Collections : [University of Michigan William L. Clements Library]

The Bird family papers are made up of correspondence, documents, ephemera, and other materials related to members of the Bird family of East Smithfield, Pennsylvania.

The Bird family papers are made up of correspondence, documents, ephemera, and other materials related to members of the Bird family of East Smithfield, Pennsylvania. A number of letters written between George Niles Bird and Frances Rowe depict their lengthy, occasionally difficult, courtship in the late 19th century. Letters from other friends and family members are interspersed, including a letter from Hope Rowe recounting the funeral of President James A. Garfield (October 9, 1881).

Nancy N. Bird's correspondence consists primarily of incoming personal letters. Nancy's cousins wrote many of the letters, with the family's religiosity influencing much of their writing. The Bird family papers include many of Nancy N. Bird's speeches, including a series of talks delivered to fellow members of the Women's Christian Temperance Union (WCTU) between 1886 and 1912. She discussed temperance, religion, and topics of local interest, including the history of Smithfield, Pennsylvania. Nancy N. Bird's printed materials consist primarily of ephemera, programs, and newspaper clippings, largely related to her work with the WCTU and to the Bradford Baptist Association. Also present are three items written by Nancy: a short book entitled A History of the Sunday Schools in East Smithfield, PA. Since 1822, and two copies of The History of the Baptist Church of East Smithfield, PA. Other materials related to Nancy include journal pages, a photograph, and Sunday School papers.

Helen Bird's letters, written to her mother, chronicle her year at the West Chester Normal School, 1912-1913, and include frequent complaints about the atmosphere, the people, and the food.

Materials relating to George Bird consist primarily of incoming correspondence from friends and from his cousin Geraldine ("Jerry"). Jerry, who financially supported George during his time at Pennsylvania State University, also offered advice and updates on her academic life at Cornell University, while George's friend Eugene Edgar Doll discussed his experiences at the University of Chicago and his patronage of the arts. The collection also includes reports from George Bird's early studies and from his time at Pennsylvania State.

Personal letters from other members of the Niles and Bird families include early letters from Hannah Niles to her husband Samuel, and letters addressed to George N. Bird, his wife Frances, and their daughter-in-law Carrie. Two printed letters from "Robert and Bernie" in Impur, India, describe the country and their educational and missionary work; on January 7, 1921, they mentioned Gandhi's non-cooperation movement.

The collection contains diaries and journals, account books, and albums. The diaries include an 1844 unsigned journal, Hannah Minor Niles' 1866 diary, Nancy Niles Bird's 1851 diary, and Carrie M. Bird's 1921 diary. An account books tracks John Bird's expenses between 1846 and 1858, and a record book kept by Nancy Niles Bird includes the meeting minutes from the Soldiers Aid Society during the Civil War and household accounts. George Bird's autograph album covers the years 1879-1881 and Nancy Niles Bird's scrapbook, kept between 1850 and 1925, contains newspaper articles about her mother Hannah, members of the Bird family, and acquaintances from Pennsylvania and Kansas.

Other miscellaneous items include a printed map, a document related to the military chapel at Ellington Field, Texas, genealogical items, and manuscript poems.

This volume contains the journal of Edward B. Hartshorn from January 1858 to September 1863, anonymous writings regarding a possible trip to locations in the Mediterranean and Europe (including Palestine, Syria, Greece, Constantinople, London, France, and Rome), financial accounts for 1872 to 1873, arithmetic exercises, and a short poem on death.

Edward B. Hartshorn's began his journal while teaching in Pana, Illinois. He discussed daily life, including remarks on people with whom he socialized and gifts he received for teaching. He described his work at the school and Sunday school where he taught, including organized singing. He hoped to purchase his own house and land, and remarked on his homesickness. He attended a meeting of the Illinois Teachers' Association where officers were elected and a constitution drafted. Hartshorn was also a member of the Golden Rule Society and the Temperance Society. His cousins David and Thomas came to visit, with Thomas staying for the year. He also discussed his vegetarian diet, his hopes to found a manual labor school, and census-taking.

