Part 7 (1/2)

30. Samuel Sewall, Samuel Sewall, The Diary of Samuel Sewall, 16741729 The Diary of Samuel Sewall, 16741729. (2 vols., New York: Farrar, Straus & Giroux, 1973), I, 90 (Dec. 25 and 28, 1685); 1, 128 (Dec. 25, 1686).

31. John Tully, ”Tully 1687. An Almanac” (Boston, 1687); John Tully, ”Tully 1688. An Almanac ... John Tully, ”Tully 1687. An Almanac” (Boston, 1687); John Tully, ”Tully 1688. An Almanac ... Imprimatur Imprimatur Edw. Randolph, Secr.” (Boston, 1688). Edw. Randolph, Secr.” (Boston, 1688).

32. Ibid., 1522. Selections from these prognostications are reprinted in Harrison T. Meserole, ed., Ibid., 1522. Selections from these prognostications are reprinted in Harrison T. Meserole, ed., Seventeenth-Century American Poetry Seventeenth-Century American Poetry (Stuart Editions, N.Y.: New York University Press, 1968), 512515. The copy of this almanac I have used (from the ”Early American Imprints” series on microfilm) was purchased and used by Samuel Sewall himself. Other copies lack the ”Prognostications,” which may have been copied from an English almanac. There is a good discussion of early New England almanacs, and Tully's in particular, in Hall, (Stuart Editions, N.Y.: New York University Press, 1968), 512515. The copy of this almanac I have used (from the ”Early American Imprints” series on microfilm) was purchased and used by Samuel Sewall himself. Other copies lack the ”Prognostications,” which may have been copied from an English almanac. There is a good discussion of early New England almanacs, and Tully's in particular, in Hall, Worlds of Wonder Worlds of Wonder, 5461. See also Bernard Capp, English Almanacs, 15001800: Astrology and the Popular Press English Almanacs, 15001800: Astrology and the Popular Press (Ithaca: Cornell University Press, 1979). (Ithaca: Cornell University Press, 1979).

33. Mather wrote: ”The impious and mischievous men, against whom the Inspired Writer is now engaged [in the sermons text, are guilty of the following:] First The UnG.o.dly Men stand charged with Filthiness. They were, that I may use the most agreeable Term, which the French Translation leads me to, A very Mather wrote: ”The impious and mischievous men, against whom the Inspired Writer is now engaged [in the sermons text, are guilty of the following:] First The UnG.o.dly Men stand charged with Filthiness. They were, that I may use the most agreeable Term, which the French Translation leads me to, A very Dissolute Dissolute Generation. I take notice, by the way, that the Greek term, here used for, Generation. I take notice, by the way, that the Greek term, here used for, Lasciviousness Lasciviousness, or Wantonness Wantonness, is derived from the name of the town Selga; Selga; a Place infamous for such dissolute Practices.” He concluded this series of euphemisms by admitting, ”I am lothe here to explain my self too particularly.” C. Mather, a Place infamous for such dissolute Practices.” He concluded this series of euphemisms by admitting, ”I am lothe here to explain my self too particularly.” C. Mather, Grace Defended, Grace Defended, 2 2.

34. Cotton Mather, Cotton Mather, Advice from the Watch-Tower; in a testimony against evil customes. A brief essay to ... offer a ... catalogue of evil customes growing upon us Advice from the Watch-Tower; in a testimony against evil customes. A brief essay to ... offer a ... catalogue of evil customes growing upon us (Boston, 1713), 3140. (Boston, 1713), 3140.

35. Ibid., 3435. Ibid., 3435.

36. See John Demos, ”Families in Colonial Bristol, Rhode Island: An Exercise in Historical Demography,” in See John Demos, ”Families in Colonial Bristol, Rhode Island: An Exercise in Historical Demography,” in William and Mary Quarterly William and Mary Quarterly, Third Series, 25 (1968), 5657. The seasonal rhythm of conceptions is from a paper delivered by Kenneth Lockridge at SUNY, Stony Brook, in 1969. For a fine account of premarital s.e.x and marriage at the end of the eighteenth century, see Laurel Thatcher Ulrich, A Midwife's Tale: The Life of Martha Ballard, Based on Her Diary, 17851812 A Midwife's Tale: The Life of Martha Ballard, Based on Her Diary, 17851812 (New York: Knopf, 1990), 134161. The laments of such ministers as Cotton Mather have conventionally been interpreted as mere ”jeremiads,” an irrational response to the decline of Puritanism. But recent scholars.h.i.+p supports my own sense that these were part of a reasonable response to the reemergence of popular culture in New England. The best recent study is Gildrie, (New York: Knopf, 1990), 134161. The laments of such ministers as Cotton Mather have conventionally been interpreted as mere ”jeremiads,” an irrational response to the decline of Puritanism. But recent scholars.h.i.+p supports my own sense that these were part of a reasonable response to the reemergence of popular culture in New England. The best recent study is Gildrie, The Profane, the Civil, and the G.o.dly The Profane, the Civil, and the G.o.dly. This is the only work which shows that Christmas itself was making a comeback at the turn of the eighteenth century.

