John Heyl Vincent was of Huguenot ancestry. The family came from the canton of Roch.e.l.le, a city which was the Protestant capital of France in the period of the Reformation. From this vicinity Levi Vincent (born 1676), a staunch Protestant, emigrated to America in the persecuting days of Louis XIV., and settled first at New Roch.e.l.le, N. Y., later removed to New Jersey, and died there in 1736. For several generations the family lived in New Jersey; but at the time of John Heyl Vincent's birth on February 23, 1832, his father, John Himrod Vincent, the great-great-grandson of the Huguenot refugee, was dwelling at Tuscaloosa, Alabama. Dr. Vincent used to say that he began his ministry before he was six years old, preaching to the little negroes around his home. The family moved during his early childhood to a farm near Lewisburg, Pa., on Chillisquasque Creek, where at the age of fifteen he taught in the public school.

When not much above sixteen he was licensed as a local preacher in the Methodist Episcopal Church. He soon became a junior preacher on a four weeks' circuit along the Lehigh River, which at that time seems to have been in the bounds of the old Baltimore Conference. He rode his circuit on horseback, with a pair of saddlebags behind him, and boarded 'round among his parishioners. His saintly mother, of whose character and influence he always spoke in the highest reverence, died at this time, and soon after he went to visit relatives in Newark, N. J. There he served as an a.s.sistant in the city mission, and at the same time studied in the Wesleyan Academy on High Street. A fellow student, who became and continued through a long life one of his most intimate friends, the Rev.

George H. Whitney, said that young Vincent differed from most of his cla.s.smates in his eager desire for education, his appet.i.te for book-knowledge leading him to read almost every volume that came his way, and his visions, then supposed to be mere dreams, of plans for the intellectual uplift of humanity. It was his keenest sorrow that he could not realize his intense yearning for a course in college; but perhaps his loss in youth became a nation's gain in his maturer years.

In 1853 he was received formally as a member "on trial" in the New Jersey Conference, at that time embracing the entire State. His first charge as pastor was at North Belleville, later known as Franklin, now Nutley, where a handsome new church bears his name and commemorates his early ministry. His second charge was at a small suburb of Newark, then called Camptown, now the thriving borough of Irvington. His ministry from the beginning had been marked by an interest in childhood and youth, and a strong effort to strengthen the work of the Sunday School.

At Camptown he established a definite course of Bible teaching for teachers and young people. Near the church he staked out a map of Palestine, marked its mountains and streams, its localities and battlefields, and led his teachers and older scholars on pilgrimages from Dan to Beersheba, pausing at each of the sacred places while a member of the cla.s.s told its story. The lessons of that Palestine Cla.s.s, taught on the peripatetic plan in the fifties, are still in print, showing the requirements for each successive grade of Pilgrim, Resident in Palestine, Dweller in Jerusalem, Explorer of other Bible Lands, and after a final and searching examination, Templar, wearing a gold medal. At each of his pastoral charges after this, he conducted his Palestine Cla.s.s and constructed his outdoor map of the Holy Land. May we not find here the germ destined to grow into the Palestine Park of the Chautauqua a.s.sembly?

After four years in New Jersey young Vincent was transferred in 1857 to Illinois, where in succession he had charge of four churches, beginning with Joliet, where he met a young lady teacher, Miss Elizabeth Dusenbury, of Portville, N. Y., who became his wife, and in the after years by her warm heart, clear head, and wise judgment greatly contributed to her husband's success. He was a year at Mount Morris, the seat of the Rock River Conference Seminary, at which he studied while pastor in the community. For two years, 1860 and '61, he was at Galena, and found in his congregation a quiet ex-army officer, named Ulysses S.

Grant, who afterward said when introducing him to President Lincoln, "Dr. Vincent was my pastor at Galena, Ill., and I do not think that I missed one of his sermons while I lived there." Long after the Civil War days Bishop Vincent expressed in some autobiographical notes his estimate of General Grant. He wrote: "General Grant was one of the loveliest and most reverent of men. He had a strong will under that army overcoat of his, but he was the soul of honor and as reverent as he was brave." After two years at Rockford--two years having been until 1864 the limit for a pastorate in American Methodism--in 1865 he was appointed to Trinity Church, Chicago, then the most important church of his denomination in that city.

