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

Ezra T. Doughty's diary entries pertain to his experiences onboard the USS St. Louis and USS Grampus during the ships' voyages in the Caribbean and Gulf of Mexico in 1832 and 1833. Doughty, a midshipman who became sailing master of the Grampus in December 1832, recorded detailed descriptions of Haiti; Veracruz, Mexico; and Havana, Cuba, and reflected on several aspects of navy life.

Ezra T. Doughty's diary entries (63 pages) pertain to his experiences onboard the USS St. Louis and USS Grampus during the ships' voyages in the Caribbean and Gulf of Mexico in 1832 and 1833. Doughty, a midshipman who became sailing master of the Grampus in December 1832, recorded detailed descriptions of Haiti; Veracruz, Mexico; and Havana, Cuba. The first page of the volume contains an incomplete description of the Grampus, including measurements of the schooner's masts, decks, hold, and ballast.

Doughty began his diary on October 9, 1832, while in port at New York onboard the St. Louis. He anticipated the ship's upcoming journey to the West Indies and complained that the ship would be carrying a significant number of officers bound for other vessels. He wrote semi-regular entries about his experiences on the St. Louis until December 3, 1832, in which he commented on party politics and the Andrew Jackson administration, scenery and nautical animals, his personal history, women, Commodore John D. Henley, and a theological discussion with a shipmate. On October 11, 1832, he quoted lines from a poem by Thomas Moore, "As Slow Our Ship." Two entries have descriptions of deaths at sea: a sea burial (October 13, 1832) and a failed attempt to rescue a crewman who had fallen overboard (November 13, 1832). In these entries, Doughty also reflected upon death in general and upon his feelings after watching a man drown. While traveling off the coast of Hispaniola, he composed an extensive description of Haiti, including notes on its history, governance, people (particularly with regard to slavery and race), customs, and coastline (November 13, 1832; November 23, 1832). Along the southern coast of Cuba, Doughty noticed the contrast between Spanish planters' villas and their slaves' huts (December 1, 1832).

The St. Louis arrived at Pensacola in early December 1832, and Doughty accompanied a fowl-hunting party on at least one occasion while in port. On December 11, 1832, he accepted a transfer to the schooner Grampus, on which he served as sailing master. Doughty also noted recent animosity between the United States Navy and the Mexican government, prompted by the ship's previous capture of suspected pirates sailing under the Mexican flag (December 11, 1832). On one occasion, Doughty was a member of a party that unsuccessfully attempted to recover a man who had gone overboard (December 24, 1832). He composed lengthy descriptions of Veracruz, Mexico (December 27, 1832, and January 1, 1833), and Havana, Cuba (January 11, 1833, and January 20, 1833). In Mexico, he recorded the effects of recent military operations, his opinions about Mexicans, and the history of Spanish rule. In Havana, he mentioned the local inhabitants and markets, and the United States's possible interest in owning Cuba, Havana Harbor, and Morro Castle. Later, he commented on workers on "Thompson's Island" (now Key West, Florida), the efforts of "wreckers" to assist ships stranded on nearby reefs, and the work of naturalist John James Audubon (January 20, 1833). By January 14, the Grampus had embarked for Norfolk, Virginia, and Doughty's entries of mid- to late February 1833 and March 1833 pertain to his social activities in Norfolk and his thoughts on nautical careers. His final entry is dated March 14, 1833.

An unattributed journal entry (3 pages) is dated December 20, 1859, with an additional heading made for the following day. The entry pertains to the first day of a transatlantic voyage on the Fortunata, commenting on encounters with fellow passengers (often British) and expressing anticipation for exploring tombs in "Nubia." A piece of heavy linen is tied over the book's covers, and the front cover bears the ink title "Amphibiology."

This collection is made up of correspondence, speeches, a travel diary, and a published history related to the family of General George S. Patton. The bulk pertains to Patton's parents, George S. Patton, Jr., and Ruth Wilson Patton, and to his sister, Anne W. Patton ("Nita"), though items written by and addressed to General Patton are also present.