37. William Brattle, ”An Ephemeris ... for ... 1682 (Cambridge, 1682). The verse actually concluded with a couplet that ridiculed those who believed its message. William Brattle, ”An Ephemeris ... for ... 1682 (Cambridge, 1682). The verse actually concluded with a couplet that ridiculed those who believed its message.

38. t.i.tan Leeds, ”The American Almanac for ... 1714” (Boston 1714). This was a Boston reprint of a Philadelphia imprint. t.i.tan Leeds, ”The American Almanac for ... 1714” (Boston 1714). This was a Boston reprint of a Philadelphia imprint.

39. Samuel Clough, ”The New-England Almanack” (Boston, 1702); Nathaniel Whittemore, ”An Almanac” (Boston, 1719). Samuel Clough, ”The New-England Almanack” (Boston, 1702); Nathaniel Whittemore, ”An Almanac” (Boston, 1719).

40. Nathanael Ames, ”An Astronomical Almanac for ... 1749” (Boston, [1748]); George Wheten, ”An Almanac for ... 1754” (Boston, [1753]). Nathanael Ames, ”An Astronomical Almanac for ... 1749” (Boston, [1748]); George Wheten, ”An Almanac for ... 1754” (Boston, [1753]).

41. Nathaniel Whittemore, ”Almanac” (Boston, 1719). It is interesting that this admonition does not challenge the legitimacy of the ritual. By warning householders not to let their dependents ”run Nathaniel Whittemore, ”Almanac” (Boston, 1719). It is interesting that this admonition does not challenge the legitimacy of the ritual. By warning householders not to let their dependents ”run too much too much abroad at Nights,” it seems only to be admonis.h.i.+ng them not to stay out abroad at Nights,” it seems only to be admonis.h.i.+ng them not to stay out all night all night, or every night every night.

42. Nathanael Ames, ”An Almanac for ... 1746” (Boston, 1746). Nathanael Ames, ”An Almanac for ... 1746” (Boston, 1746).

43. Historians once believed that ”Yankee Doodle” was the work of British soldiers who were satirizing New England rustic manners, but it now seems likely that its words were a local American product:-a kind of sophisticated rural self-parody. Evidence also suggests that the earliest of these verses date not from the era of the American Revolution but from a full generation earlier-from the early 1740s. The preeminent argument for the American origins of the verse is J. A. Leo Lemay, ”The American Origins of 'Yankee Doodle,'” Historians once believed that ”Yankee Doodle” was the work of British soldiers who were satirizing New England rustic manners, but it now seems likely that its words were a local American product:-a kind of sophisticated rural self-parody. Evidence also suggests that the earliest of these verses date not from the era of the American Revolution but from a full generation earlier-from the early 1740s. The preeminent argument for the American origins of the verse is J. A. Leo Lemay, ”The American Origins of 'Yankee Doodle,'” William and Mary Quarterly William and Mary Quarterly, 33 (1976), 435464. Lemay dates at least some of the verses to the 1740s (even though they were not actually published until the late 1760s and 1770s and later), using references to events that took place in King George's War, especially the capture of Louisburg (on Cape Breton) in 1745 (ibid. 443447).

44. This verse-and several others cited below-comes from a version of ”Yankee Doodle” called ”The Lexington March,” published in London, probably in 1775 (the only copy is owned by the Huntington Library). For evidence that these verses were of American composition, see Lemay, ”Yankee Doodle,” 436438.

