Eric Walz History 300 Collection How did religion affect the origins of BYU-Idaho? April 23, 2004 Box 5 Folder 2 A research paper written by Meagan Ellgen Transcript copied by Victor Ukorebi September, 2005 Brigham Young University Idaho
2 At one time, Ricks College was the largest private junior college in the United States. In 2001, President Gordon B. Hinckley announced that Ricks College would become BYU-Idaho, one of four private universities run by the Church of Jesus Christ of Latter-day Saints. BYU-Idaho has grown from a one-room schoolhouse to a university with student enrollment of over eleven thousand. It started out as Bannock Stake Academy, which became Ricks College, which is now Brigham Young University-Idaho. During the 116 years of its existence, this educational institution has gone through many trials to keep it in operation. The study of its humble beginnings allows us the unique opportunity to become aware of the sacrifice that took place so we may have a chance to gain our own education. 1 Learning about the people who built the frontier academy that has become this university requires an examination of how their religion was [a] factor in their actions. Those pioneers who probably did not know the impact that they would have on generations to come, will be remembered and admired for their accomplishments. After the Mormons left Nauvoo for what would become their new home in the desert of Utah, they quickly got to work to tame the harsh landscape they now found themselves in. It was a far cry from the lush greenery that could be found in the eastern states and England where most of them were from. Nonetheless, in a few short years they had outgrown the original city, Salt Lake City, and responding to the calls from their leaders, established various settlements throughout what is now Utah and Idaho. If following their leaders meant leaving their homes to settle new, sometimes hostile environments, the Mormons were willing to do it.
3 The first Mormon incursion into Idaho was in the spring of 1855 sent by Brigham Young as missionaries sent to the Indians of Oregon County, near present-day Salmon, Idaho. That settlement was later abandoned due to hostile Indians but Mormon settlers eventually found them again in the Upper Valley of the Snake River. 2 They were not willing to just leave such an area unsettled because of the water source so readily available. The Snake River and its tributaries offered a plentiful water supply that was needed for the settlement of a town. The first settlements in eastern Idaho were small because the land was harsh and the weather was even worse. Although the first settlement at Salmon was abandoned, settlers eventually moved in to the land that is present-day Rexburg. President John Taylor encouraged those settlers not to carelessly scatter over a wide extent of the country, and to retain their ecclesiastical organizations, have regular meetings of the quorums of the Priesthood and establish and maintain day and Sunday Schools, Improvement Associations and Relief Societies. 3 Besides the obvious social benefits of maintaining these things, they knew the importance of heeding their prophet s counsel. They firmly believed that any advice or instruction they received was for their good. They used their energy, time and money to build up a community like the ones they had enjoyed in Nauvoo and then Salt Lake City. Frontier life was difficult as the dry, harsh environment had to be tamed. As was often the case, those settlers turned their attention toward an agricultural lifestyle. Even today, farms are a lot of work and that is with the help of modern equipment. The early settlers used their hands and crude farm tools to clear the land and plant the crops that
4 would be their livelihood. Despite the fact that the children were needed to help at home, the settlers recognized the need to educate themselves and their children. But with the influx of settlers came the need for institutions which would refine the frontier pioneer, and in all Mormon settlements one of the first priorities was the education of the children. 4 Education being an important part of the Mormon culture, the settlers realized that it was imperative to teach their children somehow. At first, individual parents took the responsibility to teach their children at home. Eventually a formal school system was organized for all the children in the area that held classes in a log church. It was a far cry from the modern niceties that we have today. There were no facilities in the way of equipment and only a one room log meetinghouse, with homemade benches and a curtain to stretch between the classes of the three teachers, as a schoolhouse. 5 These were humble beginnings to be sure, in addition to the lack of facilities; the school could only offer the most minimum of schooling. The school could only hope to give the most elementary instruction, for the students had had but very little opportunity to go to school and full grown young men and women were anxious to begin at the bottom of the three R s. 6 In addition, the Mormon settlers faced growing tensions between them and their non-mormon neighbors. At first, relations were friendly and cooperative, sharing the community that was slowly growing. The peaceful cooperation that the settlers enjoyed would soon end. Disagreements arose between the two parties, mostly over the controversial practice of polygamy. When agitation over the doctrine of plural marriage
