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The papers of spiritualist and writing medium James V. Mansfield (1817-1899) are made up of correspondence, diaries, client record books, testimonials, documents, photographs, printed items, printing blocks and plates, writings, artwork, ephemera, and other materials, largely dating between 1859 and 1883. Mansfield was a prolific writer and careful observer, who shared details on working as a spiritualist in San Francisco, California, between 1862 and 1864, and in New York after the American Civil War through the early 1880s. He reported and reflected on everyday life, cultural topics, social and political happenings, spiritualists and spiritualism, religion, personal and professional financial matters, business and trade, physical surroundings, scenery, and more. His voluminous writings include over 21,400 pages of letters; around 780 pages of diary entries between 1866 and 1871; 21 client record books and ledgers; and additional writings. Also included are client and spirit communications, and letters of J. V. Mansfield's spouse Mary Hopkinson Mansfield and son John W. Mansfield, largely between the 1850s and 1910s.

The papers of spiritualist and writing medium James V. Mansfield (1817-1899) are made up of correspondence, diaries, client record books, testimonials, documents, photographs, printed items, printing blocks and plates, writings, artwork, ephemera, and other materials, largely dating between 1859 and 1883. Mansfield was a prolific writer and careful observer, who shared details on working as a spiritualist in San Francisco, California, between 1862 and 1864, and in New York after the American Civil War through the early 1880s. He reported and reflected on everyday life, cultural topics, social and political happenings, spiritualists and spiritualism, religion, personal and professional financial matters, business and trade, physical surroundings, scenery, and more.

Mansfield's voluminous writings include 11,903 pages of letters home to his wife and children while living in San Francisco between 1862 and 1864; 8,819 pages of letters from New York City (largely to his son J. W. Mansfield) between 1871 and 1882; around 780 pages of diary entries between 1866 and 1871; 21 client record books and ledgers; and more. Also included are client and spirit communications, letters of seamstress Mary Hopkinson Mansfield and artist John W. Mansfield largely between the 1850s and 1910s, photographs, prints, advertisements, printing blocks, artwork on paper, testimonials, documents, and much more.

The Correspondence Series is comprised of 35 letterbooks containing 11,903 pages of letters by James V. Mansfield from San Francisco, California, to his family in Chelsea, Massachusetts, between 1862 and 1864. In addition, between 1844 and 1928, 219 letters were exchanged between James V. Mansfield, his spouse Mary Hopkinson Mansfield, his son John Worthington Mansfield, and others. The bulk of these are 126 letters (8,819 pages) by James V. Mansfield from New York City, largely to his son John W. Mansfield between 1871 and 1882. Also present are 50 letters and communications from J. V. Mansfield's clients and spirits between 1856 and 1887; and a group of 43 letters, copied extracts, and reflections collected by Mary H. Mansfield about her husband's spiritualist services between 1858 and 1882.

Letterbooks by James V. Mansfield, San Francisco, California, 1862-1864.

James V. Mansfield wrote 11,903 pages of journal-like letters to his spouse and children, while he was in San Francisco, California, between 1862 and 1864. These letters were written in 35 bound volumes with paper covers. Mansfield appears to have sent the letterbooks to his family in Chelsea, Massachusetts, as his spouse Mary H. Mansfield marked the dates she received them. In the first letter, beginning on Monday, March 7, 1862, J. V. Mansfield recounted his journey from New York City to San Francisco, California. He traveled aboard the ship North Star until he reached the Isthmus of Panama, and then continued the rest of his journey on the Sonora. He described the deplorable conditions on the overly crowded ships, including shortages of food and clean drinking water, and flea and bedbug infestations in the sleeping quarters. He also reported his first impressions of San Francisco, such as the general appearance and attitudes of the people, as well as the climate and geography.

His correspondence illuminates the social conditions and cultural life of San Francisco. Mansfield described the diverse array of people he encountered, social attitudes, and ethnic and nationalist tensions. In addition to indigenous peoples of California, immigrants from Mexico, China, Ireland, and Germany were all living in the city in substantial numbers. Those from China and Ireland comprised the largest immigrant groups that he observed. Many people had also traveled from the East Coast or the southern states to San Francisco. Some of these newcomers found work as miners or servants. Like Mansfield, many New Englanders came to California with the intention of staying only for a short period of time before returning home.

Although San Francisco was far removed from the operations of the Civil War, the people felt the impact of Confederate and Union victories and defeats. J. V. Mansfield was deeply concerned by the war and recorded his impressions of the news of battles as was reported in San Francisco. Mansfield witnessed discrimination against African Americans and frequently encountered anti-Union sentiments. He noted, for example, "...they will not for a long time submit to allow the colored man or woman the same rights, same privileges as they themselves claim a Strong Southern feeling is Evident on the face of things here" (volume 25:224). He related examples of African Americans being barred from privileges the white people enjoyed, such as not being able to ride on steam engines and in horse carriages. One such case was brought before a municipal judge, who decided in favor of the persons of African descent, granting them the right to use public transportation.

Mansfield observed vast differences between New Englanders and the people in California. Of the latter he wrote, "...they are a hard set of people driving on from 4. O.clock in the morning till 10 or 12. O.clock at night, their general appearance is of Brown Complexion long hair, long whiskers, and not more than one in 4 Ever shave; so you can imagine what for a looking people they are and all invariably Chew & Smoke Tobaco, & drink the meanest Kind of Whiskey. Consequently they swear much and their word is not usually worth a fig either, under or with out oath" (volume 14:115-116). Throughout the letters, he gave a substantial amount of commentary on the indigenous peoples of California and of Native Americans in general, of whom his opinion was not high. He thought Native Americans deliberately interfered with mail sent overland, especially when he had not received his wife's letters: "...the mails are to be conveyed by steam and not overland -- you see the trouble the Indians gave the mail carriers..." (volume 1:16-17). He did recognize the atrocities white people committed against them, and later believed that Native Americans were not at fault for poor mail service.

James Mansfield also provided substantive commentary on sex and gender, noting differences between women on the East Coast and in San Francisco, especially in terms of appearance and dress. He wrote about feminine beauty and was quick to note the physical aspects of women he encountered, and whether or not they were sufficiently attractive in his view. He described women from different ethnic backgrounds, including Chinese and Irish immigrant women. A number of the former worked as prostitutes, while the latter were overwhelmingly employed as servants. In several instances, he remarked on the hard life these women endured, especially those who worked as domestic servants. He also noted differences between the ways in which "Western" and "Eastern" women were treated, especially after noticing public displays of subservience among Chinese women.

J. V. Mansfield provided significant commentary on San Francisco marketplaces. He found a variety of foods that he had not seen before, or at least in such abundance. The overwhelming plentitude of fruits of all kinds included strawberries, cherries, apples, pineapples, bananas, figs, peaches, mangoes, pears, grapes, oranges, and watermelon. He also related what he ate for his daily meals and the prices of food. Wine was widely available, which "they drink here as they would water in the East" (volume 13:83). Mansfield periodically visited his brother and sister-in-law, Jera (1825-1896) and Ellen G. Estabrook Mansfield (1836-1917), who had moved to Napa several years before his arrival. There, they planted a vineyard, where Mansfield was first exposed to the blossoming wine culture in California.

J. V. Mansfield became acquainted with prominent people in San Francisco. The one who perhaps had the greatest influence on him was the preacher Thomas Starr King (1824-1864). Mansfield dutifully attended King's sermons every Sunday, and wrote about him profusely, including his impact on the city. He considered King to be one of the greatest minds of the 19th century. When King died on March 4, 1864, the city mourned, including Mansfield. Shortly after his death he wrote, "How lovely the Sabbath morning appears to those who were wont to attend Thos Starr King's meeting there is no use his departure has created a vacuum that cannot be filled in the minds in the hearts of this people--The Bell Tolls now for church service, but it has lost its charm for me. it seems like tolling for the funeral requiem of the great good man rather than an invitation to listen to his heavenly, soul stiring thoughts..." (volume 34: 509). With the exception of fellow spiritualist Emma Hardinge (1823-1899), Mansfield wrote of no other person with such admiration.

Spiritualism and the general religious community figured prominently in his correspondence. Although he referred to himself as the "notorious Spiritual Writing Medium" (volume 2:51), his being a public persona did not always guarantee financial success. He did procure enough business to send money to his family on a regular basis, via Wells Fargo and Company. Mansfield often gave detailed accounts of his séances, revealing the names and messages of the spirits. He described a variety of individuals who came to him to communicate with the deceased, some wanting advice, others seeking comfort in the wake of the death of a loved one. Publicly prominent people also wished to utilize his talents, including Mary Todd Lincoln (1818-1882). He wrote spirit communications in different languages and alphabets, most of which he claimed to not know. He frequently spoke of other mediums, especially Emma Hardinge, the eminent clairvoyant and public speaker. After much encouragement, Mansfield convinced her to travel to San Francisco, thinking her talents would earn her great success. Once in California, Hardinge's lectures attracted sizeable crowds that rivaled those of Thomas Starr King.

Chronological Correspondence, James V. Mansfield's letters from New York City, etc., 1844-1928.

The chronological correspondence is made up of 219 items dating from 1844 to 1928, and they are largely addressed to John W. Mansfield from his father James V. Mansfield. Other members of the Mansfield and Hopkinson family also contributed and received letters, including James' sister-in-law Ellen "Nellie" Mansfield, who resided in Napa Valley, California, and Mary Hopkinson Mansfield's family in Salem, Vermont.

The substantial portion is 126 letters (8,819 pages) by James V. Mansfield from New York City, largely to his son John W. Mansfield between 1871 and 1882 (bulk 1871-1877). Some of them have appended letters by John's mother and sister. They provide a vivid account of Mansfield's time in New York City, and of his travels to Burlington, Iowa; Chicago and Quincy, Illinois; Denver, Colorado; Boston, Massachusetts; Saratoga Springs, New York; and Derby and Salem, Vermont. James V., Mary H., Mary G., and John W. Mansfield each contributed their perspectives in the letters, revealing much about the family's lives and activities.

J. V. Mansfield typically began his journal-like letters with a description of his previous letter, providing variably the number of pages he wrote, the date posted, postage rates, steamship names and routes, and the expected arrival time to Europe. Each letter, many spanning two weeks and reaching over 100 pages, often contained various enclosures such as documents, envelopes, newspaper clippings, ephemera, and postage stamps.

At the time of his earliest letter to his son John in Europe, J. V. Mansfield resided at 361 Sixth Ave, New York. The father wrote detailed observations about the city, the United States, and Europe. His correspondence covers a wide range of subjects, touching on economics, market trends and prices, healthcare, homeopathic medicine, politics, bank exchange rates (typically sending to his son via John Monroe & Co. at No. 8, Wall Street), current cases in the New York courts, post office systems, religion (Baptists, Shakers, Quakers, Catholics, Methodists, Evangelicalism, Sectarians), Spiritualism and Spiritualists, and a wealth of details about everyday life.

