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This collection contains 25 diaries, 4 ledgers, and one volume of society constitutions kept by Asenath Chapin between 1840 and 1863. Daily diary entries document the everyday life and concerns of a socially active matron in upper-class Providence, Rhode Island, during the pre-Civil War era and the early years of the war.

This collection contains 25 diaries, 4 ledgers, and one volume of society constitutions kept by Asenath Cargill Capron Chapin. The volumes cover April 28, 1840-July 22, 1863, with gaps from 1843-1846 and 1854-1856, and many are titled "Help to Memory." The diaries, most of which are approximately 100 pages long, contain brief daily entries about Chapin's social activities, which included calls made on others and on her family, active involvement in numerous social and religious societies, charitable efforts, and church events and services. The Children's Friend Society and other organizations occupied much of her time, and she frequently attended day-long church services. On June 13-14, 1842, she noted the founding of the Ladies Society of Providence for Promoting Christianity Among the Jews, of which she then became a member.

The volumes also contain a few references to contemporary political events as they affected her life. In May and June 1842, for example, she occasionally mentioned local havoc caused by Dorr's Rebellion, and she wrote that her son-in-law attended at the Republican National Convention in 1860. On February 24, 1861, she referred to a "colored man" outside the church who requested donations to help him pay for the freedom of his mother and children. During the Civil War, Chapin maintained her focus on social events and everyday life but remarked about the fall of Fort Sumter and possibility of war (April 14-15, 1861). Four ledgers, dated between 1842 and 1851, document the Chapins' charitable donations and other expenses, including the cost of food and household items, and an additional volume holds constitutions and member lists for three societies: The Ladies Society of Providence for Promoting Christianity Among the Jews, Beneficent Foreign Female Missionary Society, and Beneficent Female Education Society.

The Canadian Evangelist journal chronicles the daily activities of an anonymous Protestant evangelist during a nine-month missionary journey from Quebec to Scotland and England. Both in Canada and abroad, the author made frequent visits to schools, prisons, taverns, and churches of different Christian denominations.

The Canadian Evangelist journal (94 pages) chronicles the daily activities of an anonymous Protestant evangelist during a nine-month missionary journey from Quebec to Scotland and England. Both in Canada and abroad, the author made frequent visits to schools, prisons, taverns, and churches of different Christian denominations.

The diary begins on October 25, 1848, in Quebec, and the first entries reflect the author's everyday activities, which included visiting local residents and collecting funds for an unnamed society. On November 5, 1848, he embarked for Glasgow, Scotland, on the Erromango. During the voyage, he preached to sailors and passengers, conducted Sunday church services, and spent much of his leisure time writing and reading. After his arrival in late November, he visited local prisons, asylums, and schools; distributed religious tracts in taverns and barbershops; and attended temperance meetings, particularly in London. The schools he visited included Hebrew institutions. On Sundays, he attended Protestant religious services, and he also commented on Catholic in Montréal and London (May 25, 1849). In addition to corresponding with numerous religious leaders and members of the peerage, he also composed essays addressed to local newspaper editors. While in Britain, the author visited Greenock, Glasgow, and Edinburgh, Scotland, and Liverpool, Manchester, Stockport, Birmingham, London, Uxbridge, Bristol, Bath, and Brighton, England. The author sailed from Glasgow to Montréal in August 1849, and arrived on August 31. The final entries concern the author's daily activities in Montréal until October 24, 1849.

The bulk of this collection consists of undelivered letters and greeting cards sent to New York crime boss Frank Costello during his incarceration in federal correctional institutions from 1952-1953. Costello's correspondents shared their support for him, encouraged him to embrace Christianity, and requested financial assistance.

This collection (94 items) is primarily made up of undelivered incoming letters and greeting cards sent to Frank Costello, a New York crime boss, during his incarceration in federal correctional institutions from 1952-1953. Costello's correspondents shared their support for him, encouraged him to embrace Christianity, and requested financial assistance.

Frank Costello's incoming Correspondence (71 items), all by unauthorized correspondents, was directed to federal correctional institutions in Milan, Michigan; Lewisburg, Pennsylvania; and Atlanta, Georgia, from February 1952-October 1953. Costello received letters from around the United States and from foreign countries such as Italy, Switzerland, and Israel. Many writers offered personal or religious encouragement, some expressed their frustration with Costello's treatment, and one offered vague legal assistance. Correspondents frequently requested Costello's financial assistance and other favors, despite being strangers. For example, Eddie Bartholomay, an aspiring songwriter, sent Costello a song he intended for Frank Sinatra, with whom he believed Costello had a relationship (August 25, 1952); he sent a follow-up letter on September 9, 1952. Others asked Costello to be a pen pal, to endorse an affidavit, and to use proper grammar. Enclosures include newspaper clippings, photographs, religious tracts, and a pamphlet endorsing a universal world currency. Two letters are in Italian. The collection also contains a letter written by a warden of a prison to a warden of another prison regarding Costello's unauthorized incoming correspondence (October 15, 1952).

The Greeting Cards series (16 items) is comprised of Christmas and Easter cards that supporters sent to Costello during his incarceration.

Ephemera (7 items) includes a political poster, 2 loose newspaper clippings, a prayer card, and 3 religious pendants.

The George Bush papers consist of letters addressed to Bush, an active member of the New Jerusalem Church, about Swedenborgian beliefs and practices including a few letters about abolition.

The George Bush papers consist of letters addressed to Bush, an active member of the New Jerusalem Church, about Swedenborgian beliefs and practices including a few letters about abolition.

