This also from the kindly judge indicates the interest in the last service for the condemned one:

"Thursday, March 11, 1685-6. Persons crowd much into the Old Meeting-House by reason of James Morgan ... and before I got thither a crazed woman cryed the Gallery of Meetinghouse broke, which made the people rush out, with great Consternation, a great part of them, but were seated again.... Morgan was turned off about 1/2 hour past five.

The day very comfortable, but now 9 o'clock rains and has done a good while.... Mr. Cotton Mather accompanied James Morgan to the place of Execution, and prayed with him there."[192]

It would seem that the Puritan woman might have used her influence by refusing to attend such a.s.semblies. Let us not, however, be too severe on her; perhaps, if such a confession were scheduled for a day in our twentieth century the confessor might not face empty seats, or simply seats occupied by men only. In our day, moreover, with its mult.i.tude of amus.e.m.e.nts, there would be far less excuse; for the monotony of life in the old days must have set nerves tingling for something just a little unusual, and such barbarous occasions were among the few opportunities.

Gradually amus.e.m.e.nts of a more normal type began to creep into the New England fold. Judge Sewall makes the following comment: "Tuesday, Jan.

7, 1719. The Govr has a ball at his own House that lasts to 3 in the Morn;"[193] but he does not make an additional note of his attending--sure proof that he did not go. Doubtless the hour of closing seemed to him scandalous. Then, too, early in the eighteenth century the dancing master invaded Boston, and doubtless many of the older members of the Puritan families were shocked at the alacrity with which the younger folk took to this sinful art. It must have been a genuine satisfaction to Sewall to note in 1685 that "Francis Stepney, the Dancing Master, runs away for Debt. Several Attachments out after him."[194] But scowl at it as the older people did, they had to recognize the fact that by 1720 large numbers of New England children were learning the graceful, old-fashioned dances of the day, and that, too, with the consent of the parents.

_VII. Special "Social" Days_

"Lecture Day," generally on Thursday, was another means of breaking the monotony of New England colonial existence. It resembled the Sabbath in that there was a meeting and a sermon at the church, and very little work done either on farm or in town. Commonly banns were published then, and condemned prisoners preached to or at. For instance, Sewall notes: "Feb. 23, 1719-20. Mr. Cooper comes in, and sits with me, and asks that he may be published; Next Thorsday was talk'd of, at last, the first Thorsday in March was consented to."[195] On Lecture Day, as well as on the Sabbath, the beautiful custom was followed of posting a note or bill in the house of G.o.d, requesting the prayers of friends for the sick or afflicted, and many a fervent pet.i.tion arose to G.o.d on such occasions.

Several times Sewall refers to such requests, and frequently indeed he felt the need of such prayers for himself and his.

"Satterday, Augt. 15. Hambleton and my Sister Watch (his eldest daughter was ill). I get up before 2 in the Morning of the L(ecture) Day, and hearing an earnest expostulation of my daughter, I went down and finding her restless, call'd up my wife.... I put up this Note at the Old (First Church) and South, 'Prayers are desired for Hanah Sewall as drawing Near her end.'"[196]

And when his wife was ill, he wrote: "Oct. 17, 1717. Thursday, I asked my wife whether 'twere best for me to go to Lecture: She said, I can't tell: so I staid at home. Put up a Note.... It being my Son's Lecture, and I absent, twas taken much notice of."[197]

As the editor of the famous _Diary_ comments: "Judge Sewall very seldom allowed any private trouble or sorrow, and he never allowed any matter of private business, to prevent his attendance upon 'Meeting,' either on the Lord's Day, or the Thursday Lecture. On this day, on account of the alarming illness of his wife--which proved to be fatal--he remains with her, furnishing his son, who was to preach, with a 'Note' to be 'put up,' asking the sympathetic prayers of the congregation in behalf of the family. He is touched and gratified on learning how much feeling was manifested on the occasion. The incident is suggestive of one of the beautiful customs once recognized in all the New England churches, in town and country, where all the members of a congregation, knit together by ties and sympathies of a common interest, had a share in each other's private and domestic experiences of joy and sorrow."

