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This collection consists of 113 letters, written primarily between Union soldier Doctor Tarbell and his fiancée, and later, wife, Mary Lucy Conant. Doctor served as a Sergeant in New York's 32nd Infantry, Co. A, and as a Lieutenant, Captain, and Brevet Major in the Commissary Regiment, U.S. Volunteers.

The Doctor Tarbell and Mary Conant papers are comprised of 112 letters, written primarily between Union soldier Doctor Tarbell and his fiancée (and later wife), Mary Lucy Conant, and one genealogical document. Doctor served as a sergeant in the New York 32nd Infantry, Co. A, and as a lieutenant, captain, and brevet major in the U.S. Volunteers. The collection covers Doctor’s war-time service in the Union Army and some of his post-war career. The Civil War letters form a remarkably dense series that highlights the intimate relationship of Tarbell and his fiancée Mary. The collection contains 35 letters from Doctor to Mary, and 46 letters from Mary to Doctor, mainly during 1864 and 1865. Additionally, Doctor wrote one letter to his parents T. B. and Lydia Tarbell, and received two letters from them and two from his siblings. The remaining 29 letters are either from relatives of Mary or they pertain to post-war activities of the Tarbells.

Both Tarbell and his fiancée wrote in an educated and literary style; their letters reveal an affectionate relationship. Between January and February 1864, both Tarbell and Conant wrote almost exclusively about their relationship. However, as the Army of the Potomac moved south, both writers began to focus more on the progress of the war and to assume a more fervently patriotic tone. Many of Mary's letters contain political asides ("Does the Army weary of Gen. Meade, or is it politicians & aspirants that wish to oust him?" March 13, 1864); references to life at home during wartime; and several extended lyrical passages and pro-Union sentiments. Tarbell's responses, which were also substantive and descriptive, often referred to military matters, his work as a commissary, and army morale.

At times, Tarbell's patriotism and pride in his commission shine through, as during his company's inspection by General Ulysses S. Grant (April 18, 1864). Tarbell described the journey down to Richmond, his regiment's movements, what he knew of the progress of the war, the actions of the 6th Cavalry Corps, and his encounters with southern civilians. He wrote to both Mary and his parents from Danville Military Prison, expressing his hopes that an exchange of officers was imminent (October 22, 1864, and November 20, 1864). After his release, he recounted the parades in Washington, D.C. following the ending of the war, and the review of General Sherman’s Army (May 25, 1865). On July 28, 1865, he mentioned his promotion to brevet major.

The 5 letters written to Mary during Tarbell's imprisonment are filled with sympathy and encouragement, along with family news. In a letter from Mary's young niece, Hattie Carpenter, she described the return of soldiers to Iowa (January 15, 1865). Mary A. E. Wages wrote to Miss Hardy requesting funds to establish a freedman's high school in Richmond: "The black people of Richmond are the only loyal people in the whole city...They not only need help, but are worthy objects of it" (Nov. 18, 1866).

The 13 letters from 1881 suggest that the Tarbells were in some unspecified financial difficulty, and that Doctor had been employed as a typewriter agent. The remaining 10 letters were written by Tarbell or Conant relatives and friends.

This collection also contains one genealogical document that lists the birth and marriage dates for members of the Conant and Tarbell families (1793-1884). Included is a list of Doctor and Mary Tarbell's children. This document is undated and unattributed.

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.

This self-adhering scrapbook contains a blend of illustrated and non-illustrated clippings from various printed sources (newspapers, periodicals, books, etc.), originating mostly from New England in the 1860s-1890s. Topics include religion, politics (American and British), the assassination of U.S. President James A. Garfield (1831-1881), health and wellness, eulogies, and other articles. The volume is bears the printed manufacturers label "Mark Twain's Scrap Book Registered April 23rd. 1878 . . . Published by Slote, Woodman & Co."

This self-adhering scrapbook contains a blend of illustrated and non-illustrated clippings from various printed sources (newspapers, periodicals, books, etc.), originating mostly from New England in the 1860s-1890s. Topics include religion, politics (American and British), the assassination of U.S. President James A. Garfield (1831-1881), health and wellness, eulogies, and other articles. The volume is bears the printed manufacturers label "Mark Twain's Scrap Book Registered April 23rd. 1878 . . . Published by Slote, Woodman & Co."

• Material relating to religion (primarily Christianity, but also Islam, Mormonism, etc.). Some clippings are derogatory towards non-Christian groups or peoples. Enclosed is an issue of Our Prison Missionary (Vol. II, Dec. 1890, no.2), a publication from the Christian Aid Association "devoted to Christian work in penal institutions." Hymns, religious poetry, baptism, and Martin Luther's will (page 56) are also present.
• Politically related clippings include stories about the U.S. Congress and senators, the British House of Parliament, Queen Victoria, Lincoln's Gettysburg Address, and General Grant's illness. Many of the volume's pages are dedicated to the assassination of President James A Garfield, with updates on the President's health after he was shot (page 33). Additional clippings with messages from world leaders expressing their sympathies, information about Vice President Chester A. Arthur, and the background of President Garfield's assassin Charles J. Guiteau.
• Health and wellness-related content ranges from life advice, the dangers of children eating snow, mental health, vaccination, and more. An issue of the Land of Hope Review includes a brief article warning "juveniles" of the danger of smoking tobacco.
• Eulogies for President Garfield, Henry Wadsworth Longfellow, and other "In Memoriam" articles and hymns are spread throughout the volume. A music sheet of a song called "Rest, Sweetly Rest" (credited to a publication called The Watchword is noted as being suitable for the death of a scholar.

An advertisement for the scrapbook itself includes information and prices about other variations of "Mark Twain's Self Adhering Scrap Book," such as a druggists' prescription book, a child's scrapbook, and a pocket scrapbook.