The Project Gutenberg eBook of Social devices for impelling women to bear and rear children
    
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: Social devices for impelling women to bear and rear children

Author: Leta S. Hollingworth

Release date: August 10, 2024 [eBook #74224]

Language: English

Original publication: United States: The American Journal of Sociology, 1916

Credits: Richard Tonsing and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)


*** START OF THE PROJECT GUTENBERG EBOOK SOCIAL DEVICES FOR IMPELLING WOMEN TO BEAR AND REAR CHILDREN ***





      SOCIAL DEVICES FOR IMPELLING WOMEN TO BEAR AND REAR CHILDREN


                          LETA S. HOLLINGWORTH
                    Bellevue Hospital, New York City


  “Again, the breeding function of the family would be better discharged
  if public opinion and religion conspired, as they have until recently,
  to crush the aspirations of woman for a life of her own. But the gain
  would not be worth the price.”—E. A. ROSS, _Social Control_ (1904).


In this quotation from Ross we have suggested to us an exceedingly
important and interesting phase of social control, namely, the control
by those in social power over those individuals who alone can bring
forth the human young, and thus perpetuate society. It is necessary that
at the very outset of this discussion we should consent to clear our
minds of the sentimental conception of motherhood and to look at facts.
Sumner[1] states these facts as well as they have ever been stated, in
his consideration of the natural burdens of society. He says:


  Children add to the weight of the struggle for existence of their
  parents. The relation of parent to child is one of sacrifice. The
  interests of parents and children are antagonistic. The fact that
  there are or may be compensations does not affect the primary relation
  between the two. It may well be believed that, if procreation had not
  been put under the dominion of a great passion, it would have been
  caused to cease by the burdens it entails.


This is especially true in the case of the mothers.

The fact is that child-bearing is in many respects analogous to the work
of soldiers: it is necessary for tribal or national existence; it means
great sacrifice of personal advantage; it involves danger and suffering,
and, in a certain percentage of cases, the actual loss of life. Thus we
should expect that there would be a continuous social effort to insure
the group-interest in respect to population, just as there is a
continuous social effort to insure the defense of the nation in time of
war. It is clear, indeed, that the social devices employed to get
children born, and to get soldiers slain, are in many respects similar.

But once the young are brought into the world they still must be reared,
if society’s ends are to be served, and here again the need for and
exercise of social control may be seen. Since the period of helpless
infancy is very prolonged in the human species, and since the care of
infants is an onerous and exacting labor, it would be natural for all
persons not biologically attached to infants to use all possible devices
for fastening the whole burden of infant-tending upon those who are so
attached. We should expect this to happen, and we shall see, in fact,
that there has been consistent social effort to establish as a norm the
woman whose vocational proclivities are completely and “naturally”
satisfied by child-bearing and child-rearing, with the related domestic
activities.

There is, to be sure, a strong and fervid insistence on the “maternal
instinct,” which is popularly supposed to characterize all women
equally, and to furnish them with an all-consuming desire for
parenthood, regardless of the personal pain, sacrifice, and disadvantage
involved. In the absence of all verifiable data, however, it is only
common-sense to guard against accepting as a fact of human nature a
doctrine which we might well expect to find in use as a means of social
control. Since we possess no scientific data at all on this phase of
human psychology, the most reasonable assumption is that if it were
possible to obtain a quantitative measurement of maternal instinct, we
should find this trait distributed among women, just as we have found
all other traits distributed which have yielded to quantitative
measurement. It is most reasonable to assume that we should obtain a
curve of distribution, varying from an extreme where individuals have a
zero or negative interest in caring for infants, through a mode where
there is a moderate amount of impulse to such duties, to an extreme
where the only vocational or personal interest lies in maternal
activities.

The facts, shorn of sentiment, then, are: (1) The bearing and rearing of
children is necessary for tribal or national existence and
aggrandizement. (2) The bearing and rearing of children is painful,
dangerous to life, and involves long years of exacting labor and
self-sacrifice. (3) There is no verifiable evidence to show that a
maternal instinct exists in women of such all-consuming strength and
fervor as to impel them voluntarily to seek the pain, danger, and
exacting labor involved in maintaining a high birth rate.

