The Project Gutenberg eBook of The Conservation of Races
    
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 Conservation of Races

Author: W. E. B. Du Bois

Release date: May 1, 2004 [eBook #5685]
                Most recently updated: December 29, 2020

Language: English

Credits: This eBook was produced by Stephanie McNees


*** START OF THE PROJECT GUTENBERG EBOOK THE CONSERVATION OF RACES ***




This eBook was produced by Stephanie McNees.



The American Negro Academy Occasional Papers, No. 2
THE CONSERVATION OF RACES
W.E. Burghardt Du Bois
1897

Announcement


The American Negro Academy believes that upon those of the
race who have had the advantage of higher education and culture,
rests the responsibility of taking concerted steps for the
employment of these agencies to uplift the race to higher planes
of thought and action.

Two great obstacles to this consummation are apparent:  (a)
The lack of unity, want of harmony, absence of a self-
sacrificing spirit, and no well-defined line of policy seeking
definite aims; and (b) The persistent, relentless, at times
covert opposition employed to thwart the Negro at every step of
his upward struggles to establish the justness of his claim to
the highest physical, intellectual and moral possibilities.

The Academy will, therefore, from time to time, publish
such papers as in their judgment aid, by their broad and
scholarly treatment of the topics discussed the dissemination of
principles tending to the growth and development of the Negro
along right lines, and the vindication of that race against
vicious assaults.

THE CONSERVATION OF RACES


	The American Negro has always felt an intense personal
interest in discussions as to the origins and destinies of
races:  primarily because back of most discussions of race with
which he is familiar, have lurked certain assumptions as to his
natural abilities, as to his political , intellectual and moral
status, which he felt were wrong. He has, consequently, been led
to deprecate and minimize race distinctions, to believe
intensely that out of one blood God created all nations, and to
speak of human brotherhood as though it were the possibility of
an already dawning to-morrow.

	Nevertheless, in our calmer moments we must acknowledge
that human beings are divided into races; that in this country
the two most extreme types of the world's races have met, and
the resulting problem as to the future relations of these types
is not only of intense and living interest to us, but forms an
epoch in the history of mankind.

	It is necessary, therefore, in planning our movements, in
guiding our future development, that at times we rise above the
pressing, but smaller questions of separate schools and cars,
wage-discrimination and lynch law, to survey the whole questions
of race in human philosophy and to lay, on a basis of broad
knowledge and careful insight, those large lines of policy and
higher ideals which may form our guiding lines and boundaries in
the practical difficulties of every day. For it is certain that
all human striving must recognize the hard limits of natural
law, and that any striving, no matter how intense and earnest,
which is against the constitution of the world, is vain. The
question, then, which we must seriously consider is this:  What
is the real meaning of Race; what has, in the past, been the law
of race development, and what lessons has the past history of
race development to teach the rising Negro people?

	When we thus come to inquire into the essential difference
of races we find it hard to come at once to any definite
conclusion. Many criteria of race differences have in the past
been proposed, as color, hair, cranial measurements and
language. And manifestly, in each of these respects, human
beings differ widely. They vary in color, for instance, from the
marble-like pallor of the Scandinavian to the rich, dark brown
of the Zulu, passing by the creamy Slav, the yellow Chinese, the
light brown Sicilian and the brown Egyptian. Men vary, too, in
the texture of hair from the obstinately straight hair of the
Chinese to the obstinately tufted and frizzled hair of the
Bushman. In measurement of heads, again, men vary; from the
broad-headed Tartar to the medium-headed European and the
narrow-headed Hottentot; or, again in language, from the highly-
inflected Roman tongue to the monosyllabic Chinese. All these
physical characteristics are patent enough, and if they agreed
with each other it would be very easy to classify mankind.
Unfortunately for scientists, however, these criteria of race
are most exasperatingly intermingled. Color does not agree with
texture of hair, for many of the dark races have straight hair;
nor does color agree with the breadth of the head, for the
yellow Tartar has a broader head than the German; nor, again,
has the science of language as yet succeeded in clearing up the
relative authority of these various and contradictory criteria.
The final word of science, so far, is that we have at least two,
perhaps three, great families of human beings–the whites and
Negroes, possibly the yellow race. That other races have arisen
from the intermingling of the blood of these two. This broad
division of the world's races which men like Huxley and Raetzel
have introduced as more nearly true than the old five-race
scheme of Blumenbach, is nothing more than an acknowledgment
that, so far as purely physical characteristics are concerned,
the differences between men do not explain all the differences
of their history. It declares, as Darwin himself said, that
great as is the physical unlikeness of the various races of men
their likenesses are greater, and upon this rests the whole
scientific doctrine of Human Brotherhood.

