Tag Archives: Student Life

p. 304 – The Cutten Period, 1922-1942

Sponsored by the chapter, the Phi Society elected annually those sophomores whose first year’s work merited recognition for excellence. Nine members of the Class of 1931 became its initial members in December 1928.

Since the A.B., B.S., and B.Th. degrees were nearly equivalent the faculty in 1926 decided upon one degree, the A.B., with uniform requirements; the B.D. was retained for theological students who had taken two extra years. With the increasing emphasis on the undergraduate work the faculty came to recognize that the college was not prepared to maintain programs for the master’s degrees in arts and science, which had never attracted many students, and in 1926 gradually began to eliminate them; ten years later they had disappeared.

Enrollment in the College in the Cutten period showed a steady gain, save a slight decrease in the Depression years 1932-35, with the total rising from 664 in 1922 to a high of 1,092 in 1939 and declining to 1007 in 1942. Seminary enrollment stayed at about 60 until the removal to Rochester in 1928. It was in the fall of 1930, however, that the enrollment reached the 1,000 mark. Though the totals after 1930 frequently went beyond the 1,000 limit set by the Trustees in 1924 the excess was slight and attrition through the academic year was sufficient to prevent serious overcrowding of facilities.

As was to be expected, student life reflected the spirit and behavior on eastern campuses in the carefree “roaring twenties” and Depression ’30’s. Colgate was noted for its athletic enthusiasm which often overshadowed its genuine non-athletic accomplishment. Mobility became increasingly easier with the greater number of student automobiles. In 1923 it became necessary to restrict owning and operating motor vehicles to juniors and seniors and to require that vehicles be registered at the Registrar’s Office. By 1928 parking had become so much of a problem that the Trustees adopted a set of rules to deal with it. Student dress of the 20’s featured coonskin coats for the more affluent, and sheepskin-lined khaki coats with high collars for their fellows. Red rubber overshoes and maroon sweaters were worn in winter, and distinctive class blazers in the fall and spring. The Class of 1926 seems to have been the first to adopt the blazer which remained in vogue until 1931. Perhaps white bucks were the hallmark of the less flamboyant ’30’s.

Student discipline, long the province of the Senior Governing Board  which concerned itself about such matters as enforcing the wearing of

p. 255 – The Merrill Presidency, 1899-1908

life such as academic honors or the college and the professions. He and the faculty sought not only to encourage scholarly effort but to stem the mounting emphasis on extracurricular activities and their financial cost which many students could ill afford. The age-old struggle between the teacher and the taught had intensified at most American colleges and Colgate was no exception. More important for many students than the curriculum was “college life,” made up of fraternities, athletics, public speaking contests and YMCA programs, publications, and musical organizations. As Henry Seidel Canby in his Alma Mater noted of Yale at the turn of the century, behind these activities was “college spirit-naive intellectually but emotionally vigorous, the still youthful soul of the last great age of American individualism.” His observation holds for Colgate as well.

A revival of interest in the honor system, which had been in existence a decade before, stimulated in part by the examples of Princeton and other colleges, led to its re-adoption at Colgate in 1906. Despite serious reservations that fraternity men would not report on their brothers who were caught cribbing, the general opinion seemed to be that it operated successfully.

Interclass rivalry in the College, especially between the freshmen and sophomores, was still one of the most cherished college customs. It manifested itself particularly in the autumn in the rushes over “salting” the freshmen, the right to carry canes, and the posting of “proclamations” on the campus and in the village, in which each class made scurrilous remarks about the other. The spring prank of “ringing the rust” was retained as late as 1907 and “burning the algebras” by the freshmen on completing a mathematics course seems to have superseded the earlier “Cremation of Livy.” Recognition of promotion, or hoped-for promotion, came at the Moving-Up Day chapel service in the spring in which each class marched to the seats of the preceding class, with the seniors occupying those vacated by the freshmen, while singing “Where, oh where, are the pea-green freshmen….” This custom started around 1900, as Professor Aude remembered it.

