Most of today's Sunday pastimes were illegal in 19th century VT and NH. Read how the area was affected by "blue laws."
VOLUNTARY NOT REQUIRED. Until the 1980s, some businesses in Vermont were required to close on Sunday. Currently that closure is voluntary, with most professional offices and some retail outlets following the voluntary practice
NOT JUST FOR CHILDREN. Around 1915 this group of young men gathered for Rev. F. A. Woodworth’s Sunday School at the Grace Methodist Church in Bradford. As activities such as baseball were prohibited, Sunday School was one of the few Sabbath social events open to them. (Bradford Historical Society)
NO WAY TO SPEND
SUNDAY. In the late 19th century, Sabbath protection groups decried
the spead of Sunday newspapers. They charged that these newspapers “were the
most potent influence in our midst for the destruction of the Lord’s Day as a
day of rest and worship.”
“No person shall do any work, business or labor of his
secular calling, to the disturbance of others, on the first day of the week,
commonly called the Lord’s Day, except works of necessity and mercy…” 19th Century New Hampshire law
According to the Bible, on the seventh day God rested from His
work of creation. The Ten Commandments calls for honoring that day as the
Sabbath. Since ancient times this habit
of rest from labor one day each week has been encouraged, if not routinely practiced.
This article describes this practice in Vermont and New Hampshire beginning
with Colonial times.
Puritan New England strictly enforced the Sabbath. Many activities encouraged on other days of
the week were punishable if performed on Sunday. There was mandatory attendance
at Sabbath services. Well-established
rules in Massachusetts and Connecticut were codified in English law in 1676
requiring both piety and a prohibition on “worldly labour” on Sundays
throughout the colonies.
These rules were so strict that they were referred to as
“blue laws.” The term “blue” had a double meaning of strictness and
reproach. It was once thought that the
term came from the blue paper upon which the laws were printed, but evidence for
this is lacking. An exaggerated and denigrating list of
Connecticut “blue laws” published in 1781 by Rev. Samuel Peters, a relative of
Bradford’s historic Peters family, was also false.
Local communities enforced laws regulating Sunday activities
“for the common good.” Tythingmen were appointed to enforce these laws. Their
practice of detaining those who sought to violate the law against traveling on
Sunday earned them the title of “grab-men.” Punishments ranged from ostracizing
to fines and even whippings.
Most residents did as much work as they could on Friday and
Saturday in preparation for the Sabbath.
Food was prepared and left warm in the oven. In Newbury, one woman wound
her clocks every Saturday to avoid an unnecessary task on Sunday. With
attendance enforced, Sunday was filled with one or even two long church
services.
In Orford, in 1804, John Mann Jr. was called before the
church leaders for “desecrating the Sabbath with profane language.“ A week
later he was again cited for “Sabbath-breaking
acts” including driving hogs to Boston on Sunday. While Mann was
forgiven, the Orford resident who spent a Sunday wandering the local woods
rather than attending church was not.
Local legend relates that he was torn apart by bears and the mountain
where the carnage took place was renamed “Sunday Mountain as a solemn warning
against all Sunday roving.”
These are probably not the only examples of people who did not attend Sabbath services. In the face of the hardships of frontier
life, there were undoubtedly backsliders and those who broke regulations. But
most residents kept the Sabbath to some degree.
Nineteenth century Vermont and New Hampshire experienced the
conflict between religious traditions and changes in society. Religious
reformers sought to continue to impose strict behavior codes on Sunday
activities. The growing temperance
movement added bans on alcohol and tobacco at Sunday events.
The practice of having the post office open briefly on
Sunday came under attack. In 1829 inhabitants of North Haverhill submitted a
petition to Congress calling for an end to Sabbath postal openings so “that the
free, enlightened, religious people, may rest from their labors, as the Lord of
the Sabbath HATH COMMANDED.”
By the 1840s there was an organized effort to protect the
Sabbath against “raucous amusement and gratuitous commerce.” Demands for heightened enforcement led to the
passage of tougher laws. As railroads began to permeate the region, there were
calls for prohibition on Sunday rail traffic.
In 1848, Vermont’s new law prohibiting all work on Sunday other than
that of “necessity and mercy.“
That same year, Vermont-born attorney Thaddeus Stevens
presented a case for minority rights and for the separation of church and state
in an unsuccessful Pennsylvania court case. As the law did not mandate
compulsory religious observance, the court viewed it as a “day of rest” rule
and not in violation of the church-state prohibition. That ruling set the stage
for other court cases nationwide.
Immigration in the period after the Civil War continued to
test the dominance of the Protestant establishment. Sunday was the lone break
in the six-day work week and many wanted to use it for activities other than
attending religious services.
Additionally, Jews and Seventh Day Baptists did not recognize Sunday as
the true Sabbath.
Sabbath protection groups worked to combat the “notoriously
frequent violations” of the Sunday closing laws by saloonkeepers. Opposing them
were organizations against Sunday laws including labor unions, immigrant groups
and civil rights advocates.
In 1880, Vermont
reaffirmed its ban on Sunday activities, with limits ranging from business
openings to hunting. Groups threatened a
nation-wide boycott of the 1893 Chicago World’s Fair unless it closed on
Sundays.
They also raised questions
about the new Sunday newspapers that were circulating. They were called “gaudy
and dauby,” and “the most potent influence in our midst for the destruction of
the Lord’s Day as a day of rest and worship.”
