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This collection is made up of legal documents and memorandums pertaining to the chain of ownership of a 2,000 acre property. The tract was a part of the land allegedly granted to Jonathan Carver from the Naudowessie Indians during his 1766-1768 journey to present-day Wisconsin and Minnesota.

This collection (6 items) consists of legal documents and memorandums pertaining to the chain of ownership of a 2,000 acre property. The tract was a part of the land allegedly granted to Jonathan Carver from the Naudowessie Indians during his 1766-1768 journey to present-day Wisconsin and Minnesota.

The first 2 partially printed documents, numbered 188 and 189 and signed by John C. Fox, Simeon Avery, and Ezekiel Webb, each grant 1,000 acres of the Carver land to the bearer (February 6, 1796). The third item is an indenture to transfer the land from Benoni Adams to James W. Howard, both of New York City (September 12, 1796). In a document dated November 8, 1836, Seth Whalen of Milton, New York, granted Isaac Nash power of attorney for dealing with the same property. The final 2 items are manuscript memorandums listing the chain of ownership of these 2,000 acres and binding a group of Vermont residents to the Carver heirs for the sum of $200,000. The first memorandum includes small drawings of the tortoise and snake totems of the Naudowessie chiefs who allegedly granted the lands to Jonathan Carver.

Papers of Elizabeth Margaret Chandler, Abolitionist poet, and the Chandler family of Adrian, Michigan, and Pennsylvania, including Elizabeth's parents Thomas and Margaret Evans Chandler; Margaret's sisters Ruth Evans and Jane Howell; Elizabeth's brothers Thomas and William, and William's wife Sarah Taylor Chandler. Correspondence of Elizabeth and Thomas Chandler and Ruth Evans with family members in the East, Benjamin Lundy, and others, describing early settlement, agricultural conditions, and local and national anti-slavery movements; also family correspondence of Thomas and Margaret Chandler in Pennsylvania.

The Elizabeth Margaret Chandler collection includes both the papers of this abolitionist poet as well as papers of other members of the Chandler family of Pennsylvania and Lenawee County, Michigan. Represented in the collection are letters to/from Elizabeth's parents Thomas and Margaret Evans Chandler; Margaret's sisters Ruth Evans and Jane Howell; Elizabeth's brothers Thomas and William, and William's wife Sarah Taylor Chandler. Following 1830, much of the correspondence of Elizabeth and Thomas Chandler and Ruth Evans is with family members in the East, Benjamin Lundy, and others, describing their settlement in Lenawee County, agricultural conditions, and local and national anti-slavery movements. Other correspondents in the collection include William Bliss, Darius Comstock, Isaac Crary, Abi Evans, Jane Howell, Darius C. Jackson, Benjamin Lundy, William M. Sullivan and Matthew F. Whittier.

In all, there are twenty-two letters, 1830-1834, written to members of her family, from Elizabeth Margaret Chandler. The earliest letter, June 14, 1830, written from Philadelphia, discusses the advantages of emigrating to Michigan. The later letters are written from Hazelbank, a farm in Lenawee County, between Adrian and Tecumseh, where Elizabeth Chandler settled with her brother, Thomas Chandler, and her aunt, Ruth Evans. The letters describe the clearing of the land, the building of a log cabin and its furnishings, the planting of the first crops, and give an account of the district around the farm, its settlers (chiefly Quakers), its trade and agriculture, land and commodity prices. They contain scattered references to abolitionist activities, such as the boycott of slave-produced commodities, to the Black Hawk War in Illinois and Wisconsin, 1832, and to other current events. Fifteen letters, 1830-1835, on the same subjects, were written by Thomas Chandler and Ruth Evans; two letters, 1834, 1835, enclose copies of obituary notices on Elizabeth Chandler's death.

Also part of the collection are sixty letters, 1830-1842, written to Elizabeth and Thomas Chandler, and Ruth Evans, from Ruth Evans' sister, Jane Howell, Philadelphia, Pa. Several of these letters refer to slavery and to anti-slavery leaders, such as William Lloyd Garrison, Benjamin Lundy, Evan Lewis, and Charles C. Burleigh, coeditor with his brother, William Henry, of the abolitionist newspaper The Unionist; a few refer to the financial and mercantile disruption caused by President Andrew Jackson's monetary policy, resulting in the panic of 1837; two letters, 1835, mention the boundary dispute between the State of Ohio and Michigan Territory (the Toledo War); others refer to a controversy between the Hicksite Friends and the Orthodox Friends in New York, the danger of a cholera epidemic, Indian difficulties, the increase of settlers in Michigan Territory, and other contemporary topics; one letter, 1832, encloses a certification of Thomas Chandler's membership in the Society of Friends, and one letter, 1834, encloses a poem on the death of George Dillwyn (1738-1821), Society of Friends preacher.