Such customs added to the social solidarity of the people, and gave each New England community a neighborliness not excelled in the far more vari-colored life of the South. Fast days and days of prayer, observed for thanks, for deliverance from some danger or affliction, pet.i.tions for aid in an hour of impending disaster, or even simply as a means of bringing the soul nearer to G.o.d, were also agencies in the social welfare of the early colonists and did much to keep alive community spirit and co-operation. Turning again to Sewall, we find him recording a number of such special days:

"Wednesday, Oct. 3rd, 1688. Have a day of Prayer at our House; One princ.i.p.al reason as to particular, about my going for England. Mr. Willard pray'd and preach'd excellently....

Intermission. Mr. Allen pray'd, and then Mr. Moodey, both very well, then 3d-7th verses of the 86th Ps., sung Cambridge Short Tune, which I set...."[198]

"Febr. 12. I pray'd G.o.d to accept me in keeping a privat day of Prayer with Fasting for That and other Important Matters: ...

Perfect what is lacking in my Faith, and in the faith of my dear Yokefellow. Convert my children; especially Samuel and Hanah; Provide Rest and Settlement for Hanah; Recover Mary, Save Judity, Elisabeth and Joseph: Requite the Labour of Love of my Kinswoman, Jane Tappin, Give her health, find out Rest for her. Make David a man after thy own heart, Let Susan live and be baptised with the Holy Ghost, and with fire...."[199]

"Third-day, Augt. 13, 1695. We have a Fast kept in our new Chamber...."[200]

In New England Thanksgiving and Christmas were observed at first only to a very slight extent, and not at all with the regularity and ceremony common to-day. In the South, Christmas was celebrated without fail with much the same customs as those known in "Merrie Old England"; but among the earlier Puritans a large number frowned upon such special days as inclining toward Episcopal and Popish ceremonials, and many a Christmas pa.s.sed with scarcely a notice. Bradford in his so-called _Log-Book_ gives us this description of such lack of observance of the day:

"The day called Christmas Day ye Govr cal'd them out to worke (as was used) but ye moste of this new company excused themselves, and said yt went against their consciences to work on yt day. So ye Govr tould them that if they made it mater of conscience, he would spare them till they were better informed. So he led away ye rest and left them; but when they came home at noon from their work he found them in ye street at play openly, some pitching ye bar, and some at stool-ball and such like sports. So he went to them and took away their implements and tould them it was against his conscience that they should play and others work."

And Sewall doubtless would have agreed with "ye Govr"; for he notes:

"Dec. 25, 1717. Snowy Cold Weather; Shops open as could be for the Storm; Hay, wood and all sorts of provisions brought to Town."[201]

"Dec. 25, Friday, 1685. Carts come to Town and shops open as is usual. Some somehow observe the day; but are vexed I believe that the body of the people profane it, and blessed be G.o.d no authority yet to Compell them to keep it."[202]

"Tuesday, Decr. 25, 1722-3. Shops are open, and Carts came to Town with Wood, Hoop-Poles, Hay & as at other Times; being a pleasant day, the street was fill'd with Carts and Horses."[203]

"Midweek, Decr. 25, 1718-9. Shops are open, Hay, Hoop-poles, Wood, f.a.ggots, Charcole, Meat brought to Town."[204]

Nearly a century later all that Judge Pynchon records is:

"Fryday, December 25, 1778. Christmas. Cold continued."[205]

"Monday, December 25, 1780. Christmas, and rainy. Dined at Mr.

Wetmore's (his daughter's home) with Mr. Goodale and family, John and Patty. Mr. Barnard and Prince at church; the music good, and Dr. Steward's voice above all."[206]

All that Sewall has to say about Thanksgiving is: "Thorsday, Novr. 25.

