The story of Chautauqua

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Preface

WHY AND WHEREFORE

An ancient writer — I forget his name — declared that in one of the city-states of Greece there was the rule that when any citizen proposed a new law or the repeal of an old one, he should come to the popular assembly with a rope around his neck, and if his proposition failed of adoption, he was to be immediately hanged. It is said that amendments to the constitution of that state were rarely presented, and the people managed to live imder a few time-honored laws. It is possible that some such drastic treatment may yet be meted out to authors — and perhaps to publishers — as a last resort to check the flood of useless literature. To anticipate this impending constitutional amendment, it is incumbent upon every writer of a book to show that his work is needed by the world, and this I propose to do in these prefatory pages.

Is Chautauqua great enough, original enough, sufficiently beneficial to the world to have its history written? We will not accept the votes of the

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thousands who beside the lake, in the Hall of Philosophy, or under the roof of the amphitheater, have been inoculated with the Chautauqua spirit. We will seek for the testimony of sane, intelligent, and thoughtful people, and we will be guided in our conclusions by their opinions. Let us listen to the words of the wise and then determine whether a book about Chautauqua should be published. We have the utterances by word of mouth and the written statements of public men, governors, senators, presidents; of educators, professors, and college presidents; of preachers and ecclesiastics in many churches; of speakers upon many platforms; of authors whose works are read everywhere; and we present their testimonials as a sufficient warrant for the preparation and publication of The Story of Chautauqua.

The Hon. George W. Atkinson, Governor of West Virginia, visited Chautauqua in 1899, ^^^ in his Recognition Day address on "Modern Educational Requirements" spoke as follows:

It (Chautauqua) is the common people's College, and its courses of instruction are so admirably arranged that it somehow induces the toiling millions to voluntarily grapple with all subjects and with all knowledge.

My Chautauqua courses have taught me that what we need most is only so much knowledge as we can

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assimilate and organize into a basis for action; for if more be given it may become injurious.

Chautauqua is doing more to nourish the intellects of the masses than any other system of education extant; except the public schools of the common country.

Here is the testimony of ex-Governor Adolph O. Eberhardt of Minnesota :

If I had the choice of being the founder of any great movement the world has ever known, I would choose the Chautauqua movement.

The Hon. William Jennings Bryan, from the point of view of a speaker upon many Chautauqua platforms, wrote:

The privilege and opportunity of addressing from one to seven or eight thousand of his fellow Americans in the Chautauqua frame of mind, in the mood which almost as clearly asserts itself under the tent or amphitheater as does reverence under the *'dim, religious light" — this privilege and this opportunity is one of the greatest that any patriotic American could ask. It makes of him, if he knows it and can rise to its requirements, a potent human factor in molding the mind of the nation.

Viscount James Bryce, Ambassador of Great Britain to the United States, and author of The American Commonwealth, the most illiuninating

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work ever written on the American system of government, said, while visiting Chautauqua :

I do not think any country in the world but America could produce such gatherings as Chautauqua's.

Six presidents of the United States have thought it worth while to visit Chautauqua, either before, or during, or after their term of office. These were Grant, Hayes, Garfield, McKinley, Roosevelt, and Taft. Theodore Roosevelt was at Chautauqua four times. He said on his last visit, in 1905, ** Chautauqua is the most American thing in America ' ' ; and also :

This Chautauqua has made the name Chautauqua a name of a multitude of gatherings all over the Union, and there is probably no other educational influence in the country quite so fraught with hope for the future of the nation as this and the movement of which it is the archtype.

Let us see what some journalists and writers have said about Chautauqua. Here is the opinion of Dr. Lyman Abbott, editor of The Outlook, and a leader of thought in our time :

Chautauqua has inspired the habit of reading with a purpose. It is really not much use to read, except as an occasional recreation, unless the reading inspires one to think his own thoughts, or at least make the writer's thoughts his own. Reading without reflection,

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like eating without digestion, produces dyspepsia. The influence and guidance of Chautauqua will long be needed in America.

The religious influence of Chautauqua has been not less valuable. Chautauqua has met the restless questioning of the age in the only way in which it can be successfully met, by converting it into a serious seeking for rest in truth. ^

Dr. Edwin E. Slosson, formerly professor in Columbia University, now literary editor of the Independent f wrote in that paper:

If I were a cartoonist, I should symbolize Chautauqua by a tall Greek goddess, a sylvan goddess with leaves in her hair — not vine leaves, but oak, and tearing open the bars of a cage wherein had been confined a bird, say an owl, labeled "Learning." For that is what Chautauqua has done for the world — it has let learning loose.

