Welcome to Andy Jewell's Vintage Anti-Dance Bibliography
Last updated 21 Dec 1998. 40 entries in this category out of 1340 entries total.

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Adams, Revels Alcorn (1869-)The social dance, by Dr. R. A. Adams1921ELr#017 Kansas City, Kan., The author, c1921. This antidance treatise is divided into four parts. The first part discusses the physical effects of the dance and the author concludes that habitual dancers are sick more often and women are more prone to "female weaknesses." The second section focuses on the dangers of dance on the mind and concludes that many girls fail in school because they dance too much. In the Third section, the author argues that dance is immoral and "fires the passions of young women." The concluding section is devoted to detailing passages in the Scriptures that the author interprets as supporting his arguments. 32 p. 20 cm;LOC: GV1741.A3
Bogatzky, Carl Heinrich von (1690-1774)Schriftsmässige beantwortung der frage: Was von dem weltüblichen tanzen und spielen zu halten sey und ob es nicht mit zur christlichen freyheit gehöre? als ein anhang zu den betrachtungen von der freyheit der gläubigen vom gesetz auf verlangen entworfen und in druck gegeben von Carl Heinrich von Bogatzky1750GL#022 Halle, In verlag des Wäysenhauses, 1750. This manual is an early German example of the literature against the practice of dancing. In this case, Bogatzky (1690-1774) compares gambling with dancing, and asks the reader to consider these practices in the context of Scripture, especially the Ten Commandments. 192 p. 18 cm.;LOC: GV1590.B7
Boiseul, JeanTraité contre les danses. Par Jean Boiseul1606FL#023 La Rochelle, Les heritiers de Hierosme Havltin, 1606. An early example of an antidance treatise, this manual provides a foundation for arguments that continued to the end of the nineteenth century--that dancing is a sin against God. Much of Boiseul's argument is based on biblical examples (chapters and verses are noted in the margins of each page). While acknowledging that dance is mentioned in the Bible, the author is quick to point out that the dances were "joyous and spontaneous" and very different from the seventeenth-century social dances of his day. The courante, branle, and galliard come under specific attack. Additionally, Boiseul makes particularly strong arguments against the dances of non-Christian "savages." 50 p. 16 cm.;LOC: GV1740.B7
Bowen, Louise W. de K.The public dance halls of Chicago1917EL#025 [Chicago] The Juvenile Protective Association of Chicago, 1917. This is a revised edition of a work based on an investigation done in 1910 regarding the conditions of public dance halls in Chicago. Bowen's complaints included the late hours, too much liquor, and the general behavior of men noting, "... men wear their hats; they all smoke and expectorate freely." She also suggests the waiters and other employees provide information on the location of "disreputable lodging houses," and delivers condemnation against masquerade and fancy dress balls because many women were found "attending in male attire." 13 p. 23 cm.;LOC: GV1623.B7
Bray, John L.Is It Wrong To Dance ?1938cERSpartanburg, N.C.
Brieux Saint-Laurent, vicomte deQuelques mots sur les danses modernes, par le vte de B. Saint-Laurent1863FL#026 Paris, C. Douniol, 1863. This is a fourth edition of a book that acknowledges other antidance tracts including Boullay's Réforme de las danse des salons; Gustave Louis's Physiologie de l'opinion, and La Chrétienne de nos jours by l'Abbé Bautain. The author notes, with some disdain, that the waltz was introduced into France "par les impures du Directoire" (p. 8). The polka also receives criticism. 6 p. 16 cm.;LOC: GV1649.B75 1863
Brookes, James Hall (1830-1897)May Christians dance? By Jas. H. Brookes1869EL#028 St. Louis, J. W. McIntyre, 1869. This is a typical example of the antidance literature that was published during the nineteenth century. Although Brookes provides a weak defense of dancing, his final conclusion is that the large assemblies, indelicate dressing, "unwarrantable freedom of intercourse between the sexes," as well as uncontrolled excitement, leads to a thorough worldliness and, ultimately, to the forgetfulness of God. The manual was reissued in the 1890s under the title The modern dance. 143 p. 16 cm;LOC: GV1741.B8
Brookes, James Hall (1830-1897)The modern dance, by Jas. H. Brookes1895?ELrChicago, The Church press [189-?] This book provides arguments for and against modern dancing, along with testimonies and witnesses. It is laid out as if modern dancing was on trial and Brookes is lawyer, judge, and jury, providing a verdict at the end 119 p. illus. 18 cm.;LOC: GV1741.B83
