diff options
Diffstat (limited to '42865-h')
| -rw-r--r-- | 42865-h/42865-h.htm | 567 |
1 files changed, 72 insertions, 495 deletions
diff --git a/42865-h/42865-h.htm b/42865-h/42865-h.htm index 9917270..5a8c4a5 100644 --- a/42865-h/42865-h.htm +++ b/42865-h/42865-h.htm @@ -2,7 +2,7 @@ "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> <meta http-equiv="Content-Style-Type" content="text/css" /> <title> The Project Gutenberg eBook of English Conferences of Ernest Renan, translated by Clara Erskine Clement. @@ -105,49 +105,7 @@ table { </style> </head> <body> - - -<pre> - -Project Gutenberg's English Conferences of Ernest Renan, by Ernest Renan - -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/license - - -Title: English Conferences of Ernest Renan - Rome and Christianity. Marcus Aurelius - -Author: Ernest Renan - -Translator: Clara Erskine Clement - -Release Date: June 3, 2013 [EBook #42865] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK ENGLISH CONFERENCES *** - - - - -Produced by Charlene Taylor, Michael Seow and the Online -Distributed Proofreading Team at http://www.pgdp.net - - - - - - -</pre> - - - - +<div>*** START OF THE PROJECT GUTENBERG EBOOK 42865 ***</div> <h1 class="higher"><span class="larger">ENGLISH CONFERENCES</span><br /> <span class="smaller">OF</span><br /> @@ -280,8 +238,8 @@ sense, has been retained as best expressing the author's original title, <p>Ladies and Gentlemen,—I was proud and happy to receive from the curators of this noble institution an invitation to continue here an -instruction inaugurated by my illustrious confrère and friend, Max -Müller, the usefulness of which will be more and more appreciated. A +instruction inaugurated by my illustrious confrère and friend, Max +Müller, the usefulness of which will be more and more appreciated. A broad and sincere thought always bears fruit. It is thirty years since the venerable Robert Hibbert made a legacy for the purpose of aiding the progress of enlightened Christianity, inseparable, according to his @@ -430,7 +388,7 @@ him.</p> <p>The consequence of this essentially political character was, that the Roman religion remained always an aristocratic religion. A man became -pontiff as he became prætor or consul. When a man desired these +pontiff as he became prætor or consul. When a man desired these religious functions, he submitted to no examination; he went into no retreat in a seminary; he did not ask himself whether he had the ecclesiastical vocation: he proved that he had served his country well, @@ -457,7 +415,7 @@ priesthood for a long time forbidden to the plebeians, but they were also excluded from the public worship. In the great struggle for civil equality which fills the history of Rome, religion is the great argument with which the revolutionists are opposed. "How," say they, "could you -become a prætor or consul? You have not the right to take the omens." +become a prætor or consul? You have not the right to take the omens." Above all, the people were very little attached to religion. Each popular victory was<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span> followed, as one may say, by an anti-clerical re-action: on the contrary, the aristocracy remained always faithful to @@ -515,10 +473,10 @@ Israel.</p> <p>If one studies in fact the progress of the primitive Christian missions, he remarks that they are all directed towards the West: in other words, they take the Roman Empire as their theatre and limit. If one excepts -some small portions of the vassal territory of the Arsacidæ, lying +some small portions of the vassal territory of the Arsacidæ, lying between the Euphrates and the Tigris, the empire of the Parthians received no Christian missions during the first century. The Tigris was -an eastern boundary which Christianity did not pass under the Sassanidæ. +an eastern boundary which Christianity did not pass under the Sassanidæ. Two great causes—the Mediterranean and the Roman Empire—determined this capital fact.</p> @@ -565,7 +523,7 @@ socialism and religion. At the close of the frightful wars which for some centuries had rent the world, the empire had an era of prosperity and of welfare such as it had never known: we may even be permitted to add (without a paradox) liberty. Liberty of thought, at least, increased -under this new <i>régime</i>. This liberty is often more prosperous under a +under this new <i>régime</i>. This liberty is often more prosperous under a king or a prince than under the jealous and narrow-minded plebeian. The ancient republics did not have it. The Greeks did great things without it, thanks to the incomparable power of their genius; but it must not be @@ -604,7 +562,7 @@ been under the Roman authority, would have stifled it. It was the Roman magistrates who hindered the Pharisees from killing Christianity. Some lofty ideas of universal brotherhood—results, in the main, of stoicism,—a sort of general sentiment of humanity, were the fruit of -the least narrow <i>régime</i> and of the least exclusive education to which +the least narrow <i>régime</i> and of the least exclusive education to which the individual was submitted. The people dreamed of a new era and new worlds. The public riches were great; and, in spite of the imperfection of the economical doctrines of the time, there was general comfort.</p> @@ -618,7 +576,7 @@ which goodness, conjugal fidelity, the domestic virtues, and uprightness were commonly practised. Does there anywhere exist, in a world of honest people in small villages, an ideal of family life more charming than that which Plutarch has left us? What good fellowship! What sweetness of -manners! What chaste and attractive simplicity! Chæronea was evidently +manners! What chaste and attractive simplicity! Chæronea was evidently not the only place where life was so pure and so innocent.