Footnotes Footnotes i For authorities for his various statements the Author must beg to refer his readers to the notes at the end of the volume. ii Homilies in the Anglo-Saxon Church “The mass priest, on Sundays and mass days, shall speak the sense of the Gospel to the people in English, and of the Paternoster, and of the Creed, as often as he can, for the inciting of the people to know their belief, and to retain their Christianity. Let the teacher take heed of what the prophet says, ‘They are dumb dogs, and cannot bark.’ We ought to bark and preach to laymen, lest they should be lost through ignorance. Christ in His gospel says of unlearned teachers, ‘If the blind lead the blind, they both fall into the ditch.’ The teacher is blind that hath no book learning, and he misleads the laity through his ignorance. Thus are you to be aware of this, as your duty requires.”—23d Canon of Elfric, about A.D. 957. Elfric was then only a private monk in the abbey of Ahingdon, and perhaps composed these canons for the use of Wulfstan, Bishop of Dorchester, with the assistance of the abbot, Ethelwold. They commence “Ælfricus, humilis frater, venerabili Episcopo Wulfsino, salutem in Domino.” Others think this “Wulfsinus” was the Bishop of Sherborne of that name. Elfric became eventually Archbishop of Canterbury, A.D. 995-1005, dying at an advanced age. No other English name before the Conquest is so famous in literature. iii Services of the Church. “It concerns mass priests, and all God’s servants, to keep their churches employed with God’s service. Let them sing therein the seven-tide songs that are appointed them, as the Synod earnestly requires—that is, the uht song (matins); the prime song (seven A.M.); the undern song (terce, nine A.M.); the midday song (sext); the noon song (nones, three P.M.); the even song (six P.M.); the seventh or night song (compline, nine P.M.)”—19th Canon of Elfric. It is not to be supposed that the laity either were expected to attend, or could attend, all these services, which were strictly kept in monastic bodies; but it would appear that mass, and sometimes matins and evensong, or else compline, were generally frequented. And these latter would be, as represented in the text, the ordinary services in private chapels. iv Battle of Brunanburgh. In this famous battle, the English, under their warlike king, defeated a most threatening combination of foes; Anlaf, the Danish prince, having united his forces to those of Constantine, King of the Scots, and the Britons, or Welsh of Strathclyde and Cambria. So proud were the English of the victory, that their writers break into poetry when they come to that portion of their annals. Such is the case with the writer of the Anglo-Saxon Chronicle, from whom the following verses are abridged. They have been already partially quoted in the text. Here Athelstane king, Of earls the lord, To warriors the ring-giver, Glory world-long Had won in the strife, By edge of the sword, At Brunanburgh. The offspring of Edward, The departed king, Cleaving the shields. Struck down the brave. Such was their valour, Worthy of their sires, That oft in the strife They shielded the land ‘Gainst every foe. The Scottish chieftains, The warriors of the Danes, Pierced through their mail, Lay dead on the field. The field was red With warriors’ blood, What time the sun, Uprising at morn, The candle of God, Ran her course through the heavens; Till red in the west She sank to her rest. Through the live-long day Fought the people of Wessex, Unshrinking from toil, While Mercian men, Hurled darts by their side. Fated to die Their ships brought the Danes, Five kings and seven earls, All men of renown, And Scots without number Lay dead on the field. Constantine, hoary warrior, Had small cause to boast. Young in the fight, Mangled and torn, Lay his son on the plain. Nor Anlaf the Dane With wreck of his troops, Could vaunt of the war Of the clashing of spears. Or the crossing of swords, with the offspring of Edward. The Northmen departed In their mailed barks, Sorrowing much; while the two brothers, The King and the Etheling, To Wessex returned, Leaving behind The corpses of foes To the beak of the raven, The eagle and kite, And the wolf of the wood. The Chronicle simply adds, “A.D. 937.—This year King Athelstan, and the Etheling Edmund, his brother, led a force to Brimanburgh, end there fought against Anlaf, and, Christ helping them, they slew five kings and seven earls.” v Murder of Edmund. A certain robber named Leofa, whom Edmund had banished for his crimes, returning after six years’ absence, totally unexpected, was sitting, on the feast of St. Augustine, the apostle of the English, and first Archbishop of Canterbury, among the royal guests at Pucklechurch, for on this day the English were wont to regale, in commemoration of their first preacher; by chance, too, he was placed near a nobleman, whom the king had condescended to make his guest. This, while the others were eagerly carousing, was perceived by the king alone; when, hurried with indignation, and impelled by fate, he leaped from the table, caught the robber by the hair, and dragged him to the floor; but he, secretly drawing a dagger from its sheath, plunged it with all his