Chicago opened the door of opportunity to a wider field. The pastor of Trinity found in that city a group of young men, enthusiasts in the Sunday School, and progressive in their aims. Dr. Vincent at once became a leader among them and by their aid was able to introduce a Uniform Lesson in the schools of the city. He established in 1865 a _Sunday School Quarterly_, which in the following years became the _Sunday School Teacher_, in its editorials and its lesson material setting a new standard for Sunday School instruction. His abilities were soon recognized by the authorities in his church, and he was called to New York to become first General Agent of the Sunday School Union, the organization directing Methodist Episcopal Sunday Schools throughout the world, and in 1868, secretary and editor. He organized and set in circulation the Berean Uniform Lessons for his denomination, an important link in the chain of events which in 1873 made the Sunday School lessons uniform throughout America and the world. It is the fashion now to depreciate the Uniform Lesson Plan as unpedagogic and unpsychologic; but its inauguration was the greatest forward step ever taken in the evolution of the Sunday School; for it inst.i.tuted systematic study of the Bible, and especially of the Old Testament; it brought to the service of the teacher the ablest Bible scholars on both sides of the Atlantic; it enabled the teachers of a school, a town, or a city to unite in the preparation of their lessons. Chicago, New York, Brooklyn, Boston, and many other places soon held study-cla.s.ses of Sunday School teachers, of all grades, of a thousand or more gathered on a week-day to listen to the lectures of great instructors. The Plainfield (N. J.) Railroad Cla.s.s was not the only group of Sunday School workers who spent their hour on the train pa.s.sing to and from business in studying together their Sunday School lesson.

[Ill.u.s.tration: Old Business Block and Post-Office]

Soon after Dr. Vincent a.s.sumed the charge of general Sunday School work, having his office in New York, he took up his residence in Plainfield, N. J., a suburban city which felt his influence and responded to it for twenty years. Having led the way to one summit in his ideals, he saw other mountain-heights beyond, and continually pointed his followers upward. When he succeeded to the editorship of the _Sunday School Journal_, the teachers' magazine of his church, he found a circulation of about five thousand. With the Uniform Lesson, and his inspiring editorials, it speedily rose to a hundred thousand, and a few years later to two hundred thousand subscribers, while his lesson leaves and quarterlies went into the millions. With voice--that wonderful, awakening, thrilling voice--and with a pen on fire, he appealed everywhere for a training that should fit Sunday School teachers for their great work. He established in many places the Normal Cla.s.s, and marked out a course of instruction for its students. This was the step which led directly to the _Chautauqua a.s.sembly_, which indeed made some such inst.i.tution a necessity.

The Normal Cla.s.s proposed a weekly meeting of Sunday School teachers or of young people seeking preparation for teaching, a definite course of study, examinations at regular stages, and a diploma to those who met its standards. Dr. Vincent conceived the plan of bringing together a large body of teacher-students, who should spend at least a fortnight in daily study, morning and afternoon, and thus accomplish more work than in six months of weekly meetings. He aimed also to have lectures on inspiring themes, with a spice of entertainment to impart variety. While this ideal was rising before him and shaping in his mind, he found a kindred spirit, a genius in invention, and a practical, wise business man whose name was destined to stand beside his own in equal honor wherever and whenever Chautauqua is named--Lewis Miller of Akron, Ohio, the first and until his death in 1899 the only president of Chautauqua.

Lewis Miller was born on July 24, 1829, at Greentown, Ohio. He received in his childhood the limited education in "the three R's--reading, 'riting and 'rithmetic," usual in the country school; and at the age of sixteen was himself a school teacher. In 1849, twenty years old, he began work at the plastering trade, but at the same time was attending school. He became a partner in the manufacturing firm of Aultman, Ball and Co., which soon became Aultman, Miller and Co., and was removed from Greentown to Canton, Ohio. Here, about 1857, Mr. Miller invented and put into successful operation the Buckeye Mower and Reaper, which made him famous, and with other inventions brought to him a fortune. His home was for many years, and until his death, at Akron. From his earliest years he was interested in education, and especially in education through the Sunday School. He became Sunday School Superintendent of the First Methodist Episcopal Church in Akron, and made it more than most of the Sunday Schools in that generation a _school_, and not merely a meeting for children. He organized a graded system and required his pupils to pa.s.s from grade to grade through the door of an examination in Bible knowledge. He was one of the earliest Sunday School superintendents to organize a Normal Cla.s.s for the equipment and training of young people for teaching in his school. At a certain stage in the promotions every young man and young woman pa.s.sed one year or two years in the Normal Grade; for which he arranged the course until one was provided by Dr.