The Bush collection is strongest in documenting the beliefs and practices of Swedenborgians, mystics and spiritualists during the 1840's and 50's. The correspondence provides insight into Swedenborgian religious views (e.g., their conception of the soul (item 13) and documents a diversity of viewpoints among members of this 'non-traditional' sect (e.g., items 2, 18). The papers also provides insight into how New Church views were propagated and received in the US and Britain (e.g., items 23, 43, 20).

Although the collection contains only four items concerning anti-slavery movements, these represent a wide range of opinion. Thus Joseph Tracy (of the American Colonization Society; item 14) has very negative comments for the tactics of William Lloyd Garrison, while the New Church clergyman Richard K. Crallé suggests that the evil ("if evil it be") of slavery does not warrant imperiling the spread of the New Church in the south by taking a strong, public pro-abolition stance.

The collection concerns Lydia Haskell's spiritual life and involvement with the Methodist Episcopal Church in Maine between 1820 and 1857. Her papers consist of 27 journals, 12 bound packets of letters, memoranda, additional correspondence, a hymnal, and loose documents. Her papers record her evolving sense of salvation, call to ministry, and conflicts with ministers over her work and her views on the Eucharist.

The collection concerns Lydia Haskell's spiritual life and involvement with the Methodist Episcopal Church in Maine between 1820 and 1857. Her papers consist of 27 journals, 12 bound packets of letters, memoranda, additional correspondence, a hymnal, and loose documents. Her papers record her evolving sense of salvation, call to ministry, and conflicts with ministers over her work and her views on the Eucharist.

• The death of her daughter Sarah in October 1844
• Missionary efforts in China and the work of the Missionary Society (1846-1847)
• Ministers in the area who preach universalism (1847)
• Efforts to receive the Eucharist weekly during her chronic illness (1849-1857, especially 1855)
• Class meetings of the Methodist Episcopal Church

Series I: Correspondence, 1837-1856, n.d.

The bulk of this series is comprised of correspondence between Haskell and one of her most cherished pastors, Rev. Hezekiah C. Tilton, and his wife. In these letters, Haskell openly shared her afflictions and joys, communicated information about the local church and common acquaintances, discussed her views on church practices, particularly that of the Eucharist, and sent copies of her "exercises," with requests for correction. Tilton responded in kind, with a similar mix of family and church news and spiritual reflection. He shared his opinions about her son Willabe's educational prospects with particular detail.

The series also contains 12 pamphlets that Haskell made of her correspondence and bound together in the same format as her journals. Some of these pamphlets contain chronologically-arranged letters addressed to a series of recipients, while others contain a series of entries addressed to a single individual or a single, lengthy testimony directed to a local church congregation. In most of these pieces, Haskell provided an account of her personal spiritual condition and exhorted her correspondents to do the same.

Finally, Haskell's correspondence includes letters she exchanged with various members of the Methodist clergy and with her allies in local churches during the debate over her weekly practice of receiving Communion.

Series II: Memoranda, 1844-1853, n.d.

• 2 copies (one incomplete) of Hezekiah C. Tilton's memorial on the death of her daughter Sarah, dated December 1844
• 2 packets that record when, from whom, and with whom she received Communion between 1849 and 1853
• 3 relatively similar packets of scriptural passages, dated April 1837 to 1850 (and in one copy to 1852), upon which Haskell meditated as part of a daily spiritual exercise - she directed one of these booklets, with an explanation of her practice, to Hezekiah C. Tilton in June 1850
• 2 poems, one signed "N. A. Soule," and the other made up of extracts from several religious poems and hymns
• A packet on the care of pastors (see longer version in letter to members of the M. E. Church in Millbridge and Steuben, June 1849)
• A resolution by parents to pray for their children on Tuesdays and to meet together for support and prayer, signed by 12 individuals, including Lydia Haskell and acquaintances of hers from the Harrington area

Series III: Journals, 1820-1857

Lydia Haskell's 27 religious journals, spanning from 1820 to 1857, offer extensive personal reflection on her spiritual life from the time she was a late adolescent to her final years as an invalid. The entries tend to address her sense of spiritual well-being and trials, her concern over the welfare of unbelievers, her relationships with various ministers, or her religious practices of prayer, memorizing scripture, and attending church meetings. During the years of her public ministry, the entries also include details about her work.

She reflected at intervals on her unique position in the Methodist Church as a "poor unworthy female" working publicly for salvation and on her anxiety about being perceived as a nuisance to local ministers.

• A summary of a sermon in which different Protestant groups are characterized as the various companies of a divine army [6 October 1837]
• Her temptation in a dream to leave the Methodist Church for a community with a greater "willingness to recognize females as fellow laborers in the vineyard of the Lord," namely the Society of Friends [4 March 1845]
• Her anxiety over the presidential election of 1856 and whether "the oppressors will continue to hold the reins of government" [5 November 1856]

Haskell quoted scriptural passages or portions of hymns, usually without explicitly citing them. She also transcribed a long portion of Washington Irving's short story "Rural Funerals" on the subject of "sorrow for the dead," shortly after the death of her cousin Lucy [Journal, 1824].

Over the years, Haskell apparently revisited some of her earlier entries, such as those from the early 1830s, which are followed by "Remarks," mostly dated July 1846, in which she reflected back on her earlier state of mind.

Series IV: Books

The collection includes an 1849 Methodist hymnbook: Hedding, Elijah. Hymns for the Use of the Methodist Episcopal Church. Rev. ed. New-York: Carlton & Porter, Array.