No tradition caused more excitement than the rivalry between the freshmen and sophomores over the possession of Mercury, the battered remains of a statue of the god which the Class of 1879 had presented as a class gift. Originally placed on a pedestal in front of Alumni Hall, its “bronze” surface began to peel after a few years and students then

p. 161 – Recovery and expansion, 1850-1869

The Steward also provided furnishings and bedding for the dormito­ry rooms until the late ’50’s; the occupants were left to supply wood or coal for their stoves and tallow· candles and sperm oil lamps for illumination. Flowers and plants, occasionally found in the windows, afforded a homelike touch. Bathing facilities consisted bf a bath house to which spring water was piped down the hill. In winter some Spartan youths took morning showers in the ice-cold water, roaring with pain at the shock, and then wrapped in overcoats, they dashed to their warm rooms to recover.

To relieve the tedium of study in the long winter months, there were innocent amusements such as skating on the Chenango Canal, coasting, or bees to fill the Steward’s ice-house, followed by a savory supper. In summer, students took long walks, often stopping to pick strawberries, or went on brief camping trips to nearby ponds. Then, too, there were opportunities throughout the year for the companionship of the young ladies in the Hamilton Female Seminary, or “Ham Fem Sem” as it was popularly known, which local citizens had established in 1856. Its receptions were social highlights to which the young men eagerly sought invitations and reciprocated by taking the girls to campus events such as the literary societies’ public exhibitions and baseball games. Some village homes, especially Deacon Charles C. Payne’s, welcomed the boys from the Hill. They also found diversion and stimulation at public lectures by such noted men as Emerson, Beecher, Gough, and George William Curtis.

The pronounced religious atmosphere which had pervaded campus life from the 1820’s moderated somewhat after 1850 as a result of the growing number of non-ministerial students and of outside pressures, particularly the issues which led to the Civil War and the effects of that conflict. Most students were church members, however, and participated in prayer meetings and other religious exercises; the Students Association annually elected a theologue to deliver a sermon at one of its assemblies. With the dissolution of the Seminary Church in 1851, all members of the University attended morning services with the village Baptist congregation and shared in their five stirring re­vivals in the ’50’s and ’60’s. Frequently the faculty supplied the pulpit, but Walker R. Brooks, pastor from 1856 to 1873, made the most profound intellectual and spiritual impression. William Newton Clarke, Class of 1861, who was to become one of the most eminent theologians of the Baptists, once said that sometimes as he sat in the

p. 79 – Student life, 1833-1846

Chapter V – STUDENT LIFE, 1833-1846

The religious and intellectual interests which earnest youths preparing for the ministry might be expected to possess gave the dominant tone and color to student life in the 1830’s and ’40’s as it had in the previous decade. Most of them came from homes of modest or limited circumstances. If some lacked polish and sophistication, this shortcoming was offset by a resolute devotion to acquiring the training consid­ered necessary for their chosen vocation.

The faculty scrutinized prospective students carefully and required them to furnish satisfactory written evidence that they were church members in good standing and that, in the opinion of the churches, they possessed “talents which may, with proper cultivation, render them useful in the gospel ministry.” After the testimonials had been presented, the faculty examined applicants as to religious experience, call to preach, and academic preparation. Those accepted were permitted to enter on trial. If at the end of three months they showed “sufficient evidence of personal piety, or of talent, or of a desire for improvement” they became students in regular standing. After 1840 they were required to subscribe to a declaration to obey all the laws and regulations of the Institution and “Divine Providence permitting,” to complete the course of instruction.

