The Influence of Religion and Education Toward Mary Jones’ Personality and Her Contribution to Society in M

THE INFLUENCE OF RELIGION AND EDUCATION TOWARD MARY JONES’ PERSONALITY AND HER CONTRIBUTION TO SOCIETY IN M. E. ROPES’ THE STORY OF MARY JONES AND HER BIBLE

AN UNDERGRADUATE THESIS

Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra in English Letters

SONDANG FAJARYANI KATHY MARINA SIMANJUNTAK

Student Number: 034214134

ENGLISH LETTERS STUDY PROGRAMME DEPARTMENT OF ENGLISH LETTERS FACULTY OF LETTERS SANATA DHARMA UNIVERSITY YOGYAKARTA 2009 THE INFLUENCE OF RELIGION AND EDUCATION TOWARD MARY JONES’ PERSONALITY AND HER CONTRIBUTION TO SOCIETY IN M. E. ROPES’ THE STORY OF MARY JONES AND HER BIBLE

AN UNDERGRADUATE THESIS

Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra in English Letters

SONDANG FAJARYANI KATHY MARINA SIMANJUNTAK

Student Number: 034214134

ENGLISH LETTERS STUDY PROGRAMME DEPARTMENT OF ENGLISH LETTERS FACULTY OF LETTERS SANATA DHARMA UNIVERSITY YOGYAKARTA 2009

iii

Mazmur 23 TUHAN adalah gembalaku, takkan kekurangan aku. Ia membaringkan aku di padang yang berumput hijau, Ia membimbing aku ke air yang tenang; Ia menyegarkan jiwaku. Ia menuntun aku di jalan yang benar oleh karena nama-Nya. Sekalipun aku berjalan dalam lembah kekelaman, aku tidak takut bahaya, sebab Engkau besertaku; gada-Mu dan tongkat-Mu, itulah yang menghibur aku. Engkau menyediakan hidangan bagiku, di hadapan lawanku; Engkau mengurapi kepalaku dengan minyak; pialaku penuh melimpah. Kebajikan dan kemurahan belaka akan mengikuti aku, seumur hidupku; dan aku akan diam dalam rumah TUHAN sepanjang masa.

for…

my Beloved Parents

my lovely brothers

my motherly sisters

my late nephew and niece, the twins

my gorgeous Prince William

my friends

and

my brothers and sisters in the name of Jesus Christ

v LEMBAR PERSETUJUAN PUBLIKASI KARYA ILMIAH UNTUK KEPENTINGAN AKADEMIS

Yang bertanda tangan di bawah ini, saya mahasiswa Universitas Sanata

Dharma:

Nama : Sondang Fajaryani Kathy Marina Simanjuntak

NIM : 034214134

Demi perkembangan ilmu pengetahuan, saya memberikan kepada perpustakaan Universitas Sanata Dharma, karya ilmiah saya yang berjudul: THE INFLUENCE OF RELIGION AND EDUCATION TOWARD MARY JONES’ PERSONALITY AND HER CONTRIBUTION TO SOCIETY IN M. E. ROPES’ THE STORY OF MARY JONES AND HER BIBLE beserta perangkat yang diperlukan (jika ada). Dengan demikian saya memberikan kepada perpustakaan Universitas Sanata Dharma hak untuk menyimpan, mengalihkan dalam bentuk media lain untuk kepentingan akademis, tanpa perlu ijin dari saya maupun memberikan royalty kepada saya selama tetap mencantumkan nama saya sebagai penulis. Demikian pernyataan yang saya buat dengan sebenar-benarnya.

Dibuat di Yogyakarta

Pada tanggal: 31 Maret 2009

Yang menyatakan,

(Sondang Fajaryani Kathy Marina Simanjuntak)

vi Pernyataan Keaslian Karya

Saya menyatakan dengan sesungguhnya bahwa skripsi yang saya tulis ini tidak memuat karya atau bagian yang lain kecuali yang telah disebutkan dalam kutipan dan daftar pustaka sebagaimana layaknya karya ilmiah.

Yogyakarta, 31 Maret 2009

Sondang Fajaryani Kathy Marina Simanjuntak

vii ACKNOWLEDGEMENTS

I would offer my grateful thanks to the LORD because He gives me His tender love and mercy day by day. He always gives me a new chance to stand up again and again anytime I fall down, and saying “Thank You so much, LORD” never seems enough. “I’ll never walk alone for You are here, carrying me up, because once You say to Your children ‘Even to your old age, I am He, and even to gray hairs I will carry you! I have made, and I will bear; even I will carry, and will deliver you’ (Isaiah 46: 4).”

I would also give my grateful thanks to my best family: my parents for your patience, supports, and prayers; my brothers, Ray and Ryant, and my sisters,

Daisy and Nova, for your supports, advices, and prayers; my cousin, Terry, for your support and prayers, “Good luck for your thesis too.”

In completing this thesis, I would give my special thanks to: my best advisor, Dra. Theresia Enny Anggraini, M. A., for your guidance, advice, and point of views, “you always open your arms for me for these almost two years of guidance, my deepest thanks for that, Bu Enny;” my co-advisor, Tatang Iskarna,

S.S., M.Hum., for your suggestions, and point of views; Dr. Novita Dewi, M.S.,

M. A. (Hons), for your guidance and advice at the very beginning of completing this thesis; my examiner, Maria Ananta, S. S., M. Ed., for your suggestions and point of views during my thesis defense; and all the lecturers. Thank you all for your knowledge you have given to me to be learned during my college study.

My warmest thanks go to my best friends: Ike, for being my ‘twin,’ a very best friend, and for your support; Sikah for being a best friend for almost my

viii whole life time; Tari, Novel, and Rosa, for your supports and our friendship since junior and senior high school; my best university classmates: Maya, Cita, Mei,

Intan, Dewi, Agnes, Nani, Leni, Ketut, Tio, Abiet, Ryan, Ginting, Demz,

Daud, Mando, Mudji and the rest who I cannot mention one by one; my best

‘(ex)kost-mates:’ K Reena, for your support; Eling, for your support; Marlin, for your printer; Elin, for the Internet and other crazy times, “You remind me of my high school moment”; Yen-yen, for being my ‘love-story-bin;’ my kind-hearted friends: Askari Addison, for your kindness and the word ‘persevering;’ Elaine

Nicholaesz, for introducing me to David; David Butterworth, for correcting my grammar and giving me opinions and support; and to the last is Mary Jones,

“Your life story really teaches me many things in my life and I thank God I found your memoir in the library.” “What shall I render to the LORD for all His benefits toward me? (Psalm 116:12)”

Sondang Fajaryani Kathy Marina Simanjuntak

ix TABLE OF CONTENTS

TITLE PAGE ...... i APPROVAL PAGE ...... ii ACCEPTANCE PAGE...... iii MOTTO PAGE...... iv DEDICATION PAGE...... v PERSETUJUAN PUBLIKASI ...... vi KEASLIAN KARYA ...... vii ACKNOWLEDGEMENTS ...... viii TABLE OF CONTENTS ...... x ABSTRACT...... xii ABSTRAK ...... xiii

CHAPTER I: INTRODUCTION ...... 1 A. Background of the Study...... 1 B. Problem Formulation...... 4 C. Objectives of the Study...... 5 D. Definition of Terms ...... 5

CHAPTER II: THEORETICAL REVIEW ...... 8 A. Review of Related Studies...... 8 B. Review of Related Theories...... 12 1. Theories on Character and Characterization...... 12 2. Theories on Personality ...... 13 3. Theories on Setting...... 16 4. The Relationship between Character and Setting ...... 17 C. Review on the Socio-Historical Background of Wales in 18th and 19th century...... 18 1. Religion...... 19 2. Education...... 38 D. Theoretical Framework...... 40

CHAPTER III: METHODOLOGY...... 41 A. Object of the Study...... 41 B. Approach of the Study...... 42 C. Method of the Study...... 43

CHAPTER IV: ANALYSIS ...... 47 A. Mary Jones Personality...... 47 B. The Factors that Influence Mary Jones’ Personality...... 60 1. Religion...... 61 2. Education...... 69 C. The Contribution of Mary Jones’ Personality to Society...... 72

x CHAPTER V: CONCLUSION ...... 78

BIBLIOGRAPHY...... 81 APPENDICES ...... 84 A. Summary...... 84

xi ABSTRACT

SONDANG FAJARYANI KATHY MARINA SIMANJUNTAK (2009). The Influence of Religion and Education toward Mary Jones’ Personality and Her Contribution to Society in M. E. Ropes’ The Story of Mary Jones and Her Bible. Yogyakarta: Department of English Letters, Faculty of Letters, Sanata Dharma University.

The literary work chosen for this thesis is a memoir entitled The Story of Mary Jones and Her Bible, set in Wales in the eighteenth century through the nineteenth century when Welsh Methodist revival (religion condition) appeared which led to the growth of education in Wales by the existence of Sunday schools (education condition). The memoir tells the story of Mary Jones’ life. The development of Mary Jones’ personality is related to these conditions. Her personality is influenced by the societal conditions and her personality can also influence others as the result of interaction among people in the society. There are three problems in this thesis. The first problem concerns in Mary Jones personality as it is described in the memoir. The second problem is the factors or conditions in society that influence Mary Jones’ personality. The factors are seen from the religion and education conditions at the time. The reason of choosing these two aspects is because the development of her personality has a connection with the condition of religion and education in Wales at the time. The third problem is the contribution that Mary Jones gave to other people through her personality. The objective of this thesis is to prove that there is a relationship between the personality of a person and the conditions in society in which a person lives. This thesis is undertaken using the library and Internet research. The thesis uses the socio-historical approach because the thesis concerns to personality and conditions in society as a part of history. Moreover, the approach concerns to the condition in society, as a part of history, and points out that literature takes these conditions as its focus. From the study, it can be concluded that Mary Jones is a person who is curious, faithful, devout, struggling (persevering), patient, determined, and more. These personality traits are influenced by the conditions of religion and education. For example, the imbalance between Christianity spreading and the fulfillment of Christianity’s requirements (like the needs for Scripture) meant that Mary Jones had to struggle to get a Bible. The existence of education had formed her personality as someone who had strong determination, and this strong determination enabled her to willingly struggle in getting her own Bible with joy. By her experience in getting a Bible of her own, Mary Jones had touched Reverend Thomas Charles of Bala so that he made a great effort to supply Bibles for his country (and to Christians around the world).

xii ABSTRAK

SONDANG FAJARYANI KATHY MARINA SIMANJUNTAK (2009). The Influence of Religion and Education toward Mary Jones’ Personality and Her Contribution to Society in M. E. Ropes’ The Story of Mary Jones and Her Bible. Yogyakarta: Jurusan Sastra Inggris, Fakultas Sastra, Universitas Sanata Dharma.

Novel yang dipilih penulis dalam skripsi ini adalah sebuah riwayat singkat yang berjudul The Story of Mary Jones and Her Bible, yang berlatar di Wales pada abad kedelapanbelas sampai pada abad kesembilanbelas ketika kebangkitan Welsh Methodist (keadaan agama) muncul yang menuju pada perkembangan pendidikan di Wales dengan adanya Sekolah-sekolah Minggu (keadaan pendidikan). Riwayat singkat ini menceritakan kehidupan Mary Jones. Perkembangan kepribadian Mary Jones memiliki hubungan dengan keadaan- keadaan tersebut. Kepribadiannya dipengaruhi oleh keadaan-keadaan tersebut dan kepribadiannya juga bisa mempengaruhi orang lain sebagai hasil dari interaksi bersama orang-orang di dalam masyarakat. Ada tiga persoalan dalam skripsi ini. Persoalan yang pertama adalah sifat- sifat kepribadian Mary Jones yang tergambar di dalam riwayat singkat tersebut. Persoalan kedua adalah penyebab-penyebab atau keadaan-keadaan dalam masyarakat yang mempengaruhi kepribadian Mary Jones. Penyebab-penyebab tersebut dilihat dari keadaan agama dan pendidikan pada masa itu. Alasan memilih dua aspek ini dikarenakan perkembangan kepribadian Mary Jones berhubungan dengan kedua kondisi tersebut. Persoalan ketiga adalah pengaruh kepribadian Mary Jones terhadap orang lain. Tujuan dari skripsi ini untuk membuktikan bahwa ada hubungan antara kepribadian seseorang dengan keadaan masyarakat di tempat orang itu hidup. Skripsi ini diselesaikan dengan menggunakan penelitian pustaka dan Internet. Skripsi ini menggunakan pendekatan sosial-sejarah karena skripsi ini berfokus pada kepribadian dan keadaan masyarakat sebagai bagian dari sejarah. Selain itu, pendekatan ini berfokus pada keadaan dalam masyarakat, sebagai bagian dari sejarah, dan menyatakan bahwa kesusastraan menganggap keadaan dalam masyarakat tersebut sebagai pusat persoalan. Dari penelitian ini dapat disimpulkan bahwa Mary Jones adalah seseorang yang selalu ingin tahu, setia dan taat beragama, pantang menyerah (gigih), sabar, bertekad kuat, dan lain-lain. Sifat-sifat kepribadian ini dipengaruhi oleh keadaan agama dan pendidikan. Sebagai contoh, ketidakseimbangan antara penyebaran agama Kristen dan pemenuhan kebutuhan Kekristenan (seperti kebutuhan Alkitab) membuat Mary harus berjuang untuk mendapatkan Alkitab Keberadaan pendidikan telah membuat Mary sebagai seseorang yang berkeinginan kuat dan keinginan yang kuat ini membuat Mary bersedia untuk berjuang mendapatkan Alkitab untuk dirinya dengan sukacita. Melalui pengalaman Mary dalam mendapatkan Alkitab, Mary telah menyentuh Pendeta Thomas Charles dari Bala

xiii sehingga ia berusaha keras menyediakan Alkitab untuk negaranya (dan seluruh umat Kristen di dunia).

xiiii CHAPTER I

INTRODUCTION

A. Background of the Study

Since Plato’s time, literature has been classified into three large classes or well known genres of literature, which are poetry, prose, and drama or play

(Abrams, 1993: 76). Poetry usually is bounded or patterned into lines and rhythms but prose is not bounded or patterned into such patterns, while drama or play is written to be performed in actions and utterances (Abrams, 1993: 76). Besides these three genres, over the last four centuries, or since the seventeenth century, some new forms of literature have been added, such as biography, essay, and novel.

Dryden, in Abrams’ Glossary of Literary Terms, defines biography in vthe late in the seventeenth century as “the history of particular men’s lives,” which then in the eighteenth century became considered as a special literary genre

(Abrams, 1993: 14-15). Biography talks about a person’s life, including the person’s personality, milieu, activities, and experiences as a fact of the person’s life (Abrams, 1993: 14). Types of biography are distinguished based on their content, such as autobiography, which is written by an author talking about his own life, and memoir, which is written by an author talking about someone else’s life (Abrams, 1993: 15). In short, a biography tells someone’s factual life, whether it is about the author’s own life or someone else’s life.

1 2

When talking about someone’s factual life, his life must be related to society as a whole, because a man is not born to be alone, or, in other words, he needs someone else in his life. In Merrill’s Culture and Society: An Introduction to Sociology, it is said that people’s existence will never be realized unless they are involved in society and get constant influence from: the group contacts or what is called society which can be defined as: the books, magazines, and newspapers they read; the radio and television programs they enjoy; and the conversations they are involved in. To quote Merrill’s words, “these social influences are the most important factors in his life. In one sense, they are his life”

(Merrill, 1952: 19).

Since a person must be involved in society to show his existence, he must interact with others. His interactions or participation in society produces a personality through his relationships with others (Merrill, 1952: 125). Merrill also states that the concept of personality is based upon the conditions under which the individual participates in society (Merrill, 1952: 127), therefore, since the conditions in society holds a great effect on someone’s personality development, it is important for the person to stand his attitude in society because conditions in society can also cause negative influence besides positive influence,

Participation of the individual in the activities of the group also provides him with a set of social attitudes. The formation of attitudes is part of the same process that brings about all learned behavior…. We acquire attitudes as the result of our social experience. The attitude of the southern white child toward the Negro is the outgrowth of his social relationships. White children play with Negro children in their early years…. The child has to learn that Negroes are an “inferior” race.... His behavior is conditioned by the expectation of other white people. The tendency to such behavior is not present in the germ plasm, but is acquired as a result of group experience (Merrill, 1952: 131-132).

The literary work entitled The Story of Mary Jones and Her Bible, which to be exact is a memoir, tells its readers the above notion that someone’s personality is based upon the conditions under which the individual participates in society. Mary Jones’, the main character, personalities are developed based upon the conditions in Wales around the turn of the eighteenth and nineteenth centuries.

Though conditions at that time can have a bad influence on her, so far, the writer finds that the conditions in Wales were a good influence on her personality or in other words it can be said that the conditions in the society were a positive influence on Mary Jones’ personality.

Since Mary Jones was very young, she was already fond of everything about God. She would do everything as long as it has relation with God. When she was eight years old, a farmer-wife told her that in the time she was able to read and write, she could visit the farmer’s house to read and learn their Bible because the Jones family did not have one. Mary Jones had to wait for two years to have an education. When she was ten years old, she decided she wanted her own Bible. For six years, she had to wait for purchasing a Bible by working to earn money. Her struggles for having a Bible had touched Reverend Thomas

Charles of Bala’s heart, who finally gave his Bible to her. Since then, Reverend

Thomas Charles of Bala tried to provide all of Wales with Bibles because of Mary

Jones. Today, her Bible is located in the British and Foreign Bible Society’s

Archive in Cambridge University Library (http://www.anngriffiths.cardiff.ac.uk/ bible.html).