Vincent after he became Secretary of Sunday School work for the denomination in 1868; and in the planning of that early normal course, Mr. Miller took an active part, for he met in John H. Vincent one who, like himself, held inspiring ideals for the Sunday School, and the two leaders were often in consultation. It was an epoch in the history of the American Sunday School when Mr. Miller built the first Sunday School hall in the land according to a plan originated by himself; its architectural features being wrought out under his direction by his fellow-townsman and friend, Mr. Jacob Snyder, an architect of distinction. In this building, then unique but now followed by thousands of churches, there was a domed central a.s.sembly hall, with rooms radiating from it in two stories, capable of being open during the general exercises, but closed in the lesson period so that each cla.s.s could be alone with its teacher while studying.

Mr. Miller was also interested in secular education, was for years president of the Board of Education in Akron, always aiming for higher standards in teaching. He was also a trustee of Mount Union College in his own State. Two men such as Vincent and Miller, both men of vision, both leaders in education through the Sunday School, both aiming to make that inst.i.tution more efficient, would inevitably come together; and it was fortunate that they were able to work hand in hand, each helping the other.

These two men had thoughts of gatherings of Sunday School workers, not in conventions, to hear reports and listen to speeches, not to go for one-day or two- or three-day inst.i.tutes, but to spend weeks together in studying the Bible and methods of Sunday School work. They talked over their plans, and they found that while they had much in common in their conception each one could supplement the other in some of the details.

It had been Dr. Vincent's purpose to hold his gathering of Sunday School workers and Bible students within the walls of a large church, in some city centrally located and easily reached by railroad. He suggested to Mr. Miller that his new Sunday School building, with its many cla.s.srooms opening into one large a.s.sembly hall, would be a suitable place for launching the new enterprise.

One cannot help asking the question--what would have been the result if Dr. Vincent's proposal had been accepted, and the first Sunday School a.s.sembly had been held in a city and a church? Surely the word "Chautauqua" would never have appeared as the name of a new and mighty movement in education. Moreover, it is almost certain that the movement itself would never have arisen to prominence and to power. It is a noteworthy fact that no Chautauqua a.s.sembly has ever succeeded, though often attempted, in or near a large city. One of the most striking and drawing features of the Chautauqua movement has been its out-of-doors and in-the-woods habitat. The two founders did not dream in those days of decision that the fate of a great educational system was hanging in the balance.

An inspiration came to Lewis Miller to hold the projected series of meetings in a forest, and under the tents of a camp meeting. Camp meetings had been held in the United States since 1799, when the first gathering of this name took place in a grove on the banks of the Red River in Kentucky led by two brothers McGee, one a Presbyterian, the other a Methodist. In those years churches were few and far apart through the hamlets and villages of the west and south. The camp meeting brought together great gatherings of people who for a week or more listened to sermons, held almost continuous prayer meetings, and called sinners to repentance. The interest died down somewhat in the middle of the nineteenth century, but following the Civil War, a wave of enthusiasm for camp meetings swept over the land. In hundreds of groves, east and west, land was purchased or leased, lots were sold, tents were pitched, and people by the thousand gathered for soul-stirring services.

In one of the oldest and most successful of these camp meetings, that on Martha's Vineyard, tents had largely given place to houses, and a city had arisen in the forest. This example had been followed, and on many camp-meeting grounds houses of a primitive sort straggled around the open circle where the preaching services were held. Most of these buildings were mere sheds, dest.i.tute of architectural beauty, and innocent even of paint on their walls of rough boards. Many of these antique structures may still be seen at Chautauqua, survivals of the camp-meeting period, in glaring contrast with the more modern summer homes beside them.

At first Dr. Vincent did not take kindly to the thought of holding his training cla.s.ses and their accompaniments in any relationship to a camp meeting or even upon a camp ground. He was not in sympathy with the type of religious life manifested and promoted at these gatherings. The fact that they dwelt too deeply in the realm of emotion and excitement, that they stirred the feelings to the neglect of the reasoning and thinking faculties, that the crowd called together on a camp-meeting ground would not represent the sober, sane, thoughtful element of church life--all these repelled Dr. Vincent from the camp meeting.