We should expect, therefore, that those in control of society would
invent and employ devices for impelling women to maintain a birth rate
sufficient to insure enough increase in the population to offset the
wastage of war and disease. It is the purpose of this paper to cite
specific illustrations to show just how the various social institutions
have been brought to bear on women to this end. Ross has classified the
means which society takes and has taken to secure order, and insure that
individuals will act in such a way as to promote the interests of the
group, _as those interests are conceived by those who form “the radiant
points of social control.”_ These means, according to the analysis of
Ross, are public opinion, law, belief, social suggestion, education,
custom, social religion, personal ideals (the type), art, personality,
enlightenment, illusion, and social valuation. Let us see how some of
these means have been applied in the control of women.

_Personal ideals (the type)._—The first means of control to which I wish
to call attention in the present connection is that which Ross calls
“personal ideals.” It is pointed out that “a developed society presents
itself as a system of unlike individuals, strenuously pursuing their
personal ends.” Now, for each person there is a “certain zone of
requirement,” and since “altruism is quite incompetent to hold each
unswervingly to the particular activities and forbearances belonging to
his place in the social system,” the development of such allegiance must
be—


  effected by means of types or patterns, which society induces its
  members to adopt as their guiding ideals.... To this end are
  elaborated various patterns of conduct and of character, which may be
  termed social types. These types may become in the course of time
  personal ideals, each for that category of persons for which it is
  intended.


For women, obviously enough, the first and most primitive “zone of
requirement” is and has been to produce and rear families large enough
to admit of national warfare being carried on, and of colonization.

Thus has been evolved the social type of the “womanly woman,” “the
normal woman,” the chief criterion of normality being a willingness to
engage enthusiastically in maternal and allied activities. All those
classes and professions which form “the radiant points of social
control” unite upon this criterion. Men of science announce it with calm
assurance (though failing to say on what kind or amount of scientific
data they base their remarks). For instance, McDougall[2] writes:


  The highest stage is reached by those species in which each female
  produces at birth but one or two young, and protects them so
  efficiently that most of the young born reach maturity; the
  maintenance of the species thus becomes in the main the work of the
  parental instinct. In such species the protection and cherishing of
  the young is the constant and all-absorbing occupation of the mother,
  to which she devotes all her energies, and in the course of which she
  will at any time undergo privation, pain, and death. The instinct
  (maternal instinct) becomes more powerful than any other, and can
  override any other, even fear itself.


Professor Jastrow[3] writes:


  ... _charm_ is the technique of the maiden, and _sacrifice_ the
  passion of the mother. One set of feminine interests expresses more
  distinctly the issues of courtship and attraction; the other of
  qualities of motherhood and devotion.


The medical profession insistently proclaims desire for numerous
children as the criterion of normality for women, scornfully branding
those so ill-advised as to deny such desires as “abnormal.” As one
example among thousands of such attempts at social control let me quote
the following, which appeared in a New York newspaper on November 29,
1915:


  Only abnormal women want no babies. Trenchant criticism of modern life
  was made by Dr. Max G. Schlapp, internationally known as a
  neurologist. Dr. Schlapp addressed his remarks to the congregation of
  the Park Avenue M.E. Church. He said, “The birth rate is falling off.
  Rich people are the ones who have no children, and the poor have the
  greatest number of offspring. Any woman who does not desire offspring
  is abnormal. We have a large number, particularly among the women, who
  do not want children. Our social society is becoming intensely
  unstable.”


And this from the _New York Times_, September 5, 1915:


  Normally woman lives through her children; man lives through his work.


Scores of such implicit attempts to determine and present the type or
norm meet us on every hand. This norm has the sanction of authority,
being announced by men of greatest prestige in the community. No one
wishes to be regarded by her fellow-creatures as “abnormal” or
“decayed.” The stream of suggestions playing from all points inevitably
has its influence, so that it is or was, until recently, well-nigh
impossible to find a married woman who would admit any conflicting
interests equal or paramount to the interest of caring for children.
There is a universal refusal to admit that the maternal instinct, like
every other trait of human nature, might be distributed according to the
probability curve.

