The Project Gutenberg EBook of Sex = Love, by Edward Carpenter

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: Sex = Love
       And its Place in a Free Society

Author: Edward Carpenter

Release Date: March 16, 2013 [EBook #37356]

Language: English

Character set encoding: ASCII

*** START OF THIS PROJECT GUTENBERG EBOOK SEX = LOVE ***




Produced by David Widger






SEX = LOVE,

AND ITS PLACE IN A FREE SOCIETY: (SECOND EDITION)

By Edward Carpenter.

Price Fourpence.

Manchester:

The Labour Press Society Limited, Printers and Publishers

1894.

     TRANSCRIBER'S NOTE: There are several pages missing from
     this small book. A serious search was made both online and
     in print without another copy found. It seemed worthwhile to
     transcribe the book in spite of the missing pages as this is
     a startling essay for its date. If any reader should ever
     come across an intact print or online copy, kindly inform
     Project Gutenberg.  DW



SEX = LOVE

The subject of Sex is most difficult to deal with, not only on account
of a certain prudery as well as a natural reticence on the subject, but
doubtless also because the passion itself being so tremendously strong
and occupying such a large part of human thought--and words being so
scanty and inadequate on the subject--everything that _is_ said is
liable to be misunderstood; the most violent inferences are made, and
equivocations surmised, from the simplest remarks; qualified admissions
of liberty are interpreted into recommendations of unbridled licence;
and generally the perspective of literary expression is turned upside
down by the effect of the unfamiliarity of the topic on the reader's
mind.

There is indeed a vast deal of fetishism in the current treatment of
Sex; and the subject is dealt with as though it lay quite out of line
with any other need or faculty of human nature. Nor can one altogether
be surprised at this when one perceives of what vast import Sex is in
the scheme of things, and how deeply it it has been associated since the
earliest times not only with man's personal impulses but even with his
religious sentiments and ceremonials.

Next to hunger this is doubtless the most primitive and imperative of
our needs. But in modern civilised life Sex enters probably even more
into _consciousness_ than hunger. For the hunger-needs of the human race
are in the later societies fairly well satisfied, but the sex-desires
are strongly restrained, both by law and custom, from satisfaction--and
so assert themselves all the more in thought.

To find the place of these desires, their utterance, their control,
their personal import, their social import, is a tremendous problem to
every youth and girl, man and woman.

There are a few of both sexes, doubtless, who hardly feel the
passion--who have never been "in love," and who experience no strong
sexual appetite--but these are rare. Practically the passion is a
matter of universal experience; and speaking broadly and generally we
may say it is a matter on which it is quite desirable that every adult
at some time or other _should_ have experience--actual and physical, as
well as emotional. There may be exceptions; but, as said, the
sex-instinct lies so deep and is so universal, that for the
understanding of life--of one's own life, of that of others, and of
human nature in general--as well as for the proper development of one's
own capacities, such experience is almost indispensable.

While the glory of Sex pervades and suffuses all Nature; while the
flowers are rayed and starred out towards the sun in the very ecstasy of
generation; while the nostrils of the animals dilate, and their forms
become instinct, under the passion, with a proud and fiery beauty;
while even the human lover is transformed, and in the great splendors of
the mountains and the sky perceives something to which he had not the
key before--yet it is curious that just here, in Man, we find the magic
wand of Nature suddenly broken, and doubt and conflict and division
entering in, where a kind of unconscious harmony had erst prevailed.

Heine I think says somewhere that the man who loves unsuccessfully knows
himself to be a god. It is not perhaps till the great current of sexual
love is checked and brought into conflict with the other parts of his
being that the whole nature of the man, sexual and moral, under the
tremendous stress rises into consciousness and reveals in fire its
god-like quality. This is the work of the artificer who makes immortal
souls--who out of the natural love evolves even a more perfect love. "In
tutti gli amanti," says Giordano Bruno, "e questo fabro vulcano" ("in
all lovers is this Olympian blacksmith present").

