The Project Gutenberg EBook of Brief Reflections relative to the Emigrant French Clergy (1793), by Frances Burney 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: Brief Reflections relative to the Emigrant French Clergy (1793) Author: Frances Burney Release Date: June 15, 2009 [EBook #29125] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK BRIEF REFLECTIONS *** Produced by Chris Curnow, Joseph Cooper, Greg Bergquist and the Online Distributed Proofreading Team at https://www.pgdp.net
Transcriber’s Note
The punctuation and spelling from the original text have been faithfully preserved.
EARNESTLY SUBMITTED
TO THE HUMANE CONSIDERATION
OF THE
LADIES OF GREAT BRITAIN.
BY THE AUTHOR OF
EVELINA AND CECILIA.
London:
PRINTED BY T. DAVISON,
FOR THOMAS CADELL, IN THE STRAND.
1793.
[Price one Shilling and Sixpence.]
⁂ The profits of this Publication are to be wholly
appropriated to the Relief of the
EMIGRANT FRENCH CLERGY.
However wide from the allotted boundaries and appointed province of Females may be all interference in public matters, even in the agitating season of general calamity; it does not thence follow that they are exempt from all public claims, or mere passive spectatresses of the moral as well as of the political œconomy of human life. The distinct ties of their prescriptive duties, which, pointed out by Nature, have been recognised by reason, and established by custom, remove, indeed, from their view and knowledge all materials for forming public [Pg iv]characters. The privacy, therefore, of their lives is the dictate of common sense, stimulated by local discretion. But in the doctrine of morality the reverse is the case, and their feminine deficiencies are there changed into advantages: since the retirement, which divests them of practical skills for public purposes, guards them, at the same time, from the heart-hardening effects of general worldly commerce. It gives them leisure to reflect and to refine, not merely upon the virtues, but the pleasures of benevolence; not only and abstractedly upon that sense of good and evil which is implanted in all, but feelingly, nay awefully, upon the woes they see, yet are spared!
It is here, then, in the cause of tenderness and humanity, they may come [Pg v]forth, without charge of presumption, or forfeiture of delicacy. Exertions here may be universal, without rivality or impropriety; the head may work, the hand may labour; the heart may suggest, indiscriminately in all, in men without disdain, in women without a blush: and however truly of the latter to withdraw from notice may be in general the first praise, in a service such as this, they may with yet more dignity come forward: for it is here that their purest principles, in union with their softest feelings, may blend immediate gratification with the most solemn future hopes.——And it is here, in full persuasion of sympathy as well as of pardon, that the Author of these lines ventures to offer to her countrywomen a short exhortation in favour of the emigrant French Clergy.
The astonishing period of political history upon which our days have fallen, robs all former times of wonder, wearies expectation, sickens even hope! while the occurrences of every passing minute have such prevalence over our minds, that public affairs assume the interest of [Pg 2]private feelings, affect domestic peace, and occupy not merely the most retired part of mankind, but even mothers, wives, and children with solicitude irresistible.
Yet the amazement which has been excited, though stupendous, though terrific, by the general events that in our neighbour kingdom have convulsed all order, and annihilated tranquility, is feeble, is almost null, compared with that produced by the living contrast of virtue and of guilt exhibited in the natives of one and the same country; virtue, the purest and most disinterested, emanating from the first best cause, religion; and guilt, too heinous for any idea to which we have hitherto given definition.
The emigrant French Clergy, who present us with the bright side of this picture, are fast verging to a situation of the most necessitous distress; and, notwithstanding the generous collections repeatedly raised, and the severest œconomy[Pg 3] unremittingly exercised in their distribution, if something further is not quickly obtained, all that has been done will prove of no avail, and they must soon end their hapless career, not by paying the debt of nature, but by famine.
That the kingdom at large, in its legislative capacity, will ere long take into consideration a more permanent provision for these pious fugitives, there is every reason to infer from the national interest, which has universally been displayed in their cause. To preserve them in the mean time is the object of present application.
So much has already so bountifully been bestowed in large donations, that it seems wanting in modesty, if not in equity, to make further immediate demands upon heads of houses, and masters of families.
Which way, then, may these destitute wanderers[Pg 4] turn for help? To their own country they cannot go back; it is still in the same state of lawless iniquity which drove them from it, still under the tyrannic sway of the sanguinary despots of the Convention.
What then remains? Must their dreadful hardships, their meek endurance, their violated rights, terminate in the death of hunger?
No! there is yet a resource; a resource against which neither modesty nor equity plead; a resource which, on the contrary, has every moral propensity, every divine obligation, in its favour: this resource is Female Beneficence.