This collection (0.75 linear feet) is made up of correspondence, speeches, a travel diary, and a published history related to the family of General George S. Patton.

The largest selection of correspondence pertains to George S. Patton, Jr., and Ruth Wilson Patton. Letters written by Patton to Wilson during their courtship and after their marriage provide news of his life, work, and travels. Some items mention their son Georgie (George S. Patton III). Patton also wrote letters to his family, including five to his mother while participating in the punitive expedition to Mexico in 1916. Letters written by Nita Patton largely concern her experiences while living in London, England, in 1919. Some of her letters refer directly to her acquaintance and relationship with John J. Pershing, whom she met during a visit to New Mexico after the punitive expedition of 1916.

Multiple letters written by George S. Patton, Jr., relate to the future general's admission to and studies at the United States Military Academy at West Point, New York, in the 1900s. Patton provided his son with personal advice and encouragement, and news from home. The collection includes miscellaneous family letters, addressed to and exchanged between numerous family members between the 1870s and 1890s.

The Patton family papers contain a daily diary of Nelly Davenport and her father's trip to Antigua from December 1789-1790, taken in an attempt to improve Nelly's ailing health. The diary and an accompanying description relate Nelly Davenport's final illness, medical treatments, and death.

A selection of George S. Patton, Jr.'s, speeches is included in the collection. Most were delivered while Patton attended the Virginia Military Institute in the late 1870s, including his valedictorian speech. The speeches concern topics such as the Civil War, the Battle of New Market, and politics. One later item, the text of a speech delivered before the Sunset Club on November 25, 1904, concerns interactions between African Americans and Europeans, particularly with regard to black slavery and suffrage in the United States.

This volume contains accounts and a diary kept intermittently by Massachusetts merchant Horatio Gates Sanford between 1835 and 1884. Diary entries pertain to Sanford's religious convictions, conversations about Christianity, and attendance at Sabbath School and other church activities.

This volume contains accounts (27 pages) and a diary (128 pages) kept intermittently by Massachusetts merchant Horatio Gates Sanford between 1835 and 1884. The first 27 pages record financial transactions between Sanford and numerous persons from February 16, 1835-January 14, 1836, including the amount of "cash sales" made with each person listed.

The majority of the volume consists of diary entries that Sanford wrote sporadically between 1840 and 1884. The first section (October 15, 1840-February 6, 1843) contains daily entries about Sanford's philosophy of faith and includes occasional mentions of his personal and domestic life. The earliest entries relate to Sanford's experiences at his dying mother's bedside. He discussed her steadily declining health, the effects his mother's death had on his religious convictions, the family's reaction to her death, and her funeral. By November 1840, Sanford had returned home to Boston, where he often wrote about religious conversations, topics of sermons, and his activities at the Bowdoin Square Church. The second diary section (July 23, 1846-September 12, 1846) has near-daily entries about similar religious topics. The final group of entries (February 2, 1884-March 24, 1884) pertains to the death of Harriet Sanford, Horatio's wife, and his religious convictions. He continued to attend sermons and Congregational prayer meetings as he neared his 76th birthday. One letter fragment addressed to a Sabbath School is inserted into the volume (August 1858).

The Langstroth Family papers document the activities and relationships of several generations of the Langstroth family, originally of Philadelphia, including the founding of several schools for women and African Americans, the experiences of a patient the Friends Asylum, and service in the Civil War.

The correspondence series comprises 600 items covering 1831-1955, and sheds light on the personal lives, careers, and activities of several generations of the Langstroth family. The bulk of the earliest letters, dating from the 1830s, are from Catharine Langstroth to her father and siblings. These letters concern the death of her sister Sarah, financial issues, and the health of several family members, including Margaretta, and refer to temperance (July 20, 1835 “It affords me much pleasure to know that you gathered in your hay on temperance principles”) and religious study. One letter of particular interest is dated January 3, 1839, and was written by Margaretta during a stay at the Friends Asylum in Philadelphia. It describes a harrowing series of treatments for unspecified mental problems: “My head has been cut open to the bone for 3 inches; and large [peas?] inserted; a lead placed over the slit and on the top of this a bread & milk poultice has been applied for two months… My hair has been shaved at least 6 times; and three times since the head was opened.” Margaretta also described the Asylum’s lectures, food, and other patients (“only deranged at intervals”).