force into the breast of the king as he lay upon him. Dying of the wound, he gave rise over the whole kingdom to many fictions concerning his decease. The robber was shortly torn limb from limb by the attendants who rushed in, though he wounded some of them ere they could accomplish their purpose. St. Dunstan, at that time Abbot of Glastonbury, had foreseen his ignoble end, being fully persuaded of it from the gesticulations and insolent mockery of a devil dancing before him. Wherefore, hastening to court at full speed, he received intelligence of the transaction on the road. By common consent, then, it was determined that his body should be brought to Glastonbury, and there magnificently buried in the northern part of the tower. That such had been his intention, through his singular regard for the abbot, was evident from particular circumstances. The village, also, where he was murdered, was made a offering for the dead, that the spot, which had witnessed his fall, might ever after minister aid to his soul,—William of Malmesbury, B, ii. e. 7, Bohn’s Edition. vi A. D. 556—Anglo-Saxon Chronicle. vii Wulfstan, and the See of Dorchester. When Athelstane was dead, the Danes, both in Northumberland and Mercia, revolted against the English rule, and made Anlaf their king. Archbishop Wulfstan, then of York, sided with them, perhaps being himself of Danish blood. The kingdom was eventually divided between Edmund and Aulaf, until the death of the latter. When Edred ascended the throne—after the murder of Edmund, who had, before his death, repossessed himself of the whole sovereignty—the wise men of Northumberland, with Wulfstan at their head, swore submission to him, but in 948 rebelled and chose for their king Eric of Denmark. Edred marched at once against them, and subdued the rebellion with great vigour, not to say riqour. He threw the archbishop into prison at Jedburgh in Bernicia. After a time he was released, but only upon the condition of banishment from Northumbria, and he was made Bishop of Dorchester, a place familiar to the tourist on the Thames, famed for the noble abbey church which still exists, and has been grandly restored. Although Dorchester is now only a village, it derives its origin from a period so remote that it is lost in the mist of ages. It was probably a British village under the name Cair Dauri, the camp on the waters; and coins of Cunobelin, or Cassivellaunus, have been found in good preservation. Bede mentions it as a Roman station, and Richard of Cirencester marks it as such in the xviii. Iter, under the name Durocina. Its bishopric was founded by Birinus, the apostle of the West Saxons; and the present bishoprics of Winchester, Salisbury, Exeter, Bath and Wells, Worcester and Hereford, were successively taken from it, after which it still extended from the Thames to the Humber. Suffering grievously from the ravages of the Danes, it became a small town, and it suffered again grievously at the Conquest, when the inhabited houses were reduced by the Norman ravages from 172 to 100, and perhaps the inhabitants were reduced in proportion. In consequence, Remigius, the first Norman bishop, removed the see to Lincoln, because Dorchester, on account of its size and small population, did not suit his ideas, as John of Brompton observes. From this period its decline was rapid, in spite of its famous abbey, which Remigius partially erected with the stones from the bishop’s palace. viii Anglo-Saxon Literature. In the age of Bede, the eighth century, Britain was distinguished for its learning; but the Danish invasions caused the rapid decline of its renown. The churches and monasteries, where alone learning flourished, and which were the only libraries and schools, were the first objects of the hatred of the ferocious pagans; and, in consequence, when Alfred came to the throne, as he tells us in his own words—“South of the Humber there were few priests who could understand the meaning of their common prayers, or translate a line of Latin into English; so few, that in Wessex there was not one.” Alfred set himself diligently to work to correct this evil. Nearly all the books in existence in England were in Latin, and it was a “great” library which contained fifty copies of these. There was a great objection to the use of the vernacular in the Holy Scriptures, as tending to degrade them by its uncouth jargon; but the Venerable Bede had rendered the Gospel of St. John into the Anglo-Saxon, together with other extracts from holy Scripture; and there were versions of the Psalter in the vulgar tongue, very rude and uncouth; for ancient translators generally imagined a translation could only be faithful which placed all the words of the vulgar tongue in the same relative positions as the corresponding words in the original. An Anglo-Saxon translation upon this plan is extant. Alfred had taught himself Latin by translating: there were few vocabularies, and only the crabbed grammar of old Priscian. Shaking himself free from the trammels we have enumerated, he invited learned men from abroad, such as his biographer, Asser, and together they attempted a complete version of the Bible. Some writers suppose the project was nearly completed, others, that it was