James V. Mansfield wrote extensively about Spiritualism, his work as a writing medium, other Spiritualists, and the place of Spiritualism in his own worldview. Interacting with clients was often an every-day experience for Mansfield and he commonly wrote about the individuals who sent him letters or came into his parlor for a sitting/séance. He included their names, where they wrote from, the spirits they sought to contact, the reasons clients sought him out, and sometimes whether or not the contact was successful. Mansfield wrote, "One man asks, Had he better move West. Another asks, shall he sell His property or Keep it for a rise. Another wants his Father to tell Him what number in the Kentucky Lottery will be the Lucky one. another wishes to know If she will succeed in driving a mans wife away, & & [sic.] will he marry her. another, yesterday, asked me If I could tell, If She was then 3 months with child, as the Dutchman said 'mine Got vats a people'" (letter beginning February 25, 1876, page 43). One reflection on a client was about U.S. Vice President Henry Wilson, who had visited him on August 14, 1875, to communicate with the spirits of his wife Harriet Howe Wilson and son Henry Hamilton Wilson. Following V.P. Wilson's own death on November 22, 1875, Mansfield wrote:

"The hour of the Clock is now 4 P.M the Body of Henry Wilson has passed to the 42 Station Depo. the crowd on Broadway was immense, nearly as large as that of Abraham Lincolns Funeral while passing through New York. Well the great Man has passed into another sphere of Existence, an Existence of Conscious individuality, to day I have no doubt, but he is with His dear Wife Harriet Howe Wilson and His Son Col. Henry Hamilton Wilson both of which He Communicated with through my hand Augt/14/75 at Saratoga Springs N.Y. the great man wept tears of Joy, as he read endearing words from His wife and son." (letter beginning November 27, 1875, page 5).

J. V. Mansfield occasionally gave readings at public venues such as Republican Hall and the Masonic Temple. On, January 31, 1876, for example, Mansfield was requested to speak and perform spirit communications for members of the public. He wrote: "Last Evening I gave a public seance at Republican Hall 33d Street, the Hall was packed to its fullest capacity, I put into the Society hands 110$, I gave 32 tests in a promiscuous Audience, without writing Simply Calling out those I see in the audience I have never before given more then 29 of an Eve" (letter beginning February 1, 1876, page 16).

Mansfield described the state of spiritualism in New York throughout his letters. He wrote, for example, "Notwithstanding, spiritualism /ie/ modern spiritualism was born in the state of New York, perhaps there is no state in the United States that pays less attention to the subject than N.Y. state. In the City of New York there is said to be ten thousand spiritualists and among them all, it is difficult to Raise sufficient means from the crowd to pay the Sunday speakers say nothing about paying expenses of the Halls" (letter beginning March 7, 1874, page 17). Another example passage is: "Spiritualism has yet to have its trials, at the present time the Spiritualists of America have no recognized system of religious worship--unless it be to be at war with Every other ism that does not accept its ism they boast of these 40 000 000 of believers, and when assailed by sectarian church order, there is not over about 15 persons in all New York City that can be found to Stand Battle, & they are so soon vanquished by Superior forces, that really the Spiritualists of New York, are not a drop, compared to the Quantity of water, in the Atlantic Ocean, with those they have to Contend with" (letter beginning October 20, 1875, pages 37-38).

In 1878, the Modern Spiritualists Society held a Thirtieth Anniversary of Modern Spiritualism gathering at Republican Hall, with speakers including a number of persons that are present throughout Mansfield's correspondence. Some of the spiritualist men and women mentioned in Mansfield's letters are his friend Emma Hardinge / Emma Hardinge Britten, Professor S. B. Brittan (i.e. Samuel Byron Brittan), J. J. Morse (i.e. James Johnson Morse), clairvoyant Dr. John Ballou Newbrough, trance medium Emma Jay Bullene, and others.

Spiritualism provided Mansfield with comfort when he struggled. He wrote, for example, "Was it not that I know the Spiritualists have the only rational demonstrated assurance of an after life, I would weigh anchor, where I am, & go ashore, and persue another course, rather than to Endure the tortures I am subjected to, in order to get along, and keep body and soul together. Out of the 13 hours waking moments I dare say I am thinking how will I be able to pay my way the next week, a continual perplexity of mind, a Longing to depart and if such there be rest for the weary, I hope to find it. I well appreciate the feelings, or the spirit that prompted the Psalmist to say & write, 'I would not live alway.'" [NB: Job 7:16, King James Version] (letter beginning October 20, 1875, pages 38-39).

Mansfield spent time writing about the practices of other mediums and offered skeptical and critical evaluations of spirit photography and materializations. He found most instances of the former to be deceptive. Mansfield reported, for example, that a petition from Paris, France, circulated at the Hall he attended. The signers were to be presented at the French legislation as an act of sympathy for a man in prison "for making bogus Photographs of departed spirits." Mansfield wrote, "I dare Say he will get many Signers, and it will be duly forwarded by Mr Andrew Jackson Davis to whomever the petition has been Confided. Generally I believe the man L. has been considered a tool in the hands of others who used them for bad purposes" (letter beginning January 31, 1876, page 19). He also described a "Lady Medium" in the city who held circles at her house at least three times a week and had hundreds in attendance. She claimed to materialize things like fresh produce from the spirit world to the physical world. Mansfield found her activities fraudulent, writing, "She plays upon them. She brings in a Basket of Potatoes, Beets, Turnips, Cabbages, Pumpkins and all such tricks, and pretends the spirits brought them in when In fact She had bought them not two hours before at the grocery not ten rods from her house this is why the world cries" (letter beginning February 25, 1876, page 41). He summarized:

"I have but little confidence in any materialization or Spirit Photography--I have seen so much of that which is called Spirit Manifestation, through Materialization, But I have My doubts of the genuineness of any that I have as yet Witnessed, there may be Some instances of the Materialization, of spirit, but I do not believe more then one in 20 passd of[f] as being real, is anything less then a fraud, I will not allow people to cram down my throat that does not appear Square & willing to be tried under test conditions they Exact it of me Every time, and I do not complain--" (letter beginning February 25, 1876, pages 39-40).

James V. Mansfield shared his medical issues and health practices with his son and other family, such as attacks of paralysis that he thought were likely caused from overtaxing his nervous system. He wrote of homeopathic remedies and daily self care, with a repeated emphasis on the importance of walking every day for longevity. He reflected on Jean-Frédéric Waldeck, who reportedly lived to the age of 109 [NB: Waldeck died on April 30, 1875]. He described the Baron as a marvelous artist when he was 104 years old, who had been intimate friends with Napoleon, and walked 3 full miles a day. Mansfield wrote, "Every day after he was 108 years old, How remarkable. Only think a man 40 years older than myself walking 3 miles Every day, & I am not able to walk 1/3 of that distance daily without grunting like an 'expiring cow' But it is all in habit, If I had accustomed myself to walking say one or two miles per day, I would have been quite another man, to day" (letter beginning May 1, 1875, page 5). Mansfield described the subject of health at length and the connections between the mind, body, and soul. Other health-related subjects include practicing physicians in the local community, sicknesses, stories of medical malpractice, health care experiences of groups diverse in age, gender, and ethnic background, and God's active role in the state of his health.

James V. Mansfield sent letters home while he traveled for business and health reasons, most notably on his trip to Saratoga Springs, Newport, and Long Island, in 1875, and his lengthier westward travel between June 1876 and July 1877. Mansfield's trip to Saratoga Springs began by connecting with an editor from a Saratoga paper (August 3, 1875). After arriving, he sent a letter home requesting handbills to be printed and sent to him. He also remarked that people in Saratoga Springs had not been exposed much to Spiritualism and felt as though they had a right to see him "about matters that appear so strange to them." He described clients such as Dr. John F. Gray, local businesses such as the Grand Union Hotel and the Stewart Store, and notable figures in the city, such as Vice President Henry Wilson, Governor Samuel J. Tilden, and Alexander Hamilton's three living sons. While there, Mansfield remarked on the direct effects of the weather on his business, citing no afternoon clients on account of lightening and rain: "My success depends upon fair weather, in a pecuniary way" (August 4, 1875). Toward the end of his trip, James wrote that he felt physically better but was anxious to know if he would have frequent callers when he arrived back home. Mary H. Mansfield wrote to James that she was on her way to Vermont; he wished he could have accompanied her but had to take care of business instead. He thought he might visit after her arrival.

Mansfield's westward trip of 1876-1877 consisted of travel from Chicago to Denver, Colorado, while spending time en route at Quincy, Illinois, and Burlington, Iowa. James reflected on the difficulty of finding inexpensive places to stay and shared rates of hotels, such as the Tremont House and the Grand Central Hotel. He documented prices paid for advertisements, meals, and necessities. While in Quincy, Illinois, his friends J. J. Morse and Mrs. Morse, invited him to their home for a meal. He wrote that the Morses sought a spiritual communication with their dear departed (letter beginning June 14, 1877, page 7). Persons Mansfield interacted with on this journey included the Brittans, the Morses, and Jacob M. Smith (former mayor of Quincy, Illinois). He corresponded at length with his wife Mary Hopkinson Mansfield and daughter Mary Gertrude "Gertie" Mansfield at this time, especially as Gertie worked toward divorcing her husband George W. Hayes. James expressed his ongoing fears that George would kidnap his grandson Albert "Bertie" Hayes out of spite. In multiple letters, he warned the family never to let Bertie out of their sight.

James V. Mansfield's letters of the 1870s and early 1880s provide an extraordinary volume of commentary on life in New York City and elsewhere. He wrote about everyday personal and social life, fixing his attention on a great many areas of interest such as Post-Office embezzlements, preparations for the Philadelphia Centennial of 1876, lectures and public speakers, murders and suicides, economics, market trends, costs and prices, medicines, illnesses, local doctors, mediums, politics, natural resources, foods and fruits in season, the sinking of the Harvest Queen, and much more.

A reader of James V. Mansfield's letters can follow the progression of a variety legal proceedings in the New York and other courts. Mansfield wrote his observations, views, and other commentary as cases developed. He remarked with some frequency on the direct effects of financial resources on the outcome of legal cases at a local and Federal level, as well as crushing disparities of wealth between employers and employees.

One case that involved a close friend was that of physician Addison C. Fletcher. Dr. Fletcher pioneered whiskey and tobacco stamps that were used by the United States Government without his permission, and he had a case in Washington, D.C., to dispute the alleged violation of his patent rights. J. V. Mansfield's letters were used as evidence to support Fletcher's claims, as Mansfield had written about the physician and his patent long before the legal battle began. The case was described by J. V. Mansfield from beginning to end. The physician borrowed money from friends and family to afford the legal expenses he incurred at the nation's capital but was unable to win his claim in court.

