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TH HERE has, beyond question, been an outburst of national feeling in Wales of late years which has manifested itself chiefly in political directions. What is to be the result of it? Is it to end in smoke or to grow into a dominant directing spirit animating every department of Welsh life and activity? The answer will depend much upon the events of the next few years. The time is clearly ripe for some really national movement among the whole people which shall focus and stimulate national aspirations. There is a danger lest a bastard patriotism, raising the cry of "Wales for the Welsh," may divert the movement from its natural course, at any rate for a time; but slowly and surely it will be realized that the only patriotism worthy the name is that which seeks to make Wales a leader in social, religious, educational, and political reform. Wales possesses many natural advantages for trying experiments in these directions. The country is small; the people possess a certain coherence by reason of their language, customs, and traditions; and in certain matters public opinion is riper than in England. For example the interest in education is remarkably widely spread and keen in Wales, and many educational experiments could be tried in Wales with far more chance of success than in England. In some directions, however, it must be admitted that Wales is behind hand. The artistic side of character is hardly developed at all in Wales, except only in the department of music. There is plenty of room for advance if only a sufficiently high ideal seizes the public imagination. Wales educating her people to the highest pitch, not only intellectually, but inorally and physically; Wales training her sons and daughters for the duties of citizenship and so developing her institutions to the highest possible state of efficiency; Wales encouraging the development of industries by providing technical education in all its various branches; in a word, Wales leading in social, political, educational, and religious reform, here is an ideal worthy to call forth the best energies of Welshmen and Welshwomen all

the world over. And it should be added, Wales as a leader in order that, having worked out her own salvation, the way may be more open for others to follow. Let us banish from our minds that exclusive feeling which glories in success because it means defeat of a rival. Rather let us be glad because the success of experiments in national development means something contributed to the onward march of mankind. What, then, we may ask, is the step that should next be taken for the right development and extension of the national feeling in Wales? I am convinced that a national gathering or assembly held at some suitable centre in Wales during the summer, after the fashion of the Chautauqua Assembly in the United States, would be of immense value to Wales at this juncture.

I had the opportunity last July of visiting America and of spending a few days at Chautauqua. I saw there much that was full of interest and afforded many suggestive hints to a Welshman watching it from the point of view of Wales. The origin and nature of the movement may briefly be described as follows. The purpose of the Chautauqua movement, according to its leaders, "is to make religion among the people more intelligent, and recreation more truly recreative." The two gentlemen who started the movement twenty years ago, the Rev. J. H. Vincent and Mr. Lewis Miller of Akron, Ohio, feeling keenly that something should be done for the better training of Sunday school teachers, determined to gather together a number of teachers and scholars during a couple of weeks in the summer for the purpose of studying biblical literature and methods of teaching. From that beginning the movement grew and widened its scope from year to year, taking in additional subjects and including various means of recreation and entertainment, until to-day there is provided in the Chautauqua Assembly Meetings something having an elevating tendency to meet the wants of every class of persons.

Chautauqua is the Indian name of a beautiful little lake in the State of New

on

York, situated about eighteen miles to the east of Lake Erie and at an elevation of 1,300 feet above sea level. It was the shores of this lake that the first gathering was held in 1873; and the movement which then started, and the town which grew out of it, have both taken the name of the lake. The visitors to Chautauqua include persons of diverse religious views; indeed there is no more impressive or important feature of the Chautauqua Assembly than the meeting together on common ground of members of all religious denominations, who there sink for the time being their sectarian differences, and work together with the utmost cordiality for a common end. There was much in the proceedings to suggest Wales and Welsh methods. In the first place the Assembly was characterised throughout by a religious tone. It is in her religious movements that Wales has most fully expressed herself, and any national movement in Wales is bound to take account of the religious element in the Welsh character. It is clear that the religious bodies and their various developments-especially Sunday schools -cannot be neglected if a successful movement in the direction of an intellectual revival in Wales is contemplated. The Chautauqua Assembly method seems to be singularly well suited to Welsh conditions. The idea of a great gathering of people from all parts of the country is thoroughly Welsh. I can hardly describe the Chautauqua Assembly more concisely than by saying that it is an amalgamation of an "Association" (Cymanfa), an "Eisteddfod," and a "College Summer Meeting for Students" all welded together. Wales has already the elements at work separately. The time is ripe for a new national movement starting with the people and among the people, taking out of these three different institutions their best features, and drawing into itself the whole Welsh people.