Through Mary Jones’ personality, the writer intends to show readers that

Mary Jones’ struggles can be a model to all people for not giving up so easily on reaching their hopes. Although the story of Mary Jones is usually narrated in

Sunday schools for Christian children in Western countries, it does not lock any possibility for non-Christian children or adults to appreciate the story of Mary

Jones. It is because the point of The Story of Mary Jones and Her Bible is not totally about the religion, but about someone’s personality, either a child or an adult, and whether he or she can survive in struggling or motivated him or herself in the struggle of getting the thing that he or she wants. Through this other reason, the writer also wants to point out that such religious book is not only for Christian people but also applicable for non-Christian people viewed through its points.

Through Mary Jones’ personality, which has relation with religion and education condition, the writer wants to prove that the personality of a person can really be influenced by the conditions in society in which a person lives.

Moreover, by analyzing the story further, we can see that the writer shows that an individual’s personality itself can influence other people as the result of the interaction among people in the society (Roucek and Warren, 1959: 26, 41) by analyzing the story further.

B. Problem Formulation

In order to get deeper understanding about the topic of this study, the problems of this study can be formulated as follows:

1. What is Mary Jones’ personality as it is described in the memoir?

2. What are the factors that influence Mary Jones’ personality?

3. What are the contributions of Mary Jones’ personality to other people?

C. Objectives of the Study

The objective of this study is to answer the problems formulated above, which are meant to limit the writer’s study in the analysis and to help the writer focus on the topic of the study. The first problem is meant to identify Mary Jones’ personality as it is described in the memoir. The second problem is meant to identify the factors that influence her personality at the time. The third problem is meant to show the results of the interaction between Mary Jones and other people in the society.

D. Definition of Terms

In order to avoid misunderstanding or misconception in terms used in the title, the writer limits the meanings of terms as follows:

1. Religion

According to Encarta Webster’s College Dictionary, there are five categories of definition of religion. First category is beliefs and worship, which is defined as “people’s beliefs and opinions concerning the existence, nature, and worship of a deity or deities, and divine involvement in the universe and human life” (Encarta Webster’s College Dictionary, 2005: 1225). The second is particular system, which is meant “a particular institutionalized or personal system

of beliefs and practices relating to the divine” (Ibid). The third is personal beliefs or values, which are defined as “a set of strongly-held beliefs, values, and attitudes that somebody lives by” (Ibid). The fourth is devotion, which is “an object, practice, cause, or activity that somebody is completely devoted to or obsessed by” (Ibid). The last category is monk or nun’s life, which refers to “life as a monk or a nun, especially in the Roman Catholic Church” (Ibid).

In this study, religion may refer to all definitions of religion excluding the fifth definition. The writer therefore regards religion as a belief in a deity or deities and a set of personal values that involves worship. As this is a study of

Mary Jones’ personality and society in Wales in the eighteenth and nineteenth centuries, the writer thus uses religion to specifically refer to Protestant

Christianity.

2. Education

According to Encarta Webster’s College Dictionary, education refers to six categories of definition. First category is educating, which means “the imparting and acquiring of knowledge through teaching and learning, especially at a school or similar institution” (Encarta Webster’s College Dictionary, 2005:

457). The second is knowledge, which is defined as “the knowledge or abilities gained through being educated” (Ibid). The third is instruction, which means

“training and instruction in a particular subject, e.g., health matters” (Ibid). The fourth is learning experience, which refers to “an informative experience” (Ibid).

The fifth is study of teaching which means “the study of the theories and practices of teaching” (Ibid). The last is system for educating people, which refer to “the

system of educating people in a community or society” (Ibid). In the title (study), the first and second definition would be suitable to the meaning of education used in the title. To sum up the meaning of education used in the title according to the first and second definition, education is acquiring or gaining knowledge or abilities through learning or being educated at school or similar institution.

3. Personality

According to Roucek and Warren’s Sociology: An Introduction, personality is “the organization of biological, psychological, and sociological factors which underlie the individual’s behavior…. It is the organization of the behavior of the individual as it is developed in interaction with other people”

(Roucek and Warren, 1959: 23) or simply “an individual’s unique and relatively stable pattern of thoughts, feelings, and actions that defines you as a person: how you are different from other people” (Huffman and Vernoy, 2000: 464).

CHAPTER II

THEORETICAL REVIEW

A. Review of Related Studies

There are many readings of The Story of Mary Jones and Her Bible, however most of them are only opinions about the story from its readers and seldom talk about Mary Jones’ life. One example of readers’ opinions is written by Mary Jane Hanson in an online article entitled ‘Harry Potter and Mary Jones’.

In the article, Hanson compares Mary Jones’ story in having a Bible of her own with today’s children having the Harry Potter book series. She says that today’s children would save their allowance only for buying Harry Potter and the Goblet of Fire and were very exited to read the book, which was a best seller in 2000.

Meanwhile such experience actually ever happened in 1800, in the case of Mary

Jones’ excitement to have a Bible and to read it, which had ever been a best seller by the work of Bible Societies. At the end of the article, Hanson thinks that, today, the Bible could also be a best-seller like Harry Potter books if today’s children have the same excitement to read Bible like they read Harry Potter, or quoting Hanson’s words, “If today's children had the same desire to read the Bible as they do to read the Harry Potter books, then the Bible would be this week's best seller too” (http://daily.presbycan.ca/devotions/2000/00-07-14.html).

Another review is taken from Elisabeth Williams’ To Bala for a Bible, a study about Mary Jones’ life. In her study, Williams tells a different version of

Mary Jones’ life story. For example, if The Story of Mary Jones and Her Bible

tells that Mary Jones’ father, Jacob Jones, was still alive when she went to Bala to buy a Bible at the age of sixteen, Williams informs us that “before Mary reached her fifth birthday, her father died, and from then on she and her mother must have had a hard struggle to make ends meet” (http:// www. evangelical-times. org/

Articles/ Sep05/ Sep05a05.htm).

Another example is Mary Jones’ first meeting with Reverend Thomas

Charles of Bala, a Methodists preacher who sold a Bible to her (further information about him will be discussed in the Review on the Historical

Background of this chapter). From Williams’ article, it is said that before she went to Bala to buy a Bible, she had met with Reverend Thomas Charles of Bala, riding a white horse, on a Monday morning when she was walking to Penybryniau Mawr

(Ibid), R. Evan’s farm, where she usually read Bible before she had her own. At this first meeting, Reverend Thomas Charles of Bala informed her that he was expecting Welsh Bibles from London and she could have a Bible if she had money to buy it in Bala, so that she went to Bala. While according to the memoir,

The Story of Mary Jones and Her Bible, their first meeting was when she came to

Bala to buy a Bible and she went there because William Huw of Llechwedd, the nearest preacher from her cottage, informed her that the nearest Bible was sold in

Bala by Reverend Thomas Charles of Bala (Ropes, 1896: 87).

Although there are many differences in The Story of Mary Jones and Her

Bible with Elisabeth Williams’ To Bala for a Bible, the writer decides to depend on The Story of Mary Jones and Her Bible as the main source for the analysis and

considers Elisabeth Williams’ article as worth-noted additional information about

Mary Jones’ life story.

Similar to Elisabeth Williams’ To Bala for a Bible, E. Wyn James also informs some similar differences as Williams says in her study, but the interesting part of James’ article Bala and the Bible: Thomas Charles, Ann Griffiths and

Mary Jones is not in such differences but in the comparisons and contrasts that

James makes about Mary Jones and Ann Griffiths, the late eighteenth-century hymn-writer from Wales. James compares and contrasts them both because they were considered as ‘the most famous Welshwoman in the world’ from the

Victorian era (in the case of Ann Griffiths) and from the Victorian and Edwardian eras (in the case of Mary Jones). They both had relations with Reverend Thomas

Charles of Bala who gave Mary Jones a Bible and whose Communion Sunday and

Methodist Association meetings always be attended by Mary Jones and Ann

Griffiths. Both of these women also made great changes in Welsh culture at their time (http:// www. anngriffiths. cardiff.ac.uk/bible.html).

Another interesting part of James’ article is Reverend Thomas Charles of

Bala’s letter in March 1804 to Joseph Tarn (another founder of the British and

Foreign Bible Society in 1804 - a foundation which publishes and distributes

Bibles to Wales) that is now kept in the British and Foreign Bible Society’s

Archives in Cambridge University Library as well as Mary Jones’ Bible. In the letter Reverend Thomas Charles of Bala wrote,

The Sunday Schools have occasioned more calls for Bibles within these five years in our poor country, than perhaps ever was known before among our poor people [. . .] The possession of a Bible produces a feeling among them which the possession of no one thing in the world besides

could produce [. . .] I have seen some of them overcome with joy & burst into tears of thankfulness on their obtaining possession of a Bible as their own property & for their free use. Young females in service have walked thirty miles to me with only the bare hopes of obtaining a Bible each; & returned with more joy & thanksgiving than if they had obtained great spoils. We who have half a doz. Bibles by us, & are in circumstances to obtain as many more, know but little of the value those put upon one, who before were hardly permitted to look into a Bible once a week (http://www.anngriffiths.cardiff.ac.uk/bible.html).

Before the British and Foreign Bible Society was formatted, there was a meeting in London at the end of 1802 held by the Religious Tract Society, which formatted the British and Foreign Bible Society. In James’ article, it is said that

Reverend Charles of Bala told the visit of Mary Jones to Bala to buy a Bible and so is it in The Story of Mary Jones and Her Bible. James also says that there is no evidence pointing to Mary Jones’ walk to Bala story-telling by Reverend Thomas

Charles of Bala in the committee meeting but “there is regular mention that one girl had made a particular impression on Reverend Thomas Charles of Bala; and all the evidence suggests that Mary Jones was that girl”

(http://www.anngriffiths.cardiff.ac.uk/bible.html), in which, the writer thinks, one of the evidences can be Reverend Thomas Charles’ letter as quoted above.

After reading some reviews about The Story of Mary Jones and Her Bible, not one of them talking about Mary Jones’ personality as it was influenced by the conditions in society at that time, but they speak more to Mary Jones’ role in inspiring a preacher who then suggested setting up a foundation to publish and distribute Bibles. However, the writer, in this analysis, would like to complete existed reviews or studies about Mary Jones in the focus of how the conditions in society can influence Mary Jones’ personality and because of the interaction in

society, Mary Jones could influence others, especially Reverend Thomas Charles of Bala.

B. Review of Related Theories

1. Theories on Character and Characterization

Abrams states two definitions of character. First, character is the name of a literary genre and, second, character is the person presented in a dramatic or narrative work in which readers interpret the character as being endowed with moral, dispositional, and emotional qualities (characteristics) that are expressed in what he says (dialogue) and by what he does (action) (Abrams, 1993: 23).

Stanton in An Introduction to Fiction also gives two definitions of character which are, first, not only the individuals who appear in the story, but also, second, the mixture of interests, desires, emotion, and moral principles

(characteristics) that makes of each different individuals (Stanton, 1965: 17-18).

The importance of using the theories on character lies on the idea that character shares similar meaning with personality, which Abrams and Stanton have expressed in their second meaning of character (characteristics). The writer prefers to use the word personality for the study instead of character in order to avoid ambiguity that the word character may express like what Abrams and

Stanton have defined.

Holman and Harmon explains that in lyric, essay, and autobiography, authors reveal aspects of their own character; in biography and history, authors present the characters of actual persons; and in fiction (drama, novel, short story,

and narrative poem) authors reveal the characters of imaginary persons. The creation of the imaginary persons so they exist for reader as lifelike is called characterization (Holman and Harmon, 1986: 81).

According to Rohrberger and Woods, characterization is the process of creating a character or “the devices by which he makes us believe a character is the particular type of person he is” (Rohrberger and Woods, 1971: 180).

According to Murphy, characteristics (personality) of a character can be seen from nine things. First, it is seen from the personal description of a character in a literary work by its author so readers can imagine the character. Second, it can be seen from other character’s point of view in which his/her opinion can give an explanation about the characteristics of the character to the readers. Third, it is seen from the character’s speech, which is made by the author. Fourth, it is seen from the character’s past life in which his/her past events can influence or develop his/her characteristic. Fifth, it can be seen also through conversation of a character with another character. Sixth, it can be seen through a character’s reaction, which shows the character’s way of thinking. Seventh, characteristics of a character can be seen from direct comments in the beginning of the story by the author. Eighth, it can be seen also through the information of thought or way of thinking of a character, which is given by the author. Lastly, it can be seen from the mannerism of a character by the author (Murphy, 1972: 161-173).

2. Theory on Personality

According to Roucek and Warren’s Sociology: An Introduction, personality is ‘the organization of biological, psychological, and sociological

factors which underlie the individual’s behavior… as it is developed in interaction with other people” (Roucek and Warren, 1959: 23), or, like Huffman and

Vernoy’s statement that personality is “an individual’s unique and relatively stable pattern of thoughts, feelings, and actions that defines you as a person: how you are different from other people” (Huffman and Vernoy, 2000: 464).

Hall and Lindzey, in Theory of Personality, says that to understand human behavior is only from the study of the whole person in which personality psychologists insisted that the subject should be viewed from the vantage of the entire functioning person in his natural habitat in which each of behavioral event examined and interpreted in relation to the rest of the individual’s behavior.

Moreover, they states that individual’s personality is evaluated by the effectiveness in which he is able to elicit positive reactions from a variety of people under different circumstances (Hall and Lindzey, 1957: 6, 7).

Cole, in Psychology of Adolescence, says that individual’s personality is not fixed by heredity but it grows, sheds some traits, and acquires others. It is sometimes supported by environmental pressures and warped by them, like affected by illness, disease, or unusual emotional strain. Moreover, the main point is more likely than not to remain constant and merely to express itself in different ways as environmental conditions discourage one manifestation and encourage another. Therefore, personality is always measured by the manner in which a person behaves, but, it is always an inference, not a direct observation, although the inference is based upon numerous direct observation of behavior (Cole, 1956:

156).

Hurlock, in Personality Development, says that human life consists of two aspects: individual and social aspects. The individual aspect concerns with the physical changes and individual’s personality development. Individual’s personality development is usually influenced by two factors, which are individual’s early experience within his family and the important events that happened outside the home or the social aspect (Hurlock, 1974: 19-20). In

Hurlock’s Personality Development, Allport says that personality development is a stage in growth of constantly changing and involving process within an individual (Hurlock, 1974: 7). Moreover, Allport says, in his Pattern and Growth in Personality, that the process of becoming into such personality continues one’s whole life through (Allport, 1970: 82).

Allport, in Pattern and Growth in Personality, says that cultural ways, social situation, and individual’s role within social systems plays role in individual’s development personality. He explains that a child inevitably requires cultural ways; he grows to accept to accept the roles appropriate to his status within the family, but later, he finds himself playing many assigned roles within many social systems. His behavior is modified within limits by every social situation he encounters (Allport, 1970: 194, 195).

Moreover, Pervin and John, in Personality Theory and Research, mentions some environmental determinants that influence individual’s personality, which are culture, social class, family, and peers. They also mention three ways in which parents influence their children’s behavior. First is, through the parents’ own behavior; they present situations that elicit certain behavior in children, like

frustration leads to aggression. Second is, that parents serve as role models for identification. Third is, that parents selectively reward behaviors (Pervin and John,

1997: 11-14).

3. Theories on Setting

In A Glossary of Literary Terms, Abrams explains that setting is “the general locale, historical time, and social circumstances in which its action occurs” (Abrams, 1993: 192) in which locale can simply be understood as setting of place, historical time as setting of time, and social circumstances as conditions in society.

In Koesnosoebroto’s The Anatomy of Prose Fiction, Lostracco and

Wilkerson say that setting is used to enrich the meaning of a story. It refers to the time of story (when the action occurs), the place of the story (where the action occurs), and the conditions or total environment in which the characters live

(Koesnosoebroto, 1988: 80). Moreover, they say that setting, frequently, supports or underscores the central idea of a story (Ibid: 81).

According to Holman and Harmon in A Handbook to Literature, they define setting as “the physical, and sometimes spiritual, background against which the action of a narrative (novel, drama, short story, poem) takes place” (Holman and Harmon, 1986: 465).

In An Introduction to Fiction, Stanton states that setting directly influences the characters, exemplifies a theme, and evokes a definite emotional tone or mood that surrounds the characters (Stanton, 1965: 18).

Based on theories of setting above, it can be concluded that setting is the place where an action occurs, the time when the action occurs, and condition in society that is used to reveal human relationship. Setting is very important in the study in order to get illustration of certain conditions or actions which are related with the discussion of the study, in this case is in Wales in the late eighteenth century through the early nineteenth century.

4. The Relationship between Character and Setting

According to Murphy’s Understanding Unseen (Murphy, 1972: 141-142), setting has a great effect (influence) upon personality, actions and way of thinking of the characters (figure). When the setting changes, the personalities, actions, and way of thinking of the characters would be different. Moreover, Langland

(Langland, 1984: 9) says that character reveals its perspectives and values by action, speech, and thoughts through a medium, in which Langland defines the medium as society. “The society may also be revealed through human relationships, through characters’ patterned interactions and their common expectations of one another” (Langland, 1984: 6).

