The Project Gutenberg EBook of The Man Who Did Not Die, by J. H. Willard This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Man Who Did Not Die The Story of Elijah Author: J. H. Willard Release Date: January 9, 2010 [EBook #30899] Language: English Character set encoding: ASCII *** START OF THIS PROJECT GUTENBERG EBOOK THE MAN WHO DID NOT DIE *** Produced by Michael Gray THE MAN WHO DID NOT DIE ALTEMUS' BEAUTIFUL STORIES SERIES THE MAN WHO DID NOT DIE THE STORY OF ELIJAH BY J. H. WILLARD. ILLUSTRATED PHILADELPHIA HENRY ALTEMUS COMPANY Altemus' Illustrated Beautiful Stories Series THE FIRST CHRISTMAS. THE FIRST EASTER. ONCE IN SEVEN YEARS. The Story of the Jubilee WITH HAMMER AND NAIL. The Story of Jael and Sisera FIVE KINGS IN A CAVE. The Story of a Great Battle THE WISEST MAN. The Story of Solomon A FARMER'S WIFE. The Story of Ruth THE MAN WHO DID NOT DIE. The Story of Elijah WHEN IRON DID SWIM. The Story of Elisha WHAT IS SWEETER THAN HONEY. The Story of Samson Twenty-five Cents Each Copyright, 1906 By Henry Altemus THE MAN WHO DID NOT DIE. AFTER the death of King Solomon, his son Rehoboam became ruler of the Israelites. The prodigality and magnificence of Solomon's court, and his lavish way of living had been met by heavy taxation. Seeing the vast revenues of the kingdom employed in this way, the people had grown discontented, and then disloyal. After Rehoboam had become king, the Israelites appealed to him to lighten the taxes and other heavy burdens which oppressed the poor. Instead of following the advice of his older counsellors, and releasing the people from some of their burdens, the new king hearkened to the counsel of the younger men who had grown up with him and scornfully rejected the petition of his subjects. THE KING SCORNFULLY REJECTED THEIR PETITION. A very ambitious man named Jeroboam presented the petition to Rehoboam, and upon its rejection, ten tribes revolted and made Jeroboam their ruler under the title of King of Israel. The remainder of the Israelitish nation from this time were known as the Kingdom of Judah. Jerusalem remained its capital, and God was worshipped in the magnificent temple built by King Solomon. It also maintained the regular priesthood, its officers descending as formerly from father to son. Among the twenty sovereigns of Judah, there were a few who served God sincerely. The best four of the kings were Asa, Jehosaphat, Hezekiah and Josiah. Asa fought against the worship of idols which had corrupted the people, yet he made an alliance with the King of Syria, who was an idolater. Jehosaphat, his son, ruled the kingdom of Judah for twenty- five years, and, although he did not always do right, his reign was a quiet one. ASA READ THE LAW OF GOD TO THE PEOPLE. Hezekiah waged a vigorous war against the worship of idols, and, as far as he was able, restored the worship of God in the temple. The Bible says of everything he undertook for the glory of God that "he did it with all his heart, and prospered." HEZEKIAH DESTROYED THE IDOLS IN THE TEMPLE. Hezekiah was a very brave man, and when Sennacherib, the King of Assyria, sent an army against Jerusalem, his speech to the people, telling them to be strong and courageous, for God would help them and fight for them, was not unlike that of Joshua when he exhorted the Israelites to trust in God, at the time when they were about to enter the land of Canaan. SENNACHERIB, KING OF ASSYRIA. The prophet Isaiah lived during the reign of Hezekiah. At one time when the king was very sick he prayed to God that his life might be spared. God told Isaiah to tell him that He had heard his prayer, and that He would heal him, and prolong his life for fifteen years. When Isaiah had delivered God's message, Hezekiah asked for a sign that these things should be done, and Isaiah said that he might decide whether the shadow upon the sundial should go forward ten degrees or go backward ten degrees. Hezekiah replied that it was an easy thing for the shadow to go forward ten degrees, and asked that it might go backwards. God moved the shadow as the king had asked, and he accepted it as a sign that his life was to be spared and his days lengthened. GOD MOVED THE SHADOW BACKWARDS. Josiah was only eight years old when he came to the throne of Judah. He served God while yet a child, and devoted his life to His service. He reigned for more than thirty years, and was killed at last by an arrow while defending his kingdom against Necho, King of Egypt. "JOSIAH WAS ONLY EIGHT YEARS OLD." JOSIAH WAS KILLED BY AN ARROW. In spite of the repeated warnings of God's prophets, the people continued to worship idols, until as a punishment the kingdom was entirely broken up. After a siege lasting sixteen months, Nebuchadnezzar, King of Babylon, took the city of Jerusalem, burned the Temple, and carried away as prisoners all the inhabitants who had survived the horrors of the siege. This was the end of the Kingdom of Judah, and the beginning of the period known as "the captivity." For some time after the separation of Israel from Judah, there was war between the two kingdoms, but later they formed an alliance to prevent the King of Syria from encroaching upon them. Still later the old enmity broke out again. There were nineteen Kings of Israel in all, and city after city became the capital of the kingdom, until in the time of its sixth king Samaria became the seat of government. Omri was the King who built Samaria, The monarchs who preceded him were conspicuous for evil doing, but Omri exceeded them in wickedness. The reign