</p> <p>The customs, even outside of Rome, were still somewhat cruel, either @@ -639,7 +597,7 @@ that he is capable of virtue, of fidelity, of devotion, and he gives proofs of it. The prejudices concerning noble birth grow less. Some very humane and just laws are made, even under the worst emperors. Tiberius was a skilful financier: he founded upon an excellent basis an -establishment of <i>crédit foncier</i>. Nero inaugurated in the system of +establishment of <i>crédit foncier</i>. Nero inaugurated in the system of taxation, until then unjust and barbarous, some improvements which shame even our own time. Legislation was considerably advanced, while the punishment of death was stupidly prodigal. Love of the poor, sympathy @@ -673,14 +631,14 @@ the legends, the customs, the misfortunes, the hopes, the common sorrows: the body is the soil, the race, the language, the mountains, the rivers, the characteristic productions. Now, was a people ever more wanting in all this than the first Christians? They did not cling to -Judæa; after a few years they had forgotten Galilee; the glory of Greece +Judæa; after a few years they had forgotten Galilee; the glory of Greece and Rome was indifferent to them. The countries in which Christianity was first established—Syria, Cyprus,<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span> and Asia Minor—no longer remembered the time when they were free. Greece and Rome, it is true, still had a grand national sentiment. At Rome, patriotism survived in a few families; in Greece, Christianity flourished only at Corinth,—a city which, since its destruction by Mummius, and its reconstruction by -Cæsar, was the resort of men of all races. The true Greek countries, +Cæsar, was the resort of men of all races. The true Greek countries, then, as to-day, very jealous, very much absorbed in the memories of their past, gave little countenance to the new doctrines: they were always lukewarm Christians. On the contrary, those gay, indolent, @@ -707,7 +665,7 @@ expelled as a mortal poison to the State.</p> <p>And here was one of the causes of the grandeur of the new religion. Humanity is a multiform, changeable thing, tormented by conflicting -desires. <i>La patrie</i> is grand, and the heroes of Marathon and Thermopylæ +desires. <i>La patrie</i> is grand, and the heroes of Marathon and Thermopylæ are saints. But one's country is not all here below: one is a man and a son of God, before he is a Frenchman, or a German. The kingdom of God, an eternal dream which is never destroyed in the heart of man, is a @@ -820,7 +778,7 @@ been found in him.</p> <p>We shall see, however, in our next conference, that the religious reign of the future belonged neither to Serapis, nor to Mithra. The -predestined religion grew imperceptibly in Judæa. This would have +predestined religion grew imperceptibly in Judæa. This would have greatly astonished the most sagacious Romans, if <a id="note_pg34">it</a> had been announced to them. It would have been shocking to them in the highest degree. But so often in history have improbable predictions become true, so often @@ -918,7 +876,7 @@ family, and the spirit of duty.</p> <p>The establishment of the Jews at Rome dated nearly sixty years before Jesus Christ. They multiplied rapidly. Cicero represented it as an act -of courage to dare to oppose them. Cæsar favored them, and found them +of courage to dare to oppose them. Cæsar favored them, and found them faithful. The people detested them, thought them malevolent, accused them of forming a secret society whose members were advanced at any price, to the detriment of others. But all did not approve these @@ -1060,7 +1018,7 @@ pronounced on the quay of Rome the name of Jesus.</p> <p>A capital trait, which it is important to note in any case, is, that the Church of Rome was not, like the churches of Asia Minor, Macedonia, and Greece, a foundation of the school of Paul. It was fundamentally -Judæan-Christian, re-attaching itself directly to the Church of +Judæan-Christian, re-attaching itself directly to the Church of Jerusalem. Paul here will never be on his own ground: he will find in this great church many weaknesses which he will treat with indulgence, but which will wound his exalted idealism. Attached to circumcision and @@ -1111,7 +1069,7 @@ con<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span>trary, Jesus, since thus it might be supposed, that, outside the merits of Jesus, such or such a work could serve for the justification of the faithful. However strange it may appear, it is certain that the -Judæan-Christians of Jerusalem, with James at their head, organized some +Judæan-Christians of Jerusalem, with James at their head, organized some active contra-missions in order to combat the effect of the missions of Paul, and that the emissaries of these ardent conservatives followed in some sort the lead of the apostle of the Gentiles. Peter belonged to the @@ -1250,7 +1208,7 @@ It originated in that portion of the great Circus near to the Palatine and Cœlian Hills. In this quarter there were many little shops, filled with inflammable matter, in which the flames spread with prodigious rapidity. Thence it made the turn of the Palatine, ravaged -the Velabra, the Forum, the Carinæ, ascended the hills, greatly injured +the Velabra, the Forum, the Carinæ, ascended the hills, greatly injured the Palatine, descended again to the valleys, devouring compact quarters, and piercing tortuous streets, continuing six days and seven nights. An enormous pile of houses which were torn down near the foot of @@ -1278,7 +1236,7 @@ when it seemed about to die out.