Hartshorn moved back home to Amherst, New Hampshire in November 1859. There, he joined with siblings in buying the family farm from their father. He discussed plans to start a school and his devout religious beliefs. A cousin "ruin[ed] the prospects" of "sister Annie." After some content on the early days of Hillside Manual Labor School, the journal skips from May 1860 to September 1862. By this point, Edward's health was poor and many of his friends "distrust" him. He stated that he had trouble recruiting students willing to participate in manual labor and many persons believed the school would fail. On August 23, 1862, he married Ann Elizabeth Baltzley and he noted that she did not agree with all aspects of his mode of living. He hoped to convince her otherwise. At the end of December 1862, Hartshorn traveled to Reed's Ferry, New Hampshire, where an agreement was made to combine schools and utilize the Reed's Ferry facilities. Following continued poor health, Hartshorn left the school in the first part of 1863 and then pursued farming. His sister Hannah stayed at the school after the move to Reed's Ferry. According to the diary, she became difficult and viewed Hartshorn and his wife as enemies. Subsequently, the Hartshorn couple moved away and, in September 1863, arrived in Ohio.

Several pages after the end of the Hartshorn's journal begins a section of travel entries by an anonymous author. The notes are brief snippets regarding locations in and around Jerusalem in 1869, expanding into Palestine and various biblical sites. The trip then proceeded to Syria, the Mediterranean, Greece, Constantinople, and into Europe (London, France, and Rome).

The anonymous travel accounts is followed by 1872-1873 accounts, including regular household expenses such as stamps, sewing supplies, rent, payments to "Arnold," and Christmas presents. Additional payments were to church and charity.

The final two pages of the book contain "Arithmetic examples" and a short poem musing on death.

Diary by a 20-year-old teacher from New York, containing observations made during an 1853 stay in Mississippi, including thoughts on slavery, African American churches, Southern culture, and the outbreak of a yellow fever epidemic from which he died. The volume also contains a eulogy in a different hand for Mary Lyon, founder of Mount Holyoke.

The 79-page James A. Marshall diary covers July 5-August 27, 1853, during which time Marshall traveled around Mississippi before falling ill with yellow fever and dying on September 5. An unknown person removed 54 pages of writing preceding the July 5 entry. Marshall’s diary contains lengthy and opinionated daily entries, many of which probe Southern society, which, as a New Yorker, he found quite foreign. In one entry, Marshall criticized Southern women: “indulgence certainly is a distinguishing characteristic of the southern lady. Physical exercise they all are averse to and if they even drop their handkerchief upon the floor at their feet, if no servant or gallant is near to pick it up…it must lie there until one comes to restore it” (p. 73). In another entry, Marshall expressed surprise that Uncle Tom’s Cabin was available in Mississippi, writing, “it seems the people here are not ‘afraid’ of reading such books, or having them circulated” (p. 75).

Marshall had an interest in African Americans, and on several occasions, visited a “Colored People’s Church, Methodist I inferred,” but criticized the service for its loudness, comparing it to a “meeting of the shaking Quakers” (p. 85). On July 23, he gave details of a slave auction that he attended: “One girl was sold for eight hundred and eighty dollars, only 16 years old and quite good looking. The man who bought her made no scruple of telling his object in buying her” (p. 98). Despite his special interest in African Americans, his opinions were paternalistic, and he expressed support for slavery, even speculating about owning a plantation himself: “It really would be very interesting it seems to me to have, as all the large planters have, a family of several hundred at ones control: not because of the power allowed, but to feel the satisfaction of being a tender Master to them, and to feel that all their interest were united and to enjoy the pleasure of giving them pleasure” (p. 117).

At the end of the diary, Marshall mentioned the yellow fever epidemic that would kill him within weeks, writing, “I shall not stop at Natchez on account of the Quarantine which has been established both at N. and Vicksburg on account of the prevalence of yellow fever… I am convinced that there is little if any danger to any one who uses due caution in diet” (103).

The volume also contains a 7-page eulogy on Mary Lyon, the founder of Mount Holyoke College, seemingly written by someone who knew her personally. The essay describes Lyon’s personality, manner of dress, and recounts things she said to her students. Also laid into the volume is a religious meditation.

The James G. Birney papers consist of the personal, political, and professional letters of James Birney, a Kentucky slaveholder, Alabama politician, anti-slavery activist, and presidential candidate. The collection is particularly strong in Birney's political activities with the American Colonization Society, the American Anti-Slavery Society, and the Liberty Party; his role as an abolitionist writer and as the founder and editor of The Philanthropist; and his personal communications with his family and friends. In addition to this finding aid, the Clements Library has created a Contributor List .