_Public opinion._—Let us turn next to public opinion as a means of
control over women in relation to the birth rate. In speaking of public
opinion Ross says:


  Haman is at the mercy of Mordecai. Rarely can one regard his deed as
  fair when others find it foul, or count himself a hero when the world
  deems him a wretch.... For the mass of men the blame and the praise of
  the community are the very lords of life.


If we inquire now what are the organs or media of expression of public
opinion we shall see how it is brought to bear on women. The newspapers
are perhaps the chief agents, in modern times, in the formation of
public opinion, and their columns abound in interviews with the eminent,
deploring the decay of the population. Magazines print articles based on
statistics of depopulation, appealing to the patriotism of women. In the
year just passed fifty-five articles on the birth rate have chanced to
come to the notice of the present writer. Fifty-four were written by
men, including editors, statesmen, educators, ex-presidents, etc. Only
one was written by a woman. The following quotation is illustrative of
the trend of all of them:


  M. Emil Reymond has made this melancholy announcement in the Senate:
  “We are living in an age when women have pronounced upon themselves a
  judgment that is dangerous in the highest degree to the development of
  the population.... We have the right to do what we will with the life
  that is in us, say they.”


Thus the desire for the development of interests and aptitudes other
than the maternal is stigmatized as “dangerous,” “melancholy,”
“degrading,” “abnormal,” “indicative of decay.” On the other hand,
excessive maternity receives many cheap but effective rewards. For
example, the Jesuit priests hold special meetings to laud maternity. The
German Kaiser announces that he will now be godfather to seventh,
eighth, and ninth sons, even if daughters intervene. The ex-President
has written a letter of congratulation to the mother of nine.

_Law._—Since its beginning as a human institution law has been a
powerful instrument for the control of women. The subjection of women
was originally an irrational consequence of sex differences in
reproductive function. It was not _intended_ by either men or women, but
simply resulted from the natural physiological handicaps of women, and
the attempts of humanity to adapt itself to physiological nature through
the crude methods of trial and error. When law was formulated, this
subjection was defined, and thus furthered. It would take too long to
cite all the legal provisions that contribute, indirectly, to keep women
from developing individualistic interests and capacities. Among the most
important indirect forces in law which affect women to keep them
child-bearers and child-rearers only are those provisions that tend to
restrain them from possessing and controlling property. Such provisions
have made of women a comparatively possessionless class, and have thus
deprived them of the fundamentals of power. While affirming the
essential nature of woman to be satisfied with maternity and with
maternal duties only, society has always taken every precaution to close
the avenues to ways of escape therefrom.

Two legal provisions which bear directly on women to compel them to keep
up the birth rate may be mentioned here. The first of these is the
provision whereby sterility in the wife may be made a cause of divorce.
This would be a powerful inducement to women who loved their husbands to
bear children if they could. The second provision is that which forbids
the communication of the data of science in the matter of the means of
birth control. The American laws are very drastic on this point.
Recently in New York City a man was sentenced to prison for violating
this law. The more advanced democratic nations have ceased to practice
military conscription. They no longer conscript their men to bear arms,
depending on the volunteer army. But they conscript their women to bear
children by legally prohibiting the publication or communication of the
knowledge which would make child-bearing voluntary.

Child-rearing is also legally insured by those provisions which forbid
and punish abortion, infanticide, and infant desertion. There could be
no better proof of the insufficiency of maternal instinct as a guaranty
of population than the drastic laws which we have against birth control,
abortion, infanticide, and infant desertion.

_Belief._—Belief, “which controls the hidden portions of life,” has been
used powerfully in the interests of population. Orthodox women, for
example, regard family limitation as a sin, punishable in the hereafter.
Few explicit exhortations concerning the birth rate are discoverable in
the various “Words” of God. The belief that family limitation will be
punished in the hereafter seems to have been evolved mainly by priests
out of the slender materials of a few quotations from Holy Writ, such as
“God said unto them, ‘Multiply and replenish the earth,’” and from the
scriptural allusion to children as the gifts of God. Being gifts from
God, it follows that they may not be refused except at the peril of
incurring God’s displeasure.