To teach the child first, quite openly, its physical relation to its own
mother, its long indwelling in her body, and the deep and sacred bond of
tenderness between mother and child in consequence; then, after a time,
to explain the work of fatherhood, and how the love of the parents for
each other was the cause of its own (the child's) existence: these
things are easy and natural--at least they are so to the young mind--and
excite in it no surprise, or sense of unfitness, but only gratitude and
a kind of tender wonderment. Then, later on, as the special sexual
needs and desires develop, to instruct the girl or boy in the further
details of the matter, and the care and right conduct of her or his own
sexual nature; on the meaning and the dangers of solitary indulgence--if
this habit has been contracted; on the need of self-control and the
presence of affection in all relations with others, and (without
asceticism) on the possibility of deflecting physical desire to some
degree into affectional and emotional channels, and the great gain so
resulting: all these are things which an ordinary youth of either sex
will easily understand and appreciate, and which may be of priceless
value, saving such an one from years of struggle in foul morasses, and
waste of precious life-strength. Finally, with the maturity of *See
Appendix.

The moral nature, the supremacy of the pure human relation should be
taught--not the extinguishment of desire, but the attainment of the real
kernel of it, its dedication to the well-being of another--the evolution
of the _human_ element in love, balancing the natural--till at last the
snatching of an unglad pleasure, regardless of the other from whom it is
snatched, or the surrender of one's body to another, for any reason
except that of love, become things impossible.

Between lovers then a kind of hardy temperance is much to be
recommended--for all reasons, but especially because it lifts their
satisfaction and delight in each other out of the region of
ephemeralities (which too soon turn to dull indifference and satiety)
into the region of more lasting things--one step nearer at any rate to
the Eternal Kingdom. How intoxicating indeed, how penetrating--like a
most precious wine--is that love which is the sexual transformed by the
magic of the will into the emotional and spiritual! And what a loss on
the merest grounds of prudence and the economy of pleasure is its
unbridled waste along physical channels! So nothing is so much to be
dreaded between lovers as just this--the vulgarisation of love--and this
is the rock upon which marriage so often splits.

There is a kind of illusion about physical desire similar to that which
a child suffers from when, seeing a beautiful flower, it instantly
snatches the same, and destroys in a few moments the form and fragrance
which attracted it. He only gets the full glory who holds himself back a
little, and truly possesses who is willing if need be not to possess.

On the other hand it must not be pretended that the physical passions
are by their nature abhorrent, or anything but admirable and desirable
in their place. Any attempt to absolutely disown or despite them,
carried out over long periods either by individuals or bodies of people,
only ends in the _thinning out_ of the human nature--by the very
consequent stinting of the supply of its growth-material, and is liable
to stultify itself in time by leading to reactionary excesses. It must
never be forgotten that the physical basis throughout life is of the
first importance, and supplies the nutrition and food-stuff without
which the higher powers cannot exist or at least manifest themselves.
Intimacies founded on intellectual and moral affinities alone are seldom
very deep and lasting; if the physical or sexual basis is quite absent,
the acquaintanceship is liable to die away again like an ill-rooted
plant. In many cases (especially of women) the nature is never really
understood or disclosed till the sex-feeling is touched--however
lightly. Besides it must be remembered that in order for a perfect
intimacy between two people their bodies must by the nature of the case
be free to each other. The sexual and bodily intimacy may not be the
object for which they come together; but if it is denied, its denial
will bar any real sense of repose and affiance, and make the relation
restless, vague, tentative and unsatisfied.

In these lights it will be seen that what we call asceticism and what we
call libertinism are two sides practically of the same shield. So
long as the tendency towards mere pleasure-indulgence is strong and
uncontrolled, so long will the instinct towards asceticism assert
itself--and rightly, else we might speedily find ourselves in headlong
Phaethonian career. Asceticism is in its place (as the word would
indicate) as an _exercise_; but let it not be looked upon as an end in
itself, for that is a mistake of the same kind as going to the opposite
extreme. Certainly if the welfare and happiness of the beloved one were
always really the main purpose in our minds we should have plenty of
occasion for self-control, and an artificial asceticism would not be
needed. We look for a time doubtless when the hostility between these
two parts of man's unperfected nature will be merged in the perfect
love; but at present and until this happens their conflict is certainly
one of the most pregnant things in all our experience; and must not by
any means be blinked or evaded, but boldly faced. It is in itself almost
a sexual act. The mortal nature through it is, so to speak, torn
asunder; and through the rent so made in his mortality does it sometimes
happen that a new and immortal man is born.

