The Project Gutenberg eBook, Shelley and the Marriage Question, by John
Todhunter


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.org





Title: Shelley and the Marriage Question


Author: John Todhunter



Release Date: October 16, 2010  [eBook #34085]

Language: English

Character set encoding: ISO-8859-1


***START OF THE PROJECT GUTENBERG EBOOK SHELLEY AND THE MARRIAGE
QUESTION***


E-text prepared by the Online Distributed Proofreading Team
(http://www.pgdp.net) from page images generously made available by
Internet Archive/Canadian Libraries
(http://www.archive.org/details/toronto)



Note: Images of the original pages are available through
      Internet Archive/Canadian Libraries. See
      http://www.archive.org/details/shelleyandthema00todhuoft





SHELLEY AND MARRIAGE.

Of this Book Twenty-Five Copies only have been printed.


SHELLEY AND THE MARRIAGE QUESTION.

by

JOHN TODHUNTER, M.D.,

Author of _Notes on "The Triumph of Life," A Study of Shelley, etc._







London:
Printed for Private Circulation Only.
1889.




SHELLEY AND THE MARRIAGE QUESTION.


Now that marriage, like most other time-honoured institutions, has come
to stand, a thing accused, at the bar of public opinion, it may be
interesting to see what Shelley has to say about it. The marriage
problem is a complex one, involving many questions not very easy to
answer offhand or even after much consideration. What is marriage? Of
divine or human institution? For what ends was it instituted? How far
does it attain these ends? And a dozen others involved in these.

The very idea of marriage implies some kind of bond imposed by society
upon the sexual relations of its members, male and female; some kind of
restriction upon the absolute promiscuity and absolute instability of
these relations--such restriction taking the form of a contract between
individuals, endorsed by society, and enforced with more or less
stringency by public opinion. Its object at first was probably simply to
ensure to each male member of the tribe the quiet enjoyment of his wife
or wives, and the free exploitation of the children she or they
produced. The patriarchal tyranny was established, and through the
sanction of primitive religion and law became a divine institution.
Then, as civilization progressed, the wife and children became less and
less the mere slaves, more and more the respected subjects, of the
patriarch. The paternal instinct (like the maternal) became developed,
and family affection came into existence. At present the whirligig of
time is bringing its revenges. The patriarchal tyranny begins to
totter; parents are often more the slaves than the masters of their
children. And even wives begin to rebel against wifedom, and threaten to
revolutionize marriage in their own interest. Woman, like everybody
else, is beginning to strike for higher wages. There are more than the
first mutterings of that revolution in the Golden City of Divine
institutions prophesied of by Shelley in _Laon and Cythna_. There are a
good many Cythnas ready to rush about on their black Tartarian hobbies,
of whom Mrs. Mona Caird is the one who has recently made most noise.

There is a little design of Blake's in _The Gates of Paradise_, which
represents a man standing on the earth who leans a ladder against the
moon and prepares to mount; the motto underneath being: "I want! I
want!" This is a type of our own age. Never was such an age of
discontent, never such a Babel of voices crying: "I want! I want!" We
have become very conscious of our pain, and are not ashamed to cry out
and proclaim it on the house-tops in these hysterical times--simply
because the ancient sanctions and anodynes have lost their sanctity and
comfort for us. The very "priests in black gowns" who used to "walk
their rounds and bind with briers our joys and desires," have been
themselves corrupted with a longing for a little present happiness, and
that Old Woman in the shoe, Mrs. Grundy herself, instead of whipping us
all round and putting us to bed in the old summary fashion, when we
venture to complain that the shoe pinches here and there, has herself
become lachrymose. We cry out because, having neither the old
repressions nor the old opiates to restrain us, there is no valid reason
why we should hold our tongues. By crying loud enough and long enough we
may get some help. We may even find some good-natured person to stop
crying himself and help us; and then for very shame we may go and do
likewise. In this lies the age's hope. It is really in its best aspect
an unselfish age, an age in which sympathy and justice are vital forces,
in which the miseries of others are felt as our own. There are thousands
now who feel themselves "as nerves o'er which do creep the else unfelt
oppressions of the earth." We are not wise enough yet to conceive and
organize those vital adjustments between conflicting wants, interests,
and principles, which shall be of deeper efficiency than mere
superficial compromises; but this wisdom will come in due time, if we do
not rush into anarchy through that licentious impatience which is the
curse of revolutionary periods.