Roucek and Warren say that a character (figure) develops a personality in interaction among people in society (Roucek and Warren, 1959: 26) and as the interaction happens among them; the people influence each other’s personality,

Interaction is a process in which the responses of each party become, successively, stimuli for the responses of the other(s). It is a reciprocal process in which one party is influenced by the other’s behavior, responds, and in so doing influences the other’s behavior. People influence each other’s behavior through contact. This contact may be direct action of the physical organism, as in speaking, listening, gesturing, watching, etc., or indirect, through writing or other forms of communication from a distance (Roucek and Warren, 1959: 41).

From the theories above, it can be seen that there is a relationship between society and character (personality). It can be interpreted that society, which is the part of setting, is a medium for characters (figures) to represent the personalities, actions, way of thinking or perspectives, and values, and the conditions that happened in the society can influence the personalities, actions, way of thinking or perspectives, and the value.

C. Review of the Socio-Historical Background of Wales in 18th and 19th

Century

It is worth-noted that The Story of Mary Jones and Her Bible is taken from the real life of Mary Jones around the late eighteenth through the middle nineteenth century in Wales; therefore, what had happened in the memoir around the time cannot be separated from the real fact of Mary Jones’ life. Since the study talks about the conditions in society, the writer thinks that it is necessary to review the socio-historical background at that time, which will be useful in analyzing the influence of the society to Mary Jones life, because the writer thinks that the society in the memoir is part of the society in the real life, as a memoir means “the history of particular men’s lives” (Dryden in Abrams, 1993: 14).

This topic would like to discuss two essential elements of the socio- historical background around the (late) eighteenth to the (early) nineteenth century in Wales to The Story of Mary Jones and Her Bible which are interrelated to the analysis of the study because the writer thinks that these two conditions in society

that have influenced Mary Jones most. The elements are religion and education conditions. These subtopics will be discussed separately.

1. Religion

In the first century AD, Britain had two kinds of religious icons. The first is Pagan gods of the earth, and the second is Roman gods of the sky, but then

Christianity from the east came into Britain. Christianity arrived in Britain when

Roman artisans and traders spreading the story of Jesus along with stories of their

Pagan deities. Unlike the cults of Rome, Christianity demanded exclusive faithfulness from its followers. It was this intolerance of other gods, and its secrecy, which rattled the Roman authorities and led to repeated persecutions of

Christians. Christians were forced to meet and worship in secret. However,

Christianity appealed to the Roman Emperor Constantine. He saw that

Christianity could be harnessed to unite his Empire and achieve military success.

From 313 AD onwards, Christian worship was tolerated within the Roman Empire

(http://www.bbc.co.uk/religion/religions/christianity/history/uk_1.shtml).

During the fourth century, British Christianity became more visible but it was still a minority faith among the population who followed the Pagan beliefs.

Moreover, when new invaders arrived: Angles, Saxons, and Jutes, after the departure of the Romans, Paganism might again defeat Christianity. Yet somehow

Christianity survived on the Western edges of Britain, even during the Dark Ages.

Missionary activity continued in Wales and Ireland, and in Western Scotland,

Saint Columba helped to bring a distinctly Irish brand of Christianity to mainland

Britain (http://www.bbc.co.uk/religion/religions/ christianity/history/uk_1.shtml).

It could be argued that it was Augustine’s famous mission in 597 AD from the Pope in Rome to King Aethelbert of Kent that really set up the future course of Christianity faith in Britain, making a strong alliance between Christianity and

Kingship. Certainly, Venerable Bede wanted to see it this way. For Bede, a

Christian England was part of God’s master plan and it was Providence that the

Anglo-Saxons were destined to become Christians, united in a single Christian nation (http://www.bbc.co.uk/religion/ religions/christianity/history/uk_1.shtml).

Christianity rose from a minor cult to be a major national religion, but had yet to win the hearts and minds of the population. As Christianity’s rise looked to be unstoppable, the Viking invasion of Lindisfarne in 871 AD marked the start of a series of attacks which threatened to destroy the Christian church. Monasteries and churches were plundered, and priests fled for their lives as if Paganism would again crush Christianity. Alfred, the Christian King of Wessex, saw the Viking attacks as punishment from God. When he defeated the Viking warrior Guthrum at the Battle of Eddington, he started creating a new system of Christianity to begin to capture the imagination of the ordinary people

(http://www.bbc.co.uk/religion/religions/christianity/history/uk_1.shtml).

In the tenth century, lords began to provide small chapels on their lands where local people could use the services of a priest and this sowed the seeds of the parish system. When the Norman Conquest appeared, it cemented the power of the church in England. William the Conqueror implemented a colossal building project at both monastic and parish level, which then played a central role in community life, like schools, market places, and entertainment venues. In the

medieval period, Christianity in Britain came to dominate the lives of the ordinary people. However, at this period on average people would go to church just a few times a year, usually when there was a real spectacle to take part in, but those who were not regular churchgoers could not escape regulation by the Church. Every stage in between, from the beginning of life to the end of life, the Church could be people’s ally or foe, and ultimately their passport to heaven or hell

(http://www.bbc.co.uk/religion/religions/christianity/history/ uk_1.shtml).

At the beginning of the sixteenth century, the Reformation in England was not bound to turn Protestant like its Northern neighbors. In England reformers were a tiny minority who wanted changes in the medieval Catholicism that had dominated for centuries. The criticisms to the medieval Catholicism was onto the rituals that cluttered up the relation between the individual and God, and corruption and money-making that had distorted the true and simple meaning of the gospels (http://www.bbc.co.uk/religion/religions/christianity/history/uk_1. shtml).

However, these criticisms were not the cause of England to break from

Rome. At the time, King Henry VIII wanted to divorce and remarry (Catherine of

Aragon) in order to try and secure an heir, but the Pope would not grant him permission. So Henry broke England from the Pope instead and he endorsed a few religious changes so that his decision to split from the Catholic Church did not look too obviously driven by self-interest. He created a new Catholicism called

Anglican – traditional Anglicanism is Calvinistic in doctrine but avoid the

Regulative principle of the Calvinism (http://en.wikipedia.org/wiki/Calvinism).

Religious changes under Henry were minimal in comparison to his wanted by reformers wanted but they made a big difference to the individual believer. Until then the Bible had been in Latin but suddenly there was to be an English bible in every Church and the monasteries, an entrenched and influential symbol of medieval Catholicism, were closed and their lands sold off

(http://www.bbc.co.uk/religion/religions/christianity/history/uk_1.shtml).

When Henry’s Protestant educated son, Edward VI, held the throne, he changed the ritual of the mass, abolished the sacraments of penance and the last rites of the dead. He declared that Purgatory no longer existed and prayers for the dead were written off as useless; God alone decided whether someone was saved or damned. By the end of Edward’s reign, the Reformation was much more than political since it cut deeply into people’s habits and beliefs and those who disagreed were punished by death (http://www.bbc.co.uk/religion/religions/ christianity/history/uk_1.shtml).

Six years after his coronation, Edward VI died, and his Catholic half- sister, Mary, set history into reverse. England once again became Catholic and

English Bibles were removed from the churches replaced by Latin Bibles. Henry’s changes were barely 20 years old so most priests had been trained as Catholics and the parishioners had been baptized as Catholics. For those who refused to slip back into Catholic were persecuted and martyred. Under Mary’s orders, hundreds of Protestants were burned at the stake (http://www.bbc.co.uk/religion/religions/ christianity/history/uk_1.shtml).

After five years, Mary died and replaced by her sister Elizabeth who was a

Protestant. The nation once again became Protestant and the Protestant simplicity of the churches was restored by force. By now, the majority of the population had only known Protestantism because the generation baptized into Catholicism had died. Those who remained Catholic were considered as traitors to the nation.

However, Elizabeth refused to abolish bishops but keeping the vast moderate majority onside and the balancing act was maintained by her successor, James I

(http://www.bbc.co.uk/religion/religions/ christianity/history/uk_1.shtml).

The King James Bible published and it defined the nation and encapsulated its religion. From school children to soldiers, each citizen was expected to know the core of Protestant doctrines by reading them from its custom designed text, the Bible. Thus, the Reformation has been sold to the English and it looked like nothing could challenge it (http://www.bbc.co.uk/religion/religions/ christianity/history/uk_1.shtml).

In 1625, Charles I held the throne. Church and kingdom were in good working order and loyalty to the King meant loyalty to the Reformation though there was still a Catholic minority who worshipping in secret. However, the

Puritans, the Protestant extremists (the followers of Calvinism

(http://en.wikipedia.org/wiki/Calvinism)), wanted the Reformation to go much further. When Charles I married to a Catholic, he got into trouble with the

Protestants. He appointed Bishop Laud who was known to be sympathetic to

Catholic interpretation of doctrine. The bishop began to tamper the church decoration until to the Protestant ideology, so then Charles appeared to start

looking for real trouble (http://www.bbc.co.uk/religion/religions/christianity/ history/ uk_1.shtml).

Unlike in England, the Scotland Protestantism was more extreme and far reaching than Protestantism in south of the border. In 1637, Charles insisted that

New Anglican Prayer Book should be extended to Scotland and the Scotland

Reformation should be brought into line with the English. Charles made himself an enemy of his Scottish people. In order to prove his point, he chose for a force to Scotland, but the parliament was only prepared to help him raise an army under certain condition, so then he turned to Catholic Ireland in search of men for his army (http://www.bbc.co.uk/religion/religions/ christianity/history/uk_1.shtml).

The image of antichrist, the Catholics Irish in arms against the Protestant

Scotts, had suddenly appeared. It was because they were acting under the king’s order. Protestantism was based on prophecy. They believed the battle between good and evil was always close at hand, and the Puritans saw this moment as fulfilling the most dramatic prophecy, which is the Day of Judgment. The religious battle lines had never been so clearly defined and the parliament took up the Puritan cause. The vast majority of moderate Britons had no alternative but to take sides which is: back to their Catholic-leaning King or Puritan-leaning

Parliament. Within months the English Civil War or well known England’s War of Religion had begun (http://www.bbc.co.uk/religion/religions/christianity/ history/uk_1.shtml).

English Civil War showed a beginning of pluralism in England. What the

Puritans did was to introduce pluralism into England because they said that it was

not a must for people to go to just one parish church to worship – there must be a choice for the people (http://www.bbc.co.uk/religion/religions/paganism/history/ spiritualhistory_1.shtml).

Oliver Cromwell, the general who had emerged triumphant, wanted to wipe out Catholicism. It took seven years for the king to be defeated and executed, opening the way for the first and only ‘religious’ government. Cromwell determined to install nothing less than Assembly of Saints on earth that were chosen according to the intensity with which they experienced God. Their task was to institute a program of moral regeneration and education. His armies of saints were fighting, removing all the traces of Popish idolatry

(http://www.bbc.co.uk/religion/religions/christianity/history/uk_1.shtml).

Now, only the utmost simplicity would be tolerated. A New Order was being established, which is God’s order, but not long before this New Order resembled, exactly what it had fought to replace is the monarchy. The Assembly of Saints had decided that religious radicalism needed social conservatism because it was not the society that needed to be reformed but the sinners within in.

However, by the time Cromwell died, the sinners had not reformed, and when the new elections were called, people rejected the New Order Cromwell and Charles

II was recalled. Cromwell had failed (http://www.bbc.co.uk/religion/religions/ christianity/history/uk_1.shtml).

With the accession of Charles II, the Puritan way of life ended. Festivities resumed, theaters reopened, Maypoles re-celebrated, and Christmas reappeared on calendar. The Church of England (Anglican Church), Bishops, and all were re-

established. However, the Plague, the Fire, and the Dutch War and euphoria turned to depression. The depression turned to anxiety as the heir to the throne,

James II, was a fully-fledged Catholic. The old paranoia returned - the papal peril.

However, James believed that once Catholics were allowed to worship publicly and evangelize openly, hundreds of thousands would surely return to the faith

(http://www.bbc.co.uk/religion/religions/christianity/history/uk_1.shtml).

When his queen gave birth to a son, the horror of dynasty of Catholics stretched out before the nation’s fevered imagination. James had to go. Anglicans and Dissenters combined and the next-plausible-and-Protestant heir to the throne,

William of Orange, was in effect, encouraged to invade England. James took flight, and William assumed the throne (http://www.bbc.co.uk/religion/religions/ christianity/history/uk_1.shtml).

In 1689, Act of Toleration granted freedom of religious worship to all

Dissenters – though not to Catholics. The state had surrendered the idea of imposing one faith on its people, realizing that there was not one faith within the nation but man. In accepting this, the door from many faiths to no faith had been opened (http://www.bbc.co.uk/ religion/religions/christianity/history/uk_1.shtml).

The Methodist Church is the fourth largest Christian Church in Britain, after the Anglican Churches, Roman Catholic Churches, and the Church of

Scotland. The Methodist Church is traditionally known as non-conformist, because it does not conform to the rules and authority of the established Church of

England (http:// www.bbc.co.uk/ religion/ religions/ christianity/ subdivisions/ methodist_1.shtml).

Methodism has its roots in the eighteenth century Anglicanism. Its founder was a Church of England minister, John Wesley (1703-1791), who sought to challenge the religious assumptions of the day. During a period and time in

Oxford, he and others met regularly for Bible study and prayer in order to receive communion and do acts of charity. They became known as ‘The Holy Club’ or

‘Methodists’ because of the methodical way in which they carried out their

Christian faith. Later, Wesley used the term Methodist to mean the methodical pursuit of biblical holiness (http://www.bbc.co.uk/religion/religions/christianity/ subdivisions/methodist_1.shtml).

In 1738, Wesley had a profound spiritual experience that he felt his heart strangely warmed, and then he felt that he did trust in Christ alone for salvation, and an assurance was given to him that He had taken away his sins. This experience transformed Wesley, and inspired him to become one of the greatest preachers of all time (http://www.bbc.co.uk/religion/religions/christianity/ subdivisions/methodist_1.shtml).

In Bristol, in 1739, Wesley began preaching to crowds of working class men and women in the outdoors. This ‘field preaching’ became a key feature of the Methodist Revival, when thousands came to hear Wesley preach up and down the country. Wesley formed local societies of those converted and encouraged them to meet in smaller groups on a weekly basis. However, he insisted those converted to attend their local parish church as well as the Methodist meetings.

Every year, Wesley traveled the country visiting the societies and preaching.

Preaching radical ideas took great courage in those days. Wesley and his followers

were accused in print and from pulpits, his meetings were disrupted and he was even physically attacked and threatened with death (http://www.bbc.co.uk/ religion/religions/christianity/subdivisions/methodist_1.shtml).

Wesley always declared that his movement should remain within the

Anglican Church, but the Church of England was keen to distance itself from him and his followers, but he still declared that he lived and died a member of the

Church of England. However, in 1784, he set up a structure, the Yearly

Conference of the People called Methodists, to ensure the continuation of the

Methodist movement after his death. In the end, the strength and impact of

Methodism made a separate Methodist Church inevitable. Four years after

Wesley’s death, in 1795, Methodists in Britain became legally able to conduct marriages and perform the sacraments (http://www.bbc.co.uk/religion/religions/ christianity/subdivisions/methodist_1.shtml).

Long before Methodism established by John Wesley and his brother,

Charles Wesley, who was a prolific hymn writer in which his works still sung today both in Methodist and other churches (http://www.bbc.co.uk/religion/ religions/christianity/ subdivisions/methodist_1.shtml), there was a theological system and an approach to the Christian life that emphasizes the rule of God over all things. It was developed by some theologians, such as Martin Bucer, Heinrich

Bullinger, Peter Martyr Vermigli, and Huldrych Zwingli, but it bears the name of the French reformer, John Calvin (1509-1564), because of his preeminent influence on it and because of his role in the confessional and ecclesiastical

debates throughout the sixteenth century (http://en.wikipedia.org/wiki/

Calvinism).

The theological system is known Calvinism, taken from John Calvin last name. This term also refers to the doctrines and practices of the Reformed churches of which Calvin was an early leader, and less commonly, refers to the individual teaching of Calvin himself. The system is best known for its doctrines of predestination and total depravity. The Reformed churches of Calvin belong to the second phase of the Protestant Reformation, when evangelical churches began to form after Martin Luther was excommunicated from the Catholic Church.

Calvin was a French exiled in Geneva who had signed the Lutheran Augsburg

Confession as it was revised by Melancthon in 1540. However, his influence was first felt in the Swiss Reformation, which was not Lutheran, but rather followed

Huldrych Zwingli. When Calvin’s fame was attached to the Reformed churches, their whole body of doctrine came to be called Calvinism

(http://en.wikipedia.org/wiki/Calvinism).

Calvin publications spread his idea of a correctly reformed church to many parts of Europe. Calvinism became the theological system of the majority in

Scotland (which is known Presbyterianism by John Knox), the Netherlands, and parts of Germany (especially those nearby the Netherlands), and was influential in

France, Hungary, Transylvania, and Poland. Calvinism was popular in

Scandinavia, especially Sweden, but was rejected in favor of Lutheranism after the synod of Uppsala in 1593 (http://en.wikipedia.org/wiki/Calvinism).

The Puritans were also Calvinists, as well as the traditional Anglicanism in doctrine as expressed in the Thirty-Nine Articles, but Anglicanism eschewed the

Regulative Principle of Calvinism. At the time, Calvinism has been known for its simple, unadorned churches and lifestyle (http://en.wikipedia.org/wiki/

Calvinism).

