Yes, though the celebrations appeared to be confined primarily, if not entirely, to New England. It was celebrated as "Pope's Day" or "Pope Night", and it was an overtly anti-Catholic celebration.

Perhaps the most comprehensive account of the celebrations is offered in the article "Deliverance from Luxury: Pope's Day, Conflict and Consensus in Colonial Boston, 1745-1765" by Francis D. Cogliano, published in the Studies in Popular Culture journal in 1993. Another important source is the article "Pope's Day Revisited, 'Popular' Culture Reconsidered" by Brendan McConville, published in the journal Explorations in Early American Culture, published in 2000. According to Cogliano:

"The earliest recorded celebration of Pope's Day in New England occurred on November 5, 1623, when a group of sailors built a bonfire at Plymouth Plantation that burned out of control and consumed several homes. By the second half of the seventeenth century the commemoration of Guy Fawkes Day became a regular occurrence in New England. As it evolved in the seventeenth century, Pope's Day was a celebration for the lower orders in Anglo-American society. The rowdy sailors at Plymouth in 1623 were but the earliest in a long line of mariners, lesser artisans, and apprentices who celebrated the fifth of November with increased vigor throughout the seventeenth and eighteenth centuries."

According to McConville, the celebration had become an annual event in New England by the 1660s. By 1689, it was being celebrated in New York, too. It was even promoted around this time in Massachusetts as an official "day of public thanksgiving", in proclamations issued by the Massachusetts General Court. By the early 1700s, the celebrations had also spread to parts of the South, with McConville singling out celebrations at the College of William & Mary in Virginia, and celebrations in Charleston, South Carolina.

Cogliano writes that, in Boston, the celebrations became more "elaborate and violent" in the early 1700s. The bonfires continued, while effigies of the Pope and the Devil began to be burned as well. By the 1720s, Boston was holding a parade, with the paraders marching the effigy of the Pope to the bonfire. It was a night of heavy drinking, and by the 1730s, multiple Popes by rival groups (the "North End" and the "South End") took part in separate parades. Cogliano explains:

"By the 1730s the ritualized celebration of Pope's Day had three elements: a procession in which the effigy of the pope was paraded through the streets and tribute exacted from the populace, a violent confrontation between the rival processions, and finally the burning of the popes."

By the 1750s, the violence "intensified", with it widely participated in by the working class in urban Boston. The upper class began to condemn the practice, and law enforcement began to issue notices against any violence, but these protestations had no effect. By 1764, an observer wrote that the main "celebration" in Boston had become the violence between the North End and South End gangs, and everything else was secondary.

McConville recounts similar celebrations becoming widespread in New York City around the same time, which were also quite disorderly and destructive, though perhaps not quite as violent. They were marked by parades, partying, and burning of effigies.

The celebrations came to a rather abrupt end. On November 1, 1765, the Stamp Act went into effect, which changed the nature of that year's celebrations. In Boston, Pope's Day was turned into a "Union Feast", with the North Enders and South Enders uniting for the first time in an anti-royal celebration, against the Stamp Act. There was no violence.

In New York, according to McConnville, a mob "engaged in a riot/street protest that combined elements of Pope's Day street theater with funeral and execution rights." The effigy of the Devil that year held a "stamped paper" representing the Stamp Act in his hand and was burned to ashes. A group of people stole the Lieutenant-Governor's carriage and seated another effigy in it, and it, too was burned.

From that point forward, however, the violence appeared to dwindle, and celebration of the day as an anti-Catholic holiday began to wane. Instead, the objects of derision became British politicians. For instance, in 1774 in Newport, Rhode Island, it was reported that effigies of "three popes" were burned along with effigies of Prime Minister Lord North, the royally-appointed Gov. William Hutchison, and British Army Gen. Thomas Gage.

In 1781, loyalist Peter Oliver briefly wrote about the celebrations in Massachusetts, in his account of the Revolutionary War. He wrote that the anti-Catholic sentiment in New England was deep-rooted, and learned from an early age: the schoolbook that most New England children learned to read from in the pre-war era had an illustration of the Pope "stuck around with Darts" in the front of the book. He continued:

"[New Englanders] uniformly practiced the exhibiting of a pageant on every 5th of November representing the Pope and Devil upon a stage; sometimes both of them tarred & feathered, but it was generally the Devils Luck to be singular, untill he bought the Rabble off, to confer that Honor upon their fellow Men."

However, his 1781 account appeared to recall it as being a thing of the past. He claimed that the practice had largely died out in the lead-up to the Revolutionary War. Specifically, once the Quebec Act was passed in 1774, the colonists attempted to draft Quebec onto the side of the Thirteen Colonies with promises of religious freedom. The anti-Catholic Pope's Day went out the window during this period.

But maybe not entirely. When Quebec gave no sign that they would be joining the Revolution, there appeared to be enough anti-Catholic sentiment that the practice threatened to be resurrected in 1775. The threat was worrisome enough that Gen. George Washington issued a General Order to his troops condemning its celebration, as it would have a disastrous effect on the continuing effort to draft Quebec into the Continental Congress and Revolution:

"As the Commander in Chief has been apprized of a design form’d, for the observance of that ridiculous and childish Custom of burning the Effigy of the pope—He cannot help expressing his surprise that there should be Officers and Soldiers, in this army so void of common sense, as not to see the impropriety of such a step at this Juncture; at a Time when we are solliciting, and have really obtain’d, the friendship & alliance of the people of Canada, whom we ought to consider as Brethren embarked in the same Cause. The defence of the general Liberty of America: At such a juncture, and in such Circumstances, to be insulting their Religion, is so monstrous, as not to be suffered, or excused; indeed instead of offering the most remote insult, it is our duty to address public thanks to these our Brethren, as to them we are so much indebted for every late happy Success over the common Enemy in Canada."

After the war, many holidays and customs viewed as "British" began to die out, and it doesn't appear that Guy Fawkes Night was ever successfully resurrected, though there are some indications that it at least was recalled with fondness of its previous celebrants. For instance, Thomas Brand Hollis wrote to Abigail Adams on the day before Guy Fawkes Night in 1786, and added to the dateline: "The day of deliverance from Popery and Tyranny".

But if there were any active celebrations, they didn't seem to last. In 1821, a 70-year-old letter writer to the Boston Advertiser newspaper reminisced about what those celebrations had been all about, from which can be inferred that the celebrations had not been current for some time. His letter read in part:

"On the stage was music and something to drink—also boys, clad in frocks and trousers well covered with tar and feathers who danced about the pope, ... and frequently climbed up and kissed the devil."

In the 1948 book Chronicles of old Salem: A History in Miniature by Frances Diane Robotti, the author made the claim that the celebrations lasted in Salem until 1817:

"Nov. 5. Celebrations of Pope Day, marked by parades and bonfires, are held in Salem until as late as 1817...The traditional bonfires, a part of the Pope Day festivities, lingers as one of Salem's institutions; a favorite spot for the blaze is on top of Gallows Hill, usually on the eve of July 4th. In the original Salem Pope Day, little effigies of the Pope were carried then set on fire."

However, if it was actually regularly and widely celebrated until 1817 is less clear. As Robotti notes, much of the tradition appeared to be transferred to other celebrations, particularly in relation to the 4th of July, when Americans had their own anti-Parliament holiday to celebrate.

American literature at least as early as the 1830s and the 1840s makes explicit that the celebration had not been local to the United States in more than a generation, and that it was known at that time to have died out around the start of the Revolutionary War.