Now, of all the bitter cries ringing in the air at the present time,
about the bitterest and most persistent is that not merely of women, but
of woman with a capital W. It is the most appalling note of change that
can pierce the ear of self-satisfied Conservatism. The patient Griselda
has begun to protest against the tyranny of her lord and master. Love's
martyr has at last begun to think that her martyrdom must have its
limits. It is as if the Lamb, whose function we thought was to be dumb
before its shearers and even sacrificers, had found a voice of
protestation. It is a portent. And even men are constrained to listen to
the cry; for it sounds like the birth-cry of regenerated Love. Not now
"Love self-slain in some sweet shameful way," but Love the winged angel
who shall finally cast out Lust, the adversary. But many things must
come to pass before this triumph of love can be brought about; and in
many respects the horoscope looks unpropitious enough. The first effect
of the birth, or coming to the surface of a higher ideal, gradually
evolved by the progress of society, is apparently to make confusion
worse confounded. Not peace but a sword is the first gift of the Prince
of Peace. Liberty comes masked like Tyranny, and cries "Fraternity or
death!" Love goes wantonly about with the Mænads of licentiousness at
his heels. But the divine Logos, incarnate as the Son of man, always
comes not to destroy but to fulfil.

Just now that highly moral being, Man in the masculine gender, is much
shocked at the strangely immoral conduct of his feminine counterpart. In
the first place, she has dared to look at the realities of things with
her own eyes, not through the rose-coloured spectacles with which he has
been at pains to provide her; and not only that, but to peep behind the
sacred veil which man has modestly cast over many ugly things. Secondly,
she has begun to talk openly about these ugly things, and to call them
by non-euphemistic, ugly names, in a manner quite unprecedented.
Thirdly, she has dared to attempt her own solution of things insoluble,
her own achievement of things impossible. And fourthly, she has dared to
formulate a demand for liberty, equality, fraternity on her own
account--a demand which every day comes more and more within the sphere
of practical politics. Here are pure women making common cause with
prostitutes, married women crying out against the holy institution of
matrimony, mothers rebelling against the tyranny of the beatific
baby--nay, absolutely on strike against child-bearing, or at least
demanding limited liability as regards that important function. Finally,
here is Woman, whether as virgin, wife, or widow, demanding independence
as to property and a fair share of the world's goods in return for a
fair share of the general work of the world outside of her special
womanly functions. "D----n it, sir, I say that women are unsexing
themselves--unsexing themselves, by Jove!" as Major Pendennis might
exclaim. And the worst of it is that there are so many men, traitors to
their sex, who are casting in their lot with women in this terrible
Women's Rights movement--"unsexing themselves," too, no doubt--so that
we shall all soon become either a-sexual or hermaphrodite beings! And
here let us leave for a moment the more or less limited and prosaic
Cythnas of the day, the terrible women who ride about upon Tartarian
hobby-horses in novels and magazine articles, who spout on platforms and
practise medicine and other dreadful trades--the scientific Mrs.
Somervilles, and medical Mrs. Garrett Andersons, and pious Mrs.
Josephine Butlers, and impious Mrs. Mona Cairds, and get back to Shelley
himself, the poet of this shocking social aberration.

Shelley, as Mr. Cordy Jeafferson has taken great pains to demonstrate,
was an exceedingly immoral young man. He outraged the conventional
morality of his day by his actions as well as in his writings in the
most shameless manner; but this shamelessness was due to his intense
conviction that he thus outraged _conventional_ in the interests of
_ideal_ morality. His life and writings are so full of the paradoxical
character which I have ascribed to the social agitation of the present
day, and some of his utterances are so prophetic of it, that we may
fairly regard him as its precursor.