The James G. Birney papers contain the personal, political, and professional letters of James Birney, a Kentucky slaveholder, Alabama politician, anti-slavery activist, and United States presidential candidate. The collection is particularly strong in Birney's political activities with the American Colonization Society, the American Anti-Slavery Society, and the Liberty Party; his role as an abolitionist writer and as the founder and editor of The Philanthropist; and his personal communications with his family and friends.

The Correspondence series (1909 items) is comprised of Birney's incoming letters, which span his entire career after 1818, with particularly full correspondence for the decade 1834-1844. Also present are 137 drafts of letters written by Birney. Birney corresponded with a wide variety of public figures in politics and in the anti-slavery movement in America and Great Britain, such as Gamaliel Bailey, Guy Beckley, James Buchanan, Theodore Foster, Seth Merrill Gates, William Goodell, Beriah Green, Ralph Randolph Gurley, Joshua Leavitt, Henry Brewster Stanton, Arthur Tappan, Lewis Tappan, Theodore D. Weld, Elizur Wright, Jr., and John Clark Young, among many others. In addition to business and political communications, the collection contains family and personal letters, including items to and from Birney's wife Agatha, his father James Birney, his father-in-law William MacDowell, and his siblings, children (particularly James, Jr., William, Dion, and David), and friends.

From 1818-1832, Birney was a lawyer and politician in Alabama, and a trustee of both Greene Academy in Huntsville and the University of Alabama. Much of the material from this period concerns personal and family news, and his nascent interest in anti-slavery. Birney received letters from many prominent Alabama politicians in Washington, including Clement Comer Clay, John McKinley, and Harry I. Thornton.

• February 12, 1827: From John McKinley on establishing a branch of the United States Bank in Nashville instead of Huntsville, Tennessee
• December 12, 1825: From Philip Lindsley containing the collection's first mention of the American Colonization Society (hereafter ACS), concerning founding a chapter in the South
• December 25, 1828: From Birney's uncle, Thomas B. Reed, on running for the United States Senate
• March 6, 1830: From Lucinda M. Bradshear to her sister Agatha Birney discussing family and social news
• January 9, 1832: Permission from the ACS giving Birney credit to put toward the "African Repository"
• January 24, 1832: From Clement Comer Clay concerning a meeting in Washington on temperance and "improving the morals of society"

Between 1832 and 1834, Birney served as southern agent for the ACS. Letters from this period reveal Birney's changing views on slavery, as well as his personal struggles as an abolitionist in the south. Birney communicated with his fellow ACS agents, society leaders, and the Washington office, including 10 letters from ACS Secretary Ralph Randolph Gurley between 1832 and 1833. Many letters deal with sending former slaves to Liberia, such as Cyrus Chinn and his family (November 1, 1832); Elijah and Benjamin Collier from St. Louis, Missouri (November 12, 1832); a group of 80 African Americans from Illinois, Ohio, Tennessee, and Mississippi (February 7, 1833); and Allen Bates and 15 others (March 10, 1833).

• June 12, 1832: From the ACS appointing Birney an official agent for the society in the southern and western states
• July 7, 1832: Birney’s official appointment as ACS agent, accompanied by a list of "Things which Should be done to aid the Cause"
• November 1, 1832: From Henry Sheffie Geyer regarding recruiting freed men and their families for emigration to Africa and inquiries into the creation of more local societies in the South
• April 24, 1833: From Birney to his wife Agatha regarding the death of two of their young children
• August 26, 1833: From Nathan Green who voiced abolitionist arguments against the ACS's mission

Though no longer a member of the ACS, Birney remained active in the abolitionist cause between 1834 and 1839, during which time he founded The Philanthropist and joined the American Anti-Slavery Society. Many of the 1836 letters relate to printing The Philanthropist, and contain details on funding, publication, and subscriptions, along with moral support from Birney's peers. During this time, Birney also maintained a close communication with Theodore Dwight Weld and Elizur Wright, Jr. Topics covered include Birney's anti-slavery speaking tour through several northern states, the growing divisions within the American Anti-Slavery Society, his relations with his family, and the death of his wife Agatha. A highlight of the collection is a letter from a slave named Milo Thompson, owned by Major George C. Thompson, to his fiancée Louisa Bethley, owned by James Birney, Sr., concerning their continued separation (October 15, 1834). Days later, Major Thompson wrote to James G. Birney explaining that he was uncomfortable with the situation and that hoped to purchase Louisa Bethley from his father so they could marry (October 18, 1834).