45. For election day: ”Lection time is now at hand, / We're going to Uncle Chace's, / There'l be some a drinking round / And some lapping la.s.ses.” For election day: ”Lection time is now at hand, / We're going to Uncle Chace's, / There'l be some a drinking round / And some lapping la.s.ses.” (Yankee Song (Yankee Song Broadside, Ess.e.x Inst.i.tute; quoted in Lemay, ”Yankee Doodle,” 450. For cornhusking: ”Yankee Song” (owned by Ess.e.x Inst.i.tute), quoted ibid., 448. For a late-eighteenth-century rural New England diary that records the a.s.sociation of cornhuskings with ”abandoned drinking and s.e.xual liaisons,” see Ulrich, Broadside, Ess.e.x Inst.i.tute; quoted in Lemay, ”Yankee Doodle,” 450. For cornhusking: ”Yankee Song” (owned by Ess.e.x Inst.i.tute), quoted ibid., 448. For a late-eighteenth-century rural New England diary that records the a.s.sociation of cornhuskings with ”abandoned drinking and s.e.xual liaisons,” see Ulrich, Midwife's Tale Midwife's Tale, 146147.

46. This verse is from ”The Lexington March” (Huntington Library copy). ”Mother Chase's” corresponds to ”Uncle Chace's” in the election verse quoted in the previous note. The verse quoted above continues with the following: ”Punkin Pye is very good / And so is Apple Lantern; / Had you been whipp'd as oft as I, / You'd not have been so wanton.” This verse is from ”The Lexington March” (Huntington Library copy). ”Mother Chase's” corresponds to ”Uncle Chace's” in the election verse quoted in the previous note. The verse quoted above continues with the following: ”Punkin Pye is very good / And so is Apple Lantern; / Had you been whipp'd as oft as I, / You'd not have been so wanton.”

47. Mather relegated to a footnote in the published text of this sermon (probably an indication that it was not part of the sermon as he originally delivered it in church) his demonstration that Jesus could not have been born in December. Mather relegated to a footnote in the published text of this sermon (probably an indication that it was not part of the sermon as he originally delivered it in church) his demonstration that Jesus could not have been born in December.

48. Mather, Mather, Grace Defended Grace Defended, 19.

49. As early as 1706, Daniel Leeds warned in an almanac published in New York that ”More health is gotten by observing diet / Than pleasure found in vain excess and Riot.” (Lines at Dec. 2629; in Daniel Leeds, As early as 1706, Daniel Leeds warned in an almanac published in New York that ”More health is gotten by observing diet / Than pleasure found in vain excess and Riot.” (Lines at Dec. 2629; in Daniel Leeds, Leeds, 1760. The American Almanack Leeds, 1760. The American Almanack [New York, 1706].) Twenty years later, in a Philadelphia almanac, his son t.i.tan Leeds attacked both gambling and ”surfeiting.” (t.i.tan Leeds, [New York, 1706].) Twenty years later, in a Philadelphia almanac, his son t.i.tan Leeds attacked both gambling and ”surfeiting.” (t.i.tan Leeds, The American Almanack for ... 1726 The American Almanack for ... 1726 [Philadelphia, (1705)].) [Philadelphia, (1705)].) 50. Other New England almanacs, while not sounding the dietary urgency of Nathanael Ames, typically combined notes of moderation with those of mirth, as when the ”Bickerstaffe” almanac for 1777 a.s.sured its readers that ”to keep your stomach warm / A moderate gla.s.s can do no harm.” ([Ezra Gleason, Other New England almanacs, while not sounding the dietary urgency of Nathanael Ames, typically combined notes of moderation with those of mirth, as when the ”Bickerstaffe” almanac for 1777 a.s.sured its readers that ”to keep your stomach warm / A moderate gla.s.s can do no harm.” ([Ezra Gleason, Bickerstaffe's Boston Almanack, for... Bickerstaffe's Boston Almanack, for... 1777 1777 [Boston, 1777].) [Boston, 1777].) 51. As Eric Foner has pointed out, Franklin urged men like himself ”to remember that 'time is money,' and condemned [the old] practice of observing the traditional pre-industrial 'holiday' of 'Saint Monday' and spending the day at the alehouse.” (Eric Foner, As Eric Foner has pointed out, Franklin urged men like himself ”to remember that 'time is money,' and condemned [the old] practice of observing the traditional pre-industrial 'holiday' of 'Saint Monday' and spending the day at the alehouse.” (Eric Foner, Tom Paine and Revolutionary America Tom Paine and Revolutionary America (New York: Oxford University Press, 1977), 35). Another self-made New Englander who urged temperance in his almanacs is Roger Sherman of Connecticut. (New York: Oxford University Press, 1977), 35). Another self-made New Englander who urged temperance in his almanacs is Roger Sherman of Connecticut.