_Education._—The education of women has always, until the end of the
nineteenth century, been limited to such matters as would become a
creature who could and should have no aspirations for a life of her own.
We find the proper education for girls outlined in the writings of such
educators as Rousseau, Fénelon, St. Jerome, and in Godey’s _Lady’s
Book_. Not only have the “social guardians” used education as a negative
means of control, by failing to provide any real enlightenment for
women, but education has been made a positive instrument for control.
This was accomplished by drilling into the young and unformed mind,
while yet it was too immature to reason independently, such facts and
notions as would give the girl a conception of herself only as future
wife and mother. Rousseau, for instance, demanded freedom and individual
liberty of development for everybody except Sophia, who was to be
deliberately trained up as a means to an end. In the latter half of the
nineteenth century when the hard battle for the real enlightenment of
women was being fought, one of the most frequently recurring objections
to admitting women to knowledge was that “the population would suffer,”
“the essential nature of woman would be changed,” “the family would
decay,” and “the birth rate would fall.” Those in control of society
yielded up the old prescribed education of women only after a stubborn
struggle, realizing that with the passing of the old training an
important means of social control was slipping out of their hands.

_Art._—A very long paper might be written to describe the various uses
to which art has been put in holding up the ideal of motherhood. The
mother, with children at her breast, is the favorite theme of artists.
The galleries of Europe are hung full of Madonnas of every age and
degree. Poetry abounds in allusions to the sacredness and charm of
motherhood, depicting the yearning of the adult for his mother’s knee.
Fiction is replete with happy and adoring mothers. Thousands of songs
are written and sung concerning the ideal relation which exists between
mother and child. In pursuing the mother-child theme through art one
would not be led to suspect that society finds it necessary to make laws
against contra-conception, infanticide, abortion, and infant desertion.
Art holds up to view only the compensations of motherhood, leaving the
other half of the theme in obscurity, and thus acting as a subtle ally
of population.

_Illusion._—This is the last of Ross’s categories to which I wish to
refer. Ross says:


  In the taming of men there must be provided coil after coil to
  entangle the unruly one. Mankind must use snares as well as
  leading-strings, will-o-the-wisps as well as lanterns. The truth by
  all means, if it will promote obedience, but in any case obedience! We
  shall examine not creeds now, but the films, veils, hidden mirrors,
  and half lights by which men are duped as to that which lies nearest
  them, their own experience. This time we shall see men led captive,
  not by dogmas concerning a world beyond experience, but by artfully
  fostered misconceptions of the pains, satisfactions, and values lying
  under their very noses.


One of the most effective ways of creating the desired illusion about
any matter is by concealing and tabooing the mention of all the painful
and disagreeable circumstances connected with it. Thus there is a very
stern social taboo on conversation about the processes of birth. The
utmost care is taken to conceal the agonies and risks of child-birth
from the young. Announcement is rarely made of the true cause of deaths
from child-birth. The statistics of maternal mortality have been
neglected by departments of health, and the few compilations which have
been made have not achieved any wide publicity or popular discussion.
Says Katharine Anthony, in her recent book on _Feminism in Germany and
Scandinavia_ (1915):


  There is no evidence that the death rate of women from child-birth has
  caused the governing classes many sleepless nights.


Anthony gives some statistics from Prussia (where the figures have been
calculated), showing that


  between 1891 and 1900 11 per cent of the deaths of all women between
  the ages of twenty-five and forty years occurred in child-birth....
  During forty years of peace Germany lost 400,000 mothers’ lives, that
  is, ten times what she lost in soldiers’ lives in the campaign of 1870
  and 1871.


Such facts would be of wide public interest, especially to women, yet
there is no tendency at all to spread them broadcast or to make
propaganda of them. Public attention is constantly being called to the
statistics of infant mortality, but the statistics of maternal mortality
are neglected and suppressed.

The pains, the dangers, and risks of child-bearing are tabooed as
subjects of conversation. The drudgery, the monotonous labor, and other
disagreeable features of child-rearing are minimized by “the social
guardians.” On the other hand, the joys and compensations of motherhood
are magnified and presented to consciousness on every hand. Thus the
tendency is to create an illusion whereby motherhood will appear to
consist of compensations only, and thus come to be desired by those for
whom the illusion is intended.

