Man and His Ancestor: A Study in Evolution — Man's Relation to the Spiritual

XIII MAN'S RELATION TO THE SPIRITUAL

The purpose of this work has been to trace the evolutionary origin of man, in his ascent from the lower animal world to his full stature as the physical and intellectual monarch of the kingdom of life.

But to round up the story of human evolution it seemed necessary to consider man from the moral standpoint, and it now appears equally desirable to review his relations to the spiritual element of the universe.

Having dealt with the development of man as a mortal being, we have now to regard him as a possibly immortal being.

This outlook into the supreme domain of nature lifts us, for the first time in our work, definitely above the lower world of life.

There is nothing to show that the animals below man have any conception of the spiritual.

It is true that there are various statements on record which seem to indicate in some animals, the horse and the dog, for instance, a dread of unseen powers, a recognition of some element in nature which is invisible to the eyes of man.

But what these facts indicate, what influences affect the rudimentary intellect of these animals in such instances, no one is able to say.

Though some vague recognition of powers or existences beyond the visible may arise in their narrow minds, it does not probably pass beyond the level of instinct, and doubtless lies almost infinitely below man's conception of the spiritual.

In this stage of intellectual development, then, we have to do with a condition which seems to belong solely to man, or has but a germinal existence in the lower organic kingdom.

In fact, primitive man may well have been as devoid of the conception of a realm of spirit as was his anthropoid ancestor.

The lowest savages of to-day are almost, if not quite, lacking in such a conception, and are destitute of anything that can fairly be called religion.

Where apparent religious ideas exist among them we cannot be sure to what extent they have been infused by civilized visitors, or how far ardent missionaries, in their anxiety to discover some trace of religion in savages, have themselves inadvertently suggested the beliefs which they triumphantly record.

The Pygmies of Africa, the Negritos of Oceanica, and various debased tribes elsewhere, may possibly be quite destitute of native religious conceptions, at least of a higher grade than those which move the horse and dog to a dread of the unseen.

It should be borne in mind that these tribes have for thousands of years been in some degree of contact with more developed races and subject to educative influences, and the crude religious conceptions which some travellers attribute to them may well have been derived, not original.

Investigation in this field certainly gives us abundant warrant to believe that primitive man, on whose mind no influences of education could act, was destitute of religion, and that man's conception of the unseen arose gradually, as one important phase of the development of his intellect.

Any attempt to trace the stages of this religious development is far beyond our purpose, even if we were capable of doing it.

It must suffice to say that man everywhere, when he emerges into history as a semicivilized being, is abundantly supplied with mythological and other religious conceptions which indicate a long preceding evolution in this field of thought.

For extended ages the realm of the unseen has been acting upon the mind of man; filling him with dread of malevolent and reverence for beneficent powers, inspiring him to acts of worship, peopling his imagined heavens with imagined deities, and giving rise to an extraordinary variety of deific tales and mythological ideas.

The literature of this subject would fill a library in itself, and is almost abundant enough to supply one with reading for a lifetime.

Yet it is largely, if not wholly, ideal; it is in great part based on false conceptions and misdirected imaginings; it rarely adduces evidence, and such evidence as is offered is always questionable; in short, scientific investigation and the critical pursuit of facts have taken no part in the development of religious systems, and a deep cloud of doubt envelops them all.

It is by no means our purpose to seek to throw discredit on any of the great religions of the world.

To say that they have been products of evolution is not to invalidate them.

Much that is true and solid has arisen through evolution.

To say that they lack scientific evidence is not to question their validity.

Many of the subjects with which they deal lie beyond the reach of scientific evidence.

Science has hitherto dealt strictly with the physical; it has made almost no effort to test the claims of the spiritual.

In fact, the highest of these claims, that of the existence of a deity, must lie forever beyond its reach.

God may exist, and science grope for Him through eternity in vain.

Finite facts can never gauge the infinite.

Proofs and disproofs alike have been offered of the existence of an infinite deity, but the problem remains unsolved.