From the American Review of Reviews, July, 1914:

The president of a large technical school is quoted as having said that ten per cent, of the students in the institution over which he presides owe their presence to Chautauqua influence. A talk on civic beauty or sanitation by an expert from the Chautauqua platform often results in bringing these matters to local attention for the first time.

Here is an extract from The World To-day:

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Old-time politics is dead in the States of the Middle West. The torchlight parade, the gasoline lamps, and the street orator draw but little attention. The ' * Republican Rally ' ' in the court-house and the * * Democratic Barbecue" in the grove have lost their potency. People turn to the Chautauquas to be taught politics along with domestic science, hygiene, and childwelfare.

Mr. John Graham Brooks, lecturer on historical, political, and social subjects, author of works widely circulated and highly esteemed, has given courses of lectures at Chautauqua, and has expressed his estimate in these words :

After close observation of the work at Chautauqua, and at other points in the country where its affiliated work goes on, I can say with confidence that it is among the most enlightening of our educational agencies in the United States.

Dr. A. V. V. Raymond, while President of Union College in New York State, gave this testimony :

Chautauqua has its own place in the educational world, a place as honorable as it is distinctive; and those of us who are laboring in other fields, by other methods, have only admiration and praise for the great work which has made Chautauqua in the best sense a household word throughout the land.

Mr. Edward Howard Griggs, who is in greater demand than almost any other lecturer on literary

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^nd historical themes, in his Recognition Day address, in 1904, on ''Culture Through Vocation," said as follows :

The Chautauqua movement as conceived by its leaders is a great movement for cultivating an avocation apart from the main business of life, not only giving larger vision, better intellectual training, but giving more earnest desire and greater ability to serve and grow through the vocation.

This from Dr. William T. Harris, United States Commissioner of Education :

Think of one hundred thousand persons of mature age following up a well-selected course of reading for four years in science and literature, kindling their torches at a central flame! Think of the millions of friends and neighbors of this hundred thousand made to hear of the new ideas and of the inspirations that result to the workers !

It is a part of the great missionary movement that began with Christianity and moves onward with Christian civilization.

I congratulate all members of Chautauqua Reading Circles on their connection with this great movement which has begun under such favorable auspices and has spread so widely, is already world-historical, and is destined to unfold so many new phases.

Prof. Albert S. Cook, of Yale University, wrote in The Forum:

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As nearly as I can formulate it, the Chautauqua Idea is something like this: A fraternal, enthusiastic, methodical, and sustained attempt to elevate, enrich, and inspire the individual life in its entirety, by an appeal to the curiosity, hopefulness, and ambition of those who would otherwise be debarred from the greatest opportunities of culture and spiritual advancement. To this end, all uplifting and stimulating forces, whether secular or religious, are made to conspire in their impact upon the person whose weal is sought. . . . Can we wonder that Chautauqua is a sacred and blessed name to multitudes of Americans?

The late Principal A. M. Fairbairn, of Mansfield College, Oxford, foremost among the thinkers of the last generation, gave many lectures at Chautauqua, and expressed himself thus :

The C. L. S. C. movement seems to me the most admirable and efficient organization for the direction of reading, and in the best sense for popular instruction. To direct the reading for a period of years for so many thousands is to affect not only their present culture, but to increase their intellectual activity for the period of their natural lives, and thus, among other things, greatly to add to the range of their enjoyment. It appears to me that a system which can create such excellent results merits the most cordial praise from all lovers of men.

Colonel Francis W. Parker, Superintendent of Schools, first at Quincy, Mass., and later at

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Chicago, one of the leading educators of the land, gave this testimony, after his visit to Chautauqua :

The New York Chautauqua — father and mother of all the other Chautauquas in the country — is one of the great institutions founded in the nineteenth century. It is essentially a school for the people.

Prof. Hjalmar H. Boyesen, of Columbia University, wrote:

Nowhere else have I had such a vivid sense of contact with what is really and truly American. The national physiognomy was defined to me as never before; and I saw that it was not only instinct with intelligence, earnestness, and indefatigable aspiration, but that it revealed a strong affinity for all that makes for righteousness and the elevation of the race. The confident optimism regarding the future which this discovery fostered was not the least boon I carried away with me from Chautauqua.

