Independence: Rectorial address delivered at St. Andrews October 10, 1923
Date: 2022-05-28T00:00:00+00:00
Keywords: Self-reliance

The Project Gutenberg eBook of Independence: Rectorial address delivered at St. Andrews October 10, 1923

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: Independence: Rectorial address delivered at St. Andrews October 10, 1923

Author: Rudyard Kipling

Release date: May 28, 2022 [eBook #68189]
Most recently updated: October 18, 2024

Language: English

Original publication: United States: Doubleday, Page & Company, 1923

Credits: Martin Pettit 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 INDEPENDENCE: RECTORIAL ADDRESS DELIVERED AT ST. ANDREWS OCTOBER 10, 1923 ***

INDEPENDENCE

INDEPENDENCE

RECTORIAL ADDRESS
DELIVERED AT ST. ANDREWS
OCTOBER 10, 1923

BY
RUDYARD KIPLING

GARDEN CITY     NEW YORK
DOUBLEDAY, PAGE & COMPANY
1924

COPYRIGHT, 1923, BY
RUDYARD KIPLING

ALL RIGHTS RESERVED

PRINTED IN THE UNITED STATES
AT
THE COUNTRY LIFE PRESS, GARDEN CITY. N. Y.

INDEPENDENCE

INDEPENDENCE

The sole revenge that Maturity can take upon Youth for the sin of being young, is to preach at it. When I was young I sat and suffered under that dispensation. Now that I am older I purpose, if you, my constituents, will permit me, to hand on the Sacred Torch of Boredom.

In the First Volume, then, of the Pickering Edition of the works of the late Robert Burns, on the 171st page, you will find this stanza:

To catch Dame Fortune’s golden smile,
Assiduous wait upon her,
And gather gear by every wile
That’s justified by honour—
Not for to hide it in a hedge,
Nor for a train attendant,
But for the glorious privilege
Of being independent.

At first sight it may seem superfluous to speak of thrift and independence to men of your race, and in a University that produced Duncan of Ruthwell and Chalmers. I admit it. No man carries coals to Newcastle—to sell; but if he wishes to discuss coal in the abstract, as the Deacon of Dumfries discussed love, he will find Newcastle knows something about it. And so, too, with you here. May I take it that you, for the most part, come, as I did, from households conversant with a certain strictness—let us call it a decent and wary economy—in domestic matters, which has taught us to look at both sides of the family shilling; that we belong to stock where present sacrifice for future ends (our own education may have been among them) was accepted, in principle and practice, as part of life? I ask this, because talking to people who for any cause have been denied these experiences is like trying to tell a neutral of our life between 1914 and 1918.

Independence means, “Let every herring hang by its own head.” It signifies the blessed state of hanging on to as few persons and things as possible; and it leads up to the singular privilege of a man owning himself.

The desire for independence has been, up to the present, an ineradicable human instinct, antedating even the social instinct. Let us trace it back to its beginnings, so that we may not be surprised at our own virtue to-day.

Science tells us that Man did not begin life on the ground, but lived first among tree-tops—a platform which does not offer much room for large or democratic assemblies. Here he had to keep his individual balance on the branches, under penalty of death or disablement if he lost it, and here, when his few wants were satisfied, he had time to realize slowly that he was not altogether like the beasts, but a person apart, and therefore lonely. Not till he abandoned his family-tree, and associated himself with his fellows on the flat, for predatory or homicidal purposes, did he sacrifice his personal independence of action, or cut into his large leisure of brooding abstraction necessary for the discovery of his relations to his world. This is the period in our Revered Ancestor’s progress through Time that strikes me as immensely the most interesting and important.

No one knows how long it took to divide the human line of ascent from that of the larger apes; but during that cleavage there may have been an epoch when Man lay under the affliction of something very like human thought before he could have reached the relief of speech. It is indeed conceivable that in that long inarticulate agony he may have traversed—dumb—the full round of personal experience and emotion. And when, at last, speech was born, what was the first practical use Man made of it? Remember, he was, by that time, past-master in all arts of camouflage known to the beasts. He could hide near a water-hole, and catch them as they came down to drink—which is the germ of war. He could attract them by imitating their cries of distress or love—which is the genesis of most of the arts. He could double back on his tracks and thus circumvent an acquaintance of his own kind who was stalking him—which is obviously the origin of most of our social amenities. In short, he could act, to admiration, any kind of lie then extant. I submit, therefore, that the first use Man made of his new power of expression was to tell a lie—a frigid and calculated lie.