Twenty-eight of the letters received by Elizabeth and Thomas Chandler and Ruth Evans in Michigan (1830-1852) were from other relatives and friends. Seven of these, 1831-38, were from Benjamin Lundy concerning a trip to Mexico, anti-slavery activities, and the first edition of Elizabeth Chandler's poems, which Lundy published in 1836; two letters, 1851, 1852, were from I. Prescott, publisher and bookseller of Salem, Ohio, discussing a republication of Elizabeth Chandler's poems; one, 1837, from Darius C. Jackson, delegate from Lenawee County to the Second Constitutional Convention of Assent, Ann Arbor, 1836, mentions the revision of Michigan laws, the Internal Improvement Bill, and the General Banking Laws Bill; one, 1837, from Isaac E. Crary, Michigan's first member of Congress acknowledges receipt of Thomas Chandler's petition against the Annexation of Texas, which Crary had presented to the House of Representatives; one, 1838, from William Bliss of Blissfield, lists the names of officers and members of the Anti-Slavery Society of Blissfield; one, 1839, from William L. Sullivan, Jackson, discusses Methodist anti-slavery meetings; one, 1838, describes the anti-abolitionist riots in Philadelphia, Pa., and the burning of Pennsylvania Hall, built in 1837 by anti-slavery societies for public meetings; three, 1837, are from Mathew Franklin Whittier (brother of John Greenleaf Whittier), Amesbury, Mass.

A calendar arranged by name of correspondent is available in the reading room card files.

The Gridley Family papers contain the letters of a highly educated New York family, who were drawn to evangelical religion and progressive causes in the 1820-1830s. The letters are all personal in nature about daily family life and matters of religion, education, and travel.

The Gridley Family papers (212 items) are comprised of 210 letters, 1 legal document, and one speech. The Gridley family of Clinton, New York, maintained regular correspondence with relatives in Rochester, Aurora, Hamilton, and other towns in western New York. The 210 letters, spanning the years 1808-1885, are entirely personal in nature and document a highly educated New York family, who were drawn to evangelical religion in the 1820-1830s. The letters show a family that held abolitionist, temperance, and other progressive views.

The earliest items are a printed notice from 1798 directed to the inhabitants of Connecticut informing them of an upcoming property tax recently enacted by congress, and a deed transferring land in New York State to Orrin Gridley in [1807?].

Ten letters from 1815-1828 are from Orrin to his wife Fanny, written during his travels to Albany, New York, and Baltimore. He speaks of his business dealings and of religious services he attends. In one letter from April 17, 1820, he described a church service that included missionaries who were about to travel west to convert the Osage Indians "on the Arkensaw." Other letters from this period include nine items from Rachel Kellogg Strong, Fanny's younger sister, and a few from her husband S. Strong, addressed to Orrin. As with most of the letters in the collection, these discuss family, health, business, and religion.

Wayne Gridley's earliest letter is from 1825, written when he was 14 years old. His letters from Andover provide a sense of student life at the Seminary and include discussions of his education (such as learning about missionary work and encounters with "heathen Indians" from North America and the Pacific Islands), as well as his evolving thoughts on religion and social issues. In a letter from 1837, he voices anti-slavery sentiments to his parents. Wayne's letter from November 20, 1836, contains a large lithograph letterhead of Andover Theological Seminary; a letter from July 31, 1849, has a colorful letterhead depicting buildings in Hamburg, Germany.

Through 1849, most of the letters are addressed to Fanny and Orrin from their children, including ten items written to Fanny from her youngest son Charles, when he was in Saratoga Springs, New York, and when he traveled in Europe. In a long letter to Albert G. Gridley, a friend in Paris described his brother Charles' illness and death, and enclosed a carte-de-visite, presumably of Charles.

