peculiar privilege of the few, must in our best earthly estate become the valued possession of the many. *

* The theory of Chautauqua is that life is one and that religion belongs everywhere. Our people, young and old, should consider educational advantages as so many religious opportunities. Every day should be sacred. Chautauqua

pleads for universal education; for plans of reading and study; for all legitimate enticements and incitements to ambition, for all necessary adaptations as to time and topics; for ideal associations, which shall at once excite the imagination and set the heart aglow. * * Show people no longer young that the mind reaches its maturity long after the high school days end, and that some of the best intellectual and literary labor is performed in and beyond middle life. College halls are not the only places for prosecuting courses of study. College facilities are not the only opportunities for securing an education. A college is possible in everyday life if one choose to use it; a college in house, shop, street, farm, market, for rich and poor, the curriculum of which runs through all of life, a college which trains men and women everywhere to read and think and talk and do; this is the 'Chautauqua idea.'"

*

Professor Albert S. Cook, of Yale university and a wellknown Chautauqua lecturer, in an article on Chautauqua : its aims and influence," published in The Forum, August, 1895, says of the "Chautauqua idea": "As nearly as I can formulate it, it 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?" Dr. Merrill E. Gates once said: "The true significance of

the Chautauqua movement seems to me not to lie chiefly in the great summer gatherings, in the crowded lectures, the enthusiastic conferences, and the inspiring commencement address at Chautauqua itself, nor in the diplomas awarded there. But the Chautauqua circles throughout the land mean useful, wisely-directed home reading and intelligent general conversation in the home circle wherever their influence extends. Not only is it true that neighborhoods which have been stagnant for the lack of any common themes for conversation higher than the local gossip have been stirred to new intellectual life when the circles met to consider the facts of science or history and the noble thoughts and perfect forms of the best literature of all time, but in the home circle as well, in the family life of thousands of homes, children and parents have new themes brought into their horizon and talked about with a common interest at the table and in the evening."

Principal A. M. Fairbairn, of Mansfield college, Oxford, England, says: “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 during 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."

Sir Joshua G. Fitch, for a long time her majesty's chief inspector of the training colleges of England, said to an audience of 5,000 people at Chautauqua: "It seems to me that you have hit upon one of the most admirable and fruitful devices ever yet adopted when, by means of reading circles and correspondence helps, the solitary student has opened to him what he shall read and what use he shall make of his reading when he has it. This is a great work on which you have often invoked the divine blessing.

I earnestly trust that it may continue to go on and prosper, that this great assembly may be one of the most notable agencies by which you may encourage the love of truth, the devotion to knowledge, and the help and guidance of the people of America."

Religion realized-It would be a fatal mistake for any observer to imagine that religion had been neglected amid the multiplication of departments, for in point of fact religion, in its spiritual ethical sense, is the very heart of Chautauqua. In these days of growing secularization and materialism, Chautauqua is a good object lesson in what might be called a religious survival or revival in concrete, wholesome, visible ways. Chautauqua, like Judaism in its best. estate, is an institution for the promotion of the higher life, social and intellectual. "Holiness to the Lord" is an historic synonym for righteousness in all human relations, peace on earth, to men of good will. The Chautauqua idea, comprehensively stated, is religion realized in life and culture in practical, not merely in theoretical ways or barren creeds. Chautauqua cultivates faith and works.

The American library association held its annual conference at Lakewood-on-Chautauqua in July, 1898, where the president, Herbert Putnam, then librarian of the Boston public, now of the library of congress, paid the following deserved tribute to Chautauqua: "The Chautauqua system has a most intimate interest to us, as a system of practical and economic education, inaugurated by a sincere humanitarianism sustained by an enthusiastic missionary spirit, successful in reaching a vast body of individuals not reached by more formal processes of education, and successful also in bringing these—at least for a time, and even if but superficially into touch with the highest in literature and achievement."

Local Chautauquas-There are now scattered throughout the United States and Canada more than 300 so-called Chautauquas." They are federated with the parent "Chautauqua" only in filial ways like Greek colonies to their

metropolis. The daughter educational societies follow the same methods and courses of reading as their alma mater, and gladly report to her their progress. Bishop Vincent every summer "swings around" at least part of the grand Chautauqua circle to encourage these local assemblies.

SELECT TYPES OF SUMMER SCHOOLS

Catholic summer school of America1- For nearly ten years the friends of higher education have maintained a Catholic summer school for the benefit of teachers and students. After meeting in various places, the school finally settled down at Plattsburg, New York, on Lake Champlain. In 1893, the regents of the University of the State of New York granted a charter by which this school became a legal corporation, and was classified in the system of public instruction devoted to university extension. By this charter certain advantages are acquired by summer school students who wish to prepare for the regents' or state's examinations.

The objects of the school, officially stated, are to increase the facilities for busy people as well as for those of leisure to pursue lines of study in various departments of knowledge. Opportunities for instruction are provided by lectures from eminent specialists. Courses are given in anthropology, history, literature, ethics, science, and religion.

The school itself is beautiful for situation and not far from the principal summer hotel on Lake Champlain. The Catholic Chautauqua has, however, its own cottage accommodations, a club or casino for social reunions, its lecture halls and local book store. The place, like the central Chautauqua, is an ideal summer resort and attracts many friends of education, both Catholic and Protestant.

It is pleasant to see the pictures of buildings on the lake shore and some of these summer gatherings of the clergy who are leading spirits in this popular movement. Dr.

1 A special account of the origin of this new and remarkable movement may be found in the author's paper on "Chautauqua." See report of U. S. commissioner of education, 1894-95, pp. 1065, 1077.

Conaty who was long its faithful director is now the eloquent and progressive rector of the Catholic university of America.

Catholic winter school1- Three or four sessions of the Catholic winter school of America have been held at New Orleans, one of the most catholic centers of American education, secondary, higher and popular. With Tulane university, the Howard memorial library and a fine system of public schools, New Orleans, for its educational background, has a noble record of French Catholic spiritual and intellectual activity extending through nearly two centuries, from the time of the grand monarch under whose sovereignty Louisiana was first colonized and named. The early Catholic movement in American education is well described by Professor Fay in his History of education in Louisiana (contributions to American educational history, published by the U. S. bureau of education).

At the Catholic winter school of America popular education is naturally connected with religion. The school is opened with pontifical high mass in St. Louis cathedral. A bishop from Mexico officiated at the formal opening in February, 1898. It is noteworthy that the rector of the Catholic university of America, Rev. Dr. Conaty, gave five lectures on the relations of the church to the educational movement of to-day. This former and well-beloved director of the Catholic summer school of America at Cliff Haven, Plattsburg on Lake Champlain, has thus served as an educational link between the north and the south, between the historic shores of Lake Champlain and of the Gulf of Mexico. Prof. Alcée Fortier, of Tulane university (one of the best romance scholars in America), introduced the educational

1 Dr. Weeks says (Education report, 1894-95. p. 1484): “As the summer was originally chosen because of its comparative freedom and the greater suitability of climate in the middle and northern states, so the idea has been reversed in the extreme south and we have the Florida Chautauqua held in February and March, and the Catholic winter school of America, which held its first session in New Orleans, February 16 to March 14, 1896, and was a financial success." Winter schools for adults would be expedient in Baltimore and Washington or some other cities which are prevented by climatic reasons from attempting summer schools.