Part 19
This new organization aims to promote habits of reading and study in nature, art, science and in secular and sacred literature, in connection with the routine of daily life (especially among those whose educational advantages have been limited), so as to secure to them the college student’s general outlook upon the world and life, and to develop the habit of close, connected, persistent thinking.
2.—METHODS.
It proposes to encourage individual study in lines and by text-books which shall be indicated; by local circles for mutual help and encouragement in such studies; by summer courses of lectures and “students’ sessions” at Chautauqua, and by written reports and examinations.
3.—COURSE OF STUDY.
The course of study prescribed by the C. L. S. C. shall cover a period of four years.
4.—ARRANGEMENT OF CLASSES.
Each year’s course of study will be considered the “first year” for new pupils, whether it be the first, second, third or fourth of the four years’ course. For example, “the class of 1886,” instead of beginning October, 1882, with the same studies which were pursued in 1881-’82 by “the class of 1885,” will fall in with “the class of ’85,” and take for their first year the second year’s course of the ’85 class. The first year for “the class of 1885” will thus in due time become the fourth year for “the class of 1886.”
5.—C. L. S. C. COURSE OF READING, 1882-’83.
_I. Required._
1. Readings in the History and Literature of Greece, England, Russia, Scandinavia, China, Japan and America.
2. Readings in Science; Geology, Astronomy, Physiology, and Hygiene.
3. Readings in Bible History, and in Biblical and General Religious Literature.
_II. White Seal._
1. Additional Readings in Greek, English and Biblical History.
2. Additional Readings in English and American Literature.
_III. White (Crystal) Seal for Graduates._
Readings in History, Literature and Science, in the line of the Required Course for the year.
This is a Special Course for Graduates of the Class of 1882 who wish to continue their connection with the Circle.
6.—BOOKS FOR THE C. L. S. C. COURSE, 1882-’83.
_I. Required._
History of Greece, by Prof. T. T. Timayenis. Vol. 1. Parts 3, 4 and 5. Price, $1.15.
Preparatory Greek Course in English, by Dr. W. C. Wilkinson. Price, $1.
Chautauqua Text-Book, No. 5, Greek History, by Dr. J. H. Vincent. Price, 10 cents.
Recreations in Astronomy, by Bishop Henry W. Warren, D. D. Price, $1.10.
Chautauqua Text-Book, No. 2, Studies of the Stars, by Bishop H. W. Warren, D. D. Price, 10 cents.
First Lessons in Geology, by Prof. A. S. Packard, Jr. Price, 50 cents.
Chautauqua Text-Book, No. 4, English History, by Dr. J. H. Vincent. Price, 10 cents.
Chautauqua Text-Book, No. 34, China, Corea and Japan, by W. Elliot Griffis. Price, 10 cents.
Evangeline, by Henry W. Longfellow. Price, paper, 20 cents; cloth, 50 cents.
Hampton Tracts: A Haunted House, by Mrs. M. F. Armstrong; and Cleanliness and Disinfection, by Elisha Harris, M. D. Price, 15 cents.
THE CHAUTAUQUAN.[G]
Price, $1.50—in which will be published, (monthly): Pictures from English History, by C. E. Bishop, Esq.; Chapters from Early Russian History, by Mrs. M. S. Robinson; Passages from Scandinavian History and Literature, by Prof. L. A. Sherman, of New Haven, Conn.; Sabbath Readings in Classic Religious Literature, selected by Dr. J. H. Vincent.
THE CHAUTAUQUAN will also contain, in the department of _Required Readings_, brief papers as follows: Studies in Ancient Greek Life; Selections from English Literature; Readings from Russian Literature; Readings from the Literature of China and Japan; Readings in Bible History; Readings in Biblical Literature; Readings in Geology; Readings in Astronomy; Readings in Physiology and Hygiene.
ADDITIONAL READINGS FOR STUDENTS OF THE CLASS OF ’83.
Hints for Home Reading, by Dr. Lyman Abbott. Price, cloth, $1; board, 75 cts.
The Hall in the Grove, by Mrs. Alden. (A story of Chautauqua and the C. L. S. C.) Price, $1.50.
Outline Study of Man, by Dr. Mark Hopkins. Price, $1.50.