Chicago, The Vice Commission ofThe Social Evil In Chicago1911ERChicago
Crane, Jonathan Townley (1819-1880)An essay on dancing. By J. Townley Crane1849ELR#214 New York, Carlton & Porter 1849. This book started out as a discourse to the members of the author's congregation and was expanded into this more comprehensive essay. It remarks on the religious dances of the Hebrews and those of the heathen, military or war, and pleasure and amusement. He considers apologies for the pleasure and amusement dances, as well as objections to both, and he concludes with an appeal to Christians not to dance. 132 p. 16 cm.;LOC: GV1741.C7
Davis, George RevAn account of the trial of social dance1899EL#053 Rondout, NY, K. Freeman printing house, 1899. The author of this work claims to be pastor of the Reformed Churches of Marbletown and North Marbletown as well as a lawyer. In this manual, Davis takes a novel approach in preaching his anti dance position, which he calls "The Trial of Social Dance ... The only King and Potentate, Jesus Christ vs. Social Dance." The jury for this "trial" is composed of "The Public Conscience." "Witnesses" include Mr. Worldly Fun, Mr. Roman Catholic Bishop, Mr. Round Dancing Master, and Miss Chicago Barmaid. The trial proceeds and, in Davis's summary, the jury declares the defendant, social dance, guilty. 46 p 23 cm;LOC: GV1741.D26
DeHoney, J. HarveyFrom The Ball Room And Dance Halls To Hell1929ERPortland, Or.
Dillon, H.W. Lytle & J.From Dance Hall To White Slavery1912ERChicago
Dixon, ThomasThe Root Of Evil1914cERna
Drumm, Melvin CThe modern dance and what shall take its place1921EL#059 Center Hall, Pa., Center Reporter printing office, 1921. This manual consists of a sermon presented at Saint Luke's Lutheran Church, on 13 February 1921 in Centre Hall, Pennsylvania. This antidance work argues that dance is injurious to the health, is usually accompanied by drinking alcohol, and forces young men to stray from serious reflection and prayer. Typical of this genre of literature, the book contains testimonials from numerous denominations including the Roman Catholic Church, Episcopal Church, Baptist Church, Presbyterian Church, and the Methodist Church. 15 p 23 cm;LOC: GV1741.D75
Faulkner, Thomas AFrom the ballroom to hell. By T. A. Faulkner1892ELR#222 Chicago, The Henry publishing co. 1892. This antidance treatise, written by an ex-dancing master, is devoted to condemning the waltz. Some of the chapter titles include "From the Ball-Room to the Grave," "Abandoned Women the Best Dancers," and "The Approval of Society is no Proof Against the Degradation". 72 p 19 cm.;LOC: GV1741.F24
Faulkner, Thomas AThe lure of the dance, by T. A. Faulkner1916EL#065 Los Angeles, Cal., T. A. Faulkner c1916. This is the second antidance treatise published by ex-dancing master Faulkner, which he suggests was needed "because the dance craze has developed with such incredible rapidity." This book consists of large sections taken from his earlier book, From the ballroom to hell. Much of Faulkner's diatribe consists of testimonials against women, whom he feels need to be protected from dancing, "one of the most irresistible and dangerous attractions." 148 p 18 cm;LOC: GV1741.F27
Gardner, William WModern dancing: in the light of Scripture and facts. By W. W. Gardner, D.D.1893EL#081 Louisville, Ky., Baptist book concern, 1893. This antidance tract was originally a sermon presented by the author in Maysville, Kentucky in 1849 and repeated in 1866. It was published as a circular in 1874 and revised in 1887. The arguments are typical of this genre of literature. The author concludes that, based on his interpretation of the Scriptures, dance is dangerous to health, piety, and usefulness. 104 p 19 cm;LOC: GV1741.G22
Gross, Rev. J. B.The Parson On Dancing1879ErPhiladelphia
Ham, Mordecai FranklinThe modern dance; a historical and analytical treatment of the subject; religious, social, hygienic, industrial aspects as viewed by the pulpit, the press, medical authorities, municipal authorities, social workers, etc., by M. F. Ham ... illustrations by Will N. Noonan.1916EL#207 San Antonio, The San Antonio printing company, 1916. This is the second published edition of a sermon Ham delivered as part of an evangelistic campaign in Palestine, Texas in 1914 and his arguments are typical of this genre of antidance literature. Although Ham and other writers recognize dance in the Bible, it was interpreted as only danced by women, never in closed rooms, and never at night. Also typical of this type of manual, the author includes a list of other denunciations from Catholic, Jewish, Episcopal church leaders. And, in an unusual addition, Ham includes an attack against social dance written by famed ballerina, Lydia Lupokova. Ham, in his colorful language, notes he has published this warning to "save many young men and women from one of Satan's most fetching appeals to the lust of the flesh." 60 p 23 cm.;LOC: GV1741.H3
