Produced by Justin Gillbank and PG Distributed Proofreaders
RUDIMENTAL DIVINE SCIENCE
By MARY BAKER EDDY
Published by The Trustees under the Will of Mary Baker G. Eddy
1891, 1908
THIS LITTLE BOOK IS TENDERLY AND RESPECTFULLY DEDICATED TO ALL LOYAL STUDENTS, WORKING AND WAITING FOR THE ESTABLISHMENT OF THE SCIENCE OF MIND-HEALING
MARY BAKER EDDY
CONTENTS
DEFINITION OF CHRISTIAN SCIENCE
PRINCIPLE OF CHRISTIAN SCIENCE
PERSONALITY OF GOD
HEALING SICKNESS AND SIN
INDIVIDUALITY OF GOD
MATERIAL AND SPIRITUAL SCIENCE
NON-EXISTENCE OF MATTER
MATERIALITY INTANGIBLE
BASIS OF MIND-HEALING
MATERIAL AND SPIRITUAL MAN
DEMONSTRATION IN HEALING
MEANS AND METHODS
ONLY ONE SCHOOL
_How would you define Christian Science?_
As the law of God, the law of good, interpreting and demonstrating the divine Principle and rule of universal harmony.
_What is the Principle of Christian Science?_
It is God, the Supreme Being, infinite and immortal Mind, the Soul of man and the universe. It is our Father which is in heaven. It is substance, Spirit, Life, Truth, and Love,–these are the deific Principle.
_Do you mean by this that God is a person?_
The word _person_ affords a large margin for misapprehension, as well as definition. In French the equivalent word is _personne_. In Spanish, Italian, and Latin, it is _persona_. The Latin verb _personare_ is compounded of the prefix _per_ (through) and _sonare_ (to sound).
In law, Blackstone applies the word _personal_ to _bodily presence_, in distinction from one’s appearance (in court, for example) by deputy or proxy.
Other definitions of _person_, as given by Webster, are “a living soul; a self-conscious being; a moral agent; especially, a living human being, a corporeal man, woman, or child; an individual of the human race.” He adds, that among Trinitarian Christians the word stands for one of the three subjects, or agents, constituting the Godhead.
In Christian Science we learn that God is definitely individual, and not a _person_, as that word is used by the best authorities, if our lexicographers are right in defining _person_ as especially a finite _human being_; but God is personal, if by _person_ is meant infinite Spirit.
We do not conceive rightly of God, if we think of Him as less than infinite. The human person is finite; and therefore I prefer to retain the proper sense of Deity by using the phrase _an individual_ God, rather than _a personal_ God; for there is and can be but one infinite individual Spirit, whom mortals have named God.
Science defines the individuality of God as supreme good, Life, Truth, Love. This term enlarges our sense of Deity, takes away the trammels assigned to God by finite thought, and introduces us to higher definitions.
_Is healing the sick the whole of Science?_
Healing physical sickness is the smallest part of Christian Science. It is only the bugle-call to thought and action, in the higher range of infinite goodness. The emphatic purpose of Christian Science is the healing of sin; and this task, sometimes, may be harder than the cure of disease; because, while mortals love to sin, they do not love to be sick. Hence their comparative acquiescence in your endeavors to heal them of bodily ills, and their obstinate resistance to all efforts to save them from sin through Christ, spiritual Truth and Love, which redeem them, and become their Saviour, through the flesh, from the flesh,–the material world and evil.
This Life, Truth, and Love–this trinity of good–was individualized, to the perception of mortal sense, in the man Jesus. His history is emphatic in our hearts, and it lives more because of his spiritual than his physical healing. His example is, to Christian Scientists, what the models of the masters in music and painting are to artists.
Genuine Christian Scientists will no more deviate morally from that divine digest of Science called the Sermon on the Mount, than they will manipulate invalids, prescribe drugs, or deny God. Jesus’ healing was spiritual in its nature, method, and design. He wrought the cure of disease through the divine Mind, which gives all true volition, impulse, and action; and destroys the mental error made manifest physically, and establishes the opposite manifestation of Truth upon the body in harmony and health.
_By the individuality of God, do you mean that God has a finite form?_
No. I mean the infinite and divine Principle of all being, the ever-present I AM, filling all space, including in itself all Mind, the one Father-Mother God. Life, Truth, and Love are this trinity in unity, and their universe is spiritual, peopled with perfect beings, harmonious and eternal, of which our material universe and men are the counterfeits.