Already a considerable number of Ladies have stept forward for this Christian purpose. Their plan has been printed and dispersed. It speaks equally to the heart and to the understanding; it points out wretchedness which we cannot dispute,[Pg 5] and methods for relief of which we cannot deny the feasibility.
The Ladies who have instituted this scheme desire not to be named; and those who are the principal agents for putting it in execution, join in the same wish. Such delicacy is too respectable to be opposed, and ostentation is unnecessary to promulgate what modest silence may recommend to higher purposes. There are other records than those of newspapers, and lists of subscribers; records in which to see one fair action, one virtuous exertion, one self-denying sacrifice entered, may bring to its author, that peace which the world cannot give, and a joy more refined than even the praise of the worthy.
Such names, nevertheless, will ultimately be sought, for what now is benevolence will in future become honour; and female tradition will not fail to hand down to posterity the formers and[Pg 6] protectresses of a plan which, if successful, will exalt for ever the female annals of Great Britain.
The minutest scrutinizer into the rights of charity cannot here start one objection that a little consideration will not supersede. No votaries of pleasure, ruined by extravagance and luxury, forfeit pity in censure by imploring your assistance; no slaves of idleness, no dupes of ambition, invite reproof for neglected concerns in soliciting your liberality. The objects of this petition are reduced, indeed, from affluence to penury, but the change has been wrought through the exaltation of their souls, not through the depravity of their conduct. Whatever may be their calls upon our tenderness, their claims, to every thinking mind, are still higher to our admiration. Driven from house and home, despoiled of dignities and honours, abandoned to the seas for mercy, to chance for support, many old, some infirm, all impoverished? with mental strength[Pg 7] alone allowed them for coping with such an aggregate of evil! Weigh, weigh but a moment their merits and their sufferings, and what will not be sooner renounced than the gratification of serving so much excellence. It is to itself the liberal heart does justice in doing justice to the oppressed; they are its own happiest feelings which it nourishes, in nourishing the unfortunate.
By addressing myself to females, I am far from inferring that charity is exclusively their praise; no, it is a virtue as manly as it is gentle; it is christian, in one word, and ought therefore to be universal. But the pressure of present need is so urgent, that the ladies who patronize this plan are content to spread it amongst their own sex, whose contributions, though smaller, may more conveniently be sudden, and whose demands for wealth being less serious, may render those contributions more general[1].
Nor are the misfortunes we would now mitigate so foreign to our "business and bosoms" as we may lightly suppose: all Europe is involved by the circumstances which occasioned them, and with indignation as strong, though with sensations less acute, has watched their wonderful progress[2].
Whatever by unbelievers may be urged in defence of what they style the religion of nature, its inefficacy, even for the exclusive purposes of morality, is now surely exposed beyond all theory or controversy: and the religion of God has received a testimony as clear of its moral influence, by the atrocious acts of the Convention since it has been cast aside, as of its divine, in the voluntary sacrifices offered up at its shrine by those who still adhere to its holy doctrines.
And shall we, with our arms, our treasures, our dearest blood, resist the authors of these wrongs, yet forbear to protect their victims?
All ages have furnished examples of individuals who have been distinguished from their contemporaries by actions of Heroism: but to find a similar instance of a whole body of men, thus repelling every allurement of protection and preferment, of home, country, friends, fortune,[Pg 10] possessions, for the still calls of piety, and private dictates of conscience, precedent may be defied, and the annals of virtue explored in vain.
Shall we deem it a misfortune to be burthened with beings such as these? No; let us, more justly, conclude it a blessing. Prosperity is apt to be forgetful, to confound what it possesses with what it deserves; but the claims we here feel to give, awaken us to remember the abundance we have received.
Thankfully, and not disdainfully, let us bow down to an admonition thus mildly instilled through the medium of borrowed experience. What a contrast to the terrible lesson given to the distracted country which offers it! where both crimes and afflictions are of such enormous magnitude, as to engross the whole civilized earth between resentment and compassion!
Already we look back on the past as on a dream, too wild in its horrors, too unnatural in its cruelties, too abrupt in its succession of terrors, even for the exaggerating pencil of the most eccentric and gloomy imagination; surpassing whatever has been heard, read, or thought; and admitting no similitude but to the feverish visions of delirium! so marvellous in fertility of incident, so improbable in excess of calamity, so monstrous in impunity of guilt! the witches of Shakespeare are less wanton in absurdity, and the demons of Milton less horrible in denunciations.
Of the present nothing can be said but, what is it?—It is gone while I write the question.