Heckman, George C (1825-1902)Dancing as a Christian amusement. By the Rev. George C. Heckmann1879EL#092 Philadelphia, Presbyterian board of publication 1879. This antidance treatise presents three of the central arguments for this genre of literature. First, dance is injurious to the health; second, dance is a waste of time and money. The third argument recognizes that dance is mentioned in the Bible; however, the author claims that only women danced and solely for religious purposes. 36 p. 16 cm.;LOC: GV1741.H44
Hubbert, James MonroeDancers and dancing; a calm and rational view of the dancing question, by Pastor J. M. Hubbert1901EL#104 Nashville, Tenn., Cumberland Presbyterian publishing house c1901. At first glance, Hubbert appears to be presenting both pro and con agruments regarding the suitability of dancing. However, the discussion is weighted toward the common discourse found in this genre of antidance literature. Hubbert argues that although dance was practiced in biblical times, it was performed by and for women. Additionally, he concludes that dance is bad for the health and a waste of time and money. 44 p 19 cm;LOC: GV1741.H87
Johnson Smith, publ.The Confessions Of A Taxi-Dancer1938ERDetroit
Jones, John Griffing (1804-1888)An appeal to all Christians, especially the members of the Methodist Episcopal church, against the practice of social dancing. By Rev. John G. Jones1867EL#107 Saint Louis, P. M. Pinckard, 1867. This tract against the practice of social dancing is based on a series of articles written by Jones in 1852. Jones notes alarm because dance is gaining favor with the public. Two of his arguments are common in this genre of literature. First, he claims that dance is an unhealthy exercise. Second, he claims that dance in the Bible is exempted from criticism because it was interpreted as being performed only by women. Jones argues that dance is the natural result of "fervent piety, and of a heart overflowing with gratitude." 66 p 15 cm;LOC: GV1741.J6
Knox, Thomas W.Underground, Or Life Below The Surface1876ErHartford
Maple, Col. DickPalaces Of Sin, Or The Devil In Society1902ERSt. Louis
Palmer, Benjamin Morgan (1818-1902)Social dancing inconsistent with a Christian profession and baptismal vows: a sermon, preached in the Presbyterian church, Columbia, S.C., June 17, 1849, by B. M. Palmer1849EL#130 Columbia, Printed at the office of the South Carolinian, 1849. Taken from a sermon delivered 17 June 1849, Palmer's book is typical of midnineteenth-century antidance literature. He declares that the seventeen references to dance in the Bible are all performed by one sex, in open fields, and in broad daylight. This, Palmer (1818-1902) concludes, is not the case with balls, in which the sexes dance together, in closed quarters, and at night. The author declares that human nature is "fallen and depraved, and subject to the domination of wicked passions," therefore, attending balls is promiscuous, demoralizing and inconsistent with baptismal vows. 23 p 19 cm;LOC: GV1741.P3
Penn, W. E.There is no harm in dancing, by W. E. Penn, with an introduction by Rev. J. H. Stribling, D.D.1884EL#136 St. Louis, Mo., L. E. Kline, 1884. The basic premise in this antidance treatise is typical of this genre of dance literature; namely, dance is bad for the health and is a waste of money. The author utilizes a novel approach and uses trees as metaphors to support his arguments. Some trees are "not comely to look upon, but the fruit very good." Other trees have dangerous fruit and the author concludes that samples of the fruit found on the tree of dancing include "pride, lasciviousness, lying, drunkenness, embezzlement, fornication, cruelty, idolatry, prostitution, abortion, and assassination." The manual was reissued in 1886 as The Upas Tree. 58 p 15 cm.;LOC: GV1741.P4
Pfefferkorn, George J.Ist tanzen Sünde? Von G. J. Pfefferkorn1901GL#137 Chippewa Falls, Wis. c1901. This antidance treatise was directed at the large German-speaking population that settled in the mid-western section of the United States. Pfefferkorn's two main arguments are common in this genre of literature: dance is a waste of time and money and, additionally, is bad for the health. The author concludes that dance is sinful and dangerous, leading to carnal appetites and immoral thoughts and actions. 66 p. 19 cm.;LOC: GV1741.P52