Imagine the wonder and delight of the First Liar in the World when he found that the first lie overwhelmingly outdid every effect of his old mud-and-grass camouflages with no expenditure of energy! Conceive his pride, his awestricken admiration of himself, when he saw that, by mere word of mouth, he could send his simpler companions shinning up trees in search of fruit which he knew was not there, and when they descended, empty and angry, he could persuade them that they, and not he, were in fault, and could despatch them hopefully up another tree! Can you blame the Creature for thinking himself a god? The only thing that kept him within bounds must have been the discovery that this miracle-working was not confined to himself.

Unfortunately—most unfortunately—we have no record of the meeting of the World’s First Liar with the World’s Second Liar; but from what we know of their descendants to-day, they were probably of opposite sexes, married at once, and begat a numerous progeny. For there is no doubt that Mankind suffered much and early from this same vice of lying. One sees that in the enormous value attached by the most primitive civilizations to the practice of telling the Truth; and the extravagant praise awarded, mostly after death, to individuals notorious for the practice.

Now the amount of Truth open to Mankind has always been limited. Substantially, it comes to no more than the axiom quoted by the Fool in Twelfth Night, on the authority of the witty Hermit of Prague, “That that is, is.” Conversely, “That that is not, isn’t.” But it is just this Truth which Man most bitterly resents being brought to his notice. He will do, suffer, and permit anything rather than acknowledge it. He desires that the waters which he has digged and canalized should run uphill by themselves when it suits him. He desires that the numerals which he has himself counted on his fingers and christened “two and two” should make three and five according to his varying needs or moods. Why does he want this? Because, subconsciously, he still scales himself against his age-old companions, the beasts, who can only act lies. Man knows that, at any moment, he can tell a lie which, for a while, will delay or divert the workings of cause and effect. Being an animal who is still learning to reason, he does not yet understand why with a little more, or a little louder, lying he should not be able permanently to break the chain of that law of cause and effect—the Justice without the Mercy—which he hates, and to have everything both ways in every relation of his life.

In other words, we want to be independent of facts, and the younger we are, the more intolerant are we of those who tell us that this is impossible. When I wished to claim my independence and to express myself according to the latest lights of my age (for there were lights even then), it was disheartening to be told that I could not expect to be clothed, fed, taught, amused, and comforted—not to say preached at—by others, and at the same time to practise towards them a savage and thorny independence.

I imagine that you, perhaps, may have assisted at domestic conferences on these lines; but I maintain that we are not the unthinking asses that our elders called us. Our self-expression may have been a trifle crude, but the instinct that prompted it was that primal instinct of independence which antedates the social one, and makes the young at times a little difficult. It comes down from the dumb and dreadful epoch when all that Man knew was that he was himself, and not another, and therefore the loneliest of created beings; and you know that there is no loneliness to equal the loneliness of youth at war with its surroundings in a world that does not care.

I can give you no great comfort in your war, but, if you will allow me, I will give you a scientific parallel that may bear on the situation.

Not once upon a time, but at many different times in different places and ages, it came over some one Primitive Man that he desired, above everything, to escape for a while from the sight and sound and the smell of his Tribe. It may have been an excellent Tribe, or it may have been an abominable one, but whichever it was he had had enough of it for a time. Knowing no more than the psychology of his age (whereas we, of course, know the psychology of all the ages), he referred his impulse to the direct orders, guidance, or leading of his Totem, his Guardian Spirit, his Disembodied Ancestor, or other Private God, who had appeared to him in a dream and inspired his action.

Herein our ancestor was as logical as a man taking his Degree on the eve of a professional career—not to say as practical as a Scot. He accepted Spirits and Manifestations of all kinds as part of his highly organized life, which had its roots in the immemorial past; but, outside that, the amount of truth open to him was limited. He only knew that if he did not provide himself with rations in advance, for his proposed excursion away from the Tribe, he would surely starve.