Letters written by Amos Delos Gridley and his wife Ellen, while on a tour of Georgia and Florida in 1851, include extensive commentary on slavery and the South. For instance, the Gridleys mention that rarely does one see anyone from the South being waited upon by a white person. They also discuss the issue concerning the conversion of slaves to Christianity. In one note, they remark about the steamboat Magnolia exploding on the Ohio River. The latter part of the collection contains many letters sent to George Bristol, Harriet E. Bristol, and Cornelia Bristol of Clinton, New York, from Ellen and Amos Delos Gridley.

The collection contains 48 undated family letters. In the last undated folder is an ink illustration of a house drawn by Amos Delos Gridley. This folder also contains an 18-page speech written upon the death of Adelaide G. Smith, the only daughter of Orrin Gridley.

The collection consists of correspondence related to the Griffin family of New York City and includes 58 letters that George Griffin and his family exchanged between 1833 and 1854 with author Lydia H. Sigourney of Hartford, Connecticut. Additional material includes letters written by Sigourney about her work and correspondence among members of the Griffin family that provides commentary on family life, two extended trips to Europe, Protestant theology, and higher education. The final series in the collection includes manuscript copies of several of Sigourney's poems, including one on the death of American poet John Trumbull and another on the "Death of a Missionary to Liberia."

The collection consists of correspondence related to the Griffin family of New York City and includes 58 letters that George Griffin and his family exchanged between 1833 and 1854 with author Lydia H. Sigourney of Hartford, Connecticut, as well as several other pieces of correspondence written by Sigourney and others. The second series of the collection includes several folders of correspondence among members of the Griffin family, especially letters of fatherly advice that George Griffin wrote to his sons Edmund Dorr Griffin (1804-1830) and George Griffin, Jr. (1811-1880). In addition to narratives of family life, the bulk of these letters involve accounts of two extended trips to Europe as well as discussions of Protestant theology and higher education. The final series in the collection is a 3-page manuscript copy of Sigourney's poem on the death, in 1831, of American poet John Trumbull.

Sigourney Correspondence, 1833-1854: This subseries consists primarily of Lydia H. Sigourney's correspondence with her close friend and intermediary, George Griffin, and his family in New York City. Thee letters from Lydia Sigourney, dated in 1857 and 1858, may or may not have been to Douglas Smith. In them, she offered a brief remark on her own aging and disclaimed the notion of striving to appear young; content on shipping books to the U.S. Consul; and an interest in agricultural sciences.

Much of Sigourney's correspondence with George Griffin directly involves her work as an author and her position as a woman in that profession. She frequently sent him copies of her written pieces, some of which had already been published in periodicals, asking for advice about the content of the work and about how she might pursue publication. In the course of doing so, she remarked upon her writing and revision process. These letters also specifically address her negotiations, often through Griffin's work as intermediary, with the Key & Biddle, Harpers, Leavitt, Lord & Co., D. Appleton, and Van Nostrand publishing firms, as well as the publication of her Letters to Young Ladies (1833 and 1841), Poems (1834), Sketches (1834), Girl's Reading-book (1838), and Letters to Mothers (1838). Additionally, a small number of letters from 1840 deal with Sigourney's trip to Europe.

Griffin, in turn, kept Sigourney apprised of developments with publishing firms as well as on the sale and review of her work. He candidly offered his response to works she had sent him, as well as general advice on the direction of her literary career. As a writer himself, he too sought feedback for his work, which took the form of theological essays. A manuscript copy of one of the reviews of his book, The Gospel its Own Advocate , appears in this series. Both correspondents also reflected on the challenges facing the publishing industry during the financial crisis of the late 1830s (especially the Panic of 1837) and shared their opinions on the state of American literary culture.

This series also includes letters that Sigourney exchanged with George Griffin's wife, Lydia Butler Griffin, and daughter Caroline. These pieces tended to relate family news and household matters but also included reflections on reading and Sigourney's involvement in various charitable societies. She briefly remarked on her relationship with her African American servant, Ann Prince. In addition, Sigourney conveyed in her letters to George Griffin that she valued the responses of his wife and daughters to her work. Finally, the series contains 2 letters composed by Charles Sigourney, Lydia Sigourney's husband, and ten letters written by Lydia Sigourney relating to her work, public appreciation of it, school celebrations, and social matters.

Griffin Family Correspondence, 1807-1885: The Griffin Family correspondence contains over 150 letters, dated between 1807 and 1885, that relate to George Griffin (1778-1860) of New York City and his family.

