Elizabeth Thomas are the only representatives of the Tynrhos family. I doubt, if we take the whole neighborhood, whether one-third of the second generation remains.

The third generation are now bearing the burden and heat of the day, and some of them are beginning to move down on the shady side of the mountain. "One generation goeth, and another cometh." Surely this is not our home. I often think of a stanza of an old Welsh hymn, my good uncle John Jones sometimes gave out in church, as follows:

"Torf o 'mrodyr sydd yn gorwedd
Yn y bedd, anghofus dir,
Yn y dyffryn lle mae'r llwythau
Byddaf finau cyn bo hir,

Lle ni chlywir, lle ni chlywir, Dim o swn gofidiau'r byd."

I am glad that the Tynrhos neighborhood has given the world some good men, teachers, lawyers, judges, doctors, ministers, and at least one legislator, and quite a number of successful business men.

"Let us hear the conclusion of the whole matter. Fear God and keep his commandments for this is the whole duty of man."

Dear friends, farewell. May we meet in the land of day, when we shall see "holl daith yr anialwch i gyd," and talk of our wilderness journey that led to the King's Pal

ace.

Traveling from Capel Curig Curig towards Bethesda we pass through Ogwen and Francon valleys. Having crossed the bridge at Ogwen, we enter Nant Francon, and the "Glen of Beavers" takes us all the way to Bethesda and its slate quarries. This great valley was once the bed of a glacier, and in some of the numerous cwms or hollows in the hills, minor glaciers remained when the larger one was shrinking away. The most remarkable of those cwms is Cwm Graenog. The hills above it are Moel Perfedd on the left, and Carnedd y Filiast on the right, and behind these is Elidyr Fawr. In

another two miles we enter Bethesda, a populous slate village, situated five miles from Bangor, and about ten from Capel Curig, celebrated for the great Penrhyn lockout.

There has been trouble in the Penrhyn quarries since the '60's. The settlement of August, 1897, was dissatisfactory, the chief grievance being that autocracy still reigned there, which created a spirit of insecurity among the men. There was no mutual understanding. October 14, 1900, the disturbance recommenced, the men finding that contracts were given out to inferior men and even non-quarrymen, and

number of men not professing to have been regenerated and saved would give royal support to earnest attempts at restoring the day to its purposes and functions. There is a growing demand the civilized world over on the part of employees for the abolishment of all unnecessary labor on that day. Men in authority, men in control of churches and vast business interests are the men mostly responsible for the present conditions.

Money getting has become something more than a passion, more than a disease; it has become insanity. In 190r the managers of the Ohio State Fair in spite of the wishes of the people opened the gates of the Fair on the Sabbath. There was an attempt at giving to the Sabbath Fair a religious semblance, and the much respected President of the State University was asked to preach to the crowds On the grounds. So long as there were hopes of securing his services the farce was not so apparent, but he refused. Then so as not to be refused again a man was asked who was never known to refuse anything, if thereby his name might get publicity, but when his remarks were. uttered and published, it was evident to all that a great insult had been offered to the intelligence and moral integrity of the people, and many thousands who had intended to attend did not go, and the Fair was sunk several thousands of dollars in debt, and it was not opened on the Sabbath in 1902.

It has come to this point. Moral argument is of no avail with men of immoral purposes; nothing will touch them but the dollar. When the managers saw that patronage was withheld from the Fair because of its being open on the Sabbath, they submitted meekly to the wishes of their superiors. But what they wrote in their own defence is interesting and fraught with valuable lessons to those who have the best interests of men at heart. Protests in great volumes were sent them from all over the State, and they laughed at them.

It is worthy of notice also that many of those protesting so strongly attended the Fair, some on the Sabbath, and many leaving their homes on the Sabbath so as to be on the grounds early on Monday. This insincerity and unreliability is something beyond the ability of the average man to explain. The managers were obdurate and obstinate; they determined to have their way, and they did. They did what they could to justify their position, but they did not furnish one single valid reason for the course they were persuing. The most and the best they could do was to insist that the Fair open wide on the Sabbath was no greater transgression of God's law than is the "action of the brethren who arrange for excursions to Lakeside, Miami Chautauqua, Lancaster and Worthington," using their own phraseology, and in this they were correct. The sins of socalled Christians were hurled back

closed at the Fair, the managers also insisted that there were no humerous features to compare with the Reverend Samuel. Not once did they insist that it was right to open the gates on the Sabbath, but they insisted that the open Fair was on a par morally with other places of attraction, even if they were dubbed religious. And who dares deny the logic of their argument? The position taken by the managers did more than open the gates of the State Fair; it opened the eyes of the public to the hypocritical inconsistency of a vast number of men calling themselves Christians; and also to the fact that no reformation of a lasting benefit is possible till the Sabbath is honored and revered among the people as a boon from God. The majority of present day camp meetings are incompatible with Sabbath-keeping. The State Fair and the ordinary camp meeting are on the same level. Were the day kept holy the doors of both would be closed.

Were

A body of people claiming exclusive use of the word Christian conduct yearly a camp meeting in an agricultural district dotted with churches. During the camp meet

ing the services of all of these churches are more or less interfered with. The plea that more or better preaching is needed in that locality can not be truthfully made as the ordinary preaching of the majority of neighboring churches is much more learned and eloquent and helpful than that of the camp meeting. It is not the preaching or religious interest that draws the great crowd to the camp, but the sensational, often vulgar utterances of the advertised speakers; they are all represented to be stars of the first magnitude; the display hangers are worthy of the finest theatres or the greatest shows, and the people go. A Presbyterian minister, reported to be one of the greatest divines of the century was to lecture on Sabbath afternoon on the "Model Wife." The D. D. of that man stood for Driving for Dollars. A tremendous crowd listened to hackneyed and outworn jokes which were discordant with every Christian notion of the Sabbath day. Not a single model wife heard him; she was at her home or at her church. Mrs. Nation, the Kansas saloon smasher, was one of the attractions. Credit was given her for honesty, bravery, righteousness, holiness, in the dodgers announcing her brilliant advent. All sorts of catch phrases were used to beguile people to see and to hear her, and all sorts of schemes, some of them very questionable from a moral point of view, were used to advertise her.

She