Both the faculty and Trustees went to great lengths not to seem to interfere with the acknowledged prerogatives of the churches in selecting the candidates for the ministry. To have done otherwise would have invited sharp criticism, especially from the many Baptists who distrusted “man-made” preachers, as they called those who had formal training. The faculty repeatedly urged, however, that the churches exercise “the utmost caution in recommending young men as proper candidates for the ministry.” The Trustees noted in their report for

p. 50 – Teaching and learning, 1820-1833

A.M. 5-5:30 chapel
5:30-6 private devotions
6-6:30 reading and studying
6:30-7 breakfast
7-8 exercise by manual labor
8-8:30 private devotions
8:30-12 studies and recitations
12-12:30 dinner

P.M. 12:30-1:30 exercise by manual labor
1:30-5 studies and recitations
5-5:30 chapel
5:30-6 supper
6-6:30 private devotions
6:30-9 meetings, reading, and writing
9-9:30 devotions in room
9:30-4:30 sleep*

Relations between students and faculty were open and cordial. Whenever there was misunderstanding or disagreement among them, Kendrick was always the one to present the faculty viewpoint. Occa­sionally he failed to give the main reason which dictated faculty action, in which case, though the students grumbled, his prestige and moral appeal always disarmed them. The faculty never seems to have acted as policemen and student indiscretions were few. That the Executive Committee could be aware there might be some, appears in their statement in 1823 that “persevering attempts have been made to . . . suppress whatever might appear like youthful imprudences,” though they fail to reveal just what the “attempts” were. They later “Resolved that no Student belonging to the Seminary be permitted to smoke in the Seminary, without special license for that purpose, and that those who chew Tobacco shall furnish themselves with spit boxes in the Chapel and in their study rooms to avoid polluting the house.”

Kendrick and the other officers experienced considerable irritation because of the “youthful imprudences” of a member of the Class of 1826, and of the Class of 1827. They dismissed the first because he had “conducted himself unworthy [sic] of a beneficiary … by neglecting his studies, manifesting a spirit of insubordination, frequently propos-

*F. B. Spear, In Memoriam,  Philetus Bennett Spear, D.D.  (Marquette, 1901), 33-34. Morning Chapel varied from six in winter to five in summer, probably so that students might take advantage of daylight.

p. 44 – Teaching and learning 1820-1833

funds. They asked for books in philosophy, history, science, and theology though they gladly accepted any volume offered. The largest single contribution, about ninety books, was the entire collection of the New York Baptist Theological Seminary which came after that institution united with the one in Hamilton. Some can be identified by the bookplate of John Withington who gave them to the New York City school. In 1824 the Institution’s library contained about 400 titles, those in theology and Biblical studies holding chief place. There were also duplicate copies of texts for students too poor to buy their own. Under Hascall’s directions books were first purchased in 1819, but funds for buying books were always inadequate. The students were alive to the situation and in 1829 or 1830 voluntarily gave up using tea or coffee with their meals that the money saved might be “devoted (where it was most of all needed), to the enlargement of the library.” The Executive Committee noted “no sacrifice in  enjoyment” and a great gain “in health and intellectual powers.”* A few volumes bearing on the bookplates “anti-tea books” are still to be found in the University library.

Except in the early 1820’s when “young gentlemen not having the ministry in view, for the time being were admitted by paying reasonable bills for their privileges,” the Institution was closed to all non-ministerial students until 1839. This restriction was reasonable in view of the fact that the school was set up for training clergymen. Only those who could furnish evidence to the churches of which they were members and to the Executive Committee “of their personal piety and call to the gospel ministry” were to be accepted, according to the Constitution of the Education Society. In this way the “founders” and officers could show Baptists prejudiced against educated preachers training those selected by the churches themselves. The Society hoped that the churches would “not be unmindful of their power to guard the Institution from impositions” and cautioned them against recommending young when “of whose piety and call to preach they have any doubts” because, they asserted, the “glare of talents and ambitions in youth should never be substituted in the christian ministry for the one thing needful” [i.e. the call to preach].**

Many of the colorful characteristics of American student life in the

* Baptist Education Society, Annual Report , 1830, 10.

** Baptist Education Society, Annual Reports , 1820, 7; 1822, 6; 1827, 4.