The Story of Chautauqua — Background and Themes

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Hurlbut, Jesse Lyman, 1843-1930 Project Gutenberg 2010 Not confirmed
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Words 94,818
Reading time 413 min
Text sections 16

The source record for The Story of Chautauqua — Background and Themes measures this digital text at 94,818 words, 6 hr 53 min estimated reading time, and 16 detected text sections.

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Jesse Lyman Hurlbut's 1921 institutional history of the Chautauqua movement, drawing on testimonials and anecdotes to illustrate how the assembly's educational programs reached working people, servants, and rural Americans.
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These were Grant, Hayes, Garfield, McKinley, Roosevelt, and Taft. Theodore Roosevelt was at Chautauqua four times. He said on his last visit, in 1905, "Chautauqua is the most American thing in America"; and also:

This Chautauqua has made the name Chautauqua a name of a multitude of gatherings all over the Union, and there is probably no other educational influence in the country quite so fraught with hope for the future of the nation as this and the movement of which it is the archtype.

Let us see what some journalists and writers have said about Chautauqua. Here is the opinion of Dr. Lyman Abbott, editor of _The Outlook_, and a leader of thought in our time:

Chautauqua has inspired the habit of reading with a purpose. It is really not much use to read, except as an occasional recreation, unless the reading inspires one to think his own thoughts, or at least make the writer's thoughts his own. Reading without reflection, like eating without digestion, produces dyspepsia. The influence and guidance of Chautauqua will long be needed in America.

The religious influence of Chautauqua has been not less valuable. Chautauqua has met the restless questioning of the age in the only way in which it can be successfully met, by converting it into a serious seeking for rest in truth.

Dr. Edwin E. Slosson, formerly professor in Columbia University, now literary editor of the _Independent_, wrote in that paper:

If I were a cartoonist, I should symbolize Chautauqua by a tall Greek goddess, a sylvan goddess with leaves in her hair--not vine leaves, but oak, and tearing open the bars of a cage wherein had been confined a bird, say an owl, labeled "Learning." For that is what Chautauqua has done for the world--it has let learning loose.

From the American _Review of Reviews_, July, 1914:

The president of a large technical school is quoted as having said that ten per cent. of the students in the institution over which he presides owe their presence to Chautauqua influence. A talk on civic beauty or sanitation by an expert from the Chautauqua platform often results in bringing these matters to local attention for the first time.

Here is an extract from _The World To-day_:

Old-time politics is dead in the States of the Middle West. The torchlight parade, the gasoline lamps, and the street orator draw but little attention. The "Republican Rally" in the court-house and the "Democratic Barbecue" in the grove have lost their potency. People turn to the Chautauquas to be taught politics along with domestic science, hygiene, and child-welfare.

Mr. John Graham Brooks, lecturer on historical, political, and social subjects, author of works widely circulated and highly esteemed, has given courses of lectures at Chautauqua, and has expressed his estimate in these words:

After close observation of the work at Chautauqua, and at other points in the country where its affiliated work goes on, I can say with confidence that it is among the most enlightening of our educational agencies in the United States.

Dr. A. V. V. Raymond, while President of Union College in New York State, gave this testimony:

Chautauqua has its own place in the educational world, a place as honorable as it is distinctive; and those of us who are laboring in other fields, by other methods, have only admiration and praise for the great work which has made Chautauqua in the best sense a household word throughout the land.

Mr. Edward Howard Griggs, who is in greater demand than almost any other lecturer on literary and historical themes, in his Recognition Day address, in 1904, on "Culture Through Vocation," said as follows:

The Chautauqua movement as conceived by its leaders is a great movement for cultivating an avocation apart from the main business of life, not only giving larger vision, better intellectual training, but giving more earnest desire and greater ability to serve and grow through the vocation.