Mr. Miller had recently become one of the trustees of a camp meeting held at Fair Point on Lake Chautauqua, and proposed that Dr. Vincent should visit the place with him. Somewhat unwillingly, yet with an open mind, Vincent rode with Miller by train to Lakewood near the foot of the lake, and then in a small steamer sailed to Fair Point. A small boy was with them, sitting in the prow of the boat, and as it touched the wharf he was the first of its pa.s.sengers to leap on the land--and in after years, George Edgar Vincent, LL.D., was wont to claim that he, at the mature age of nine years, was the original discoverer of Chautauqua!

[Ill.u.s.tration: Old Amphitheater]

[Ill.u.s.tration: Old Auditorium in Miller Park]

It was in the summer of 1873, soon after the fourth session of the Erie Conference Camp Meeting of the Methodist Episcopal Church, that Dr.

Vincent came, saw, and was conquered. His normal cla.s.s and its subsidiary lectures and entertainments should be held under the beeches, oaks, and maples shading the terraced slopes rising up from Lake Chautauqua.

A lady who had attended the camp meeting in 1871, its second session upon the grounds at Fair Point, afterward wrote her first impressions of the place. She said that the superintendent of the grounds, Mr. Pratt (from whom an avenue at Chautauqua received its name some years afterward), told her that until May, 1870, "the sound of an axe had not been heard in those woods." This lady (Mrs. Kate P. Bruch) wrote:

Many of the trees were immense in size, and in all directions, from the small s.p.a.ce occupied by those who were tenting there, we could walk through seas of nodding ferns; while everywhere through the forest was a profusion of wild flowers, creeping vines, murmuring pine, beautiful mosses and lichens. The lake itself delighted us with its lovely sh.o.r.es; where either highly cultivated lands dotted with farmhouses, or stretches of pine forest, met on all sides the cool, clear water that sparkled or danced in the sunlight, or gave subdued but beautiful reflection of the moonlight.

We were especially charmed with the narrow, tortuous outlet of the lake--then so closely resembling the streams of tropical climes. With the trees pressing closely to the water's edge, covered with rich foliage, tangled vines clinging and swaying from their branches; and luxuriant undergrowth, through which the bright cardinal flowers were shining, it was not difficult to fancy one's self far from our northern clime, sailing over water that never felt the cold clasp of frost and snow.

The steamers winding their way through the romantic outlet were soon to be laden with new throngs looking for the first time upon forest, farms, and lake. Those ivy-covered and moss-grown terraces of Fair Point were soon to be trodden by the feet of mult.i.tudes; and that camp-meeting stand from which fervent appeals to repentance had sounded forth, to meet responses of raptured shouts from saints, and cries for mercy from seekers, was soon to become the arena for religious thought and aspiration of types contrasted with those of the camp meeting of former years.

CHAPTER III

SOME PRIMAL PRINCIPLES

WE have looked at the spot chosen for this new movement, and we have become somewhat acquainted with its two leaders. Let us now look at its foundations, and note the principles upon which it was based. We shall at once perceive that the original plans of the Fair Point a.s.sembly were very narrow in comparison with those of Chautauqua to-day. Yet those aims were of such a nature, like a Gothic Church, as would readily lend themselves to enlargement on many sides, and only add to the unique beauty of the structure.

In this chapter we are not undertaking to set forth the Chautauqua Idea, as it is now realized--for everybody, everywhere, and in every department of knowledge, inspired by a Christian faith. Whatever may have been in the mind of either founder, this wide-reaching aim was not in those early days made known. Both Miller and Vincent were interested in education, and each of them felt his own lack of college training, but during the first three or four years of Chautauqua's history all its aims were in the line of religious education through the Sunday School. We are not to look for the traits of its later development, in those primal days. Ours is the story of an evolution, and not a philosophical treatise.

The first a.s.sembly on Chautauqua Lake was held under the sanction and direction of the governing Sunday School Board of the Methodist Episcopal Church, by resolution of the Board in New York at its meeting in October, 1873, in response to a request from the executive committee of the Chautauqua Lake Camp Ground a.s.sociation, and upon the recommendation of Dr. Vincent, whose official t.i.tle was Corresponding Secretary of the Sunday School Union of the Methodist Episcopal Church.

The Normal Committee of the Union was charged with the oversight of the projected meetings; Lewis Miller was appointed President, and John H.

Vincent, Superintendent of Instruction.