None of these proofs or disproofs are positive; they all depend on ideal conceptions, and ideas are always open to question;

positive facts on either side of the argument are, and are always likely to be, wanting, and the belief in God must be based on other than scientific grounds.

But when we come down to the lower levels of the domain of the spiritual we find ourselves on firmer ground.

Here we are dealing with the finite, not with the infinite, and nothing that is finite can lie beyond the boundaries of investigation, however long it may take to reach it.

The question of the existence of spirits, for instance,--that much mooted problem of the immortality, or at least of the future existence, of man, which forms so prominent an element in modern religion,--dwells within the possible reach of science, and the attempt to deal with it by scientific evidence may reasonably be made.

When we pass beyond the realm of the senses we find ourselves in a kingdom peopled by stupendous forms and forces,--space, time, matter, energy, and perhaps infinite consciousness,--all in their ultimate conditions too vast for the finite mind to grasp, all presenting problems open to speculation, but beyond the reach of demonstration.

But below these lie finite possibilities which the human mind may now be, or may become, capable of comprehending, and prominent among these lies the problem just mentioned, that of the existence of a spiritual substratum in man, a soul which is capable of surviving the death of the body.

This is a subject with which all of us are deeply and intimately concerned, and it may be well to close this volume with a brief glance at its status as a scientific question.

The belief in the immortality of man is comparatively modern in origin.

There is no satisfactory evidence that any such belief existed among the old Jews, or that it arose in Palestine before the time of Christ.

It arose at an earlier period in India and Persia, but everywhere it was late in its appearance as a well-defined doctrine.

Yet, while positive evidence is wanting, there can be little doubt that crude and vaguely formulated ideas of the existence of man after death have been very long entertained.

The traditions of all peoples that have a faith above that of fetichism contain stories of the apparition of spirits of human origin, and when we reach civilized peoples and more advanced religions we find these in abundance.

The annals of Christendom are full of them.

They are equally abundant in the centres of other developed forms of faith.

If we could accept these legends of the emergence of spirits through the thin veil that separates time from eternity as established facts, the problem would no longer need solution.

As it stands, however, the great mass of such narratives are utterly lacking in evidence of a character which science can admit.

They are bare, unsustained statements, thousands of which would be far outweighed by a single one fortified by demonstrated facts.

Occasionally, indeed, the story of an apparition has been closely investigated, and there are a few cases of this kind handed down from the past which seem reasonably well established.

But any statement coming from prescientific days is open to doubt; methods of investigation then were not what they are now; the dogma of the existence of spirit is too important a one to be accepted on any but incontrovertible evidence, and the vast sum of statements of apparitions which have come to us from the past, or from the non-scientific peoples of the present, must be dismissed with the one verdict, not proven.

There is one important fact, however, connected with the question of spiritual appearances, which is worthy of some consideration.

It is a fixed rule in the history of opinions that beliefs founded on imagination or misconception have declined with the advance of enlightenment, and many conceptions, once strongly entertained, have faded and vanished in the light of new thought, or where retained have been so only by the ignorant and unreasoning.

It is of interest to find that this has not been the case with the belief in spiritual manifestations.

This has held its own to the present time, and, while it is largely sustained by the unintelligent and credulous, it can claim a considerable body of intelligent adherents to-day, even in the most enlightened nations.

This belief, known as spiritism, with the manifestations upon which it is founded, lies open, therefore, to modern scientific investigation; and this has been, to some extent, applied to it, with, in various instances, rather startling results.

It is certainly of significance to find that a number of prominent scientists, thoroughly skilled in the arts of investigation, have attacked this problem with the purpose of annihilating it, and have ended in becoming convinced of the truth of spiritism.

It may suffice to mention two of the most striking instances of this.

In the early days of the spiritist propaganda, Robert Hare, a famous chemist of Philadelphia, entered upon an investigation of the so-called spiritual phenomena with the declared purpose of proving them to be fraudulent.

His observations were long continued, his tests varied and delicate, and he ended by himself ardently adopting the belief he had set out to abolish.