Mrs. Alice Freeman Palmer, President of Wellesley College, expressed this opinion in a lecture at Chautauqua:

I could say nothing better than to say over and over again the great truths Chautauqua has taught to everyone, that if you have a rounded, completed education you have put yourselves in relation with all the past, with all the great life of the present; you have reached on to the infinite hope of the future.

I venture to say there is no man or woman educating xvi PREFACE

himself or herself through Chautauqua who will not feel more and more the opportunity of the present moment in a present world.

The character of Chautauqua's training has been that she has made us wiser than we were about things that last.

Rev. Charles M. Sheldon, author of In His Steps y a story of which three million copies were sold, said:

During the past two years I have met nearly a million people from the platform, and no audiences have impressed me as have the Chautauqua people for earnestness, deep purpose, and an honest desire to face and work out the great issues of American life.

This is from the Rev. Robert Stuart MacArthur, the eminent Baptist preacher:

I regard the Chautauqua Idea as one of the most important ideas of the hour. This idea, when properly utilized, gives us a ''college at home." It is a genuine inspiration toward culture, patriotism, and religion. The general adoption of this course for a generation would give us a new America in all that is noblest in culture and character.

Dr. Edward Everett Hale, of Boston, Chaplain of the United States Senate, in his Tarry At Home Travels y wrote:

If you have not spent a week at Chautauqua, you do not know your own country. There, and in no

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other place known to me, do you meet Baddeck and Newfoundland and Florida and Tiajuara at the same table; and there you are of one heart and one soul with the forty thousand people who will drift in and out — people all of them who believe in God and their country.

More than a generation ago, the name of Joseph Cook was known throughout the continent as a thinker, a writer, and a lecturer. This is what he wrote of Chautauqua:

I keep Chautauqua in a fireside nook of my inmost affections and prayers. God bless the Literary and Scientific Circle, which is so marvelously successful already in spreading itself as a young vine over the trellis-work of many lands! What rich clusters may ultimately hang on its cosmopolitan branches! It is the glory of America that it believes that all that anybody knows everybody should know.

Phillips Brooks, perhaps the greatest of American preachers, spoke as follows in a lecture on "Literature and Life" :

May we not believe — if the students of Chautauqua be indeed what we have every right to expect that they will be, men and women thoroughly and healthily alive through their perpetual contact with the facts of life — that when they take the books which have the knowledge in them, like pure water in silver urns, though they will not drink as deeply, they will drink more healthily than many of those who in the deader and xviii PREFACE

more artificial life of college halls bring no such eager vitality to give value to their draught? If I understand Chautauqua, this is what it means : It finds its value in the vitality of its students. . . . It summons those who are alive with true human hunger to come and learn of that great world of knowledge of which he who knows the most knows such a very little, and feels more and more, with every increase of his knowledge, how very little it is that he knows.

Julia Ward Howe, author of the song beginning "Mine eyes have seen the glory," and honored throughout the land as one of the greatest among the women of America, wrote as follows :

I am obliged for your kind invitation to be present at the celebration of the twenty-fifth anniversary of the founding of Chautauqua Assembly. As I cannot well allow myself this pleasure, I send you my hearty congratulations in view of the honorable record of your association. May its good work long continue, even until its leaven shall leaven the whole body of our society.

The following letter was received by Dr. Vincent from one of the most distinguished of the older poets:

April 29, 1882.

J. H. Vincent, D.D.,

Dear Friend : I have been watching the progress of the Chautauqua Literary and Scientific Circle inaugurated by thyself, and take some blame to myself for not sooner expressing my satisfaction in regard to

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its objects and working thus far, I wish it abundant success, and that its circles, like those from the agitated center of the Lake, may widen out, until our entire country shall feel their beneficent influences. I am very truly thy friend,

John G. Whittier.

After these endorsements, we may confidently affirm that a book on Chautauqua, its story, its principles, and its influence in the world, is warranted.

And now, a few words of explanation as to this particular book. The tendency in preparing such a work is to make it documentary, the recital of programs, speakers, and subjects. In order to lighten up the pages, I have sought to tell the story of small things as well as great, the witty as well as the wise words spoken, the record of byplay and repartee upon the platform, in those days when Chautauqua speakers were a fraternity. In fact, the title by which the body of workers was known among its members was "the Gang." Some of these stories are worth preserving, and I have tried to recall and retain them in these pages.