Shelley, as we know, started rather as an anarchist than as a mere
reformer. His ideas were cataclysmal rather than evolutional. But he was
an optimistic not a pessimistic anarchist, and he endeavoured to destroy
in order to rebuild with all possible expedition. The kingdom of heaven
was, for him, at the very doors, ready to take shape as soon as man
willed it; and man _would_ will it as soon as the mind-forged fetters of
his mind were loosed. Accordingly he endeavoured to loose them. He
dethroned God that the Spirit of Nature might be enthroned; and then he
proceeded to abolish marriage that free love might regenerate mankind.
He believed in regeneration by incantation--a few words murmured in
men's ears would make them as obedient to the ideas those sacred words
represented as spirits to the spells of a magician. Abolish marriage
(and what could be easier?), and love, being set free, prostitution
would cease. We may pass by such puerilities of inexperienced idealism,
to be found by the score in _Queen Mab_, and pass on to Shelley's more
mature utterances, always remembering that he died, as the _Triumph of
Life_ shows, in the very process of maturation. His whole history is
that of an idealist, who first seeks his ideal in the actual, and not
finding it endeavours to bring the actual into harmony with his ideal.
His imagination hacks at the rude block of the world with the divine
fury of a Pygmalion; thinking at first that he has but to remove the
dull superfluous husks of custom to find the living idea in the centre;
but gradually perceiving it was but created an inanimate image, which
can only come to life by the invocation of Venus Urania. All the
weaknesses, faults, and follies of his life and his writings, as well as
that "power in weakness veiled" which he felt himself to be, come from
this. He is driven to reform society by attacking the conventional
morality of marriage, because he is first a transcendental lover; just
as Mr. William Morris is driven into socialism, because he is first a
very practical decorative artist. To speak irreverently, both men want
elbow-room for their fads. But Shelley's fad is of even more importance
to us than Morris's. It is better to have a beautiful love, than to have
a beautiful house to put him in. Shelley is, above all things, the poet
of modern love. Dante's love, fantastic and supersensuous, was not
modern love. We do not want angels, either in heaven or in the house, to
condescend to our depravity and lead us upward. We do not want the
divine school-mistress to bring us to something not ourselves which may
or may not make for righteousness, but the divine mistress, passionate
as well as pure, to bring us to our best selves, and live with us in
perfect union. Shakespeare showed us glimpses of this love defeated by
circumstances in _Romeo and Juliet_, triumphant over circumstances in
Posthumus and Imogen; but Shelley has had a fuller vision of it. Since
Shakespeare's time both manhood and womanhood, and especially womanhood,
have by pressure of circumstances become more self-conscious, and the
conditions of their union through love more complex.

And what is this modern ideal of love, of which Shelley is the exponent?
What is this strange affection, love, whether ancient or modern? It is
that most paradoxical of passions, that compound of selfishness and
self-renunciation, that forlorn desire which strives to reconcile all
things, and found an eternal home on the shifting sands of time, of
which we all know something. Blake has expressed this paradoxical
character of love once for all in his little poem "The Clod and the
Pebble."

  "Love seeketh not itself to please,
    Nor for itself hath any care,
  But for another gives its ease,
    And builds a heaven in hell's despair.

  Love seeketh only self to please,
    To bind another to its delight,
  Joys in another's loss of ease,
    And builds a hell in heaven's despite."