"Dr. A. C. Fletcher is yet at Washington. He is trying to Engineer his matters through Congress. But he find it hard work. those Congressmen must have money If you Expect any favor from them. the first Question from them is, are you worth or can you command large sum of money. If not then you have no Show, but if you tell them you Shall be well paid & can convince them of your ability & sincerity, they tell you, your case is Sure ‒" (letter beginning January 8, 1876, page 11).

J. V. Mansfield also followed the trial of Edward S. Stokes between 1873 and 1876. In 1873, he revealed that Josephine Mansfield, a distant cousin, played a central role in the feud between James Fisk, Jr., and Edward Stokes. By 1876, Mansfield reported that Stokes remained incarcerated at Sing Sing Prison. At the time, Josephine Mansfield (Josie) had failed to appear at a court hearing in New York City as requested, leading Mansfield to speculate that she was living elsewhere--but that she might return if Stokes were released. Mansfield pondered how the city's community would react to their reunion. He wrote: "If Edward S. S. gets out of Sing Sing & I dare Say he will, then I dare say Josie will be forth coming. But should they undertake to live together, unless they are Married, & Even then I doubt if they would dare live together in this City, & yet they may Popular Opinion or feeling of the inhabitants of this City no doubt has changed naturally since Stokes went into Prison" (letter beginning January 18, 1876, page 87). Ten days later, Mansfield again reflected on the contrast in treatment within the legal system for wealthy individuals like Stokes versus those less fortunate. He wrote, "The suit of Edward S Stokes has cost him and the family up to the time of Stokes' incarceration at Sing Sing 213 000. that is why Ed was not hanged by the neck five years ago. Had Edward Stokes and his Father have been poor people He never could have escaped death at his first trial" (letter beginning January 28, 1876, page 8).

Mansfield commented at length on the William "Boss" Tweed trials between 1871 and 1876. He again kept a close eye on the role of financial resources, noting that the judges presiding over the Tweed trial were susceptible to money's influence. For example, "Money is powerful. no use our judiciary are Milk and Water men when money stares them in the face . . . Let any common Laborer steal 100$ from the same till Tweed Has, and tried before the same Judges Tweed is to be tried before, they would get not less than 5 years Hard Labour in the States Prison. But the rich go unpunished" (letter beginning November 18, 1871, page 32).

Mansfield also shared with his family news he received from other correspondents and newspapers across the country. Following the arrival of The Telegram, Mansfield lamented the grim and fatal effects of poverty, illustrated by the high profits of the Big Bonanza Mine at Virginia City, Nevada, whose dividend was $1,700,000, while its "houseless employees" were paid $500. He provided two painful descriptions of out-of-work men committing suicide for want of resources, one of them murdering their wife and child so they would not suffer the results of destitution. "Unless there is a financial Change for the Better, & that very soon Hundreds of sensitive Men, and Women, will commit suicide, in this city, before next February, the pressure is to heavy, weak & sensitive minds cannot Endure the Burden" (letter beginning November 6, 1875, page 8).

James encouraged John W. Mansfield to return home for the Philadelphia Centennial Exhibition of 1876. He mentioned that the Railroad company had built a track to the Exhibition grounds for easier access to the city. He effused that many people from the South, West, and North, including foreigners, would visit New York and Philadelphia for the first time on account of the great event. In one letter, he wrote condescendingly about a group of 200 Native Americans that he called "Red Men of the forest" coming to Philadelphia. He opined on how amazed they must be at the building and infrastructure improvements made since the treaty with William Penn in 1682 (letter beginning January 18, 1876, pages 92-93).

J. V. Mansfield followed developments of women's rights activities in New York City. Of the First Congress of Women of the Association for the Advancement of Women, Mansfield wrote, "At the present time the strong Minded women are having a convention in this City. Among them is Elizabeth Cady Stanton, Miss Maria Mitchell, Mary F Davis, Isabella Beecher Hooker, Elizabeth Churchill, Mrs. Livermore, Caroline A. Soule, Elizabeth B. Chase, Elizabeth Peabody, Julia Ward Howe, the Loverings, Mrs. Charlotte Beebe Wilbur, & others who takes up the club for woman Suffrage" (letter beginning October 11, 1873, page 70). Mansfield wrote on other social and political matters, such as Ulysses S. Grant and the Democratic party, particularly around the U.S. Presidential contest of 1876. Mansfield noted, for example, while he still believed Grant would run for a third term, "But Chas Francis Adams, will be the Strongest man the Republicans or the Democrats to Run against Grant But Grant has his foot firmly on the neck of the Democratic party, and he will keep it there, Bull Dog like, until he sees himself Master, of the Situation, Hitherto the Herald has been blowing against Grant and the 3d term. But as it Ever has before courted the popular, as well as the Stronger party, She now blows for Grant, feeling sure of his success" (letter beginning January 8, 1876, page 10). A few of the many public figures discussed by Mansfield were Charles O'Connor, Alexander T. Stewart, Henry Ward Beecher, Abraham Lincoln, Henry Wilson, Mary Todd Lincoln, Dr. Alexander Mott (son of Valentine Mott), Moody & Sankey, Cephas B. Lynn, Frederick William Evans, among many others. The Bonaparte family was discussed on several occasions, and Mansfield wrote that he possessed photographs of Louis Napoleon, Eugenie, and Prince Plon Plon, but only lithographs of "the great Napoleon."

The Clients and Spirit Communications Series is made up primarily of letters by individuals seeking James V. Mansfield's spiritualist services between 1856 and 1887. Some are requests for his services as a test medium, in once case specifically wanting an example of an answer and unbroken seal. Many were people with economic distress and personal struggles. Some wrote to Mansfield that they were unable to pay for spiritual services, citing illness or financial constraints. Mansfield handled letters containing no $3.00 payment within them ("Dead heads" as he called them) in different ways. Sometimes, he would provide spiritual services for free out of sympathy, and other times he would disregard the 'dead heads' and write how unjust it is for clients to expect services free of charge, especially as he was himself constantly under economic and sometimes physical distress. Nevertheless, Mansfield occasionally offered his services without charge, driven by the belief that his gifts of communicating with the spirits were bestowed upon him for a greater spiritual purpose and that his financial hardships on Earth were worth it for the assured afterlife.

These client letters originated from locations across the country, including Ohio, Illinois, Indiana, Texas, Maryland, Kansas, New Hampshire, California, Pennsylvania, Virginia, Massachusetts, Washington, D.C., Wisconsin, and elsewhere. One was in response to an 1876 advertisement placed in Voice of Angels.

The earliest client letter was sent by S. Chamberlin of Boston on April 14, 1856; Mansfield had supplied Chamberlain with a communication from his wife, and Chamberlain wrote back weighing his considerations for disbelieving or believing in spirit communications. D. H. Barlow wrote on July 3, 1860, asking for clarifications about the spirit of Mrs. Sherman (who he does not know) and a web of spirit contacts including his "Spirit Bride," five "Directing Spirits," and a "Guardian Spirit" (his mother). On August 1, 1876, a person without money wrote from New Era, Oregon, and asked for services because they were given strong impressions from the spirits the night before. (Mrs. Sirmantha E. Johns). On the back JVM wrote "Free".

Cora Metcalf of Knowlton, Wisconsin, wrote to J. V. Mansfield in 1876, asking him to try to communicate with Daniel Metcalf who was last seen with a Mr. Trewax; she hoped to discover whether or not her husband was in the spirit world. On September sixth of the same year, Nelson Martin of Baldwin City, Douglas County, Kansas, hoped that Mansfield could connect with an excellent physician in hopes of getting medical advice that would restore him. Martin could not pay currently, but if the locusts spared his crops he would be able to do so; Mansfield replied free of charge.

On November 2, 1887, T. Read noted that he received a reply from Mansfield stating that he could not get a response from the spirit--but that Mansfield neglected to send back his three dollars. Two seemingly contradictory letters include one by Otto Kunz, emotionally praising the response he received in Kurrantschrift (including a pasted-on clipping of two manuscript words in German, and a translation of Mansfield's German spirit writing into English); and a letter from J. P. Lehde at New Orleans, September 1, 1876, stating that Mansfield returned his sealed letter (which was in German) because the spirit was unable to manifest itself to the medium in that language.

This series also includes an undated manuscript poem by deceased Adah Isaacs Menken (her spirit through a writing medium).

The 43 Mary Mansfield Letters, Extracts, and Reflections are a collection of individuals' testimonials and newspaper clippings in which writers reflected on James V. Mansfield's mediumship. The bulk of them are in the hand of Mary H. Mansfield, copied from originals dating between 1858 and 1886. Many were solicited through advertisements seeking testimonials attesting to the validity of J. V. Mansfield's abilities. The Mansfields placed ads in spiritualist newspapers, including the Banner of Light, the Herald of Progress, and others. Some of the responses of former clients include copies of questions they had sealed within their letters to Mansfield, along with detailed accounts of how he accurately responded to their spiritual inquiries. Throughout the testimonials, authors emphasized that their letters remained sealed, and the confidentiality of their contents was preserved.

One letter from July 23, 1859, was originally written in the Banner of Light. It addressed an article in the Christian Register, which suggested that Mansfield's ability to respond to sealed letters was a result of the automatic action of the brain. The author of the testimonial refuted the article's claim and recounted an incident where Mansfield correctly answered a sealed letter written in Spanish, despite not understanding the language. The writer argued for the implausibility of attributing Mansfield's abilities to the automatic action of the brain, emphasizing instead the mysterious power of his mediumship.

Some of the testimonials are accompanied by newspaper clippings. One from September 1860, "Papers on Spirit Writings through J.V. Mansfield," featured N. B. Wolfe. Wolfe sent a sealed letter to Mansfield containing information about his departed friend and Mansfield accurately informed him of the friend's death, including the precise manner, place, and time. This extraordinary feat was described as surpassing mere psychometric or psychological powers and instead to Mansfield's spiritual gifts.

The Trial Testimony of James V. Mansfield is an 85-page manuscript containing the examination and cross-examination of Mansfield in the New York courts, October 15-16, 1878. The long-contested estate of Cornelius Vanderbilt was re-opened in September 1878, and eldest son William H. Vanderbilt claimed that, with the help of mediums, he connected with the spirit of his father--who informed him that he wanted William to inherit the entire estate. Because Cornelius Vanderbilt was a client of James Mansfield, he was ordered to take questions in court as a witness. In Mansfield's words: "I have been pressed here by the strong arm of the law unwillingly." Over the course of two days, Mansfield answered questions about times, places, circumstances, and contents of interactions with Cornelius Vanderbilt. He was forbidden to consult his client record books "memoranda books" while being asked about each interaction, requiring him to recall from memory details about letters from and meetings with the deceased Vanderbilt. Mansfield struggled at times to provide estimates; his frustration at not being able to look up accurate details was apparent.