Three or four years after the Chautauqua Movement was started, the promoters felt the need of encouraging reading and study during the winter months, and they determined to establish a home reading system under the name of the Chautauqua Literary and Scientific Circles. That was a most important step, which had an immensely

stimulating effect upon the Summer Assembly itself, for those in different parts of America who began to read in connection with the Literary and Scientific Circles were eager to come into closer relations with Chautauqua by visiting the Summer Assembly, and from that time the growth of the Assembly has been by large and rapid strides. A list of books, setting out the course of reading for each year, is announced by the Chautauqua Authorities. The list usually includes seven or eight books covering the following range of subjects:-History, Literature, Science, Philosophy and Economics, and Religion. An attempt is also made to arrange the work of successive years in sequence. For example, in 1892-3 Greek History and Literature was studied; in the present year Roman History and Latin Literature; in 1894-5 English History and Literature, and in 1895-6 American History and Literature. At the present time it is estimated that over 70,000 members are actually doing daily systematic reading in connection with the Chautauqua Movement; and since 1878, when this Home Reading branch was started, over 200,000 persons have joined it and carried on the course of reading prescribed.

It is exceedingly interesting, as an indication that the need for something of that kind is already felt in Wales, to find that last year a gathering of ministers at Llandrindod determined to hold a summer School of Theology in the summer of the present year, extending over a fortnight, for ministers and others. This is admirable, but is far from meeting the full need of Wales. An Assembly is needed embracing all subjects of study and every department of life, in which a School of Theology would necessarily find its important place. If such a movement was started, certain conditions essential to success would need to be satisfied. In the first place it would have to begin on a small scale; but whatever was done, should be done supremely well if the movement is to succeed. Every business detail would have to be carefully considered and efficiently carried out; lack of businesslikeness in management has ruined many a good cause in Wales before now, and will ruin many a one yet

there is every reason to fear. The very best lecturers would have to be secured for the work, so that there should be left an impression, upon all those who came, that everything in its way was first-rate.

In the second place it is essential that a fund sufficient to cover expenses should be obtained before anything is attempted. It is quite possible that the receipts, even in the first year, might come near covering expenses; but it is certain that, if the arrangements had to be carried out in total ignorance as to whether expenses would be met or not, the undertaking would assuredly be so crippled and hampered as to court failure.

In the third place it ought to be really national, in the sense of not recognising divisions of Wales into North and South, or other petty local jealousies; it should be for Wales as a whole.

In the fourth place it should absolutely ignore all political and sectarian differences; it should be a movement open to liberal and conservative, churchman and non-conformist alike. For the Welsh people to have one common end, for which they could work heartily and harmoniously without remembering the sectarian and political differences which separate them at other times and at other places, would be an inestimable boon to the country. Such an Assembly should be held in August, at a time when people are taking their holiday and when schools are in vacation, for it seems likely that teachers in elementary schools and secondary schools. would largely attend the gathering. It should probably, in the first instance, last ten days or a fortnight, and during that time a programme including such items as the following might be carried out :

A course of five lectures on Welsh History. A course of five lectures on some scientific topic, treated from the historical point of view, so as to illustrate the method of scientific study.

One or two courses of five lectures each on education and educational methods, with a special view to teachers in secondary and elementary schools.