Public Thanksgiving,"[207] and again: "1714. Novr. 25. Thanks-giving day; very cold, but not so sharp as yesterday. My wife was sick, fain to keep the Chamber and not be at Diner."

_VIII. Social Restrictions_

Many of the restraints imposed by Puritan lawmakers upon the ordinary hospitality and cordial overtures of citizens seem ridiculous to a modern reader; but perhaps the "fathers in Israel" considered such strictness essential for the preservation of the saints. Josselyn travelling in New England in 1638, observed in his _New England's Rareties_ their customs rather keenly, criticized rather severely some of their views, and commended just as heartily some of their virtues.

"They that are members of their churches have the sacraments administered to them, the rest that are out of the pale as they phrase it are denied it. Many hundred souls there be amongst them grown up to men and women's estate that were never christened.... There are many strange women too, (in Solomon's sense), more the pity; when a woman hath lost her chast.i.ty she hath no more to lose. There are many sincere and religious people amongst them.... They have store of children and are well accommodated with servants; many hands make light work, many hands make a full fraught, but many mouths eat up all, as some old planters have experienced."

Approximately a century later the keen-eyed Sarah Knight visited New Haven, and commented in her _Journal_ upon the growing laxity of rules and customs among the people of the quaint old town:

"They are governed by the same laws as we in Boston (or little differing), throughout this whole colony of Connecticut ... but a little too much independent in their principles, and, as I have been told, were formerly in their zeal very rigid in their administrations towards such as their laws made offenders, even to a harmless kiss or innocent merriment among young people....

They generally marry very young: the males oftener, as I am told, under twenty than above: they generally make public weddings, and have a way something singular (as they say) in some of them, viz., just before joining hands the bride-groom quits the place, who is soon followed by the bridesmen, and as it were dragged back to duty--being the reverse to the former practice among us, to steal mistress bride....

"They (the country women) generally stand after they come in a great while speechless, and sometimes don't say a word till they are asked what they want, which I impute to the awe they stand in of the merchants, who they are constantly almost indebted to; and must take that they bring without liberty to choose for themselves; but they serve them as well, making the merchants stay long enough for their pay...."

But even as late as 1780 Samuel Peters states in his _General History of Connecticut_ that he found the restrictions in Connecticut so severe that he was forced to state that "dancing, fishing, hunting, skating, and riding in sleighs on the ice are all the amus.e.m.e.nts allowed in this colony."

In Ma.s.sachusetts for many years in the seventeenth century a wife, in the absence of her husband, was not allowed to lodge men even if they were close relatives. Naturally such an absurd law was the source of much bickering on the part of magistrates, and many were the amusing tilts when a wife was not permitted to remain with her father, but had to be sent home to her husband, or a brother was compelled to leave his own sister's house. Of course, we may turn successfully to Sewall's _Diary_ for an example: "Mid-week, May 12, 1714. Went to Brewster's. The Anchor in the Plain; ... took Joseph Brewster for our guide, and went to Town. Essay'd to be quarter'd at Mr. Knight's, but he not being at home, his wife refused us."[208] When a judge, himself, was refused ordinary hospitality, we may surmise that the law was rather strictly followed.

But many other rules of the day seem just as ridiculous to a modern reader. As Weeden in his _Economic and Social History of New England_ says of restrictions in 1650:

"No one could run on the Sabbath day, or walk in his garden or elsewhere, except reverently to and from meeting. No one should travel, cook victuals, make beds, sweep house, cut hair, or shave on the Sabbath day. No woman should kiss her child on the Sabbath or fasting day. Whoever brought cards into the dominion paid a fine of 5. No one could make minced pies, dance, play cards, or play on any instrument of music, except the drum, trumpet, and jews-harp.

"None under 21 years, nor any not previously accustomed to it, shall take tobacco without a physician's certificate. No one shall take it publicly in the street, or the fields, or the woods, except on a journey of at least ten miles, or at dinner.