interrupted by his early death. Still, translations were multiplied of the sacred writings, and the rubrics show that they were read, as described in the text, upon the Sundays and festivals. From that time down to the days of Wickliffe, England can boast of such versions of the sacred Word as can hardly be paralleled in Europe. The other works we have mentioned were also translated by or for Alfred. “The Chronicle of Orosius,” a history of the world by a Spaniard of Seville; “The History of the Venerable Bede;” “The Consolations of Philosophy,” by Boethius; “Narratives from Ancient Mythology;” “The Confessions of St. Augustine;” “The Pastoral Instructions of St. Gregory;” and his “Dialogue,” form portions of the works of this greatest of kings, and true father of his people. His “Apologues,” imitated from Æsop, are unfortunately lost. ix The Court of Edred. All the early chroniclers appear to take a similar view of the character and court of Edred. William of Malmesbury says—“The king devoted his life to God, and to St. Dunstan, by whose admonition he bore with patience his frequent bodily pains, prolonged his prayers, and made his palace altogether the school of virtue.” But although pious, he was by no means wanting in manly energy, as was shown by his vigorous and successful campaign in Northumbria, on the occasion of the attempt to set Eric, son of Harold, on the throne of Northumbria. The angelic apparition to St. Dunstan, mentioned in chapter VII, is told by nearly all the early historians, but with varying details. According to many, it occurred while Dunstan was hastening to the aid of Edred. The exigencies of the tale required a slightly different treatment of the legend. x Confession in the Anglo-Saxon Church. “On the week next before holy night shall every one go to his shrift (i.e. confessor), and his shrift shall shrive him in such a manner as his deeds which he hath done require and he shall charge all that belong to his district that if any of them have discord with any, he make peace with him; if any one will not be brought to this, then he shall not shrive him; [but] then he shall inform the bishop, that he may convert him to what is right, if he he willing to belong to God: then all contentions and disputes shall cease, and if there be any one of them that hath taken offence at another, then shall they be reconciled, that they may the more freely say in the Lord’s Prayer, ‘Forgive us our trespasses, as we forgive them that trespass against us,’ etc. And having thus purified their minds, let them enter upon the holy fast-tide, and cleanse themselves by satisfaction against holy Easter, for this satisfaction is as it were a second baptism. As in Baptism the sins before committed are forgiven, so, by satisfaction, are the sins committed after Baptism.” Theodulf’s Canons, A.D. 994 (Canon 36). It is evident, says Johnson, that “holy night” means “lenten night,” as the context shows. xi Incense in the Anglo-Saxon Church. Dr. Rock, in his “Hierurgia Anglicans,” states that incense was used at the Gospel. In vol. i., quoting from Ven. Bede, he writes —“Conveniunt omnes in ecclesium B. Petri ipse (Ceolfridas Abbas) thure incenso, et dicto oratione, ad altare pacem dat omnibus, stans in gradibus, thuribulum habens in menu.” In Leofric’s Missal is a form for the blessing of incense. Theodore’s Penitential also affixes a penance to its wilful or careless destruction. Ven. Bede on his deathbed gave away incense amongst his little parting presents, as his disciple, Cuthbert, relates. Amongst the furniture of the larger Anglo-Saxon churches was a huge censer hanging from the roof, which emitted fumes throughout the mass. “Hic quoque thuribulum, capitellis undique cinctum, Pendet de summo, fumosa foramina pandens: De quibus ambrosia spirabunt thura Sabæa, Quando sacerdotes missas offerre jubentur.” Alcuini Opera , B. ii,, p. 550. xii Psalm xxi. 3. xiii “All were indignant at the shameless deed, and murmured amongst themselves,” —William of Malmesbury. xiv The Welsh were driven from Exeter by King Athelstane; before that time, Englishmen and Welsh had inhabited it with equal rights. xv The earliest inhabitants of Ireland were called Scots. xvi Legends about St. Dunstan. “It is a great pity,” says Mr. Freeman, in his valuable “Old English History,” “that so many strange stories are told about him [Dunstan], because people are apt to think of those stories and not of his real actions.” This has indeed been the case to such an extent that his talents, as a statesman and as an ecclesiastical legislator, are almost unknown to many who are very familiar with the story of his seizing the devil by the nose with a pair of tongs. Sir Francis Palgrave supposes that St. Dunstan’s seclusion at the time had led him to believe, like so many solitaries, that he was attacked in person by the fiend, and that he related his visions, which were accepted as absolute facts by his credulous hearers. Hence the author has assumed the currency of some of these marvellous legends in his tale, and has introduced a later one into the text of the present chapter. But the whole life of the saint, as related by his monkish biographers, is literally full of such legends, some terrible, some