Somewhat later William Crookes of London, an equally famous chemist and physicist, entered upon a similar investigation, and with like results.

The tests applied by these men were strictly scientific, and of the exhaustive character suggested by their long experience in chemical investigation; and their conversion to the tenets of spiritism, as a result of their experiments, was a marked triumph to the advocates of the doctrine.

Various others of admitted high intelligence, who made a similar investigation and were similarly converted, might be named.

Two of the best known of these were Judge Edmonds, of the circuit court of New York, and Alfred Russel Wallace of England, who shared with Darwin the honor of originating the theory of natural selection.

While these, and others of scientific education, were converted to spiritism, many investigators came to an opposite conclusion, while a similar negative result was reached in the investigations of several committees of scientists.

The latest and most persistent attempt to search into the reality of phenomena of this character has been that made by the London Society for Psychical Research, whose investigations have extended over years and have yielded numerous striking and suggestive results.

The most important conclusion at which the members of this society have so far arrived is the hypothesis of Telepathy, or the seeming power of one mind to influence the thoughts of another, occasionally over long distances, in a method that appears analogous to that of wireless telegraphy.

The evidences in favor of this doctrine are so numerous that it has been somewhat widely accepted, and the title applied to it has come into general use.

It indicates, if true, remarkable powers in the mind of man, capabilities that seem far to transcend those of the ordinary intellectual activities.

This is one side of the case.

The other side now calls for presentation.

This is that the great body of scientists utterly reject the theory of spiritism, and look upon its manifestations as due to fraud, misconception, credulity, or some other of the weaknesses to which human nature is liable.

As regards the opinions arrived at by the prominent scientists mentioned, these men are looked upon by their fellows of the great scientific body as mentally warped, or as having allowed themselves to be victimized by impostors.

The fact that Professor Crookes has continued one of the most acute and deep searching of investigators into the phenomena of physics, and that his results in this direction are accepted without question, and that Professor Wallace is acknowledged to be one of the leading thinkers of the day, has not sufficed to clear them of the doubt which rests upon their sanity or their critical judgment in this particular, and the very attempt of any one to investigate the so-called spiritual manifestations is widely looked upon as an evidence of credulity or some greater mental weakness.

This result may seem singular, yet it is not without abundant warrant.

It must be borne in mind that the phenomena in question differ essentially in character from those with which science is usually concerned.

The field of scientific investigation is distinctly the material; the facts with which it deals are those apparent to the senses, or which can be tested by material instruments; its discoveries are generally susceptible of but one interpretation; its methods are capable of being indefinitely repeated, and its results, if justly interpreted, are unvarying in character.

None of these postulates fully applies to the spiritistic investigation.

Here the conditions differ, the results vary, the methods can rarely be exactly repeated, conscious beings, instead of unconscious instruments, are the agents employed, and the secret thoughts and purposes of such agents are very likely to vitiate the result, and open a field of doubt which does not exist in the investigation of the inorganic world.

This is one of the causes of the doubt of scientists.

It is not the only or the chief cause.

The latter is the fact that the claims of spiritism lift man into an entirely new domain of the universe, remove him from the great field of the material with which he is physically affiliated and to which his senses are closely adapted, and place him in a region beyond the scope of the senses, a vast kingdom which is held to underlie or subtend the physical, and which the ordinary outlook of the scientist fails to perceive.

It requires no strain of the imagination to admit the existence of a new constituent of the atmosphere.

It requires a great strain to admit the existence of a new constituent of the universe, a vast spiritual substratum to the domain of matter.

Religion, with its ideal tests, has long maintained this to be a fact.

Science, with its rigid material tests, sternly questions it, and demands that the existence of an inhabited spiritual realm shall be incontestably proved by scientific evidence before it can be accepted.

This demand is a reasonable one.

The world is growing rapidly more scientific, and the old method of arriving at conclusions is daily losing strength.

Beliefs based on ideal or imaginative postulates, once strong, are now weak.

Faith founded on ancient authority is active still, but promises to become obsolete.

