The Project Gutenberg EBook of The Centurion's Story, by David James Burrell 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.net Title: The Centurion's Story Author: David James Burrell Release Date: August 1, 2009 [EBook #29566] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK THE CENTURION'S STORY *** Produced by Juliet Sutherland and the Online Distributed Proofreading Team at http://www.pgdp.net
I am an old man now; the burden of fourscore years is resting upon me. But the events of a certain April day in the year 783 A.U.C.—full half a century ago—are as fresh in my memory as if they had happened yesterday.
At that time I was stationed with my Hundred on garrison duty at the Castle of Antonia, in Jerusalem. I had been ordered to take charge of the execution of a malefactor who had just been sentenced to death. Accordingly, on the morning of the day mentioned, I selected twelve of my men, such as were hardened to bloody deeds, and with them I proceeded to the Prætorium. All was hurry and excitement there. As it was the time of the Jewish Passover, the city was thronged with strangers. A multitude of people had assembled and were clamoring for the death of this man. On our arrival he was brought forth. He proved to be that Prophet of Nazareth whose oracular wisdom and wonder-working power had been everywhere noised abroad. I had heard much about him.
He claimed to be the Messiah for whose advent the Jews had been looking from time immemorial; and his disciples believed it. They called him by such well-known Messianic titles as "Son of Man," "Son of David" and "Son of God." He spoke of himself as "the only-begotten Son of God," declaring that he had been "in the bosom of the Father before the world was," and that he was now manifest in human form to expiate the world's sin. This was regarded by the religious leaders as rank blasphemy and they clamored for his death. He was tried before the Roman court, which refused to consider the charge, inasmuch as it involved a religious question not lying within its jurisdiction; but the prisoner, being turned over to the Sanhedrin, was found worthy of death for "making himself equal with God."
I remember him well as he appeared that day. From what I had heard I was prepared to see a hard-faced impostor or a fanatic with frenzy in his eyes. He was a man of middle stature, with a face of striking beauty and benignity, eyes of mingled light and warmth, and auburn hair falling over his shoulders. It was not strange that he looked pale and haggard; for he had passed through three judicial ordeals since the last sunset, besides being scourged with the flagellum horrible and exposed to the rude buffeting of the midnight guard. He had been clothed in the cast-off purple of the Roman procurator and wore a derisive crown of thorns. But, as he issued from the Hall of Judgment, such was his commanding presence that the multitude was hushed and separated to make way.
The cross, constructed of transverse beams of sycamore, was brought and laid upon his shoulders. About his neck was suspended a titulum on which was inscribed, Jesu Nazaret, Rex Judæorum. I was told that the Jewish leaders had objected to his being called their King; but Pilate, by whose orders the titulum was prepared, was for some reason insistent and answered them shortly, "What I have written, I have written." It was easy to see, however, that they bitterly resented it.
At the accustomed signal my quaternions fell into the line and the procession moved on. I rode before, clearing the way. The people thronged the narrow streets, crying more and more loudly as we proceeded, "Staurosate! Staurosate! Crucify him!"
The Nazarene, weak from long vigils and suffering, bowed low under his burden. A woman in the company, by name Veronica, pressed near and wiped the dust and blood from his haggard face. It was reported that the napkin when withdrawn bore the impress of his face, marred, but divinely beautiful. Whether this be true or not I cannot say.
As the multitude surged onward toward the Jaffa gate, a cobbler named Ahasuerus, as if moved by a malignant spirit, thrust his foot before the prisoner, who stumbled thereat and fell. In punishment for that cruel deed he is said to be still a wanderer upon the earth with no rest for his weary feet. This, too, is a mere legend; but certainly I have found, even in the grim business of a soldier, that retribution like a fury pursues all pitiless men.
We passed through the Jaffa gate and entered upon the steep road leading to the place of execution. The sun flamed down upon us; we were enveloped in a cloud of dust. The prisoner at length, overborne by his cross, fell beneath it. We seized upon an Ethiopian who chanced to be in the throng and placed the burden upon him. Strange to tell, he assumed it without a murmur; insomuch that by many he was suspected of being a secret follower of Jesus.