The Sex-act affords the type of all pleasures. The dissatisfaction which
at times follows on it is the same as follows on all pleasure which is
_sought,_ and which does not come unsought. The dissatisfaction is not
in the nature of pleasure itself but in the nature of _seeking_. In
consciously surrendering oneself to the pursuit of things external, the
"I" (since it really has everything and needs nothing) deceives itself,
goes out from its true home, tears itself asunder, and admits a gap or
rent in its own being. This is what is meant by _sin_--the separation or
sundering (German _Suende_) of one's being--and all the pain that goes
therewith. It all consists in _seeking_ those external things and
pleasures; not (a thousand times be it said) in those external things or
pleasures themselves. They are all fair and gracious enough; their
place is to stand round the throne and offer their homage--rank behind
rank in their multitudes--if so be we will accept it. But for us to go
out of ourselves to run after _them_, to allow ourselves to be divided
and rent in twain by _their_ attraction, that is an inversion of the
order of heaven; and in so doing does sin and all suffering enter in.

Of all pleasures the sexual tempts most strongly to this desertion of
one's true self, and stands as the type of Maya and the world-illusion;
yet the beauty of the loved one and the delight of corporeal union all
turn to dust and ashes if bought at the price of disunion and disloyalty
in the higher spheres--disloyalty even to the person whose mortal love
is sought. The higher and more durable part of man, whirled along in the
rapids and whirlpools of desire, experiences tortures the moment it
comes to recognise that. It is something other than physical. Then comes
the struggle to regain its lost Paradise, and the frightful effort of
co-ordination between the two natures, by which the centre of
consciousness is gradually transferred from the fugitive to the more
permanent part, and the mortal and changeable is assigned its due place
in the outer chambers and forecourts of the temple.

Pleasure should come as the natural (and indeed inevitable)
accompaniment of life, believed in with a kind of free faith, but never
sought as the object of life. It is in the inversion of this order that
the uncleanness of the senses arises. Sex to-day throughout the domains
of civilisation is thoroughly unclean, in the gutter. Little boys
bathing on the outskirts of our towns are hunted down by idiotic
policemen, apparently infuriated by the sight of the naked body, even of
childhood. Lately in one of our northern towns, the boys and men bathing
in a public pool set apart by the corporation for the purpose,
were--though forced to wear some kind of covering--kept till nine
o'clock at night before they were allowed to go into the water--lest in
the full daylight Mrs. Grundy should behold any portion of their bodies
! and as for women and girls their disabilities in the matter are most
serious.

Till this dirty and dismal sentiment with regard to the human body is
removed there can be little hope of anything like a free and gracious
public life. With the regeneration of our social ideas the whole
conception of Sex as a thing covert and to be ashamed of, marketable and
unclean, will have to be regenerated. That inestimable freedom and pride
which is the basis of all true manhood and womanhood will have to enter
into this most intimate relation to preserve it frank and pure--pure
from the damnable commercialism which buys and sells all human things,
and from the religious hypocrisy which covers and conceals; and a
healthy delight in and cultivation of the body and all its natural
functions and a determination to keep them pure and beautiful, open and
sane and free, will have to become a recognised part of national life.

Possibly, and indeed probably, as the sentiment of common life and
common interest grows, and the capacity for true companionship increases
with the decrease of self-regarding anxiety, the importance of the
mere sex-act will dwindle till it comes to be regarded as only one very
specialised factor in the full total of human love. There is no doubt
that with the full realisation of affectional union the need of actual
bodily congress loses some of its urgency; and it is not difficult
to see in our present-day social life that the want of the former is
(according to the law of transmutation) one marked cause of the violence
and extravagance of the lower passions. But however things may change
with the further evolution of man, there is no doubt that first of all
the sex-relation must be divested of the sentiment of uncleanness which
surrounds it, and rehabilitated again with a sense almost of religious
consecration; and this means, as I have said, a free people, proud in
the mastery and the divinity of their own lives, and in the beauty and
openness of their own bodies.

