At about seventeen years of age, he left his bad uncle and his more servile employments; still continuing the occupation of a farming lad, he went to Glanclettwr; afterwards he lived at Penyralltfawr, at Gwenawlt, and then at Castellhywel. Thus the days of his youth passed; he looks like a poor, neglected, and forsaken lad. Of books he knew nothing,—he had no men of intelligence around him with whom to converse, and his condition in life doomed him to association with all that was low and brutal. And yet, strange as it may seem, as his friend and earliest biographer, Mr. Rhys Stephen, has testified, even then, as in the instance of the rugged young Samson, “the Spirit of the Lord began to move him at times.” It is not credible that, however crushed down beneath the weight of such abject circumstances, the boy could have been exactly what the other boys and men round him were; restless feelings, and birth-throes of emotion and thought, make themselves known in most of us before they assume a shape in consciousness: it is natural that it should have been so with him. With a life of seriousness, which resulted in Church membership, and which appears to have taken place when he was about seventeen years of age, commenced his life of mental improvement,—the first humble beginnings of intellectual effort. It is singular that the Church with which he first united, at Llwynrhydowain, originally Presbyterian, and of considerable importance in the early history of Welsh Nonconformity, approached very nearly, when Evans united with it, to Unitarianism. Its pastor was the Rev. David Davies; he was an Arian, an eminent bard, a scholar, an admirable and excellent man, who has left behind him a very honourable reputation. Such a man as Mr. Davies was, he would be likely to be interested in the intelligent and intellectual state of the youth of his Church and congregation. The slight accounts we possess of the avidity with which Christmas Evans and his companions commenced their “pursuit of knowledge under difficulties,” is very animating and pleasing; they combined together with the desire to obtain the earliest and most necessary means of mental acquisitiveness, such as reading and writing, a desire for the acquisition of religious knowledge, and what may be spoken of as some of the higher branches of study. But we will employ Christmas Evans’s own words:—