Letters from the 1840s and 1850s were written by a variety of family members and document the founding of Mount Holly Institute for Young Ladies; the courtship of Thomas Langstroth, III, and Mary Hauss; and a range of religious attitudes, from Margaretta’s intense piety to Thomas’ doubt (December 12, 1853: “most all the young men in our church just before they got married have made a profession of religion, and how have they turned out! Look at them one half are as bad as they were before: but I have no right to judge.”). In early 1855, Margaretta wrote a series of letters from near Pine Bluff, Arkansas, describing her efforts at religious and educational outreach to slaves, for whom she felt sympathy (February 7, 1855: “Slaves! poor slaves! how my heart bleeds for them, they toil from night to morn, from morn to night--live and die here without knowledge enough to save the soul.”).

Little documentation of the family exists from the Civil War period, despite Edward and Thomas’ service on opposite sides, but Edward’s letter to Margaretta of July 14, 1865, indicates a rift between himself and his sisters, perhaps arising from his joining the Confederacy. Letters of the 1860s and 1870s are mainly incoming to Margaretta and concern teaching, finances, and advice. A number of letters to Thomas from the 1880s contain information about his brother Edward’s health. Approximately 25 folders of letters date from the 20th-century and were written between Hugh Tener Langstroth, his sister, Sara Paxson, and other relatives. These concern travel, social visits, health, and business matters.

The financial and legal documents series consists of 124 items relating to the Langstroth family, covering 1778-1913. It includes wills, records relating to milling, land indentures, an account book of 1814-1817 kept by Thomas Langstroth, Jr., paperwork related to loans, and other materials. Some materials relate to the bank failure which forced Langstroth to sell his mill in 1836. Only 15 items date from 1851-1913.

The diaries and journals series represents six volumes and a few fragments, covering the 1830s to the 1860s, all written by Margaretta Langstroth. The volumes dating from the 1830s contain biographies of historical figures and may have been used in school. Subsequent diaries recorded daily entries of varying length, covering parts of 1864-1868. The 1864 volume includes Margaretta’s memorials of deceased family members and is thus a good source of genealogical information. More commonly, her entries describe daily activities, religious meditations, and frequently seem to reflect a fragile mental state, as in this exceprt of April 15, 1865: “Abraham Lincoln shot in the Washington Theatre Secretary Sewar [sic] had this throat cut I hope Edwar [sic] has no hand in this what makes me fear that he had” or an entry of June 19, 1866, describing the death of a robin: “I felt very badly cannot describe my suffering poor bird…read hymns as it was dying wondering if it would live elsewhere[.] In bed all day so distressed so wretched…” In a number of passages, Margaretta noted the Sunday School classes that she taught, and commented on the number of students and the subjects of her lessons.

The Nathan D. and Thomas Robinson diaries contain entries relating to the Civil War service of two brothers from Ohio, in the 104th and 143rd Ohio Infantry.

The Nathan D. and Thomas Robinson diaries consist of five Civil War diaries; four kept by Nathan D. Robinson, and one written by his brother Thomas. Nathan's diaries cover 1862-1870, while Thomas' volume spans January-May and September-December of 1864.

Thomas' 49-page diary documents his life on a farm near Hanover, Ohio, before and after his military service, as well as three weeks of his time with the National Guard unit he joined, which was incorporated into the 143rd Ohio Infantry. Between January and late April, in daily entries, he described farm work (including harvesting buckwheat and making cider), weather, routine activities, and his efforts to resist alcohol. From May 2-22, he briefly documented his military service, mentioning drilling, traveling by train, and exchanging weapons, though not in much detail. Thomas resumed writing in the diary on September 17, 1864, and added daily entries until the end of the year. These focus primarily on his health, duties, finances, and the weather. On September 27, he wrote that he had contributed $10 to a fund to hire volunteers to take the places of drafted men in the war. In the back of the diary are several pages of financial accounts.