5 crept into the area and as the non-mormon population rose, the political power base shifted and the non-mormons were able to get the public school teacher, Frank S. Bramwell, a Mormon, fired because he insisted on opening his morning class with prayer. 6 The non-mormon settlers did not want their children taught at a school where the lessons were centered on doctrines that they did not agree with. On the other side, the Mormons did not want to send their children to schools where their beliefs would be ridiculed. Local church authorities soon realized it would be impossible to send their children to public schools and still have them taught under a teacher who felt it important to lace his teachings of secular subjects with the principles of the gospel. 7 This became very apparent when in the mid-1880s the Idaho legislature passed the Idaho Test Oath Act, which barred any Mormon participants in any public arena, even public school teachers. This was not the first time that the Mormons had suffered religious persecution. If they would not be able to attend the public schools as they had before, they would create their own. There were many other reasons for doing so, including the desire to integrate religion into secular education. We feel that the time has arrived when the proper education of our children should be taken in hand by us as a people. Religious thinking is practically excluded from our schools. The perusal of books that we value as divine records is forbidden. 8 The Mormons soon began to see that something must be done so that their children could go to school. It became necessary to create a private school for the Mormon children. Brigham Young, the president of the Church at that time, was inspired to inaugurate a system of church schools among the Latter-day Saints
6 that would provide for the complete development of the individual physically, mentally, and spiritually. 9 Many schools of this kind were found all over the states of Utah and Idaho, with the same basic credo to educate the Mormon youth, although of those BYU and BYU-Idaho are the only ones that remain under the church s direction. At one time, Brigham Young told Dr. Karl G. Maesar, Brother Measar, I want you to remember that you ought not to teach even the alphabet without the spirit of God. 10 The Bannock Stake Academy was officially dedicated on November 12, 1888 in the First Ward Meetinghouse. It was to be a school that would teach children ranging in age from 5 to 20 in a variety of subjects. The Bannock Stake Academy was to follow the pattern of the other church academics that had been created that year. 11 On that day there were two people present whose commitment to the success of the newly founded school was based upon their dedication to their religion. Knowing what their motivation was for facing the challenges that they did helps us understand how they accomplished what they did. Jacob Spori was an immigrant from Switzerland who followed his religion to the United States. By profession, he was an educator and remained one until his death. As a youth in Switzerland, he had become very well educated and was an intelligent man. He was of great service to the small settlement that intended to start a school due to his education and experience in that field. A short time before the beginning of the fall term at the new Bannock Academy, he was appointed to be the principal. Jacob Spori s
7 dedication to the success of the Academy was clearly evident when during the financial struggles; he donated not only his knowledge and service but his income as well. 12 Sarah A. Barnes said of Spori, He knew and loved the Gospel and was indeed a character builder. 13 One can presume that Jacob Spori was a key part of the success of the Bannock Stake Academy. He may have a single-handedly kept it afloat with his own financial resources. It was not only his determination that kept the school running but also his strong work ethic. Elizabeth Spori Stowell, his daughter who authored a biography of her father wrote, He felt it his sacred duty to help carry the school to success during the poverty and hardships of the early days. He was willing to do anything to help it along. After teaching all day long, he performed the janitor work in the evenings. 14 When we examine more of Jacob Spori s life, we can hardly be surprised at his level of commitment for the school. As a young man, he showed such promise in his academic work that he was offered a job as the principal of his alma mater, which allowed him to assume the position that his late father had held. He occupied a position of prominence and trust seldom held by one so young. During this time, Jacob Spori was introduced to something that would change his life. but all his promising future was wrecked when he heard the glorious message of the restored Gospel from the humble Mormon Elders and felt convinced of its truth. After he was baptized, his wife took their children and moved back to her parents house because she could not endure the disgrace that accompanied his decision. In spite of the circumstances that surrounded him during this time he continued to have a firm hold on his beliefs. He said himself that
