A conversation that occurred at least ten years after the session of '74 belongs here logically, if not chronologically. A tall, long-coated minister whose accent showed his nativity in the southern mountain-region said to me, "I wish to inquire, sir, what is the doctrinal platform of this assembly." "There is none, so far as I know," I answered. "You certainly do not mean, sir," he responded, "that there is not an understanding as to the doctrines allowed to be taught on this platform. Is there no statement in print of the views that must or must not be expressed by the different speakers?" "I never heard of any," I said, "and if there was such a statement I think that I should know about it." "What, sir, is there to prevent any speaker from attacking the doctrines of some other church, or even from speaking against the fundamental doctrines of Christianity?" "Nothing in the world," I said, "except that nobody at Chautauqua ever wishes to attack any other Christian body. If anyone did such a thing, I don't believe that it would be thought necessary to disown or even to answer him. But I am quite certain that it would be his last appearance on the Chautauqua platform." In this chapter I have sought to point out the foundation stones of Chautauqua, as they were laid nearly half a century ago. Others were placed later in the successive years; but these were the original principles, and these have been maintained for more than a generation. Let us fix them in memory by a restatement and an enumeration. First, Chautauqua, now an institution for general and popular education, began in the department of religion as taught in the Sunday School. Second, it was an out-of-doors school, held in the forest, blazing the way and setting the pace of summer schools in the open air throughout the nation and the world. Third, although held upon a camp-meeting ground it was widely different in aim and method, spirit and clientele from the old-fashioned camp meeting. Fourth, it maintained the sanctity of the Sabbath, closed its gates, and frowned upon every attempt to secularize or commercialize the holy day, or to make it a day of pleasure. Fifth, the enterprise was supported, not by collections at its services, or by contributions from patrons, but by a fee upon entrance from every comer. Sixth, it was to represent not one branch of the church, but to bring together all the churches in acquaintance and friendship, to promote, not church union, but church unity. And seventh, let it be added that it was to be in no sense a money-making institution. There were trustees but no stockholders, and no dividends. If any funds remained after paying the necessary expenses, they were to be used for improvement of the grounds or the enlargement of the program. Upon these foundations Chautauqua has stood and has grown to greatness. CHAPTER IV THE BEGINNINGS