• September 15, 1834: A note from Henry Clay concerning a discussion on emancipation
• December 13, 1834: From Robert Hutchinson Rose, of Silver Lake, Pennsylvania, concerning the character of slaveholders and the practice of slaves earning their freedom
• January 6, 1835: From John Jones regarding the problems with giving blacks rights
• January-April 1835: Four letters between Birney and Peter Vanarsdall concerning local anxieties about the slavery question in Kentucky and the church's roll in the discussion
• June 20, 1835: From William Jennings Bryan, containing the collection's first mention of The Philanthropist
• August 1835: From Birney to subscribers of The Philanthropist discussing delays in publishing
• March 27, 1836: Account of travel in Mexico
• [July 1836]: A letter warning Birney that an organized band will tar and feather him if he returns to Kentucky
• August 1, 1836: Commission from Arthur Tappan appointing Birney agent for the American Anti-Slavery Society
• November 11, 1836: from Birney explaining that he prints The Philanthropist in a "country village" because no one in Cincinnati would print it for fear of reprisal
• January 12 and 25, 1837: between Birney and John J. Marshal
• May 1837: Longtime Alabama agent, Arthur Hopkins, severs ties with Birney and no longer collects claims from past land sales.
• October 21, 1838: A joint letter from Birney's sons Dion and William reacting to the death of their mother
• February 1839: Several letters discussing the division between the Boston and New York factions of the American Anti-Slavery Society
• July 28, 1839: News from Birney's Sister Anna Marsh of their father's death
• November 3, 1839: From William Birney discussing the life of a bachelor, doing housework, and hiring two hands to help him

The period from 1839-1845 represents the height of Birney’s involvement in politics. On November 13, 1839, a Liberty Party convention at Warsaw, New York, nominated Birney to run for president. The letters from 1840 are dominated by news of presidential politics, including discussions of rivals Henry Clay and William Henry Harrison. Birney, however, did not campaign and instead spent the time from May to November 1840 attending an international anti-slavery convention in Great Britain. He received only a small percentage of national votes. In the fall of 1841, Birney and his family moved to Michigan, where he maintained close communications with his friends, children, the Fitzhugh family (relatives of his second wife Elizabeth), and abolitionist colleagues in Massachusetts, New Hampshire, New York, Ohio, and throughout the South. Birney also received personal requests for assistance from those in need, such as the case of a Creek Indian mother named Susan, who had been sold into slavery with her children, and was attempting to sue for their freedom (March 8, 1843). The letters from 1844 concern Birney's second run as the Liberty Party's presidential candidate, and include frequent references to Henry Clay, James K. Polk, and the landscape of the race. Of particular interest is a group of letters, dating from the end of October through November, relating to the "Garland letter," a letter published in newspapers which falsely claimed that Birney was a secret Democrat trying to swing the election subversively

• December 17, 1839: News from the Warsaw Abolitionist Convention that selected Birney to run for President of the Liberty Party
• February 17, 1840: From Benjamin Fenn, inviting Birney on a stumping trip from Vermont to Arkansas to Maryland, and his views on Blacks in government
• March 24, 1840: From Francis Julius Le Moyne who is concerned about splitting the anti-slavery vote
• April 1, 1840: Draft of a letter to the Mexican legislature on the taking of Texas and abolition of slavery in Mexico
• June 22, 1840: From the British Foreign Anti-Slavery Society
• May 27, 1840: From the Ladies of New York City Anti-Slavery Society, electing Birney to attend the World Anti-Slavery Convention in London
• December 27, 1843: From Dr. Joseph P. Gazzam concerning mason and anti-mason political parties in Pittsburgh
• January 1, 1844: From Reese C. Fleeson concerning presidential politics
• March 30, 1844: Against the Annexation of Texas
• April 13, 1844: From James Caleb Jackson informing Birney that he was chosen as the Liberty Party candidate for the upcoming presidential election
• November 2, 1844: A discussion of the Garland letter and a newspaper clipping of the incriminating article

In the autumn of 1845, Birney fell off of a horse and suffered a severe injury, possibly related to a paralytic stroke, which forced him to retire from public service. He continued, however, to write on political and constitutional issues and kept up broad correspondence with his anti-slavery colleagues (such as Gerrit Smith, William Goodell, Sarah Grimké, and Theodore Weld) and his family. He also kept in contact with Michigan Anti-Slavery Society activists. The period between his forced retirement and his death (1845-1857) also contains the most concentrated number of draft letters written by Birney. These reveal his political opinions, thoughts on religion, academic interests, and his life in Michigan and later New Jersey. The last letters, from 1856-1857, document the state of Birney's accounts and land holdings.