Lectures on the history of religious bodies in Wales, dealing historically with the growth and development of the organization rather than with its doctrinal characteristics; say, two lectures on each of the leading religious bodies in

Wales, given by some prominent minister or layman of the particular body in each case.

Special talks (rather than formal lectures) for women, on subjects like sanitation, cookery, health, nursing, etc.

Every evening in the week something specially designed to interest the general public given in the largest available hall, for example, concerts involving competitions in solo and chorus singing after the manner of the Eisteddfod.

Lectures, illustrated by the oxy-hydrogen lantern, on foreign travel, some attractive scientific topic, or other popular subjects.

Lectures on notable Welsh preachers, and any other form of attractive entertainment having an elevating tendancy.

Classes might be arranged in subjects like wood-carving, painting, embroidery, or other form of artistic work.

Conferences might be held during the fortnight on subjects of interest to Wales, like Intermediate Education, the development of the new University of Wales, local industries, etc.

Special training classes for Sunday school teachers in biblical study might be arranged, and one day during the Assembly might be given up to a great gathering, when the prizes and certificates in connection with the Sunday school examinations might be awarded.

A parliamentary debating society might be organized, meeting daily, which would be a practising school for the cultivation of public speaking and the management of public affairs; during its proceedings there would be constant opportunities of discussing questions of policy affecting the well-being of Wales.

Finally, a system of reading circles already started in Wales should be connected with such an Assembly as their centre and fountain head, and the further development of such reading circles all over the country ought to form an important part of the business of the Assembly.

The above are only thrown out as suggestions as to the scope of the activities of such a gathering. There are, no doubt, many other useful directions in which it might extend. It seems clear that the time has come for some broad movement of that kind among the whole people, which would stimulate and give form to national life. But if such a movement is started, it should be undertaken with a full sense of the immense responsibility involved in it, and with a full realization of the great difficulties to be overcome in making it the supreme success which is essential for its satisfactory development and continuance. It is idle to attempt to conceal the seriousness of the undertaking, and the many business difficulties connected with

its successful establishment. I press these points because I am convinced that an abortive attempt ending in failure would retard the national movement, and be far more regrettable than mere delay. I commend the idea, however, to the con

sideration of all those who are stirred by
love of their country, and who wish to see
Wales take a position in public affairs
commanding universal respect and admira-
tion.
R. D. ROBERTS.

THE DIARY OF A BARD.

I. BEGINNINGS.

The diary of EBENEZER THOMAS (Eben Fardd), one of the best poets of Wales, is interesting for many reasons. It is a vivid description of the struggles through which the ambitious young men of Wales had to pass, during the first half of this century, in their search for knowledge. It places face to face with us one of the most striking characters in the history of Welsh literature, one who became the literary dictator of his time, in spite of his poverty. It tells us, better perhaps than anything else, the history of the Eisteddfod in all its aspects. It throws much light on the real character of the Welsh Revival, and on its effects upon thought and literature.

The diary is printed from a transcript made for John Jones (Myrddin Fardd, the blacksmith antiquarian of Chwilog. Myrddin Fardd works at the anvil until he has earned enough money to wander in search of Welsh manuscripts. Besides Eben Fardd's papers, he has a very extensive collection of manuscripts belonging to the last century and to this, manuscripts that would have been lost had it not been for his loving care.

The first few entries of the diary are in Latin, the rest in English.

The diary begins with a dry chronicle of facts, and then expands into the history of an uneventful, but exceedingly interesting life.

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I went to school at Llangybi church, under the same master, for a short time. I had a sore throat, and I saw the

EBENEZER THOMAS (Eben Fardd.)

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At school in Llangybi,

beginning of a long series of years of sickness. occasionally. April 20th, in Rule of Three

1811.

Inverse. In summer attended Abererch school, under same master.. Towards year's end step-brother home ill. My journey with him to Llanhaiarn Creek, in the Innomelnie Prace or Price,"

Removed from the house in which I was born. Went to the Society at Ysgoldy; mas tirtham the heaver yie

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