of his son Ahab was still worse, and of this King of Israel the Bible says, "Ahab did more to provoke the Lord God of Israel to anger than all the Kings of Israel that were before him." RUINS OF SAMARIA. From a photograph. Ahab married Jezebel, a Phœnician princess, and this was the crowning point of his sinful career. Jezebel was unprincipled and intolerant, and as Ahab was a weak man, he became little more than a tool in her hands. She introduced at once the worship of Baal and Ashtoroth, the male and female gods of her own country. She caused a great temple to be built on the brow of a hill, and there the worship of these idols was carried on. Four hundred and fifty priests and attendants administered the services of Baal, and four hundred those of Ashtoroth. Not content with introducing this heathen worship, Jezebel persecuted the few among the nation who remained faithful to the worship of God. She caused their altars to be destroyed, and to save their lives they fled to the wildest solitudes, and hid in caves, as their forefathers had done in the days of the Judges. While all this was taking place, and while Ahab was occupying himself with the building of a splendid palace at Jezreel, a new and startling figure appeared upon the scene. None knew whence the mysterious stranger came, as, wrapped in a rough cape, or mantle, of sheepskin, he confronted the astonished king. The name of this strange visitor was Elijah, a man of whom it has been said that he was "the grandest and most romantic character that Israel ever produced." His long, thick hair indicated remarkable powers of endurance, and in addition to his sheepskin mantle he wore a girdle made from the skin of some animal, which in the fashion of the day he tightened when about to move quickly. THE NAME OF THIS STRANGE VISITOR WAS ELIJAH. Elijah was one of God's prophets, and his mission was to announce to Ahab that a judgment was about to fall upon the land, because the people had forsaken the worship of God, and bowed down to idols instead. This punishment was to be in the shape of a drought, at all times a terrible infliction, but especially so in Eastern countries where all vegetation quickly dries up when there is a scarcity of water. RESULT OF DROUGHT IN PALESTINE. From a photograph. Elijah's message was very brief, and before the king had recovered from his astonishment, the prophet had departed as abruptly as he had appeared. We have no record that Elijah had any settled home. The wild paths of the wilderness and the mountains were familiar to him, and he dwelt where some spreading tree would afford him a leafy shelter. He moved from place to place, according to God's commands. Now, as he left the presence of Ahab, God's word came to him, directing him to turn to the eastward, and hide by the brook Cherith. Elijah stayed in this retreat as long as the falling stream afforded water to quench his thirst, and during this time he was fed by ravens, who, twice each day, brought him bread and meat. After a while the brook dried up, and the leaves which had protected him from the fierce sun shriveled and fell to the ground, for the promised drought was upon the land. "ELIJAH WAS FED TWICE EACH DAY BY RAVENS." Again the word of God came upon Elijah, telling him what road to take to his next shelter. Across the mountains of Lebanon, where the brooks were as dry as that of Cherith, the prophet made his way. Descending their further slopes, he crossed the plains at their feet, and with his face still towards the sea, approached the village or town of Zarephath. The modern village of Sura-flud is supposed to occupy its site, and the ruins of the ancient town are to be seen there. THE SITE OF ZAREPHATH. From a photograph. Elijah was now in Phœnicia, the native country of Jezebel, the wife of King Ahab. It would seem to be the last place in which an enemy of Baal would seek refuge, but Elijah knew that God had a purpose in sending him there. Ethbaal, the father of Jezebel, was the King of Phœnicia, and the famine which followed the drought had reached that country, and was causing terrible suffering. Just outside Zarephath, Elijah found a woman gathering sticks for firewood. She was a widow, and in such poverty that all the food she had in the world was a handful of meal and a little oil in a bottle or jar. Consumed with thirst, Elijah asked her for water, and, as she turned to bring it, he asked her also for a piece of bread. Sadly the woman told him she had no bread. She was gathering sticks to make a fire over which she would cook the handful of meal and the little oil remaining in the bottle. When she and her son had eaten this, they would have no more food, and in consequence would die of hunger. "A WOMAN GATHERING STICKS FOR FIREWOOD." It is probable that this woman was an Israelite, and not a worshipper of Baal, for, when Elijah told her to mix the meal and oil into a cake and bake it for him, adding, "For thus saith the Lord God of Israel, the barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth," the woman did as she was told, evidently recognizing him as a prophet of God. She fed him before she and her son tasted of food, and gave him the shelter of her house as well; and during all the time of drought and famine, the supply of meal and oil never failed. After a while, trouble came upon the little household. The widow's son suddenly became very sick and then died. The heart-broken mother demanded of Elijah why he had come to them only to slay her son. The prophet replied, "Give me thy son," and