We may call these the masculine and feminine elements in love; though of
course both exist in all love, whether of man to woman or woman to man.
Both sexes give more than they receive, and receive more than they
give. In all love, from the first step beyond mere physical appetite, to
the most transcendental Platonism, there are these two antagonistic
elements. If the merely self-indulgent element prevails, we tend in
the direction of lust, one of the most cruel diseases that plague
humanity, which Milton rightly places "hard by hate." If the merely
self-renouncing, we tend in the direction of monastic chastity, which
though not so distinctly an evil thing, may become cruel and inhuman,
and a bar to human progress. Asceticism is not, like lust, a disease,
physical and spiritual, but it may lead to disease, spiritual if not
physical. There is an asceticism, the Greek [Greek: aschêsis], a
training of the lower faculties to act in subordination to the higher,
which is the strait gate by which we enter upon the arduous ascent
toward noble passion and noble action. There is another asceticism which
if not truly Christian, came in the wake of Christianity, which, denying
the rights of the body, was less a training than a mortification. Both
unrestrained sensuality and monastic chastity, in their injustice to the
body outrage the sexual principle, the former by regarding it as a toy
to be polluted by base pleasure, the latter by regarding it as a thing
unclean in itself to be cast out and killed, or at best tolerated and
cleansed by the Church's holy water. To the present day the average
man's, or at least the average Englishman's great temptation is to sin
against love, through dull unimaginative lust, the average
Englishwoman's through dull unimaginative chastity. Men live too much in
the sensuous, and women in the supersensuous, to meet fairly. Love, the
reconciler, himself is too weak fully to reconcile them and to bring
them together in that perfect ecstasy, body to body, spirit to spirit,
soul to soul, that "unreserve of mingled being," which Shelley, giving a
voice to the desire of all ages, but especially to modern desire, sighed
for. To understand Shelley's protest against marriage, we must
understand his ideal of love--the unconstrained rush together of two
personalities of opposite sexes, in whom the body is but the vehicle of
the spirit. This love is not born merely of the flickering fire of the
senses. It is a divine flame, kindled alike in body, soul, and spirit,
and fusing them into unity. Of course, if this love is to be the great
end of life, marriage is somewhat of an impertinence. While the divine
fire burns, what need of artificial ties to keep the two lovers
together? If it goes out why should they be kept together? To which the
prosaic moralist replies: "Your ideal of love is very beautiful, no
doubt. Get as much as you can of this divine flame into your Hymen's
torch; and after all, every young couple start with some such high-flown
notions in their heads; but I must have some guarantee that your wife
and children are not left as burdens upon the parish, when you begin to
feel the pinch of real life, and the glamour of your imagination fades
from your 'divine mistress.' Marriage was not ordained to be the
paradise of ideal love, but for the sober discipline of the affections
of men and women, and above all for the production and rearing up of
good citizens of the commonwealth. To judge by your own writings, Mr.
Shelley, you seem to have been running after a will-o'-the-wisp all your
life in this ideal love. And if _you_ did not catch it, is it likely
that Tom, Dick, and Harry will? In any case the pursuit of it seems just
as likely to make inconstant lovers as that sensuality you affect to
look down upon. You always had the word 'for ever' on your tongue; but
how long did your for evers last? No, no, my dear sir, the good of
society demands fidelity to incurred responsibilities, and we find by
practical experience that both men and women, but especially men, are
inclined to shirk the responsibilities which indulgence of the sexual
passion brings in its train. Hence the marriage contract. It does not
concern itself primarily with either love or lovers, but it helps to
keep husbands and wives together, and women and children maintained
decently without coming upon the rates. And, mind you, it does not by
any means leave love out in the cold. It may not rise to your
transcendental ecstasy; but it is love all the same, good honest
domestic affection, when your young couples get well broken to harness.
Did you not say yourself that one might as well go to a gin-shop for a
leg of mutton as to you for anything human? Well, give me the wholesome
leg of mutton--none of your gin for me. Egad, sir, when I see some
honest couple going to church of a Sunday morning, with half-a-dozen
pretty children about them, I call that a poem--ay, and a better poem,
Mr. Shelley, than all the fantastic Epipsychidions you ever put upon
paper. Hang it all, sir, let a man make love to his own wife, and stick
to her when he has got her. I'm a plain man, sir, but I hope a moral
man, and them's my sentiments." To all which, let Shelley reply as best
he may. The fact is that he has given no satisfactory reply, simply
because it was only just before his death that he realised the
complexity of the problem of life. He did, however, see clearly that the
bringing of men and women into more complete harmony, by raising the
ideal of love, was the most important step towards that renewal of the
world, that living of the most perfect life attainable by man, for which
he sighed and after which he strove; and he saw clearly that our
solution of the marriage problem was imperfect, not merely in practice,
but to some extent in theory. As regards the subjection of women, he
seems to have considered this wholly an artificial product of religious
dogma, and not, as it is, the natural result of an imperfect
civilization. Man protects woman because, on the whole, she adds to his
comfort. Protection implies subjection, and subjection to a tyrant is
slavery; and man, if not altogether a tyrant in these later times, has
always the temptation to become one, and the tyrannical traditions of
bygone times have a strong tendency to persist. Laws and even customs
lag far behind the highest public opinion of the day.