52. Robert R. McCausland and Cynthia MacAlman McCausland, eds., Robert R. McCausland and Cynthia MacAlman McCausland, eds., The Diary of Martha Ballard 17851812 The Diary of Martha Ballard 17851812 (Camden, Maine: Picton Press, 1992), 742 (1807); 828 (1810); 852 (1811). (Camden, Maine: Picton Press, 1992), 742 (1807); 828 (1810); 852 (1811).

53. Ibid., 565. ”Ephraim” and ”Cyrus” were Martha Ballard's still-unmarried sons; Patty Town was a grown-up granddaughter who was spending a few months at her grandmother's in order to help with the housework (see entries from Oct. 15, 1801, to Feb. 8, 1802, ibid., 559569 pa.s.sim). Cyrus Ballard remained a bachelor all his life. Ibid., 565. ”Ephraim” and ”Cyrus” were Martha Ballard's still-unmarried sons; Patty Town was a grown-up granddaughter who was spending a few months at her grandmother's in order to help with the housework (see entries from Oct. 15, 1801, to Feb. 8, 1802, ibid., 559569 pa.s.sim). Cyrus Ballard remained a bachelor all his life.

54. Ibid., 320. For Dolly and Sally c.o.x, see Ulrich, Ibid., 320. For Dolly and Sally c.o.x, see Ulrich, A Midwife's Tale A Midwife's Tale, 144145, 220221. Only a few months later Barnabas Lambard would marry Martha Ballard's daughter Dollie.

55. Ballard, Ballard, Diary Diary, 320 (Daniel Bolton); 217 (Mrs. Lithgow); 596 (”pumkin and apple pies” and clothes-mending); 624 (”puding and roast”).

56. Ibid., 217 (1791); 770 (1808); 771 (”childn here”). Ibid., 217 (1791); 770 (1808); 771 (”childn here”).

57. Ibid., 714. A goose was clearly a special gift, and a seasonal one at that. According to the index to the published diary, there is only one record of a goose in the entire doc.u.ment; but the index is inadequate, failing to note either this New Year's goose or a Thanks giving goose mentioned on page 621. Ibid., 714. A goose was clearly a special gift, and a seasonal one at that. According to the index to the published diary, there is only one record of a goose in the entire doc.u.ment; but the index is inadequate, failing to note either this New Year's goose or a Thanks giving goose mentioned on page 621.

58. Ibid., 743. For further examples, see entries for Dec. 24, 1808, Dec. 30, 1810, and Dec. 22, 1811. Ibid., 743. For further examples, see entries for Dec. 24, 1808, Dec. 30, 1810, and Dec. 22, 1811.

59. Ibid., 770. Ibid., 770.

60. Ibid., 396. This is the first example I have found in the history of New England of a commercial Christmas present. But see Ibid., 396. This is the first example I have found in the history of New England of a commercial Christmas present. But see Chapter 4 Chapter 4, p. 133.

61. Milton wrote this poem as a young man, in 1629, but he remained sufficiently proud of it to place it first in a later collection of his poetry. Milton wrote this poem as a young man, in 1629, but he remained sufficiently proud of it to place it first in a later collection of his poetry.

62. Increase Mather, ma.n.u.script diary, Dec. 19, 1664 (in Mather Family Papers, American Antiquarian Society, Diary Typescript: Box 3, Folder 1, 4849). I have inferred the subject of Mather's sermon from circ.u.mstantial evidence. Much of his reading the previous week (as recorded in his diary) had dealt historically and critically with Christmas. It included Rudolf Hospinian, Increase Mather, ma.n.u.script diary, Dec. 19, 1664 (in Mather Family Papers, American Antiquarian Society, Diary Typescript: Box 3, Folder 1, 4849). I have inferred the subject of Mather's sermon from circ.u.mstantial evidence. Much of his reading the previous week (as recorded in his diary) had dealt historically and critically with Christmas. It included Rudolf Hospinian, De Festiorum De Festiorum (Tiguri, 1592), William Prynne, (Tiguri, 1592), William Prynne, Histrio-Mastix Histrio-Mastix (London, 1633), and two references I have not been able to trace: Stuckins' [?] (London, 1633), and two references I have not been able to trace: Stuckins' [?] De Antiq De Antiq. and Caudrey, De Christma.s.s De Christma.s.s (the reading is recorded in the entries for Dec. 1214, 1664). This episode is alluded to in Michael G. Hall, (the reading is recorded in the entries for Dec. 1214, 1664). This episode is alluded to in Michael G. Hall, The Last American Puritan: The Life of Increase Mather, 16391723 The Last American Puritan: The Life of Increase Mather, 16391723 (Middletown, Conn.: Wesleyan University Press, 1988), 66. (Middletown, Conn.: Wesleyan University Press, 1988), 66.