_II. For the White Seal._
Persons who pursue the “White Seal Course” of each year, in addition to the regular course, will receive at the time of their graduation a white seal for each year, to be attached to the regular diploma.
History of Greece, by Prof. T. T. Timayenis. Vol. 1; completed. Price, $1.15.
William the Conqueror, and Queen Elizabeth, Abbott’s series. Price, 80 cents.
Outlines of Bible History, by Bishop J. F. Hurst, D. D. Price, 50 cents.
Chautauqua Library of English History and Literature. Vol. 1. Price, paper, 60 cents; cloth, 80 cents.
Outre-Mer, by Henry W. Longfellow. Price, paper, 15 cents; cloth, 40 cents.
Hamlet. Rolfe’s edition. Price, paper, 50 cents; cloth, 70 cents.
Julius Cæsar. Rolfe’s edition. Price, paper, 50 cents; cloth, 70 cents.
_III. Required._—_For the White (Crystal) Seal, for Graduates of 1882._
THE CHAUTAUQUAN. Required Reading.
History of Greece. Vol. 1. By T. T. Timayenis.
William the Conqueror and Queen Elizabeth. Abbott’s Series.
Outre-Mer, by Henry W. Longfellow.
Hamlet. Rolfe’s edition.
Julius Cæsar. Rolfe’s edition.
The following is the distribution of the
SUBJECTS AND BOOKS THROUGHOUT THE YEAR:
[Ch. stands for CHAUTAUQUAN.]
_October._
History of Greece. Vol. 1. (Timayenis.) (Parts 3, 4, and 5.)
Chautauqua Text-Book, Greek History. (Vincent.)
Geology. (Packard.)
Readings in English, Russian, Scandinavian, and Religious History and Literature. (Ch.)
Readings in Geology. (Ch.)
_November._
History of Greece. Vol. 1. (Timayenis.) (Parts 3, 4, and 5.)
Geology. (Packard.)
English, Russian, Scandinavian, and Religious History and Literature. (Ch.)
Readings in Geology. (Ch.)
_December._
Preparatory Greek Course in English. (Wilkinson.)
English, Russian, Scandinavian and Religious History and Literature. (Ch.)
Studies in Ancient Greek Life. (Ch.)
Readings from Russian Literature. (Ch.)
_January 1883._
Preparatory Greek Course in English. (Wilkinson.)
English, Russian, Scandinavian, and Religious History and Literature. (Ch.)
Readings in Bible History and Literature. (Ch.)
_February._
Recreations in Astronomy. (Warren.)
Chautauqua Text-Book, Studies of the Stars. (Warren.)
Readings in Astronomy. (Ch.)
English, Russian, Scandinavian, and Religious History and Literature. (Ch.)
Readings in Bible History and Literature. (Ch.)
_March._
Recreations in Astronomy. (Warren.)
Readings in Astronomy. (Ch.)
Chautauqua Text-Book, English History. (Vincent.)
English, Russian, Scandinavian, and Religious History and Literature. (Ch.)
Selections from English Literature. (Ch.)
_April._
Physiology, Hygiene, and Home. Hampton Tracts.
Readings in Physiology. (Ch.)
English, Russian, Scandinavian, and Religious History and Literature. (Ch.)
Selections from English Literature. (Ch.)
_May._
Evangeline. (Longfellow.)
English, Russian, Scandinavian, and Religious History and Literature. (Ch.)
Readings in Physiology. (Ch.)
_June._
Chautauqua Text-Book, China, Corea and Japan. (Griffis.)
English, Russian, Scandinavian, and Religious History and Literature. (Ch.)
Readings from the Literature of China and Japan. (Ch.)
7.—SPECIAL COURSES.
Members of the C. L. S. C. may take, in addition to the regular course above prescribed, one or more special courses, and pass an examination upon them. Pupils will receive credit and testimonial seals to be appended to their regular diploma, according to the merit of examination on these supplemental courses.
8.—THE PREPARATORY COURSE.
Persons who are too young, or not sufficiently advanced in their studies, to take the regular C. L. S. C. course, may adopt certain preparatory lessons for one or more years.
For circulars of the preparatory course, address Miss K. F. Kimball, Plainfield, N. J.
9.—INITIATION FEE.