The future—the consequences—what judgment can pervade? The scenery is so dark, we fear to look forward. Experience offers no direction, observation no clue; the mystery is as impervious, the obscurity as tremendous, as[Pg 12] that we would vainly penetrate for our destinies in the world to come. Ah! might the veil but drop to clearness as refulgent!
Let us not, however, destroy the rectitude of our horror of these enormities, by mingling it with implacable prejudice; nor condemn the oppressed with the oppressor, the slaughtered with the assassin. Are we not all the creatures of one Creator? Does not the same sun give us warmth? And will not the days of the years of our pilgrimage be as short as theirs? It is an offence to Religion, an injury to Providence, to suppose That vast tract of land wholly seized by evil spirits; though licentiousness, rapacity, ambition, and irreligion have given rulers to it, of late, abhorrent to all humanity.
We are too apt to consider ourselves rather as a distinct race of beings, than as merely the emulous inhabitants of rival states; but ere our detestation[Pg 13] leads to the indiscriminate proscription of a whole people, let us look at the Emigrant French Clergy, and ask where is the Englishman, where, indeed, the human being, in whom a sense of right can more disinterestedly have been demonstrated, or more nobly predominate? O let us be brethren with the good, wheresoever they may arise! and let us resist the culpable, whether abroad or at home.
The world, in all its varied stores of good, contains nothing that can vie with Philanthropy—that soft milk of human kindness, that benign spirit of social harmony, that genuine emblem of practical Religion! seeking some extenuation from goodness even amongst the fallen, accepting some apology from temptation even amongst the sinful; lenient in its judgments, conciliating in its awards, forgiving in its wrath! and receiving in bosom-serenity all the solace it humanely expands.
But while to the individual we talk of alms, and plead distress, sickness, infirmity; to the community we may be bolder, juster, firmer, and talk of duties.
Flourishing and happy ourselves, shall we see cast upon our coasts virtue we scarce thought mortal, sufferers whose story we could not read without tears, martyrs that remind us of other days—and let them perish? Behold age unhonoured, disease unattended, strangers unfed? and not till they are no more, till the compassionating hand of Death has closed their miseries, learn to do them justice? then, when we can only lament,—not now, when we may also succour? Is it to that period we must wait to enquire, to exclaim "How came they to this pass?"
Anticipate the answer, anticipate the historians of times to come: will they not say, "These holy men, who died for want of bread, were[Pg 15] Priests of the Christian Religion. They had committed no sin, they had offended against no law: they refused to take an oath which their consciences disapproved; their piety banished them from their country; and the land in which they sought refuge received, admired, relieved—neglected, forgot, and finally permitted them to starve!
"And what was this land? some wild, uncultivated spot, where yet no arts had flourished, no civilization been spread, no benefits reciprocated? no religion known? Where novelty was the only passport, and where kindness was the short-lived offspring of curiosity? Unhappy men! to have struck on such inhospitable shores, amidst a race so unapprized of all social, all relative ties, as to confer favours only where they may be expected in return, unconscious, or unreflecting that every unoffending man is a brother!
"Or—were they thrown on some bleak northern strand, where life is mere existence, where the genial board has never welcomed the wearied traveller, where freezing cold benumbs even the soft affections of the heart, and where, from the first great law of self-preservation, compassion is monopolized by internal penury and want? Ill-fated passengers! it was not here, in the chill atmosphere of personal misery, your woes should have sought redress; the commiseration which is your due can only be conceived by those who have known the height from which ye have fallen, who have enjoyed the same affluence, and blessed Heaven for similar peace and joy—"
But no; this, at least, has not been their doom—nor will this, I trust, be their fate. No land of barbarians has been insensible to their worth, no ruthless region of the north has blighted sensibility for their misfortunes from ignorance[Pg 17] of milder life: the land to which they sailed was Great Britain; in the fulness of its felicity, in the meridian of its glory, not more celebrated for arts and arms, than beloved for indulgent benevolence, and admired for munificence of liberality.
Here, then, ye reverend fathers, blest at least in the choice of your asylum, here rest your weary limbs, till the wicked cease from troubling! secure of the kindest, and, when once your exigency is known, the most effectual succour. Calm, therefore, your harrassed spirits, repose your shattered frames, look around you with fearless reliance; you will see a friend in every beholder, you will find a sympathizer in every auditor.
It ought also, to be remembered, that though the money now gathered will be paid into foreign hands, it is wholly among ourselves[Pg 18] it will be expended; it is all and entirely our own by immediate circulation.