63. J.B. [Joseph Browne], ”An Almanac ... for ... 1669” (Cambridge, 1669); J.D. [John Danforth], ”An Almanac ... for ... 1679” (Cambridge, 1679). J.B. [Joseph Browne], ”An Almanac ... for ... 1669” (Cambridge, 1669); J.D. [John Danforth], ”An Almanac ... for ... 1679” (Cambridge, 1679).

64. Edward Holyoke, ”An Almanac ... for ... 1713” (Boston, 1713: ”Licensed by His Excellency the Governour”); t.i.tan Leeds, ”The American Almanac for ... 1714” (Boston, 1714); Increase Gatch.e.l.l, ”The Young American Ephemera for ... 1715” (Boston, 1715). The James Franklin almanacs are: Poor Robin, ”The Rhode Island Almanac for ... 1728 (Newport, 1728) and ”The Rhode Island Almanac for ... 1729” (Newport, 1729). In his Boston newspaper, the Edward Holyoke, ”An Almanac ... for ... 1713” (Boston, 1713: ”Licensed by His Excellency the Governour”); t.i.tan Leeds, ”The American Almanac for ... 1714” (Boston, 1714); Increase Gatch.e.l.l, ”The Young American Ephemera for ... 1715” (Boston, 1715). The James Franklin almanacs are: Poor Robin, ”The Rhode Island Almanac for ... 1728 (Newport, 1728) and ”The Rhode Island Almanac for ... 1729” (Newport, 1729). In his Boston newspaper, the New England Courant New England Courant, Franklin had featured a front-page poem in defense of Christmas in the issue of Dec. 1724, 1722.

65. Nathanael Ames, ”An Almanac for ... 1760” (Boston, 1759). The ads are in the Nathanael Ames, ”An Almanac for ... 1760” (Boston, 1759). The ads are in the Boston Post-Boy Boston Post-Boy, Dec. 3, 1759 and the Boston News-Letter Boston News-Letter, Dec. 6, 1759.

66. Roger Sherman, Roger Sherman, An Astronomical Diary ... for ... 1758 An Astronomical Diary ... for ... 1758 (New Haven, 1758), 1. (New Haven, 1758), 1.

67. Purcell set many of Tate's poems to music, including what may be his greatest vocal solo, ”The Blessed Virgin's Expostulation.” Nicholas Brady wrote the libretto to Purcell's 1692 ”Ode for St. Cecilia's Day.” Purcell set many of Tate's poems to music, including what may be his greatest vocal solo, ”The Blessed Virgin's Expostulation.” Nicholas Brady wrote the libretto to Purcell's 1692 ”Ode for St. Cecilia's Day.”

68. Nicholas Brady and Nahum Tate, Nicholas Brady and Nahum Tate, A New Version of the Psalms of David, Fitted to the Tunes Used in the Churches A New Version of the Psalms of David, Fitted to the Tunes Used in the Churches (Boston, 1720). The printing history of this collection can be traced most easily through Clifford K. s.h.i.+pton and James E. Mooney, (Boston, 1720). The printing history of this collection can be traced most easily through Clifford K. s.h.i.+pton and James E. Mooney, National Index of American Imprints Through 1800: The Short-t.i.tle Evans National Index of American Imprints Through 1800: The Short-t.i.tle Evans (2 vols., Worcester: American Antiquarian Society, 1969). On Dec. 24, 1722, James Franklin printed two other Christmas hymns in his Boston newspaper, the (2 vols., Worcester: American Antiquarian Society, 1969). On Dec. 24, 1722, James Franklin printed two other Christmas hymns in his Boston newspaper, the New England Courant New England Courant.