</p> <p>These suspicions were confirmed by the fact, that, after the fire, Nero, under pretext of removing the ruins at his own cost, in order to leave -the place free to the proprietors, undertook to clear away the <i>débris</i>; +the place free to the proprietors, undertook to clear away the <i>débris</i>; and the people were not allowed to approach. This seemed worse when it was seen that he drew from the ruins what belonged to the country, when the new palace, that "golden house" which had been the plaything of his @@ -1348,7 +1306,7 @@ had never been seen. Almost all those arrested were of the <i>humiliores</i> (the poorest classes). The sentence of these unfortunates, when it concerned high treason or sacrilege, was to be thrown to the beasts, or to be burned alive in the amphitheatre. One of the most hideous traits -of Roman manners was that of making a <i>fête</i>, a public amusement, of +of Roman manners was that of making a <i>fête</i>, a public amusement, of these tortures. The amphitheatres had become places of execution: the tribunals furnished the victims. The condemned of the entire world were forwarded to Rome for the provisionment of the<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span> circus and the amusement @@ -1359,7 +1317,7 @@ consecrated to the combats of animals, presented an appearance hitherto unknown. The condemned, covered with the tawny skins of beasts, were hurried into the arena, where they were torn by dogs. Some were crucified: others, reclothed with tunics steeped in oil, wax, or resin, -were bound to posts, and reserved to light up the evening <i>fêtes</i>. When +were bound to posts, and reserved to light up the evening <i>fêtes</i>. When the day lowered, these living torches were ignited. For this spectacle, Nero offered his magnificent gardens beyond the Tiber, which occupied the site of the present Borgo, the Square, and the Church of St. Peter. @@ -1377,7 +1335,7 @@ hideous torches, Nero, who had established the custom of evening entertainments, showed himself in the arena, sometimes mingling with the people in the dress of a charioteer, sometimes conducting his chariot and seeking applause. Women and young girls were involved in these -horrible games: a <i>fête</i> was made of the nameless indignities which they +horrible games: a <i>fête</i> was made of the nameless indignities which they suffered. Under Nero, the custom was established of compelling the condemned to play in the amphitheatre some mythological part entailing the death of the actor. These hideous operas, where mechanical science @@ -1386,28 +1344,28 @@ was introduced into the arena, richly costumed as god or hero devoted to death. He then represented by his suffering some tragic scene of the fables consecrated by sculptors and poets. Sometimes it was the furious Hercules burned on Mount Œta, tearing the waxed tunic from his skin; -sometimes Orpheus torn in pieces by a bear; Dædalus thrown from heaven, -and devoured by beasts; Pasiphæ struggling in the embraces of the bull; +sometimes Orpheus torn in pieces by a bear; Dædalus thrown from heaven, +and devoured by beasts; Pasiphæ struggling in the embraces of the bull; Attys murdered. Sometimes there were horrible masquerades, in which the men were dressed like priests of Saturn with a red cloak, the women as priestesses of Ceres with fillets on the brow; finally, at other times, some dramatic work of the<span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span> time, in which the hero was really condemned to death as Laureolus; or the representations were those of such tragic -acts as that of Mucius Scævola. At the end of these hideous spectacles, +acts as that of Mucius Scævola. At the end of these hideous spectacles, Mercury, with a red-hot iron wand, touched each corpse to see if it moved. Some masked valets, dressed like Pluto or Orcus, dragged away the dead by the feet, killing with hammers all who still breathed. The Christian ladies of the highest respectability even suffered these -monstrosities. Some played the <i>rôle</i> of the Danaïdes, others that of +monstrosities. Some played the <i>rôle</i> of the Danaïdes, others that of Dirce. It is difficult to say what fable furnishes a more bloody picture -than that of the Danaïdes. The suffering which all mythological +than that of the Danaïdes. The suffering which all mythological tradition attributes to these guilty women was not cruel enough to -suffice for the pleasure of Nero and the <i>habitués</i> of his amphitheatre. +suffice for the pleasure of Nero and the <i>habitués</i> of his amphitheatre. Sometimes they were led out bearing urns, and received the fatal blow from an actor figuring as Lynceus. Sometimes these unhappy beings went through the series of the sufferings of Tartarus before the spectators, and only died after hours of torments. The representations of Hell were -quite <i>à la mode</i>. Some years previous (the year 41), some Egyptians and +quite <i>à la mode</i>. Some years previous (the year 41), some Egyptians and Nubians came to Rome, and made a great success in giving evening performances, in which they displayed in order the horrors of the subterranean world, conforming to the paintings of the burial-places of @@ -1419,7 +1377,7 @@ Thebes, notably those of the tomb of Seti I.</p> People know the colossal group now in the Museum of Naples, called the <i>Toro Farnese</i>,—Amphion and Zethus attaching Dirce to the horns of an unmanageable bull, which is to drag her over the rocks and briers of -Cithæron. This mediocre Rhodian marble, brought to Rome in the time of +Cithæron. This mediocre Rhodian marble, brought to Rome in the time of Augustus, was the object of universal admiration. How could there be a finer subject for the hideous art which the cruelty of the time had made in vogue, and which consisted in reproducing the celebrated statues in @@ -1431,7 +1389,7 @@ people. Some of the Christians immolated in this way were feeble in body: their courage was superhuman. But the infamous crowd had eyes alone for their torn bowels and lacerated bosoms.