_Is God the Principle of all science, or only of Divine or Christian Science?_
Science is Mind manifested. It is not material; neither is it of human origin.
All true Science represents a moral and spiritual force, which holds the earth in its orbit. This force is Spirit, that can “bind the sweet influences of the Pleiades,” and “loose the bands of Orion.”
There is no material science, if by that term you mean material intelligence. God is infinite Mind, hence there is no other Mind. Good is Mind, but evil is not Mind. Good is not in evil, but in God only. Spirit is not in matter, but in Spirit only. Law is not in matter, but in Mind only.
_Is there no matter?_
All is Mind. According to the Scriptures and Christian Science, all is God, and there is naught beside Him. “God is Spirit;” and we can only learn and love Him through His spirit, which brings out the fruits of Spirit and extinguishes forever the works of darkness by His marvellous light.
The five material senses testify to the existence of matter. The spiritual senses afford no such evidence, but deny the testimony of the material senses. Which testimony is correct? The Bible says: “Let God be true, and every man a liar.” If, as the Scriptures imply, God is All-in-all, then all must be Mind, since God is Mind. Therefore in divine Science there is no material mortal man, for man is spiritual and eternal, he being made in the image of Spirit, or God.
There is no material sense. Matter is inert, inanimate, and sensationless,–considered apart from Mind. Lives there a man who has ever found Soul in the body or in matter, who has ever seen spiritual substance with the eye, who has found sight in matter, hearing in the material ear, or intelligence in non-intelligence? If there is any such thing as matter, it must be either mind which is called matter, or matter without Mind.
Matter without Mind is a moral impossibility. Mind in matter is pantheism. Soul is the only real consciousness which cognizes being. The body does not see, hear, smell, or taste. Human belief says that it does; but destroy this belief of seeing with the eye, and we could not see materially; and so it is with each of the physical senses.
Accepting the verdict of these material senses, we should believe man and the universe to be the football of chance and sinking into oblivion. Destroy the five senses as organized matter, and you must either become non-existent, or exist in Mind only; and this latter conclusion is the simple solution of the problem of being, and leads to the equal inference that there is no matter.
_The sweet sounds and glories of earth and sky, assuming manifold forms and colors,–are they not tangible and material?_
As Mind they are real, but not as matter. All beauty and goodness are in and of Mind, emanating from God; but when we change the nature of beauty and goodness from Mind to matter, the beauty is marred, through a false conception, and, to the material senses, evil takes the place of good.
Has not the truth in Christian Science met a response from Prof. S.P. Langley, the young American astronomer? He says that “color is in _us_,” not “in the rose;” and he adds that this is not “any metaphysical subtlety,” but a fact “almost universally accepted, within the _last few years_, by physicists.”
_Is not the basis of Mind-healing a destruction of the evidence of the material senses, and restoration of the true evidence of spiritual sense?_
It is, so far as you perceive and understand this predicate and postulate of Mind-healing; but the Science of Mind-healing is best understood in practical demonstration. The proof of what you apprehend, in the simplest definite and absolute form of healing, can alone answer this question of how much you understand of Christian Science Mind-healing. Not that all healing is Science, by any means; but that the simplest case, healed in Science, is as demonstrably scientific, in a small degree, as the most difficult case so treated.
The infinite and subtler conceptions and consistencies of Christian Science are set forth in my work Science and Health.
_Is man material or spiritual?_
In Science, man is the manifest reflection of God, perfect and immortal Mind. He is the likeness of God; and His likeness would be lost if inverted or perverted.
According to the evidence of the so-called physical senses, man is material, fallen, sick, depraved, mortal. Science and spiritual sense contradict this, and they afford the only true evidence of the being of God and man, the material evidence being wholly false.
Jesus said of personal evil, that “the truth abode not in him,” because there is no material sense. Matter, as matter, has neither sensation nor personal intelligence. As a pretension to be Mind, matter is a lie, and “the father of lies;” Mind is not in matter, and Spirit cannot originate its opposite, named matter.
According to divine Science, Spirit no more changes its species, by evolving matter from Spirit, than natural science, so-called, or material laws, bring about alteration of species by transforming minerals into vegetables or plants into animals,–thus confusing and confounding the three great kingdoms. No rock brings forth an apple; no pine-tree produces a mammal or provides breast-milk for babes.
To sense, the lion of to-day is the lion of six thousand years ago; but in Science, Spirit sends forth its own harmless likeness.