69. Isaac Watts, Isaac Watts, Hymns and Spiritual Songs Hymns and Spiritual Songs (Boston, 1720). One of these Nativity hymns was placed third in this lengthy collection (It opens: ”Behold, the grace appears, /The promise is fulfilled; / Mary the wondrous virgin bears, / And Jesus is the child.” It also reports that the ”promis'd infant” is ”born to day”). The second hymn, from (Boston, 1720). One of these Nativity hymns was placed third in this lengthy collection (It opens: ”Behold, the grace appears, /The promise is fulfilled; / Mary the wondrous virgin bears, / And Jesus is the child.” It also reports that the ”promis'd infant” is ”born to day”). The second hymn, from Horae Lyricae Horae Lyricae [Lyric Poems] (Boston, 1748), begins: ”Shepards rejoice, lift up your eyes.” [Lyric Poems] (Boston, 1748), begins: ”Shepards rejoice, lift up your eyes.”

70. Joseph T. Buckingham, Joseph T. Buckingham, Personal Memoirs and Recollections of Editorial Life Personal Memoirs and Recollections of Editorial Life (2 vols., Boston, 1852), 1, 19; quoted in Hall, (2 vols., Boston, 1852), 1, 19; quoted in Hall, Worlds of Wonder Worlds of Wonder, 37. The folklorist Peter Benes has estimated that by 1780 almost half of the New England churches were singing the Watts version; another 25 percent were using Tate and Brady; and most of the remaining churches were singing from the old Bay Psalm Book. (Peter Benes, ”Psalmody in Coastal Ma.s.sachusetts and the Connecticut River Valley,” in The Bay and the River, 16001900 (Annual proceedings of the Dublin Seminar for New England Folklife The Bay and the River, 16001900 (Annual proceedings of the Dublin Seminar for New England Folklife, vol. 6 [Boston: Boston University, 1982], 117131; esp. 125.) Like the Anglicans Brady and Tate, the great English hymnist and religious poet Isaac Watts (16741748), though a steadfast Congregationalist, designed his verses to evoke powerful emotions rather than to offer plain and strictly faithful translations of the original biblical texts.

71. William Knapp, ”An Hymn on the Nativity,” in Thomas Walter, William Knapp, ”An Hymn on the Nativity,” in Thomas Walter, The Grounds and Rules of Musick Explained The Grounds and Rules of Musick Explained (Boston, [1760]). The other songs were William Tans'ur, ”An Anthem for Christmas Day,” in [Daniel Bayley,] (Boston, [1760]). The other songs were William Tans'ur, ”An Anthem for Christmas Day,” in [Daniel Bayley,] The Royal Melody Complete The Royal Melody Complete (Boston, 1761); ”An Hymn for Christmas Day,” in Daniel Bayley, (Boston, 1761); ”An Hymn for Christmas Day,” in Daniel Bayley, A New and Complete Introduction to the Grounds and Rules of Musick A New and Complete Introduction to the Grounds and Rules of Musick (Newburyport, Ma.s.s., 1764); William Knapp, ”An Anthem for Christmas Day;” anon., ”A Christmas Hymn;” and Joseph Stephenson, ”O Zion that Bringest,” all in Joseph Flagg, ed., (Newburyport, Ma.s.s., 1764); William Knapp, ”An Anthem for Christmas Day;” anon., ”A Christmas Hymn;” and Joseph Stephenson, ”O Zion that Bringest,” all in Joseph Flagg, ed., Sixteen Anthems Sixteen Anthems (Boston, 1766); Stephenson, ”An Anthem, Out of the Second Chapter of Luke;” Stephenson, ”Hark, Hark;” ”Boston, A New Hymn for Christmas Day;” ”Great Milton” (”Joy to the World”); and Stephenson, ”An Anthem Out of the Fortieth Chapter of Isaiah” (”O Zion that bringst glad tidings”), all in Daniel Bayley and A. Williams (Boston, 1766); Stephenson, ”An Anthem, Out of the Second Chapter of Luke;” Stephenson, ”Hark, Hark;” ”Boston, A New Hymn for Christmas Day;” ”Great Milton” (”Joy to the World”); and Stephenson, ”An Anthem Out of the Fortieth Chapter of Isaiah” (”O Zion that bringst glad tidings”), all in Daniel Bayley and A. Williams The American Harmony The American Harmony (2 parts, Boston, 1769). (2 parts, Boston, 1769).