To defray the expenses of correspondence, memoranda, etc., an annual fee of fifty cents is required. This amount should be forwarded to Miss K. F. Kimball, Plainfield, N. J. (by New York or Philadelphia draft, or post-office order on Plainfield, N. J.) Do not send postage stamps if you can possibly avoid it.
N. B.—In sending your fee, be sure to state to which class you belong, whether 1883, 1884, 1885, or 1886.
10.—APPLICATION FOR MEMBERSHIP.
Persons desiring to unite with the C. L. S. C. should forward answers to the following questions to Miss K. F. Kimball, Plainfield, N. J. The class graduating in 1886 should begin the study of the lessons required October, 1882. They _may_ begin as late as January 1, 1883.
1. Give your name in full. 2. Your postoffice address, with county and State. 3. Are you married or single? 4. What is your age? Are you between twenty and thirty, or thirty and forty, or forty and fifty, or fifty and sixty, etc.? 5. If married, how many children living under the age of sixteen years?[H] 6. What is your occupation? 7. With what religious denomination are you connected? 8. Do you, after mature deliberation, resolve, if able, to prosecute the four years’ course of study presented by the C. L. S. C.? 9. Do you promise to give an average of four hours a week to the reading and study required by this course? 10. How much more than the time specified do you hope to give to this course of study?
11.—TIME REQUIRED.
An average of forty minutes reading each week day will enable the students in nine months to complete the books required for the year. More time than this will probably be spent by many persons, and for their accommodation a special course of reading on the same subject has been indicated. The habit of thinking steadily upon worthy themes during one’s secular toil will lighten labor, brighten life, and develop power.
12.—MEMORANDA.
The annual examinations will be held at the homes of the members, and in writing. Memoranda will be forwarded to them, and by their written replies the committee can judge whether or not they have read the books required.
13.—ATTENDANCE AT CHAUTAUQUA.
Persons should be present to enjoy the annual meetings at Chautauqua, but attendance there is not necessary to graduation in the C. L. S. C. Persons who have never visited Chautauqua may enjoy the advantages, diploma, and honors of the Circle. The ASSEMBLY DAILY HERALD is published on the grounds during the Chautauqua Assembly. Send $1 for the DAILY HERALD to T. L. Flood, Meadville, Pa. Back numbers can be supplied.
14.—MISCELLANEOUS.
For the story of the C. L. S. C., and explanation of the Local Circles, the Memorial Days to be observed by all true C. L. S. C. members, St. Paul’s Grove at Chautauqua, etc., etc., address (inclose three-cent stamp), Miss K. F. Kimball, Plainfield, N. J., who will forward the Chautauqua Hand-Book, No. 2, sixty-four pages. Blank forms, containing the ten questions given in paragraph 10, will also be sent on application.
15.—OUR CLASS MOTTOES.
We study the Word and the Works of God.
Let us keep our Heavenly Father in the midst.
Never be discouraged.
16.—BOOKS OF THE C. L. S. C.
Address Phillips & Hunt, 805 Broadway, New York; and Walden & Stowe, Cincinnati and Chicago.
FOOTNOTES:
[G] THE CHAUTAUQUAN is a monthly magazine containing more than one half the “required” reading. Ten numbers for the year. 72 pages a month. Price, $1.50 a year. For all the books address Phillips & Hunt, New York, or Walden & Stowe, Cincinnati or Chicago. For THE CHAUTAUQUAN address, _Theodore L. Flood, Meadville, Pa._
[H] We ask this question to ascertain the possible future intellectual and moral influence of this “Circle” on your homes.
EDITOR’S OUTLOOK.
C. L. S. C. Literature.
Among the many notable features connected with Chautauqua work, not the least is the influence of the C. L. S. C. on the educational literature of the times. Book making of a peculiar sort, to meet a special demand, has been one of its results. It is a maxim of commerce that whenever there is a demand there will be a supply to meet it. It is not strange that the supply did not exist at the beginning, for the demand, the want of a school of the people, such as the C. L. S. C. aims to be, is without precedent in our history. Books for the public schools and academies lacked adaptability as well as attractiveness in many instances. The greater part of them were too elementary, being prepared for younger minds and those more advanced and mature were generally too special in their character, failing to give that “outlook” which figures so largely in the Chautauqua Idea. It had to be recognized that the mind of one grown to adult years, though perhaps no farther advanced in a particular branch of study than the boy at school, yet because of other development, experience and observation required that the subject be presented in a different manner. College text books were not suited to the needs of the student of this People’s College. They were often too deep and not wide enough, too much of the students’ _sanctum_ to be suited to the fireside of the home.
