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This collection contains the incoming and outgoing correspondence of Charlotte and Martha Wray, sisters who lived in Washington County, New York; Detroit, Michigan; and Iowa in the 19th century. The letters span Martha's time as a schoolteacher in Detroit, Michigan; Charlotte's work as a teacher in Albany, New York; and Charlotte's experiences in Iowa prior to the Civil War.

This collection contains approximately 110 letters, of which Charlotte Wray wrote about 90 to her sister Martha. Additionally, Martha and Mary Jane Wray each wrote 1 letter, and Charlotte and Martha Wray received about 18 letters from cousins and other family members. Charlotte's letters discuss her experience as a schoolteacher and her life in Albany, New York, and in Iowa, where she lived after the late 1840s. Charlotte's letters also include content on the arrival of new immigrants, her declining health, and her husband's medical practice during the Civil War.

The earliest items in the collection include a 1-page essay by Mary Jane Wray, Charlotte and Martha's sister, titled "of Solitude" and dated September 18, 1839, and a poem Charlotte wrote about her sister. The correspondence begins on May [15], 1842, with a letter from Martha about her arrival and teaching in Detroit. When Mary Jane traveled to Detroit in 1844, she wrote home about the birth and first weeks of her son Van (August 25, 1844).

Charlotte wrote approximately 20 letters to Martha after moving to Albany, New York, around October 1845, where she taught school. She gave news about her life and friends in Albany, such as her intent to turn down a marriage proposal (January 19, 1846) and student expenses at the New York State Normal School (March 15, 1846). In a later letter from Albany, written around the summer of 1846, she explained her reasons for leaving the school, based on the belief that she could earn more money sewing.

After June 22, 1847, Charlotte wrote approximately 70 letters to Martha describing her married life with Thomas. They moved to Garnavillo, Iowa, in the summer of 1847. She informed her sister about life in Iowa, including her travels, the experiences of other new immigrants, and her homes in Garnavillo, Farmersburg, and Monona. Charlotte also discussed married life and her husband's medical practice. She reflected on the Civil War in two letters, mentioning the draft, financial aspects of the war, and her husband's wartime medical practice (August 21, 1862, and February 1863). Following Charlotte's death around March 1863, Martha received 7 letters from her brother-in-law, who described Charlotte’s final sickness and death (March 31, 1863) and the devastating impact on the family.

The Clements Library's collection of individual friendship and autograph albums (the ones that are not part of larger bodies of family papers) dates primarily from the second half of the 19th century. The creators of these albums sought out friends, family, schoolmates, public persons, and others to write signatures, sentiments, poetry, extracts from books and serials, personal sentiments, and more. Contributions often emphasize ties of friendship, exhortations to seek love, happiness, or Christian religious salvation. Most of the volumes in this collection were compiled in the Northeast United States and areas in the Midwest, with urban and rural areas represented. The greater number of the albums were kept by young women and the bulk of the signers were also female. Contributors occasionally illustrated pages with calligraphic designs, trompe l'oeil visiting cards, animals, flowers, and themes that had particular significance to their relationship with the keeper of the album. The volumes in this collection are largely decorative blank books adorned with tooled covers, sometimes containing interspersed engravings of religious, literary, historical, and landscape themes. Some include pasted-in photographs, die-cuts, or stickers.

The Clements Library's collection of individual friendship and autograph albums (the ones that are not part of larger bodies of family papers) dates primarily from the second half of the 19th century. The creators of these albums sought out friends, family, schoolmates, public persons, and others to write signatures, sentiments, poetry, extracts from books and serials, personal sentiments, and more. Contributions often emphasize ties of friendship, exhortations to seek love, happiness, or Christian religious salvation. Most of the volumes in this collection were compiled in the Northeast United States and areas in the Midwest, with urban and rural areas represented. The greater number of the albums were kept by young women and the bulk of the signers were also female. At least one volume was kept by an African American man, Lewis G. Mosebay. Contributors occasionally illustrated pages with calligraphic designs, trompe l'oeil visiting cards, animals, flowers, and themes that had particular significance to their relationship with the keeper of the album. The volumes in this collection are largely decorative blank books adorned with tooled covers, sometimes containing interspersed engravings of religious, literary, historical, and landscape themes. Some include pasted-in photographs, die-cuts, or stickers.