However, the name Calvinism is somewhat misleading if taken to imply that every major feature of the doctrine - of the Calvinist churches or of all

Calvinist movements – could be found in the writings of Calvin, because some other features were often credited with as much of a final formative influence on what is now called ‘Calvinism,’ for example Calvin’s successor Theodore Beza, the Dutch theologian Franciscus Gomarus, the founder of the Presbyterian church,

John Knox, the English Baptist John Bunyan, and the American preacher

Jonathan Edwards (http://en.wikipedia.org/wiki/Calvinism).

The distinctive issue in Calvinist theology that is often used to represent the whole is the system’s particular soteriology or the doctrine of salvation.

Soteriology emphasizes that human are incapable of adding anything to obtain salvation and that God alone is the initiator at every stage of salvation, including the formation of faith and every decision to follow Christ. This doctrine was definitively formulated and codified during the Synod of Dort held in Dordrectht,

Holland, in 1618/1619 (http://en.wikipedia.org/wiki/Calvinism).

Calvinism places strong emphasis, not only on the abiding goodness of the original creation, but also on the total ruin of human accomplishments and the frustration of the whole creation caused by sin, therefore, it views salvation as a

new work of creation by God rather than an achievement of those who are saved from sin and death. Calvinism is synonymous with ‘Reformed Protestant’, encircling the whole body of doctrine taught by the Reformed churches. The

Reformers advocated the preaching of ‘the whole counsel of the Word of God.’ In addition to maintain the Calvinist soteriology, covenant theology is the architectural structure of the whole system incorporating all loci of doctrine. In piety and practice, a primary distinction is the regulative principle of worship which rejects any form of worship not instituted for the church in the Bible and which sets Reformed theology apart from Lutheranism, which holds to the normative principle of worship (http://en.wikipedia.org/wiki/Calvinism).

The characteristics of Calvinist theology may be stated in a number of ways, but the best known summary is contained in the five points of Calvinism

(TULIP), though these points identify some differences with other Christians on the doctrines of salvation rather than summarizing the system as a whole.

However, Calvinism emphasizes the sovereignty or rule of God in all things both in salvation and in all of life (http://en.wikipedia.org/wiki/Calvinism).

In Scotland, Calvinist theology is used in Presbyterianism that is found by

John Knox. Presbyterianism is a family of Christian denominations within the

Reformed branch of Protestant Western Christianity. Its hallmarks include

Calvinist theology and the Presbyterian form of church governance. A form of

Calvinism, Presbyterianism evolved primarily in Scotland before the Act of Union in 1707. Theoretically, there are no bishops in Presbyterianism, but, some groups in Eastern Europe, and in ecumenical groups, have bishops. Presbyterian theology

typically emphasizes the sovereignty of God and the necessity of grace through faith in Christ (http://en.wikipedia.org/wiki/Presbyterianism).

Presbyterian denominations derived their name from the Greek word presbuteros, which means ‘elder’ like in Acts 14:23, 20:17, and Titus 1:5.

Presbyterianism was first described in detail by Martin Bucer of Strasbourg, who believed that the earl Christian church implemented Presbyterian polity. The first modern implementation was by the Geneva church under the leadership of John

Calvin in 1541 (http://en.wikipedia.org/wiki/ Presbyterianism).

John Knox (1505-1572), a Scot who had spent time studying under Calvin in Geneva. From Calvin, he gained experience and knowledge of Reformed theology and Presbyterian polity. When returning to Scotland, he led the

Parliament of Scotland to embrace the Reformation in 1560. The Church of

Scotland was reformed along Presbyterian lines, to become the national, established Church of Scotland (http://en.wikipedia.org/wiki/Presbyterianism).

In Wales, Presbyterianism is represented by the Presbyterian Church of

Wales, which was composed largely of Calvinistic Methodist

(http://en.wikipedia.org/wiki/ Presbyterianism). It was born out of the Welsh

Methodist revival in the eighteenth century and seceded from the Church of

England in 1811 and formally established as an independent church in 1823 with the drawing up of its Confession of faith and produced its own monthly periodical

Y Cenhadwr. It is distinguished from the Wesley’s Methodism by the Calvinistic nature of its theology (http://en.wikipedia.org/wiki/Presbyterian_Church_of_

Wales).

It began from Reverend Griffith Jones’ of Llanddowror sympathy for the poor that led him to set on foot a system circulating charity schools for the education children. In striking contrast to the general apathy of the clergy of the period, Griffith Jones’ enthusiasm appealed to the public imagination and his preaching exercised a widespread influence, making people willing to travel long distance in order to attend his ministry. Thus, there were many earnest people dispread throughout the country waiting for the rousing of the parish clergy

(http://en.wikipedia.org/wiki/Calvinistic_Methodists).

Reverend Pryce Davies, vicar of Talgarth, made an impressive announcement of the Easter Communion Service on 30 March 1735. It was the awakening of Howell Harris (1714-1773) of Trevecca who immediately began to hold services in his own house. Soon, he was invited to do the same at others’ houses, making him a fiery traveling preacher and exiting every neighborhood he visited. Griffith Jones found Daniel Rowland (1713-1790), curate of Llanggeitho, in his audience. Rowland was deeply moved, and became an ardent apostle of the new movement. Rowland’s new-born enthusiasm gave an edge to his eloquence and his fame spread abroad. Rowland and Harris met at a service in Devynock church in the upper part of Breconshire. The acquaintance then formed lasted to the end of Harris’ life an interval of ten years expected. Harris had been sent to

Oxford in the autumn of 1735. Rowland had never been to a university like

Harris, but he had been well grounded in general knowledge

(http://en.wikipedia.org/wiki/Calvinistic_Methodists).

In 1736, Harris returned to home and then opened a school in which

Griffith Jones supplied him with books from his charity. By far, the most notable of Harris converts was William Williams of Pantycelyn (1717-1791), a great hymn-writer of Wales. He was ordained deacon in the Church of England in 1740, but George Whitefield recommended him to leave his curacies and go into the highways and hedges (http://en.wikipedia.org/wiki/Calvinistic_Methodists).

On January 1743 at Watford near Caerphily, Glamorgan, George

Whitefield was the chairman of a meeting, which was held to organize their societies. The other attendances were Rowland, Williams, John Powell of

Llanmartin (clergyman), Harris, John Humpreys, and John Cennick (laymen).

Seven lay exhorters were also present at the meeting, who were questioned to their spiritual experience and allotted their several spheres. Other matters pertaining to the new conditions created by the revival were arranged. This is known as the first Methodist Association which was held eighteenth months before Wesley’s first conference on June 1744 (http://en.wikipedia.org/wiki/

Calvinistic_Methodists).

Monthly meetings covering smaller districts were organized to consider local matters, the transactions of which were: to be reported to the Quarterly

Association, to be confirmed, modified, or rejected. The exhorters were divided into two groups: public, who were allowed to itinerate as preachers and superintend a number of societies, and private, who were confined to the charge of one or two societies. The societies were distinctly understood to be part of the established church, as Wedgwoods were, and every attempt at estranging them

was sharply reproved, but persecution made their position anomalous. They did not accept the discipline of the Church of England so the plea of conformity was a feeble defense. They also had not taken out licenses, so as to claim the protection of the Act of Toleration. Harris’ ardent loyalty to the Church of England and his personal contempt for ill-treatment from persecutors (after three refusals to ordain him) was the only things that prevented separation (http://en.wikipedia.org/wiki/

Calvinistic_Methodists).

A controversy on a doctrinal point ‘Did God die on Calvary?’ raged for some time, the principal disputants being Rowland and Harris. In 1751, it ended in an open rupture that threw the Connexion first into confusion and then into a state of coma. It made the societies split up into Harrisites and Rowlandites, and it was only the revival of 1762 that the branch was fairly repaired. This revival is a landmark in the history of the Connection (http://en.wikipedia.org/wiki/

Calvinistic_Methodists).

Williams of Pantycelyn had just published a little volume of hymns that made people enthusiastic. This led the bishop of St. David’s to suspend

Rowland’s license, and Rowland had to confine himself to a meeting-house at

Llangeitho. Having been turned out of other churches, in 1759, he leased a plot of land in order to anticipate the final withdrawal of his license. In 1763, a large building was erected to which the people crowded from all parts on Sacrament

Sunday. Thus, Llangeitho became the Jerusalem of Wales, and Rowland’s popularity never vanished until his physical powers gave away

(http://en.wikipedia.org/wiki/Calvinistic_Methodists).

In 1770, a notable event in the history of Welsh Methodism was the publication of a fourth annotated Welsh Bible by Reverend Peter Williams. He was a forceful preacher and an indefatigable worker who had joined the Methodist in 1746 after being driven from several curacies. It brought to a new interest in the

Scriptures as being the first definite commentary in the language. In the spring of

1780, a powerful revival broke out at Llangeitho and spread out to the south but not to the north of Wales (http://en.wikipedia.org/wiki/Calvinistic_Methodists).

The ignorance of the people in the north made it very difficult for

Methodism to spread the teachings, until the arrival of Reverend Thomas Charles

(1755-1814) who spent five years in Somerset as curate of several parishes. He then returned to his native land to marry Sarah Jones of Bala. He failed to find employment in the established church so that he joined the Methodist in 1784. His circulating schools and then Sunday schools gradually made the North a new country (http://en.wikipedia.org/wiki/ Calvinistic_Methodists).

Charles was educated for the Anglican ministry at Llanddowror and

Carmarthen, and at Jesus College, Oxford (1775-1778) but when he was seventeen, he had been converted by a sermon of Daniel Rowland

(http://en.wikipedia.org/wiki/Thomas_Charles), who described Thomas as ‘The

Lord’s gift to the North’ (http://www.anngriffiths. cardiff.ac.uk/ bible.html).

Reverend Charles of Bala thought the most successful period ever for religion on the history of Wales were the years between 1785 and 1815, and in 1791, the town of Bala was in the extremely awakening. By the beginning of the nineteenth century, Bala was considered as Jerusalem for the Methodists of North Wales, “…

but above all, it was the presence of Thomas Charles in the town which made it the hub of the Methodist movement in North Wales”

(http://www.anngriffiths.cardiff.ac.uk/ bible.html), said E. Wyn James in the article, Bala and the Bible: Thomas Charles, Ann Griffiths and Mary Jones.

In 1790, the Bala Association passed Rules regarding the proper mode of conducting the Quarterly Association which was drawn up by Charles. In 1791, a revival began at Bala, a few months after the Bala Association had been ruffled by the proceedings which led to the expulsion of Peter Williams from the

Connection. It was done in order to prevent Williams from selling Bible to Jones

Cannes among the Methodist because of some Sabellian marginal notes. Charles had tried to arrange for taking over Trevecca College when the trustees of the

Countess of Huntingdon’s Conexxion removed their seminary to Cheshunt in

1791, but the Bala revival broke out just at the time

(http://en.wikipedia.org/wiki/Calvinistic_Methodists).

In 1795, persecution led the Methodists to take the first step towards separation from the Church of England. Heavy fines made it impossible for preachers in poor circumstances to continue without claiming the protection of the

Act of Toleration, and the meeting-houses had to be registered as dissenting chapels. This delayed the constructing of the houses that they used both as dwellings and as chapels at one and the same time (http://en.wikipedia. org/wiki/Calvinistic_Methodists).

Although the Welsh Calvinistic Methodists had become a separate denomination in the eighteenth century, they did not formally break away from

the Anglican Church until they began ordaining their own ministers in 1811.

Before that, only priests commanded by the Anglican Church were allowed to administer the sacraments among the Welsh Methodists, and Reverend Charles of

Bala was the only ordained priest ministering regularly among the Methodist of

North Wales for about twenty years, from 1784 to 1803. Moreover, Reverend

Charles usually held monthly communion services and Methodist Association meetings at Bala every summer (http://www.anngriffiths.cardiff.ac.uk/bible.html).

In doctrine, the church is Calvinistic in theology, but its preachers are far from being rigid, being warmly evangelical, and distinctly cultured. It is a remarkable fact that every Welsh revival, since 1735, has broken out among the

Calvinistic Methodists. The history is interwoven with Calvinistic Methodism

(http://en.wikipedia.org/wiki/Calvinistic_Methodists).

2. Education

In eighteenth century, education in Wales was at a very low ebb with the only education available being in English -as the medium of instruction- while the majority of the population spoke only Welsh (http://en.wikipedia.org/wiki/

History_of_Wales). Many of the population of Wales was illiterate especially those who were poor. The education that fit to the population of Wales was by the existence of circulating school because the instruction was given in Welsh

(http://www.n-cyclopedia.com/wales-history/CHAPTER-23-EDUCATION.htm).

In 1731, Griffith Jones of Llanddowror started circulating schools, held in one location each three months before moving to another location, and the teaching language was Welsh. By Griffith Jones’ death in 1761, predicted that up

to 250.000 people had learnt to read in schools all over Wales

(http://en.wikipedia.org/wiki/History_of_Wales) and eighteen years later after his death, the schools were closed because an account disagreement about donation, but then many voluntary schools were opened although kept by illiterate teachers

(http://www.n-cyclopedia.com/wales-history/CHAPTER-23-EDUCATION.htm).

In his article, Bala and the Bible: Thomas Charles, Ann Griffiths and Mary

Jones, James says that Griffith Jones’ schools had succeeded in making the Welsh one of the most literate people in Europe in the mid-eighteenth century. Following the success, Reverend Thomas Charles of Bala decided to organize days schools on the pattern of Jones’ circulating schools when he moved to Bala in 1783. He employed schoolmasters, arranged for them to circulate from one area to another and to stay in each place for a few months in order to teach people to read the

Bible and the basic principles of Christian faith (Bible-based-teachings). He also set up Sunday schools for the local people to continue the education after the schoolmaster had moved to the next location. As the result of his schools and his spiritual awakenings, many Welsh people did not only can read Bible but also desired to have it. As the result, he and others attempted to ensure a regular supply of cheap Welsh Bibles for the people that led to the establishment of the British and Foreign Bible Society in 1804 (http://www.anngriffiths.cardiff.ac.uk/ bible.html). By 1831, Sunday schools in Great Britain were attended by 1,250,000 children, approximately 25 percent of the population (http://en.wikipedia.org/ wiki/Sunday_School).

D. Theoretical Framework

The analysis of the study talks about the socio-historical background of

Wales in 18th and 19th century which situations of religion and education influenced Mary Jones’ personalities such as the lack of Bible (religion) in Wales and for being able to read it (education). The theories are the theory on character and characterization, setting, the relation between character and setting, and some reviews on the socio-historical background. The first and second theory will be used as a basic theory to analyze Mary Jones’ personality in which it helps answering the first problem. The third theory will be used to analyze the second problem in which conditions in society is an element of setting. The relation between character and setting is necessary since the study tries to prove that there is a relation between society and the personality of a person, which can be used as a basis for answering the second and third question. The review on socio- historical background will be used as a basic knowledge to the description of the real events happened in Wales relating to the memoir. It is also useful for analyzing the second problem in the relation to the society, in which the writer thinks that the two conditions in the society are what had influenced Mary Jones most.

CHAPTER III

METHODOLOGY

A. Object of the Study

The object of this study is a memoir entitled The Story of Mary Jones and

Her Bible. In the preface of the memoir, it is told that by the suggestion of the late

William Coles of Dorking, the story of Mary Jones is retold. William Coles of

Dorking, who had earnest desire to learn all he could about the story, suggested presenting Mary Jones’ Bible to the Library of the Bible house in London.

Although he did not see the printed published, he already saw the draft of the story; he said, “The sketch came to me as a glorious finish to my aspirations. I may never see the book, but from the bright Happy Land – I shall be with Christ and know all” (Ropes, 1896: 7). The first publication was in 1882 written by M.

E. R. (or M. E. Ropes in James’ Bala and the Bible: Thomas Charles, Ann

Griffiths and Mary Jones), which was published in 1896. It was published under the British and Foreign Bible Society and printed by Richard Clay and Sons

Limited, London.

The story covers ten chapters and in the last chapter, Her Works Do

Follow Her, narrates about the development of British and Foreign Bible Society from the first operation day of Reverend Thomas Charles of Bala’s thought about the Bible supply. Before the last chapter, the book presents the struggle of Mary

Jones in six years of saving money for buying Bible from Reverend Thomas

Charles of Bala.

41 42

Mary Jones was coming from poor family but her love in God did not stop her to have a Bible of her own, meaning to say that since she did not have money, she must make saving for the Bible. At the time, education was very rare; she had her first day in school when she was 10 years old. After she could read and write, she often went to the Mr. Evan’s farm to read the Bible and having knowledge of

Bible from the farmer.

Six years later, she had enough money for buying a Bible so then she went to Bala to buy the Bible from Reverend Charles of Bala because he was the only man who can provide Bible in the nearest town from Llanfihangel at the time.

However, he could not sell the one-left Bible because it was already ordered. So then, Mary burst into tears because she could not have the Scripture of God. When she was crying, the reverend asked her why she was so sad, and then she explained many things to him. Finally, she went home joyfully because the reverend gave her the Bible because he was touched by her knowledge about

Bible and her love in everything about God.