8 in spite of it all, he could not do otherwise. 15 This speaks volumes about the man himself and the depth of his beliefs. In the end, Jacob Spori left his native land to settle in a strange land with others who believed as he did. From this unwavering commitment we get a glimpse of why he did so much for the Bannock Stake Academy. Aside from his educational experience, he could contribute an invaluable faith that the Academy would succeed. In a visit to Rexburg, Dr. Karl G. Maesar who the superintendent of Church schools pronounced a blessing on the community and the Academy that was remembered by all that heard it. This blessing remained in Jacob Spori s memory and was his motivation for his hard work. The thrill of that blessing lived like a green oasis in the heart of Elder Spori to his dying day. He felt it is his sacred duty to help carry the school during to success during the poverty and hardships of those early days. 16 Jacob Spori was not alone in his loyalty to this religion and the Academy. Sarah Ann Anderson Barnes shared Spori s steadfast faith in their goal. She embodied what we see as the typical frontier woman who was strong enough to drive a team of not-sotame horses but soft enough to teach the young minds that were in her classroom. She was a graduate of the Brigham Young College in Logan, where she was from. She began teaching in the Upper Snake River Valley in October 1883, but went to work for the Bannock Stake Academy after passing the Church schools examination. Her starting salary was 20 dollars a month which was meager but helped sustain her family when her husband and several of her children came down with typhoid fever in the summer of 1896. 17
9 Also, like Jacob Spori, her calling in the Church was very important to her and she fulfilled it to the best of her ability. The difficulties Sarah Barnes had to contend with in performing her ward duties were such as would have kept many a woman from even trying. Most of the time, she lived on a farm nearly three miles from any meeting house. A good deal of time she walked to and from her meetings. 18 Making a six-mile trip for her meetings shows a level of commitment that could be seen in all areas of her life. Living up to her pioneer roots, she simply did what was needed of her, relying on her beliefs to keep her going. As the anti-mormon movement spread throughout Idaho, Sarah Barnes witnessed first-hand the effect that the anti-mormon sentiment had on the community: The anti- Mormon feeling was getting intolerable and finally the District School was taken away from me and the Mormon children could not go there. 19 As a member of the Mormon faith and a member of the community of Rexburg, she wanted to see children receive the schooling that they were entitled to. It was an opportunity that could not be missed because she had the training as a teacher and would be an invaluable asset to the school that would be founded. On 12 November 1888, when the school was organized, she wrote in her journal, A temple of learning was founded on the solid rock of Revelation; which was later named Ricks Academy. The memory of that day fills my very soul with joy for it seemed like the angels of God were there. 20 Sarah Barnes journal entry is just one of the many examples of the type of people that built the Bannock Stake Academy. Her strength in desperate times shows just what kind of woman she was. She was knowledgeable and
10 willing to teach the children of the community. She says of her service, I have worked night and day. I know that I have done a lot of good. 21 Her life was often spent in the service of others and her motivation might have been her religion. We might wonder if she and others, like Jacob Spori knew the impact that they would have on the generations to come. As Bannock Stake Academy has grown and evolved into Brigham Young University-Idaho, it has never strayed from its religious roots. The basis of its very existence is a private school where students would be taught in religious matters as well as secular. The school still follows an Honor Code that encourages students to be honest and live a chaste and virtuous life, 22 among other things. It is very similar to the advice that Sarah Barnes gave to her students over a century ago. And now dear students-what can we expect of you with your great advantage and improvement. Above all we pray God to bless you with a character as firm for truth and right; as the everlasting hills; and may your souls be pure and clean; your minds filled with knowledge and your hearts filled with the light of the Gospel of Christ. Each striving to do the most for humanity is the desire and prayer of every teacher who has taught in this Academy. It is evident that religion was a major part of these people s lives, in fact, the motto of Bannock Stake Academy was, and The pure in heart shall see God. 23 The founders of Bannock Stake Academy were Mormons who believed, to coin an old phrase, that knowledge was power. Education was something that was very important to them because it was a means of improving themselves. In order to build up their community and for the community to grow and flourish, the pioneers of the Snake River Valley knew
11 they must teach themselves and their children. Their religious leaders encouraged them to build schools and churches where the pioneers would learn. The foresight of their leaders in asking that a school like the Bannock Stake Academy be established has led to what we now enjoy: the opportunity to attend a school where religion and chemistry can go hand in hand. We do not know if Jacob Spori or Sarah Ann Anderson Barnes knew that what they were creating would last this long and have this much of an effect, but we do know why they set to work to build it.