Consequently, he took some pains and practised a certain amount of self-denial to get and prepare these rations. He may have wished to go forth on some utterly useless diversion, such as hacking down a tree or piling up stones, but whatever his object was, he intended to undertake it without the advice, interference, or even the privity of his Tribe. He might appreciate the dear creatures much better on his return; he might hatch out wonderful schemes for their advantage during his absence. But that would be a side-issue. The power that possessed him was the desire to own himself for a while, even as his ancestors, whose spirits had, he believed, laid this upon him, had owned themselves, before the Tribal idea had been evolved.

Morally his action was unassailable; his personal God had dictated it. Materially, his justification for his departure from the normal was the greasy, inconspicuous packet of iron rations on his shoulder, the trouble he had taken to get them, and the extent to which he was prepared not to break into them except as a last resort. For, without that material, backed by those purposes, his visions of his Totem, Spirit, or God would have melted back into the ruck of unstable, unfulfilled dreams; and his own weariness of his Tribe would have returned upon himself in barrenness of mind and bitterness of soul.

Because if a man has not his rations in advance, for any excursion of any kind that he proposes to himself, he must stay with his Tribe. He may swear at it aloud or under his breath. He may tell himself and his friends what splendid things he would do were he his own master, but as his Tribe goes so must he go—for his belly’s sake. When and as it lies, so must he lie. Its people must be his people, and its God must be his God. Some men may accept this dispensation; some may question it. It is to the latter that I would speak.

Remember always that, except for the appliances we make, the rates at which we move ourselves and our possessions through space, and the words which we use, nothing in life changes. The utmost any generation can do is to rebaptize each spiritual or emotional rebirth in its own tongue. Then it goes to its grave hot and bothered, because no new birth has been vouchsafed for its salvation, or even its relief.

And your generation succeeds to an unpromising and dishevelled heritage. In addition to your own sins, which will be numerous but quite normal, you have to carry the extra handicap of the sins of your fathers. This, it is possible that many of you have already made clear to your immediate circle. But the point you probably omitted (as our generation did, when we used to deliver our magnificent, unpublished orations De Juventute) is that no shortcomings on the part of others can save us from the consequences of our own shortcomings.

It is also true that you were brought into this world without being consulted. But even this disability, from which, by the way, Adam suffered, though it may justify our adopting a critical attitude towards First Causes, will not in the long run nourish our physical or mental needs. There seems, moreover, to be an unscientific objection on the part of First Causes against being enquired of.

For you who follow on the heels of the Great War are affected, as you are bound to be, by a demoralization not unlike that which overtakes a household where there has been long and severe illness, followed by a relaxation of domestic ritual, and accompanied by loud self-pity and large recriminations. Nor is this all your load. The past few years have so immensely quickened and emphasized all means of communication, visible and invisible, in every direction that our world—which is only another name for the Tribe—is not merely “too much with us,” but moves, shouts, and moralizes about our path and our bed, through every hour of our days and nights. Even a normal world might become confusing on these terms; and ours is far from being normal. One-sixth of its area has passed bodily out of civilization; and much of the remainder appears to be divided, with no consciousness of sin, between an earnest intention to make Earth Hell as soon as possible, and an equally earnest intention, with no consciousness of presumption, to make it Heaven on or before the same date. But you have ample opportunities of observing this for yourselves.

The broad and immediate result is, partly through a recent necessity for thinking and acting in large masses, partly through the instinct of mankind to draw together and cry out when calamity hits them, and very largely through the quickening of communications, the power of the Tribe over the individual has become more extended, particular, pontifical, and, using the word in both senses, impertinent, than it has been for many generations. Some men accept this omnipresence of crowds; some may resent it. It is to the latter that I am speaking.

The independence which was a “glorious privilege” in Robert Burns’s day, is now more difficult to achieve than when one had merely to overcome a few material obstacles, and the rest followed almost automatically. Nowadays, to own oneself in any decent measure, one has to run counter to a gospel, and to fight against its atmosphere; and an atmosphere, as long as it can be kept up, is rather cloying.

Even so, there is no need for the individual who intends to own himself to be too pessimistic. Let us, as our forefathers used, count our blessings.

