Collections : [University of Michigan William L. Clements Library]

Colin V. Dyment, Lt. A.R.C., 91st Div. wrote these American Red Cross, 91st Division (World War I) death reports for the benefit of bereaved family members. Written in 1919 and with varying degrees of detail, they describe the circumstances of the deaths of men in the 91st Division - almost exclusively during the Meuse-Argonne and Belgian offensives, September-November, 1918.

The American Red Cross 91st Division death reports consist of 29 reports, each of which documents the deaths within a particular company or companies, battalion, or detachment within the 91st. Every page bearing an American Red Cross letterhead, the documents begin with a list of deceased soldiers' names and emergency contacts and are followed by a description of each man's death. The reports comprise 332 pages and relate the wartime deaths of 781 men.

The author of the reports, Colin V. Dyment, Lieutenant A.R.C, was a "searcher" within the 91st Division. His reports each proceed in a chronological fashion, beginning in the first phase of the Meuse-Argonne offensive and ending variously - as the final deaths suffered by each unit occurred at different times. Some of the units lost their last man in the second phase of the Meuse-Argonne Offensive, and others not until their service in Belgium.

With as much detail as he was able, Dyment related the military context, troop movements, geographical surroundings, and precise events that led to the death of the soldiers. The descriptions are at times narrative, sometimes including last words, final dialogues with other men, physical descriptions of the men, and exact burial locations (when known). Where he did not bear witness, he attempted to include the contact information of officers or soldiers who had, so that bereaved family members might query them for information about their loved ones. The individual reports often read like stories, telling of the same battles with a focus on different companies, battalions, and detachments.

One report of non-combat casualties describes a train wreck near Bonnieres, France, in which a French freight train crashed into the rear of a military troop train. The 91st suffered the loss of 30 men from the Machine Gun Company and Medical Detachment of the 362nd Infantry unit.

This collection arrived at the Clements Library with twelve additional items: typescript copies of nine letters and two postal cards from Harry B. Critchlow of the 363rd Ambulance Company, 316th Sanitary Train, 91st Division and one typescript document entitled "Who Won the War," written by William H. Johnston in collaboration with General John J. Pershing. These additional materials relate directly to the 91st Division, but their relationship, if any, to the death reports is unclear.

Harry B. Critchlow of Portland, Oregon, sent these letters to his parents and to his brother Walter, mainly in August 1917, while at Jefferson Barracks, Missouri, and Fort Riley, Kansas. In them, he described life in military camp and the activities of his fellow soldiers. In a letter dated June 19, 1918, from Camp Lewis, Washington, he anticipated his deployment overseas. Following the War, he sent two postal cards from France, assuring his family that he was still alive.

William Johnston's typescript copy "Who Won the War" is made up of transcripts of letters between himself and General John J. Pershing, regarding the accuracy of Pershing's portrayal of the 91st Division in his memoir of the war.

The Masten family papers contain correspondence documenting the everyday lives of the Hastings and Masten families in 19th-century New York, as well as the Civil War service and subsequent endeavors of Henry Masten in Grandville, Michigan.

The Masten family papers are comprised of 120 letters and two miscellaneous items, dating from 1799 to 1899. The daughters of Jonas and Nancy Hastings were the primary writers of the earliest letters, which concern mainly family and farming news, specifically births, marriages, and deaths of relations and neighbors. Caroline (Hastings) Pennell’s letters to her siblings in New York shed light on the family’s struggle in Northville, Michigan, where they settled sometime in the 1830s. In a letter dated October 14, 1840, Caroline mourned the death of her infant Ebenezer, “his little body was laid in the silent grave by the side of little Andrew and it appears at times as though a part of my heart was buried with them. I find in the midst of life we are in Death and the most promising flowers are nipt in the bud…”

Several letters from the 1850s refer to problems between Samuel Hastings and his wife Mary. On September 25, 1851, Caroline wrote to her sister Nancy, stating, “Mary tells me she and the children talk of coming back this fall they cannot live there with Sam in any peace the children are afraid of him….” Caroline blames the strife on “cursed Drag Alcahol.”

Also noteworthy is the long series of letters between Henry Masten (son of Nancy and Ephraim Masten) and his sisters during the 1860s and 1870s. Henry’s Civil War letters cover camp life in Virginia, such as marching, food, weather, and equipment. In a letter of October 24, 1864, he describes being surprised by the Confederate Army at the Battle of Cedar Creek. The letters from the 1870s, when Henry lived in Grandville, Michigan, portray the work, recreation, family relations, and social setting of a farming family of that era. They contain details of farm work, birth and death of children, health and sickness, church activities, and religious beliefs. Later letters detail his activities with his grocery business, Masten & Hammond.

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

The collection consists of 312 items:

217 letters, largely to and from the Talcott family;

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

2 engravings, of John B. Talcott.

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

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

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

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

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

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

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

The William Jenks collection consists of letters, financial documents, prayer notes, and miscellaneous items related to the prominent New England Congregational clergyman, biblical and oriental scholar, and social reformer William Jenks.

The William Jenks collection (975 items) consists of letters, financial documents, prayer notes, and miscellaneous items, related to the prominent New England Congregational clergyman, biblical and oriental scholar, and social reformer William Jenks. The collection includes 887 letters (123 undated), 37 official and financial documents, 37 prayer notes and miscellaneous items, and 14 printed documents.