Most of the letters from the 1820s deal with Edmund Dorr Griffin (1804-1830), the second son of George and Lydia Butler Griffin. A handful of these items chart his religious convictions and pathway to becoming an Episcopal minister. The bulk of these letters, however, are ones that Edmund exchanged with his parents, siblings, and friends during the extended trip he took to Europe between October 1828 and April 1830. George Griffin's letters to Edmund during this trip are full of advice and directives about where to travel, what to observe, and practicalities about money. He also kept his son informed about matters that were unfolding among the Episcopal churches in New York and at Columbia College. Although George Griffin was the primary writer of these letters, many of them include notes from other family members as well, with accounts of family life, including the courtship and marriage of Edmund's older brother Francis to Mary Sands.

Edmund's letters home narrate his journey and impressions of Europe in extensive detail. George Griffin actively compiled his son's epistles to have them published in periodicals, and upon Edmund's death in September 1830, these travel accounts (not all of which are included in the collection) made up the bulk of the "Remains" compiled by Francis Griffin and published in his brother's memory in 1831. Letters pertaining to the preparation and reception of this document, as well as a 12-page account of Edmund's final days, can be found in Series I and II of the collection.

Another group of letters from 1830 chart George Griffin, Jr.'s (1811-1880) sudden religious awakening and decision to pursue ministerial training under the care of his uncle, Edward Dorr Griffin (1770-1837), a Congregational minister and the president of Williams College. Later letters in the collection reveal that George Griffin, Jr., eventually became a farmer in Catskill, New York, and deal with his efforts to sell his hay. He would also travel to Europe, in 1850, with his ailing sister Caroline (1820-1861). While they were away, their father conveyed advice regularly and procured letters of introduction, some of which remain in the collection.

Additional materials include subjects related to male and female friendship; family financial matter; the births, deaths, or marriages of family members; education; Protestant theology; health and medicine; early telegraph communication; and family genealogy. The handful of items that date to the 1870s and 1880s include a printed piece called "Dear Erskie!" which contains a series of riddles, and a fifteen-page booklet that includes two poems titled "Picnic" and "Archery."

Lydia Sigourney Poems, Notes, and Photograph

This series consists of six items: a 3-page manuscript copy of Sigourney's poem on the death of American poet John Trumbull in 1831; a manuscript copy of "Death of a Missionary to Liberia" written for theColonization Herald; her poem "Tomb of Josephine"; Sigourney's manuscript copy of an 1849 printed notice regarding Whisper to a Bride that she sent to an autograph collector; a "List of L. H. Sigourney's published poetical works" (ca. 1857? in her hand); and a carte-de-visite seated portrait of Lydia H. Sigourney. The photograph was published by E. & H. T. Anthony & Co., New York, from a photographic negative in Brady's National Portrait Gallery. It is signed by Lydia H. Sigourney to her friend Mrs. E. Douglas Smith.

This volume was owned by successive generations of the Hoyt family in Stamford, Connecticut, and Hudson, Michigan, in the 18th and 19th centuries. Its contents include military accounts from St. Johns, Newfoundland; arithmetic problems and solutions; and drawings of animals and natural scenes, including two hunters' encounter with a bear.

This book was owned by successive generations of the Hoyt family in Stamford, Connecticut, and Hudson, Michigan, in the 18th and 19th centuries. The front cover of the hide-bound volume bears the faint remnants of the English royal arms. Writing on the inside of the front cover indicates that the volume was owned by Jonah Hoyt (or Hait) before being presented to his grandson, Fred L. Hoyt, on his 21st birthday. The early pages include 7 pages of accounts for the receipt of military stores and provisions at St. Johns, Newfoundland, between September 1762 and August 1764. The section also contains a birth register regarding the children of Jonah and Anna Polmateer Hoyt.

The bulk of the volume is mathematical problems and solutions, including exercises related to multiplication, division, fractions and decimals, currency reduction, and the rule of three (cross-multiplication). Several measurement conversion tables, brief poems, penmanship exercises, and geometric line drawings are interspersed throughout this portion of the book, which also includes signatures by Jonah Hoyt and his son Lewis. Most of the poems are brief and humorous, with longer poems concerning a visit to London and the virtue of patience. Newspaper clippings regarding the death and funeral of George Washington, the wealth of Cornelius Vanderbilt, presidential election results from 1789 to 1872, and Ralph Waldo Emerson's poem "Boston" are laid and pasted into the volume. A few plants are also laid in, as well as a letter from T. Andrews to Mary Andrews about life in Ypsilanti, Michigan, in February 1837. Decorated cutouts made from colored paper are pasted into the volume.

