note in the Yankee's social landscape. His "meeting house," not infrequently in New England a gem of ecclesiastical architecture, fulfilled his artistic ideal; the congregation was the "household of faith" which claimed his undeviating loyalty; the pastor was "guest and philosopher" in his home whenever he chose to honor it with his presence. To men and women alike, attendance upon the church services was the principal Sabbath day duty and the chief physical and mental diversion of the whole week. It was an old custom to linger after the morning sermon for a social chat either in the church yard, when the weather permitted, or else at a near-by tavern; and while the talk was ostensibly about the sermon, gossip, bits of practical information, and even a shy kind of love making were often interwoven, tending to make this a genuine community social hour.
The tradition that the minister must be a man of learning was of incalculable social importance. His advice was called for under every conceivable circumstance of individual and community need. He assisted about the employment of schoolmasters and was the unofficial supervisor of the school. He enjoined upon negligent parents the duty of sending their children, and he had an eye for the promising boys—lads o'pairts, as the Scotch say—whom he encouraged to prepare for professional life. He fitted boys to enter the academy and sometimes tutored college students. In the rural parish the minister occupied the church glebe, which made him a farmer with the rest. He was apt to read more widely and closely in the agricultural press, or in books on husbandry, than his neighbors, thereby gaining the right to offer practical suggestions about many everyday matters. Some ministers were writers for agricultural journals. Many contributed to local newspapers items of news or discussions of public questions in which their parishioners were interested with themselves.