Nor shall any one take it in any house in his own town with more than one person taking it at the same time."[209]

We must not, however, reach the conclusion that life in old New England was a dreary void as far as pleasures were concerned. Under the discussion of home life we have seen that there were barn-raisings, log-rolling contests, quilting and paring bees, and numerous other forms of community efforts in which considerable levity was countenanced.

Earle's _Home Life in Colonial Days_ copies an account written in 1757, picturing another form of entertainment yet popular in the rural districts:

"Made a husking Entertainm't. Possibly this leafe may last a Century and fall into the hands of some inquisitive Person for whose Entertainm't I will inform him that now there is a Custom amongst us of making an Entertainm't at husking of Indian Corn where to all the neighboring Swains are invited and after the Corn is finished they like the Hottentots give three Cheers or huzza's, but cannot carry in the husks without a Rhum bottle; they feign great Exertion but do nothing till Rhum enlivens them, when all is done in a trice, then after a hearty Meal about 10 at Night they go to their pastimes."[210]

_IX. Dutch Social Life_

In New York, among the Dutch, social pleasures were, of course, much less restricted; indeed their community life had the pleasant familiarity of one large family. Mrs. Grant in her _Memoirs of an American Lady_ pictures the almost sylvan scene in the quaint old town, and the quiet domestic happiness so evident on every hand:

"Every house had its garden, well, and a little green behind; before every door a tree was planted, rendered interesting by being co-eval with some beloved member of the family; many of their trees were of a prodigious size and extraordinary beauty, but without regularity, every one planting the kind that best pleased with him, or which he thought would afford the most agreeable shade to the open portion at his door, which was surrounded by seats, and ascended by a few steps. It was in these that each domestic group was seated in summer evenings to enjoy the balmy twilight or the serenely clear moon light. Each family had a cow, fed in a common pasture at the end of the town. In the evening the herd returned all together ... with their tinkling bells ... along the wide and gra.s.sy street to their wonted sheltering trees, to be milked at their master's doors. Nothing could be more pleasing to a simple and benevolent mind than to see thus, at one view, all the inhabitants of the town, which contained not one very rich or very poor, very knowing, or very ignorant, very rude, or very polished, individual; to see all these children of nature enjoying in easy indolence or social intercourse,

'The cool, the fragrant, and the dusky hour,'

clothed in the plainest habits, and with minds as undisguised and artless.... At one door were young matrons, at another the elders of the people, at a third the youths and maidens, gaily chatting or singing together while the children played round the trees."[211]

With little learning save the knowledge of how to enjoy life, under no necessity of pretending to enjoy a false culture, conforming to no false values and artificialities, these simple-hearted people went their quiet round of daily duties, took a normal amount of pleasure, and in their old-fashioned way, probably lived more than any modern devotee of the Wall Street they knew so well. Madam Knight in her _Journal_ comments upon them in this fashion: "Their diversion in the winter is riding sleighs about three or four miles out of town, where they have houses of entertainment at a place called the Bowery, and some go to friends'

houses, who handsomely treat them. Mr. Burroughs carried his spouse and daughter and myself out to one Madam Dowes, a gentlewoman that lived at a farm house, who gave us a handsome entertainment of five or six dishes, and choice beer and metheglin cider, etc., all of which she said was the produce of her farm. I believe we met fifty or sixty sleighs; they fly with great swiftness, and some are so furious that they will turn out of the path for none except a loaded cart. Nor do they spare for any diversion the place affords, and sociable to a degree, their tables being as free to their neighbors as to themselves."

And Mrs. Grant has this to say of their love of children and flowers--probably the most normal loves in the human soul: "Not only the training of children, but of plants, such as needed peculiar care or skill to rear them, was the female province.... I have so often beheld, both in town and country, a respectable mistress of a family going out to her garden, in an April morning, with her great calash, her little painted basket of seeds, and her rake over her shoulder to her garden labors.... A woman in very easy circ.u.mstances and abundantly gentle in form and manner would sow and plant and rake incessantly. These fair gardners were also great florists."[212]