Mansfield recalled that he first received a letter from Vanderbilt sometime before 1857, several more while Mansfield lived in Boston, and one while he lived in California. When Mansfield returned from the west and settled in New York City, he estimated that Vanderbilt visited in person around a dozen times between 1864 and 1875 (in New York City and at least once when at Saratoga Springs). The lawyer asked James V. Mansfield whether he and Vanderbilt discussed spiritualism. Mansfield responded "That is pretty much all that I converse upon any way. If people call, they call for that and nothing else. Consequently it would be that and nothing else." He was questioned about Cornelius Vanderbilt's handwriting and signature, and the process the men went through when at the office. Vanderbilt would sit across the table from Mansfield, and Vanderbilt would write out questions, fold the paper up, and pass it to Mansfield. The medium would place his left hand on it, channel the spirit or spirits (described in detail), and automatically write responses with his right hand. He would then read Vanderbilt the responses. According to Mansfield, Vanderbilt would typically open up the questions and say something like "I will show you whether they were relevant to the question."

Mansfield recalled that Cornelius Vanderbilt would ask questions like 'do you see me with Frank?' He would write to Tunis Egbert, saying 'please advise me for the best' and 'have you any word with charlotte?' As well questions to his mother, father, and wife, with questions like 'do my ways please you?' In at least one case he asked 'brother' about a kidney complaint. On one occasion, Vanderbilt asked Mansfield for his views on whether or not a literal Hell exists, and another time declared that spiritualism provided him with comfort. Mansfield stated clearly that he never met Vanderbilt with Charles Foster or Henry Slade, despite knowing those men well. Vanderbilt always paid the fee of $5.00, typically for an hour session; the charge was a flat one regardless of how long the session lasted, but Mansfield noted that Vanderbilt would pay more of his own volition when over a couple hours passed.

Several pages of the testimony relate to J. V. Mansfield's use of the professional title "Dr." The cross-examiner asked repeatedly, in different ways about his medical background and education. Dr. Mansfield stated that he had no medical training except through his own reading, but that he used the title on the grounds that "other people created me." When asked if Mansfield claimed to be a medical doctor or doctor of divinity, he replied "I do not claim anything; I leave that for the public to determine." Though he did not assume the professional title of Doctor, he justified the use of a business card printed "Dr. James V. Mansfield" because that title was given to him by the public.

One particularly cynical series of questions and answers pertained to the exact mechanism by which Mansfield received and delivered spirit communications as telegraphs and signals. The lawyer asked, for example, "Suppose the spirit wanted to telegraph the following sentence: 'Modern spiritualism is a humbug and a fraud'. What would be the telegraphic signals. Explain them?" He pressed Mansfield on issues such as whether or not spirits can be dishonest or whether spirits in Hell also communicate through him. Mansfield responded to questions about his views on Heaven, Hell, and posthumous rewards and punishments. In once instance, Mansfield emphasized that he had experience in front of large audiences "and pick out and tell through the audience who stands by the side of them--their spirit friends who have been departed for years, and give their names." The lawyer asked how he did it. Mansfield replied that he should come to his office and pay the fee.

James V. Mansfield's Diaries date from January 6, 1866-December 23, 1866, and December 24, 1866-March 17, 1871 (two volumes, each approximately 390 pages). Mansfield spent the bulk of these years in New York City. His diary entries range in length from a few lines to a full page (rarely are they more than a page long). J. V. Mansfield began these diaries after returning to the east coast from California and they more or less conclude around the time his son John left the U.S. for Europe. The topical content of Mansfield's diary entries is like that found in his personal correspondence. Most entries include remarks on or discussions about the weather. He regularly mentioned whether he received client callers or mail, sometimes specifying names of individuals and details about their cases. The callers mentioned in the diaries appear to match the entries in the client record book, though at least one visit in the diaries is not in the client records where expected: "Have had several paying callers to day. Among them a messenger from Washington from several of the Officials, asking certain advise touching matters of State. The report was telegraphed to the Executive Officer" (October 22, 1866).

He discussed his family's activities and milestones, such as his son John's entry into the National Academy of Design, his wife Mary's house-hunting activities, personal correspondence, and more. He reported on news from the Herald and other papers, and commented on social and political issues, leisure and entertainments, Spiritualism, Spiritualists, religious subjects, health, and medicine. A few examples include U.S. President Andrew Johnson's political policies and Reconstruction, the death of Winfield Scott, deaths in N.Y.C. from inadvertently poisoned flour, cholera, prominent public individuals, personal reflections on God and the heavens, crimes and executions, accidents and deaths, and theater and concert attendance (in at least one case listing the performers, in another commenting on Theodore Rustin in Medea). He remarked on the arrival of Swedenborgian Mr. Gurdin to the city, who sought German emigrants to the $100,000 worth of land he owned in Tennessee (October 11, 1866). The diarist regularly attended lectures of the First Spiritualist Society of New York at Dodsworth Hall (including presentations by Emma Hardinge and many others).

Mansfield sometimes provided anecdotes from his everyday life. On awakening the morning of September 14, 1866, Mansfield noted in the margin "Music from the spheres" and then wrote poetically about heavenly laughter from the "fairy lands" that blended from his spiritual dreams into the reality of the waking world--only to find that it was laughter of Mrs. Redman in the next rooms.

At this time, James Mansfield was optimistic about the Spiritualist movements. He wrote, "If increasing in numbers is progressing, then Spiritualism is most certainly progressing, and I go further in my statement, I tell them, that within the next 1/2 Century Spiritualism will swallow up all other isms, and it will be as common as natural for Spirits and Mortals to talk in this way as it is for mortals to talk with each other face to face" (October 19, 1866).

Once the diaries reach the later months of 1868, Mansfield's entries became more and more brief, occupying only a few lines, documenting the weather, mail, callers, and out of the ordinary events.

In the margins, Mansfield added manicules to indicate particularly significant lines or passages. Some direct the reader to interactions with publicly prominent individuals and others to meaningful events in his and his family's lives. A number of pages have creased corners, apparently all flagging entries in which Mansfield wrote about Dr. A. C. Fletcher. The endpapers of the diaries have pasted-in or laid in newspaper clippings and manuscripts, including some recipes and poetry.

The Writings series is made up of 13 items dating from the 19th century. The bulk is notes, essays, and reflections by John W. Mansfield. The topics include art and architecture (5 items: notebook on European architecture and art, and loose sheets with headers such as "Method of Enlargement and Reductions of Drawing," "Masters of Art and their Works," and "First Painting"); a 55-page story titled "La Navidad En Las Montañas"; and a 13-page essay with revisions titled "Son : What Troubles You?" The remaining six items include poetry (including "Night Thoughts," 1853), "Strike the Harp Gently" (with decorative capital lettering), a poem in a child's handwriting beginning "I am a cent...", a sheet bearing John Mansfield's name with Kanji letter above it, and two genealogical notes.

The collection includes Artwork and Illustrations [NB: The nine items in this series are distinct from the "Portraits and Photographs," "Prints," and "Framed Materials" sections of the collection, all of which also include artwork and illustrations]. This series includes:

• A sketch for a battle scene, marked November 13, 1867.
• A drawing of a woman carrying a child at a streetcorner, looking into an undertaker's window display of coffins (the most prominent being a child's coffin), marked November 10, 1867.
• Rough or unfinished sketches of a fireplace, the exterior of the Hopkinson Inn (est. 1816), and an advertisement for tickets to an April 1860 play titled "My Farm in the West."
• A small manuscript booklet showing different shield parts and designs, and what they are called (i.e. Dexter Chief, Chief, Sinister Chief, Honour Point, Fess Point, Nombrill Point; engrailed, invected, indented dancette, Per Bend Sinister, Per Saltire, Per Chevron, etc.).
• An accomplished watercolor and paint illustration of the "Watch Wheel" Scotts coat of arms, "Reparabit Cornua Phoebe."
• A small pen sketch of a bespectacled and mustachioed man's face, baring his teeth and looking very much like Theodore Roosevelt.
• A scrapbook into which the owner (John Worthington Mansfield?) pasted cut-out engravings showing coats of arms, knights, early modern figures and statues, etc.

The Printed Items in the papers include two examples of James V. Mansfield's business cards (one a "Dr." Mansfield example); calling cards of John E. Drake and Charley Gunn; an advertisement for "Dr. Jas. V. Mansfield" at Saratoga Springs with séance and correspondence prices and a portrait of Mansfield; a heavy stock card "Robert Emmett's Last Speech. When my country takes her place among the nations of the earth, then, and not till then let my epitaph be written"; a printed envelope that originally contained flower seeds for Mansfield; newspaper clippings on art-related topics in France; and other fragments and notes.

One item is a printed exhibition flier for "Dubufe's Great Painting of The Prodigal Son. Now on Exhibition at the Leavitt Art Rooms, 817 Broadway, cor. 12th Street.", with marginal notes by John W. Mansfield. On the front page includes the 15th chapter of Luke, over which Mansfield wrote "All nonsense."

The series contains numerous copies of a printed May 16, 1883, circular by The American Spiritualist Alliance, seeking membership for the purposes of establishing a Library and Reading Room, and meeting space at a headquarters in New York. The circular is from President Nelson Cross, and applications should be directed to J. V. Mansfield.

This series includes three pamphlets:

• Dr. D. Winder, Angels and Spirits from a Scriptural Standpoint : The mystery of modern "Spiritualism" Rationally and Historically explained, by the records and teaching of the Scriptures. Cincinnati, Ohio: s.n., [19th century].
• Advertising pages with entries for various spiritualists, materialization and transfiguration mediums, magnetic healers, a physical and musical medium, medical clairvoyants, and more, most tied in some way to Onset, Massachusetts, and advertisers' presence at upcoming camp meetings. These pages are mutilated and missing text; they may have been extracted from a publication.
• Thomas R. Hazard, Mediums and Mediumship. Boston: Colby & Rich, [1876?]. Cover and first 12 pages of this stab-sewn pamphlet are mutilated with some text loss.

James V. Mansfield's Client Record Books and Ledgers are made up of 21 volumes documenting business interactions with clients seeking spiritualist services from 1859-1882. Nineteen record books contain names of clients, where they were located, and the date requests were received and answered. Entries sometimes include information on the person(s) the client was trying to contact in the spirit world, but almost never Mansfield's spirit responses to client questions.

Mansfield's clients lived in areas across the United States, such as Tennessee, Illinois, Virginia, Arkansas, Pennsylvania, Maine, Indiana, New York (Buffalo, Brooklyn, New York City, etc.), Oregon, Missouri, Kansas, Delaware, California (some from Mission San José), and elsewhere. These men and women most often wished to contact deceased children, spouses, siblings, parents, in-laws, aunts, uncles, grandparents, and ancestors.