You, my constituents, enjoy three special ones. First, thanks to the continuity of self-denial on the part of your own forbears, the bulk of you will enter professions and callings in which you will be free men—free to be paid what your work is worth in the open market, irrespective of your alleged merits or your needs. Free, moreover, to work without physical molestation of yourself or your family as long and as closely as you please—free to exploit your own powers and your own health to the uttermost for your own ends.

Your second blessing is that you carry in your land’s history and in your hearts the strongest instinct of inherited continuity, which expresses itself in your passionate interest in your own folk, your own race and all its values. History shows that, from remote ages, the Scots would descend from their heather and associate together on the flat for predatory purposes; these now take the form of raiding the world in all departments of life—and governments. But at intervals your race, more than others, feel the necessity for owning itself. Therefore it returns, in groups, to its heather, where, under camouflage of “games” and “gatherings,” it fortifies itself with the rites, incantations, pass-words, raiment, dances, food and drink of its ancestors, and re-initiates itself into its primal individualism. These ceremonies, as the Southern races know to their cost, give its members fresh strength for renewed forays.

And that same strength is your third and chief blessing. I have already touched on the privilege of being broken by birth, custom, precept and example to doing without things. This is where the sons of the small houses who have borne the yoke in their youth hold a cumulative advantage over those who have been accustomed to life with broad margins. Such men can and do accommodate themselves to straitened circumstances at a pinch, and for an object; but they are as aware of their efforts afterwards as an untrained man is aware of his muscles on the second morning of a walking tour; and when they have won through what they consider hardship they are apt to waste good time and place by subconsciously approving, or even remembering, their own efforts. On the other hand, the man who has been used to shaving, let us say, in cold water at seven o’clock the year round, takes what one may call the minor damnabilities of life in his stride, without either making a song about them or writing home about them. And that is the chief reason why the untrained man always has to pay more for the privilege of owning himself than the man trained to the little things. It is the little things, in microbes or morale, that make us, as it is the little things that break us.

Also, men in any walk of life who have been taught not to waste or muddle material under their hand are less given to muddle or mishandle moral, intellectual, and emotional issues than men whose wastage has never been checked, or who look to have their wastage made good by others. The proof is plain.

Among the generations that have preceded you at this University were men of your own blood—many and many—who did their work on the traditional sack of peasemeal or oatmeal behind the door—weighed out and measured with their own hands against the cravings of their natural appetites.

These were men who intended to own themselves, in obedience to some dream, leading, or word which had come to them. They knew that it would be a hard and long task, so they set about it with their own iron rations on their own backs, and they walked along the sands here to pick up driftwood to keep the fire going in their lodgings.

Now, what in this World, or the next, can the World, or any Tribe in it, do with or to people of this temper? Bribe them by good dinners to take larger views on life? They would probably see their hosts under the table first and argue their heads off afterwards. Offer ’em money to shed a conviction or two? A man doesn’t lightly sell what he has paid for with his hide. Stampede them, or coax them, or threaten them into countenancing the issue of false weights and measures? It is a little hard to liberalize persons who have done their own weighing and measuring with broken teacups by the light of tallow candles. No! Those thrifty souls must have been a narrow and an anfractuous breed to handle; but, by their God, in whose Word they walked, they owned themselves! And their ownership was based upon the truth that if you have not your own rations you must feed out of your Tribe’s hands—with all that that implies.

Should any of you care to own yourselves on these lines, your insurances ought to be effected in those first ten years of a young man’s life when he is neither seen nor heard. This is the period—one mostly spends it in lodgings, alone—that corresponds to the time when Man in the making began to realize that he was himself and not another.

The post-war world which discusses so fluently and frankly the universality and cogency of Sex as the dominant factor of life, has adopted a reserved and modest attitude in its handling of the imperious and inevitable details of mere living and working. I will respect that attitude.

The initial payments on the policy of one’s independence, then, must be financed, by no means for publication, but as a guarantee of good faith towards oneself, primarily out of the drinks that one does not too continuously take; the maidens in whom one does not too extravagantly rejoice; the entertainments that one does not too systematically attend or conduct; the transportation one does not too magnificently employ; the bets one does not too generally place, and the objects of beauty and desire that one does not too generously buy. Secondarily, those revenues can be added to by extra work undertaken at hours before or after one’s regular work, when one would infinitely rather rest or play. That involves the question of how far you can drive yourself without breaking down, and if you do break down, how soon you can recover and carry on again. This is for you to judge, and to act accordingly.

