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The Fenno-Hoffman papers contain the personal correspondence of three generations of the Fenno and Hoffman families of New York City. Correspondence from, to, and between the family members of Maria Fenno Hoffman, daughter of John and Mary (Curtis) Fenno of Boston and Philadelphia, and wife of Josiah Ogden Hoffman of New York.

The Fenno-Hoffman papers contain the personal correspondence of three generations of the Fenno and Hoffman families of New York City. It appears that the collection was initially assembled by Maria Fenno Hoffman, who was the bridge linking the Fennos and Hoffmans, or one of her children. The majority of the letters in the collection are addressed to Maria, and those written following her death are mainly from her three children. As a whole, the collection forms a diverse and uniformly interesting resource for the study of family life, politics, and literary culture in the early Republic. The Fennos and Hoffmans seem all to have been blessed with literary talent and excellent educations, enjoying interests ranging from politics and commerce to publishing and writing, but cursed with short lives and disastrous fortune. Their correspondence creates a vivid impression of a once-wealthy family struggling with adversity and personal loss. Yet despite all of their connections to the centers of political and social power, and despite all the setbacks they encountered, the overriding impression gleaned from the Fenno-Hoffman correspondence is of the centrality of family in their emotional and social lives.

The collection can be roughly divided into two, interrelated series: the letters of the Fenno family, and the somewhat later letters of the Hoffmans. Within the Fenno series are 25 letters from John Fenno to his wife, Mary, and six from Mary to John, written primarily during two periods of separation, in the spring of 1789, and summer, 1798. This correspondence conveys a sense of the passionate attachment these two held for each other, expressed with their exceptional literary gifts. John discusses the founding of the United States Gazette in 1789, including a visit with Benjamin Franklin in Philadelphia where he had gone to purchase type. His letters are full of political commentary relating to the establishment of the federal government in 1789 and the young nation's Quasi-War with France, 1798. Although Fenno's letters to his wife are filled with political opinions, he urged her not to get involved in political controversies herself, nor to form opinions of her own. Mary apparently felt free to express herself to her husband, but significantly, her letters tend to mirror his staunchly Federalist political sympathies. The collection also contains four letters from John Fenno to his children, in which he discusses the French Revolution (1794) and general political news (1797-98), while doling out some fairly standard fatherly advice.

All nine of the Fenno children who survived infancy are represented as writers in the Fenno-Hoffman Papers, each one of whom seems to have been blessed with literary talent. The most frequent correspondents among the Fennos -- Maria, Charles J., and Edward -- display an intense interest in the affairs of their family, and express a powerful attachment for one another.

The collection contains twenty letters from Maria Fenno Hoffman (1781-1823), wife of lawyer and judge Josiah Ogden Hoffman (1766-1837), and most of the other letters in the collection were addressed to her. The letters written by Maria were nearly all addressed to her children and contain information on the family, laden with large doses of motherly advice. Among her most notable letters is one addressed to Washington Irving, whose fiancée, Matilda Hoffman, Maria's step-daughter, had died shortly before their wedding day.

The young British Navy officer, Charles J. Fenno, wrote thirty-nine letters, all to his siblings, and the collection also includes one letter to Charles from British Navy officer Charles Williamson (1757-1808), advising him to take an appointment in the West Indies. Fenno's letters include detailed descriptions of his attempts to cope with the debts incurred by his brother, John Ward Fenno, his part in the Tripolitan War and the turmoil in Haiti in 1802-3, naval sparring between French and English on the high seas, and family matters. With the typical Fenno style, Charles' letters provide an excellent view of these conflicts from the perspective of a young junior officer. His last letter was written while on vacation at Coldenham, N.Y., five weeks before his death.

Charles' younger brother, Edward, wrote 69 letters to his sister and surrogate mother, Maria, and 31 to his brother, James, along with a few miscellaneous letters. As lengthy as they are literate, Edward's letters provide an engrossing, running commentary on all facets of life in New Orleans during the 1820s and 30s, when it was still more a French city than American. His interests range from politics to business, high society to love affairs (his own, as well as others'), the annual yellow fever season, death and dying, race relations, piracy, and military exploits. They offer an intimate and detailed view of Louisiana during the years in which it was undergoing a rapid Americanization, and Edward's membership in the American militia, and his keen observational abilities provide a memorable account of the changes. His last letter to Maria, written a month before her death, discusses the necessity of family loyalty.

Comparatively speaking, the other Fenno children are represented by only scattered letters. Only two letters survive from the shortest-lived of the adult Fennos, John Ward, both written in 1797. In these, Jack discusses the acute controversy between Benjamin Rush (1745-1813) and the Federalist Gazette of the United States. Three of Harriet Fenno Rodman's letters survive -- containing social news and observations -- along with seven poems, including love poetry to her husband. Harriet's daughter, Anne Eliza Rodman, is represented by 24 letters, mostly addressed to her aunt Maria Hoffman, that include excellent descriptions of politics, society, and race relations in St. Augustine. George Fenno's four letters, also to his sister Maria, reflect the tedium felt by an educated urbanite set down in the countryside. Mary Elizabeth Fenno Verplanck's nine letters describe social life in Philadelphia, Fishkill, and Ballston Springs, and her efforts to mend a serious rift between her fiancée (later husband) and her brother-in-law Josiah. The ill-fated Caroline Fenno apparently had little time to write before dying, leaving only two letters describing life in Albany in 1804. James Bowdoin Fenno's six letters concern the business climate in South Carolina and Georgia and, as with all other Fenno correspondence, underscore the importance of family ties.