Some queries regarded connection with lost family members and friends, family dynamics, plans for the future, the workings of the spiritual sphere, the reunion of loved ones in the afterlife, relationship advice, attempts to find out whether or not someone had died, missing persons, health concerns and requests to deceased physicians for diagnoses, business and financial matters, clarification of wills, last words of the deceased, settlements of property, and other legal issues. Clients would sometimes simply ask their deceased family or friends questions such as "Are you happy?"

J. V. Mansfield identified clients sometimes as French, Italian, English, and German. He rarely noted religious affiliations, except occasionally "Quaker" or "Orthodox." He at times wrote down or sought out and pasted in newspaper clippings of biographical notes and obituaries related to the deceased. He sometimes noted the causes of death, with a number caused by railroad and carriage accidents. These client records were working documents that Mansfield did consult later, to make reference notes. In the 1859-1861 volume, for example, beside Mrs. E. Davis he wrote "See Book 42 Nov 9th/66."

In addition to the client record books are two alphabetic ledgers, one marked on the cover "From A to F" and the other "M to R," with content dating from December 24, 1860, to March 26, 1883. A printed J. V. Mansfield advertisement is pasted on the pastedown of the first volume. Only a portion of the first ledger contains entries by Mansfield, which are client interactions organized alphabetically by surname. They were drawn from the client record books that make up the rest of this series.

The "From A to F" volume includes brief entries, copying information in the client record books recording client, the person(s) they wished to contact, geography, and date of entry. An unusual entry is one undated entry falling between June 1 and June 5, 1868, of "Butler, Benja. F." seeking to contact family members, as well as several living and dead governmental and political figures: Amos and Abbott Lawrence, John and Elizabeth Wilson, Rufus Choate, Charles Sumner, Thaddeus Stevens, Salmon P. Chase, Abraham Lincoln, and John A. Andrews.

James V. Mansfield made some progress on ledger letters "A" and "B," but the project was apparently abandoned. The second volume is blank, with the exception of two pages of accounts by a currently unidentified individual in 1933.

The Portraits and Photographs series contains two daguerreotypes, three ambrotypes, two tintypes, one cabinet card, three cartes-de-visite, four other photos on paper, two glass plate negatives, and five silhouette and painted portraits. These are largely images of James V. Mansfield, Mary Hopkinson Mansfield, and the Mansfield family, along with two "spirit" photographs (one of a "spirit drawing" by the Andersons and the other of "father W W Worloch" of Albany). See the box and folder listing for an item-level inventory of this series.

The James V. Mansfield and John W. Mansfield Printing Plates include 10 different steel (1) and copper (9) plates. They include three printing blocks for bust portraits of James V. Mansfield, and drypoint and mezzotint portraits of unidentified men by artist John W. Mansfield. See the box and folder listing for an item-level inventory of this series.

The collection's Prints include nine unique artistic works by John W. Mansfield in the 1880s, with between one and 16 variant prints of each. They include both drypoint and mezzotint prints. The subjects include a moonlit river, landscapes, portraits of unidentified men, and portraits of his father James V. Mansfield. See the box and folder listing for an item-level inventory of the series.

The collection includes four Framed and Oversize items, including two printed broadside advertisements for James V. Mansfield and two portraits of J. V. Mansfield by his son John W. Mansfield--one a drypoint print and the other a large charcoal portrait based on a tintype photograph. See the box and folder listing for an item-level inventory of this series.

The Edmund P. and Myra C. Gaines Collection is made up of 23 letters and documents dating between November 10, 1834, and April 5, 1850, and one full-plate daguerreotype portrait of Edmund P. Gaines. The materials present in this collection pertain to mid-19th century United States military politics, the antebellum U.S. frontier, and the activities, perspectives, and public controversies of Edmund Pendleton Gaines and his wife Myra Clark Gaines. In addition to this finding aid, the Clements Library has created an item-level collection inventory index: Edmund P. and Myra C. Gaines Papers Collection Inventory.

The Edmund P. and Myra C. Gaines Papers are made up of 23 letters and documents dating between November 10, 1834, and April 5, 1850, and one full-plate daguerreotype portrait of Edmund P. Gaines. The primary recipient of the Gaines' correspondence is Myra C. Gaines's cousin, Colonel John H. "Jesse" McMahon (d. 1869). The manuscripts offer insight into Edmund P. Gaines's opinions and responsibilities while in command of the U.S. Army Western Division, especially with regards to national security, frontier defense policy and the annexation of Texas. Also present are documents concerning the Myra C. Gaines inheritance lawsuits, the Gaines' views on politics, war, Winfield Scott, legal issues and family matters. Edmund Pendleton Gaines wrote, published, and lectured on the subject of frontier defense, a topic directly related to his professional obligations as a career U.S. Army officer. This collection includes several examples of his advices. On December 7, 1841, he offered appointment recommendations to the Secretary of War John C. Spencer. He also suggested that Col. Stephen Kearny, Col. William Davenport, or Gen. Henry Atkinson would be acceptable commissioners to effect "the arrangement" of removing the remaining Sac and Fox Indians from Iowa. A February 21, 1842, letter to Adjutant General Roger Jones elaborates on Gaines's public suggestions for the improvement of defense on the frontiers by adding a particular kind of floating battery and boats, and by paying particular attention to defense at ports in the Gulf of Mexico. Accordingly, Gaines believed that Texas was of vital importance to the naval power and defense of the United States. In a March 28, 1844, letter to a Judge Pascal in Washington D.C., Gaines stated that he had pushed for the annexation of the Republic of Texas from its earliest days, although he was forced to speak and act with cautious impartiality to both Texas and Mexico on account of American neutrality. In a letter to James K. Polk, dated July 4, 1845, Gaines provided enthusiastic remarks on the annexation of Texas. Reflecting on the "Fathers of the Revolution" and quoting from the Star Spangled Banner, he provided his thoughts on the newly acquired land: "We must prove ourselves to be vigilant and ready at every vital point to maintain the ground we have fairly won. Let us no longer be idle, but go to work vigorously until we secure our Sea Ports by means applicable alike to War, and to a prosperous commerce in Peace and in war."

Prior to the annexation, in June of 1845, Maj. Gen. Gaines raised around 1,500 Louisiana volunteers to assist Zachary Taylor in the defense of the western frontier of Texas. The War Department reprimanded the commander for recruiting the men without presidential authorization. The following May, shortly after the outbreak of hostilities with Mexico, Gaines repeated his performance, authorizing the recruitment of almost 12,000 volunteers--again without presidential approval. Gaines was tried at court martial and successfully defended his actions. Apparently unfazed, Gaines wrote to President Polk on March 25, 1847, soliciting orders to raise a division of volunteers for service in Mexico. Gaines intended to send notice to Pittsburg, Cincinnati, Louisville, Memphis, Vicksburg, and New Orleans regarding his recruiting efforts and estimated that he could raise some 20-25,000 "first rate" volunteers. Gaines patriotically referenced the battles of Palo Alto and Resaca de la Palma.

Multiple letters in this collection reveal the bitter nature of Edmund P. Gaines's rivalry with Winfield Scott. Gaines served under Alexander Macomb until the General's death in 1841, at which point both Gaines and Winfield Scott vigorously pursued Macomb's vacancy. President John Tyler attempted to avoid rekindling the Gaines-Scott feud by swiftly promoting Scott to Major General of the U.S. Army. War Department clerk Albert M. Lea's letter of October 11, 1841, informed Gaines of Scott's appointment, praised Gaines's War of 1812 service, and (perhaps provocatively) noted that President Tyler returned one of Gaines's letters without comment. However, as Gaines conducted an inspection tour from Baton Rouge to St. Louis in 1842, he received a series of communications respecting a case brought against him without court martial related to discrepancies in paymaster accounts. In a 19-page letter to Secretary of War John C. Spencer, Gaines defended himself and illustrated how he had been unfairly targeted with inappropriate disciplinary procedures. Gaines was convinced that Winfield Scott was behind what he perceived as an attack on his character and that his old rival had "laboured from the 1st of January 1825 (if not the 15th of August 1814) to the 14th of March 1836 to prove that Major General Gaines was ‘a bad or indifferent officer'--as the Brevet Letters and the Starring and Rescue and Sortie letters written by General Scott to the Adjutant General of the Army will testify."(October 10, 1842).

In the summer of 1842, General Scott divided the Eastern and Western Army Divisions into nine smaller units which effectively reduced Gaines's rank and pay from that of (Brevet) Major General to that of Brigadier General. In a letter to Adjutant General Roger Jones, Gaines criticized Scott for breaking up his Division. Gaines's strong feelings on the matter may be summed up by his statement that "Major General Scott's elevation to a larger command than he ever before had cannot lawfully subject me to the degradation of being reduced to a smaller command than I have at any time since the month of August 1814 been honored with" (April 20, 1843). Ultimately, Gaines was able to retain his rank and pay and was serving in command of the Western Division when he died of cholera on June 6, 1849.

The collection includes six letters by Myra C. Gaines. Her correspondence reveals a politically-minded woman with an active interest in her husband's profession, a resilient plaintiff in her inheritance suits, and a troubled mother. In her letter of September 11, 1846, to her "dear cousin" Colonel J. H. McMahon, Gaines provided a summary of the prevailing political climate, believing that her husband had a chance to succeed in the 1848 Presidential election. She remarked that "the whole City have said to me 'I wish the General would be brought forward for the Presidency we give our votes--and if our wives were permitted they would most cheerfully give theirs.'" She remarked that Polk was in poor standing in Tennessee on account of his unfavorable treatment of her husband. On March 13, 1848, she claimed that Henry Clay told her "that if he runs he will insist that I be put upon his ticket for Vice President - but I think I shall decline - having said I was satisfied." A letter dated January 14, 1842, and an undated letter by Edmund P. Gaines provide additional insight into the independent and self-assured nature of Myra Gaines. In the 1842 letter Edmund Gaines expressed support for his wife's address on the horrors of war and referenced the heroic exploits of Sally Ridley Buchanan, while in his undated letter Gaines requested that Col. McMahon forward a letter to Myra. Anticipating that his recipient would wonder why Gaines did not know the whereabouts of his wife, he explained that she had some difficulties with her travel plans, amplified by the theft of her purse "no doubt by a Black chambermaid, who was the only person in the Ladies Cabin on board the Steam Boat."