As we surged on with din and uproar a group of women standing by the wayside rent the air with shrill lamentations, on hearing which Jesus said, "Daughters of Jerusalem, weep not for me, but for yourselves and your children; for behold the days come when they shall say to the mountains, Fall on us! and to the hills, Cover us!" It was a weird prophecy, and ere a generation passed it was to the letter fulfilled. There were those in that company who lived to see the Holy City compassed about by a forest of hostile spears. Its inhabitants were brought low by famine and pestilence, insomuch that the eyes of mothers rested hungrily on the white flesh of their own children. On the surrounding heights crosses were reared, on which hundreds of Jewish captives died the shameful death. Despair fell upon all. And in those days there were not a few who called to mind the ominous words of the Nazarene, "Weep not for me, but for yourselves and for your children after you!"
The road we journeyed has since been known as Via Dolorosa. It led to the round knoll called Golgotha, from its resemblance to a skull. As we drew nigh we perceived two crosses, already reared, on which two thieves of Barabbas' band had been suspended in agony for some hours. Their twisted bodies stood out grimly against the sky. Our prisoner, as an added mark of obloquy, was to be crucified between them.
Our spears and standards were lowered, and Jesus, being stripped of his outer garments, was laid prostrate upon his cross. A soldier approached with hammer and spikes, at sight of whom the frenzied multitude ceased their revilings for the moment and pressed near. The prisoner preserved his calm demeanor. A stupefying draught was offered him; but he refused it, apparently preferring to look death calmly in the face. He stretched out his hands; the hammer fell.
At the sight of blood the mob broke forth again, crying, "Staurosate!" But not a word escaped the sufferer. As the nails tore through the quivering flesh his eyes closed and his lips moved as if he were holding communion with some invisible One. Then with a great wrench the cross was lifted into the socket prepared for it.
At this moment the first word escaped him. With a look of reproach and an appealing glance to heaven, he cried, "Father, forgive them; they know not what they do!" It was as if he were covering our heads with a shield of prayer. In this he did but practise his own rule of charity and doctrine of forgiveness, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you."
His prayer, however, seemed but to rouse anew the fury of his enemies. They cried out in mockery, "Come down! come down from thy cross. Thou that boastest of destroying the Temple and rebuilding it in three days, save thyself!" The priests and rabbis, standing by, joined in the mockery, saying, "Aha, he saved others, himself he cannot save! Let him come down if he be the Messiah, the chosen of God!" My soldiers meanwhile disputed as to the apportionment of his garments; I noted the rattling of dice in the brazen helmet wherein they were casting lots for his seamless robe.
The thieves on either hand joined for a time in the mockery; but presently a change came over the one upon the right, whose name was Dysmas.
This man, like his fellow, had belonged to a notorious band of robbers who infested the road to Jericho. His life had been passed in bloody work; but the patient demeanor of Jesus touched his heart and convinced him that He was indeed the veritable Son of God. The other thief joined in the mockery, but Dysmas remonstrated with him, saying, "Dost thou not even fear God? We indeed are condemned justly, receiving the due reward of our deeds; but this man hath done nothing amiss." Then presently, turning his pain-racked eyes toward Jesus, he entreated, "Lord, remember me when thou comest in thy kingdom!" The Nazarene straightway turned upon him a look of compassionate love, saying, "To-day thou shalt be with me in paradise!"
An hour later this robber's head sank upon his breast; but in death his face wore a look of indescribable peace. The time came when the word of pardon addressed to this man was a message of hope and comfort to other great sinners. He who saved Dysmas in the article of death, plucking him from the edge of the abyss, was thenceforth believed by His followers to be able to save even unto the uttermost all who would come unto Him.
Not far from the cross stood a company of women wringing their hands in helpless grief. Among them was the mother of Jesus. When her infant son had been brought to the Jewish Temple, an old priest took him from his mother's arms and prophesied, "This child is set for the fall and rise of many in Israel"; then looking upon the mother, he said: "A sword shall pass through thine own soul also." At this moment his word was fulfilled; the iron entered her soul. Her dying Son beheld her, and, with his eyes directing her to one who was known as his favorite disciple, he said, "Woman, behold thy Son!" and this disciple thereupon bore her fainting away.
It was now noon, clear, scorching, Syrian noon. But a singular mist was gathering before the sun. Shadows fell from the heights of Moab; and as they deepened more and more the gleam on shield and helmet faded out. Night rose from the ravines, surging upward in dark billows, overwhelming all. A strange pallor rested on all faces.