	Although the wonderful developments of human history teach
that the grosser physical differences of color, hair and bone go
but a short way toward explaining the different roles which
groups of men have played in Human Progress, yet there are
differences–subtle, delicate and elusive, though they may be–
which have silently but definitely separated men into groups.
While these subtle forces have generally followed the natural
cleavage of common blood, descent and physical peculiarities,
they have at other times swept across and ignored these. At all
times, however, they have divided human beings into races,
which, while they perhaps transcend scientific definition,
nevertheless, are clearly defined to the eye of the Historian
and Sociologist.

	If this be true, then the history of the world is the
history, not of individuals, but of groups, not of nations, but
of races, and he who ignores or seeks to override the race idea
in human history ignores and overrides the central thought of
all history. What, then, is a race? It is a vast family of human
beings, generally of common blood and language, always of common
history, traditions and impulses, who are both voluntarily and
involuntarily striving together for the accomplishment of
certain more or less vividly conceived ideals of life.

	Turning to real history, there can be no doubt, first, as
to the widespread, nay, universal, prevalence of the race idea,
the race spirit, the race ideal, and as to its efficiency as the
vastest and most ingenious invention of human progress. We, who
have been reared and trained under the individualistic
philosophy of the Declaration of Independence and the laisser-
faire philosophy of Adam Smith, are loath to see and loath to
acknowledge this patent fact of human history. We see the
Pharaohs, Caesars, Toussaints and Napoleons of history and
forget the vast races of which they were but epitomized
expressions. We are apt to think in our American impatience,
that while it may have been true in the past that closed race
groups made history, that here in conglomerate America NOUS
AVONS CHANGER TOUT CELA–we have changed all that, and have no
need of this ancient instrument of progress. This assumption of
which the Negro people are especially fond, can not be
established by a careful consideration of history.

	We find upon the world's stage today eight distinctly
differentiated races, in the sense in which History tells us the
word must be used. They are, the Slavs of eastern Europe, the
Teutons of middle Europe, the English of Great Britain and
America, the Romance nations of Southern and Western Europe, the
Negroes of Africa and America, the Semitic people of Western
Asia and Northern Africa, the Hindoos of Central Asia and the
Mongolians of Eastern Asia. There are, of course, other minor
race groups, as the American Indians, the Esquimaux and the
South Sea Islanders; these larger races, too, are far from
homogeneous; the Slav includes the Czech, the Magyar, the Pole
and the Russian; the Teuton includes the German, the
Scandinavian and the Dutch; the English include the Scotch, the
Irish and the conglomerate American. Under Romance nations the
widely-differing Frenchman, Italian, Sicilian and Spaniard are
comprehended. The term Negro is, perhaps, the most indefinite of
all, combining the Mulattoes and Zamboes of America and the
Egyptians, Bantus and Bushmen of Africa. Among the Hindoos are
traces of widely differing nations, while the great Chinese,
Tartar, Corean and Japanese families fall under the one
designation–Mongolian.

	The question now is:  What is the real distinction between
these nations? Is it the physical differences of blood, color
and cranial measurements? Certainly we must all acknowledge that
physical differences play a great part, and that, with wide
exceptions and qualifications, these eight great races of to-day
follow the cleavage of physical race distinctions; the English
and Teuton represent the white variety of mankind; the
Mongolian, the yellow; the Negroes, the black. Between these are
many crosses and mixtures, where Mongolian and Teuton have
blended into the Slav, and other mixtures have produced the
Romance nations and the Semites. But while race differences have
followed mainly physical race lines, yet no mere physical
distinctions would really define or explain the deeper
differences–the cohesiveness and continuity of these groups. The
deeper differences are spiritual, psychical, differences–
undoubtedly based on the physical, but infinitely transcending
them. The forces that bind together the Teuton nations are,
then, first, their race identity and common blood; secondly, and
more important, a common history, common laws and religion,
similar habits of thought and a conscious striving together for
certain ideals of life. The whole process which has brought
about these race differentiations has been a growth, and the
great characteristic of this growth has been the differentiation
of spiritual and mental differences between great races of
mankind and the integration of physical differences.