Items that mention Myra C. Gaines's inheritance case include a letter to Col. McMahon during a visit to New York City in which Gaines mentioned that she believed her "suit against the vile Executors of my late father in laws Estate" will be decided soon and that although the entire affair has been overwhelmingly difficult at times, she possesses a "light heart--resolved to conquer and to put down all opposition" (November 26, 1846), as well as a letter from an unidentified family friend written in response to a report on the case titled A full report of the great Gaines case, in the suit of Myra Gaines vs. Chew, Relf & others, for the recovery of property of the late Daniel Clark, involving several millions, in which the legitimacy of the plaintiff, is investigated, and her romantic and interesting history developed : including the depositions and documents in the case, the speeches of the lawyers (embracing some of the most eminent talent of the bar of Louisiana and Alabama) and the decision of Judge McCaleb, published by Alexander Walker, editor of the New Orleans Delta newspaper. This unknown "family friend" felt obliged to come to the defense of Gaines's mother, who had been cast in an exceedingly negative light by the report, and to refute numerous other unsubstantiated claims made by Walker that were deemed unfairly critical (April 5, 1850).

The Gaineses' only daughter (from Myra's first marriage), Rhoda, was a source of additional tribulation. In her candid letter of September 22, 1848, Gaines blamed "wicked" persons from her own childhood for Rhoda's troubles and remarked that if she hadn't removed Rhoda from New Orleans "it would have been too late to have saved her." Myra determined that Rhoda would be placed in an institution, "a perfect Military Garrison," where she would remain until she is 20 years old. She also made arrangements for Rhoda to attend Madame Conda's academy as a day scholar.

In addition to this finding aid, the Clements Library has created an item-level collection inventory index: Edmund P. and Myra C. Gaines Papers Collection Inventory.

American poet and novelist (some with anti-war themes), pacifist and women's rights advocate, participant in the International Congress of Women at The Hague in 1915 and subsequent activities of the Women's International League for Peace and Freedom. The author of numerous poems and other literary works, she "projected a clear vision of a new social order". Throughout her work runs the prophecy of the triumph of new moral values and a strong identification with the "downtrodden masses". The papers of Angela Morgan document her long career as a twentieth century writer and social reformer. Papers include extensive correspondence with leading pacifists, literary figures and women's rights activists, manuscripts of Morgan's poetry, novels and other writings, clipping and subject files on pacifist activities and photographs.

The Angela Morgan papers document her long career as a twentieth century writer and social reformer. The collection includes extensive correspondence files, biographical and personal files, drafts of writings, pamphlets, newspaper clippings and other papers relating to her activities as a pacifist and her literary interests; also material on World War I peace movement concerning International Congress of Women, Ford Peace Ship, American Neutral Conference Committee, Emergency Peace Federation, Fellowship of Reconciliation, Bureau of Legal First Aid, People's Council of America and New York City branch of the Woman's Peace Party; also scattered papers, 1861-1922, of her father, Albert T. Morgan, who came to Mississippi after the Civil War; and photographs.

The collection contains much information on organizations such as the General Federation of Women's Clubs, (she served as poet laureate of this organization in the 1930's), the League of American Pen Women (she served as president of the Philadelphia branch from 1929 to 1931) and the Poetry Society of America.

Throughout her long career Angela Morgan kept up a correspondence with ministers (such as Fred Winslow Adams, Charles F. Aked, Harry Emerson Fosdick, John Haynes Holmes, Jenkin Lloyd Jones, Frederick Lynch, John Herman Randall and Arthur Weatherly), journalists and magazine editors (such as Kendall Banning, William F. Bigelow, Sewell Haggard, and Franklin B. Wiley) and literary people (such as Anita Browne, Ralph Cheyney, Edwin Markham, Corinne Roosevelt Robinson, Lucia Trent and Ella Wheeler Wilcox).

Another valuable aspect of the paper is the material on Angela Morgan's involvement in the peace movement, especially during World War I. Her involvement was apparently due both to the fact that she agreed with many of the ideas of the pacifists and the fact that her office was in the same building (70 Fifth Avenue in New York) which housed the headquarters of almost every significant peace group in New York City. Included in her correspondence are letters from Crystal Eastman, Margaret Lane, Rebecca Shelley, Norman Thomas, the American Neutral Conference Committee, the Bureau of Legal First Aid, the Fellowship of Reconciliation, and the Woman's Peace Party. One folder from 1915 contains notes on interviews with German pacifists conducted by Angela Morgan and Rebecca Shelley. The collection also contains much information on the International Congress of Women in 1915 (a meeting of pacifists to which Angela was a delegate) and the Ford Peace Ship.

The Minto-Skelton papers contain the papers of Walter Minto (1753-1796), noted mathematician and educator, his nephew Walter Minto Skelton (1804-1848), and other members of their extended family. Walter Minto's papers contain correspondence, writings, and other documents related to his travels in Italy, scholarship, and teaching career. The Walter Minto Skelton and family papers include correspondence, poetry, prose writings, illustrations and photographs, documents, printed materials, notes, invitations, and miscellanea.

The collection entitled Minto-Skelton family papers is divided into two series: the Walter Minto papers and the Skelton family papers. It began as the Walter Minto papers by donation from Harry B. Earhart in 1934, and this collection, which consists of 21 documents and seven letters, has been incorporated into the new, larger collection of Minto-Skelton family papers given by Jean McIntyre Conrad in 2004. The Skelton family papers contains only a few items from the Earhart donation: specifically, seven of the ten Detargny documents between 1796 and 1798 (in Series 2, sub-series 4) and one printed broadside from 1799 (in Series 2, sub-series 5); the rest come from the much larger Conrad donation. In the Contents Lists that follow each collection it has been noted which papers originally belonged in the Earhart donation.

Walter Minto Papers:

The Walter Minto papers consists of 296 letters and 31 documents, along with nine manuscript notebooks, diaries, account books, etc. and five short handwritten notes by Minto himself. Nearly all of the letters were written during Minto's lifetime, from 1774 to 1796, with four from 1797-98 added to the collection because they refer to him or to his estate. Most of the letters were written to him (253), and they are about equally divided between those written before he left Scotland for America (mid-1786) and those written after he arrived in America. Those from 1779 to 1786 are especially revealing about two events in his life that were either unknown or only hinted at previously.

The first has to do with his sojourn in Italy. He accompanied the Johnstone boys to Italy in 1776 as their tutor and remained with them there until early 1779, when they, and presumably he with them, returned to England. But letters both to and from his father, Walter Minto, Sr., along with references in other letters, make clear that, after entrusting the boys to Captain Machell in Spain, he returned to Slop's home in Pisa in March of 1779, began a formal, concentrated study of mathematics with Slop, that he continued that study there until mid-1782, and that it affected his health.

The second has to do with Minto's previously unknown relationship with a woman named Catherine Drummond. This relationship can be seen in the 49 letters (sometimes in French, occasionally in Italian) written by her to him between March of 1784 and early June of 1786, when he left Scotland for America. The correspondence continued in America, though less frequently; she wrote only three letters between February of 1787 and January of 1788. In a letter (of which there exists only a partial "translation") in response to hers of January of 1788 he tells her that he has loved her for four years and proposes marriage to her. She rejects his proposal by return mail, but continues writing to him until 1791, even after his marriage to Mary Skelton in the fall of 1789.

During his time in America, he met and exchanged letters with a number of influential people, both before going to Princeton (mid-1786 to late 1787) and afterwards (1787-96): for example, John Witherspoon, president of the College of New Jersey; the astronomer and clockmaker David Rittenhouse; Dr. Benjamin Rush, a signer of the Declaration of Independence, with whom he lodged when he first came to America; the army officers James Chrystie and Francis Gurney, who became his friends; even George Washington, to whom he sent a copy of his book on the new planet.

Another 25 letters are neither to nor from him. Most were written from one Minto family member to another and concern primarily family matters; they were probably brought by Minto to America, or were perhaps sent to his wife, Mary (Skelton) Minto, by his Scottish relatives after his death. Two of the letters were written to or from the Johnstones, in 1764 and 1772 (the latter by David Garrick), before Minto had even met the family. Three of the four letters written in 1797-98, after his death, were addressed to his wife, and the fourth to a close friend of hers.

Of the 18 letters written by Minto himself, eight are originals, having been sent to relatives and friends. The other ten are copies or drafts, in his own hand, that he kept for his personal use: these are always marked "copy" or "draft" in the Contents List.

Following the letters are nine manuscript notebooks, diaries, account books, etc. (eight written by Minto, 1776-96; plus one written in 1802, after his death) and five miscellaneous notes in his own hand. Most of the notebooks provide details about events in his life, especially the lists of expenses in the notepads from 1776 and 1779, having to do with his theological education and his dealings with the Johnstone boys, his trip to America in June and July of 1786 from the daily log he kept of it, his travels during his first few months in America from the notepads for late 1786 and early 1787, and the nature of his mathematical lectures at the College of New Jersey from the notebook dated 1802.

Of the remaining 31 documents: 14 date from 1757 to 1786, when Minto left Scotland for America; 14 from 1787, after he arrived in America, to his death in 1796; and three from after his death, the latest of which is dated 1801. The earliest one (a transcript of the entry for Elisabetta Dodsworth's baptism in 1739, from the Baptismal Record of Leghorn in Italy) is dated 1757, when Minto was only four years old. The last is a bill of lading, dated 1801, for what was probably family memorabilia sent from the Minto family in Scotland to Mrs. Mary Minto after her husband's death. In between are documents providing glimpses into Minto's education (24 January 1776), his being set free in Cadiz (13 March 1779), his trip home from Italy in the summer of 1782 (the passport signed by Sir Horace Mann on 11 June 1782), his honorary degree from the University of Aberdeen (3 February 1786), his becoming a United States citizen (24 July 1787), and his membership in the American Philosophical Society (17 January 1789).

Walter Minto Skelton (1804-48) and Family Papers:

The Skelton family papers, unlike the Walter Minto papers, consist of a great variety of materials: 43 letters, written between 1780 and 1940; a large body of prose writings and poetry, including 6 notebooks of prose and poetry, 20 orations, lectures, and essays, and 22 manuscripts of miscellaneous verse; one engraving, one drawing, one print, and four portrait photographs; 50 documents of various kinds; 14 printed materials and 3 newspaper clippings; and 58 items of miscellanea, including 7 notes, 18 invitations, and 24 round pieces of cloth with writing in ink.

The letters are divided into three groups based on the primary correspondent in each group: Mary Skelton Minto (from before 1780 to 1813, and possibly to 1824, the date of her death); Walter M. Skelton (from 1824 to 1843); and the Boyd family (from 1872 to 1940). All three groups of letters provide details about events in the lives of family members. In addition, the first group provides some chronology on the life of Marin Detargny, which is described in detail in the section below on documents. The second group contains some important Skelton family documents, especially the very difficult-to-read letter to Walter Skelton from his father Joseph dated 20 January 1825, and the one from his aunt Elizabeth White dated 22 March 1827. The third group of letters contains a mix of dates and correspondents, mainly regarding the extended Skelton families (especially the Boyds). Two letters in particular are revealing in their insights into the late 19th-century (and later) interest in spiritualism, or spiritism: the one from Edgar Ryder to Ann Skelton dated March 1872 announcing his belief that her brother Walter "is one of the Big Guns in the Spirit world"; and the one from Charles Robb to Elizabeth Boyd dated 12 January 1930 enclosing his transcript of a spirit message from her aunt Ann Skelton during a séance the previous day.