</p> -<p>After the day when Jesus expired in Golgotha, the <i>fête</i> day in the +<p>After the day when Jesus expired in Golgotha, the <i>fête</i> day in the Gardens of Nero (it may be fixed about the first of August, 64) was the most solemn in the history of Christianity. The solidity of any construction is in proportion to the sum of virtue, of sacrifices, and @@ -1439,7 +1397,7 @@ of devotion which has been laid down at its base. Only fanatics lay<span class=" foundations. Judaism endures still on account of the intense frenzy of its zealots; Christianity, on account of its first witnesses. The orgy of Nero was the grand baptism of blood which set Rome apart as the city -of martyrs in order to play a distinct <i>rôle</i> in the history of +of martyrs in order to play a distinct <i>rôle</i> in the history of Christianity and to be the second Holy City. It was the taking possession of the Vatican Hill by conquerors hitherto unknown there. The odious, hair-brained man who governed the world did not perceive that he @@ -1472,7 +1430,7 @@ shall gird thee, and carry thee whither thou wouldest not"—includes some allusion to a peculiarity in the suffering of Peter. Paul, in his quality of <i>honestior</i>, had his head cut off. It is also probable that he was judged regularly, and that he was not included in the summary -condemnations of the victims in the <i>fête</i> of Nero. All that, I repeat, +condemnations of the victims in the <i>fête</i> of Nero. All that, I repeat, is doubtful, and of little importance. True or not, the legend is believed. At the commencement of the third century, near Rome, there were already seen two monuments bearing the names of Peter and Paul. One @@ -1500,16 +1458,16 @@ the less for our remembrance one of the spots most truly hallowed by Christianity. The place which the seventeenth century surrounded with a theatrical colonnade was a second Calvary; and, even supposing that Peter was not crucified there, at least we cannot<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span> doubt the sufferings -of the Danaïdes and the Dirces.</p> +of the Danaïdes and the Dirces.</p> <hr class="tb" /> <p>We shall show in our next assembly how tradition disposes of all these doubts, and how the Church consummates reconciliation between Peter and Paul, which death perhaps began. This was the price of success. The -Judæan-Christianity of Peter and the Hellenism of Paul, apparently +Judæan-Christianity of Peter and the Hellenism of Paul, apparently irreconcilable, were equally necessary to the success of the future -work. The Judæan-Christianity represented the conservative spirit +work. The Judæan-Christianity represented the conservative spirit without which nothing is solid; Hellenism, advance and progress, without which nothing truly exists. Life is the result of a conflict between two contrary forces. The absence of all revolutionary spirit is as fatal as @@ -1546,7 +1504,7 @@ AUTHORITY. <h4>I.</h4> <p>Almost always the nations created to play a part in universal -civilization, like Judæa, Greece, and the Italy of the renaissance, +civilization, like Judæa, Greece, and the Italy of the renaissance, exercise their full action upon the world, only after becoming victims to their own grandeur. They must first die; then the world lives on them, assimilates to itself that which they have created at the price of @@ -1557,8 +1515,8 @@ humanity. The nation which works out social and religious problems in its own bosom is almost always weak politically. Every country which dreams of a kingdom of God, which lives for general ideas, which pursues a work of universal interest, sacrifices through the same its individual -destiny, enfeebles and destroys its <i>rôle</i> as a terrestrial<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span> country. -One can never set himself on fire with impunity. Since Judæa made the +destiny, enfeebles and destroys its <i>rôle</i> as a terrestrial<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span> country. +One can never set himself on fire with impunity. Since Judæa made the religious conquest of the world, it was necessary that she should disappear as a nation. A revolution of extreme violence broke out in this country in the year 66. During four years, this strange race, which @@ -1588,7 +1546,7 @@ feudality, tolerant towards all provincial differences, almost analogous to the Califat of Bagdad and to the Ottoman Empire, was the rule under which the Jews found themselves most at ease. The Ptolemaic rule in the third century before Jesus Christ seemed equally sympathetic to them: -there were even no Seleucidæ. Antioch had become an active centre of +there were even no Seleucidæ. Antioch had become an active centre of Hellenic propagandism. Antiochus Epiphanus felt it necessary to set up everywhere the image of Jupiter Olympus as the sign of his power. Then broke out the first great Jewish revolt against profane civilization. @@ -1596,7 +1554,7 @@ Israel had patiently supported the disappearance of its political existence since Nebuchadnezzar. It retained no measure in which it saw a danger to its religious institutions. A race, in general not military, was seized with an access of heroism; without a regular army, without -generals, without tactics, it conquered the Seleucidæ, maintained its +generals, without tactics, it conquered the Seleucidæ, maintained its revealed rights, and created a second period of autonomy. The Asmonean royalty, nevertheless, was always distracted by profound interior vices. It endured but one century. The destiny of the Jewish people was not to @@ -1613,7 +1571,7 @@ rightly so, if we mean by it that the profound idea of the Semitic religions, and of the empires which came out from them, is the kingdom of God considered as the master of the world, and universal suzerain. But theocracy with these nations was not synonymous with the domination -of priests. The priest, properly speaking, plays an unimportant <i>rôle</i> +of priests. The priest, properly speaking, plays an unimportant <i>rôle</i> in the history of Judaism and Islamism. The power belongs to the representative of God,—to him whom God inspires, to the prophet, to the holy man, to him who has received his mission from Heaven, and who @@ -1632,7 +1590,7 @@ cannot draw from its own bosom a principle of military power. Its magistrates in the midst of other states, until modern liberalism introduced the principle of the equality of all before the law.