	The age of nomadic tribes of closely related individuals
represents the maximum of physical differences. They were
practically vast families, and there were as many groups as
families. As the families came together to form cities the
physical differences lessened, purity of blood was replaced by
the requirement of domicile, and all who lived within the city
bounds became gradually to be regarded as members of the group;
i.e., there was a slight and slow breaking down of physical
barriers. This, however, was accompanied by an increase of the
spiritual and social differences between cities. This city
became husbandmen, this, merchants, another warriors, and so on.
The IDEALS OF LIFE for which the different cities struggled were
different. When at last cities began to coalesce into nations
there was another breaking down of barriers which separated
groups of men. The larger and broader differences of color, hair
and physical proportions were not by any means ignored, but
myriads of minor differences disappeared, and the sociological
and historical races of men began to approximate the present
division of races as indicated by physical researches. At the
same time the spiritual and physical differences of race groups
which constituted the nations became deep and decisive. The
English nation stood for constitutional liberty and commercial
freedom; the German nation for science and philosophy; the
Romance nations stood for literature and art, and the other race
groups are striving, each in its own way, to develop for
civilization its particular message, it particular ideal, which
shall help to guide the world nearer and nearer that perfection
of human life for which we all long, that
"one far off Divine event."

	This has been the function of race differences up to the
present time. What shall be its function in the future?
Manifestly some of the great races of today–particularly the
Negro race–have not as yet given to civilization the full
spiritual message which they are capable of giving. I will not
say that the Negro-race has yet given no message to the world,
for it is still a mooted question among scientists as to just
how far Egyptian civilization was Negro in its origin; if it was
not wholly Negro, it was certainly very closely allied. Be that
as it may, however, the fact still remains that the full,
complete Negro message of the whole Negro race has not as yet
been given to the world:  that the messages and ideal of the
yellow race have not been completed, and that the striving of
the mighty Slavs has but begun. The question is, then:  How
shall this message be delivered; how shall these various ideals
be realized? The answer is plain:  By the development of these
race groups, not as individuals, but as races. For the
development of Japanese genius, Japanese literature and art,
Japanese spirit, only Japanese, bound and welded together,
Japanese inspired by one vast ideal, can work out in its
fullness the wonderful message which Japan has for the nations
of the earth. For the development of Negro genius, of Negro
literature and art, of Negro spirit, only Negroes bound and
welded together, Negroes inspired by one vast ideal, can work
out in its fullness that great message we have for humanity. We
cannot reverse history; we are subject to the same natural laws
as other races, and if the Negro is ever to be a factor in the
world's history–if among the gaily-colored banners that deck the
broad ramparts of civilizations is to hang one uncompromising
black, then it must be placed there by black hands, fashioned by
black heads and hallowed by the travail of 200,000,000 black
hearts beating in one glad song of jubilee.

	For this reason, the advance guard of the Negro people–the
8,000,000 people of Negro blood in the United States of America–
must soon come to realize that if they are to take their just
place in the van of Pan-Negroism, then their destiny is NOT
absorption by the white Americans. That if in America it is to
be proven for the first time in the modern world that not only
Negroes are capable of evolving individual men like Toussaint,
the Saviour, but are a nation stored with wonderful
possibilities of culture, then their destiny is not a servile
imitation of Anglo-Saxon culture, but a stalwart originality
which shall unswervingly follow Negro ideals.

	It may, however, be objected here that the situation of our
race in America renders this attitude impossible; that our sole
hope of salvation lies in our being able to lose our race
identity in the commingled blood of the nation; and that any
other course would merely increase the friction of races which
we call race prejudice, and against which we have so long and so
earnestly fought.

	Here, then, is the dilemma, and it is a puzzling one, I
admit. No Negro who has given earnest thought to the situation
of his people in America has failed, at some time in life, to
find himself at these cross-roads; has failed to ask himself at
some time:  What, after all, am I? Am I an American or am I a
Negro? Can I be both? Or is it my duty to cease to be a Negro as
soon as possible and be an American? If I strive as a Negro, am
I not perpetuating the very cleft that threatens and separates
Black and White America? Is not my only possible practical aim
the subduction of all that is Negro in me to the American? Does
my black blood place upon me any more obligation to assert my
nationality than German, or Irish or Italian blood would?