It was night, an Egyptian night at high noon! What meant it? Manifestly this was no eclipse, for the paschal moon was then at its full. The Jews had ofttimes clamored for a sign, a sign whereby they might test this sufferer's Messianic claim. Had the sign come? Was nature now sympathizing with her Lord? Were these shadows the trappings of a universal woe? Was God manifesting his wrath against sin? Or was this darkness a stupendous figure of the position in which the dying Nazarene stood with respect to the deliverance of the race from sin?
Once in a Jewish synagogue I heard a rabbi read from the scroll of Isaiah a prophecy concerning the Messiah; that he was to be "wounded for our transgressions and bruised for our iniquities; that by his stripes we might be healed." It was predicted that when this Messiah came he should, bearing the world's burden of sin, go into the outer darkness in expiatory pain. Was it at this awful moment that he carried that burden into the region of the lost? Did he just then descend into hell for us?
Hark! a cry from his fever-parched lips, piercing the silence and the darkness, "Eli, Eli, lama sabachthani? My God, my God, why hast Thou forsaken me?" Save for that terrific cry of anguish the silence was unbroken for three mortal hours.
I have known other victims of the cross to vent their rage in impotent wrath, to spit their hate like asps, to harangue the crowd with helpless protestations, or to beg for the death-stroke; but this Jesus preserved a majestic silence. The people also seemed wrapped in a weird terror. Naught was heard but the rattling of armor as some soldier jostled his comrade, or the sobbing of women or the dropping of blood. Thus until the ninth hour of the day.
It was now the time of the evening sacrifice, and the darkness began slowly to lift. Then the Nazarene uttered his only word of complaint: "I thirst." Whereupon a strange thing happened. One of my soldiers, trained in the arena and in gladiatorial contests—a man who had never been known to spare a foe, delighting in the sack of cities, looking on unmoved when children were dashed against the stones—this man dipped a sponge in the sour wine which was provided for the guard, and would have raised it to the sufferer's lips. But the Jews cried out, "Let be, let be! Let us see if Eli will come to help him!" For a moment the soldier hesitated, even joined in the cry; then giving way to the more merciful promptings of his heart, lifted the sponge and assuaged the thirst of the dying man. It was the only deed of kindness I noted on Golgotha that day. In return for it the Nazarene cast upon his benefactor such a look of gratitude that he was ever after a different man. His nature seemed to be transformed by it.
Then Jesus cried with a loud voice, "Tetelestai! It is finished!" Did this signify that his pain was over? Well might he, after such anguish, utter a sigh of relief. Or was it that his mission was accomplished? So have I seen a laborer turn homeward from his day's work with pleasant anticipation of rest. So have I seen a wayfarer quicken his footsteps as, at eventide, he came in sight of the village lights. So have I seen a soldier, weary with the stress of conflict and wounded unto death, bear the standard aloft as he climbed the parapet and with his last voice shouted for victory!
And then the last word. It was spoken softly, as if from the threshold of the other world, "Father, into thy hands I commend my spirit!" Then, as he yielded up the ghost, a look of surpassing peace fell upon his upturned face, which lingered even after death had put its rigid seal upon it. Thus he fell on sleep. I have ofttimes since been reminded of that look when I have seen an infant lulled in its mother's arms, or when, walking through a Christian cemetery, I have noted upon the tombstones of martyrs the word "Dormit: He sleeps."
The supernatural darkness had now given way to a calm twilight. The sky was covered far toward the zenith with a golden splendor crossed with bars of crimson light. It looked as if heaven's gates were opened; and one gazing through could almost seem to see the flitting of superhuman shapes and hear far-away voices calling, "Lift up your heads, O ye gates; even lift them up, ye everlasting doors, and the King of Glory shall come in!"
At that moment the earth rumbled under my feet; a shudder seemed to pass through nature. It was said that as the high priest was kindling the lamps in the Holy Place of the Temple, in connection with the evening sacrifice, the great veil hanging before the Holy of Holies was rent from the top to the bottom as if by an unseen hand. This happened at the instant when the Nazarene yielded up his spirit, and his followers are wont to say that when he passed from earth to resume his heavenly glory a new and living way was opened up for penitent sinners into the Holiest of All.
