The Project Gutenberg eBook, Article on the Census in Moscow, by Count
Lyof N. Tolstoi, Translated by Isabel F. Hapgood


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: Article on the Census in Moscow


Author: Count Lyof N. Tolstoi



Release Date: December 27, 2007  [eBook #3540]

Language: English

Character set encoding: ISO-646-US (US-ASCII)


***START OF THE PROJECT GUTENBERG EBOOK ARTICLE ON THE CENSUS IN MOSCOW***


Transcribed from the 1887 Tomas Y. Crowell "What to do?" edition by David
Price, email ccx074@pglaf.org





MOSCOW CENSUS--FROM "WHAT TO DO?"


ARTICLE ON THE CENSUS IN MOSCOW. [1882.]


The object of a census is scientific.  A census is a sociological
investigation.  And the object of the science of sociology is the
happiness of the people.  This science and its methods differ sharply
from all other sciences.

Its peculiarity lies in this, that sociological investigations are not
conducted by learned men in their cabinets, observatories and
laboratories, but by two thousand people from the community.  A second
peculiarity is this, that the investigations of other sciences are not
conducted on living people, but here living people are the subjects.  A
third peculiarity is, that the aim of every other science is simply
knowledge, while here it is the good of the people.  One man may
investigate a nebula, but for the investigation of Moscow, two thousand
persons are necessary.  The object of the study of nebulae is merely that
we may know about nebulae; the object of the study of inhabitants is that
sociological laws may be deduced, and that, on the foundation of these
laws, a better life for the people may be established.  It makes no
difference to the nebula whether it is studied or not, and it has waited
long, and is ready to wait a great while longer; but it is not a matter
of indifference to the inhabitants of Moscow, especially to those
unfortunates who constitute the most interesting subjects of the science
of sociology.

The census-taker enters a night lodging-house; in the basement he finds a
man dying of hunger, and he politely inquires his profession, his name,
his native place, the character of his occupation, and after a little
hesitation as to whether he is to be entered in the list as alive, he
writes him in and goes his way.

And thus will the two thousand young men proceed.  This is not as it
should be.

Science does its work, and the community, summoned in the persons of
these two thousand young men to aid science, must do its work.  A
statistician drawing his deductions from figures may feel indifferent
towards people, but we census-takers, who see these people and who have
no scientific prepossessions, cannot conduct ourselves towards them in an
inhuman manner.  Science fulfils its task, and its work is for its
objects and in the distant future, both useful and necessary to us.  For
men of science, we can calmly say, that in 1882 there were so many
beggars, so many prostitutes, and so many uncared-for children.  Science
may say this with composure and with pride, because it knows that the
confirmation of this fact conduces to the elucidation of the laws of
sociology, and that the elucidation of the laws of sociology leads to a
better constitution of society.  But what if we, the unscientific people,
say: "You are perishing in vice, you are dying of hunger, you are pining
away, and killing each other; so do not grieve about this; when you shall
have all perished, and hundreds of thousands more like you, then,
possibly, science may be able to arrange everything in an excellent
manner."  For men of science, the census has its interest; and for us
also, it possesses an interest of a wholly different significance.  The
interest and significance of the census for the community lie in this,
that it furnishes it with a mirror into which, willy nilly, the whole
community, and each one of us, gaze.

The figures and deductions will be the mirror.  It is possible to refrain
from reading them, as it is possible to turn away from the looking-glass.
It is possible to glance cursorily at both figures and mirror, and it is
also possible to scrutinize them narrowly.  To go about in connection
with the census as thousands of people are now about to do, is to
scrutinize one's self closely in the mirror.

What does this census, that is about to be made, mean for us people of
Moscow, who are not men of science?  It means two things.  In the first
place, this, that we may learn with certainty, that among us tens of
thousands who live in ease, there dwell tens of thousands of people who
lack bread, clothing and shelter; in the second place, this, that our
brothers and sons will go and view this and will calmly set down
according to the schedules, how many have died of hunger and cold.

And both these things are very bad.