12 1 Hyrum Manwaring, Ricks College: A History of Fifty-Six Years, 1888-1994, (photocopy), p.10, Special Collections, David O. McKay Library, Brigham Young University-Idaho, Rexburg. 2 Jerry C. Roundy, Ricks College: A struggle for Survival (Ph.D. diss., Brigham Young University, 1975), 7. 3 Jerry C. Roundy, Ricks College: A struggle for Survival (Ph.D. diss., Brigham Young University, 1975), 14. 4 Jerry C. Roundy, Ricks College: A struggle for Survival (Ph.D. diss., Brigham Young University, 1975), 14. 5 Elizabeth Spori Stowell, The History of Jacob Spori, by his daughter Elizabeth Stowell. (November 1925), 5. 6 Elizabeth Spori Stowell, The History of Jacob Spori, by his daughter Elizabeth Stowell. (photocopy), p.5, Special Collections, David O. McKay Library, BYU-Idaho, Rexburg. 7 Jerry C. Roundy, Ricks College: A Struggle for Survival (Ph.D. diss., Brigham Young University, 1975), 16. 8 Minutes of the Board of Education. A letter from the First Presidency to Bannock Stake Presidency. June 8, 1888. Wilford Woodruff, Chair. 9 Hyrum Manwaring, Ricks College: A History of Fifty-Six Years, 1888-1944, (photocopy), p.14, Special Collections, David O. McKay Library, Brigham Young University-Idaho, Rexburg. 10 BYU-Idaho Catalog. 11 Jerry C. Roundy, Ricks College: A Struggle for Survival (Ph.D. diss., Brigham Young University, 1975), 16.
13 12 Hyrum Manwaring, Ricks College: A History of Fifty-Six Years, 1888-1944, (original copy), p. 3, Special Collections, David O. McKay Library, Brigham Young University-Idaho, Rexburg. 13 Sarah A. Barnes, her personal journal, (original copy), p. 1, Special Collections, David O. McKay Library, BYU-Idaho, Rexburg. 14 Elizabeth S. Stowell, A History of Jacob Spori by his daughter, Elizabeth Stowell, (photocopy), p. 4, Special Collections, David O. McKay Library, Brigham Young University-Idaho, Rexburg. 15 Elizabeth S. Stowell, A History of Jacob Spori by his daughter, Elizabeth Stowell, (photocopy), p. 1, Special Collections, David O. McKay Library, Brigham Young University-Idaho, Rexburg. 16 Elizabeth S. Stowell, A History of Jacob Spori by his daughter, Elizabeth Stowell, (photocopy), p. 4, Special Collections, David O. McKay Library, Brigham Young University-Idaho, Rexburg. 17 Sarah Ann Anderson Barnes, her personal journal, (original copy), p. 2, Special Collections, David O. McKay Library, BYU-Idaho, Rexburg. 18 Sarah Ann Anderson Barnes. 19 Sarah A. Barnes, her personal journal, (original copy), p. 2, Special Collections, David O. McKay Library, BYU-Idaho, Rexburg. 20 Sarah A. Barnes, her personal journal, (original copy), p. 1, Special Collections, David O. McKay Library, BYU-Idaho, Rexburg. 21 Hyrum Manwaring, Ricks College: A History of Fifty-Six Years, 1888-1944, (Manuscript), p. 14, Special Collections, David O. McKay Library, Brigham Young University-Idaho, Rexburg. 22 Hyrum Manwaring, Ricks College: A History of Fifty-Six Years, 1888-1944, (photocopy) p.14, Special Collections, David O. McKay Library, Brigham Young University-Idaho, Rexburg.
23 Sarah Ann Barnes, her personal journal, (original copy), p, 2, Special Collections, David O. McKay Library, BYU-Idaho, Rexburg. 14
15 BIBLIOGRAPHY Primary Sources: Barnes, Sarah Ann Anderson. The autobiography of Sarah Ann Anderson Barnes. (manuscript) Special Collections, David O. McKay Library, BYU-Idaho, Rexburg. Barnes, Sarah Ann Anderson. Personal Manuscript. (original copy) Special Collections, David O. McKay Library, BYU-Idaho, Rexburg. Stowell, Elizabeth S. A History of Jacob Spori by his daughter, Elizabeth Spori Stowell. (manuscript) Special Collections, David O. McKay Library, BYU- Idaho, Rexburg. SECONDARY SOURCES: Manwaring, Hyrum. Ricks College: A History of Fifty-Six Years, 1888-1944. (original copy) Special Collections, David O. McKay Library, BYU-Idaho, Rexburg. Roundy, Jerry C. Ricks College: A Struggle for Survival. Brigham Young University: Provo.