Phillips, John, RevFamiliar dialogues on dancing, between a minister and a dancer; taken from matter of fact with an appendix containing some extracts from the writings of pious and eminent men against the entertainments of the stage, and other vain amusements ... By John Phillips1798EL#217 New York, Printed by T. Kirk, 1798. Substantiated by quotations from other writers including Pascall, Prince of Conti, Chief Justice Hale, and Archbishop Tillotson, Phillips declares dance to be a vain and idle amusement. While he acknowledges that many people assume the study of dance teaches good carriage and a "graceful and easy way of moving our limbs," he notes that Quakers, "who hold dancing in abomination," manage to display good carriage without benefit of dance instruction. As with other writers of antidance literature, Phillips notes that, although dance wasprevalent during biblical times, only women participated. 39 p. 21 cm.;LOC: GV1740.P5
Powell, E. L.Perils Of The Dance1891ErLouisville
Rice, Nathan Lewis (1807-1877)A discourse on dancing, delivered in the Central Presbyterian church, Cincinnati. By N. L. Rice1847ELr#145 Cincinnati, The Presbyterian book depository, and W. H. Moore, 1847. This book is typical of mid-nineteenth century antidance works. While many writers noted that the Bible contains numerous references to dance, Rice (1807-1877) points out that, in a biblical context, dance was utilized as a part of worship, performed exclusively by women dancing with each other. (The dangers of contact between the sexes while dancing were a common theme in antidance literature.) The second point, also common in antidance books, centered on the notion that dancing was bad for the health, especially in women. 24 p. 22 cm.;LOC: GV1741.R5
Rutty, Jennie C.Letters Of Love And Counsel For Our Girls1898ERMoundsville, W. Va.
Satori, Joseph Aloysius (1843- )Modern dances, by Rt. Rev. Mgr. Don Luigi Satori1910ELR#208 Collegville, Ind., St. Joseph's printing office, 1910. Like other publications of its kind, the book defends the dances of the Greeks and Romans as well as dances mentioned in the Bible on the grounds that they were performed by segregated sexes. With customary western bias, Sartori notes that when Christianity "supplanted Paganism, it found many objectionable practices and customs which it had to eradicate. One was dancing." The author objects both to waltzing, which he claims to be a violation of the Sixth Commandment, and the quadrille, which is "a malicious preparation to enjoy the mad rush to a close embrace." The manual was also published in German under the title Die modernen Tänze. 61 p 20 cm.;LOC: GV1741.S3
Society, American TractDancing As A Social Amusement1870cERN.Y.
Wilkenson, William CleaverThe Dance of Modern Society1869EJLRp#166 New York, Funk and Wagnalls, Publishers. New York, Oakley, Mason & co., 1869. Unlike many other nineteenth-century antidance writers who base their arguments on Scripture, Wilkinson asks that his readers formulate their opinions on reason, conscience, and common sense. In fact, Wilkinson argues that he is not an enemy of dance and declares it to be perfectly innocent. His argument is against the "modern manner of dancing" that requires expensive clothing and the "massing together of a jostling crowd of mute or merely gibbering animals." Thus, he summarizes, dancing does nothing to "enhance the intellectual improvement of society." 77 p. 18 cm. Also 1884;LOC: GV1741.W68
Williams, M. B.Where Satan Sows His Seed1896ERChicago
Yarrow, Rev. PhilipFighting The Debauchery Of Our Girls And Boys1923ERChicago
naImmorality of modern dances, ed. by Beryl and associates1904EL#149 New York, Everitt and Francis co. 1904. This antidance work is typical of the genre of dance writing that has its roots in published works reaching far back into the Renaissance. Three arguments are raised: (1) although dance is acknowledged to have been practiced during biblical times, it was always performed by and for women solely; (2) dancing is considered bad for the health and, (3) dance is a waste of time. The editors of this manual single out round dances, specifically waltzes, as immoral. To fortify the argument, the book contains testimonials from Catholic and Protestant church representatives. 114 p 18 cm;LOC: GV1741.I3
naObservations sur les danses1830EL#209 Lausanne, Société pour la distribution de livres religieux dans le canton de Vaud, 1830. An antidance treatise, the argument presented by the anonymous author is based on the idea that dancing is inconsistent with teachings in the Scripture, specifically the Ten Commandments. For example, just as the golden calf represented idolatry, the author argues that pleasure derived from dance is also idolatry, thus breaking the First Commandment. Similar arguments are made for all but the Second Commandment. 43 p 20 cm;LOC: GV1741.O3