A glance at the list of the Chautauqua text books, as they are found in the advertising pages of THE CHAUTAUQUAN, will suggest somewhat the extent and character of this feature. It will be seen that this literature is being published and sold by some of the best publishing houses in the country, and that writers and authors of high reputation have given their talent to meet this want. Let even the disinterested reader examine this list. They are _sui generis_. Wide in their range as the scope of the C. L. S. C. course, simple and attractive in the manner of treating the various subjects, yet philosophical and thorough in the best sense. They are the books that thousands, scattered here and there, thirsting for knowledge, have felt the need of without knowing they were attainable, and which were unattainable till this demand became focalized by the organization of the C. L. S. C. This new literature is therefore filling a wider sphere than the organization which called it into existence. Upon the table of many a professional man, and in many a home where there is not a desire to pursue a full course of study, these books find their way, by reason of the very peculiarities aimed at in their preparation. We do not speak here of the effect that such books is destined to exercise upon the writers of text-books for the schools and academies and colleges, nor of the quickening effect upon publishers to furnish a wide and varied range of books on all these and other subjects to meet the increased demand arising from mental appetites awakened by this course, nor do we venture to prophesy the dimensions to which this literary influence will grow. Mr. Bayard Taylor says that the literary bloom of the eighteenth century in Germany was largely indebted to the popular guilds of the “mastersingers” of preceding centuries. A great popular educational movement like the C. L. S. C. cannot fail to have a large influence on the popular literature of the future.
The Prospect for a Revival of Spiritual Religion.
There is evidently great need of a revival of spiritual religion in all the churches of the land. The fact that most of the great Christian bodies are increasing very slowly in membership, and that some of them, according to their own statistics for the past year, have suffered an actual loss, is evidence that the Church at large is not blessed with the vitality and spiritual power she ought to have. Another significant fact is, that the non-church-going element in both city and country is rapidly on the increase, so that it is estimated that from one-fourth to one-half of the population of the country, seldom, if ever, attend religious services. Indeed we are personally acquainted in communities, and that outside of cities, too, in which the steady church-going element does not comprise more than one-eighth of the population. In view of these things we are led to inquire what are the prospects for the much-needed revival of spiritual religion.
All revivals are necessarily of divine origin, but are dependent on human agency to make them operative among men. The Church is the agency through which divine influences have always been manifested to the world. A revival has never been known to begin outside the Church. The reformation began with Luther, a member of the Romanish Church. The great modern revival movement called Methodism began with Wesley, a member of the Episcopal Church. Concerning the Holy Spirit, there can be no doubt but he is always ready to do his work. The question then is this: Is the Church in condition to secure the spirit in awakening and converting power. This question must be answered in many instances in the negative and for the following reasons:
We must admit that a spirit of worldliness pervades the Church to an alarming degree. In the mad chase after material things that characterizes our age, Christians are seemingly as eager in pursuit of temporal things for temporal ends as are those who make no pretensions to a religious life. The love of money, which is the “root of all evil,” is productive of covetousness, which, like a deadly dry-rot, is destructive of spirituality, eliminates spiritual longings from the soul, and renders the man gross and groveling. In part as a result of this world-spirit developed in the Church, there has been engendered a lamentable indifference to vital piety. The religious forms remain, but the warmth, the glow, the fervor and the power of religion are often sadly wanting. In fact, modern culture too often frowns on fervency either in the pew or pulpit; and too often the sermon, instead of being a powerful appeal to the hearts and consciences of men, and awakening dead souls from the sleep of sin, is only a moral or æsthetic essay or oration, of the conventional half-hour pattern, and deals mainly in glittering generalities. The discussion in the pulpit, in the right spirit, of the justice of God, the exceeding sinfulness of sin, eternal punishment, human redemption by Jesus Christ, and kindred themes, will arouse men to duty, but these themes are by some thought to be unpopular. Consequently the thunders of Sinai are hushed and men are soothed by a sort of emasculated gospel into carnal security, both concerning themselves and their fellow-men, and make but little effort to raise themselves or others to a higher spiritual life.