	It is such incessant self-questioning and the hesitation
that arises from it, that is making the present period a time of
vacillation and contradiction for the American Negro; combined
race action is stifled, race responsibility is shirked, race
enterprises languish, and the best blood, the best talent, the
best energy of the Negro people cannot be marshalled to do the
bidding of the race. They stand back to make room for every
rascal and demagogue who chooses to cloak his selfish deviltry
under the veil of race pride.

	Is this right? Is it rational? Is it good policy? Have we
in America a distinct mission as a race–a distinct sphere of
action and an opportunity for race development, or is self-
obliteration the highest end to which Negro blood dare aspire?

	If we carefully consider what race prejudice really is, we
find it, historically, to be nothing but the friction between
different groups of people; it is the difference in aim, in
feeling, in ideals of two different races; if, now, this
difference exists touching territory, laws, language, or even
religion, it is manifest that these people cannot live in the
same territory without fatal collision; but if, on the other
hand, there is substantial agreement in laws, language and
religion; if there is a satisfactory adjustment of economic
life, then there is no reason why, in the same country and on
the same street, two or three great national ideals might not
thrive and develop, that men of different races might not strive
together for their race ideals as well, perhaps even better,
than in isolation. Here, it seems to me, is the reading of the
riddle that puzzles so many of us. We are Americans, not only by
birth and by citizenship, but by our political ideals, our
language,  our religion. Farther than that, our Americanism does
not go. At that point, we are Negroes, members of a vast
historic race that from the very dawn of creation has slept, but
half awakening in the dark forests of its African fatherland. We
are the first fruits of this new nation, the harbinger of that
black to-morrow which is yet destined to soften the whiteness of
the Teutonic to-day. We are that people whose subtle sense of
song has given America its only American music, its only
American fairy tales, its only touch of pathos and humor amid
its mad money-getting plutocracy. As such, it is our duty to
conserve our physical powers, our intellectual endowments, our
spiritual ideals; as a race we must strive by race organization,
by race solidarity, by race unity to the realization of that
broader humanity which freely recognizes differences in men, but
sternly deprecates inequality in their opportunities of
development.

	For the accomplishment of these ends we need race
organizations:  Negro colleges, Negro newspapers, Negro business
organizations, a Negro school of literature and art, and an
intellectual clearing house, for all these products of the Negro
mind, which we may call a Negro Academy. Not only is all this
necessary for positive advance, it is absolutely imperative for
negative defense. Let us not deceive ourselves at our situation
in this country. Weighted with a heritage of moral iniquity from
our past history, hard pressed in the economic world by foreign
immigrants and native prejudice, hated here, despised there and
pitied everywhere; our one haven of refuge is ourselves, and but
one means of advance, our own belief in our great destiny, our
own implicit trust in our ability and worth. There is no power
under God's high heaven that can stop the advance of eight
thousand thousand honest, earnest, inspired and united people.
But–and here is the rub–they MUST be honest, fearlessly
criticising their own faults, zealously correcting them; they
must be EARNEST. No people that laughs at itself, and ridicules
itself, and wishes to God it was anything but itself ever wrote
its name in history; it MUST be inspired with the Divine faith
of our black mothers, that out of the blood and dust of battle
will march a victorious host, a mighty nation, a peculiar
people, to speak to the nations of earth a Divine truth that
shall make them free. And such a people must be united; not
merely united for the organized theft of political spoils, not
united to disgrace religion with whoremongers and ward-heelers;
not united merely to protest and pass resolutions, but united to
stop the ravages of consumption among the Negro people, united
to keep black boys from loafing, gambling and crime; united to
guard the purity of black women and to reduce the vast army of
black prostitutes that is today marching to hell; and united in
serious organizations, to determine by careful conference and
thoughtful interchange of opinion the broad lines of policy and
action for the American Negro.

	This, is the reason for being which the American Negro
Academy has. It aims at once to be the epitome and expression of
the intellect of the black-blooded people of America, the
exponent of the race ideals of one of the world's great races.
As such, the Academy must, if successful, be
	(a).  Representative in character.
	(b).  Impartial in conduct.
	(c).  Firm in leadership.

	It must be representative in character; not in that it
represents all interests or all factions, but in that it seeks
to comprise something of the BEST thought, the most unselfish
striving and the highest ideals. There are scattered in
forgotten nooks and corners throughout the land, Negroes of some
considerable training, of high minds, and high motives, who are
unknown to their fellows, who exert far too little influence.
These the Negro Academy should strive to bring into touch with
each other and to give them a common mouthpiece.