The Isaac Oliver Best manuscripts are post-war reminiscences that combine personal experience, anecdotes, and secondary source information in relating the critical campaigns of the Union Army in the spring and summer of 1864.

The Isaac Best manuscripts were prepared in the 1880s or 1890s for the veterans organizations of the 16th and 121st New York Infantry Regiments. These include three extended essays, "Sheridan in the Shenandoah" (F6:1a), "The Siege and Capture of Petersburg" (F6.1b), and "Through the Wilderness with Grant" (F6.1c).

These essays are clearly-written post-war reminiscences in the grand old style of the Grand Army of the Republic, and contain both personal, anecdotal information about the incidents gathered first-hand, and information undoubtedly gathered from secondary sources. They focus on the critical campaigns of the spring and summer of 1864, after the arrival of Ulysses S. Grant both bathed the soldiers in blood and revitalized the hopes of the Army of the Potomac.

"Sheridan in the Shenandoah" includes a rapid, second-hand narrative of the struggle for the Valley in 1862 and 1863, and Best's personal recollections of the fall campaign of 1864. Particularly noteworthy are his accounts of the 3rd Battle of Winchester and Fisher's Hill, and a very detailed account of Cedar Creek. As an aside, Best comments that the importance of "Sheridan's Ride" has been much overplayed, and argues that much of VI Corps was not in flight and had never been broken at all. While he reserves praise for Sheridan, he argues that the emphasis on the importance of the ride robbed Gen. Horatio Wright of his due. Best also offers his analysis on the role of morale in shoring up the efforts of the armies.

"The Siege and Capture of Petersburg" is an attempt at a comprehensive retelling of the major events of the siege of Petersburg from the end of the Battle of Cold Harbor through the end of the war. Best witnessed the long, drawn-out battles in front of Petersburg during the summer of 1864, including the disaster at the Crater, and the several attempts to circumvent the Confederate defenses during the following winter. In 1865, it appears that Best was assigned to Sheridan's command during his final raid into Northern Virginia.

The essay "Through the Wilderness with Grant" includes detailed accounts of the Battle of the Wilderness, Spotsylvania, North Anna River, and Cold Harbor, nearly all written from Best's recollections, including seeing several close friends killed. The end of the essay includes a generally positive appraisal of Grant's strategy.

The Suckley family papers provide documentation of family life, mercantile business, and the Methodist Church in antebellum New York City.

This Suckley collection is only a small residuum of a much larger collection, yet what remains provides important documentation of several aspects of nineteenth century life, particularly relating to commercial life in antebellum New York City and the Methodist Church.

Boxes 1 and 2 consists primarily of in-coming correspondence dated between 1791 and 1839, centering on the personal and professional life of George Suckley, with the earliest material originating in the family of his first wife, Miss Lang, in England. The letters contain some information on English Methodism (1:1-6, 16-18). Of particular interest are the letters of the Methodist missionary, Francis Asbury (1:10-11) and of the wife of Richard Reece, who began his itinerant ministry in 1787 (The Christian Advocate and Journal, May 13, 1846, contains a brief sketch of Reece's life). The letters of Catherine Rutsen Suckley and Joseph Holdich include discussions of the Methodist Church in America, and the missionary Freeborn Garretson, is discussed in several letters (1:21-23,25,26,32).

George Suckley's business correspondence includes dealings with the English firm of Holy, Newbould and Suckley (1:33-42,47) and two sets of letters from agents who Suckley retained to manage his vast land holdings, John Reed in upstate New York and John Rangeley in Maine. Among the personal correspondence are several letters from Philadelphia lawyer(?) Cornelius Comegys and letters from three of George Suckley's sons. John Lang Suckley wrote frequently to request money to pay his servants; Rutsen Suckley assisted in managing his father's properties, and Thomas Holy Suckley was a college student.

Box 3 contains family correspondence written after George's death in 1846. Among the family members represented are George's children Rusten, Mary, and Thomas Holy Suckley, and his grandson Dr. George Suckley (1830-1869). George's letters are the most intrinsically interesting, as they were written during a period in the 1850s when he was practicing in Oregon and Washington Territory and considering land investments in California. During this same period, Dr. Suckley was the recipient of several letters from David and Jack Green (apparently cousins of some sort). One item (3:39) relates to George's Civil War service. The later correspondence heavily concerns New York charities. One interesting letter (3:52) is a stableman's apology for drunkenness on Christmas.