Now, men being in possession of the capital of the world, the material
means of life, women stand to them in the position of what the
socialists call wage-slaves. They must do what their employers require
of them on pain of starvation, and there is no true freedom of contract.
And so far men have almost without exception required of them
concubinage or menial service, or a mixture of both. English marriage,
while recognizing the existing fact of the subjection of women, has done
something to raise their status, chiefly by making the bond between the
contracting parties theoretically, and to a great extent practically,
one of love and mutual service. It has indeed been much more than
Shelley seems to have realized, the _nidus_ of a love pure and
wholesome, if not very passionate. Theoretically strictly monogamic, it
has been so practically to a very respectable extent. It has put a
perceptible curb upon the strong polygamous instinct of men, and it has
fostered the monogamous habit in women enormously. English women are for
the most part faithful wives. Even transitory prostitution does not kill
the monogamous propensity in them. They settle down into marriage, or
live faithfully with one man, if they get the chance.

Still, Englishwomen are not satisfied with marriage as it exists. Let us
hear Mrs. Mona Caird on the subject. She is much more prosaic than
Shelley; she looks at the subject, chiefly from the standpoint of
practical comfort. She sees that from this standpoint, from various
reasons, which may be summed up in the phrase "incompatibility of
temper," marriage does not induce even that amount of mutual toleration,
not to say happiness, without which it is impossible for man and wife to
live decently together. She therefore asks, What good purpose is served
by keeping two people together who are evidently unfit to live together?
Why indeed? if, as Mrs. Caird says, "The matter is one in which any
interposition, whether of law or society, is an impertinence." But,
unfortunately, law and society are the most impertinent things in the
world, always binding with briers our joys and desires, and poking their
ugly noses into our private affairs in the interests of the British
ratepayer. We shall never be happy until we have got rid of them--if
even then, and it is quite impossible to get rid of them for some time
to come. Now the British ratepayer cares nothing about women and
children, except in so far as there is a danger of their coming upon the
rates. And he is a little scared about giving greater liberty of
divorce, "saving for the cause of adultery," as he piously ejaculates.
He does not like stray women and children going about the world. But
after all, adultery is only a particular, perhaps even a minor, case of
incompatibility. Marriage was made for man, and not man for marriage,
and although marriage may work well in nine cases out of ten, the tenth
case must be considered, and relief given if possible. The individual is
right to demand relief, and the mode of giving relief is a question for
the legislator. Greater facility of divorce must come, and will come,
now that both men and women demand it.

Mrs. Caird's demand for greater laxity of the marriage bond _ab initio_,
the nature of the contract being left to the contracting parties, like a
marriage settlement, is quite outside the sphere of practical politics,
as she is herself quite aware. If men were but educated up to the
Shelleyan ideal, then we might try all sorts of delightful experiments
in marriage, and gradually arrive at absolute freedom of contract, which
would _not_ mean that absolutely unsentimental hygienic promiscuity
which is the ideal of the highly advanced physiologist. But men are not
yet harmonious creatures, like Wordsworth's cloud, which "moveth
altogether if it move at all." They are torn by their lusts which war in
their members. Hence these bonds. Lust, lust, lust: this is the most
concentrated form of selfishness--the undying worm at the root of the
Tree of Life. This is the tyrant that women have at last begun to
recognize as their deadly adversary and to fight against. Shelley, a
better physician than Goethe, laid his finger on this plague-spot, and
told the age plainly: "Thou ailest here." But he did not see that
instead of saying, "Abolish marriage and prostitution will cease," he
ought to have said, "Abolish prostitution and marriage will
cease"--marriage without love being only a particular form of
prostitution. He did not see that the abolition of marriage would no
more get rid of lust than the abolition of private property would get
rid of selfishness. We have already, in monogamic marriage, struggled
painfully upward to the level of the higher animals; let us not imperil
this progress rashly.