	The Academy should be impartial in conduct; while it aims
to exalt the people it should aim to do so by truth–not by lies,
by honesty–not by flattery. It should continually impress the
fact upon the Negro people that they must not expect to have
things done for them–they MUST DO FOR THEMSELVES; that they have
on their hands a vast work of self-reformation to do, and that a
little less complaint and whining, and a little more dogged work
and manly striving would do us more credit and benefit than a
thousand Force or Civil Rights bills.

	Finally, the American Negro Academy must point out a
practical path of advance to the Negro people; there lie before
every Negro today hundreds of questions of policy and right
which must be settled and which each one settles now, not in
accordance with any rule, but by impulse or individual
preference; for instance:  What should be the attitude of
Negroes toward the educational qualification for voters? What
should be our attitude toward separate schools? How should we
meet discriminations on railways and in hotels? Such questions
need not so much specific answers for each part as a general
expression of policy, and nobody should be better fitted to
announce such a policy than a representative honest Negro
Academy.

	All this, however, must come in time after careful
organization and long conference. The immediate work before us
should be practical and have direct bearing upon the situation
of the Negro. The historical work of collecting the laws of the
United States and of the various States of the Union with regard
to the Negro is a work of such magnitude and importance that no
body but one like this could think of undertaking it. If we
could accomplish that one task we would justify our existence.

	In the field of Sociology an appalling work lies before us.
First, we must unflinchingly and bravely face the truth, not
with apologies, but with solemn earnestness. The Negro Academy
ought to sound a note of warning that would echo in every black
cabin in the land:  UNLESS WE CONQUER OUR PRESENT VICES THEY
WILL CONQUER US; we are diseased, we are developing criminal
tendencies, and an alarmingly large percentage of our men and
women are sexually impure. The Negro Academy should stand and
proclaim this over the housetops, crying with Garrison:  I WILL
NOT EQUIVOCATE, I WILL NOT RETREAT A SINGLE INCH, AND I WILL BE
HEARD. The Academy should seek to gather about it the talented,
unselfish men, the pure and noble-minded women, to fight an army
of devils that disgraces our manhood and our womanhood. There
does not stand today upon God's earth a race more capable in
muscle, in intellect, in morals, than the American Negro, if he
will bend his energies in the right direction; if he will
Burst his birth's invidious bar
And grasp the skirts of happy chance,
And breast the blow of circumstance,
And grapple with his evil star.

	In science and morals, I have indicated two fields of work
for the Academy. Finally, in practical policy, I wish to suggest
the following ACADEMY CREED:

1.	We believe that the Negro people, as a race, have a
contribution to make to civilization and humanity, which no
other race can make.

2.	We believe it the duty of the Americans of Negro descent, as a
body, to maintain their race identity until this mission of
the Negro people is accomplished, and the ideal of human
brotherhood has become a practical possibility.

3.	We believe that, unless modern civilization is a failure, it
is entirely feasible and practicable for two races in such
essential political, economic and religious harmony as the
white and colored people in America, to develop side by side
in peace and mutual happiness, the peculiar contribution which
each has to make to the culture of their common country.

4.	As a means to this end we advocate, not such social equality
between these races as would disregard human likes and
dislikes, but such a social equilibrium as would, throughout
all the complicated relations of life, give due and just
consideration to culture, ability, and moral worth, whether
they be found under white or black skins.

5.	We believe that the first and greatest step toward the
settlement of the present friction between the races–commonly
called the Negro Problem-lies in the correction of the
immorality, crime and laziness among the Negroes themselves,
which still remains as a heritage from slavery. We believe
that only earnest and long continued efforts on our own part
can cure these social ills.

6.	We believe that the second great step toward a better
adjustment of the relations between races, should be a more
impartial selection of ability in the economic and
intellectual world, and a greater respect for personal liberty
and worth, regardless of race. We believe that only earnest
efforts on the part of the white people of this country will
bring much needed reform in these matters.

7.	On the basis of the foregoing declaration, and firmly
believing in our high destiny, we, as American Negroes, are
resolved to strive in every honorable way for the realization
of the best and highest aims, for the development of strong
manhood and pure womanhood, and for the rearing of a race
ideal in America and Africa, to the glory of God and the
uplifting of the Negro people.

W.E. Burghardt Du Bois








*** END OF THE PROJECT GUTENBERG EBOOK THE CONSERVATION OF RACES ***


    

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.