ludicrous. One of the most remarkable deserves mention, bearing, as it does, upon our tale. It is said that he learned that Edwy was dead, and that the devils were about to carry off his soul in triumph, when, falling to fervent prayer, he obtained his release. A most curious colloquy between the abbot and the devils on this subject may be found in Osberne’s “Life of Dunstan.” xvii The Benedictine Rule. St. Benedict, the founder of the great Benedictine Order, was born in the neighbourhood of Nursia, a city of Italy, about A.D. 480. Sent to study at Rome, he was shocked at the vices of his fellow students, ran away from the city, and shut himself up in a hermitage, where he resigned himself to a life of the strictest austerity. Three years he spent in a cave near Subiaco, about forty miles from Rome, where he was so removed from society that he lost all account of time. He did not, however, lead an idle life of self contemplation; he instructed the shepherds of he neighbourhood, and such were the results of his instruction that his fame spread widely, until, the abbot of a neighbouring monastery dying, the brethren almost compelled him to become their superior, but, not liking the reforms he introduced, subsequently endeavoured to poison him, whereupon he returned to his cave, where, as St. Gregory says, “he dwelt with himself” and became more celebrated than ever. After this the number of his disciples increased so greatly, that, emerging from his solitude, he built twelve monasteries, in each of which he placed twelve monks under a superior, finally laying the foundation of the great monastery of Monte Cassino, which has ever since been regarded as the central institution of the order. Here was drawn up the famous Benedictine rule, which was far more adapted than any other code to prevent the cloister from becoming the abode of idleness or lascivious ease. To the three vows of poverty, chastity, and obedience, was added the obligation of manual labour, the brethren being required to work with their hands at least seven hours daily. The profession for life was preceded by a novitiate of one year, during which the rule was deeply studied by the novice, that the life vow might not be taken without due consideration. The colour of the habit was usually dark, hence the brethren were called the Black Monks. St. Benedict died of a fever, which he caught in ministering to the poor, on the eve of Passion Sunday, A.D. 543. Before his death, the houses of the order were to be found in all parts of Europe, and by the ninth century it had become general throughout the Church, almost superseding all other orders. xviii The Roman Roads. Roman roads were thus constructed: Two shallow trenches were dug parallel to each other, marking the breadth of the proposed road; the loose earth was removed till a solid foundation was reached, and above this were laid four distinct strata—the first of small broken stones, the second of rubble, the third of fragments of bricks or pottery, and the fourth the pavement, composed of large blocks of solid stone, so joined as to present a perfectly even surface. Regular footpaths were raised on each side, and covered with gravel. Milestones divided them accurately. Mountains were pierced by cuttings or tunnels, and arches thrown over valleys or streams. Upon these roads, posting houses existed at intervals of six miles, each provided with forty horses, so that journeys of more than 150 miles were sometimes accomplished in one day. From the arrival of our uncivilised anceators, these magnificent roads were left to ruin and decay, and sometimes became the quarry whence the thane or baron drew stones for his castle; but they still formed the channels of communication for centuries. Henry of Huntingdon (circa 1154) mentions the Icknield Street, from east to west; the Eringe, or Ermine Street, from south to north; the Watling Street, from southeast to northwest; and the Foss Way, from northeast to southwest, as the four principal highways of Britain in his day. Once ruined, no communications so perfect existed until these days of railroads. xix The Rollright Stones. These stones are still to be seen in the parish of Great Rollright near Chipping Norton, Oxon, anciently Rollrich or Rholdrwygg. They lie on the edge of an old Roman trackway, well defined, which extends along the watershed between Thames and Avon. The writer has himself heard from the rustics of the neighbourhood the explanation given by Oswy, while that put in the mouth of Father Cuthbert is the opinion of the learned. xx For this new translation of Urbs beata the author is indebted to his friend the Rev. Gerald Moultrie. xxi The reader will remember the strong feeling of animosity then existing between seculars and regulars. xxii This demoniacal laughter is one of the many legends about St. Dunstan. xxiii See Preface. xxiv Ruined British Cities. The resistance of the Britons (or Welsh) to their Saxon (or English) foes was so determined, that, as in all similar cases, it increased the miseries of the conquered. In Gaul the conquered Celts united with the Franks to make one people; in Spain they united with the Goths; but the conquerors of Britain came from that portion of Germany which