B. Approach of the Study

Since the study focuses on conditions in society and personality, the study applied the socio-historical approach. The importance of the socio-historical approach is to see a literary work from its relation with social history of a certain time and place. Rohrberger and Woods define that the socio-historical approach is

The socio-historical approach is critics whose major interest is the sociocultural-historical approach insists that the only way to locate the real work is in the reference to the civilization that produced it. They define civilization as the attitudes and actions of a specific group of people and 43

point out that literature takes these attitudes and actions as its subject matter. Therefore, it is necessary that the critic investigate the social milieu in which a work was created and which it necessarily reflects. There are two assertions leading to this approach, first, that literature is not created in vacuum, and second, that literature embodies ideas significant of the culture that produce it (Rohrberger and Woods, 1971: 9).

From the quotation, it can be concluded that the approach concerns to the condition in society, as a part of history, and points out that literature takes the condition as its focus Therefore, the critics should investigate the social milieu of a work. It means that the socio-historical approach concerns to the condition of a society (social milieu) and the historical background of the society.

C. Method of the Study

The method used in the study was library and Internet research. Two kinds of sources were used, the primary and secondary sources. The primary source was the memoir studied, The Story of Mary Jones and Her Bible. The secondary sources were books and articles on theories and reviews used in the analysis.

The theories on character and characterization, personality, setting, and relation of character and setting were obtained from books of Abrams’ A Glossary of Literary Terms, Stanton’s An Introduction to Fiction, Holman and Harmon’s A

Handbook to Literature, Rohrberger and Woods’ Reading and Writing about

Literature, Murphy’s Understanding Unseen, Harvey’s Character and the Novel,

Roucek and Warren’s Sociology: An Introduction, Huffman and Vernoy’s

Psychology in Action, Hall and Lindzey’s Theory of Personality, Cole’s

Psychology of Adolescence, Hurlock’s Personality Development, Allport’s 44

Pattern and Growth in Personality, Pervin and John’s Personality Theory and

Research, Koesnosoebroto’s The Anatomy of Prose Fiction, Langland’s Society in the Novel, and.

Some reviews on socio-historical background were used to support the analysis of the study because knowing the socio-historical background could give illustration about the condition of life at the time. The reviews were obtained from

Internet sources. The reviews on religion aspect were obtained from http:// www. bbc. co. uk/ religion/ religions/ christianity/ history/ uk_1. shtml, http:// en. wikipedia. org/ wiki/ Calvinism, http:// www. bbc.co.uk/ religion/ religions/ paganism/ history/ spiritualhistory_1. shtml, http:// www. bbc. co. uk/ religion/ religions/ christianity/ subdivisions/ methodist_1. shtml, http:// en. wikipedia. org/ wiki/ Presbyterianism, http:// en. wikipedia. org/ wiki/ Presbyterian_ Church_ of_

Wales, http:// en. wikipedia. org/ wiki/ Calvinistic_ Methodists, http:// www. anngriffiths. cardiff. ac. uk/ bible. html, and http:// en. wikipedia. org/ wiki/

Thomas_Charles. The reviews on education aspect were obtained from http:// en.wikipedia.org/wiki/History_of_Wales, http://www.n-cyclopedia.com/ wales- history/ CHAPTER- 23- EDUCATION. htm, http://www. anngriffiths. cardiff. ac.uk/bible.html, and http://en.wikipedia.org/wiki/Sunday_School. These reviews were needed as references to the information about religion and education in

Wales in the eighteenth to the nineteenth century.

In analyzing the memoir, the study did some steps. The first was read and reread the primary source so that the writer could understand and digest the context and the content of the memoir. While reading the memoir, the writer made 45

some notes of interesting points in the memoir like quotations, which would be useful for the analysis. Then, the writer tried to find the main topic to be discussed, which then the writer found that conditions in society and personality would be a good topic for the discussion. After decided the topic, the writer arranged some problems formulation in order to keep the focus of the analysis.

Next step was finding the secondary sources related to the topic or problems that would be analyzed. In this step, the writer found the secondary data from some books and online references as stated above. The last step was answering or analyzing the problems the writer had made. In this step, the writer tried to answer the problems by mixing the understanding that the writer had from the primary and secondary data. It means that the writer tried to apply theories and reviews from the secondary data to the story of primary data.

In the analysis, the writer focused on Mary Jones’ personality development by observing her personality that is described in the memoir from her attitudes, actions, behavior, conversations, or other’s opinions toward her.

Then, the writer tried to give explanation on her personality by explaining her personality clearly.

After that, the writer focused on the conditions in society at the time of

Mary Jones’ life. Here, the writer tried to apply the information of the socio- historical background as it could give additional information to the life of Mary

Jones outside from the information that the memoir presents so that it could be understood that society (the religion and education aspect) had effect on Mary

Jones’ life. 46

As society deals with interaction among people inside the society, the writer tried to see the result of interaction among people in the memoir, in this case, the writer focused on Mary Jones’ personality that could give contribution to other people’s life. Lastly, after finishing the analysis, the writer tried to make conclusion of the analysis as presented in the last chapter. CHAPTER IV

ANALYSIS

This chapter would be divided into three subchapters. The first subchapter discusses Mary Jones’ personalities, which are described in the memoir. The second subchapter discusses the influence from conditions in society toward Mary

Jones’ personalities. The last subchapter discusses that Mary Jones’ personalities can give contribution to other people or how she could influence other people because of her personalities.

A. Mary Jones’ Personalities

Mary Jones personalities would be clearly seen when readers pay attention to the descriptions of her personalities given in the memoir. The description could be in the forms of conversation between Mary and other people, conversation between other people who talk about her, opinions given by other people about her, her actions (including praying), or descriptions from the author written in the memoir. In this part, the writer discusses those given descriptions so that readers can see Mary’s personalities described in the memoir through explanations of the descriptions. By knowing her personalities, it is hoped that the writer (and readers) have a simple background about Mary’s personal life before the writer try to mix or analyze the relationship between her personalities and the conditions of the society at the time.

Before her parents passed away, Mary Jones lived with her parents who work as weavers. She was the only child in the family who grew in religious life.

When she was a child, she was described as a girl who had a strong curiosity.

Once, when Mary was eight years old, there was a religious meeting held at a small meetinghouse where the attendances were the members of the Methodist church. At the meeting, the attendances were usually the adult people except

Mary. According to her parents’ conversation, before Mary and her mother went to the meeting, she always wanted to be present in such kind of meeting.

“…Twas a good thought of yours, wife, to let Mary take it regular as you do, for the child wouldn’t be allowed to attend those meetings otherwise. And she does seem so eager after everything of the kind.” “Yes, she knows already pretty nearly all that you and I can teach her of the Bible, as we learnt it, don’t she, Jacob? She’s only eight now, but I remember when she was but a wee child she would sit on your knee for hours on a Sunday, and hear tell of Abraham and Joseph, and David and Daniel. There never was a girl like our Mary for Bible stories, or any stories, for the matter of that, bless her!” (Ropes, 1896: 17).

From the quotation, apparently, Mary was a girl with a strong curiosity, as we can underline the words “And she does seem so eager after everything of the kind….

She was but a wee child she would sit on your knee for hours on a Sunday, and hear tell of Abraham and Joseph, and David and Daniel (Ropes, 1896: 17).”

Uniquely, her curiosity mostly lay on things in Bible or about Christianity, in which rarely such condition experienced by children.

Her knowledge about Bible indicates that she kept faith to God, in one sense; she was a faithful or devout Christian person, because she trusted things stated in Bible and everything she did, she tried to apply words that were stated in

Bible into her daily life. Stated in an educational site, faith is explained as: “to trust; to believe without reason, and; a means to assume belief in something”

(http://en.wikipedia.org/wiki/Faith). To trust has two meanings, first, to trust 49

means “to commit oneself to act based on sufficient evidence to warrant belief, but without absolute proof…. To have faith involves an act of will” (Ibid). The other meaning of to trust is “believing a certain variable will act or has the potential to act a specific way despite the potential influence and probability of known or unknown change” (Ibid). Concluding the definition of faith, it can be said that when someone trusts in something or keeps faith on something which he or she trusts to be true, he or she will act as what he or she trusts to be true because for him or her what he or she does is right, although the evidence of what he or she believes is not an absolute proof. Therefore, when Mary kept faith on things said in the Bible, she tried to apply them or to act as what she believed.

This condition appears in the memoir when Mary late to come home because she learned about Bible longer than usual with Mr. Evans – a kind farmer who lent and taught Mary the Bible every time she came to the farm. At home, she told her reason of coming home late and what she had learned for the day was taken from the seventh chapter of the book of Matthew.

“God knew what I was about, and He would not let any harm come to me. Oh, father, the more I read about Him the more I want to know, and I shall never rest until I’ve a Bible of my own…. Our Sunday lesson was from the first verse to the end of the twelfth verse. But it was so easy and so beautiful, that I went on and on, till I’d learned the whole chapter. And just as I finished, Mr. Evans came in and asked me if I understood it all; and when I said there were some bits that puzzled me, he was so kind and explained them. If you like, mother and father, I’ll repeat you the chapter” (Ropes, 1896: 67, 68).

The words that puzzled Mary itself, the writer thinks, was taken from the seventh verse of the seventh chapter of the book of Matthew, which according to The Holy

Bible, New King James Version the verse is “Ask, and it will be given to you; 50

seek, and you will find; knock, and it will be opened to you (The Gideons

International, 1985: 937). As she trusted to this, her father, Jacob, predicted that her child would get what she desired

“Mark my words, wife,” said Jacob that night, when Mary had gone to bed, “that child will do a work for the Lord before she dies. See you not how He Himself is leading and guiding His lamb into green pastures and beside still waters? Why, Molly, when she repeated that verse, ‘Ask, and ye shall receive,’ I saw her eyes shine, and her cheeks glow again, and I knew she was thinking of the Bible that she’s set her heart on, and which I doubt not she’s praying for often enough when we know nothing about it. And the Lord He will give it her some day. Of that I’m moral certain. Yes, Molly, our Mary will have her Bible!” (Ropes, 1896: 68, 69).

Another faithfulness condition is when Mary arrived at Bala to buy a Bible from Reverend Thomas Charles of Bala – a preacher who also sold Bible in Wales at that time – but she could not meet him immediately. Her disappointment to the condition ceased or faded by the time she would take a rest,

There, after repeating a chapter of the Bible, and offering an earnest prayer, she lay down, her mind and body alike resting, her faith sure that her journey would not be in vain, but that He who had led her safely thus far, would give her her heart’s desire (Ropes, 1896: 97).

Her faith to God made her sure that everything she struggled for having a Bible would not result in nothing,

Her heart beat quicker as she washed and dressed, but her excitement calmed when she sat down for a minute or two on the side of her bed, and repeated the 23rd Psalm. The sweet words of the royal singer were the first that occurred to her, and now, as she murmured “The Lord is my shepherd, I shall not want,” she felt as though she were of a truth being watched over and cared for by a loving Shepherd, and being led by Him (Ropes, 1896: 102).

Though once again she had to face an obstacle that made her could not have a

Bible, because Reverend Thomas Charles of Bala only had Bibles for people who 51

already ordered the Bibles, but at the end, she could have a Bible of her own. At the time, her faithfulness almost faded as she felt that every struggle she had faced for having a Bible resulted in nothing,

However, as Reverend Thomas Charles of Bala felt that it was hard to refuse

Mary, he finally gave her his Bible,

“My dear child, I see you must have a Bible, difficult as it is for me to spare you one. It is impossible, yes, simply impossible, to refuse you.” … Mr. Charles turned away for a moment to a book-cupboard that stood behind him, and opening it, he drew forth a Bible. Then, laying a hand once more on Mary’s head, with the other he placed the Bible in her grasp, and looking down the while into the earnest, glistening eyes upturned to him, he said: “If you, my dear girl, are glad to receive this Bible, truly glad am I to be able to give it to you. Read it carefully, study it diligently, treasure up the sacred words in your memory, and act up to its teachings” (Ropes, 1896: 107, 108).

Along with her faith to God, Mary also could be concluded as a devout

Christian person because many of her actions would she relate to the teachings that she had learned from her religion. According to Hornby’s Oxford Advanced

Learner’s Dictionary of Current English, devout is ‘(of a person) believing strongly in a particular religion and obeying its laws and practices’

(Hornby, 2000: 345). In this case, her imaginations also can be considered as examples. Once in summer evening, she sat on a mountain of Cader Idris as she 52

recalled the story of Abraham when he sacrificed his son on the land of Moriah, the next time she imagined the mountain of Cader Idris as the mountain where

Jesus went to pray. Next, she went to the narrow valley in the upper end of which

Llanfihangel was situated where there was a sea near the valley named Towyn. As she sat on the seashore, she imagined the Cardigan Bay as the Sea of Galilee, where Jesus walked upon its water. Once she said to herself how she would like to live in the days where those Biblical stories happened,

“If I’d only lived in those days,” sighed little Mary, sometimes, “how I should have loved Him! And He’d have taught me, perhaps, as he did those two who walked such a long way with Him, without knowing that it was Jesus; only I think I should have known Him, just through love” (Ropes, 1896: 27,28).

When Mary was very young, she already showed that she was determined.

One day, farmer Evans’ wife, Mrs. Evan, visited the Jones when they were at their looms. Her intention was to buy eggs from the Jones and it was Mary who was in charge with the hens. There, when Mrs. Evans saw Mary, she recalled and told her memory about how Mary would be still if her father told her Biblical stories when she was a toddler, yet Mrs. Evans was disappointed to know that Mary could not read though she already eight years old. Before Mrs. Evans went home, she said to

Mary that Mary could come to the Evans’ farm for reading a Bible if Mary already knew how to read but still did not have a Bible,

“And remember this, little maid,” she said, kindly, when after saying good-bye to Jacob and Molly, she was taking leave of Mary at the door. “Remember this, my dear little girl; as soon as you know how to read (if by that time you still have no Bible) you shall come to the farm when you like, and read and study ours-that is, if you can manage to get so far.” “It’s only two miles, that’s nothing!” said sturdy Mary, with a glance down at her strong little bare feet. “I’d walk further than that for such a 53

pleasure, ma’am.” Then she added with a less joyful ring in her voice, “At last I would, if ever I did learn to read” (Ropes, 1896: 33).

From Mary’s replies, it can be seen clearly that she would do anything to be able to read Bible and from the sentences, “It’s only two miles, that’s nothing! – I’d walk further than that for such a pleasure” (Ropes, 1896: 33) indicate that Mary had a strong will (determination) only to be able to read Bible. She also promised to God through her prayer that if He actualized her wish to be able to read and write, she would help others (be a helpful person for others) because He had helped her.

“Dear Lord, who gavest bread to the hungry folk in the old time, and didst teach and bless even the poorest, please let me learn, and not grow up in darkness.” Then she shut the door and came and sat down, resolving in her childish heart that if God heard and answered her prayer, and she learned to read His Word, she would do what she could, all her life long, to help others as she herself had been helped. How our little Mary kept her resolution will be seen in the remaining chapters of this simple narrative (Ropes, 1896: 35).

Her helpfulness also indicates that she was someone who always fulfilled her promise. One example si when Mary gave her donation when there was a collection for China Million Testament Fund,

On one occasion we are told that, when a collection was made at Bryncrug for the China Million Testament Fund, in the year 1854, a ten-shilling gold piece was found in the collection plate, neatly wrapped up between half- pence, and thus hidden until the money came to be counted. This was Mary’s gift, the outcome of a loving, generous heart touched by God’s love and the spiritual wants of her fellow-creatures (Ropes, 1896: 133).

Another determination condition is when Mary desired to have and to learn Bible. When she had known how to read, she went to the Evan’s farm for 54

the first time to read their Bible. There, when she opened the Bible, she read

John 5 : 39 accidentally and after reading the verse, she determined to search and learn about Bible,

Then, with trembling hands, she opened the book, opened it at the fifth chapter of John, and her eyes caught these words, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of Me.” “I will! I will!” she cried, feeling as if the words were spoken directly to her by some Divine voice. “I will search and learn all I can. Oh, if I had but a Bible of my own!” and this wish, this sigh for the rare and coveted treasure, was the key-note to a grand chorus of glorious harmony which, years after, spread in volume, until it rolled in waves of sound over the whole earth (Ropes, 1896: 58,59).

After finished reading the Bible, she left the farm and went home. On the journey, she decided to have a Bible of her own and by this decision; she determined to keep savings although she thought it would be for years,

It was formed at last. “I must have a Bible of my own!” she said aloud, in the earnestness of her purpose. “I must have one, if I save up for it for ten years!” and by the time this was settled in her mind the child had reached her home (Ropes, 1896: 60).

As Mary determined to have a Bible, she began to make some savings by working because she did not have money to buy one. To get some sum, she worked by helping her neighbors who would be glad to give her a small sum. She also sold eggs from her two layer hens, which had been given by Mrs. Evans for her to rise.

However, Mary did not get her savings only from working, which can be considered as her struggles to have a Bible, but she got some sum for the savings also because of her honesty. On one evening, when she was walking along the road from Towyn to her home, her foot stumbled over a large purse which 55

belonged to farmer Graves, Mrs. Evans’ brother in law. Although Mary needed money to buy a Bible, she did not take the chance to keep the purse for her, otherwise, she returned the purse to the owner when she met him. Moreover, the farmer gave her some money as an expression of thanks, which, actually, more to an expression of thanks because of her honesty,

“Ah! Good evening, Mary Jones,” said he; “I’ve had such a loss! Coming home from market I dropped my purse, and ---” “I’ve just found a purse, sir,” said Mary; “is this it?” “You’ve found a purse?” exclaimed the farmer, eagerly. “Yes, indeed, my dear, that is mine, and I’m very much obliged to you. No, stay a moment,” he called after her, for Mary was already trudging off again. “I should like to give you a trifle for your hon--- I mean just some trifle by way of thanks” (Ropes, 1896: 63).