Sex is the allegory of Love in the physical world. It is from this
fact that it derives its immense power. The aim of Love is
non-differentiation--absolute union of being; but absolute union can
only be found at the centre of existence. Therefore whoever has truly
found another has found not only that other, and with that other
himself, but has found also a third--who dwells at the centre and holds
the plastic material of the universe in the palm of his hand, and is a
creator of sensible forms.

Similarly the aim of sex is union and non-differentiation--but on the
physical plane,--and in the moment when this union is accomplished
creation takes place, and the generation (in the plastic material of the
sex-elements) of sensible forms.

In the animal and lower human world--and wherever the creature is
incapable of realising the perfect love (which is indeed able to
transform it into a god)--Nature in the purely physical instincts does
the next best thing, that is, she effects a corporeal union and so
generates another creature who by the very process of his generation
shall be one step nearer to the universal soul and the realisation of
the desired end. Nevertheless the moment the other love and all that
goes with it is realised the natural sexual love has to fall into a
secondary place--the lover must stand on his feet and not on his
head--or else the most dire confusions ensue, and torments aeonian.

Taking all together I think it may fairly be said that the prime object
of Sex is _union_, the physical union as the allegory and expression of
the real union, and that generation is a secondary object or result of
this union. If we go to the lowest material expressions of Sex--as among
the protozoic cells--we find that they, the cells, unite together, two
into one; and that, as a result of the nutrition that ensues, this
joint cell after a time (but not always) breaks up by fission into a
number of progeny cells; or if on the other hand we go to the very
highest expression of Sex, in the sentiment of Love, we find the latter
takes the form chiefly and before all else of a desire for union, and
only in lesser degree of a desire for race-propagation.

I mention this because it probably makes a good deal of difference in
our estimate of Sex whether the one function or the other is considered
primary. There is perhaps a slight tendency among medical and other
authorities to overlook the question of the important physical actions
and reactions, and even corporeal modifications, which may ensue upon
sexual intercourse between two people, and to fix their attention too
exclusively upon their child-bearing function; but in truth it is
probable, I think, from various considerations, that the spermatozoa
pass through the tissues and affect the general body of the female, as
well as that the male absorbs minutest cells _from_ the female; and that
generally, even without the actual Sex-act, there is an interchange of
vital and etherial elements--so that there is a kind of generation
taking place _in each other_, as well as that more specialised
generation which consists in the propagation of the race.

At the last and taking it as a whole one has the same difficulty in
dealing with the subject of Love which meets one at every turn in modern
life--the monstrous separation of one part of our nature from another--
the way in which--no doubt in the necessary course of evolution--we have
cut ourselves in twain as it were, and assigned "right" and "wrong,"
heaven and hell, spiritual and material, and other violent distinctions,
to the separate portions. We have eaten of the Tree of Knowledge of good
and evil with a vengeance! The Lord has indeed driven us out of Paradise
into the domain of that "fabro vulcano" who with tremendous hammer-
strokes must _hammer the knowledge of good and evil out of us again_. I
feel that I owe an apology to the beautiful god for daring even for a
moment to think of dissecting him soul from body, and for speaking as if
these artificial distinctions were in any wise eternal. Will the man or
woman, or race of men and women, never come, to whom love in its various
manifestations shall be from the beginning a perfect whole, pure and
natural, free and standing sanely on its feet?




APPENDIX.

"I analysed a flower, I pointed out to her the beauty of colouring, the
gracefulness of shape, the tender shades, the difference between the
parts composing the flowers. Gradually, I told her what these parts were
called. I showed her the pollen, which clung like a beautiful golden
powder to her little rosy fingers. I showed her through the microscope
that this beautiful powder was composed of an infinite number of small
grains. I made her examine the pistil more closely, and I showed her, at
the end of the tube, the ovary, which I called a 'little house full of
very tiny children.' I showed her the pollen glued to the pistil, and I
told her, that when the pollen of one flower, carried away by the wind,
or by the insects, fell on the pistil of another flower, the small
grains died, and a tiny drop of moisture passed through the tube and
entered into the little house where the very tiny children dwelt; that
these tiny children were like small eggs, that in each small egg there
was an almost invisible opening, through which a little of the small
drop passed; that when this drop of pollen mixed with some other
wonderful power in the ovary, that both joined together to give life,
and the eggs developed and became grains or fruit. I have shown her
flowers which had only a pistil and others which had only stamens. I
said to her, smiling, that the pistils were like little mothers, and the
stamens like little fathers of the fruit...... Thus I sowed in this
innocent heart and searching mind the seeds of that delicate science,
which degenerates into obscenity, if the mother, through false shame,
leaves the instruction of her child to its schoolfellows. Let my little
girl ask me, if she likes, the much dreaded question; I will only have
to remind her of the botany lessons, simply adding, the same thing
happens to human beings, with this difference, that what is done
unconsciously by the plants, is done consciously by us; that in a
properly arranged society one only unites one's self to the person one
loves.'"--(Translated from "La Revendication des Droits Feminins,O
Shafts, April 1894, p. 237.)