• September 17, 1845: From James Birney to his father regarding his accident
• December 7, 1845: From Theodore Foster regarding an anti-slavery meeting in Marshal, Michigan
• April 7, 1846: From the United States Attorney's Office
• April 1, 1847: From William Goodell discussing Birney's limited role in the Liberty Party and future activities of the party
• May 10, 1848: From Martha V. Ball: Address of the Massachusetts Female Emancipation Society
• July 10, 1848: From Birney to Lewis Tappan, in which he declines the office of vice president for the Foreign Anti-Slavery Society
• November 20, 1850: From James Birney to Theodore Parker regarding a draft of an article about the 1842 court case Prigg v. Pennsylvania
• December 2, 1850: Concerning secession and abolitionism from the Union Safety Committee of the City of New York
• June 1, 1852: A letter accompanied by a note from Frederick Douglass
• June 1, 1852-January 12, 1853: Four letters between Birney and Leonard Woolsey Bacon, writing for Harriet Beecher Stowe, concerning Stowe's new book, "Key to Uncle Tom's Cabin," and her discussion of churches and slavery, and mentioning a violent attack on Stowe and her brother
• January 1853: A printed circular from Frederick Douglass for subscribers for his paper
• August 30, 1854: From Sarah Grimké, discussing Weld's sickness, the shipment of Birney's luggage to New Jersey, and news from other friends

Only five letters post date Birney's death in 1857, all to or from his wife Elizabeth Birney and his daughter D. B. Birney, with the final item from George Clark of Oberlin to a Mr. Smith concerning studying under Henry Lloyd Garrison. The collection also contains eight undated letters, including six to Birney (one addressed to “Christianus," Birney's favorite pen name) and one letter to Florence Birney.

Many letters contain illustrated letterheads. Five items feature an image of a kneeling slave called, "A Colored Young Man of the City of New York, 1835," engraved by P. Reason: May 1, 1838 (invitation to Weld-Grimke wedding), June 1, 1840, August 15, 1840 ("Am I not a man and a brother"), December 4, 1840 (similar but different image), and January 2, 1841. Other items with illustrations include: June 10, 1839, containing a poem; April 26, 1847, depicting Astor House, New York; and June 28, 1853, depicting "Topsy, or the Slave girl's Appeal," along with a poem.

Dwight L. Dumond published many of Birney's letters related to abolition and anti-slavery in his book Letters of James Gillespie Birney, 1831-1857. See additional descriptive data for a full citation.

The Diaries and Journals series (4 items) contains volumes related to the American Colonization Society, to Birney's travels in Great Britain in 1840, to Birney's gardens, and his intellectual and personal life. The first item (8 pages) is entitled "Memorandum of Donations, Collections, Subscriptions, c&, c&, etc. for the American Colonization Society in Tennessee, Alabama, Mississippi, Louisiana, and Arkinsas." It documents Birney's general accounts from June to December 1832, salary accounts for 1833, and general accounts for October 1833. The second item consists of brief entries during Birney's trip to England, Scotland, and Ireland from September to October 1840 (12 pages) and his meteorological observations for 1849 (30 pages). The third volume is a "Garden Memo" in which Birney recorded planting and harvesting details from November 1843 to July 1847.

The fourth volume is the personal journal that Birney kept between 1846 and 1850 while residing in Michigan. It includes essays or article drafts relating to pressing political affairs, predominantly the Mexican-American War; slavery and the expansion of slavery into new territories and states; and Congressional isues and political parties. Several of these drafts include notations of newspaper names next to them, indicating possible places where he submitted them for anonymous publication. He remarked regularly on what he was reading and how it spurred his thinking, including newspapers and specific articles, almanacs, Bible passages and religious works, presidential messages and Congressional reports, various history texts, and more. Birney frequently wrote religious reflections as well as essays relating to Catholicism and early Jewish history. He also kept meteorological and gardening records. The journal contains personal reflections, including analysis of the impacts strokes had on his physical and mental health, his reliance on his wife, comments about visitors, and news about various family matters. He wrote either on the day of his second stroke or shortly thereafter, as well as annual reflections on his birthday commenting on his disability. The journal interweaves various veins of thought, revealing how deep religious reflection, social and political engagement, daily labor, and physical ailment all combined in Birney’s intellectual world.