After six years of savings, finally Mary could buy a Bible. It can be imagined for six years, as a child, Mary also passed her days by working in order to get some sum,

“Is it really so, Mary? After six years’ saving! Nay then, God be thanked, child, who first put the wish into your heart, and then gave you patience to wait and work to get the thing you wanted” (Ropes, 1896: 87).

However, her struggle to get a Bible did not end there, she still had to reach about twenty-five miles to arrive in Bala (about forty kilometers), the nearest village where the Bible supplier, Reverend Charles, lived. The long and winding twenty- five miles road was passed in bare feet because she felt that her shoes were too precious to be worn for the walk,

The long distance – over twenty-five miles – the unknown road, the far- famed, but to her, strange minister, who was to grant her the boon she craved – all this, if it little frightened her, did not for one moment threaten to change her purpose. … 56

Her one pair of shoes – far too precious a possession to be worn on a twenty-five mile walk – Mary placed in her wallet, intending to put them on as soon as she reached the town (Ropes, 1896: 89, 90).

In the memoir, Mary also described as a clever, diligent, kind hearted and patient girl, though she was also described as an impatient girl. Mary’s cleverness had been appeared from the beginning of the memoir, when she would like to go to the religious meeting. She intentionally borrowed their neighbor William’s lantern so that she could attend the meeting with her mother, otherwise, her mother would not allow her to go because the meeting was intended for adult people,

“I was long because I ran to borrow neighbour William’s lantern. The latch of ours won’t hold, and there’s such a wind to-night, that I knew we should have the light blown out.” “There’s a moon,” said Mrs. Jones, “and I could have done without a lantern.” “Yes, but then you know, mother, I should have had to stay at home,” responded Mary, “and I do so love to go” (Ropes, 1896: 17, 18).

Since she was fond of everything in the Bible, she knew many things about writings in Bible. When she was at Reverend Charles’ house, her knowledge was tested whether she really knew about Bible or not. Reverend

Charles was delighted to know that Mary really knew about Bible and for this reason also, Reverend Charles did not have the heart to disappoint Mary, therefore he gave her his Bible,

“… A girl, so young, so poor, so intelligent, so familiar with Scripture, compelled to walk all the distance from Llanfihangel to Bala (about fifty miles there and back) to get a Bible” (Ropes, 1896: 104, 108).

However, Mary’s cleverness was not only in the knowledge about Bible but also in her daily school life. When her friends felt bored with lessons, Mary would take them as pleasure. Therefore, it was only needed a short time for her to be able to read and write,

Fairly hungering and thirsting after knowledge, the child found her lessons an unmixed delight. What other children call drudgery was to her only pleasure, and her eagerness was so great that she was almost always at the top of her class; and in an incredibly short space of time she began to read and write (Ropes, 1896: 45).

In daily life, unlike other children who were usually playing in their childhood age, Mary was already working the household duties like sweeping, scrubbing, digging, weeding, feeding hens, looking for the eggs, taking care beehive, and making or mending her own clothes. Her willing to do the household duties was very helpful to her mother so that her mother depended on her for many things,

With the industry and patience of more mature years the child went about her daily duties, and her mother depended upon her for many things which do not generally form part of a child occupations. Mary had less time for dreaming now, and though Cader Idris was still the spot with which her imagination associated Bible scenes and pictures, she had little leisure for anything but her everyday duties (Ropes, 1896: 37).

However, once in her life, she ever neglected her home duties and it worried her mother. Her carelessness in doing the home duties was because of her impatience to start school, 58

The following three weeks passed more slowly for little Mary Jones than any three months she could remember before. Such childishness as there was in her seemed to show itself in impatience; and we must confess that her home duties at this time were not so cheerfully or so punctually performed as usual, owing to the fact that her thoughts were far away, her heart being set on the thing she had longed for so earnestly. “If this is the way it’s going to be, Jacob,” said Molly to her husband one evening. “I shall wish there had never been a thought of school at Abergynolwyn. The child’s so off her head that she goes about like one in a dream; what it’ll be when that school begins, I daren’t think” (Ropes, 1896: 44).

However, when the school had begun, Mary did her home duties well again and she would wake up earlier and do her home duties before going to school. When the feeling of impatient appeared while she was waiting to achieve education, the feeling of patient appeared when she had to wait to have a Bible. She had to wait for six years to fulfill her savings to buy a Bible and she fulfilled it by working.

Reverend Charles realized that six years of waiting was the patient moment for her for having a Bible,

As she informed Mr. Charles of all that had taken place, and he began to realize how brave, and patient, and earnest, and hopeful she had been through all these years of waiting, and how far she had now come to obtain possession of the coveted treasure (Ropes, 1896: 104, 105).

Mary was also described as a kind-hearted person. She was brave enough to do something different because of her kindness. One day in her school day, her girl friend was seen to be crying when arriving at school and when she was asked about the reason of crying, she answered that a big dog had snatched her meal.

Unlike other students who just laughed at the girl, Mary calmed the girl and soon the girl was happy again, and even Mary shared her meal with the girl. This action made the other students feeling ashamed, 59

… but Mary stole up to the little one’s side, and whispered something in her ear, and dried the wet eyes, and kissed the flushed cheeks, and presently the child was smiling and happy again. But when dinner-time came, Mary and the little dinnerless maiden sat close together in a corner, and more than half of Mary’s provisions found their way to the smaller child’s mouth. The other scholars looked on, feeling somewhat ashamed, no doubt, that none but Mary Jones had thought of doing so kind and neighborly an action, at the cost of a little self-denial (Ropes, 1896: 47, 48).

Mary’s kindness was also appeared when she helped her boy friend who could not do his task and should stay at school until he finished his task. Mary was planning to go home early at the time but when she saw her friend, she postponed her intention. She helped him in doing the task and it encouraged him to finish it. After helping her friend, Mary continued her journey to home and when walking, she felt happy because she could help others,

Thus encouraged, Robbie gave his mind to his task, and with a little help it was soon done, and Mary with a light heart, which made up for her heavy head, trotted home, very glad that what she was herself learning could be a benefit to others (Ropes, 1896: 49, 50).

The kindness was also reflected from her generosity in her womanhood.

After Mary had a family, the financial income was only gotten from weaving and selling honey, but as a poor, she would still care to give to others,

The money brought by the sale of the honey was used for the family and household expenses, but the proceeds of the wax were divided among the societies which, poor as she was, Mary delighted to assist, … On one occasion we are told that, when a collection was made at Bryncrug for the China Million Testament Fund, in the year 1854, a ten-shilling gold piece was found in the collection plate, neatly wrapped up between half- pence, and thus hidden until the money came to be counted. This was Mary’s gift, the outcome of a loving, generous heart touched by God’s love and the spiritual wants of her fellow-creatures (Ropes, 1896: 132, 133) 60

In conclusion, from the description of Mary’s personalities described in the memoir as they have explained above, there is a sense of developed personalities, meaning to say that Mary’s personalities develop from one personality to be other personalities. As readers can see from the beginning part of the analysis, Mary is described as a child who has a strong curiosity; even the curiosity had started when she was a toddler. The curiosity develops, for example, to faithfulness, cleverness, kindness, and the rest. Moreover, apparently, when the formation of a personality is happened, another personality can also be happened, for example, when she is said to be a diligent girl, she is also can be said as a careless girl because of the impatience to start having education.

B. The Factors that Influence Mary Jones’ Personality

This subchapter discusses the factors or conditions in society, when Mary

Jones was alive, that influence her personalities. There are factors or conditions in society in Wales in the late eighteenth to the early nineteenth century that influence Mary’s personalities. The conditions are seen from religion and education aspect that had happened in Wales at the time. The reason of choosing these two aspects is because the development of her personalities mostly from childhood to adulthood has connection with the condition of religion and the condition of education in Wales at the time. The reason can be understood clearer from the analysis below.

Once, Murphy ever said that setting has a great effect upon personality, actions, and way of thinking of the characters (figures). In this part, the writer 61

views that this argument can be represented as follows interrelated with The Story of Mary Jones and Her Bible.

1. Religion

After reading the Religion part in Socio-Historical Background of Wales in Chapter II, at the end of the review, it can be concluded that people in Wales were ignorant people to the religion matters. Maybe, it was because many fights within the maintaining one religion and also there were so many different point of views within each theological teachings of a religion. However, after the hard work of some reverends of Calvinistic Methodist at the time, Wales was awakened from its ignorance from the subject matter which was, trusting self into

Deity or following a theological teaching of a religion. Therefore, when the revival of Welsh Methodist happened, many Welsh people were enlightened; their thirsts, hungers, and of course, ignorance were fulfilled by the existence of

Calvinistic Methodist.

Pervin and John say that family plays role in influencing their children behavior (Pervin and John, 1997: 12). Usually, someone gets the knowledge about religion for the first time when he was a little child. His parents taught him many things they know about religion, hoping that their child can understand and can do what the lesson had taught him, and even in the orphanage houses, knowledge about religion is taught. In The Story of Mary Jones and Her Bible, the Christian religion or Christianity is very obvious, covering almost the whole story of the memoir. 62

Mary Jones, the main character, was born on December 16, 1864. Before she got married, she lived with her parents in a parish called Llanfihangel-y-

Pennant - two miles (or about 3,2 kilometers) to the north of Abergynolwyn, - county Merioneth, situated on the foot of the south-west side of Cader Idris, a mountain in Gwynedd, North Wales. Her parents, Jacob and Molly Jones, were the followers of Calvinistic Methodist.

Since Mary was a toddler, her parents had introduced or taught her

Christianity, for example, they told her many Biblical stories. Once, before Mary and her mother would go to a religious service, Mary’s parents were having a conversation. Her mother said that Mary would sit for hours only for hearing

Biblical stories from her father,

“She’s only eight now, but I remember when she was but a wee child she would sit on your knee for hours on a Sunday, and hear tell of Abraham and Joseph, and David and Daniel. There never was a girl like our Mary for Bible stories, or any stories, for the matter of that, bless her!” (Ropes, 1896: 17).

Moreover, when a farmer-wife, Mrs. Evan, came to their house to buy some eggs, she informed that Mary would stay still if her father told her some

Biblical stories, otherwise she would cry,

“… Don’t I remember you then! A mere baby as I said, and yet you’d keep a deal stiller than any mouse if your father there would make up a story you could understand, more particular if it was out of the Bible. Daniel and the Lions, or David and the Giant, or Peter in the Prison – these were the favorites then. Yes, and the history of Joseph and his brethren; only you used to cry when the naughty brothers put Joseph in the pit, and went home and told Jacob that wicked lie that almost broke the old man’s heart” (Ropes, 1896: 30).

From the quotation above, it can be seen that Mary did not learn Bible only by herself in later years after she could read and write, but also from her parents who taught her some Biblical knowledge since she was a toddler. Moreover, her parents also taught Mary to think or act in a religious way by relating or committing actions according to Words of God in Bible,

The moon had disappeared now behind a thick dark cloud, and little Mary’s borrowed lantern was acceptable. Carefully she held it, so that the light fell upon the way they had to traverse, a way which would have been difficult if not dangerous, without its friendly aid. “Thy word is a lamp unto my feet, and a light unto my path,” said Mrs. Jones, as she took her little daughter’s hand in hers. “Yes, mother, I was just thinking of that,” replied the child. “I wish I knew so many verses like this one” (Ropes, 1896: 18, 19).

The quotation from Bible in Mary’s mother’s utterance “Thy Word is a lamp unto my feet, and a light unto my path” (Ropes, 1896: 19), or according to the New

King James Version Bible in Psalms 119: 105, “Your word is a lamp to my feet and a light to my path” (The Gideons International, 1985: 632) indicates that though the Jones were in troubles or in difficulties, the Words of God would lead their lives. This can show that Mary’s parents taught her that she should keep faith to God that God would always be with her and the family in any condition.

It was not only Mary’s parents who taught Mary to be religious, faithful, or devout, but also Mrs. Evans, the farmer-wife, and Reverend Charles of Bala taught her things alike. Responding to Mary’s fondness of Bible, Mrs. Evans cheered her because she did not have a Bible, by inviting her to come to her farm to read and learn the Evan’s Bible. However, Mary was illiterate at the time when 64

she was eight and so that Mrs. Evans taught her to be sure or trusted God’s promise,

“Never mind, little woman! The likes of you wasn’t made to sit in the dark always,” replied Mrs. Evans in her cheery, comfortable tones. “The Lord made the want, and He’ll satisfy it; be very sure of that. Remember, Mary, when the multitude that waited on the Savior were hungry, the Lord did not send them away empty, though no one saw how they were to be fed; and He’ll take care you get the bread of life too, for all it seems so unlikely now. Good-bye, and God bless you, my child!” (Ropes, 1896: 34).

Eight years later since the coming of Mrs. Evans to Mary’s house, Mary had been able to buy a Bible with the money she had saved for six years. She went to Bala to obtain one, but there was a matter that there was no copy left for her to buy. Fortunately, the kind reverend gave her his Bible but with some conditions,

“My dear child, I see you must have a Bible, difficult as it is for me to spare you one. It is impossible, yes, simply impossible, to refuse you. … “If you, my dear girl, are glad to receive this Bible, truly glad am I to be able to give it to you. Read it carefully, study it diligently, treasure up the sacred words in your memory, and act up to its teachings” (Ropes, 1896: 107, 108).

So it was that Mary finally got her Bible. With delight and thankfulness, she received it, which is indicating that the conditions the reverend gave were not problems to her. It also indicates, somehow, the reverend taught Mary to take responsibilities to behave like Bible’s teachings in which, of course, Mary would be glad to act like Bible’s teachings. Evidence to this can be seen from her desire to live in the days when many important Biblical events occurred, as she sighed

“If I’d only lived in those days,” sighed little Mary, sometimes, “how I should have loved Him! And He’d have taught me, perhaps, as He did those two who walked such a long way with Him, without knowing that it was Jesus; only I think I should have known Him, just through love” (Ropes, 1896: 27,28). 65

As the results, Mary’s knowledge in Christianity made her intelligent especially in the Scripture knowledge. Faithful and devout she was, as she trusted what Bible said and tried to act up to its teachings. Her kindness can also be one proof that Mary tried to behave like Bible’s teachings as Bible states in Matthew

22: 39 that “You shall love your neighbor as yourself” (The Gideons International,

1985: 957), and through her kindness, for example is she helped others, she showed that she loved others as herself.

Mary’s experience in getting a Bible in her youth had become a lesson to

Mary in her maturity that she became a wise person. On an afternoon, Betsy

Davies, Mary’s neighbor in Bryncrug, came to Mary’s cottage, asking for a favor of how to alter her daughter’s dress. At that time, Betsy asked Mary how she could manage her family financial and still could give something away though they were poor. Mary answered Betsy by asking her family “What can we do without?” (Ropes, 1896: 136). And so each member of her family was willing to give some kindness. Mary got the money by selling beeswax, which she put into their treasury box as well as other sum that she did not need. She also told Betsy that they never suffered for the want of anything they had given to God because, she said “…He repays us with such happiness and content as He alone can give”

(Ropes, 1896: 138).

Then, Betsy asked her how to try the plan because she did not use to make savings. Mary said that she got used to it because when she was a child, she saved 66

money for six years to buy a Bible so then it became natural for her. She showed the Bible to Betsy and Betsy said,

“I really believe, Mary, that this Bible is one of the reasons why you are so different from all the rest of us. You’ve read and studied and learnt so much of it, that your thoughts and words and life are full of it” (Ropes, 1896: 139).

And it made Mary cried, full of happy tears, and she replied,

“O Betsy dear,if there is a little, even a little truth in what youkindly say of me, I thank God that in His great mercy and love He suffers me, poor and weak and simple as I am, to show forth in my small way His glory, and the truth of His blessed Word” (Ropes, 1896: 139).

The imbalance between Christianity spreading and the fulfillment of

Christianity needs like the needs of Scripture also becomes the factor, in religion aspect, that had influenced Mary’s life especially her personality. As it can be seen from the review of religion in Review on the Socio-Historical Background of

Wales in Eighteenth and Nineteenth Century subchapter of this thesis, the Welsh

Methodist revival was a big movement in Wales. Unfortunately, as Christianity spread tremendously, Wales, and even England, could not supply Bible to all

Christian followers, especially those who lived in Wales. At the time, many of the believers could only learn Christianity when there were school times, church times, or Communion Sunday. Those who were poor usually could not obtain

Bible because it was scarce and so it was expensive.

“You forget, Mary, we’ve no Bible,” said Molly Jones, “and we can’t afford to buy one either, so dear and scarce they are.” “Yes,” replied Mrs. Evans, “it’s a great want in our country; my husband was telling me only the other day that the scarcity of Welsh Bibles is getting to be spoken of everywhere. Even those who can afford to pay for them get them with difficulty, and only by bespeaking them; and poor 67

people can’t get them at all. But we hope the Society for Christian Knowledge in London may print some more soon; it won’t be before they’re wanted” (Ropes, 1896:31, 32).

Therefore, Mary must go to farmer Evans’ house which was located two miles away from Mary’s cottage every time she wanted to read Bible, when she already knew how to read and write in the age of ten.