Boxes 5 through 9 are arranged in folders by subject. Of particularly interest are materials that document the various New York City rental properties owned by Rutsen Suckley, recording rents collected and upkeep expenses between the 1840s and 1870s. The cost of living in New York can be calculated from bills and receipts for a wide range of products and services.

The papers of the Talcott family of Vernon, Connecticut, and Rockville, Connecticut, are comprised largely of correspondence among various extended family members and friends. Two Talcott women, Martha and Sarah, attended Mount Holyoke Female Seminary.

The collection consists of 312 items:

217 letters, largely to and from the Talcott family;

69 school essays, mostly written by Martha and Sarah Talcott at Mount Holyoke Female Seminary;

2 engravings, of John B. Talcott.

24 miscellaneous items, including the Last Will and Testament of Amelia Talcott, items relating to the family business, and a detailed biographical sketch of John Talcott and his descendants.

Although much of the correspondence concerns the domestic life of the extended Talcott family, twenty-seven of the letters relate to the Talcott women’s education, and the lives and careers of fellow students. Martha Goodrich Robbins (later Talcott) received some level of schooling in the 1820s. In a letter of September 18, 1823, her brother Chauncey gives his view of the subject: "When you are down on your hands and knees, dressed in old tow cloth, weeding onions, it will be of but little service to you to know what are the fashions in New York, or how many parts of speech there are, or whether the earth is round or flat as a toad. It will not make the weeds come up any faster." In spite of this, two of Martha’s daughters attended Mount Holyoke Female Seminary.

One undated letter fragment, from a Mt. Holyoke instructor, Grace Stanton, to Sarah Talcott, describes in detail the reaction of a new student (Sarah Talcott) upon arrival at Mt. Holyoke -- how homesickness and the strangeness of her surroundings were soon transformed into affection and then love for the beautiful landscape, dedicated teachers and schoolmates. A letter (unsigned, dated May 1862) updates the class on current happenings in the lives of several of the women who graduated from Mt. Holyoke, some of whom were actively teaching, others who had married and were raising families, and several who were ill or taking care of ailing family members.

Another letter provides a description of a school mistress as imagined by Mt. Holyoke graduate Mary Perry, and reveals something of the bond that unites these women: "We, who are set apart from the rest of Eve's daughters as the 'Eddicators' of Papa's hopefuls and Mama's darlings. Who are neither married, nor given in marriage, whose black alpaca dresses always bear about a sprinkle of chalk dust -- whose second finger on the right bears the indelible ink stain, whose voices are always pitched on the sharps and minor keys, as being more euphonious to the sensitive ear -- weep for us...every step, motion and breath bespeaks her profession, stern, stiff, staid, prim & precise schoolmistress. This is a picture of our sisterhood, myself included, if the Fates so decree. I whisper amen, and Echo brings back the same word." (June 7, 1870, Lizzie L. to Mattie)

Religion was a strong influence at Mt. Holyoke and often appeared in the letters of its graduates. Mary Mclean wrote to Sarah Talcott, that "there are many who have learned 'the better way' within those hallowed walls, and have gone out from there with hearts devoted to the service of Christ, and vast, vast is the influence they are now exerting in this world of ours." (November 26, 1852) Another Mt. Holyoke classmate, deterred by ill health from pursuing a teaching career, resigned herself to passive endurance: "I doubt not, however, that I have a lesson to learn that could be learned in no other way; may God grant to be my instructor in this matter." (Mary Fitch to Sarah Talcott, December 21, 1858) Two undated letters refer to a prayer association, of which Martha Talcott is a member, formed of mothers and children in search of divine protection in the face of the ever-present threat of serious illness and early death.

The school essays reveal the thoughts of intelligent mid-nineteenth century young women on subjects of historic, religious, moral, and scientific interest, as well as descriptions of contemporary events. Many are mature reflections, written by Martha and Sarah Talcott in their late teens and twenties.

Only scattered references mention the family business, the Civil War, or other political or economic issues of the period. Domestic matters carry the day: family visits, illness and death, poultry reports, and the making of molasses candy (Martha Talcott school essay, March 3, 1866), to mention a few.