Jesse Lyman Huri.but.

Contents

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Preface ....... vii

CHAPTER

Chapter I The Place

John Heyl Vincent — a name that spells Chautauqua to millions — said : *' Chautauqua is a place y anideaj and a force.'* Let us first of all look at the place, from which an idea went forth with a living force into the world.

The State of New York, exclusive of Long Island, is shaped somewhat like a gigantic foot, the heel being at Manhattan Island, the crown at the St. Lawrence River, and the toe at the point where Pennsylvania touches upon Lake Erie. Near this toe of New York lies Lake Chautauqua. It is eighteen miles long besides the romantic outlet of three miles, winding its way through forest primeval, and flowing into a shallow stream, the Chadakoin River, thence in succession into the Allegheny, the Ohio, the Mississippi, and finally resting in the bosom of the Gulf of Mexico. As we look at it upon the map, or sail upon it in the steamer, we perceive that it is about three miles across at its widest points, and moreover that it is in reality two lakes connected by a narrower channel, almost separated by two or three peninsulas. The earliest extant map of the lake, made by the way for General Washington soon after the Revolution (now in the Congressional Library at Washington), represents two separate lakes with a narrow stream between them. The lake receives no rivers or large streams. It is fed by springs beneath, and by a few brooks flowing into it. Consequently its water is remarkably pure, since none of the surroimding settlements are permitted to send their sewage into it.

The surface of Lake Chautauqua is 1350 feet above the level of the ocean ; said to be the highest navigable water in the United States. This is not strictly correct, for Lake Tahoe on the boundary between Nevada and California is more than 6000 feet above sea-level. But Tahoe is navigated only by motor-boats and small steamers; while Lake Chautauqua, having a considerable town, Mayville, at its northern end, Jamestown, a flourishing city at its outlet, and its shores fringed with villages, bears upon its bosom many sizable steam- vessels.

It is remarkable that while Lake Erie falls into the St. Lawrence and empties into the Atlantic at

John H. Vincent (1876)

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iceberg-mantled Labrador and Newfoundland, Lake Chautauqua only seven miles distant, and of more than seven hundred feet higher altitude, finds its resting place in the warm Gulf of Mexico. Between these two lakes is the watershed for this part of the continent. An old barn is pointed out, five miles from Lake Chautauqua, whereof it is said that the rain falling on one side of its roof runs into Lake Erie and the St. Lawrence, while the drops on the other side through a pebbly brook find their way by Lake Chautauqua into the Mississippi.

Nobody knows, or will ever know, how this lake got its smooth-sounding Indian name. Some tell us that the word means "the place of mists"; others, *'the place high up"; still others that its form, two lakes with a passage between, gave it the name, "a bag tied in the middle, " or ** two moccasins tied together." Mr. Obed Edson of Chautauqua County, who made a thorough search among old records and traditions, which he embodied in a series of articles in The Chautauquan in 1911-12, gives the following as a possible origin. A party of Seneca Indians were fishing in the lake and caught a large muskallonge. They laid it in their canoe, and going ashore carried the canoe over the well-known portage to Lake Erie. To their surprise, they found the big fish still alive, for it leaped from the boat into the water, and escaped. Up to that time, it is said, no muskallonge had ever been caught in that lake ; but the eggs in that fish propagated their kind, until it became abundant. In the Seneca language, ga-jah means fish ; and ga-da-guah is * ' taken out ' * or as some say, * ' leaped out . ' ' Thus Chautauqua means "where the fish was taken out , " or " the place of the leaping fish. ' ' The name was smoothed out by the French explorers, who were the earliest white men in this region, to "Tchadakoin," still perpetuated in the stream, Chadakoin, connecting the lake with the Allegheny River. In an extant letter of George Washington, dated 1788, the lake is called, " Jadaqua."

From the shore of Lake Erie, where Barcelona now stands, to the site of Mayville at the head of Lake Chautauqua ran a well-marked and oftenfollowed Indian trail, over which canoes and furs were carried, connecting the Great Lakes with the river-system of the mid-continent. If among the red-faced warriors of those unknown ages there had arisen a Homer to sing the story of his race, a rival to the Iliad and the Nibelungen might have made these forests famous, for here was the borderland between that remarkable Indian confederacy of central New York, the Iroquois or Five Nations,

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— after the addition of the Tuscaroras, the Six Nations — those fierce Assyrians of the Western Continent who barely failed in founding an empire, and their antagonists the Hurons around Lake Erie. The two tribes confronting each other were the Eries of the Huron family and the Senecas of the Iroquois ; and theirs was a life and death struggle. Victory was with the Senecas, and tradition tells that the shores of Chautauqua Lake were illuminated by the biirning alive of a thousand Erie prisoners.