All cry out upon the instability of our social organization, about the
exceptional situation, about revolutionary tendencies.  Where lies the
root of all this?  To what do the revolutionists point?  To poverty, to
inequality in the distribution of wealth.  To what do the conservatives
point?  To the decline in moral principle.  If the opinion of the
revolutionists is correct, what must be done?  Poverty and the inequality
of wealth must be lessened.  How is this to be effected?  The rich must
share with the poor.  If the opinion of the conservatives is correct,
that the whole evil arises from the decline in moral principle, what can
be more immoral and vicious than the consciously indifferent survey of
popular sufferings, with the sole object of cataloguing them?  What must
be done?  To the census we must add the work of affectionate intercourse
of the idle and cultivated rich, with the oppressed and unenlightened
poor.

Science will do its work, let us perform ours also.  Let us do this.  In
the first place, let all of us who are occupied with the census,
superintendents and census-takers, make it perfectly clear to ourselves
what we are to investigate and why.  It is the people, and the object is
that they may be happy.  Whatever may be one's view of life, every one
will agree that there is nothing more important than human life, and that
there is no more weighty task than to remove the obstacles to the
development of this life, and to assist it.

This idea, that the relations of men to poverty are at the foundation of
all popular suffering, is expressed in the Gospels with striking
harshness, but at the same time, with decision and clearness for all.

"He who has clothed the naked, fed the hungry, visited the prisoner, that
man has clothed Me, fed Me, visited Me," that is, has done the deed for
that which is the most important thing in the world.

However a man may look upon things, every one knows that this is more
important than all else on earth.

And this must not be forgotten, and we must not permit any other
consideration to veil from us the most weighty fact of our existence.  Let
us inscribe, and reckon, but let us not forget that if we encounter a man
who is hungry and without clothes, it is of more moment to succor him
than to make all possible investigations, than to discover all possible
sciences.  Perish the whole census if we may but feed an old woman.  The
census will be longer and more difficult, but we cannot pass by people in
the poorer quarters and merely note them down without taking any heed of
them and without endeavoring, according to the measure of our strength
and moral sensitiveness, to aid them.  This in the first place.  In the
second, this is what must be done: All of us, who are to take part in the
census, must refrain from irritation because we are annoyed; let us
understand that this census is very useful for us; that if this is not
cure, it is at least an effort to study the disease, for which we should
be thankful; that we must seize this occasion, and, in connection with
it, we must seek to recover our health, in some small degree.  Let all of
us, then, who are connected with the census, endeavor to take advantage
of this solitary opportunity in ten years to purify ourselves somewhat;
let us not strive against, but assist the census, and assist it
especially in this sense, that it may not have merely the harsh character
of the investigation of a hopelessly sick person, but may have the
character of healing and restoration to health.  For the occasion is
unique: eighty energetic, cultivated men, having under their orders two
thousand young men of the same stamp, are to make their way over the
whole of Moscow, and not leave a single man in Moscow with whom they have
not entered into personal relations.  All the wounds of society, the
wounds of poverty, of vice, of ignorance--all will be laid bare.  Is
there not something re-assuring in this?  The census-takers will go about
Moscow, they will set down in their lists, without distinction, those
insolent with prosperity, the satisfied, the calm, those who are on the
way to ruin, and those who are ruined, and the curtain will fall.  The
census-takers, our sons and brothers, these young men will behold all
this.  They will say: "Yes, our life is very terrible and incurable," and
with this admission they will live on like the rest of us, awaiting a
remedy for the evil from this or that extraneous force.  But those who
are perishing will go on dying, in their ruin, and those on the road to
ruin will continue in their course.  No, let us rather grasp the idea
that science has its task, and that we, on the occasion of this census,
have our task, and let us not allow the curtain once lifted to be
dropped, but let us profit by the opportunity in order to remove the
immense evil of the separation existing between us and the poor, and to
establish intercourse and the work of redressing the evil of unhappiness
and ignorance, and our still greater misfortune,--the indifference and
aimlessness of our life.