Then Mr. Charles examined her as to her Scripture knowledge, and was delighted with the girl’s intelligent replies, which showed how earnestly and thoroughly she had studied the Book she loved so well. “But how, my child,” said he, “did you get to know the Bible as you do, when you did not own one for yourself?” Then Mary told him of the visits to the farmhouse, and how, through the kindness of the farmer and his wife, she had been able to study her Sunday-school lessons, and commit portions of Scripture to memory (Ropes, 1896: 104).

Her struggle to have Biblical knowledge did not end up there. She decided on her journey home from her first visit to the farmer Evan’s house, after studying the Bible, that she must have her own Bible. Six years after the decision, Mary had already enough money to obtain a Bible. Unfortunately, the scarcity of Bible made Mary must go twenty-five miles away to Bala because it was the nearest town where Bible could be gotten. However, it did not make her giving up. She walked twenty-five miles away or about 40,25 kilometers to Bala barefooted on dusty road, hoping that she would get one Bible. All these conditions made her struggling in getting the thing she wanted.

“… A girl, so young, so poor, so intelligent, so familiar with Scripture, compelled to walk all the distance from Llanfihangel to Bala (about fifty mile there and back) to get a Bible! From this day I can never rest until I find out some means of supplying the pressing wants of my country that cries out the Word of God” (Ropes, 1896: 108).

Moreover, when Mary at the Reverend Charles’ house, she was compelled to strive in having some patience and some faith, because the reverend did not have a Bible to be sold to Mary. The few Bibles which the reverend had was already ordered,

“I am indeed grieved that this dear girl should have come all the way from Llanfihangel to buy a Bible, and that I should be unable her with one. The consignment of Welsh Bible that I received from London last year was all sold out months ago, excepting a few copies which I have kept for friends whom I must not disappoint. Unfortunately the Society which has hitherto supplied Wales with the Scriptures declines to print any more, and where to get Welsh Bibles to satisfy our country’s need I know not” (Ropes, 1896: 105).

This condition frustrated Mary so that she felt that every struggle she had through was useless. She felt disappointed to the situation,

It was all over, then, she said to herself – all of no use – the prayers, the longing, the waiting, the working, the saving for six long years, the weary tramp with bare feet, the near prospect of her hopes being fulfilled, all, all in vain! And to a mind so stocked with Bible texts as hers, the language of the Psalmist seemed the natural outburst for so great a grief, “Hath God forgotten to be gracious? Hath he in anger shut up His tender mercies?” All in vain - all of no use!” And the poor little head, lately so erect, dropped lower and lower, and the sunburnt hands, roughened by work and exposure, could not hide the great hot tears that rolled down, chasing each other over cheeks out of which the accustomed rosy tint had fled, and falling unheeded through her fingers (Ropes, 1896: 106).

Fortunately, because of her patience and faith, Mary got her Bible,

Mr. Charles turned away for a moment to a book-cupboard that stood behind him, and opening it, he drew forth a Bible. Then, laying a hand once more on Mary’s head, with the other he placed the Bible in her grasp, and looking down the while into the earnest, glistening eyes upturned to him, he said: “If you, my dear girl, are glad to receive this Bible, truly glad am I to be able to give it to you. Read it carefully, study it diligently, treasure up the sacred words in your memory, and act up to its teachings” (Ropes, 1896: 107, 108). 69

Christianity had been a foundation to Mary’s life in doing or experiencing many situations that she had passed. Many situations in her life dealt with

Christianity and it makes the Christianity became an important part in Mary’s life.

Christianity topic already appears from the beginning of the story through the end of the story, covering the entire story. Therefore, Christianity cannot be separated from the memoir. However, it is not the only important topic in Mary’s life because education aspect also plays significant roles in Mary’s life or her personality.

2. Education

Normally, people get their first year of primary education when they were around the age of five to six years old. It was the time when they learn how to read and write. However, the limitation of availability of education in Wales around eighteenth century made many children and even adults illiterate, especially those who were poor. This was happened to Mary Jones that she was illiterate until she was ten years old when there was a circulating school opened in the neighbor village, Abergynolwyn.

Mary lived with her parents in Llanfihangel-y-Pennant, a small village which was located two miles or 3,22 kilometers away to the north of

Abergynolwyn. Mary’s parents usually disposed the woolen cloth they had made during the past months in Abergynolwyn. In an evening when Jacob Jones had just come home from there, he brought news to the family that there would be a school to be opened in Abergynolwyn. It was when Mary was ten years old, an 70

event after two years of the coming of Mrs. Evans to their cottage, and it was the nearest school from their place.

The school was opened by Reverend Thomas Charles of Bala who set particular school for the poor children so they would not grow up in ignorant,

“… Now I’ve seen him, and heard him speak, I can understand how he does so much good. I hear he’s going about from place to place opening schools for poor children, who would grow up ignorant otherwise” (Ropes, 1896: 43).

The master of the school at Abergynolwyn was John Ellis, “who had a quick eye for observing the character and talents of his pupil” (Ropes, 1896: 46).

Mary had to wait for about three weeks for her first day to school and it became the longest three weeks in her life. She became impatience because of it and it made her could not focus in doing her home duties.

The following three weeks passed more slowly for little Mary Jones than any three months she could remember. Such childishness as there was in her seemed to show itself impatience; and we must confess that her home duties at this time were not so cheerfully or so punctually performed as usual, owing to the fact that her thoughts were far away, her heart being set on the thing she had longed for so earnestly (Ropes, 1896: 44).

However, after the school had begun, Mary could do her home duties like she used to do,

Molly Jones had now no fault to find with Mary’s performance of her home duties. The child rose early, and did her work before breakfast; and after her return from school in the afternoon she again helped her mother, only reserving for herself time enough to prepare her lessons for the next day (Ropes, 1896: 46).

Not long after the school had been opened, a Sunday school was also opened which usually Bible-based-teachings, 71

Not long after the commencement of the day school, a Sunday school also was opened, and the very first Sunday that the children were taught there, behold our little friend as clean and fresh as soap and water could make her, and with bright eyes and eager face, showing the kin interest she felt and her great desire to learn (Ropes, 1896: 50).

This new kind of education fit to Mary’s interest, Biblical knowledge.

Since she knew how to read and write and had her Sunday school, Mary demanded the promise of Mrs. Evans two years before that, in case she already could read and write, she could go to the Evans’ house to read and learn their

Bible.

“Well, child, do you know how to read?” “Yes, ma’am,” responded Mary; “and now I’ve joined the Sunday school, and shall have Bible lessons to prepare, if you’d be so kind as to let me come up to the farm one day in the week – perhaps Saturday, when I’ve a half-holiday – I could never thank you enough” (Ropes, 1896: 51).

So then Mary went to the farm house the next Saturday, which was located two miles away from her cottage.

Now Mary had known how to read and write, and the visits to the farm house had became regular visits because she could learn her lesson for Sunday school and for many things she needed to know about Bible. When the first time she opened the Evans’ Bible, she opened it in John 5 : 39. However, Mary felt that it was not enough for her to learn Bible only by studying other’s Bible, she needed her own Bible so she could learn everything in Bible.

“I will! I will!” she cried, feeling as if the words were spoken directly to her by some Divine voice. “I will search and learn all I can. Oh, if I had but a Bible of my own!” (Ropes, 1896: 58,59).

Therefore, she decided to have her own Bible because she felt that it would not be enough for her to learn everything in Bible if she did not have a Bible of her own.

Both formal education -by the existence of circulating school- and informal education -by the existence of Sunday school- had formed Mary’s personalities as someone who had a strong determination and this strong determination that had made her willing to struggle in getting her own Bible with joy. Moreover, by these two kinds of education, Mary knew how to read and write, which meant she was not living in “darkness” anymore like she used to, in which darkness symbolized illiteracy in her life. In her future days, in her womanhood time, she was trusted to be a teacher in giving Sunday school explanation, in which because of the education she had gotten in her former time,

If a neighbour’s child wished to have a Sunday-school lesson explained, she invariably came to Mary, who could always spare a few minutes to give the instruction that had been so precious to her in her youthful days. And her intimate knowledge of the Bible gave her a very clear way of explaining its truths, while her insight into character, and her sympathetic nature, made her a wise counselor and an acceptable teacher (Ropes, 1896: 130).

C. The Contribution of Mary Jones’ Personality to other People

Roucek and Warren say that someone develops his personality in the interaction among people in the society, and when the interaction happens among them, they influence each other’s personality (Roucek and Warren, 1959: 41).

This understanding can be represented through Mary Jones’ life. The interaction 73

that had happened between Mary Jones and the important people in her life, like her parents, Mrs. Evans, and reverend Thomas Charles of Bala, had influenced

Mary’s personalities. For example, in the religion aspect, Mary was taught to be a devout person, who could act like the teachings of Bible, by her parents and

Reverend Charles.

When focusing on the sentence ‘they influence each other’s personality,’ it can be seen that there is a mutual condition. This mutual condition can be understood as contribution to each other. However, this subchapter would not discuss the contribution of other people to Mary Jones because it is already clearly discussed in the previous subchapter, like how Mrs. Evans’ kindness became a worthy help for Mary, which means the contribution of Mrs. Evan was helping

Mary to reach what she wanted by providing her a Bible to be learned. Otherwise, this subchapter discusses the contribution that Mary gave to other people through her personalities. The most important contribution of her personalities is to

Reverend Charles or in religion aspect.

When Mary went to Bala to buy a Bible, it can be seen clearly that Wales was very lack of Bible. At the time when Mary in the reverend’s house, the reverend asked her many questions about her Biblical knowledge and the reverend was delighted with her intelligent replies. When the reverend asked her about how she could get to know Bible well, she told him the regular visits to the farmhouse so she could study her Sunday-school lessons and committed portions of Bible to her memory, and she told him also about the six years of waiting to buy a Bible.

As Mary informed him the story, the reverend realized her bravery, patience, 74

earnest, and hopeful feeling that she had been through all the years of waiting to obtain a Bible (p. 104).

However, the lack of Bible -in Welsh translation- made the reverend, at first, could not supply Mary with a Bible. The organization that supplied Bible to

Wales was located in London, England, and the request for Bible supply for

Wales was not shipped frequently. Moreover, the organization could decline the request,

“I am indeed grieved that this dear girl should have come all the way from Llanfihangel to buy a Bible, and that I should be unable to supply her with one. The consignment of Welsh Bibles that I received from London last year was all sold out months ago, excepting a few copies which I have kept for friends whom I must not disappoint. Unfortunately the Society which has hitherto supplied Wales with the Scriptures declines to print any more, and where to get Welsh Bibles to satisfy our country’s need I know not” (Ropes, 1896: 105).

Hearing these words, as Reverend Charles spoke to David Edwards –a much respected Methodist preacher at Bala who kindly invited Mary to take a rest at his house at the night before she met Reverend Charles in the morning- Mary began to understand the meaning of his word and then sobbed.

A few moments during Mary’s sobs, the reverend realized that he could not disappoint Mary, as his heart was unable to resist Mary’s sobs,

There were a few moments during which only Mary’s sobs broke the silence; but those sobs had appealed to Mr. Charles’ heart with a pathos which he was wholly unable to resist. With his own voice broken and unsteady, he said, as he rose from his seat, and laid a hand on the drooping head of the girl before him: “My dear child, I see you must have a Bible, difficult as it is for me to spare you one. It is impossible, yes, simply impossible, to refuse you” (Ropes, 1896: 107).

Then, the reverend Charles took a Bible from a book-cupboard and then laid a hand once more on Mary’s head, and the other hand placing the Bible into Mary’s grasp.

After Mary took the Bible as a “Yes” answer to the reverend request that

Mary should read, study and act up to the Bible teachings, the reverend turned to the old preacher, saying or promising that he would fulfill the wants of Bible in his country,

Mr. Charles turned to the old preacher, and said, huskily, “David Edwards, is not such a sight as this enough to melt the hardest heart? A girl, so young, so poor, so intelligent, so familiar with Scripture, compelled to walk all the distance from Llanfihangel to Bala (about fifty miles there and back) to get a Bible! From this day I can never rest until I find out some means of supplying the pressing wants of my country that cries out for the Word of God” (Ropes, 1896: 108).

This experience had touched the reverend so he promised to find a way to fulfill the wants of Bible in Wales and Mary was his inspirer that she had made a deep impression upon the mind and heart of the reverend,

The thought of that bare-footed child, her weary journey, her eagerness to spend her six years’ savings in the purchase of a Bible; then her bitter tears of disappointment, and her sweet tears of joy –all these came back to his recollection again and again; came blended with the memory of the ignorance and darkness of too many his countrymen, and with the cry that was ascending all over Wales for the Word of God (Ropes, 1896: 116, 117). Two years after Mary’s visit to Bala, in the winter of 1802, Reverend

Charles visited London, bringing a great idea in his mind about forming a society for the publication and distribution of Bible. In a meeting held by the Committee of the Religious Tract Society, the reverend was introduced by some of his friends who belonged to the committee and he told about Wales and its poverty in Bibles. 76

The reverend got many sympathies from the members of the committee. Replying his appeal for Bibles for Wales, one of the secretaries of the Committee, Reverend

Joseph Hughes, ensured him that a society would be formed for the purpose,

A thrill of sympathy with a people that so longed and thirsted for the Word of God ran through the assembled meeting. An earnest desire took possession of Mr. Charles’s hearers to do something towards supplying the great need which he so touchingly advocated; and the hearts of many were further stirred, and their sympathies quickened, when on of the secretaries of the Committee, the Reverend Joseph Hughes, rose, and in reply to Mr. Charles’s appeal for Bibles for Wales, exclaimed enthusiastically: “Mr. Charles, surely a society might be formed for the purpose; and if for Wales, why not for the world?” (Ropes, 1896: 118, 119).

Then, the secretary was instructed to prepare a letter to invite Christians everywhere to unite in forming a society for the publication and distribution of

Bible for the world.

Two years later in March 1804, the British and Foreign Bible Society was established. At its first meeting, where Reverend Charles was unable to be present, £ 700 was subscribed, and the contributions from Wales was nearly

£ 1,900 in which most of the sum was the subscriptions and donations from the lower and poorer classes (p. 120).

Wherever Reverend Charles was at work, he always told the journey of

Mary Jones in Welsh or English stages, and the narration never failed to be some lessons for the hearers,

…wherever Mr. Charles was at work, wherever his influence extended, there was awakened the longing, and thence arose the petition, for the Word of Life; and wherever he told the story, either on Welsh or English platforms, of the little maiden of Llanfihangel, the simple narrative never failed to carry home some lessons to the heart of each hearer (Ropes, 1896: 120-122).

Moreover, two years after the establishment of the British and Foreign

Bible Society, in 1806, the consignment of Welsh Bible for the purpose of Welsh

Sunday-schools reached Bala,

Great was the joy and thankfulness of this single-minded and hard- working minister of Christ, when he learnt that the first resolution of the Committee of the Bible Society was to bring out an edition of the Welsh Sunday schools; and his delight was greater still when the first consignment of these Bibles reached Bala in 1806 (Ropes, 1896: 122).

The journey of Mary Jones to obtain a Bible for her own bore a great changing in the publication and distribution of Bible for Christianity and by the hard work of Reverend Charles who was inspired by the journey of Mary Jones, many Christians could obtain Bible easier than before the Bible Society was found. Mary Jones contribution for people is to Reverend Charles because the reverend experienced a moment with Mary directly so then he was moved to do a great work and indirectly to the Christians around the world because of the existence of British and Foreign Bible Society,

It is an undeniable fact that the idea of the establishment of the British and Foreign Bible Society laid fast hold of the public mind in Great Britain –a hold which extended with marvelous rapidity, as will be seen when we say that while during the first year the money expended in the operations of the Committee amounted to 691l.; in the eleventh years its expenditure had grown to 81,000l., swelling in the fifty-first year to 149,000l., while in 1890 the sum reached the enormous proportions of nearly 228,000l. During the first three years following the establishment of the Society, it circulated 81,000 Bibles and Testaments, while in the year 1890 its distribution of Bibles, Testaments, and single books of Scripture, amounted to 3,792,263. When the Society was founded, the Bible existed in less than fifty languages. Since then, by its agency, versions have been published in no less than 291 languages (Ropes, 1896: 147-149). CHAPTER V

CONCLUSION

This analysis of the memoir entitled The Story of Mary Jones and Her

Bible reveals three concerns. The first concern revealed is that the main character’s personality develops from one personality to another. The second concern revealed is that there is a connection between the main character’s personality and the condition of religion and education in Wales around the late eighteenth to the early nineteenth century. The third concern revealed is that the main character’s personality contributes to other people.

Curious, faithful and devout, determined, helpful, honest, struggling

(persevering), clever, diligent, careless, patient but also impatient, kind-hearted, and someone who fulfilled her promised; these are some of Mary Jones’ personalities that have been revealed in this analysis. Apparently, hers was a developing personality. When she was very young, she was described as a curious girl. Her curiosity developed to be faithful and devout as well as clever and honest. In the personality formation, another personality can also appear, for example, as a diligent girl, she was also a careless girl because of her impatience in waiting to have education and, while an impatient girl, she was also a patient girl as she could wait for six years to have a Bible.