The execution being over, the people slowly dispersed to their homes. Twilight settled down on Golgotha. A group of wailing women lingered for a while, then went their way. Against the sky stood forth the three crosses. On the uplifted face of Dysmas the moonlight showed the look of ineffable peace that had settled upon it. The face of the other robber was fallen upon his breast. In the midst Jesus looked upward, dead but triumphant! Long and steadfastly I gazed upon him. The events of the day crowded fast upon my mind and my conviction deepened that this was no impostor, no fanatic, no common man. My conscience was sore smitten; my heart was inexpressibly touched by the memory of the things which I had seen; and, with scarcely an intention, I said aloud, but softly, "Verily, this was a righteous man."
Then I reined my horse and rode down the hill. The lights were kindling in Jerusalem; the beacon on the Castle of Antonia was beginning to glow. At a little distance I drew rein and looked back at Golgotha. His cross was there outlined against the sky. I felt myself in the grip of a mighty passion of doubt and wonder! Who was he? Who was he? I would go back and see!
I dismounted beneath his cross and gazed upward, unmindful of the strange looks which my soldiers cast upon me. Tears came to my eyes, old campaigner though I was, tears of grief, of penitence, of dawning faith. I knelt; I prostrated myself before the Christ who hung dead on that accursed tree. I rose again and saw him. Dead? Nay, living!—living evermore in the glory which he had with the Father before the world was! The truth went surging irresistibly through my soul; until at length, able to restrain myself no longer, I cried, caring not though the world heard me, "Verily, this was the Son of God!"
I am old now, and the end draws near. For half a century I have loved and served Him. I have known trials and sorrows not a few, but His presence has upheld me. The promise he gave his disciples the night before his death has been my mainstay: "Lo, I am with you alway!" In the faith of that promise I have seen men and women die with the light of heaven on their faces, heroic amid the flames, triumphant before the lion's eyes. I have heard them once and again protesting with their last breath, "Christianus sum! I am a Christian!"
I, too, am a Christian, and humbly proud of it. The cross in my time has been transformed from an emblem of shame into a symbol of triumph. And the Christ who suffered upon it has been made unto me wisdom and righteousness and sanctification and redemption. He is my first, my last, my midst and all in all. I have learned somewhat of the meaning of his life and death and glorious resurrection. Many wonderful hopes have I; but the best is this, that I—the soldier who had charge of his crucifixion—may yet behold his face in peace; that I, who bowed that night with broken heart beneath his cross, may some day look upon the King in his beauty and fall before him, crying, "My Lord and my God!"
End of Project Gutenberg's The Centurion's Story, by David James Burrell
*** END OF THIS PROJECT GUTENBERG EBOOK THE CENTURION'S STORY ***
***** This file should be named 29566-h.htm or 29566-h.zip *****
This and all associated files of various formats will be found in:
http://www.gutenberg.org/2/9/5/6/29566/
Produced by Juliet Sutherland 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.net/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.net
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.net),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form. Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.
1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that
- You pay a royalty fee of 20% of the gross profits you derive from
the use of Project Gutenberg-tm works calculated using the method
you already use to calculate your applicable taxes. The fee is
owed to the owner of the Project Gutenberg-tm trademark, but he
has agreed to donate royalties under this paragraph to the
Project Gutenberg Literary Archive Foundation. Royalty payments
must be paid within 60 days following each date on which you
prepare (or are legally required to prepare) your periodic tax
returns. Royalty payments should be clearly marked as such and
sent to the Project Gutenberg Literary Archive Foundation at the
address specified in Section 4, "Information about donations to
the Project Gutenberg Literary Archive Foundation."
- You provide a full refund of any money paid by a user who notifies
you in writing (or by e-mail) within 30 days of receipt that s/he
does not agree to the terms of the full Project Gutenberg-tm
License. You must require such a user to return or
destroy all copies of the works possessed in a physical medium
and discontinue all use of and all access to other copies of
Project Gutenberg-tm works.
- You provide, in accordance with paragraph 1.F.3, a full refund of any
money paid for a work or a replacement copy, if a defect in the
electronic work is discovered and reported to you within 90 days
of receipt of the work.
- You comply with all other terms of this agreement for free
distribution of Project Gutenberg-tm works.
1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark. Contact the
Foundation as set forth in Section 3 below.
1.F.
1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection. Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.
1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium with
your written explanation. The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund. If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund. If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law. The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.
Section 2. Information about the Mission of Project Gutenberg-tm
Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers. It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.
Volunteers and financial support to provide volunteers with the
assistance they need 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 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.net
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.