Although held upon a camp ground and inheriting some of the camp-meeting opportunities, the gathering was planned to be unlike a camp meeting in its essential features, and to reach a const.i.tuency outside that of the camp ground. Its name was a new one, "The a.s.sembly," and its sphere was announced to be that of the Sunday School. There was to be a definite and carefully prepared program of a distinctly educational cast, with no opening for spontaneous, go-as-you-please meetings to be started at any moment. This was arranged to keep a quietus on both the religious enthusiast and the wandering Sunday School orator who expected to make a speech on every occasion. On my first visit to Fair Point--which was not in '74 but in '75--I found a prominent Sunday School talker from my own State, grip-sack in hand, leaving the ground. He explained, "This is no place for me. They have a cut-and-dried program, and a fellow can't get a word in anywhere. I'm going home. Give me the convention where a man can speak if he wants to."

In most of the camp meetings, but not in all, Sunday was the great day, a picnic on a vast scale, bringing hundreds of stages, carryalls, and wagons from all quarters, special excursion trains loaded with visitors, fleets of boats on the lake or river, if the ground could be reached by water route. No doubt some good was wrought. Under the spell of a stirring preacher some were turned from sin to righteousness. But much harm was also done, in the emptying of churches for miles around, the bringing together of a horde of people intent on pleasure, and utter confusion taking the place of a sabbath-quiet which should reign on a ground consecrated to worship. Against this desecration of the holy day, Miller and Vincent set themselves firmly. As a condition of accepting the invitation of the Camp Meeting a.s.sociation to hold the proposed a.s.sembly at Fair Point, the gates were to be absolutely closed against all visitors on Sunday; and notice was posted that no boats would be allowed to land on that day at the Fair Point pier. In those early days everybody came to Fair Point by boat. There was indeed a back-door entrance on land for teams and foot pa.s.sengers; but few entered through it. In these modern days of electricity, now that the lake is girdled with trolley lines, and a hundred automobiles stand parked outside the gates, the back door has become the front door, and the steamboats are comparatively forsaken.

In addition to the name a.s.sembly, the exact order of exercises, and the closed ground on Sunday, there was another startling departure from camp-meeting usages--a gate fee. The overhead expenses of a camp meeting were comparatively light. Those were not the days when famous evangelists like Sam Jones and popular preachers such as DeWitt Talmage received two hundred dollars for a Sunday sermon. Board and keep were the rewards of the ministers, and the "keep" was a bunk in the preachers' tent. The needed funds were raised by collections, which though nominally "voluntary" were often obtained under high-pressure methods. But the a.s.sembly, with well-known lecturers, teachers of recognized ability, and the necessary nation-wide advertising to awaken interest in a new movement would of necessity be expensive. How should the requisite dollars by the thousand be raised? The two heads of the a.s.sembly resolved to dispense with the collections, and have a gate fee for all comers. Fortunately the Fair Point grounds readily lent themselves to this plan, for they were already surrounded on three sides by a high picket-fence, and only the small boys knew where the pickets were loose, and they didn't tell.

[Ill.u.s.tration: The Old Guest House. "The Ark"]

[Ill.u.s.tration: Old Children's Temple]

The Sunday closing and the entrance charge raised a storm of indignation all around the lake. The steamboat owners--in those days there were no steamer corporations; each boat big or little, was owned by its captain--the steamboat owners saw plainly that Sunday would be a "lost day" to them if the gates were closed; and the thousands of visitors to the camp meeting who had squeezed out a dime, or even a penny, when the basket went around, bitterly complained outside the gates at a quarter for daily admission, half of what they had cheerfully handed over when the annual circus came to town. During the first a.s.sembly in 1874, the gatekeepers needed all their patience and politeness to restrain some irate visitors from coming to blows over the infringement of their right to free entrance upon the Fair Point Camp Ground. There were holders of leases upon lots who expected free entrance for themselves and their families--and "family" was stretched to include visitors. Then there were the preachers who could not comprehend why _they_ should buy a ticket for entrance to the holy ground! The financial and restrictive regulations were left largely to Lewis Miller, who possessed the _suaviter in modo_ so graciously that many failed to realize underneath it the _fort.i.ter in re_. Behind that smiling countenance of the President of Chautauqua was an uncommonly stiff backbone. Rules once fixed were kept in the teeth of opposition from both sinners and saints.