</p> -<p>The Roman rule, established in Judæa sixty-three years before Christ by +<p>The Roman rule, established in Judæa sixty-three years before Christ by the armies of Pompey, seemed at first to realize some of the conditions of Jewish life. Rome at this epoch did not pursue the policy of assimilating the countries which she annexed to her vast empire. She @@ -1774,7 +1732,7 @@ hate and exclusion once destroyed, the reconciliation of the opposing parties in the Church of Jesus will become easy. Peter and Paul will be brought into accord, and the terrible duality of the new-born Christianity will cease to be a mortal sore. Lost in the depth of the -interior of the Batanæa and the Hauran, the little group which attached +interior of the Batanæa and the Hauran, the little group which attached itself to James and Clopas becomes the Ebionite sect, and slowly dies.</p> <p>These relatives of Jesus were pious, tranquil, mild, modest, @@ -2008,7 +1966,7 @@ right of the other to be called Christian. James, the partisan of absolute Judaism, was sacrificed, although he had been the true chief of the circumcision. Peter,<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span> who was much less objectionable to the disciples of Paul, was preferred before him. James retained no devoted -partisans outside of the <a id="note1_pg95">Judæan</a>-Christians.</p> +partisans outside of the <a id="note1_pg95">Judæan</a>-Christians.</p> <p>It is difficult to say who gained the most in this reconciliation. The concessions came principally from the side of Paul: all Paul's disciples @@ -2017,7 +1975,7 @@ the followers of Paul. But concessions usually come from the strong. In truth, each day confirmed Paul's victory.</p> <p>Each Gentile convert weighted the balance on his side. Outside of Syria, -the <a id="note2_pg95">Judæan</a>-Christians were swallowed up by the wave of new converts. The +the <a id="note2_pg95">Judæan</a>-Christians were swallowed up by the wave of new converts. The churches of Paul prospered: they had good judgment, solidity of mind, and some pecuniary resources which the others had not. The Ebionite churches, on the contrary, grew poorer each day. The money of the @@ -2048,14 +2006,14 @@ parties, and gave an opportunity for the most diverse combinations. The tissue of tradition grew in this respect, by an instinctive travail, almost as imperious as that which had presided at the construction of the legend of Jesus. The end of the life of Peter and of Paul was -commanded <i>à priori</i>. It was maintained that Christ had predicted the +commanded <i>à priori</i>. It was maintained that Christ had predicted the martyrdom of Peter, as he had announced the death of the sons of Zebedee. The need was felt of associating in death<span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span> the two persons who had been reconciled by force. It was hoped, and perhaps this was not far from right, that they died together, or at least as the consequence of the same event. The places which were believed to have been sanctified by this bloody drama were early fixed upon, and consecrated by -<i>memoriæ</i>. In each case, whatever the people desired came in the end to +<i>memoriæ</i>. In each case, whatever the people desired came in the end to be true. Tradition makes history, retrospectively, as it ought to have been, and as it never is. Not long ago the portraits of Victor Emmanuel and Pius IX. hung side by side in every frequented place in Italy; and @@ -2183,7 +2141,7 @@ hierarchy.</p> <p>From the year 120 to 130 the Episcopate was elaborated in the Christian Church, and the creation of the Episcopate was eminently a Roman work. -All <i>ecclesiæ</i> imply a little hierarchy,—a bureau as it is called +All <i>ecclesiæ</i> imply a little hierarchy,—a bureau as it is called to-day,—a president, some assessors, and a small staff of men in its service. Democratic associations are careful that these functions shall be limited as far as possible as to power and duration; but from this @@ -2380,7 +2338,7 @@ those of our own day, are nearly the same thing.</p> <p>Thus the grand organisms which have become so essential a part of the moral and political life of European nations were all created by those -<i>naïve</i> and sincere Christians, whose faith has become inseparable from +<i>naïve</i> and sincere Christians, whose faith has become inseparable from the moral culture of humanity. The Episcopate under Marcus Aurelius was fully ripe: the Papacy existed in germ. Œcumenical councils were impossible. The Christian Empire alone could authorize great assemblies; @@ -2414,7 +2372,7 @@ second century by certain clear indications. The writing made at Rome about 180, of which the Roman fragment known as the "<i>Canon de Muratori</i>" makes a part, shows us Rome already regulating the canon of the churches, making the passion of Peter the basis of Catholicity, and -repulsing equally Montanism and Gnosticism.<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span> Irenæus refutes all +repulsing equally Montanism and Gnosticism.