Emery Hoyt and other family members created many drawings, which appear after the arithmetic problems. Two are colored: a partially colored view of a church resembling a castle and a reproduction of an engraving showing a waterfront scene (the original engraving is laid into the volume). Most of the remaining pictures are pencil drawings and sketches of wild animals, including woodland creatures such as squirrels and deer; farm animals such as horses, cattle, and pigs; and African animals such as elephants, an oryx, and rhinoceroses. Other scenes of note show two hunters during an encounter with a bear, with one of the hunters preparing to hit the bear with the butt of his rifle; a safari hunter beside an elephant; and cavalry officers stabbing and shooting Native Americans. Also included are an outline of the state of Maine and a sketch of a sailing ship.

The John Crafts papers consist of the correspondence of a fur trader in Detroit and Chicago, written to his family in New Hampshire.

The papers of John Crafts provide insight into the development of one man's career in the fur trade during the early 19th century, with insight into the earliest history of Chicago. A majority of the letters in the collection were written by John Crafts to his mother, step-father, brother, and sister, beginning in 1806 when Craft was finishing his education and first entering into the business world, and ending shortly after his death nineteen years later.

The series of letters from Boston include descriptions of Crafts' classes at the Lawrence Academy in 1808, and his increasingly successful forays into business between 1809 and 1816. Among the most interesting letters from this period are those in which Crafts discusses the fraying relations between the United States and Britain during the embargo years of 1807-08, his description of stage and packet ship travel through New England in 1809, and the letter from 1812 in which he announces the death of Napoleon Bonaparte just a bit prematurely.

Between 1817 and 1825 Crafts was employed as an agent in the fur trade. Sadly, Crafts says little about early pioneer life, the fur trade, or Indian-white relations, with only a few exceptions (see especially folders 27, 36, 39j, 42, 52, and 56). Instead Crafts' letters reflect his desire to be nearer his family and his concern for their welfare. The most touching is the letter written to his mother dated 1818. In a different sense, Crafts' letters to his younger step-brother, Samuel Orlando Mead, indicate a sense of concern and family obligation. Written between 1820 and 1825, when Crafts was an experienced operative of the trade, there letters provide a clear idea of Craft's business sense and his desire to impart his hard-won knowledge to his younger sibling. A letter from his half-sister, Caroline Mead, gives an interesting description of the expansion of steamboat travel in New England and, like John's letters, indicates the depth of affection connecting the members of the Crafts family.

The last set of letters in the collection were written by Alexander Wolcott Jr., Crafts' friend and associate. These provide detailed information on Crafts' estate and its settlement, contain some references to Indian relations and to a yellow fever outbreak affecting field workers in 1825.

The Letters, Documents, and Other Manuscripts of the Duane Norman Diedrich Collection is a selection of individual items compiled by manuscript collector Duane Norman Diedrich (1935-2018) and the William L. Clements Library. The content of these materials reflect the life and interests of D. N. Diedrich, most prominently subjects pertinent to intellectual, artistic, and social history, education, speech and elocution, the securing of speakers for events, advice from elders to younger persons, and many others.

The Letters, Documents, and Other Manuscripts of the Duane Norman Diedrich Collection is a selection of individual items compiled by manuscript collector Duane Norman Diedrich (1935-2018) and the William L. Clements Library. The content of these materials reflect the life and interests of D. N. Diedrich, most prominently subjects pertinent to intellectual, artistic, and social history, education, speech and elocution, the securing of speakers for events, advice from elders to younger persons, and many others.

For an item-level description of the collection, with information about each manuscript, please see the box and folder listing below.

The Ogden family papers consist of letters and legal documents related to members of the Ogden family of New York State, particularly David A. Ogden, Thomas L. Ogden, and Gouverneur Ogden.

The Ogden family papers consist of three fairly discrete groups relating to members of the Ogden family of New York State:

• Papers of David A. Ogden (19 items, 1811-1819)
• Ogden Family Papers (ca. 5000 items, 1790-1850)
• Papers of Gouverneur Ogden (28 items; 1791-1810)

The David A. Ogden group records Ogden's efforts between 1811 and 1819 to persuade the Monroe administration to remove the Seneca Indians from the 200,000 acres in western New York that he and his associates had purchased from the Holland Land Company. Included are the sales agreement, the articles forming the Ogden Land Company, and a long memorial to President Monroe. The David A. Ogden manuscripts include three letters from Lewis Cass and two to John C. Calhoun.

