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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 Southgate family papers contain correspondence, documents, journals, writings, and drawings related to the Southgate family of Massachusetts and the Bigelow family of Michigan City, Indiana.

The Southgate family papers contain a total of 157 items: 107 letters, 30 documents and financial records, 16 writings and compositions, 2 printed items, a journal, and a journal fragment. The materials span 1755 to 1875 and represent several generations of the Southgate family of Massachusetts, Vermont, and Indiana.

The Correspondence series contains the incoming and outgoing correspondence of various members of the Southgate family. The earliest letters in the collection are primarily incoming to Steward Southgate and concern such topics as family news, local marriages, finances, and travel around Massachusetts. After Steward's death in 1765, the focus of the collection shifts to the next generation, particularly siblings John Southgate, Robert Southgate, and Sarah (Southgate) Dickinson. Letters frequently pertain to health issues, including the inoculation of Sarah's children (May 21, 1768), a wrist injury that Sarah received while knitting (March 27, 1775), and the deaths from scarlet fever of five children of Steward Southgate, Jr. (September 9, 1795). A few letters refer briefly to politics and the hardships of life in rural New England.

After the turn of the century, correspondence between the siblings becomes much scarcer, and focus shifts to the next generation of cousins and siblings, including Asenath Dickinson, Eliza Southgate, and Harriet Southgate. Letters between the young women tend to be very sentimental and affectionate, and reflect frequently on the themes of female friendship and religion. On April 5, 1816, Asenath Dickinson wrote to Eliza from Hadley, Massachusetts, "you have undoubtedly heard of the awakening in this place that God is shewing mercy to siners [sic] of all ages," and went on to describe daily meetings of believers. She noted that on Friday, "the young Converts speak and Pray." Letters postdating the 1821 birth of Eliza's son, George F. Bigelow, frequently refer to his poor health during childhood. Near the end of the series, letters describe Eliza's activities and social visits in Michigan City, Indiana, where she resided from about 1835 until her death in 1839, as well as George's college experiences in at Harvard University. A few scattered late letters are incoming to George Bigelow and shed light on his medical practice and real estate interests in Valparaiso, Indiana.

The Journals series contains a journal and a journal fragment, dated June 1826 and April 20, 1850, respectively. Though the earlier journal is unsigned, its author appears to be Eliza Southgate Bigelow; it contains a description of a party, musings on philosophical and religious subjects, and references to sermons that Eliza heard. George Bigelow wrote the journal fragment concerning an unspecified event, which he referred to as "tak[ing] a tower."

The Documents and Financial Records series includes receipts and accounts, land indentures, land descriptions, and a drawing of a 100-acre plot. Taken together, the materials span 1756-1836. The documents relate primarily to transactions involving members of the Southgate family in Massachusetts and provide details of their material and financial circumstances.

The Writings series contains many compositions by George F. Bigelow, including school essays on the topics of cheerfulness; the growth of Michigan City, Indiana; contentment; suffering; debt and credit; and the traits of good and bad scholars. Also present are a play by Bigelow entitled "The Minister at Home," several unattributed poems, and an essay on Steward Southgate, Sr., by a descendant.

The Drawings series contains 11 pen and ink and pencil drawings of decorative patterns, many of which depict leaves and flowers.

The Printed Items series contains a newspaper clipping concerning probate courts in Connecticut and a stamp related to the American Merchants Union Express company.

The Sylvester Dana papers contain letters written to Sylvester Dana during the period of his ministry at Orford, N.H. The collection provides insight into the religious lives of northern New Englanders during the period of the Second Great Awakening and provides information on the local history of a Congregational church.

The Sylvester Dana papers contain 148 items arranged chronologically, the vast majority of which are letters written to Sylvester Dana during the period of his ministry at Orford, N.H. However, there are three letters written by Dana, some significant church documents, and several miscellaneous letters. Seen as a whole, the collection provides insight into the religious lives of northern New Englanders during the period of the Second Great Awakening and the development of religious fervor among both ministers and laity, as well as provides information on the local history of a Congregational church.

The Dana papers contain detailed descriptions of revivals and local religious gatherings in New England and Pennsylvania, and news of particular churches, including Congregational and other denominations. In one series, a student, Daniel C. Blood, describes the religious atmosphere among the students at Dartmouth College, 1826 to 1828, always in the hope that a revival awaits them. Numerous Congregational clergymen kept Dana posted on the state of religion in their congregations. In one letter (81), Rev. Jail Mann describes a revival among children in Massachusetts cotton factories, noting, without a trace of irony, "These factories became, as it were, temples of divine worship and houses of prayer."

All three letters written by Dana (133-135) were written when he was in his late seventies, and show Dana's command of Biblical scholarship, his condemnation of all war, and his strong grasp of current affairs. Sylvester's brother, Anderson wrote 22 letters, all from Wilkesbarre, Pa. Anderson was an outspoken critic of Pennsylvania's Gov. Thomas McKean (26, 28, 55), and he also disapproved of President Jackson (122, 124). As expected, throughout his correspondence, Anderson reports on religious events, economic conditions, and efforts to settle their father's estate. Anderson also discusses a secret affair that his brother Eleazar had, which ended with the woman's miscarriage (38, 42).

The earliest items in the collection are important documents relating to the founding of the Presbyterian Church at Orford, the first church in town. These include the church covenant (1), which includes a brief outline of church doctrine followed by a signed confession of faith, records of subsequent church proceedings (2, 3), and the minutes of a 1786 meeting of the Grafton County, N.H., Presbytery (4). The Orford Church withdrew from the Presbytery in 1789 to become Congregational. Finally, letters of recommendation for people moving to other congregations are included in folder 139, and public complaints read at the Church of Orford are in folder 140.