_How should I undertake to demonstrate Christian Science in healing the sick?_
As I have given you only an epitome of the Principle, so I can give you here nothing but an outline of the practice. Be honest, be true to thyself, and true to others; then it follows thou wilt be strong in God, the eternal good. Heal through Truth and Love; there is no other healer.
In all moral revolutions, from a lower to a higher condition of thought and action, Truth is in the minority and error has the majority. It is not otherwise in the field of Mind-healing. The man who calls himself a Christian Scientist, yet is false to God and man, is also uttering falsehood about good. This falsity shuts against him the Truth and the Principle of Science, but opens a way whereby, through will-power, sense may say the unchristian practitioner can heal; but Science shows that he makes morally worse the invalid whom he is supposed to cure.
By this I mean that mortal mind should not be falsely impregnated. If by such lower means the health is seemingly restored, the restoration is not lasting, and the patient is liable to a relapse,–“The last state of that man is worse than the first.”
The teacher of Mind-healing who is not a Christian, in the highest sense, is constantly sowing the seeds of discord and disease. Even the truth he speaks is more or less blended with error; and this error will spring up in the mind of his pupil. The pupil’s imperfect knowledge will lead to weakness in practice, and he will be a poor practitioner, if not a malpractitioner.
The basis of malpractice is in erring human will, and this will is an outcome of what I call _mortal mind_,–a false and temporal sense of Truth, Life, and Love. To heal, in Christian Science, is to base your practice on immortal Mind, the divine Principle of man’s being; and this requires a preparation of the heart and an answer of the lips from the Lord.
The Science of healing is the Truth of healing. If one is untruthful, his mental state weighs against his healing power; and similar effects come from pride, envy, lust, and all fleshly vices.
The spiritual power of a scientific, right thought, without a direct effort, an audible or even a mental argument, has oftentimes healed inveterate diseases.
The thoughts of the practitioner should be imbued with a clear conviction of the omnipotence and omnipresence of God; that He is All, and that there can be none beside Him; that God is good, and the producer only of good; and hence, that whatever militates against health, harmony, or holiness, is an unjust usurper of the throne of the controller of all mankind. Note this, that if you have power in error, you forfeit the power that Truth bestows, and its salutary influence on yourself and others.
You must feel and know that God alone governs man; that His government is harmonious; that He is too pure to behold iniquity, and divides His power with nothing evil or material; that material laws are only human beliefs, which govern mortals wrongfully. These beliefs arise from the subjective states of thought, producing the beliefs of a mortal material universe,–so-called, and of material disease and mortality. Mortal ills are but errors of thought,–diseases of mortal mind, and not of matter; for matter cannot feel, see, or report pain or disease.
Disease is a thing of thought manifested on the body; and fear is the procurator of the thought which causes sickness and suffering. Remove this fear by the true sense that God is Love,–and that Love punishes nothing but sin,–and the patient can then look up to the loving God, and know that He afflicteth not willingly the children of men, who are punished because of disobedience to His spiritual law. His law of Truth, when obeyed, removes every erroneous physical and mental state. The belief that matter can master Mind, and make you ill, is an error which Truth will destroy.
You must learn to acknowledge God in all His ways. It is only a lack of understanding of the allness of God, which leads you to believe in the existence of matter, or that matter can frame its own conditions, contrary to the law of Spirit.
Sickness is the schoolmaster, leading you to Christ; first to faith in Christ; next to belief in God as omnipotent; and finally to the _understanding_ of God and man in Christian Science, whereby you learn that God is good, and in Science man is His likeness, the forever reflection of goodness. Therefore good is one and All.
This brings forward the next proposition in Christian Science,–namely, that there are no sickness, sin, and death in the divine Mind. What seem to be disease, vice, and mortality are illusions of the physical senses. These illusions are not real, but unreal. Health is the consciousness of the unreality of pain and disease; or, rather, the absolute consciousness of harmony and of nothing else. In a moment you may awake from a night-dream; just so you can awake from the dream of sickness; but the demonstration of the Science of Mind-healing by no means rests on the strength of human belief. This demonstration is based on a true understanding of God and divine Science, which takes away every human belief, and, through the illumination of spiritual understanding, reveals the all-power and ever-presence of good, whence emanate health, harmony, and Life eternal.
The lecturer, teacher, or healer who is indeed a Christian Scientist, never introduces the subject of human anatomy; never depicts the muscular, vascular, or nervous operations of the human frame. He never talks about the structure of the material body. He never lays his hands on the patient, nor manipulates the parts of the body supposed to be ailing. Above all, he keeps unbroken the Ten Commandments, and practises Christ’s Sermon on the Mount.