It is said that the first white man to launch his canoe on Lake Chautauqua was Etienne Brule, a French voyageur. Five years before the landing of the Pilgrims at Plymouth, with a band of friendly Hurons he came over the portage from Lake Erie, and sailed down from Mayville to Jamestown, thence through the Chadakoin to the Allegheny and the Ohio, showing to the French rulers in Canada that by this route lay the path to empire over the continent.

Fifteen years later, in 1630, La Salle, the indomitable explorer and warrior, passed over the portage and down the lake to the river below. Fugitives from the French settlements in Nova Scotia, the Acadia of Longfellow's Evangeline, also passed over the same trail and watercourses in their search for a southern home under the French flag. In 1749, Captain Bienville de Celoron led another company of pioneers, soldiers, sailors, Indians, and a Jesuit priest over the same route, bearing with him inscribed leaden plates to be buried in prominent places, as tokens of French sovereignty over these forests and these waters. Being a Frenchman, and therefore perhaps inclined to gayety, he might have been happy if he could have foreseen that in a coming age, the most elaborate amusement park on the border of Tchadakoin (as he spelled it on his leaden plates) would hand down the name of Celoron to generations then unborn !

In order to make the French domination of this important waterway stire, Governor Duquesne of Canada sent across Lake Erie an expedition, landing at Barcelona, to build a rough wagon-road over the portage to Lake Chautauqua. Traces of this **old French road" may still be seen. Those French surveyors and toilers little dreamed that in seven years their work would become an English thoroughfare, and their empire in the new world would be exploited by the descendants of the Puritan and Huguenot !

During the American Revolution, the Seneca tribe of Indians, who had espoused the British side, established villages at Bemus and Griffiths points

Steamer in the Outlet

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on Lake Chautauqua; and a famous British regiment,* 'The King's Eighth, " still on the rolls of the British army, passed down the lake, and encamped for a time beside the Outlet within the present limits of Jamestown. Thus the redskin, the voyageur, and the redcoat in turn dipped their paddles into the placid waters of Lake Chautauqua. They all passed away, and the American frontiersman took their place ; he too was followed by the farmer and the vinedresser. In the last half of the nineteenth century a thriving town, Mayville, was growing at the northern end of the lake ; the city of Jamestown was rising at the end of the Outlet; while here and there along the shores were villages and hamlets ; roads, such as they were before the automobile compelled their improvement, threaded the forests and fields. A region situated on the direct line of travel between the east and the west, and also having Buffalo on the north and Pittsburgh on the south, could not long remain secluded. Soon the whistle of the locomotive began to wake the echoes of the surrounding hills.

In its general direction the lake lies southeast and northwest, and its widest part is about three miles south of Mayville. Here on its northwestern shore a wide peninsula reaches forth into the water. At the point it is a level plain, covered with stately trees ; on the land side it rises in a series of nattiral terraces marking the altitude and extent of the lake in prehistoric ages; for the present Chautauqua Lake is only the shrunken hollow of a vaster body in the geologic periods. In the early 'seventies of the last century this peninsula was known as Fair Point; but in a few years, baptized with a new name Chautauqua, it was destined to make the little lake famous throughout the world and to entitle an important chapter in the history of education.

Chapter II

Every idea which becomes a force in the world has its primal origin in a living man or woman. It drops as a seed into one mind, grows up to fruitage, and from one man is disseminated to a multitude. The Chautauqua Idea became incarnate in two men, John Heyl Vincent and Lewis Miller, and by their coordinated plans and labors made itself a mighty power. Let us look at the lives of these two men, whose names are ever one in the minds of intelligent Chautauquans.

John Heyl Vincent was of Huguenot ancestry. The family came from the canton of Rochelle, 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 Rochelle, 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 Vin-

II cent's birth on February 23, 1832, his father, John Himrod Vincent, the great-great-grandson of the Huguenot refugee, was dweUing 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 pubHc 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 assistant 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 classmates in his eager desire for education, his appetite 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 class told its stoiy. The lessons of that Palestine Class, 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 Class 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 Assembly?