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Executive with the American Red Cross. Correspondence, diaries, reports, memoranda, and other materials relating to relief and refugee work during World War II in Italy, France, and Germany (Buchenwald), his work in re-establishing Red Cross societies in Austria, Hungary, and the Middle East after the war, and his survey of humanitarian problems resulting from the Palestinian conflict, 1948.

The Wilfrid de St. Aubin collection consists of seven feet of correspondence, reports, memoranda, and other official papers covering his Red Cross work during World War II and the immediate postwar period. Of special interest is a letter and report written by St. Aubin containing his impression and observations of the Buchenwald concentration camp. St. Aubin was one of the first to come to the camp after its liberation. There are also diaries which provide added background and detail of St. Aubin's varied career.

The Allinson journal documents Allinson's thoughts on his spirituality and marriage as well as events within the New Jersey Quaker Church, including meetings with Native Americans.

William Allinson's journal spans more than a decade of his adult life, and includes mature reflections on both personal and spiritual matters. Closely written and very dense at over 270 pages long, the journal is an emotional and spiritual barometer of a man driven by as many disappointments as joys in his family circle, and even greater disappointments in his own soul. Allinson apparently intended to keep the journal to provide a marker of his spiritual development and as a means of contemplating his growth. Over the course of twelve years he struggled with whether his life could be worthy of recording, and whether a record of his spiritual progress could ever prove useful. Ultimately, he concluded that one day his diary would most likely to be consigned to the fire.

Seldom discussing worldly matters such as politics or the economy, Allinson examines instead a range of subjects of personal and religious interest from witnessing the crescentic shadows cast by plants during a total solar eclipse to witnessing a group of rowdy boys at meeting. Devout and deeply involved in the Society of Friends, he regularly recorded news of the Burlington Meeting and other meetings he attended as minister, elder, and visitor, as well as news of his family and local community, including disciplinary actions, laodiceanism, weddings, and committee meetings. Throughout, he displays a quintessentially Quaker understanding of the World, of conflict and its resolution, reflecting a deeply held and emotionally powerful attachment to the Society, his family, and community. Allinson was a contemporary and friend of important Quaker figures such as Jesse Kersey, George Dillwyn, Martha Routh, Ann Mifflin, Isaac Bonsall, and Elias Hicks, who appear throughout the journal.

The central point of interest in Allinson's journal, however, is a complex and finely detailed struggle with both sexual and spiritual self-discipline. At times, he indulges in the painful ruminations of a middle aged man on his seemingly eternal bachelorhood, posing a series of Quaker queries to himself: "What am I waiting for?" he asked: "Answer. For an Evidence in my own Mind that it will be right to make an Effort to change my condition, & for some satisfactory degree of Light that such procedure is approbated by Him" (1807 April 4). During the twelve years covered in the journal, Allinson found little peace within himself on spiritual issues. He never married, and did his best to deflect the pains of seeing his brothers seemingly stray from the Quaker path.

Allinson's involvement in Indian affairs stands out for note among other important issues appearing in the journal. As a member of the Committee of Indian Affairs of the Philadelphia Yearly Meeting (and despite doubting his own preparedness for such a role), Allinson was involved in the procurement of over 500 acres of land in August, 1808, on behalf of the Cattaraugus Indians, and he visited them in September and October, 1809. Of greater interest was his visit with the famed Stockbridge Indian "intercultural broker," Hendrick Aupaumut, while he was imprisoned for debt. Allinson discovered Aupaumut to be "pleasant & conversable" (1805 March 10), even while in prison. After paying Aupaumut's debts and having him released, Allinson bought him a new suit of clothes (in which, he noted approvingly, Aupaumut "prefer[ed] utility to shew"; 1805 March 11). Allinson discusses two stories told to him by Aupaumut, one concerning an "Embassy" that Aupaumut and other Indians had made to western Indians -- probably Stockbridge -- "with design to renew the League of Friendship & promote their acceptance of the Christian Religion -- Improvemt in Civilization &c." The Indians accepted Aupaumut's ministry, and gave him three ears of corn to return with, to have them planted and tended "by their choisest & best young women." Aupaumut also discussed the visions and conversion experiences of two Indians, one Shawnee, the other Seneca.

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 .

The William Young papers center on the lives of William Young and his son-in-law John McAllister, Jr. The strengths of the collection are its documentation of William Young's careers as printer, publisher, bookseller and paper maker; the Associate Presbyterian Church; John McAllister's antiquarian interests; and the personal lives of the Young and McAllister families.

The William Young papers center on the lives of William Young and his son-in-law John McAllister, Jr., and through these lives document a wide scope of business, cultural, family and religious history both in America and Scotland. The strengths of the collection are its documentation of William Young's careers as printer, publisher, bookseller and paper maker; the Associate Presbyterian Church; John McAllister's antiquarian interests; and the personal lives of the Young and McAllister families.

The earliest papers in the collection date from William Young's days as a Scottish seminarian, and include valuable information on the Associate Presbytery of Scotland. A group of letters written after the Youngs' removal to America, 1784, documents European interest in the new nation: the immigrants received many letters from Scottish friends (and potential emigrants) inquiring into the details of America life. Young kept certain business concerns in Scotland; his brother Stephen and Agnes Young's brothers, William and John McLaws, were all active in the book trade, and their correspondence provides some insight into the burgeoning international book business.

The backbone of the collection is the correspondence relating to William Young's diverse business enterprises from the 1780s through 1820s. Among the later material, the correspondence between William Young McAllister and his thirty-year-old son, William Mitchell McAllister (7:54 and 56), stands out as illustration of a father's displeasure over his son's mismanagement of affairs during the disastrous panic of 1873. Also interesting is a plaintive letter written by the 52 year-old Thomas H. Young (7:59) in 1876, asking his aging father to bail out his business with a handout of $5,000.00. Box 8 contains a large quantity of receipts, accounts, and other business papers of Young's, along with information on the tangled settlement of Young's estate (8:30) and information on the settlement of other estates. Additional information on Young's estate is located with the oversized material (see Separation Record).

The Young Papers also contains rich resources for study of the history of the Associate Presbyterian Church in America. One of the smallest Presbyterian denominations, the Associate Presbyterians preserved few primary resources and little survives from their presence on the American scene; the Young Papers contain some of the earliest records known for that church (folder 8-37). Among other Associate Presbyterian ministers represented in the collection is Rev. Thomas Hamilton (1776-1818), William Young's son-in-law. Much of the work compiled by John McAllister Jr. in compiling the Associate Presbyterian volume of Sprague's Annals of the American Pulpit, is preserved in folder 8:10.

Yellow fever in Philadelphia (1793) and the nation's first major cholera epidemic (1832) are both well documented through letters containing medical information, largely confined to home remedies and professional advice on medicines. There is some discussion of Frances Stevenson's illness which cost her the use of a leg, resulting in her use of a prosthesis (6:88). In addition, there is a detailed report on the body of Dr. William R. Grant in 1852 (folder 7:6).

The photographs associated with the collection include valuable insights into family relations within both the Young and McAllister families (1:1 to 1:8), particularly when seen in conjunction with the large number of personal letters between family members. William Young's instructions to his housekeeper (3:54), John McAllister's consultations with his wife on business matters, race relations in Philadelphia (5:9, 6:11), relations with a mother-in-law (4:58), and the execution of Robert Morris's seldom-mentioned and ne'er-do-well son Charles (4:21) are among the topics discussed. Perhaps the wittiest correspondent is Mary Ann Hunter, a friend of Eliza Young McAllister, whose observations on Philadelphia society in the first decades of the 19th century are trenchant and insightful and read almost like a novel.