Yet—were it not—what is it but a refined species of usury? a hoard lodged beyond all reach of bankruptcy? a store for futurity? exempt from the numerous losses and disappointments of those who mistake the blessing of wealth to consist in its power of selfish appropriation?
Whoever bestows, whether promptly from impulse, or maturely from principle, will alike be content with the recompence of doing good: but in justice, in delicacy to the uncommon objects of this unexampled contribution, we should suggest what cannot fail to pass in their own minds, and anticipate what we cannot doubt will be the result of their restored powers: that those who survive the anarchy by which they are desolated, who live to see their country rescued[Pg 19] from its present despotic tyrants, will still be strangers to repose, even at the natal home for which now every earthly sigh is heard, till, with their restituted property, they have cleared their dignity of character from every possible aspersion of calumny, and returned—not to their benefactors—whose accounts, far more nobly, will be settled elsewhere!——but to the poor of the kingdom at large, that bounty which has sustained them in banishment and woe.
Who is there that can look forward without emotion to the period of their recal and departure? With what blessings and what prayers will their hearts overflow! "Farewell, they will cry, ye friends of the unhappy! ye protectors of the houseless! ye generous rich, who thus benignly have worked for us! Ye patient poor who thus unrepiningly have seen us supported! Blest be your kingdom! Long live your virtuous sovereign? Be heavenly peace your portion![Pg 20] and never may ye know the sorrows of national divisions!"
Yet, to many it may appear, that where so much has been done, nothing more can be required. This is rather a mistake from failure in reflexion than in benevolence. To such, it is sufficient to ask, "Why gave ye at all?"
The answer is obvious; to save a distressed herd of fellow-creatures from want.
And are they less worth saving now, their helplessness, unhappily, being the same? Was the novelty of their appearance and situation a plea more forcible than acquaintance with their merits? than the view of their harmless lives, their inoffensive manners, their patient resignation to the evils of their lot?
But—are we to give, ye cry, for ever?
Ah! rather, and for more generously, reverse the question, and, in their names exclaim, "Must we receive for ever? will the epoch never arrive when our injuries may be redressed, and our sufferings allowed the soft recompence of manifesting our gratitude?"
O happy donors! compare but thus your subjects for murmuring with the feelings of your receivers! and do not, because ye see them, bowed down by adversity, thus lowly grateful for the pittance that grants them bread and covering, imagine them so unlike the human race to which they belong, that sometimes, in bitterness of spirit, they can forbear the piercing recollection of better days; days, when beneficence flourished from their own deeds, when anguish and poverty were relieved by their own hands!
Still a little nearer let us bring reflexion home, and entreat those who having done much, would do no more, to suppose themselves, for a moment only, placed in l'Eglise des Carmes, in Paris, on the 2d of September, 1792, in full sight of the hapless assemblage of this pious fraternity, who there sought sanctuary—not for the crimes they had committed, but for the duty they had discharged to their consciences, not from just punishment of guilt, but from fury against innocence.
Here, then, behold these venerable men, collected in a body, enclosed within walls dedicated to holy offices, bewailing the flagitious actions of their country-men, yet devout, composed, earnest in prayer, and incorruptible in purity.
Now, then, in mental retrospection, witness the unheard-of massacre that ensued! Behold the ruffians that invade the sacred abode, each[Pg 23] bearing in his hand some exterminating weapon; in his eye, a more than fiend-like ferocity. Can it be you they seek, ye men of peace? unarmed, defenceless, and sanctuarised within the precincts of your own religious functions!——Incredible!—
Alas, no!—behold them reviled—chaced—assaulted. They demand their offence? They are answered by staves and pikes. They fly to the altar—to that altar where, so lately, salvation seemed to hang upon their benediction.—
Here, at least, are they not safe? At this sanctified spot will not some reverence revive? some devotion rekindle? Will not the fell instruments of destruction fall guiltless from the shaking hands of their contrite pursuers? Will not remorse seize their inmost souls, and vibrate through the hallowed habitation, in one universal cry of, "O men of God! live yet—so forgive—and[Pg 24] pray for us!"—Ah, deadly shame! indelible disgrace! not here, not even here, could compunction or humanity find a friend—
"Would not those white hairs move pity?"—
No!—the murderers dart after them: the pious suppliants kneel—but they rise no more! They pray—and their prayers ascend to heaven, unheard on earth! Groans resound through the vaulted roof—Mangled carcases strew the consecrated ground—derided, while wounded; insulted, while slaughtered—they are cleft in twain—their savage destroyers joy in their cries——Blood, agony, and death close the fatal scene!