<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span> Irenæus refutes all heresies by the faith of this church, "the grandest, the most ancient, the most illustrious, which possesses by continuous succession the true tradition of the apostles Peter and Paul; to which, on account of its @@ -2427,7 +2385,7 @@ other churches. The heretics condemned to the mines received a subsidy from it: the common treasury was in a certain sense at Rome. The Sunday collection, practised continually in the Roman Church, was probably already established. A marvellous spirit of tradition animated this -little community, in which Judæa, Greece, and Latium seemed to have +little community, in which Judæa, Greece, and Latium seemed to have confounded their very different gifts, in view of a prodigious future. While the Jewish Monotheism furnished the immovable base of the new formation, while Greece continued through Gnosticism its work of free @@ -2505,7 +2463,7 @@ Universal Church, the most illustrious province, because it had not bent its traditions before the Roman discipline. He published a decree by virtue of which Asia was placed under the ban of the Christian community. But the other bishops opposed this violent measure, and -recalled Victor to charity. St. Irenæus, in particular, who, through the +recalled Victor to charity. St. Irenæus, in particular, who, through the necessity of the country in which he lived, had accepted for himself and his churches in Gaul the Occidental custom, could not support the thought that the mother-churches of Asia, to which he felt himself bound @@ -2514,7 +2472,7 @@ Universal Church. He energetically persuaded Victor from the excommunication of the churches which held to the traditions of their fathers, and recalled to him the examples of his more tolerant predecessors. This act of rare good sense prevented the schism of the -Orient and the Occident from occurring in the second century. Irenæus +Orient and the Occident from occurring in the second century. Irenæus wrote to the bishops on all sides, and the question remained open to the churches of Asia.</p> @@ -2575,7 +2533,7 @@ identified with Babylon. Such were the authors of apocalypses and sibylline writings. But the faithful of the great churches were of quite a different way of thinking. In 70, the Church of Jerusalem, with a sentiment more Christian than patriotic, left the revolutionary city, -and sought peace beyond the Jordan. In the revolt of Barkokébas, the +and sought peace beyond the Jordan. In the revolt of Barkokébas, the division was still more pronounced. Not a single Christian was willing to take part in this attempt of blind despair. St. Justin in his Apologies never combats the principle of empire. He desired that the @@ -2619,7 +2577,7 @@ where it hopes for favors is already very transparent. It is shown, contrary to all truth, that Hadrian and Antonine sought to repair the evil done by Nero and Domitian. Tertullian and his generation say the same thing of Marcus Aurelius. Tertullian doubted, it is true, whether -one could be at the same time a Cæsar and a Christian; but this +one could be at the same time a Cæsar and a Christian; but this incompatibility a century later struck no one, and Constantine proved that Meliton of Sardis was a very sagacious man when he discerned so well—a century and a half in advance, seeing through the proconsular @@ -2680,7 +2638,7 @@ of realization. This is seen most plainly under those Syrian emperors whom their quality of foreigners and base origin placed beyond prejudices, and who, in spite of their vices, inaugurated a largeness of ideas and a tolerance hitherto unknown. Those Syrian women of -Emesa,—Julia Domna, Julia Mæsa, Julia Mammæa, Julia Soemia,—beautiful, +Emesa,—Julia Domna, Julia Mæsa, Julia Mammæa, Julia Soemia,—beautiful, intelligent, perfectly fearless, and held by no tradition or social law, hesitated at nothing. They did what Roman women would never have dared. They entered the Senate, deliberated there, and governed the empire @@ -2710,7 +2668,7 @@ humbled. Constantine saw the interior strength of the Church. The population of Asia Minor, Syria, Thrace, and Macedonia, in a word the eastern part of the empire, was already more than half Christian. His mother, who had been a servant in an inn at Nicomedia, dazzled his eyes -with the picture of an Eastern empire having its centre near Nicæa or +with the picture of an Eastern empire having its centre near Nicæa or Nicomedia, whose nerves should be the bishops and those multitudes of poor matriculates of the Church who controlled opinion in large cities. Constantine made the empire Christian. From the Occidental point of @@ -2855,7 +2813,7 @@ duped. No: liberty is the great dissolvent of all fanaticisms. In giving back liberty to my enemy, who would suppress me if he had the power, I shall really make him the worst gift. I oblige him to drink a strong beverage which shall turn his head, while I shall keep my own. Science -supports the strange <i>régime</i> of liberty: fanaticism and superstition do +supports the strange <i>régime</i> of liberty: fanaticism and superstition do not support it. We do more harm to dogmatism by treating it with an implacable sweetness than by persecuting it. By this sweetness we even inculcate the principle which destroys all dogmatism at its root, by @@ -2919,7 +2877,7 @@ discourse to you, not one of those subtleties which divide, but one of those themes, dear to the soul, which bring nearer, and reconcile. I shall speak to you of that book resplendent with the divine spirit, that manual of submissive life which the most godly of men has left us,—the -Cæsar, Marcus Aurelius Antonine. It is the glory of sovereigns that the +Cæsar, Marcus Aurelius Antonine. It is the glory of sovereigns that the most irreproachable model of virtue may be found in their ranks, and that the most beautiful lessons of patience and of self-control may come from a condition which one naturally believes to be subject to all the @@ -2930,7 +2888,7 @@ seductions of pleasure and of vanity.