The way of science is growing to be the way of the world, and in the time to come intelligent men will doubtless demand incontestable evidence of any fact which they are asked to accept.

As regards the phenomena in question, however, it cannot be said that they have been fairly or fully investigated by scientists.

They have been set down as the work of charlatans, and their apparent results ascribed to fraud, collusion, credulity, and mental obliquity in general.

The fact, that of the scientists who have exhaustively investigated the spiritistic phenomena, a considerable number have accepted them as valid, has had no effect upon scientists as a body, who, in this particular, occupy the position which they accuse non-scientists of maintaining, that of forming opinions without investigating phenomena.

This attitude of the scientific world toward these problematical occurrences is quite comprehensible.

Throughout the nineteenth century the attention of scientists has been almost wholly directed toward the investigation of the forms and forces of matter, the phenomena and principles of the visible universe.

In this they entered, at the opening of the century, upon an almost virgin field, which they have wrought with great diligence and with remarkable results.

It is very possible, however, that in the twentieth century no such undivided allegiance will be given to the phenomena of matter, but that the attention of scientists will be largely diverted from the physical to the psychical field of investigation, which may prove to be a far broader and more intricate domain than we now have any conception of.

Psychical phenomena have attracted some attention during the recent century.

One by one the problems of hypnotism, unconscious cerebration, double consciousness, telepathy, spiritism, and the like, all at first set down as unworthy of consideration, have forced themselves upon the attention of observers, and each of them has been found to present conditions amply worthy of investigation.

This work has hitherto been performed by occasional individuals, but the number of workers in experimental psychics is steadily increasing, and their domain of research broadening, and we may reasonably look forward to results approaching, perhaps exceeding, in interest those reached in material investigation.

There is a whole world before us, that of the mind and its phenomena, fully equal in interest and importance to the world of matter, and presenting as numerous and difficult problems.

Hitherto it has largely been dealt with from the ideal or metaphysical standpoint; only recently has it been subjected to physical analysis, and already with striking results.

During the century before us it is likely to attract a wide and active circle of investigators, with what results it is impossible to predict.

This is the only way in which the problem of the existence or non-existence of a spiritual life can be solved to the satisfaction of those of a scientific turn of mind, and this solution must be left to the future to attain.

In the present work we are concerned with man's past rather than his future.

It is what man has come from, not what he is going to, that forms the subject of our inquiries.

We have been led into these remarks simply as an outcome of a brief consideration of man's relations to the spiritual element of the universe, and may close our work with the suggestion that the problem of human evolution may be immensely greater than that involved in the study of the ancestry of man.

THE DAWN OF REASON Or, Mental Traits in the Lower Animals By JAMES WEIR, Jr. , M.

D.

_Author of "The Psychical Correlation of Religious Emotion and Sexual Desire" etc. _ 16mo.

Cloth.

. 25 * * * * * Review of Reviews.

"This book presents evidences of mental action of the lower animals in a clear, simple, and brief form.

The author has avoided technicalities, and has also resisted the temptation of the psychologist to indulge in metaphysics.

Dr. Weir has relied for evidence on the results of his own independent study of biology at first hand, disregarding the second-hand data used by many of the authors once regarded as standard authorities in this department of research."

The Nation: "The title raised in our mind some vague fears that we might find physiology and psychology mixed up inexpertly with metaphysics; but we see in the writer a close observer, who takes his stand on firm ground, and goes into the objective world of animals for his facts."

* * * * * THE MACMILLAN COMPANY

66 FIFTH AVENUE, NEW YORK

* * * * * Transcriber's note The following changes have been made to the text: Page 133: "these forests dwarfs" changed to "these forest dwarfs".

Page 146: "adepts in the art of concealment" changed to "adept in the art of concealment".

*** END OF THE PROJECT GUTENBERG EBOOK MAN AND HIS ANCESTOR: A STUDY IN EVOLUTION *** 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 41 Watchung Plaza #516, Montclair NJ 07042, USA, +1 (862) 621-9288. 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 ( to ,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.