taking the boy from his mother's arms, carried him into his own chamber and laid him on the bed. Then Elijah called upon God, and prayed that the child might be made alive again, and God heard his prayer, for the boy sat up alive and well. Taking him in his arms, the prophet carried the child to his mother, who was so happy that she exclaimed, "Now by this I know that thou art a man of God, and that the word of the Lord is in thy mouth." "ELIJAH CARRIED THE CHILD TO HIS MOTHER." The drought continued, and the horrors of famine caused by the failure of all crops, was felt in Samaria. Ahab was in despair. Everywhere horses and other animals were dying, for there was not the scantiest grass or herbage of any kind for them to eat, and everywhere the streams were dry. The chief officer of Ahab's household was a man named Obadiah. He was a faithful servant of God, and during the bitter persecutions of Jezebel, had hidden an hundred persons who worshipped God, in a cave and fed them there. Ahab now took Obadiah, and set out on a desperate search for pasturage and water for the animals, the king going one way and his servant the other, on what seemed a hopeless errand. Before Obadiah had gone very far, Elijah suddenly stood before him. Quickly the prophet told him to go to Ahab and tell him "Elijah is here." Obadiah feared that Elijah would disappear before he could bring the king to him, but, reassured by Elijah, he set forth to find Ahab. A FIELD IN PALESTINE TO-DAY. From a photograph. Now Ahab had been searching throughout his kingdom for the mysterious stranger who had warned him of the coming drought, three years before; so, as soon as he learned from Obadiah that the stranger had reappeared, he went to meet him. When he saw the prophet, he asked him, "Art thou he that troubleth Israel?" Elijah answered that he had not troubled Israel, but that Ahab's evil reign, and that of his father before him, had been the cause of the drought. Then Elijah denounced the idolatry of Ahab, and followed this with a command to assemble his people on Mount Carmel, and bring also all the priests and attendants of Baal and Ashtoroth. Ahab did not dare to disobey, and a great, weary, listless crowd assembled on the sun-burned slopes of the mountain. The priests were there in gorgeous vestments, and the king, himself, all eager and expectant. A spring of water, apparently undiscovered before, flowed not far away. Elijah appeared with only one attendant, and soon his voice rang out. "How long halt you between two opinions? If the Lord be God, follow him; but if Baal, then follow him." The amazed people stood speechless. Then Elijah spoke again, saying he was hut one prophet, while before him were four hundred and fifty of Baal's prophets. Then he proposed a test of powers. CULTIVATING THE LAND IN PALESTINE TO-DAY. From a photograph. He asked that two bullocks might be provided. The priests of Baal should take one, and prepare it for sacrifice by laying it on the wood upon the altar to their god, but they were to put no fire tinder it. The other bullock he would prepare in the same way. Then the priests of Baal were to call upon their god, and he would call upon his God, and the God, that answered by sending fire to consume the sacrifice offered to him, was to be the God of the people. The answer of the people, dejected with long endurance of misery, was ready, and as one man they shouted, "It is well spoken." The altar to Baal was prepared, with the sacrifice arranged upon it in proper form. Only fire was lacking. Loudly the priests of Baal prayed. Wildly they leaped around the altar, crying again and again, "O Baal, hear us." The morning wore away, and there was no response; no fire appeared to consume the sacrifice. About noon, Elijah mocked the frantic priests, saying to them, "Cry aloud, for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awakened." The priests of Baal accepted this advice in earnest. They supplicated and raved more wildly, and wounded themselves in their frenzy, continually calling on Baal to hear them. And so the afternoon passed. SUMMIT OF MOUNT CARMEL TO-DAY. From a photograph. As the sun was sinking, Elijah came near the altar which he had built with twelve stones—one for each of the tribes of Israel. The sacrifice, carefully prepared, lay upon the wood. All around the altar a trench had been dug, and it was now filled with the water which had been poured upon the sacrifice. Then Elijah prayed to God, asking him to let the people know that day that He was the God of Israel, and that it was by His command that he had done these things. At the close of his prayer, fire unkindled by mortal hands broke out. Unchecked by the water, it wrapped sacrifice and altar in flames and consumed them, even licking up the water in the trench with its heated breath. At this sight the people prostrated themselves as they cried out, "The Lord, he is the God, the Lord, he is the God." ELIJAH'S SACRIFICE ON MOUNT CARMEL. The priests of Baal, who were largely responsible for the idolatry of the nation, stood trembling and confounded. Quickly Elijah ordered them to be destroyed, and this was done. Next he turned to Ahab, and told him to eat and drink in haste, for the long deferred rain was at hand, although no sign of its approach was in sight. Attended only by his servant, Elijah then went to the top of Mount Carmel, and crouched upon the ground in the position of meditation commonly assumed in Eastern countries. He sent his servant to a spot which commanded a view of the Mediterranean