Wrong thoughts and methods strengthen the sense of disease, instead of cure it; or else quiet the fear of the sick on false grounds, encouraging them in the belief of error until they hold stronger than before the belief that they are first made sick by matter, and then restored through its agency. This fosters infidelity, and is mental quackery, that denies the Principle of Mind-healing. If the sick are aided in this mistaken fashion, their ailments will return, and be more stubborn because the relief is unchristian and unscientific.
Christian Science erases from the minds of invalids their mistaken belief that they live in or because of matter, or that a so-called material organism controls the health or existence of mankind, and induces rest in God, divine Love, as caring for all the conditions requisite for the well-being of man. As power divine is the healer, why should mortals concern themselves with the chemistry of food? Jesus said: “Take no thought what ye shall eat.”
The practitioner should also endeavor to free the minds of the healthy from any sense of subordination to their bodies, and teach them that the divine Mind, not material law, maintains human health and life.
A Christian Scientist knows that, in Science, disease is unreal; that Mind is not in matter; that Life is God, good; hence Life is not functional, and is neither matter nor mortal mind; knows that pantheism and theosophy are not Science. Whatever saps, with human belief, this basis of Christian Science, renders it impossible to demonstrate the Principle of this Science, even in the smallest degree.
A mortal and material body is not the actual individuality of man made in the divine and spiritual image of God. The material body is not the likeness of Spirit; hence it is not the truth of being, but the likeness of error–the human belief which saith there is more than one God,–there is more than one Life and one Mind.
In Deuteronomy (iv. 35) we read: “The Lord, He is God; there is none else beside Him.” In John (iv. 24) we may read: “God is Spirit.” These propositions, understood in their Science, elucidate my meaning.
When treating a patient, it is not Science to treat every organ in the body. To aver that harmony is the real and discord is the unreal, and then give special attention to what according to their own belief is diseased, is scientific; and if the _healer realizes_ the truth, it will free his patient.
_What are the means and methods of trustworthy Christian Scientists?_
These people should not be expected, more than others, to give all their time to Christian Science work, receiving no wages in return, but left to be fed, clothed, and sheltered by charity. Neither can they serve two masters, giving only a portion of their time to God, and still be Christian Scientists. They must give Him all their services, and “owe no man.” To do this, they must at present ask a suitable price for their services, and then _conscientiously earn their wages_, strictly practising Divine Science, and healing the sick.
The author never sought charitable support, but gave fully seven-eighths of her time without remuneration, except the bliss of doing good. The only pay taken for her labors was from classes, and often those were put off for months, in order to do gratuitous work. She has never taught a Primary class without several, and sometimes seventeen, free students in it; and has endeavored to take the full price of tuition only from those who were able to pay. The student who pays must of necessity do better than he who does not pay, and yet will expect and require others to pay him. No discount on tuition was made on higher classes, because their first classes furnished students with the means of paying for their tuition in the higher instruction, and of doing charity work besides. If the Primary students are still impecunious, it is their own fault, and this ill-success of itself leaves them unprepared to enter higher classes.
People are being healed by means of my instructions, both in and out of class. Many students, who have passed through a regular course of instruction from me, have been invalids and were healed in the class; but experience has shown that this defrauds the scholar, though it heals the sick.
It is seldom that a student, if healed in a class, has left it understanding sufficiently the Science of healing to immediately enter upon its practice. Why? Because the glad surprise of suddenly regained health is a shock to the mind; and this holds and satisfies the thought with exuberant joy.
This renders the mind less inquisitive, plastic, and tractable; and deep systematic thinking is impracticable until this impulse subsides.
This was the principal reason for advising diseased people not to enter a class. Few were taken besides invalids for students, until there were enough practitioners to fill in the best possible manner the department of healing. Teaching and healing should have separate departments, and these should be fortified on all sides with suitable and thorough guardianship and grace.
Only a very limited number of students can advantageously enter a class, grapple with this subject, and well assimilate what has been taught them. It is impossible to teach thorough Christian Science to promiscuous and large assemblies, or to persons who cannot be addressed individually, so that the mind of the pupil may be dissected more critically than the body of a subject laid bare for anatomical examination. Public lectures cannot be such lessons in Christian Science as are required to empty and to fill anew the individual mind.
If publicity and material control are the motives for teaching, then public lectures can take the place of private lessons; but the former can never give a thorough knowledge of Christian Science, and a Christian Scientist will never undertake to fit students for practice by such means. Lectures in public are needed, but they must be subordinate to thorough class instruction in any branch of education.