The increasing secularization of the Sabbath is another great hindrance to a revival of spiritual religion. The sanctity of this day is essential to the spirituality of the Church, and whatever interferes with the proper religious observance of the day tends to destroy vital religion among the people.
In spite of these unfavorable symptoms which are manifest at present in the body of believers, we do not despair of the ultimate success of the Church in accomplishing her mission. There are many sincere, efficient and godly workers in the ranks of all denominations who are earnestly longing and laboring for the salvation of the world, but we fear for the present, at least, that their efforts are being neutralized by the worldliness, indifference, lukewarmness and formalism which characterize a large portion of the Church, so that the near future will not witness a grand revival of spiritual religion. We would be most heartily glad, however, if our forebodings should prove ill-founded, and if there should come upon the Universal Church a divine baptism which would consume all the dross of sin and make her more successful in winning souls.
Success of the Natural Method in Language at Chautauqua.
The natural method has been for several years past on trial, and has achieved a marked success. It has been practically demonstrated that in a very short time persons can be taught to speak French or German, or indeed any language for which there is a competent living teacher. The modern languages have been most successful because it is not easy to find those sufficiently familiar with the ancient ones to give to their pupils the necessary practice in them. Yet, even Greek and Latin have been taught to be spoken in this way. In the modern languages, however, but a few weeks have been needed to enable persons to speak them fluently and understand them well when spoken. From the beginning the scholar is taught to speak in the simple way in which the mother-tongue is taught in childhood. With the very first lesson single words at the beginning and then some simple phrases are mastered. These are increased with each succeeding lesson, and soon the pupil finds that he has quite a store of the words and phrases most commonly in use. By frequent practice these are retained, and others being daily added, at the end of six weeks, or thereabouts, of constant study, any ordinary conversation can be carried on with a facility which astonishes those accustomed only to the slow and tedious processes of the older methods.
It has been fortunate for the Chautauqua Assembly that teachers have taught here from the beginning who have been thoroughly devoted to this method of instruction. Hence the success of the schools, which have already attained to very large numbers, and have secured enthusiastic interest in all those who have attended them. Though the number of last year exceeded that of any that preceded it, it was but an earnest of what is yet to come. Any prediction of the future outcome of these schools, which would be recognized as at all moderate by others, would fall far short of what is confidently expected of them by those familiar with this natural method of instruction, and with the success with which it has met in the Chautauqua schools.
William Penn and His Policy.
The recent celebration of the bi-centennial of the landing of William Penn on this continent has once more attracted public attention to the founder of the great Commonwealth of Pennsylvania. Penn was a prominent personage during his lifetime and figured largely both in England and this country. His character was an odd mixture of fanaticism and moderation, and in his public career he managed to so blend Quaker simplicity and worldly wisdom that he was a great light in his sect and at the same time was possessed of great influence in court circles, especially during the reign of James II.
He received his patent for the territory now forming the State which bears his name from the crown, in payment of a debt of £16,000 due to his father, who had been an admiral in the English navy during the reign of Charles II. When he came to this country in 1682 to take possession of his grant, he did not endeavor to drive out by force the Indian tribes which occupied it, but formed a treaty of peace and friendship with them on such terms that the land made over to him by the crown was ceded to him and his colonies by the consent of the aboriginal inhabitants. In all his relations with the Indians he treated them with such justice and benevolence that his colonies were never molested by them, but enjoyed uninterrupted peace and prosperity. Of this treaty made by Penn with the Indians Voltaire said that it was “the only treaty never sworn to and never broken.”
Penn’s treatment of the Indians was as anomalous as it was wise and statesmanlike. Had a similar policy characterized the leaders and members of other colonies this country would have been spared many scenes of horror and years of bloodshed, and the story of the red men’s wrongs would never have disgraced its records. Penn’s course in this matter was all the more remarkable in that it was utterly foreign to the spirit of the age in which he lived. War was the trade of kings and their representatives. Its rude alarms were preferred to the “piping sounds of peace,” and the sword was deemed a more honorable emblem than the olive branch. Penn showed his greatness by rising completely above the spirit and temper of his times in the policy he pursued in relation to the Indians.