I already hear the customary remark: "All this is very fine, these are
sounding phrases; but do you tell us what to do and how to do it?"  Before
I say what is to be done, it is indispensable that I should say what is
not to be done.  It is indispensable, first of all, in my opinion, in
order that something practical may come of this activity, that no society
should be formed, that there should be no publicity, that there should be
no collection of money by balls, bazaars or theatres; that there should
be no announcement that Prince A. has contributed one thousand rubles,
and the honorable citizen B. three thousand; that there shall be no
collection, no calling to account, no writing up,--most of all, no
writing up, so that there may not be the least shadow of any institution,
either governmental or philanthropic.

But in my opinion, this is what should be done instantly: Firstly, All
those who agree with me should go to the directors, and ask for their
shares the poorest sections, the poorest dwellings; and in company with
the census-takers, twenty-three, twenty-four or twenty-five in number,
they should go to these quarters, enter into relations with the people
who are in need of assistance, and labor for them.

Secondly: We should direct the attention of the superintendents and
census-takers to the inhabitants in need of assistance, and work for them
personally, and point them out to those who wish to work over them.  But
I am asked: What do you mean by _working over them_?  I reply; Doing good
to people.  The words "doing good" are usually understood to mean, giving
money.  But, in my opinion, doing good and giving money are not only not
the same thing, but two different and generally opposite things.  Money,
in itself, is evil.  And therefore he who gives money gives evil.  This
error of thinking that the giving of money means doing good, arose from
the fact, that generally, when a man does good, he frees himself from
evil, and from money among other evils.  And therefore, to give money is
only a sign that a man is beginning to rid himself of evil.  To do good,
signifies to do that which is good for man.  But, in order to know what
is good for man, it is necessary to be on humane, i.e., on friendly terms
with him.  And therefore, in order to do good, it is not money that is
necessary, but, first of all, a capacity for detaching ourselves, for a
time at least, from the conditions of our own life.  It is necessary that
we should not be afraid to soil our boots and clothing, that we should
not fear lice and bedbugs, that we should not fear typhus fever,
diphtheria, and small-pox.  It is necessary that we should be in a
condition to seat ourselves by the bunk of a tatterdemalion and converse
earnestly with him in such a manner, that he may feel that the man who is
talking with him respects and loves him, and is not putting on airs and
admiring himself.  And in order that this may be so, it is necessary that
a man should find the meaning of life outside himself.  This is what is
requisite in order that good should be done, and this is what it is
difficult to find.

When the idea of assisting through the medium of the census occurred to
me, I discussed the matter with divers of the wealthy, and I saw how glad
the rich were of this opportunity of decently getting rid of their money,
that extraneous sin which they cherish in their hearts.  "Take three
hundred--five hundred rubles, if you like," they said to me, "but I
cannot go into those dens myself."  There was no lack of money.  Remember
Zaccheus, the chief of the Publicans in the Gospel.  Remember how he,
because he was small of stature, climbed into a tree to see Christ, and
how when Christ announced that he was going to his house, having
understood but one thing, that the Master did not approve of riches, he
leaped headlong from the tree, ran home and arranged his feast.  And how,
as soon as Christ entered, Zaccheus instantly declared that he gave the
half of his goods to the poor, and if he had wronged any man, to him he
would restore fourfold.  And remember how all of us, when we read the
Gospel, set but little store on this Zaccheus, and involuntarily look
with scorn on this half of his goods, and fourfold restitution.  And our
feeling is correct.  Zaccheus, according to his lights, performed a great
deed.  He had not even begun to do good.  He had only begun in some small
measure to purify himself from evil, and so Christ told him.

He merely said to him: "To-day is salvation come nigh unto this house."

What if the Moscow Zaccheuses were to do the same that he did?  Assuredly,
more than one milliard could be collected.  Well, and what of that?
Nothing.  There would be still greater sin if we were to think of
distributing this money among the poor.  Money is not needed.  What is
needed is self-sacrificing action; what is needed are people who would
like to do good, not by giving extraneous sin-money, but by giving their
own labor, themselves, their lives.  Where are such people to be found?
Here they are, walking about Moscow.  They are the student enumerators.  I
have seen how they write out their charts.  The student writes in the
night lodging-house, by the bedside of a sick man.  "What is your
disease?"--"Small-pox."  And the student does not make a wry face, but
proceeds with his writing.  And this he does for the sake of some
doubtful science.  What would he do if he were doing it for the sake of
his own undoubted good and the good of others?