The Correspondence series (887 items) largely consists of personal letters addressed to Jenks and his wife from friends, colleagues, parishioners, and family members. Religious themes are apparent throughout. Many of the earliest items are from Jenks' brothers John, Samuel, and Francis Jenks; other pre-1805 items from colleagues and concerned parents of students concern his teaching career in Cambridge. For example, Sarah Dunlap of Salem, Massachusetts, described a treatment for her son's "bad quincey" (swelling of the throat), so that Jenks could administer it while her son was under his care (June 4, 1800). Other ministry-related items include an invitation to "dance at the house of Mr. Lyman" from the Committee of the Congregational Society in Bath, Maine, received just before Jenks' move to Maine (December 17, 1805). While in Maine, Jenks received letters from his parishioners and other members of Bath society, as well as from his old friends and business colleagues in Boston and Cambridge. One letter from Jonathan Greenleaf states that he wished to send Jenks some of his books so they can be scattered into the hands of individuals, for the sake of religion and literature, and "where they will be read and preserved", rather than sent to a library (December 24, 1813). Jenks wrote a few of the letters in the collection, including a warm and affectionate letter to his wife (September 7, 1811). In another letter, dated April 15, 1812, Jenks implored someone to care for an African-American friend in need of assistance. Jenks also received a letter recommending John Gloucester (the first African-American ordained Presbyterian priest) as a possible leader of missionary work in Africa (January 31, 1815).

The bulk of the letters related to Betsey Jenks are from her sister, Sally Belknap Russell (later married to a man named Pope). Sally discussed the sickness and death of their father Ezekiel Russell, life in Boston, and other personal matters. Particularly after 1808, various brothers, sisters, cousins, and the Jenks children wrote many of the family letters. Though these are warm and affectionate, they also contain news of the deaths of parents, siblings and spouses. For example, the June 24, 1810, item is from Jenks’ sister Abigail Dana describing her husband's suicide. Also of note are three letters regarding a servant who was trying to hide from her abusive husband (October 26, 1807; November 12, 1807; and November 1807).

Letters from the 1820s through the 1840s contain materials related to various speaking engagements in Massachusetts and invitations to the meetings of area historical societies. Also present are business letters and circulars from the many societies and churches in which Jenks held memberships; these concern diverse topics, such as staffing issues and library collections. During this time, Jenks also maintained correspondence with his children and siblings. His son wrote several letters in 1831 about travels in Spain, Marseilles, Malta, and Sicily. Also of note is a letter in which Jenks discussed a sinking ship near the North Pole (December 3, 1829), and another that contains notes on the "correct" version of the English language Bible (July 17, 1835). Jenks discussed Cotton Mather's Wonders of the Invisible World, referring to it as being "published immediately after the Witchcraft Excitement in 1693" (June 26, 1841).

Many of the items from the late 1840s through the 1860s, and almost all of the letters written after Jenks' death in 1866, are related to Jenks’ son Lemuel. In one, Lemuel described in detail a religious festival in Manzanas, Cuba (April 5, 1848). In another, Craigie Jenks described his service in the 7th Regiment of the Kansas Militia during the Civil War (October 25, 1864). Five items dated after Jenks' death are addressed to William Jenk's daughter, Sarah Judith Jenks, who married Jerome Merritt. One letter dated April 29, 1856, was written by William Buel Sprague (1795-1876) soliciting input about how to write about Rev. Samuel Williams in his forthcoming book, Annals of the American Pulpit.

The Receipts, Documents, Reports, and Notes series (37 items) contains Jenks’ business documents, speeches, and financial papers.

• Society for promoting historian knowledge (1816)
• Boston Society for the Religions and Moral Instruction of the Poor (1821)
• Massachusetts Society for Promoting Christian Knowledge (1825)

The series contains addresses delivered to the Delta Young Mens Athenaeum by E. Maxwell Seal (1839) and the Bath Society for the Suppression of Public Vice (undated). This series also holds a copy of the law enacted by the Massachusetts state congress to bring William Jenks and others into the Society for the Religious and Moral Instruction of the Poor (1820) as well as 8 receipts, largely of payments to William Jenks for services rendered. Another item of interest is an 1852 list of Massachusetts church congregations (various denominations) noting increasing numbers of attendance from March 8 and April 12 because of added converts.

The Prayer Notes series (20 items) consists of small slips of paper with prayer requests for sick or recently departed family members of the church community. The minister usually read these during the church service. Though most of the notes are undated, one item is from 1815, when Jenks was at the Bath Congregational Church, and several others are from 1821, when he was at the chapel on Central Wharf.

The Miscellaneous Notes series (17 items) contains a variety of written and visual material. One item is a drawing of the Manana ("Mananas") Island Petroglyph (writing carved in stone by early Native Americans) with a description of the location and the inscription. Another is a two-page description of "Monhegan Island and of the inscription found there" (1851). Other notes include items in Hebrew, Arabic, Latin, and one other language that may be Phoenician or Aramaic. The genealogical item traces the line of Nathan Webb of Charlestown, starting with John Webb of Shrewsbury, England, 1531. Images include a plan of houses to be built on Atkinson St. [Boston] (1825), a sketch of a thatched roof cottage drawn by A.M. Jenks (1882), and a drawing of the Manana Island Petroglyph on a rock. A four-page account of travel to Russia, particularly St. Petersburg, is also noteworthy for its description of Russian landmarks and tourist attractions (undated).

The Printed Material series contains 14 items related to the religious, genealogical, and antiquarian societies with which Jenks was involved. Included are the rules and bylaws of the Eastern Society in Bath, Maine (1811); two religious pamphlets encouraging prostitutes to turn to Christianity (1824); a report of the "Royal Society of Northern Antiquaries to its British and American Members" (1836); a poem entitled The Worker, written by Jenks (1857); and The New England Historical and Genealogical Register, Volume 5, Number 4 (October 1851), pages 375-486. Images of William Jenkins and Alpheus Hardy, both undated, are also part of the series .