None with an imperfect sense of the spiritual signification of the Bible, and its scientific relation to Mind-healing, should attempt overmuch in their translation of the Scriptures into the “new tongue;” but I see that some novices, in the truth of Science, and some impostors are committing this error.
_Is there more than one school of scientific healing?_
In reality there is, and can be, but one school of the Science of Mind-healing. Any departure from Science is an irreparable loss of Science. Whatever is said and written correctly on this Science originates from the Principle and practice laid down in Science and Health, a work which I published in 1875. This was the first book, recorded in history, which elucidates a pathological Science purely mental.
Minor shades of difference in Mind-healing have originated with certain opposing factions, springing up among unchristian students, who, fusing with a class of aspirants which snatch at whatever is progressive, call it their first-fruits, or else _post mortem_ evidence.
A slight divergence is fatal in Science. Like certain Jews whom St. Paul had hoped to convert from mere motives of self-aggrandizement to the love of Christ, these so-called schools are clogging the wheels of progress by blinding the people to the true character of Christian Science,–its moral power, and its divine efficacy to heal.
The true understanding of Christian Science Mind-healing never originated in pride, rivalry, or the deification of self. The Discoverer of this Science could tell you of timidity, of self-distrust, of friendlessness, toil, agonies, and victories under which she needed miraculous vision to sustain her, when taking the first footsteps in this Science.
The ways of Christianity have not changed. Meekness, selflessness, and love are the paths of His testimony and the footsteps of His flock.
*** END OF THIS PROJECT GUTENBERG EBOOK RUDIMENTAL DIVINE SCIENCE ***
***** This file should be named 12321.txt or 12321.zip ***** This and all associated files of various formats will be found in: http://www.gutenberg.net/1/2/3/2/12321/
Produced by Justin Gillbank and PG Distributed Proofreaders
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 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
(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://gutenberg.net/license).
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 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.
agree to be bound by the terms of this agreement. There are a few 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
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 Gutenberg-tm mission of promoting free access to electronic works by 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.1. The following sentence, with active links to, or other immediate 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
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 through 1.E.7 or obtain permission for the use of the work and the
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
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 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
1.E.7. Do not charge a fee for access to, viewing, displaying,
1.E.8. You may charge a reasonable fee for copies of or providing
– You pay a royalty fee of 20% of the gross profits you derive from prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and – 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 destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of – 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 forth in this agreement, you must obtain permission in writing from Foundation as set forth in Section 3 below.
1.F.
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 that arise directly or indirectly from any of the following which you do
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 remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and how your efforts and donations can help, see Sections 3 and 4 and the Foundation web page at http://www.pglaf.org.
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. Its 501(c)(3) letter is posted at 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://pglaf.org
For additional contact information:
Dr. Gregory B. Newby
Chief Executive and Director
gbnewby@pglaf.org
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://pglaf.org
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.
ways including including checks, online payments and credit card donations. To donate, please visit: http://pglaf.org/donate
with anyone. For thirty years, he produced and distributed Project Gutenberg-tm eBooks with only a loose network of volunteer support.
unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.
Each eBook is in a subdirectory of the same number as the eBook’s eBook number, often in several formats including plain vanilla ASCII, compressed (zipped), HTML and others.
Corrected EDITIONS of our eBooks replace the old file and take over the old filename and etext number. The replaced older file is renamed. VERSIONS based on separate sources are treated as new eBooks receiving new filenames and etext numbers.
Most people start at our Web site which has the main PG search facility:
http://www.gutenberg.net
Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.
EBooks posted prior to November 2003, with eBook numbers BELOW #10000, are filed in directories based on their release date. If you want to download any of these eBooks directly, rather than using the regular search system you may utilize the following addresses and just download by the etext year.
http://www.gutenberg.net/etext06
(Or /etext 05, 04, 03, 02, 01, 00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90)
EBooks posted since November 2003, with etext numbers OVER #10000, are filed in a different way. The year of a release date is no longer part of the directory path. The path is based on the etext number (which is identical to the filename). The path to the file is made up of single digits corresponding to all but the last digit in the filename. For example an eBook of filename 10234 would be found at:
http://www.gutenberg.net/1/0/2/3/10234
or filename 24689 would be found at:
http://www.gutenberg.net/2/4/6/8/24689
An alternative method of locating eBooks: http://www.gutenberg.net/GUTINDEX.ALL