72. In chronological order of publication, these were: ”An Hymn for Christmas or Charlston [sic]” and ”Boston, for Christmas,” both published in In chronological order of publication, these were: ”An Hymn for Christmas or Charlston [sic]” and ”Boston, for Christmas,” both published in The New-England Psalm-Singer The New-England Psalm-Singer (1770); ”Boston” (same music as ”Boston, for Christmas,” but with a different text), ”Judea,” and ”Bethlehem” (all in (1770); ”Boston” (same music as ”Boston, for Christmas,” but with a different text), ”Judea,” and ”Bethlehem” (all in The Singing-Master's a.s.sistant) The Singing-Master's a.s.sistant) [1778]; ”Emmanuel for Christmas” (in [1778]; ”Emmanuel for Christmas” (in The Psalm-Singer's Amus.e.m.e.nt The Psalm-Singer's Amus.e.m.e.nt [1781]); ”s.h.i.+loh, for Christmas” (in [1781]); ”s.h.i.+loh, for Christmas” (in The Suffolk Harmony The Suffolk Harmony [1786]); and ”An Anthem for Christmas” (in [1786]); and ”An Anthem for Christmas” (in The Continental Harmony The Continental Harmony [1794]). In addition, Billings may have been asked in 1782 to compose an elaborate Christmas hymn (also on a Watts text, but for soloist, chorus and organ) for Trinity Episcopal Church in Boston. (See David P. McKay and Richard Crawford, [1794]). In addition, Billings may have been asked in 1782 to compose an elaborate Christmas hymn (also on a Watts text, but for soloist, chorus and organ) for Trinity Episcopal Church in Boston. (See David P. McKay and Richard Crawford, William Billings of Boston: Eighteenth-Century Composer William Billings of Boston: Eighteenth-Century Composer [Princeton: Princeton University Press, 1975], 132133. A discussion of Billings's Christmas songs can be found ibid., 141146.) [Princeton: Princeton University Press, 1975], 132133. A discussion of Billings's Christmas songs can be found ibid., 141146.) 73. Isaiah Thomas, Isaiah Thomas, Worcester Collection of Sacred Harmony Worcester Collection of Sacred Harmony (Worcester, 1786), 188194; Daniel Read, ”A Christmas Anthem,” (Worcester, 1786), 188194; Daniel Read, ”A Christmas Anthem,” The Columbian Harmonist No. III The Columbian Harmonist No. III (New Haven, 1785), 913. Technically, the ”Hallelujah Chorus” is not a Christmas song, and (New Haven, 1785), 913. Technically, the ”Hallelujah Chorus” is not a Christmas song, and Messiah Messiah itself was not written or initially performed as a Christmas oratorio. In 1795, Thomas would publish, as a separate imprint, a ”Christmas Anthem,” with music by Isaac Lane-to a text by Isaac Watts. (See Isaac Lane, ”Christmas Anthem” [Worcester, 1785]). itself was not written or initially performed as a Christmas oratorio. In 1795, Thomas would publish, as a separate imprint, a ”Christmas Anthem,” with music by Isaac Lane-to a text by Isaac Watts. (See Isaac Lane, ”Christmas Anthem” [Worcester, 1785]).

74. F. B. Dexter, ed., F. B. Dexter, ed., The Literary Diary of Ezra Stiles The Literary Diary of Ezra Stiles (3 vols., New York, 1901), II, 103). (3 vols., New York, 1901), II, 103).

75. Ibid., II, 315. Ibid., II, 315.

76. The Yale community seems to have been a center of Christmas activity in the 1780s. In 1786 the Yale College Chapel was the site of a performance of a large-scale Christmas cantata, ”An Ode for Christmas,” composed specially for the occasion and subsequently published in a New Haven musical magazine. This ”Ode” was sung by three separate four-part choirs (each representing one of the shepherds) and an additional three-part choir (in the role of the angel Gabriel). The published version of this elaborate piece indicated that it had received ”universal applause.” The Yale community seems to have been a center of Christmas activity in the 1780s. In 1786 the Yale College Chapel was the site of a performance of a large-scale Christmas cantata, ”An Ode for Christmas,” composed specially for the occasion and subsequently published in a New Haven musical magazine. This ”Ode” was sung by three separate four-part choirs (each representing one of the shepherds) and an additional three-part choir (in the role of the angel Gabriel). The published version of this elaborate piece indicated that it had received ”universal applause.” American Musical Magazine American Musical Magazine (New Haven, 1787), vol. 1, 2730; microfilm in American Periodicals Series I: Reel 6. (New Haven, 1787), vol. 1, 2730; microfilm in American Periodicals Series I: Reel 6.