Nathan D. Robinson's first diary spans August 15, 1862-January 14, 1863 and contains approximately 90 pages of entries. In it, he described his arrival at Camp Massillon in Ohio, movement around Kentucky, camp life, duties, and incidents of note, such as the arrival of "Contraband" (escaped slaves), who warned the soldiers of surrounding Confederates. On October 6, 1862, Robinson wrote down detailed instructions on how perform picket duty, including whom to approach and at what distance.

The second volume, covering January 1-November 18, 1864, mainly contains extremely terse descriptions of movements and military actions. In its approximately 100 pages, Robinson gave brief descriptions of such events as the Battle of Resaca (May 13-15, 1864), and the destruction of railroad tracks in Macon, Georgia, during the Atlanta Campaign (August 30, 1864). He also provided ongoing details about the weather and his regiment's casualties.

The next diary, spanning January 1-June 28, 1865, contains 100 pages and comprises lengthier entries. Topics include the health and diagnosis of typhoid fever of Nathan's brother Thomas (January 24, 1865), the capture of an Armstrong Gun "said to be presented to Jef Davise [sic] by the Queen of England" (February 13, 1865), and conflicting rumors about the Lincoln assassination (April 17-19, 1865). On April 22, 1865, Robinson learned that Thomas had died eight days before, and he subsequently drew a mourning curtain over the top and sides of his entries through April 26. In his writings of April 24 and 28, he mentioned several visits to the "Deaf, Dumb and Blind Asylum," which he found "entertaining" and "interesting."

The fourth volume, of approximately 100 pages, sporadically filled in, contains only occasional entries between 1866 and 1870. It also consists of miscellaneous financial notes, two messages from women, and the lyrics to the song "When Sherman Marched Down to the Sea." A single receipt is laid into the volume.

The Nathaniel Stacy papers include correspondence, documents, sermons, and other materials which relate to the personal and professional life of Mr. Stacy, a Universalist preacher.

The Nathaniel Stacy papers include eight boxes of material relating to every aspect of the personal and professional life of a Universalist preacher operating in the hot bed of the Second Great Awakening, the Burnt-Over District of New York. Boxes 1 through 4 contain correspondence arranged chronologically, 1803-1867, followed by undated correspondence arranged alphabetically by author. Box 5 contains Stacy's preaching log, listing date, place and text taken for sermons given between 1803 and 1864, sometimes with additional notes concerning funerals or other special occasions. Box 6 contains 30 numbered lectures given by Stacy in Ann Arbor in 1837 and 1838. Only the first of these is specifically dated. They are filed in numerical order with text taken noted on the folder. Boxes 7 and 8 contain material arranged topically, filed alphabetically by folder title. The Box-Folder listing provides detail. Included in these boxes are Stacy's diaries, with an unbroken run from 1835 through 1868 and scattered earlier and undated fragments, and 18 folders of sermons arranged by text. The bulk of the collection centers around Stacy and the members of his immediate family, and includes some materials generated in the late 19th and early 20th centuries by his grandchildren or great-grandchildren, the Smiths of Corry, Pa. The unidentified photographs are probably of these family members.