No one regrets—no one has regretted—more than I that these should be the terms of the policy. It would better suit the spirit of the age if personal independence could be guaranteed for all by some form of co-ordinated action combined with public assistance and so forth. Unfortunately there are still a few things in this world that a man must manage for himself: his own independence is one of them; and the obscure, repeated shifts and contrivances and abstentions necessary to the manufacture of it are too personal and intimate to expose to the inspection of any Department, however sympathetic.

If you have a temperament that can accommodate itself to cramping your style while you are thus saving, you are lucky. But, any way, you will be more or less uncomfortable until it presently dawns on you that you have put enough by to give you food and housing for, say, one week ahead. It is both sedative and anti-spasmodic—it makes for calm in the individual and forbearance towards the Tribe—to know that you hold even seven days’ potential independence in reserve—and owed to no man. One is led on to stretch that painfully extorted time to one month if possible; and as one sees that this is possible, the possibilities grow. Bit by bit, one builds up and digs oneself into a base whence one can move in any direction, and fall back upon in any need. The need may be merely to sit still and consider, as did our first ancestors, what manner of animal we are; or it may be to cut loose at a minute’s notice from a situation which has become intolerable or unworthy; but, whatever it may be, it is one’s own need, and the opportunity of meeting it has been made by one’s own self.

After all, yourself is the only person you can by no possibility get away from in this life, and, may be, in another. It is worth a little pains and money to do good to him. For it is he, and not our derivatively educated minds or our induced emotions, who preserves in us the undefeated senior instinct of independence. You can test this by promising yourself not to do a thing, and noticing the scandalous amount of special pleading that you have to go through with yourself if you break your promise. A man does not always remember, or follow up, the great things which he has promised himself or his friends to do; but he rarely forgets or forgives when he has promised himself not to do even a little thing. This is because Man has lived with himself as an individual, vastly longer than he has lived with himself under tribal conditions. Consequently, facts about his noble solitary self and his earliest achievements had time to get well fixed in his memory. He knew he was not altogether one with the beasts. His amazing experiences with his first lie had shown him that he was something of a magician, if not a miracle-worker; and his first impulse towards self-denial, for ends not immediately in sight, must have been a revelation of himself to himself as stupendous as a belief in a future life, which it was possibly intended to herald. It is only natural, then, that individuals who first practised this apparently insane and purposeless exercise came later to bulk in the legends of their Tribe as demigods, who went forth and bearded the gods themselves for gifts—for fire, wisdom, or knowledge of the arts.

But one thing that stands outside exaggeration or belittlement—through all changes in shapes of things and the sounds of words—is the bidding, the guidance, that drives a man to own himself and upholds him through his steps on that road. That bidding comes, direct as a beam of light, from that Past when man had grown into his present shape, which Past, could we question it, would probably refer us to a Past immeasurably remoter still, whose Creature, not yet Man, felt within him that it was not well for him to jackal round another brute’s kill, even if he went hungry for a while.

It is not such a far cry from that Creature, howling over his empty stomach in the dark, to the Heir of all the Ages counting over his coppers in front of a cookshop, to see if they will run to a full meal—as some few here have had to do; and the principle is the same: “At any price that I can pay, let me own myself.”

And the price is worth paying if you keep what you have bought. For the eternal question still is whether the profit of any concession that a man makes to his Tribe, against the Light that is in him, outweighs or justifies his disregard of that Light. A man may apply his independence to what is called worldly advantage, and discover too late that he laboriously has made himself dependent on a mass of external conditions, for the maintenance of which he has sacrificed himself. So he may be festooned with the whole haberdashery of success, and go to his grave a castaway.

Some men hold that this risk is worth taking. Others do not. It is to these that I have spoken.

“Let the council of thy own heart stand, for there is no man more faithful unto thee than it. For a man’s mind is sometime wont to show him more than seven watchmen who sit above in a high tower.”

*** END OF THE PROJECT GUTENBERG EBOOK INDEPENDENCE: RECTORIAL ADDRESS DELIVERED AT ST. ANDREWS OCTOBER 10, 1923 ***

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.

Table of Contents

- INDEPENDENCE

- THE FULL PROJECT GUTENBERG LICENSE