When children, in merry mood, feel a desire to laugh, they never think of
devising some reason for laughter, but they laugh without any reason,
because they are gay; and thus these charming youths sacrifice
themselves.  They have not, as yet, contrived to devise any means of
sacrificing themselves, but they devote their attention, their labor,
their lives, in order to write out a chart, from which something does or
does not appear.  What would it be if this labor were something really
worth their while?  There is and there always will be labor of this sort,
which is worthy of the devotion of a whole life, whatever the man's life
may be.  This labor is the loving intercourse of man with man, and the
breaking-down of the barriers which men have erected between themselves,
so that the enjoyment of the rich man may not be disturbed by the wild
howls of the men who are reverting to beasts, and by the groans of
helpless hunger, cold and disease.

This census will place before the eyes of us well-to-do and so-called
cultivated people, all the poverty and oppression which is lurking in
every corner of Moscow.  Two thousand of our brothers, who stand on the
highest rung of the ladder, will come face to face with thousands of
people who stand on the lowest round of society.  Let us not miss this
opportunity of communion.  Let us, through these two thousand men,
preserve this communion, and let us make use of it to free ourselves from
the aimlessness and the deformity of our lives, and to free the condemned
from that indigence and misery which do not allow the sensitive people in
our ranks to enjoy our good fortune in peace.

This is what I propose: (1) That all our directors and enumerators should
join to their business of the census a task of assistance,--of work in
the interest of the good of these people, who, in our opinion, are in
need of assistance, and with whom we shall come in contact; (2) That all
of us, directors and enumerators, not by appointment of the committee of
the City Council, but by the appointment of our own hearts, shall remain
in our posts,--that is, in our relations to the inhabitants of the town
who are in need of assistance,--and that, at the conclusion of the work
of the census, we shall continue our work of aid.  If I have succeeded in
any degree in expressing what I feel, I am sure that the only
impossibility will be getting the directors and enumerators to abandon
this, and that others will present themselves in the places of those who
leave; (3) That we should collect all those inhabitants of Moscow, who
feel themselves fit to work for the needy, into sections, and begin our
activity now, in accordance with the hints of the census-takers and
directors, and afterwards carry it on; (4) That all who, on account of
age, weakness, or other causes, cannot give their personal labor among
the needy, shall intrust the task to their young, strong, and willing
relatives.  (Good consists not in the giving of money, it consists in the
loving intercourse of men.  This alone is needed.)

Whatever may be the outcome of this, any thing will be better than the
present state of things.

Then let the final act of our enumerators and directors be to distribute
a hundred twenty-kopek pieces to those who have no food; and this will be
not a little, not so much because the hungry will have food, but because
the directors and enumerators will conduct themselves in a humane manner
towards a hundred poor people.  How are we to compute the possible
results which will accrue to the balance of public morality from the fact
that, instead of the sentiments of irritation, anger, and envy which we
arouse by reckoning the hungry, we shall awaken in a hundred instances a
sentiment of good, which will be communicated to a second and a third,
and an endless wave which will thus be set in motion and flow between
men?  And this is a great deal.  Let those of the two thousand
enumerators who have never comprehended this before, come to understand
that, when going about among the poor, it is impossible to say, "This is
very interesting;" that a man should not express himself with regard to
another man's wretchedness by interest only; and this will be a good
thing.  Then let assistance be rendered to all those unfortunates, of
whom there are not so many as I at first supposed in Moscow, who can
easily be helped by money alone to a great extent.  Then let those
laborers who have come to Moscow and have eaten their very clothing from
their backs, and who cannot return to the country, be despatched to their
homes; let the abandoned orphans receive supervision; let feeble old men
and indigent old women, who subsist on the charity of their companions,
be released from their half-famished and dying condition.  (And this is
very possible.  There are not very many of them.)  And this will also be
a very, very great deal accomplished.  But why not think and hope that
more and yet more will be done?  Why not expect that that real task will
be partially carried out, or at least begun, which is effected, not by
money, but by labor; that weak drunkards who have lost their health,
unlucky thieves, and prostitutes who are still capable of reformation,
should be saved?  All evil may not be exterminated, but there will arise
some understanding of it, and the contest with it will not be police
methods, but by inward modes,--by the brotherly intercourse of the men
who perceive the evil, with the men who do not perceive it because they
are a part of it.