There is one further class of devices for controlling women that does
not seem to fit any of the categories mentioned by Ross. I refer to
threats of evil consequence to those who refrain from child-bearing.
This class of social devices I shall call “bugaboos.” Medical men have
done much to help population (and at the same time to increase
obstetrical practice!) by inventing bugaboos. For example, it is
frequently stated by medical men, and is quite generally believed by
women, that if first child-birth is delayed until the age of thirty
years the pains and dangers of the process will be very gravely
increased, and that therefore women will find it advantageous to begin
bearing children early in life. It is added that the younger the woman
begins to bear the less suffering will be experienced. One looks in
vain, however, for any objective evidence that such is the case. The
statements appear to be founded on no array of facts whatever, and until
they are so founded they lie under the suspicion of being merely devices
for social control.

One also reads that women who bear children live longer on the average
than those who do not, which is taken to mean that child-bearing has a
favorable influence on longevity. It may well be that women who bear
many children live longer than those who do not, but the only
implication probably is that those women who could not endure the strain
of repeated births died young, and thus naturally did not have many
children. The facts may indeed be as above stated, and yet child-bearing
may be distinctly prejudicial to longevity.

A third bugaboo is that if a child is reared alone, without brothers and
sisters, he will grow up selfish, egoistic, and an undesirable citizen.
Figures are, however, so far lacking to show the disastrous consequences
of being an only child.

From these brief instances it seems very clear that “the social
guardians” have not really believed that maternal instinct is alone a
sufficient guaranty of population. They have made use of all possible
social devices to insure not only child-bearing, but child-rearing.
Belief, law, public opinion, illusion, education, art, and bugaboos have
all been used to re-enforce maternal instinct. We shall never know just
how much maternal instinct alone will do for population until all the
forces and influences exemplified above have become inoperative. As soon
as women become fully conscious of the fact that they have been and are
controlled by these devices the latter will become useless, and we shall
get a truer measure of maternal feeling.


  One who learns why society is urging him into the straight and narrow
  way will resist its pressure. One who sees clearly how he is
  controlled will thenceforth be emancipated. To betray the secrets of
  ascendancy is to forearm the individual in his struggle with society.


The time is coming, and is indeed almost at hand, when all the most
intelligent women of the community, who are the most desirable
child-bearers, will become conscious of the methods of social control.
The type of normality will be questioned; the laws will be repealed and
changed; enlightenment will prevail; belief will be seen to rest upon
dogmas; illusion will fade away and give place to clearness of view; the
bugaboos will lose their power to frighten. How will “the social
guardians” induce women to bear a surplus population when all these
cheap, effective methods no longer work?

The natural desire for children may, and probably will, always guarantee
a stationary population, even if child-bearing should become a voluntary
matter. But if a surplus population is desired for national
aggrandizement, it would seem that there will remain but one effective
social device whereby this can be secured, namely, _adequate
compensation_, either in money or in fame. If it were possible to become
rich or famous by bearing numerous fine children, many a woman would no
doubt be eager to bring up eight or ten, though if acting at the
dictation of maternal instinct only, she would have brought up but one
or two. When the cheap devices no longer work, we shall expect expensive
devices to replace them, if the same result is still desired by the
governors of society.

If these matters could be clearly raised to consciousness, so that this
aspect of human life could be managed rationally, instead of
irrationally as at present, the social gain would be enormous—assuming
always that the increased happiness and usefulness of women would, in
general, be regarded as social gain.

-----

Footnote 1:

  W. G. Sumner, _Folkways_, 1906.

Footnote 2:

  W. McDougall, _Social Psychology_, 1908.

Footnote 3:

  J. Jastrow, _Character and Temperament_, 1915.

------------------------------------------------------------------------




                          TRANSCRIBER’S NOTES


 ● Typos fixed; non-standard spelling and dialect retained.
 ● Used numbers for footnotes, placing them all at the end of the last
     chapter.
 ● Enclosed italics font in _underscores_.





*** END OF THE PROJECT GUTENBERG EBOOK SOCIAL DEVICES FOR IMPELLING WOMEN TO BEAR AND REAR CHILDREN ***


    

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.