had been untouched by Roman valour or civilisation, and consequently there was no disposition to unite with their unhappy victims, but the war became one of extermination. Long and bravely did the unhappy Welsh struggle. After a hundred years of warfare they still possessed the whole extent of the western coast, from the wall of Autoninus to the extreme promontory of Cornwall; and the principal cities of the inland territory still maintained the resistance. The fields of battle, says Gibbon, might be traced in almost every district by the monuments of bones; the fragments of falling towers were stained by blood, the Britons were massacred ruthlessly to the last man in the conquered towns, without distinction of age or sex, as in Anderida. Whole territories returned to desolation; the district between the Tyne and Tees, for example, to the state of a savage and solitary forest. The wolves, which Roman authorities describe as nonexistent in England, again peopled those dreary wastes; and from the soft civilisation of Rome the inhabitants of the land fell back to the barbarous manners and customs of the shepherds and hunters of the German forests. Nor did the independent Britons, who had taken refuge finally in Wales, or Devon and Cornwall, fare much better. Separated by their foes from the rest of mankind, they returned to that state of barbarism from which they had emerged, and became a scandal at last to the growing civilisation of their English foes. Under these circumstances the Saxons or English (the Saxons founded the kingdoms of Wessex and Essex; the Jutes, Kent; the Angles all the others. The predominance of the latter caused the term English to become the general appellation.) cared little to inhabit the cities they conquered; they left them to utter desolation, as in the case described in the text, until a period came when, as in the case of the first English assaults upon Exeter and the west country, they no longer destroyed, but appropriated, while they spared the conquered. xxv Seaton in Devonshire. xxvi Elgiva or Ælgifu, signifies fairy gift. Xxvii The gate of hell stands open night and day; Smooth the descent, and easy is the way: But to return, and view the upper skies—In this the toil, in this the labour lies.—Dryden. xxviii Valhalla. Valhalla or Waihalla was the mythical Scandinavian Olympus, the celestial locality where Odin and Edris dwelt with the happy dead who had fallen in battle, and who had been conducted thither by the fair Valkyries. Here they passed the days in fighting and hunting alternately, being restored sound in body for the banquet each night, where they drank mead from the skulls of the foes they had vanquished in battle. Such was the heaven which commended itself to those fierce warriors. xxix The parish priests were commonly called “Mass-Thanes” xxx “I am the resurrection and the life, saith the Lord. He that believeth in Me, though he were dead, yet shall he live; and whosoever liveth, and believeth in Me, shall never die.” It was not the usual English custom, in those days, to bury the dead in coffins, still it was often done, in the case of the great, from the earliest days of Christianity. For instance, a stone coffin, supposed to contain the dust of the fierce Offa, who died A. D. 796, was dug up, when more than a thousand years had passed away, in the year 1836, at Hemel-Hempstead, with the name Offa rudely carved upon it. The earliest mention of churchyards in English antiquities is in the canons called the “Excerptions of Ecgbriht,” A.D. 740, when Cuthbert was Archbishop of Canterbury; and here the word “atria” is used, which may refer to the outbuildings or porticoes of a church. xxxi The Greater and Lesser Excommunications. The lesser excommunication excluded men from the participation of the Eucharist and the prayers of the faithful, but did not necessarily expel them from the Church. The greater excommunication was far more dreadful in its operation. It was not lawful to pray, speak, or eat, with the excommunicate (Canons of Ecgbright). No meat might be given into their hands even in charity, although it might be laid before them on the ground. Those who sheltered them incurred a heavy “were gild,” and endangered the loss of their estates; and finally, in case of obstinacy, outlawry and banishment followed. —King Canute’s Laws Ecclesiastical. xxxii Disappearance of Elgiva. The writer has already in the preface stated his reasons for rejecting the usual sad story about the fate of the hapless Elgiva. The other story, that she was seized by Archbishop Odo, branded on the face, and sent to Ireland, as Mr. Freeman observes, rests on no good authority; all that is certainly known is that she disappeared. At the time commonly assigued to these events, Dunstan was still in Flanders; yet he is generally credited with the atrocities by modern writers, even as if he had been proved guilty after a formal trial. His return probably took place about the time occupied by the action of the last chapter, when the partition of the kingdom had already occurred. xxxiii The last Anointing. The priest shall also have oil hallowed, separately, for children, and for sick men; and solemnly anoint the sick in their beds. Some sick