The second major series of correspondence in the Fenno-Hoffman Papers is centered on the children of Josiah Ogden Hoffman and his second wife Maria Fenno, Charles Fenno, George Edward, and Julia Hoffman. This series also includes eight letters from Josiah to his wife and sons, consisting principally of advice to his wife on how to run the household and, to his sons, on how to study industriously and become a credit to their "indulgent father." The letters he received in his old age from his children are particularly revealing of Josiah's personality. In these, Josiah appears as a hypochondriac and as a literal-minded businessman obsessed with commerce who had difficulty understanding any mindset other than his own.

As a poet and writer, Charles never ceased to perplex and irritate his father. Charles was a sensitive, observant man and an exceptional literary talent whose ability to express his thoughts and feelings grew as he grew older. His 62 letters to his brother (1826-1834, 1845) and sister (1833-1845) include discussions of many issues close to his heart, from his literary career to the "place" of the artist in society, from the continual rack and ruin of his personal finances to his family relationships, pastimes, politics, and general reflections on life. His letters to George are pun-filled and witty, even when he was in the throes of adversity. Charles wrote nine letters during his famous western trip, 1833-34, some of which were rough drafts intended for publication in the American after his sister Julia edited them. His letter of July 22, 1829 offers a marvelous description of an all-night party, and the single extant letter to his father (April 26, 1834) exhibits an uncharacteristic interest in politics, perhaps to please the elder Hoffman. There are also five excellent letters from a classmate of Charles, written while Charles was recuperating from the loss of his leg in New York. These are enjoyable, but otherwise typical schoolboy letters describing the typical assortment of schoolboy pranks.

The largest run of correspondence in the series of Hoffman letters, and the core of the collection, consists of the 63 letters from Julia to George. Julia's letters (1834-45) relate her experiences in several residences, particularly in the Philadelphia home of Jewish philanthropist, Rebecca Gratz (1781-1869). Julia comments frequently on Charles's literary activities and George's checkered career as a civil engineer. Much of what she writes is commonplace yet her style makes each episode intrinsically interesting. There are no letters from George. Considering that George was Julia's executor in 1861 and was responsible for Charles's well being after being committed to an asylum in 1849, suggests that George may have assembled the collection. The only item in the collection written by George is a love poem written for Phoebe on their first wedding anniversary. He was the recipient of letters from his brother and sister, but also his cousin William J. Verplanck, niece Matilda Whitman, sister-in-law Virginia Hoffman, and nephew Ogden Hoffman, Jr.

There is a single letter from Ogden Hoffman (1794-1856), Josiah's son by his first marriage to Mary Colden, in which he gives friendly advice to his young half-brother Charles. Ogden appears to have been a valued friend to his half-siblings. He was considered the outstanding criminal lawyer of his generation. There are no letters from the servant, Caty, but there are several excellent discussions of her, particularly in Julia Hoffman's letter of February 18, 1837 and James Fenno's letter of December 1, 1821.

Among the few miscellaneous pieces written by non-members of the family are four letters from Rebecca Gratz, a close friend of the family whose name runs throughout the entire collection, particularly in Julia Hoffman's correspondence.

The Clements Library's collection of individual friendship and autograph albums (the ones that are not part of larger bodies of family papers) dates primarily from the second half of the 19th century. The creators of these albums sought out friends, family, schoolmates, public persons, and others to write signatures, sentiments, poetry, extracts from books and serials, personal sentiments, and more. Contributions often emphasize ties of friendship, exhortations to seek love, happiness, or Christian religious salvation. Most of the volumes in this collection were compiled in the Northeast United States and areas in the Midwest, with urban and rural areas represented. The greater number of the albums were kept by young women and the bulk of the signers were also female. Contributors occasionally illustrated pages with calligraphic designs, trompe l'oeil visiting cards, animals, flowers, and themes that had particular significance to their relationship with the keeper of the album. The volumes in this collection are largely decorative blank books adorned with tooled covers, sometimes containing interspersed engravings of religious, literary, historical, and landscape themes. Some include pasted-in photographs, die-cuts, or stickers.

The Clements Library's collection of individual friendship and autograph albums (the ones that are not part of larger bodies of family papers) dates primarily from the second half of the 19th century. The creators of these albums sought out friends, family, schoolmates, public persons, and others to write signatures, sentiments, poetry, extracts from books and serials, personal sentiments, and more. Contributions often emphasize ties of friendship, exhortations to seek love, happiness, or Christian religious salvation. Most of the volumes in this collection were compiled in the Northeast United States and areas in the Midwest, with urban and rural areas represented. The greater number of the albums were kept by young women and the bulk of the signers were also female. At least one volume was kept by an African American man, Lewis G. Mosebay. Contributors occasionally illustrated pages with calligraphic designs, trompe l'oeil visiting cards, animals, flowers, and themes that had particular significance to their relationship with the keeper of the album. The volumes in this collection are largely decorative blank books adorned with tooled covers, sometimes containing interspersed engravings of religious, literary, historical, and landscape themes. Some include pasted-in photographs, die-cuts, or stickers.

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 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.