Sea, bade him look around, and bring him word of what he saw. Six times the servant returned with the word that he saw nothing. The seventh time his report was that he could see a little cloud, not larger than a man's hand, coming out of the sea. Sending the man to warn Ahab that the rain was fast approaching, and that he must start at once for home, Elijah then hastened down the mountain to meet the king at its foot. A LITTLE CLOUD COMING OUT OF THE SEA. With all the speed he could command, Ahab barely reached his palace at Jezreel in time to escape the fury of the storm. Elijah ran before the royal chariot the entire distance of sixteen miles, but he did not enter the palace. Thus far the triumph was with Elijah. The people were convinced, the priests of Baal were dead, the king was awe- struck. But Jezebel was relentless in her hatred of the prophet. So furious was she when Ahab told her what had been done that day, that she sent a message to Elijah, telling him that before another day had passed she would have his life. Prophet though he was, Elijah quailed before the threat of the idolatrous queen, and fled for his life. Leaving his servant at Beer-sheba, Elijah went a day's journey into the wilderness, threw himself down under a solitary bush, and in a fit of despair, prayed that he might die. Worn out with excitement and fatigue, he fell asleep, but woke to find food and water beside him, and an angel who told him to refresh himself with the provisions God had sent him. ELIJAH WOKE TO FIND AN ANGEL BESIDE HIM. Twice Elijah ate and drank of the miraculous food, and then in its strength traveled forty days and forty nights until he came to Mount Horeb, the place where Moses received the divine command to rescue the Israelites from Pharaoh. Elijah found shelter in a cave, and there he heard the voice of God, asking, "What doest thou here, Elijah?" The answer of the prophet was one of bitterness and depression, but his complaints were cut short by a command to come out of the cave, and behold the wonderful works of God. Drawing his mantle about him, Elijah went out on the mountain side to watch. As he stood there, a mighty wind roared among the rocks and rent them to pieces. Then an earthquake shook the desert, until the mountain itself trembled under the shock. Then fire as mysterious as that which illuminated the bush in the days of Moses, played about the lonely heights. After a pause, "a still, small voice" whispered in the ear of the solitary watcher a revelation conveying comfort, and pointing out further duty. Strengthened and comforted, Elijah left the lonely mountain behind him, and shortly came across the man who was to cheer him as a companion, and succeed him as a prophet. A STORM IN PALESTINE. From a photograph. This man was Elisha, the son of Shaphat. He was ploughing the fields around his home with twelve yoke of oxen. As he passed him, Elijah cast his well-known mantle upon Elisha, who recognized in the action that from that time he was to be the attendant and friend of the prophet. Bidding his father and mother goodbye, Elisha followed Elijah, thus beginning a long period of service and intercourse with him. ELISHA WAS PLOUGHING HIS FIELDS. The disappearance of Elijah after his triumph over the priests of Baal, probably caused Ahab and Jezebel to believe that they had seen the last of the prophet. They certainly went on in their wicked ways, for soon we read that Ahab coveted the vineyard of a man named Naboth. This vineyard was quite near the walls of Ahab's palace, and he wished to turn it into a garden. But Naboth would not sell his vineyard or exchange it for another, because it had belonged to his family for a very long time. His refusal made Ahab so angry and disappointed that he threw himself upon his bed, and refused to eat or even to speak. In this state Jezebel found him, and at once began to comfort him, telling him he should have his vineyard. The first thing this wicked woman did was to bribe witnesses to say that Naboth had spoken evil of God and also of the king. Naboth was condemned and stoned to death. Ahab then took possession of the vineyard, and as he was walking in it one day, he saw Elijah coming towards him. Tremblingly the wicked king exclaimed, "Hast thou found me, O my enemy?" Elijah replied that he had sought him, not because he was his enemy, but to tell him he was to be punished, because all his life he had done wrong. FALSE WITNESSES TESTIFIED AGAINST NABOTH. Ahab was killed in battle three years afterwards, and later, Jezebel met with a terrible death, for she was thrown from a window by her own servants, and crushed to death on the stones below. THE DEATH OF JEZEBEL. When the time came for Elijah's work on earth to cease, he took Elisha with him to a place called Gilgal. They crossed the River Jordan in a manner as wonderful as that of the passage of the Israelites into Canaan, many years before. Elijah struck the waters with his mantle and they parted, leaving; a pathway over which the two walked in safety. "ELIJAH STRUCK THE WATERS WITH HIS MANTLE." There, while these two men of God were talking together, a chariot of fire and horses of fire appeared, and parted them. Elijah was swept up into the chariot, and was carried away into heaven. But before he disappeared, his mantle fell from him. Elisha took it up, and with it received the power of performing miracles which God had given to Elijah, the man who did not die. "ELIJAH WAS SWEPT UP INTO THE CHARIOT." End of Project Gutenberg's The Man Who Did Not Die, by J. H. Willard *** END OF THIS PROJECT GUTENBERG EBOOK THE MAN WHO DID NOT DIE *** ***** This file should be named 30899-h.htm or 30899-h.zip ***** This and all associated files of various formats will be found in: https://www.gutenberg.org/3/0/8/9/30899/ Produced by Michael Gray 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 https://gutenberg.org/license). Section 1. General Terms of Use and Redistributing Project Gutenberg-tm electronic works 1.A. By reading or using any part of this Project Gutenberg-tm electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg-tm electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg-tm electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8. 