men are full of vain fears, so as not to consent to the being anointed. Now we will tell you how God’s Apostle Jacob hath instructed us in this point; he thus speaks to the faithful: “If any of you be afflicted, let him pray for himself with an even mind, and praise his Lord. If any be sick among you, let him fetch the mass priests of the congregation, and let them sing over him, and pray for him, and anoint him with oil in the Name of the Lord. And the prayer of faith shall heal the sick; and the Lord shall raise him up: and if he be in sins they shall be forgiven him. Confess your sins among yourselves, pray for yourselves among yourselves, that ye be healed.” Thus spake Jacob the Apostle concerning the unction of the sick. But the sick man, before his anointing, shall with inward heart confess his sins to the priest, if he hath any for which he hath not made satisfaction, according to what the Apostle before taught: and he must not be anointed, unless he request it, and make his confession. If he were before sinful and careless, let him then confess, and repent, and do alms before his death, that he may not be adjudged to hell, but obtain the Divine mercy. Such is Johnson’s version of the 32d canon of Elfric, in which he has preserved closely Elfric’s translation, or rather paraphrase, of the passage in St. James. The name James was not then in use, the Latin Jacobus was rendered Jacob.—Johnson’s English Canons, A.D. 957, 32. *** END OF THE PROJECT GUTENBERG EBOOK EDWY THE FAIR OR THE FIRST CHRONICLE OF AESCENDUNE *** Updated editions will replace the previous one—the old editions will be renamed. Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution. START: FULL LICENSE THE FULL PROJECT GUTENBERG™ LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg License available with this file or online at www.gutenberg.org/license. Section 1. General Terms of Use and Redistributing Project Gutenberg electronic works 1.A. By reading or using any part of this Project Gutenberg electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8. 1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg electronic works. See paragraph 1.E below. 1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg mission of promoting free access to electronic works by freely sharing Project Gutenberg works in compliance with the terms of this agreement for keeping the Project Gutenberg name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg License when you share it without charge with others. 1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States. 1.E. Unless you have removed all references to Project Gutenberg: 1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg License must appear prominently whenever any copy of a Project Gutenberg work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg™ License included with this eBook or online at www.gutenberg.org . If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. 1.E.2. If an individual Project Gutenberg electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg trademark as set forth in paragraphs 1.E.8 or 1.E.9. 1.E.3. If an individual Project Gutenberg electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg License for all works posted with the permission of the copyright holder found at the beginning of this work. 1.E.4. Do not unlink or detach or remove the full Project Gutenberg License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg. 1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg License. 1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg License as specified in paragraph 1.E.1. 1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg works unless you comply with paragraph 1.E.8 or 1.E.9. 1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg electronic works provided that: • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.” • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works. • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work. • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works. 1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below. 1.F. 1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment. 1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE. 1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem. 1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. 1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions. 1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg work, (b) alteration, modification, or additions or deletions to any Project Gutenberg work, and (c) any Defect you cause. Section 2. Information about the Mission of Project Gutenberg Project Gutenberg is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life. Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg’s goals and ensuring that the Project Gutenberg collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org. Section 3. Information about the Project Gutenberg Literary Archive Foundation The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws. The Foundation’s business office is located at 41 Watchung Plaza #516, Montclair NJ 07042, USA, +1 (862) 621-9288. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($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.