</p> <p>The inheritance of wisdom with a throne is always rare: I find in history but two striking examples of it,—in India, the succession of -the three Mongol emperors, Bâber, Hoomâyoon, and Akbar; at Rome, at the +the three Mongol emperors, Bâber, Hoomâyoon, and Akbar; at Rome, at the head of the greatest empire that ever existed, the two admirable reigns of Antonine the Pious and Marcus Aurelius. Of the last two, I consider Antonine the greatest. His goodness did not lead him into faults: he was @@ -2958,7 +2916,7 @@ endured it without submission were honored as heroes. The accession of the<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span> Antonines was only the coming to power of the society of sages, of whose just anger Tacitus has informed us,—a society of wise men formed by the league of all those who had revolted against the despotism of the -first Cæsars.</p> +first Cæsars.</p> <p>The salutary principle of adoption made the imperial court of the second century a true cradle of virtue. The noble and learned Nerva, in @@ -2977,12 +2935,12 @@ hastening the hour. Marcus Aurelius was made emperor so young, that the idea of ruling had scarcely occurred to him, and had not for a moment exercised its charm upon his mind.</p> -<p>At eight years, when he was already <i>præsul</i> of the Salian priests, +<p>At eight years, when he was already <i>præsul</i> of the Salian priests, Hadrian remarked this sad child, and loved him for his good-nature, his<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span> docility, and his incapability of falsehood. At eighteen years the empire was assured to him. He awaited it patiently for twenty-two years. The evening when Antonine, feeling himself about to die, after having -given to the tribune the watchword, <i>Æquanimitas</i>, commanded the golden +given to the tribune the watchword, <i>Æquanimitas</i>, commanded the golden statue of Fortune, which was always in the apartment of the emperor, to be borne into that of his adopted son, he experienced neither surprise nor joy.</p> @@ -3072,7 +3030,7 @@ military chieftain: it was a sort of grand civil magistracy, without resembling a court in any way, or depriving the emperor of his private character. Marcus Aurelius, in particular, was neither much nor little a king in the true sense of the word. His fortune was immense, but all -employed for good: his aversion for "the Cæsars," whom he considered as +employed for good: his aversion for "the Cæsars," whom he considered as a species of Sardanapali, magnificent, debauched, and cruel, burst out at each instant. The civility of his manners was extreme. He gave to the Senate all its ancient importance: when he was at Rome, he never missed @@ -3271,7 +3229,7 @@ to have remained three or five years? That which is governed by laws is unjust for no one. What is there, then, so sorrowful in being sent from the city, not by a tyrant, not by an unjust judge, but by the same nature which allowed thee to enter there? It is as if a comedian is -discharged from the theatre by the same prætor who engaged him. But wilt +discharged from the theatre by the same prætor who engaged him. But wilt thou say, 'I have not played the five acts; I have played but three?' Thou sayest well; but in life three acts suffice to complete the entire piece.... Go, then, content, since he who dismisses thee is content."</p> @@ -3305,7 +3263,7 @@ contrary to justice and right."</p> <p>Ah! is it too much resignation, ladies and gentlemen? If it is veritably thus, we have the right to complain. To say, that, if this world has not its counterpart, the man who is sacrificed to truth or right ought to -leave it content, and absolve the gods,—that is too <i>naïve</i>. No, he has +leave it content, and absolve the gods,—that is too <i>naïve</i>. No, he has a right to blaspheme them. For, in short, why has his credulity been thus abused? Why should he have been endowed with deceitful instincts, of which he has been the honest dupe? Wherefore is this premium given to @@ -3435,7 +3393,7 @@ competition.</p> people, although he had a twin-brother: he frequently took him in his arms and renewed this act, which was a sort of proclamation. In 166 Lucius Verus demanded that the two sons of Marcus, Commodus and Annius -Verus, should be made Cæsars. In 172 Commodus shared with his father the +Verus, should be made Cæsars. In 172 Commodus shared with his father the title of Germanicus. In 173, after the repression of the revolt of Avidius, the Senate, in order to recognize in some way the family disinterestedness which Marcus Aurelius had shown, demanded by @@ -3566,7 +3524,7 @@ revolution, no change, no discovery, will have power to affect it.</p> <p>page 54: "apochryphal" changed to "<a href="#note_pg54">apocryphal</a>"</p> -<p>page 95: "Judean" changed to "<a href="#note1_pg95">Judæan</a>" and "<a href="#note2_pg95">Judæan</a>" (2 instances)</p> +<p>page 95: "Judean" changed to "<a href="#note1_pg95">Judæan</a>" and "<a href="#note2_pg95">Judæan</a>" (2 instances)</p> <p>page 109: "Mithracism" changed to "<a href="#note_pg109">Mithraicism</a>"</p> @@ -3577,387 +3535,6 @@ revolution, no change, no discovery, will have power to affect it.