The Cythnas of the present day have felt their burthens more directly
than Shelley did. Hence their demand for economic independence, that
they may not be forced into marriage or prostitution by the various
degrees of starvation. Their demand is a just one, and must be satisfied
somehow, even if we have to put a bonus upon womanhood and pay women,
not merely fair wages for their work of all kinds, but a tribute to them
as women, as potential mothers, which shall fairly handicap the sexes
in the struggle for existence, and put men more on their good behaviour.

Shelley, the mystic, who looked for a miraculous change in nature
coincident with a miraculous change in man, seems to have seen, almost
as little as the average socialist of the present day, who believes in
the spiritual efficacy of a purely material revolution, that the ideals
and interests of the two sexes are widely apart, more so now than ever
before probably. He, like the socialist, in his impatience to arrive at
a practical solution of the life-problem, did not take the trouble to
understand the true bearing of the doctrine of Malthus. He did not see
that whether Malthus's figures be right or wrong, it is a fact that the
population of any given district (be it an English barony, or the world
itself) tends to increase up to the limits of its food-supply, taking
the word _food_ in its very widest sense to signify all the means of
well-being; and that this tendency is a fundamental element in all
social problems, just as friction is in all mechanical problems. He did
not see that, other things being the same, a higher standard of comfort,
while, finally tending to diminish the rate of increase of population,
first increases its pressure. He did not contemplate that strike against
child-bearing on the part of women, which is induced, not merely by the
desire for personal comfort, but is largely due to the vague influence
of those new ideals of which he was himself the prophet. He, like the
socialist, thought that we might go on increasing and multiplying _ad
libitum_, till we reached the ultimate limit of standing-room on the
earth, and of miraculous chemical food out of the air, and began, as
astral bodies, to emigrate to Mars. Women know better than this; and
feel the pinch of population, when what they just now consider their
higher life is hampered by children. The woman who has one child more
than she wants is an over-populated woman; and the advanced woman of the
present day, having her own higher culture, and the culture of humanity,
on the brain, possibly with a high ideal of the duties of maternity, and
frequently a sickly and weary creature, morbid in body and mind, is very
easily over-populated. Hence much social discomfort. Shelley does not
seem to have contemplated this, nor seen that the good-natured
acceptance of the feminine ideal by man might lead him, like poor St.
Peter in his old age, "whither he would not." How all this is going to
end I confess I don't know. I trust in more delicate adjustments, a
higher and more wholesome life all round; but the ascent of man is
always a painful process. Meanwhile it is quite time for this bald,
disjointed chat of mine to come to an end.




  _London:
  Printed by Richard Clay & Sons, Limited, Bread Street Hill.
  September, 1889._




      *      *      *      *      *      *




Transcriber's note:

Text in italics is enclosed by underscores (_italics_).

The original text includes Greek characters. For this text version these
letters have been replaced with transliterations.

The misprint "tempation" has been corrected to "temptation" (page 15).



***END OF THE PROJECT GUTENBERG EBOOK SHELLEY AND THE MARRIAGE QUESTION***


******* This file should be named 34085-8.txt or 34085-8.zip *******


This and all associated files of various formats will be found in:
http://www.gutenberg.org/dirs/3/4/0/8/34085



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://www.gutenberg.org/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.org

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.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-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.gutenberg.org/fundraising/pglaf.


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 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://www.gutenberg.org/about/contact

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://www.gutenberg.org/fundraising/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:
http://www.gutenberg.org/fundraising/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.org

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.