This from Dr. William T. Harris, United States Commissioner of Education:

Think of one hundred thousand persons of mature age following up a well-selected course of reading for four years in science and literature, kindling their torches at a central flame! Think of the millions of friends and neighbors of this hundred thousand made to hear of the new ideas and of the inspirations that result to the workers!

It is a part of the great missionary movement that began with Christianity and moves onward with Christian civilization.

I congratulate all members of Chautauqua Reading Circles on their connection with this great movement which has begun under such favorable auspices and has spread so widely, is already world-historical, and is destined to unfold so many new phases.

Prof. Albert S. Cook, of Yale University, wrote in _The Forum_:

Jesse Lyman Hurlbut opens The Story of Chautauqua with a wry ancient Greek anecdote about a law requiring a proposer to appear with a rope around his neck, suggesting that authors too should justify their work's necessity. This defensive preface frames the book as a response to a perceived flood of useless literature, yet the text that follows is largely a compilation of testimonials from governors, educators, and ordinary participants. Hurlbut, a Methodist minister and prolific author of Sunday school materials, wrote this institutional history in 1921, nearly fifty years after Chautauqua's founding. The excerpts reveal a work more concerned with documenting the movement's impact through anecdotal evidence than with systematic analysis.

Testimonials as Evidence

Hurlbut builds his case for Chautauqua's significance almost entirely through quoted endorsements. Governor George W. Atkinson of West Virginia calls it "the common people's College," while other unnamed public figures are invoked to warrant the book's publication. The author explicitly states he will not rely on the votes of those "inoculated with the Chautauqua spirit" but instead seeks "the testimony of sane, intelligent, and thoughtful people." This rhetorical move reveals a tension: the book is an insider's account that nevertheless tries to borrow external authority. The reliance on testimonials—rather than on statistical data or program descriptions—shapes the narrative as a collection of persuasive voices rather than a detached history.

Anecdotes of Self-Improvement

The most vivid passages in the excerpts are stories of individuals transformed by Chautauqua's reading circles. A country storekeeper in Arkansas, feeling his life "narrow," discovers the C. L. S. C. through a newspaper, sets up a desk in the back of his shop, and soon leads a circle of twenty members who experiment with homemade batteries. A servant girl overhears her mistress discussing the Circle, asks to join, and becomes "the brightest scholar in the group," eventually becoming a teacher. A working man with six children rises early to read "just as an example to them." These anecdotes share a pattern: the learner is initially isolated or in a subordinate position, discovers Chautauqua through chance, and then becomes a leader or teacher themselves. Hurlbut uses these stories to argue for the program's democratic reach, but he does not provide broader demographic data.

The Tension Between Breadth and Depth

A recurring note in the excerpts is the difficulty of choosing among Chautauqua's simultaneous offerings. The Arkansas storekeeper complains that "too many things come at the same time; here's a lecture on American authors and one on biology, and one on history, all at once, and I never know which to attend." This complaint, presented sympathetically, hints at a structural tension in the Chautauqua model: the desire to offer encyclopedic coverage conflicts with the practical limits of attention. Hurlbut does not resolve this tension, nor does he critique it. Instead, he lets the anecdote stand as a testament to the program's abundance. The reader is left to wonder whether the institution's breadth was a strength or a source of intellectual indigestion.

Hurlbut's The Story of Chautauqua is best read as a primary source for understanding how the movement's advocates constructed its legacy. The book's reliance on testimonials and anecdotes, rather than on critical analysis, means that readers should weigh the evidence presented against other historical accounts. The excerpts suggest that Chautauqua's leaders were acutely aware of the need to justify their enterprise, and this defensiveness shaped the record they left behind.

I remember Hurlbut’s fondness for those tired servants and farmers, their lamps lit late for a lecture. That same earnest patience lives in the Report of the Committee of Fifteen Read at the Cleveland Meeting of the Department of Superintendence, February 19-21, 1884, with the Debate — Context and Discussion, where every voice, however small, was given its turn. Two books, one quiet conversation about who gets to learn.

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