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™ electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg™ 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™ electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law 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™ mission of promoting free access to electronic works by freely sharing Project Gutenberg™ works in compliance with the terms of this agreement for keeping the Project Gutenberg™ 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™ 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™ work. The Foundation makes no representations concerning the copyright status of any work in any country other than 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™ License must appear prominently whenever any copy of a Project Gutenberg™ 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 in the United States and most other parts of the world 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.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

1.E.2. If an individual Project Gutenberg™ electronic work is derived from texts not protected by U.S. copyright law (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™ trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg™ 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™ 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™ License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg™.

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™ 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™ work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg™ website (www.gutenberg.org), 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™ 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™ 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™ electronic works provided that:

• You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg™ works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg™ 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™ 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™ 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™ works.

1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ 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 works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ 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™ trademark, and any other party distributing a Project Gutenberg™ 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 MERCHANTABILITY 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™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ 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™ work, (b) alteration, modification, or additions or deletions to any Project Gutenberg™ work, and (c) any Defect you cause.

Section 2. Information about the Mission of Project Gutenberg™

Project Gutenberg™ 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™’s goals and ensuring that the Project Gutenberg™ 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™ 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 information page at www.gutenberg.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. 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 business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread 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 www.gutenberg.org/donate.

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 checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg™ electronic works

Professor Michael S. Hart was the originator of the Project Gutenberg™ concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg™ eBooks with only a loose network of volunteer support.

Project Gutenberg™ eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright 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 website which has the main PG search facility: www.gutenberg.org.

This website includes information about Project Gutenberg™, 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.