1.B. "Project Gutenberg" is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg-tm electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg-tm electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg-tm electronic works. See paragraph 1.E below. 1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" or PGLAF), owns a compilation copyright in the collection of Project Gutenberg-tm electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is in the public domain in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg-tm mission of promoting free access to electronic works by freely sharing Project Gutenberg-tm works in compliance with the terms of this agreement for keeping the Project Gutenberg-tm name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg-tm License when you share it without charge with others. 1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg-tm work. The Foundation makes no representations concerning the copyright status of any work in any country outside the United States. 1.E. Unless you have removed all references to Project Gutenberg: 1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg-tm License must appear prominently whenever any copy of a Project Gutenberg-tm work (any work on which the phrase "Project Gutenberg" appears, or with which the phrase "Project Gutenberg" is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org 1.E.2. If an individual Project Gutenberg-tm electronic work is derived from the public domain (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase "Project Gutenberg" associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or 1.E.9. 1.E.3. If an individual Project Gutenberg-tm electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg-tm License for all works posted with the permission of the copyright holder found at the beginning of this work. 1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg-tm. 1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg-tm License. 1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg-tm work in a format other than "Plain Vanilla ASCII" or other format used in the official version posted on the official Project Gutenberg-tm web site (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original "Plain Vanilla ASCII" or other form. Any alternate format must include the full Project Gutenberg-tm License as specified in paragraph 1.E.1. 1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg-tm works unless you comply with paragraph 1.E.8 or 1.E.9. 1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg-tm electronic works provided that - You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg-tm works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg-tm trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, "Information about donations to the Project Gutenberg Literary Archive Foundation." - You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg-tm License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg-tm works. - You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work. - You comply with all other terms of this agreement for free distribution of Project Gutenberg-tm works. 1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from both the Project Gutenberg Literary Archive Foundation and Michael Hart, the owner of the Project Gutenberg-tm trademark. Contact the Foundation as set forth in Section 3 below. 1.F. 1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread public domain works in creating the Project Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm electronic works, and the medium on which they may be stored, may contain "Defects," such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment. 1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right of Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg-tm trademark, and any other party distributing a Project Gutenberg-tm electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE. 1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem. 1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. 1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions. 1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg-tm electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg-tm electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg-tm work, (b) alteration, modification, or additions or deletions to any Project Gutenberg-tm work, and (c) any Defect you cause. Section 2. Information about the Mission of Project Gutenberg-tm Project Gutenberg-tm is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life. Volunteers and financial support to provide volunteers with the assistance they need 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 https://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 https://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