End of the Project Gutenberg EBook of Sex = Love, by Edward Carpenter

*** END OF THIS PROJECT GUTENBERG EBOOK SEX = LOVE ***

***** This file should be named 37356.txt or 37356.zip *****
This and all associated files of various formats will be found in:
        http://www.gutenberg.org/3/7/3/5/37356/

Produced by David Widger

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
  www.gutenberg.org/license.


Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
electronic works

1.A.  By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement.  If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B.  "Project Gutenberg" is a registered trademark.  It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement.  There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement.  See
paragraph 1.C below.  There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works.  See paragraph 1.E below.

1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works.  Nearly all the individual works in the
collection are in the public domain in the United States.  If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed.  Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work.  You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.

1.D.  The copyright laws of the place where you are located also govern
what you can do with this work.  Copyright laws in most countries are in
a constant state of change.  If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work.  The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.

1.E.  Unless you have removed all references to Project Gutenberg:

1.E.1.  The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org

1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges.  If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1.E.1
through 1.E.7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
1.E.9.

1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
terms imposed by the copyright holder.  Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.

1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.

1.E.5.  Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.

1.E.6.  You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form.  However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form.  Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.

1.E.7.  Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8.  You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that

- You pay a royalty fee of 20% of the gross profits you derive from
     the use of Project Gutenberg-tm works calculated using the method
     you already use to calculate your applicable taxes.  The fee is
     owed to the owner of the Project Gutenberg-tm trademark, but he
     has agreed to donate royalties under this paragraph to the
     Project Gutenberg Literary Archive Foundation.  Royalty payments
     must be paid within 60 days following each date on which you
     prepare (or are legally required to prepare) your periodic tax
     returns.  Royalty payments should be clearly marked as such and
     sent to the Project Gutenberg Literary Archive Foundation at the
     address specified in Section 4, "Information about donations to
     the Project Gutenberg Literary Archive Foundation."

- You provide a full refund of any money paid by a user who notifies
     you in writing (or by e-mail) within 30 days of receipt that s/he
     does not agree to the terms of the full Project Gutenberg-tm
     License.  You must require such a user to return or
     destroy all copies of the works possessed in a physical medium
     and discontinue all use of and all access to other copies of
     Project Gutenberg-tm works.

- You provide, in accordance with paragraph 1.F.3, a full refund of any
     money paid for a work or a replacement copy, if a defect in the
     electronic work is discovered and reported to you within 90 days
     of receipt of the work.

- You comply with all other terms of this agreement for free
     distribution of Project Gutenberg-tm works.

1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
Foundation as set forth in Section 3 below.

1.F.

1.F.1.  Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection.  Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.

1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3.  YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from.  If you
received the work on a physical medium, you must return the medium with
your written explanation.  The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund.  If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund.  If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.

1.F.4.  Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF 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-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.


Section  2.  Information about the Mission of Project Gutenberg-tm

Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers.  It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come.  In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future generations.
To learn more about the Project Gutenberg Literary Archive Foundation
and how your efforts and donations can help, see Sections 3 and 4
and the Foundation 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 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
contact links and up to date contact information can be found at the
Foundation's web site and official page at www.gutenberg.org/contact

For additional contact information:
     Dr. Gregory B. Newby
     Chief Executive and Director
     gbnewby@pglaf.org

Section 4.  Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment.  Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States.  Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements.  We do not solicit donations in locations
where we have not received written confirmation of compliance.  To
SEND DONATIONS or determine the status of compliance for any
particular state visit 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-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 forty 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:

     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.