Following the letters are prose writings and poetry, divided into three groups. The first consists of manuscript notebooks containing one or the other or (usually) both genres, and is further divided into notebooks in Walter Skelton's own hand (3) and those in other hands (3). Except for "Elizabeth White's Collection of Poetry," all of these notebooks have Princeton connections, and a few have western Pennsylvania connections.

The second group contains orations, lectures, and essays, nearly all of which are in Skelton's hand and presumably composed by him. The dated ones are from his years at the College of New Jersey in Princeton, and most of the others must be as well. Public speaking was an integral part of the College curriculum, and some of the orations must have been delivered there during his student days (see especially the one dated July 1825).

The third group contains miscellaneous verse. A few of the poems are in Skelton's hand and may have been composed by him (3); the leaf containing the second poem has a few occurrences of the name "(Miss) C. Morford," who may have been a love interest of his. Most of the poems (19), however, are in other hands and range from well known ones like "Don't give up the Ship," Burns' "Auld Lang Syne," and Waller's "Of My Lady Isabella playing on the lute" to obscure ones, including a "Canzonetta" in Italian by Peruchini. Along with Elizabeth White's collection in the first group, these poems indicate a strong interest in poetry in Walter Skelton's extended family.

After a few miscellaneous illustrations and photographs are a large group of documents (certificates, wills, receipts, deeds of land sales, surveys, and the like), divided by the families to which they refer. Most of these families were from western Pennsylvania and related to the Skeltons (Boyd, Craig, McFarland) or were members of the Skelton family itself. The Franklin Heirs also relates to western Pennsylvania, for in January of 1840 Walter Skelton purchased two tracts of land, totaling 410 acres, on the west side of the Allegheny River in South Buffalo Township, Armstrong County, Pennsylvania, which had been owned in the 1780's by Benjamin Franklin; Skelton presumably built a house on the property and lived there until his death in 1848, when it passed into the hands of his sister Ann Skelton. The Scudders were friends of the Skelton family in New Jersey, and the deed of sale described here was probably from a descendant of that family. The two White family documents refer to Elizabeth White, whose collection of poetry is described in Series II, sub-series 2 above and who lived in Scarsdale, New York; she was the sister of Walter Skelton's mother, Sarah White Skelton, wife of Joseph Skelton, Sr.

The most intriguing set of documents has to do with Marin Detargny. It is uncertain how his papers came to be included in the papers of the Mintos or of the extended Skelton family. Moreover, seven of the ten Detargny documents between 1796 and 1798 were in the Earhart donation; why or how they became separated from the rest of the Detargny documents is a mystery, especially since they are not so different from the other three of the same date. From the documents (and four letters referring to him) one learns that Marin Detargny was born in France on 26 June 1776, son of Jean Francois Detargny. He is twice called "homme de lettres," once "Professeur," and is later referred to as "Reverend." He remained in France until at least 1798, not leaving until 1800 or a little later. By December 1802 he was in Virginia, residing in Alexandria and trying to open a school, but at about the same time he must have moved to Annapolis, where he taught French until at least April 1804. Between November 1805 and August 1807 he was in Charleston, South Carolina, but by 1810 he was in Philadelphia and being looked after, at least financially, by Benjamin Hopkins (husband of Mary Skelton Minto's niece, Elizabeth, the daughter of Mary's brother Josiah). By early 1813, Detargny was destitute and was in danger of being sent to the overseers of the poor; his wife was also destitute and depended on "relatives" who could not afford to help her husband.

How the Skeltons and the Hopkinses came to know him, and especially how the Hopkinses came to be responsible for him, is unknown, though intriguing; sometime after 1807 (see undated letter from M. Chrystie to Mary Minto) a "Mrs. Ditennia" (probably Mrs. Detargny), who had been ill, visited Mary Minto in Princeton.

The next category consists of printed materials (a broadside; an interesting advertisement and list of fees for Mrs. Graham's school in New York from the early 19th century; two newspapers; some pamphlets and announcements; and three newspaper clippings about family events). The most numerous group is the pamphlets and announcements, which contains primarily the Proceedings of seven Boyd family reunions held in western Pennsylvania and Ohio between 1881 and 1892 (at least ten reunions through 1900, but no other Proceedings appear in the Skelton family papers). These Proceedings contain lists of the participants and attendees at the various reunions, along with biographies of some of the Boyds (including Walter Skelton Boyd [1864-92], who was named for his uncle, Walter Skelton, in the 7th Proceedings), and an in-depth study of some of these people might help to unravel the connections both among the Boyds and of the Boyds with the Craigs, Earharts, and McIntyres.

The final group consists of miscellaneous materials, including notes by Walter Skelton; invitations to parties, dances, and college exercises; a statement from students at the College of New Jersey directed to James Carnahan, president of the College; a notebook containing "By-Laws of ‘The Princeton Blues'," a militia group in Princeton whose captain in 1830-31 was Walter Skelton; a booklet of proverbs and common sayings in English and Spanish on facing pages; a series of primarily 20th-century family notes and lists about the contents of the second Minto-Skelton collection before it was given to the Clements Library; and some obscure pieces of cloth with writing on them. Three of the five notes written by Walter Skelton are presumably from his days at the College of New Jersey; a fourth is apparently a record of the books in his library; and the fifth is a unique list of "Provincialisms noticed in the Western part of Pennsylvania," which he must have recorded when he first went out to that part of the country in 1826. Fourteen of the eighteen invitations (some on the backs of playing cards) are addressed to one or more of the Skelton sisters requesting their attendance at parties, dances, and college exercises, and they attest to the active social life for young women in Princeton and environs in the 1780's.

The last item in the group of miscellaneous materials is a set of twenty-four round pieces of cloth with writing in ink on one side of twenty-two of them. The writing has various configurations: always the name of the writer and, in addition, occasionally the name of the addressee, usually a sentiment of some kind, and frequently a date and the home of the writer. The addressee, when given, is always Mary or Mary McFarland; the year, when given, is 1845, usually in October; the home addresses are nearly always somewhere in Indiana County or Armstrong County, Pennsylvania; and the writers are often relatives (five are Skeltons).

The collection consists of two series: the papers of Joan Memering, including biographical materials, Cambodia Project materials and related materials, Central Michigan University(CMU) materials, and newspaper articles, most of which she researched and wrote; and the papers of her husband, Dean Memering, documenting his career teaching in CMU's English Department, and his biographical materials .

The collection is divided into the following series: Willard D. “Dean” Memering papers (.5 cubic ft., 1 box); and Joan Shipers Memering papers, 1969-2006 (Scatterd) and undated is the rest of the collection.

Dean’s papers, 1971-2006 (Scattered), and undated, mainly document his teaching experience in the Department of English at CMU, and his Biographical Materials. Biographical Materials for both Memerings includes obituaries, resumes, photographs, and other relevant materials.

Joan’s papers are divided into the following series: Biographical Materials (1 folder); Cambodia Project Materials and Cambodia Related Materials, 1978-2003, and undated (approximately 5 cubic ft. in 9 boxes, 1 folder); CMU Materials, 1983-1992 (Scattered), and undated (.25 cubic ft. in 1 box); and Newspaper Articles, 1975-1995 (Scattered, copies (.25 cubic ft. in 1 box). At the end of the collection there is a folder about Polish refugees coming to Mount Pleasant that includes two newspaper articles (copies) and a photograph [1982].

Of prime interest to researchers are the Cambodia Project Materials, 1978-2003, and undated. These include: Joan’s notes, drafts of oral interviews she conducted with Cambodian refugees, the transcriptions of the taped interviews, some of the tapes, notecards, and drafts and outlines of chapters she wrote for her book, as well as notes on Cambodian vocabulary, family names, and history chronologies of Cambodia. The transcriptions and notes painfully and vividly document the horrors of Cambodia during the 1970s, the horrific suffering of its people, and the various traumas and challenges faced by the refugees. Cambodians who were interviewed by Joan included men [Train] Chit, Meng Leng [Phou], Heng Suy Keang, and a woman, Nay or Ing May. Photographs of the refugees and their families during the 1982-2003, and undated are also included although many are unidentified.

Also in this series is the only extant documentation of the Mid-Michigan Refugee Action Committee, Joan’s notebook with various loose attachments and correspondence includes a list of the churches in Mount Pleasant who sponsored refugees in 1979 and information about the refugees. Richard C. Train and Family were sponsored by St. Mary’s University Parish; an unidentified couple by the Millbrook United Methodist Church; the Heng Suy Keang family by the First Church of Christ; the Gau Cheng Sun family by the First United Methodist Church; and the Lim Chhun Fa family by Sacred Heart Parish.

Another item of interest in the series is the English/Chinese/Khmer Translation Phrase Book, undated. It was designed for practical use in everyday communication for the new refugees. Also, there is material of the Lutheran Immigration and Refugee Services program (1 folder), with which Immanuel Lutheran Church in Mount Pleasant was involved. They sponsored refugees before 1979.

The Cambodia Related Materials, 1969-2003 (Scattered) and undated, include Joan’s research notes and materials which she compiled from a variety of secondary sources on Indochina including the Far Eastern Economic Review (FEER), Indochina Issues, Indochina Newsletter, and the Phon Penh Post, maps of Southeast Asia, and various BBC Broadcasts re: Cambodia. Joan’s correspondence, to/from/or about Cambodian refugees and or about her book is also found here.

Also of interest in this series is a term paper entitled “My Father: the Refugee” by Michael Phou, son of Meng Leng Phou, with a CD and letter to his “Aunt Joan”, 2003. Michael visited Joan to find out more about his father’s life from her notes, transcriptions, and tapes. In his paper, Michael describes how the Memerings were considered family members by Meng Leng Phou’s extended family because of all that they had done to help his family come to and adjust to life in America. Meng Leng had eventually settled in California, but the bonds between the two families remained very strong. Michael’s paper clearly documents that prior to conducting his research about Meng Leng, he did not understand what his father had endured and was quite horrified and saddened to discover the truth while he was also very proud of his father’s ability to adapt to American culture and speak flawless English.

The Newspaper Articles Joan wrote, 1975-1995 (Scattered, copies), include some articles about Cambodian refugees, Vietnam, and many other diverse local topics. There are also some clippings she collected about Cambodia/ns and Vietnam/ese or Vietnam veterans that she did not write but obviously used for research purposes.

Box 12 includes Oral History Transcriptions of Joan’s interviews with Train Chit, organized into four typed volumes, 1982-1983.