Let me antic.i.p.ate some part of our story by saying that at the present time there are from six to eight hundred all-the-year residents upon Chautauqua grounds. Before the a.s.sembly opens on July 1st, every family must obtain season tickets to the public exercises for all except the very youngest members and bedridden invalids. A lease upon Chautauqua property does not ent.i.tle the holder to admission to the grounds. If he owns an automobile, it must be parked outside, and cannot be brought through the gates without the payment of an entrance fee, and an officer riding beside the chauffeur to see that in Chautauqua's narrow streets and thronged walks all care is taken against accident. The only exception to this rule is in favor of physicians who are visiting patients within the enclosure.

The catholicity of the plans for the first a.s.sembly must not be forgotten. Both its founders were members of the Methodist Episcopal Church and loyal to its inst.i.tutions. But they were also believers in and members of the Holy Catholic Church, the true church of Christ on earth, wherein every Christian body has a part. They had no thought to ignore the various denominations, but aimed to make every follower of Christ at home. Upon the program appeared the names of men eminent in all the churches; and it was a felicitous thought to hold each week on one evening the prayer meetings of the several churches, each by itself, also to plan on one afternoon in different places on the ground, for denominational conferences where the members of each church could freely discuss their own problems and provide for their own interests.

This custom established at the first a.s.sembly has become one of the traditions of Chautauqua. Every Wednesday evening, from seven to eight, is a.s.signed for denominational prayer meetings, and on the second Wednesday afternoon in August, two hours are set apart for the Denominational Conferences. The author of this volume knows something about one of those meetings; for year after year it has brought him to his wit's end, to provide a program that will not be a replica of the last one, and then sometimes, to persuade the conferences to confer. But if a list were made of the n.o.ble names that have taken part in these gatherings, it would show that the interdenominational plan of the founders has been justified by the results. It is a great fact that for nearly fifty years the loyal members of almost every church in the land have come together at Chautauqua, all in absolute freedom to speak their minds, yet with never the least friction or controversy. And this relation was not one of an armed neutrality between bodies in danger of breaking out into open war. It did not prevent a good-natured raillery on the Chautauqua platform between speakers of different denominations.

If anyone had a joke at the expense of the Baptists or the Methodists or the Presbyterians, he never hesitated to tell it before five thousand people, even with the immediate prospect of being demolished by a retort from the other side.

A conversation that occurred at least ten years after the session of '74 belongs here logically, if not chronologically. A tall, long-coated minister whose accent showed his nativity in the southern mountain-region said to me, "I wish to inquire, sir, what is the doctrinal platform of this a.s.sembly." "There is none, so far as I know,"

I answered. "You certainly do not mean, sir," he responded, "that there is not an understanding as to the doctrines allowed to be taught on this platform. Is there no statement in print of the views that must or must not be expressed by the different speakers?" "I never heard of any," I said, "and if there was such a statement I think that I should know about it." "What, sir, is there to prevent any speaker from attacking the doctrines of some other church, or even from speaking against the fundamental doctrines of Christianity?" "Nothing in the world," I said, "except that n.o.body at Chautauqua ever wishes to attack any other Christian body. If anyone did such a thing, I don't believe that it would be thought necessary to disown or even to answer him. But I am quite certain that it would be his last appearance on the Chautauqua platform."

In this chapter I have sought to point out the foundation stones of Chautauqua, as they were laid nearly half a century ago. Others were placed later in the successive years; but these were the original principles, and these have been maintained for more than a generation.

Let us fix them in memory by a restatement and an enumeration. First, Chautauqua, now an inst.i.tution for general and popular education, began in the department of religion as taught in the Sunday School. Second, it was an out-of-doors school, held in the forest, blazing the way and setting the pace of summer schools in the open air throughout the nation and the world. Third, although held upon a camp-meeting ground it was widely different in aim and method, spirit and clientele from the old-fashioned camp meeting. Fourth, it maintained the sanct.i.ty of the Sabbath, closed its gates, and frowned upon every attempt to secularize or commercialize the holy day, or to make it a day of pleasure. Fifth, the enterprise was supported, not by collections at its services, or by contributions from patrons, but by a fee upon entrance from every comer.

Sixth, it was to represent not one branch of the church, but to bring together all the churches in acquaintance and friendship, to promote, not church union, but church unity. And seventh, let it be added that it was to be in no sense a money-making inst.i.tution. There were trustees but no stockholders, and no dividends. If any funds remained after paying the necessary expenses, they were to be used for improvement of the grounds or the enlargement of the program. Upon these foundations Chautauqua has stood and has grown to greatness.

CHAPTER IV

THE BEGINNINGS