The bulk of the Ogden family series consists of the legal papers of the brothers, David A. and Thomas L. Ogden. Approximately 9 linear feet of materials relate to cases tried by David Ogden in upstate New York, or by his brother Thomas L. Ogden in the vicinity of New York City. The legal records include a complete index of litigants, and a vast quantity of material relating to Indian reservation lands in western New York and other property transactions, as well as the dealings of the Ogden Land Company, the Holland Land Company, and the St. Lawrence Turnpike Company. Personal and family correspondence is made up primarily of letters addressed to David A. and Thomas L. Ogden.

The Holland Land Company (HLC) materials include extensive correspondence between the Ogdens and Paul Busti, general agent for the HLC, as well as legal files from cases in which the company's disputes were adjudicated. Once the HLC decided to sell its three million acres west of the Genesee River to individual landholders rather than to proprietors, the HLC became involved in a wide variety of other pursuits. In order to attract settlers to western New York, the company financed the construction of mills and other crucial commercial ventures; it promoted the construction of the Erie Canal, employing David A. Ogden's political influence in Albany and donating 100,000 acres of land to help pay for the canal's construction; and it tried to facilitate the availability of credit to prospective land owners.

Because he was one of the most prominent lawyers in New York City, Thomas L. Ogden represented some of the city's most powerful merchants and land owners in a variety of court cases that illuminate both the economic arrangements that permitted the rise of commercial capitalism and the legal instruments through which those arrangements were made. Finally, the documents from Thomas L. Ogden's law practice also reveal much about the law's effect on more ordinary matters, from the settlement of estates to the pursuit of actions for defamation of character.

The Gouverneur Ogden manuscripts consist mostly of outgoing correspondence relating to business concerns in western New York and land transactions.

The Suckley family papers provide documentation of family life, mercantile business, and the Methodist Church in antebellum New York City.

This Suckley collection is only a small residuum of a much larger collection, yet what remains provides important documentation of several aspects of nineteenth century life, particularly relating to commercial life in antebellum New York City and the Methodist Church.

Boxes 1 and 2 consists primarily of in-coming correspondence dated between 1791 and 1839, centering on the personal and professional life of George Suckley, with the earliest material originating in the family of his first wife, Miss Lang, in England. The letters contain some information on English Methodism (1:1-6, 16-18). Of particular interest are the letters of the Methodist missionary, Francis Asbury (1:10-11) and of the wife of Richard Reece, who began his itinerant ministry in 1787 (The Christian Advocate and Journal, May 13, 1846, contains a brief sketch of Reece's life). The letters of Catherine Rutsen Suckley and Joseph Holdich include discussions of the Methodist Church in America, and the missionary Freeborn Garretson, is discussed in several letters (1:21-23,25,26,32).

George Suckley's business correspondence includes dealings with the English firm of Holy, Newbould and Suckley (1:33-42,47) and two sets of letters from agents who Suckley retained to manage his vast land holdings, John Reed in upstate New York and John Rangeley in Maine. Among the personal correspondence are several letters from Philadelphia lawyer(?) Cornelius Comegys and letters from three of George Suckley's sons. John Lang Suckley wrote frequently to request money to pay his servants; Rutsen Suckley assisted in managing his father's properties, and Thomas Holy Suckley was a college student.

Box 3 contains family correspondence written after George's death in 1846. Among the family members represented are George's children Rusten, Mary, and Thomas Holy Suckley, and his grandson Dr. George Suckley (1830-1869). George's letters are the most intrinsically interesting, as they were written during a period in the 1850s when he was practicing in Oregon and Washington Territory and considering land investments in California. During this same period, Dr. Suckley was the recipient of several letters from David and Jack Green (apparently cousins of some sort). One item (3:39) relates to George's Civil War service. The later correspondence heavily concerns New York charities. One interesting letter (3:52) is a stableman's apology for drunkenness on Christmas.

Boxes 5 through 9 are arranged in folders by subject. Of particularly interest are materials that document the various New York City rental properties owned by Rutsen Suckley, recording rents collected and upkeep expenses between the 1840s and 1870s. The cost of living in New York can be calculated from bills and receipts for a wide range of products and services.

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.