By 1895, Sunday concerts and newspapers, bicycles and
electric trolleys led the New Hampshire Methodist Episcopal group to say “New
inventions have changed the methods by which the Sabbath is made a day of
recreation.” For many workers who had
few days off, Sunday offered a major opportunity to enjoy these new
pleasures.
There were other ways to get around the social pressures to
observe the Sabbath. Since walking for
pleasure on Sunday was frowned upon in some small communities, walks to the local
cemetery were considered proper. In
Peacham, “there was much study of inscriptions on old stones by the young
people.”
Since ice cream shops were shuttered on Sunday and pharmacies were
open, the new pharmacy soda fountain ice cream concoction became known as a “sundae.”
Some believed that laws prohibiting activities on Sunday
that would be legal any other day of the week were a good example of “societies
engaged in the business of killing pleasure.”
Others, such as the New England Sabbath Protection League, charged that
violations of these laws just “benefit a few financially, create loafing places
that will encourage drinking and gambling, influence the youth and fill the
coffers of foreigners in fruit and tobacco stores.”
Bradford historian Harold Haskins recalled the prohibition
on children’s outdoor games on Sunday.
In 1907, a group of Bradford farm youth was playing baseball in a rather
remote field. “The town authorities
stopped the playing.”
In the 1920’s it was
still illegal to open most businesses, hold a dance, engage in many sports or
games or “resort to a house of entertainment for amusement or recreation” on a
Vermont Sunday.
By the early 1930’s these prohibitions were being seriously
questioned.
A series of bills were
considered by the Vermont Legislature that would allow towns to set their own
standards for Sunday activities. Bellows
Falls was the center of this controversy after 28 business men were arrested
for “violating the sanctity of the Sabbath.”
The legislation would give local town meetings the authority to allow
such Sunday activities as the operation of golf courses, gas stations and
motion picture theaters, “providing they do not create a nuisance.”
Many small towns opposed these changes in the law. A tongue-in-cheek article appeared in the United Opinion under the title “Peaceful
Newbury.” That town was described as “a
non-Sabbath breaking community where no ‘Blue Law’ need be enforced. Our postmistress would sooner vote the
Democratic ticket than sell on the Sabbath a Sunday paper; our farmers black
and polish their shoes on Saturday night, and for fear of getting off that
polish do not wear them to church on the day following. Newbury is a model
town, and not like Bellows Falls a little bit.”
In 1940 a United Opinion
headline announced that plans to have Sunday night movies in Bradford had been
cancelled in the face of complaints that they would “interfere with the Sunday
evening Church Services.” The article continued “So you movie fans will have to
continue to go to Woodsville, Barre or White River Junction instead of staying
home and seeing the show here.”
In 1947, Vermont exempted winter sports, tennis and golf
from its statute and allowed other Sunday sports at which no admission was
charged. That year locals began voting at town meeting on Sunday activities. In
Fairlee, Newbury and Bradford, voters approved by wide margins Sunday baseball,
movies and lectures. In Bradford, Sunday basketball games were approved by a
vote of 206 to 93 but denied jalopy racing in 1952. This annual voting
continued until the late 1960s.
The Sunday sale of alcohol was still limited in Vermont and
New Hampshire. One could only buy a drink in a Vermont
restaurant if a meal was also purchased. When I cooked at the Kettledrum Restaurant
in 1958 we would make scores of club sandwiches, the least expensive meal on
the menu. Many went uneaten.
It was still expected that Sunday morning was reserved for
church attendance. Pews and Sunday
Schools were full. Although there might
be players on the golf courses or workers in the fields, no school or club
would schedule an activity before early afternoon on Sunday. This was a tacit understanding by most,
including those who did not attend church. But Sunday as a sacred day was under
attack.
In 1961 the U.S. Supreme Court handed down a landmark ruling
in a case involving blue laws in Maryland.
It concluded these laws did not violate the U.S. Constitution, but
rather provided a uniform day of rest to all citizens in a secular basis and
promoted secular values. This set the stage for several state court decisions
in both Vermont and New Hampshire.
In 1968 an unsuccessful attempt was made to pass a “one day
of rest in seven” bill in the Vermont Legislature. Its intent was to “replace widely scattered
Sunday closing laws” and remove the laws from religious consideration.
Several Vermont Supreme Court cases in the 1970s affirmed
Vermont’s Sunday retail sales laws, allowing small stores to open, but required
larger grocery stores to close. By 1981 New Hampshire had changed its Sunday
retail sales regulations. The Journal Opinion criticized this discrepancy,
suggesting that Vermonters could go for a Sunday drive, “but if they need a
loaf of bread that they can’t get in Vermont because supermarkets are closed,
they’ll drive across the Connecticut River and get it in New Hampshire.”
By 1982 the Vermont Legislature had added a number of
allowed Sunday activities to the law. That year the Vermont Supreme Court
struck down retail blue laws because of discriminatory enforcement, failure to provide equal
protection and problems with due process. That signaled the end of general
Sunday closing laws in Vermont. In 1983 the state repealed the “Common Day of
Rest” provisions in the law.
“Not on Sunday” is an idea that is passé. While many local professional
offices and some retailers are closed on Sundays, many businesses are eager to
sell. attracting customers eager to buy. Recent polls indicate that church attendance
in Vermont and New Hampshire is the lowest in the nation. As one observer
concluded “Even the descendants of Puritans no longer want the Puritan Sunday. The Puritan Sunday is no fun.”
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