And ye, O ye who hear it, revere the immortal faith that, proof against this consummate barbarity, preferred its most baneful rage, to uttering one deviating word! And then, while your hearts bleed fresh with sympathy, will ye[Pg 25] not call out, "O could they have been rescued! had pitying Heaven but spared the final blow, and, snatching them from their dread assassins, cast them, despoiled, forlorn, friendless, on this our happy isle, with what transport would we have welcomed and cherished them! sought balm for their lacerated hearts, and studied to have alleviated their exile, by giving to it every character of a second and endearing home. Our nation would have been honoured by affording refuge to such perfection; every family would have been blessed with whom such pilgrims associated; our domestics would have vied with each other to shew them kindness and respect; our poor would have contributed their mite to assist them; our children would have relinquished some enjoyment to have fed them!"
Let not reflection stop here, nor this merciful regret be unavailing: extend it a little farther,[Pg 26] and mark the question to which it leads: can ye, wish this for those who are gone, and not practice it for those who remain? Sufferers in the same cause, bred in the same faith, and firm in the same principles; the banished men now amongst us would have shared a similar fate, if seized upon the same spot. Venerate them, then, O Christians of every denomination, as the representatives of those who have been slain; and let the same generous feeling which would call to life those murdered martyrs, protect their yet existing brethren, and save them, at every risk, and by every exertion, from an end as painful and more lingering; as unnatural, though less violent.
Come forth, then, O ye Females, blest with affluence! spare from your luxuries, diminish from your pleasures, solicit with your best powers; and hold in heart and mind that, when the awful hour of your own dissolution arrives,[Pg 27] the wide-opening portals of heaven may present to your view these venerable sires, as the precursors of your admission.
FINIS.
[1] The females of that miserable country whence these meritorious outcasts are driven, had the happiness, in former and better times, of exercising a charity as decisive for life or death as that which the females of Great Britain are now conjured to perform. St. Vincent de Paule, aumonier général des galeres, to whom France owes the chief of its humane establishments, instituted amongst the rest, the Foundling Hospital of Paris. His fund for its endowment failing, after repeated remonstrances for further general alms, which though not unsuccessful, proved insufficient, he gathered together a congregation of females, before whom he presented the innocent little objects of his prayers. His address to them was at once simple and sublime: "I call not upon you, he cried, as Christians, nor even as fellow creatures; I call upon you solely and singly to pronounce sentence as judges. To the largesses you have already bestowed, these orphans owe their natural existence: but those largesses are exhausted, and without a further supply, their existence is at an end. You are their judges—pronounce, then, their fate; do you ordain them to live? do you doom them to die?"
[2] 5000 French ecclesiastics live in Switzerland, 4000 in the ecclesiastical State, 15,000 in Spain, more than 20,000 in Germany, Holland, and the Austrian Netherlands; and shall 6000 be suffered to die in England?
N.B. A Translation of this Tract is preparing for the press by M. D'arblay.
Plans and Advertisements, proposed to the Ladies of Great Britain for the relief of the Emigrant French Clergy, may be had at the Publisher's.
End of the Project Gutenberg EBook of Brief Reflections relative to the
Emigrant French Clergy (1793), by Frances Burney
*** END OF THIS PROJECT GUTENBERG EBOOK BRIEF REFLECTIONS ***
***** This file should be named 29125-h.htm or 29125-h.zip *****
This and all associated files of various formats will be found in:
https://www.gutenberg.org/2/9/1/2/29125/
Produced by Chris Curnow, Joseph Cooper, Greg Bergquist and the
Online Distributed Proofreading Team at https://www.pgdp.net
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
https://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 F3. 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, is 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 https://www.pglaf.org.
Section 3. Information about the Project Gutenberg Literary Archive
Foundation
The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation's EIN or federal tax identification
number is 64-6221541. Its 501(c)(3) letter is posted at
https://pglaf.org/fundraising. Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state's laws.
The Foundation's principal office is located at 4557 Melan Dr. S.
Fairbanks, AK, 99712., but its volunteers and employees are scattered
throughout numerous locations. Its business office is located at
809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
business@pglaf.org. Email contact links and up to date contact
information can be found at the Foundation's web site and official
page at https://pglaf.org
For additional contact information:
Dr. Gregory B. Newby
Chief Executive and Director
gbnewby@pglaf.org
Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation
Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.
The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To
SEND DONATIONS or determine the status of compliance for any
particular state visit https://pglaf.org
While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.
International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg Web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including including checks, online payments and credit card
donations. To donate, please visit: https://pglaf.org/donate
Section 5. General Information About Project Gutenberg-tm electronic
works.
Professor Michael S. Hart was 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:
https://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.