77. Francis G. Walett, ed., Francis G. Walett, ed., The Diary of Ebenezer Parkman 17031782: First Part, 17191755 The Diary of Ebenezer Parkman 17031782: First Part, 17191755 (Worcester, Ma.s.s.: American Antiquarian Society, 1974), 160 (1747), 195 (1755). (Worcester, Ma.s.s.: American Antiquarian Society, 1974), 160 (1747), 195 (1755).

78. Ma.n.u.script diary of David Hall, in pre-Revolutionary Ma.s.sachusetts Diaries, Ma.s.sachusetts Historical Society: Microfilm 5:1. (Entries are missing for many of the years in the 1750s.) Hall composed extended Christmas meditations in 1763, 1768, and 1769. He is not to be confused with the historian David D. Hall. Ma.n.u.script diary of David Hall, in pre-Revolutionary Ma.s.sachusetts Diaries, Ma.s.sachusetts Historical Society: Microfilm 5:1. (Entries are missing for many of the years in the 1750s.) Hall composed extended Christmas meditations in 1763, 1768, and 1769. He is not to be confused with the historian David D. Hall.

79. John Birge ma.n.u.script Daybook (Poc.u.mtuck Valley Memorial a.s.sociation Library), p. 62. This doc.u.ment was unearthed by Carrie Giard, an undergraduate student at the University of Ma.s.sachusetts, Amherst. (Birge's final comment-”I cannot see why it was much better than Burglary”-implies that other people did John Birge ma.n.u.script Daybook (Poc.u.mtuck Valley Memorial a.s.sociation Library), p. 62. This doc.u.ment was unearthed by Carrie Giard, an undergraduate student at the University of Ma.s.sachusetts, Amherst. (Birge's final comment-”I cannot see why it was much better than Burglary”-implies that other people did not not think of such Christmas intrusions as burglary, and supports the idea that this kind of seasonal misrule operated just at the boundaries of acceptable behavior.) think of such Christmas intrusions as burglary, and supports the idea that this kind of seasonal misrule operated just at the boundaries of acceptable behavior.) 80. [Joseph Green,] ”Entertainment for a Winter's Evening: Being a Full and True Account of a very strange and wonderful Sight seen in Boston on the twenty-seventh of December at Noon-Day” (Boston, 1750), 56 (”diverting Christmas tale;” ”'tis love ... house of G.o.d”), 11 (”eating”). For another modern account of this event, see Steven Bullock's [Joseph Green,] ”Entertainment for a Winter's Evening: Being a Full and True Account of a very strange and wonderful Sight seen in Boston on the twenty-seventh of December at Noon-Day” (Boston, 1750), 56 (”diverting Christmas tale;” ”'tis love ... house of G.o.d”), 11 (”eating”). For another modern account of this event, see Steven Bullock's Revolutionary Brotherhood: Freemasonry and the Transformation of the American Order, 17301840 Revolutionary Brotherhood: Freemasonry and the Transformation of the American Order, 17301840 (Chapel Hill: University of North Carolina Press, 1996). The Masons celebrated the name day of (Chapel Hill: University of North Carolina Press, 1996). The Masons celebrated the name day of two two saints named John; the other was St. John the Baptist, whose name day happened to fall on June 24. In effect, the Masons were celebrating both the winter and the summer solstice. Capt. Francis Goelet recorded three visits to the Freemasons' Boston lodge, at Stone's Tavern, all in October 1750. See saints named John; the other was St. John the Baptist, whose name day happened to fall on June 24. In effect, the Masons were celebrating both the winter and the summer solstice. Capt. Francis Goelet recorded three visits to the Freemasons' Boston lodge, at Stone's Tavern, all in October 1750. See New England Historical and Genealogical Register New England Historical and Genealogical Register, 24 (1870), 53.

81. E. P. Thompson, ”Patrician Society, Plebeian Culture,” in E. P. Thompson, ”Patrician Society, Plebeian Culture,” in Journal of Social History Journal of Social History, vol. 7 (1974), 382405.

82. Green, ”Entertainment,” 12. Green, ”Entertainment,” 12.