Processing Notes: Most of the collection has a musty smell. While no signs of mold were found during processing, researchers with allergies or asthma should be careful while using the collections.Duplicates and materials of peripheral value were returned to the donor. Books written by Dean and about Cambodia in the collection were separately cataloged.

[NB: This is a TEMPORARY finding aid for an IN-PROCESS collection; some restrictions apply]. The Handy Papers document the lives and professional activities of four generations of the Handy Family of Virginia, Maryland, and Delaware. The collection largely revolves around James Henry Handy (1789-1832), Isaac William Ker Handy (1815-1878), Moses Purnell Handy (1847-1898), Sarah Matthews Handy (1845-1933), Frederick Algernon Graham Handy (1842-1912), Egbert G. Handy (1858-1938), Rozelle Purnell Handy (1871-1920), Sarah V. C. Handy (1876-1963), and H. Jamison Handy "Jam Handy" (1886-1983). The Handy family were largely educated, politically active, literary southerners, who were a part of many of the social and intellectual currents of especially the mid- and late-19th century. The papers offer resources for study of the Civil War, particularly its effect on Virginia civilians and southern prisoners of war at Fort Delaware; the history of southern families; late nineteenth-century American politics; Presbyterian history; late nineteenth-century newspaper journalism; the World's Columbian Exposition in Chicago, 1892-93; and genealogy. In its current, temporary housing, the papers include 30 boxes of correspondence, 27 boxes of family papers and topics files, six boxes of World's Columbian Exposition papers; eight boxes of photographs, plus separately housed images; four boxes of newspapers and newspaper clippings; 12 boxes of Jam Handy and Jam Handy Organization papers; 60 boxes of scrapbooks; and six boxes of books and serials (plus many loose books and other printed items).

[NB: This is a TEMPORARY finding aid for an IN-PROCESS collection. This current scope note pertains almost entirely to Handy family papers acquisitions of the 1980s (an estimated 60-65 boxes of the total 153 boxes). Among the in-process materials are 60 boxes of scrapbooks, largely kept by Rozelle P. Handy and Sarah V. C. Handy].

The Handy Papers document the lives and professional activities of four generations of the Handy Family of Virginia, Maryland, and Delaware. The collection largely revolves around James Henry Handy (1789-1832), Isaac William Ker Handy (1815-1878), Moses Purnell Handy (1847-1898), Sarah Matthews Handy (1845-1933), Frederick Algernon Graham Handy (1842-1912), Egbert G. Handy (1858-1938), Rozelle Purnell Handy (1871-1920), Sarah V. C. Handy (1876-1963), and H. Jamison Handy "Jam Handy" (1886-1983). The Handy family were largely educated, politically active, literary southerners, who were a part of many of the social and intellectual currents of especially the mid- and late-19th century. The papers offer resources for study of the Civil War, particularly its effect on Virginia civilians and southern prisoners of war at Fort Delaware; the history of southern families; late nineteenth-century American politics; Presbyterian history; late nineteenth-century newspaper journalism; the World's Columbian Exposition in Chicago, 1892-93; and genealogy.

In its current, temporary housing (see the box listing in this finding aid), the papers include 50 boxes of correspondence, 26 boxes of family papers and topics files, six boxes of World's Columbian Exposition papers; eight boxes of photographs, plus separately housed cased images; four boxes of newspapers and newspaper clippings; 12 boxes of Jam Handy and Jam Handy Organization papers; 60 boxes of scrapbooks; and six boxes of books and serials (plus many loose books and other printed items).

The following is a former description by Curator of Manuscripts Galen Wilson, for the Handy Family Papers acquisitions of the 1980s (50-60 boxes of materials):

"Isaac Handy's fondness for history led him to the belief that he lived at an important moment in the life of the nation, and every wrinkle of the sectional crisis of the 1850s and 60s seemed to confirm. His correspondence and diaries from the eve of the war through its conclusion are a reflection of a well-educated southerner's reaction to the events unfolding about him and provide insight into the development of his political sympathies. Even after his arrest in July 1863 and his incarceration at Fort Delaware, Handy remained conscious of being part of "history in the making," not only continuing his twenty-five-year habit of keeping a diary, but in planning for a future book on Fort Delaware, soliciting memoirs of war service from his fellow prisoners. Handy saved these manuscripts, plus the correspondence he received while in prison (much of it from Confederate civilians), pasting them into two large scrapbooks. These have been disbound and the material cataloged item-by-item and interfiled chronologically in the collection's correspondence. Drafts and copies of the book which Handy wrote about his confinement, United States Bonds, are present in the collection.

Among the many individual areas of American Civil War interest are Isaac W. K. Handy's description of the battle between the ironclads Monitor and Merrimac, and the journal which Moses Handy kept during his service in the Confederate army in 1865. The soldiers' reminiscences collected by Isaac Handy at Fort Delaware include several exceptional accounts, including biographical and autobiographical sketches of M. Jeff Thompson, the mayor of St. Joseph, Missouri, turned "Swamp Rat" militia commander. Thompson played a major role during the summer of 1861 in defending Missouri's slave system from John C. Frémont's emancipation proclamation.

Other Civil War war-related materials include Isaac Handy's 1861 sermon on "Our National Sins" and fast-day sermons from the same year. The reminiscences of a myriad of former Confederate officers are scattered throughout Handy's correspondence of the late 1870s, all intended to be used in a history of the war planned by the Philadelphia Times. Also present is some documentation of Frederick A. G. Handy's father-in-law, Edwin Festus Cowherd, a Confederate soldier.

While the Handy collection provides thorough documentation of life among the eastern Handys, it also contains a significant body of correspondence from the westward sojourn of Isaac and Mary Jane Handy from 1844 to 1848. Isaac and his wife wrote over 100 letters from Missouri, in which they described the powerful ideological lure of the west, their family's adjustment to new surroundings, and the social and political climate of the old southwest. An index to these letters, prepared by Isaac Handy, is present, along with an original binding. Isaac's diary for the years spent in Missouri provides a valuable point of comparison for the letters.

Political and social commentary flows throughout most of the collection, from Jesse Higgins' campaign for reform of the federal legal and judicial systems, 1805-1806, through the fin de siècle political interests and involvements of Moses Handy.

The political impact of Reconstruction plays a major role in the collection, particularly in the letters of Congressman Samuel Jackson Randall (1828-1890) of Pennsylvania. The election of 1896 is well documented and the collection includes much correspondence with the Republican President-maker Mark Hanna. For his efforts on behalf of the Republican Party in this election, Moses Handy had hoped to net a foreign consulate through Hannah but was disappointed. Handy's transition from Confederate soldier to Republican politico is subtly documented and provides an interesting case study in political opportunism.

The Handy Family Papers are an important resource for the history of the Presbyterian Church during the 19th century. The 2nd Presbyterian Church in Washington, D.C., was a major focus of James Henry Handy's life, and the early history of this congregation is well documented in correspondence dating from the 1820s. Rev. Daniel Baker was the first pastor of the congregation, and although Baker's tenure was controversial, James remained a close friend of Baker's for the rest of their lives. The collection thus contains items concerning Baker and his relationship with the 2nd Church, and several letters written by him after he left to assume a pastorate in Savannah, Georgia.

Isaac Handy's vocation as a Presbyterian minister and his avocation as an historical researcher merge in this collection, deepening the documentation of the church. Perhaps spurred by being asked to contribute some biographical sketches to William B. Sprague's Annals of the American Pulpit, Handy sought out primary documents relating to the colonial Presbyterian clergy and congregations. Aspects of his own career in the church is documented through a scattered series of letters from former parishioners--many of which were received during his imprisonment at Fort Delaware--and in letters written by Isaac to his sons. A thick file of Isaac's sermons is present, several of which were published. Among these sermons is "The Terrible Doings of God" (23:31), which concerns the Yellow Fever Epidemic near Portsmouth, Virginia, in 1855. He delivered this eulogy at a Baptist church for members of several different Portsmouth churches. Handy earned acclaim during the crisis by staying to help the victims rather than fleeing to safer ground.

Isaac Handy's literary flair was inherited by Frederick and Moses, and both pursued careers in newspapers. Moses' career is more thoroughly documented than Frederick's, and much of the correspondence written between 1869 and 1890 concerns Moses' efforts in the newspaper business. There are several folders of general newspaper correspondence dating from 1865 to 1897, an entire box of unsorted clippings by and about the Handys, and boxes of mounted clippings of Moses, Sarah, and Rozelle Handy's published writings. Journalistic endeavors of other family members are also present.

One of Moses Handy's greatest claims to fame was his role as chair of Department O (Publicity and Promotion) for the Columbian Exposition in Chicago, 1893. His involvement with the Exposition is documented in correspondence, reports, financial papers, brochures, photographs, and memorabilia. The advertising campaign begun in 1890 has been cited as the prototype of modern publicity strategies, and the Handy Papers offer an unparalleled view into the inner workings of the key department. The collection also contains information about the San Francisco Mid-Winter Exposition (1893), a sort of subsidiary event to the main Chicago attraction, and the general correspondence for 1891-93 contains some references to the World's Fair.

Isaac Handy's lifelong ambition was to publish "The Annals and Memorials of the Handys and their Kindred." Beginning in the 1850s, he gathered genealogical data on all descendants of "Samuel Handy, the Progenitor," an Englishman who emigrated to Maryland to farm tobacco. Three drafts of this work, in increasing thickness, were completed in 1857, 1865, and the 1870s. Isaac was prepared to publish the work in the 1870s and had an advertising flier printed, but when subscriptions did not meet expectations and Handy died in 1878, the project foundered. The manuscript then passed to Moses Handy, whose own intentions for publishing the book never reached fruition, possibly due to his untimely death at the age of fifty. In 1904, Isaac's youngest surviving son, Egbert, acquired the manuscript from Moses's widow, Sarah Matthews Handy, but his publication plans did not gather momentum until 1932.

With a great deal of vigor, Egbert attempted to update the manuscript, now sixty years out of date, and had a new advertising circular printed. Again, death removed the Annals' main advocate. The manuscript remained in the possession of Egbert's widow, Minerva Spencer Handy, and in the 1940s she gave it to Frederick A. G. Handy's widow, Lelia Cowherd Handy, then living in Arlington, Virginia. Before her death in 1949, Leila entrusted the material to her granddaughter Mildred Ritchie. The Clements Library acquired the manuscript from Mrs. Ritchie along with other family papers. A century and a third after Isaac began the project, the Annals were published by the Clements Library in 1992. The Handy Family Papers contain various drafts of the manuscript, plus many notes and letters concerning its publication."

[NB: This is a TEMPORARY finding aid for an IN-PROCESS collection. This current scope note pertains almost entirely to Handy family papers acquisitions of the 1980s (an estimated 60-65 boxes of the total 153 boxes). Among the in-process materials are 60 boxes of scrapbooks, largely kept by Rozelle P. Handy and Sarah V. C. Handy].