</p> </blockquote> </div> - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of English Conferences of Ernest Renan, by -Ernest Renan - -*** END OF THIS PROJECT GUTENBERG EBOOK ENGLISH CONFERENCES *** - -***** This file should be named 42865-h.htm or 42865-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/2/8/6/42865/ - -Produced by Charlene Taylor, Michael Seow and the Online -Distributed Proofreading Team at http://www.pgdp.net - - -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://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/license - -1.E.2. If an individual Project Gutenberg-tm electronic work is derived -from the public domain (does not contain a notice indicating that it is -posted with permission of the copyright holder), the work can be copied -and distributed to anyone in the United States without paying any fees -or charges. If you are redistributing or providing access to a work -with the phrase "Project Gutenberg" associated with or appearing on the -work, you must comply either with the requirements of paragraphs 1.E.1 -through 1.E.7 or obtain permission for the use of the work and the -Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or -1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any additional -terms imposed by the copyright holder. Additional terms will be linked -to the Project Gutenberg-tm License for all works posted with the -permission of the copyright holder found at the beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including any -word processing or hypertext form. However, if you provide access to or -distribute copies of a Project Gutenberg-tm work in a format other than -"Plain Vanilla ASCII" or other format used in the official version -posted on the official Project Gutenberg-tm web site (www.gutenberg.org), -you must, at no additional cost, fee or expense to the user, provide a -copy, a means of exporting a copy, or a means of obtaining a copy upon -request, of the work in its original "Plain Vanilla ASCII" or other -form. Any alternate format must include the full Project Gutenberg-tm -License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works provided -that - -- You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is - owed to the owner of the Project Gutenberg-tm trademark, but he - has agreed to donate royalties under this paragraph to the - Project Gutenberg Literary Archive Foundation. Royalty payments - must be paid within 60 days following each date on which you - prepare (or are legally required to prepare) your periodic tax - returns. Royalty payments should be clearly marked as such and - sent to the Project Gutenberg Literary Archive Foundation at the - address specified in Section 4, "Information about donations to - the Project Gutenberg Literary Archive Foundation." - -- You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or - destroy all copies of the works possessed in a physical medium - and discontinue all use of and all access to other copies of - Project Gutenberg-tm works. - -- You provide, in accordance with paragraph 1.F.3, a full refund of any - money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days - of receipt of the work. - -- You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm -electronic work or group of works on different terms than are set -forth in this agreement, you must obtain permission in writing from -both the Project Gutenberg Literary Archive Foundation and Michael -Hart, the owner of the Project Gutenberg-tm trademark. Contact the -Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -public domain works in creating the Project Gutenberg-tm -collection. Despite these efforts, Project Gutenberg-tm electronic -works, and the medium on which they may be stored, may contain -"Defects," such as, but not limited to, incomplete, inaccurate or -corrupt data, transcription errors, a copyright or other intellectual -property infringement, a defective or damaged disk or other medium, a -computer virus, or computer codes that damage or cannot be read by -your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium with -your written explanation. The person or entity that provided you with -the defective work may elect to provide a replacement copy in lieu of a -refund. If you received the work electronically, the person or entity -providing it to you may choose to give you a second opportunity to -receive the work electronically in lieu of a refund. If the second copy -is also defective, you may demand a refund in writing without further -opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER -WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO -WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of damages. -If any disclaimer or limitation set forth in this agreement violates the -law of the state applicable to this agreement, the agreement shall be -interpreted to make the maximum disclaimer or limitation permitted by -the applicable state law. The invalidity or unenforceability of any -provision of this agreement shall not void the remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in accordance -with this agreement, and any volunteers associated with the production, -promotion and distribution of Project Gutenberg-tm electronic works, -harmless from all liability, costs and expenses, including legal fees, -that arise directly or indirectly from any of the following which you do -or cause to occur: (a) distribution of this or any Project Gutenberg-tm -work, (b) alteration, modification, or additions or deletions to any -Project Gutenberg-tm work, and (c) any Defect you cause. - - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of computers -including obsolete, old, middle-aged and new computers. It exists -because of the efforts of hundreds of volunteers and donations from -people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need, are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future generations. -To learn more about the Project Gutenberg Literary Archive Foundation -and how your efforts and donations can help, see Sections 3 and 4 -and the Foundation web page at http://www.pglaf.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. Its 501(c)(3) letter is posted at -http://pglaf.org/fundraising. 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://pglaf.org - -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://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. - -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://pglaf.org/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. - - -</pre> - +<div>*** END OF THE PROJECT GUTENBERG EBOOK 42865 ***</div> </body> </html> |