No matter what may be accomplished, it will be a great deal.  But why not
hope that every thing will be accomplished?  Why not hope that we shall
accomplish thus much, that there shall not exist in Moscow a single
person in want of clothing, a single hungry person, a single human being
sold for money, nor a single individual oppressed by the judgment of man,
who shall not know that there is fraternal aid for him?  It is not
surprising that this should not be so, but it is surprising that this
should exist side by side with our superfluous leisure and wealth, and
that we can live on composedly, knowing that these things are so.  Let us
forget that in great cities and in London, there is a proletariat, and
let us not say that so it must needs be.  It need not be this, and it
should not, for this is contrary to our reason and our heart, and it
cannot be if we are living people.  Why not hope that we shall come to
understand that there is not a single duty incumbent upon us, not to
mention personal duty, for ourselves, nor our family, nor social, nor
governmental, nor scientific, which is more weighty than this?  Why not
think that we shall at last come to apprehend this?  Only because to do
so would be too great a happiness.  Why not hope that some the people
will wake up, and will comprehend that every thing else is a delusion,
but that this is the only work in life?  And why should not this "some
time" be now, and in Moscow?  Why not hope that the same thing may happen
in society and humanity which suddenly takes place in a diseased
organism, when the moment of convalescence suddenly sets in?  The
organism is diseased this means, that the cells cease to perform their
mysterious functions; some die, others become infected, others still
remain in perfect condition, and work on by themselves.  But all of a
sudden the moment comes when every living cell enters upon an independent
and healthy activity: it crowds out the dead cells, encloses the infected
ones in a living wall, it communicates life to that which was lifeless;
and the body is restored, and lives with new life.

Why should we not think and expect that the cells of our society will
acquire fresh life and re-invigorate the organism?  We know not in what
the power of the cells consists, but we do know that our life is in our
own power.  We can show forth the light that is in us, or we may
extinguish it.

Let one man approach the Lyapinsky house in the dusk, when a thousand
persons, naked and hungry, are waiting in the bitter cold for admission,
and let that one man attempt to help, and his heart will ache till it
bleeds, and he will flee thence with despair and anger against men; but
let a thousand men approach that other thousand with a desire to help,
and the task will prove easy and delightful.  Let the mechanicians invent
a machine for lifting the weight that is crushing us--that is a good
thing; but until they shall have invented it, let us bear down upon the
people, like fools, like _muzhiki_, like peasants, like Christians, and
see whether we cannot raise them.

And now, brothers, all together, and away it goes!



***END OF THE PROJECT GUTENBERG EBOOK ARTICLE ON THE CENSUS IN MOSCOW***


******* This file should be named 3540.txt or 3540.zip *******


This and all associated files of various formats will be found in:
http://www.gutenberg.org/dirs/3/5/4/3540



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
http://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 F3.  YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

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

1.F.4.  Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.

1.F.5.  Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law.  The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.

1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.


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

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

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


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
business@pglaf.org.  Email contact links and up to date contact
information can be found at the Foundation's web site and official
page at http://www.gutenberg.org/about/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 http://www.gutenberg.org/fundraising/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:
http://www.gutenberg.org/fundraising/donate


Section 5.  General Information About Project Gutenberg-tm electronic
works.

Professor Michael S. Hart is the originator of the Project Gutenberg-tm
concept of a library of electronic works that could be freely shared
with anyone.  For thirty years, he produced and distributed Project
Gutenberg-tm eBooks with only a loose network of volunteer support.

Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the U.S.
unless a copyright notice is included.  Thus, we do not necessarily
keep eBooks in compliance with any particular paper edition.

Most people start at our Web site which has the main PG search facility:

     http://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.