Christianity had been one crucial topic in Mary’s life. Since very young, she had been taught about Christianity by her parents or other people and learned it also by herself. She loved to hear about Biblical stories and try to apply its

teachings in her life. The influence of religion reveals through her personality as she became curious, faithful, devout, kind-hearted, honest, struggled person, as she wanted a Bible of her own, clever, and so on. The religion condition at the time also gives an understanding that by the spreading of Christianity one or many points should be put into consideration, for example the supply of Bible, to lessen the obstacle of the learning process of the religion.

The limitation of availability of education in Wales around eighteenth century made many children and even adults illiterate, especially poor people. The existence of the ‘new’ style of education at the time became an extraordinary experience for the Welsh people and Wales itself. As a poor who already waited education for years, the waiting for the first day of school made Mary became an impatient and careless person. However, when the school day had started, this personality began to disappear and changed into a strong feeling of determination feeling to have her own Bible. This strong determination made her willing to joyfully struggle in getting the Bible joyfully.

In society, people interact with one another. This interaction may result in the development of each person’s personality as they can influence each other during or after their interaction. In other words, when two people interact with each other, they can influence each other’s personality, and when they influence each other, they contribute something to each other as the result of their interaction. The contribution that Mary gave to other people through her personality is an experience of surviving the poverty of Bibles in her country. This experience directly had touched Reverend Charles so that he made a great effort to

supply Bibles for his country and indirectly to the Christians around the world by enjoying the availability of Bibles because of the existence of British and Foreign

Bible Society at the time.

The conditions in society and the people of the society apparently are two things that had strong connection to each other. The support of love from each person to one another has become somehow a precious thing for each person in surviving in any kind of conditions in society. Families, especially parents, play the important role in the formation of a child’s personality as they are the people who interact with the child in the child’s earlier time. Surrounding, friends, or teachers, and family as well are the people who interact with the child later on, and they play the roles in the development of the child’s personality. Through good communication or interaction, each person can make a good contribution to each other and to the conditions in society as well. Therefore, every person must play their role as best they can because any person can cause a big change to other people and even the conditions in society.

BIBLIOGRAPHY

Abrams, M. H. A Glossary of Literary Terms. Sixth Edition. New York: Harcourt Brace Jovanovich, College Publisher, 1993.

Allport, Gordon W. Pattern and Growth in Personality. New York: Holt, Rinehart and Winston, Inc., 1970.

Britain’s Spiritual History. British Broadcasting Corporation Religion & Ethics, 2006. (29 March 2009).

Calvinism. (14 June 2008).

Calvinistic Methodists. (14 June 2008).

Chapter 23: Education. (28 August 2007).

Christianity in the United Kingdom. British Broadcasting Corporation Religion & Ethics, 2004. (29 March 2009).

Cole, Luela. Psychology of Adolescence. Fourth Edition. New York: Rinehart and Company, Inc., 1956.

Encarta Webster’s College Dictionary. Second Edition. New York: Bloomsbury Publishing, Plc., 2005.

Faith. (15 January 2008).

Gideons International, The. The Holy Bible, New King James Version. United State of America: Thomas Nelson, Inc., 1985.

Hall, Calvin S. and Gardner Lindzey. Theories of Personality. New York: John Wiley and Sons, Inc., 1957.

Hanson, Mary Jane. “Harry Potter and Mary Jones”. Devotions. Saskatchewan: 2000. (21 May 2006).

History of Wales. (9 July 2008).

Holman, C. Hugh and William Harmon. A Handbook to Literature. Fifth Edition. New York: Macmillan Publishing Company, 1986.

Hornby, A. S. Oxford Advanced Learner’s Dictionary of Current English. Sixth Edition. New York: Oxford University Press, 2000.

Huffman, Karen, Mark Vernoy and Judith Vernoy. Psychology in Action. Fifth Edition. New York: John Wiley and Sons, Inc., 2000.

Hurlock, Elizabeth B. Personality Development. New Delhi: Tata McGraw Hill International, 1974.

James, E. Wyn. Bala and the Bible: Thomas Charles, Ann Griffiths and Mary Jones. Toronto: Toronto Baptist Seminary, 2005. (13 March 2007).

Koesnosoebroto, Sunaryono Basuki. The Anatomy of Prose Fiction. Jakarta: Departemen Pendidikan dan Kebudayaan, 1988.

Langland, Elizabeth. Society in the Novel. Chapel Hill: The University of North Carolina Press, 1984.

Merrill, Francis and Wentworth Eldredge. Culture and Society: An Introduction to Sociology. New York: Prentice Hall, 1952.

Methodist Church. British Broadcasting Corporation Religion & Ethics, 2004. (29 March 2009).

Murphy, M. J. Understanding Unseen: An Introduction to English Poetry and the English Novel for Overseas Students. London: George Allen and Unwin, Ltd., 1972.

Pervin, Lawrence A. and Oliver P. John. Personality Theory and Research. Seventh Edition. New York: John Wiley and Sons, Inc., 1997.

Presbyterian Church of Wales. (14 June 2008).

Presbyterianism. (14 June 2008).

Rohrberger, Mary and Samuel H. Woods. Reading and Writing about Literature. New York: Random House, Inc., 1971.

Ropes, M. E.. The Story of Mary Jones and Her Bible. London and Bungay: Richard Clay and Sons, Ltd., 1896.

Roucek, Joseph and Roland Warren. Sociology: An Introduction. Paterson: Litlefield, Adams and Co., 1959.

Stanton, Robert. An Introduction to Fiction. New York: Holt, Rinehart and Winston, Inc., 1965.

Sunday School. (9 July 2008).

Thomas Charles. (28 August 2007).

Williams, Elisabeth. To Bala for a Bible. Bridgend: Bryntirion Press, 2005. (13 March 2007). APPENDICES

A. Summary

It was about in late 18th century until early 19th century when Wales,

England, was lack of the Scripture of God, Bible. The story begins with the description of the beauty of a village in the south-west side of Cader Idris named

Llanfihangel (Llanfihangel-y-Pennant), Wales, England, where Jones family lives,

Jacob Jones, the father, Mary Jones or Molly, the mother, and Mary Jones, the daughter, who becomes the main character of the story.

This family is the follower of Calvinistic Methodists and they are very poor so that they cannot have a Bible of their own, besides Bible is very hard to find in the years. Since very young, Mary has showed her interest to everything about God. In an evening, Mary Jones accompanies her mother to a meeting

(worship to God) in a house of the other follower, which means that Mary is the youngest member in the meeting.

In one afternoon, a wife of a farmer whose house is two miles away from

Jones’ cottage, Mrs. Evans, comes to Jones’ cottage, looking for eggs. At that time, Mary’s parents and Mrs. Evans discusses the incapability of Mary to read and her interest to Bible that it is a pity she cannot read while she is very fond of

Bible. When, Mrs. Evans nearly goes home, she makes a comfortable promise to

Mary that if Mary already can read, she can come to her house for reading and learning about the Scripture of God. Then after Mrs. Evan has gone out of sight,

Mary has her pray, “Dear Lord, who gavest bread to the hungry folk in the old

84 85

time, and didst teach and bless even the poorest, please let me learn, and not grow up in darkness,” (p.35), the pray that becomes real two years latter when Mary is ten years old by age.

…

The two years after Mrs. Evans’ visit, Jacob Jones returns from disposing of the woolen cloth, which he and Molly had been making during past months, in Abergynolwyn, a village two miles away from Llanfihangel. Jacob brings a good news for his family that Mary can learn how to read because at

Abergynolwyn a school to be opened by Reverend Thomas Charles of Bala and with John Ellis as the master of the school. Mary feels that God had heard her pray. The news makes Mary cannot concentrate to her home works because her mind is only about school, nothing else. However, her school day has coming and soon she can read, write, and she can go to Mrs. Evan house.

At school, Mary is general favorite and seems to be regarded without jealousy by friends. One morning, her girl friend is seen to be crying sadly when she reached school, when she asked what is the reason, she said that on her way there, a big dog had snatch at paper bag in which she was bringing her dinner to eat during races. Some scholars laughed and some called the girl coward, but

Mary calms her down by whispering something in her ear, drying her wet eyes, and kissing her flushed cheeks. When dinnertime comes, Mary shares her dinner to the girl, some other scholars look at it, and they become ashamed, “…that none but Mary Jones had thought of doing so kind and neighborly an action, at the cost 86

of a little self-denial. But the lesson was not lost upon them, and from that day

Mary’s influence made itself felt in the school for good,” (p.48).

In another event, there is a boy named Robbie, Mary’s class mate who has being punished, and Mary, who has a headache, stays at school and she sees her boy friend crying and sad because he did not do his homework. Mary helps

Robbie done his sum, which makes Mary happy that what “she was herself learning could be benefit to others,” (p.50).

After a service in a small meetinghouse, Mary asks Mrs. Evans for her time to speak with her. Mary asks Mrs. Evans to make her promise two years ago to be come true because she already can read and her Sunday school will come soon. One week later, Mary goes to farmer Evans’ house for the Bible. Mrs.

Evans welcomes her and then they go to the parlor of the house and she finds the

Bible on the table there. Mrs. Evans leaves her alone with the Bible.

With trembling hands, Mary opens the Bible; open it at the 39th verse of fifth chapter of Jones. She wishes she has her own bible, “And this wish, this sigh for the rare and coveted treasure, was the key-note to a grand chorus of glorious harmony which, years after, spread in volume, until it rolled in waves of sound over the whole earth,” (p.59).

…

The Christmas time arrives; Mary plans to make earnings during the holiday for buying a Bible of her own. Mrs. Evans knows Mary’s earnest wish, so she helps Mary by giving present of a fine cock and two hens which eggs can be very useful in getting money. On one evening, Mary is walking along the road 87

from Towyn until her foot struck against large leather purse, then she picks it up.

Wondering whose it could be, Mary continues her walk to home and then she meets a man walking slowly, looks like he searches for something, she recognizes him as farmer Greaves, a brother-in-law of Mrs. Evans. He tells Mary that he lost his purse in his way home from market, then Mary says to him “I’ve just found a purse, sir,” said Mary; “is this it?” For her honesty, the farmer gives her “some trifle by way of thanks,” (p.63). He gives her sixpence, and then Mary runs home quickly as possible. So then, the Christmas time is over, Mary cannot make earning again.

Mary comes home very late on one Saturday, it was already 8 p.m. and

Mary has not come home yet. It is because she gets lesson (from Mr. Evans) and

Mr. Evans. She brings Mr. Evans’ bible with her, the Matthew 7. She is puzzled with the chapter, so Mr. Evans explains to her thus she understand the chapter, and she would like to retell it to her parents if they would like to, and then her parents listen to the chapter with enthusiasm. After the retold story, Mary gone to bed, the Jacob says, “that child will do a work for the Lord before she dies,”

(p.68) and “Yes Molly, our Mary will have her Bible,” (p.69) to his wife.

The master of Mary’s school, John Ellis, moves to Barmouth and the successor is very important in the story whom “Mary was being instructed at the time when a great event occurred in her story…,” (p.71). His name is Lewis

Williams, and that was in 1800, the year when Mary Jones is 16 years old, when

Lewis comes.

… 88

“Through six long years she had hoarded every penny, denying her self the little indulgences which the poverty of her life must have made doubly attractive to one so young. She had continue her visits to the farm-house, and while she there studied her Bible lessons for school, her desire to possess God’s

Holy Book for herself grew almost to a passion,” (p.84). She prays to God to make the time of having her own Bible comes quickly. Finally, the time has come.

She has enough money to buy a Bible, which because Mrs. Evans paid her for the work she did for her. It has been six years after the first savings. However, Mary and her parents do not know where to buy the Bible. Then her father suggests her to ask to their preacher, William Huw, and so does Mary goes to him and he replies that only Mr. Charles of Bala who sells it and perhaps him only has a view

Bible.

It was in spring, at first, her parents object her desire to go to Bala, but then her father approves it. In 1800, Mary Jones goes to Bala without wearing shoes because she thinks they are “far too precious a possession to be worn on a twenty-five mile walk,” (p.90). O arriving at Bala, she follows the instruction that had been given to her by William Huw that she has to go to David Edwards’ house. However, Mary cannot meet Mr. Charles immediately because it is already night but she can meet him the next morning after she had her sleep in the house.

It was early in the morning; Mary has to wake up early because Mr.

Charles usually goes to work very early in the morning. It is the time that she has waited for so long and so her heart beats quicker. When she had finished washing 89

and dressing, she sits for a while about a minute or two on the side of her bed, repeating the 23rd Psalm. Then she goes to Mr. Charles’ house with Mr. Edwards.

David Edwards knocks the door of Mr. Charles’ house, and Mr. Charles opens it for them. Rev. Thomas Charles of Bala is “about fifty years old man and had spent twenty years in going about among the wildest parts of Wales, preaching the Word of Life, forming schools, and using his great and varied talents wholly in the service of his Master,” (p.93). Mr. Charles asks Mr. Edwards the reason why they come so early, and so Mr. Edwards explains the reason. After it, Mr. Charles asks Mary’s intention of coming to him and all about Mary’s life.

Thus, Mary tells everything about her parents and home and her longing for a

Bible. Mr. Charles examines her Scripture knowledge, and so Mr. Charles gets surprise by her knowledge. He is wondering how the girl knows many things about the Bible even she does not have one of her own, so then Mary tells him about her regular visit to the farmhouse and the kindness of the farmer and his wife.

Mr. Charles amazed with the braveness, patient, earnest, and hopes she had been through for years, and how far she comes to him for realizing her desire.

However, Mr. Charles is very sorry for he is not able to supply her with one bible because the Welsh bible, which he received, was all sold out; which makes Mary is very grief and she sobs on the nearest seat. She feels everything she had done is useless, but “those sobs had appealed to Mr. Charles’s heart with a pathos which he was wholly unable to resist,” (p.107), and so Mr. Charles takes a Bible from a 90

book-cupboard and places the Bible in her grasp, which makes, one again, Mary sobs but with a very happy tears.

Half an hour later, Mary Jones goes off on her twenty-five miles homeward journey happily. In the evening, when Mary’s parents wait supper and

Mary, Mary comes, entering the house with happiness.

…

One day Mr. Charles visits London, he consults about the distribution of

Bible in Wales with some of his friends who are the members of Committee of the

Religious Tract Society. Then one of the secretaries of the Committee, the

Reverend Joseph Hughes exclaims that not only Wales will be filled with the

Scriptures but whole over the world.

At the time when Bible Society (the Committee) does the work of distributing the edition of Welsh Bible, Mary Jones has become a woman, but she still lives with her parents. Now, she is able to weave and make dress, which makes her can get some money. On the other side, her parents are not so well in their health. Jacob suffers from asthma and Molly cannot do the household so well like she used to be. At the same time, occasionally, Mr. Charles goes to

Abergynolwyn and Llanfihangel, meets Mary, and tells her some news about the

Society in London and the London itself.

…

Great changes have come to Mary Jones; whose parents already rest in; who no longer as Mary Jones but has becomes the wife of a weaver, Thomas

Lewis; and lives at Bryncrug, near Towyn; who already has children. However, 91

the difference of the present days and her past days does not change her attitude toward loving Bible and its meanings.

Now, Mary is busier passing through her life at Bryncrug than she was to be at Llanfihangel. Every Sunday, if her neighbor’s child wants to have explanation about Sunday school lesson from her, Mary can always spare her times for it. If a friend wants hint(s) about making dress or advice about handling beehives, Mary is the person who always ready to give a helping-hand. She makes earnings also from honeybee, which is used for the family and household.

However, these things do not make her stop in loving everything about Bible but makes her more interested in the Calvinistic Methodist Missionary Society.

On one event, when a collection was made at Bryncrug for china million

Testament Fund (1854), a ten-shilling gold piece was found, neatly wrapped up and almost unrecognized until the money comes to be counted, and all the money is Mary’s gift. On the other event, when Mary is sitting at her door house, her neighbor, Betsy Davies, comes to her for asking for a help about her daughter’s dress, and with pleasure Mary helps her. While Mary works the dress, Betsy

Davies says, “I wish you’d tell me, Mary, how you manage to get on as you do.

You can’t be a rich people, your husband being only a weaver like mine and like most of others here, and yet you never get into debt, and you always seem to have enough for yourselves, and what’s more wonderful still, you’ve enough to give away something too; I must say I can’t understand it!” (p.135) through these words, Mary explains to Davies how she, her husband, and her children can manage everything in live that everything is only for God, by making savings; 92

which she usually used to it since she was a young girl, “…and this I must say,

Betsy, we have never really suffer from the want of anything we have given to

God; and He repays us with such happiness and content as He alone can give,”

(p.138).

Therefore, Betsy replies to Mary savings habit, “I really believe, Mary, that this Bible is one of the reasons why you are so different from all the rest of us. You’ve read and studied and learnt so much of it, that your thoughts and words and life are full of it,” (p.139).

…

At the last chapter, Mary is pictured as an aged woman wearing old

Welsh dress, holding a cane for walking in the left hand, and holding her beloved bible in her right hand. Now, she is 82 years old woman, having eight children.

Her husband had died before her. Mary Jones died on December 28, 1866, when she is 82 years old and she bequeathed her precious Bible to Rev. Robert

Griffiths, who the bequeathed it to Mr. Rees, and was buried in little churchyard at

Bryncrug.

The rest of the story tells about the development of British and Foreign

Bible Society from the first operation day of Mr. Charles of Bala’s thought about the Bible supply and some conditions in a war about Bible ‘supplies’ until about a man named Batista, who was never in a Protestant church in his life, nor did he even know a minister as member of one, but who believed in Bible.