The Stacy collection is a rich resource for historians of the Universalist Church. Stacy was part of what might be called a second generation of American Universalist preachers, taught by Hosea Ballou and influenced by other members of the General Convention of Universalists of the New England States and Others. He was among the first to preach the doctrine of universal salvation in New York, Pennsylvania, and Michigan, and in each state he founded a number of local societies and regional associations. Stacy's papers vividly document the hardships involved in the life of an itinerant preacher of an unpopular doctrine. The financial difficulties inherent in such a career are reflected in his appeals to various Societies for whom he preached to honor their subscriptions or allow him to leave, and in letters from other struggling preachers bemoaning their meager earnings or looking for a better place; they are implicit in all his financial juggling and in schemes for supplementing his income, ranging from the disastrous reprinting of Marie Hubers's The State of Souls Separated From Their Bodies (1:46) to an ill-fated speculation in cheese (3:91). The individual societies for whom Stacy preached are variously documented in 8:35-39. For example, materials concerning the Society in Hamilton are unfortunately sparse, consisting of one letter of appeal from Stacy and a draft report to the Western Association of Universalists. The Society in Columbus is better documented, with a constitution and list of members dated 1834 and a record of church proceedings from 1834 to 1847 as well as a number of Stacy's accounts and subscription lists. The run of undated sermons (8:18-35) is useful for study of Universalist doctrine, as are the dated occasional sermons which may be found in the card catalog under Stacy's name. Running throughout the correspondence is a considerable debate on the subject of universal salvation versus endless misery, and these debates are echoed and extended in Stacy's diaries and Memoirs.

Stacy's ministry in New York occurred during one of the most volatile periods in the state's history. The collection documents the intense interest in religion in general and the willingness to question established doctrine which characterized the Burnt-Over District during this period. Letters such as one dated January 1, 1819 (1:37) offer moving descriptions of the spiritual hunger and emotional turmoil which stirred many, although a counterbalance is offered in such letters as the one dated January 20, 1828 (2:9) which offers a rationalistic discussion of the illogical nature of such biblical imagery as that of armies of angels in heaven. A number of Stacy's correspondents describe protracted religious meetings and local revivals (indexed under Revivals; and Enthusiasm). Universalist ministers generally disapproved of the techniques of the evangelical churches, and Stacy avidly collected stories of people driven to madness, infanticide, and suicide by Calvinism (1:59; 3:78,92). Yet it is also clear, as one fellow minister pointed out to Stacy, that the Universalist Church benefited both by the interest in religion stirred up by the revivals and by the renewed commitment of the enlightened who found such meeting objectionable (3:11) A letter from a niece turned Mormon requests Stacy to "give me the Names of your Anchestors as far back as you can gain eny knowledge and also give me the Names of your Children that are dead that I may have them to be handed down from generation to generation after me" (4:38). In another interesting series of letters, Stacy acts as advocate for an elderly neighbor, a former Shaker who had been expelled from their community, and who was seeking their support (see subject index under Shakers).

In Michigan and Ann Arbor, Stacy experienced the region's transition from territory to state and the hard times following the Panic of 1837. His correspondence from this period, and in particular his diaries, which he began to keep regularly upon his removal to Michigan, offer a window onto life in a frontier town. Although his daily entries are seldom lengthy, the cumulative effect of the diaries is to provide a rich picture of Stacy's social and economic setting and, as a side benefit, of his very appealing personality.

Those interested in Freemasonry and the Antimasonic excitement which played such an important role in determining Stacy's actions will find materials of interest in the collection. Two examples of Antimasonic rhetoric are found in letters dating from 1829, written by a kinswoman who exhorted Stacy to divest himself of the "vile robes" of the "base ferternity," while listing the ghastly crimes committed by Masons (2:15,17). Clippings concerning his Masonic affiliation and two speeches delivered in lodges are included in 8:14. Also of interest are two series of legal materials: one concerning the estate of David Curtis, founder of Columbus, Pa., for which Stacy acted as executor (7:1), and one concerning the legal separation of Stacy's niece, Rhoda Porter Thompson from her second husband (8:41). Each set of documents includes an inventory of the principal's household goods. Stacy's register of marriages (8:13) and his log of sermons, which often gives some detail about those at whose funerals he preached (5), include useful material for genealogists. The subject index includes topics covered in less detail in the papers, such as Stacy's chaplaincy during the second campaign at Sackett's Harbor in the War of 1812, and his involvement in various Temperance groups.