The Speeches, Essays, Notes, and Other Writings series (74 items) contains Birney's non-correspondence manuscript writings. The series is organized into three subseries: Speeches, Essays, and Drafts (1833-1852); Speech Notes (1836-1841); and Miscellaneous Notes (1832-1852). The Speeches, Essays, and Drafts subseries (22 items) reveals Birney's thoughts on social reform and slavery in American society, politics, and history.

• August 10, 1833: Colonization of the Free Colored People: Prospective Evil of the Free Colored People in the South
• March 20, 1840: Committee in Temperance
• [1847]: Presidential Nomination--Mr. Clay--Slavery
• [1852]: To The People, concerning the president, congress, and habeas corpus
• Undated: Angels Suggested by Arch. Bishop Whatley's Sections on "Good + Evil Angels"]
• Undated: An address from the Independent Party concerning slavery
• Undated: The point to be established in my reply to the foregoing note is the affirmative of the question--Is Slaveholding Sinful under all circumstances?
• Undated: Proclamation to the Free People of Color
• Undated: General Lecture on Slavery , unsigned but believe to be authored by Sarah Moore Grimké.

The Speech Notes subseries (38 items) is comprised of the notes and note cards that Birney used during speeches. Most of the notes relate to Christianity, slavery, and abolition. The dated speech notes are from 1836 to 1841, however, many items are undated.

The Miscellaneous Notes subseries (13 items) contains manuscript fragments of speeches, essays, and articles, including a copy of an essay from the Vermont Chronicle on the abolition of slavery in Mexico (March 3, 1832), a report of cruelty of a young slave copied from the New Orleans Bee (June 25, 1834), and two pledges to give up drinking (December 1842 and January 19, 1845).

The Financial Documents series (384 items) contains a plantation record book, bills and receipts for household expenditures, receipts for speaking engagements and other employment, tax records, estate records, and stock certificates. The plantation record book (139 pages) documents the 43 slaves working on Birney's father's plantation and the slave's cotton production from 1819 to 1821. Slave records include birth dates, previous owners, dates of purchase, buyers, dates of sale, prices, and deaths. The record book contains details on the following names: Tom, Billy Banks, Michael, Jesse, Ben, Sam, Hartwell, Jerry, Willis, Little Ben, Charles, Luke, Moses, Isham, Edwin, Wilson, George, Alfred, Henry, Charles, Anthony, William, Charles, Amy, Daphnie, Biddy, Hannah, Clara, Sarah, Kitty, Maria, Barbara, Mary, Margaret, Caroline, Betsey, Julianne, Viney, Silvia, Susan, Polly, Judy, and Lucy. The volume also contains records for the number of bales of cotton each slave picked in 1820 and 1821.

• 1834-1836: Kentucky, kept by Henry and Robert Chambers while Birney was living in Ohio.
• 1837-1841: New York, including the sale of household furniture October 27, 1838-1841
• 1842-1854: Michigan
• 1854-1857: New Jersey
• 1857-1860: Estate records

Also present are personal records for food, clothing, household goods, and medical assistance; certificates for shares of stocks; tax records concerning his land in Michigan; bundles of personal receipts from 1850, 1851, 1853, 1854; receipts for magazine subscriptions; payments for Birney's speaking engagements; and 19 undated items.

The Legal Documents series (123 items) consists primarily of deeds, leases, contracts, and sales of land in Kentucky, Alabama, New York, Michigan, and New Jersey, with the bulk of these related to land in Saginaw County, Michigan. This series also contains Birney's legal manumission papers for freeing his father's slaves (September 3, 1839).

• August 6, 1835: a report from Danville, Kentucky, on a mob that threatened to use force against Birney and vandalize the office where he planned to print The Philanthropist
• August 15, 1845: a copy of a document concerning the stockholders and the board of directors approving the purchase of land for the Saginaw Bay Company

The Genealogy series (11 items) is made up of various documents containing genealogical information primarily on Birney and his extended family. Included are: an item from William Birney to his cousin listing the decedents of Thomas Madison (April 3, 1882); a list of the birth and death dates of many members of the Birney family throughout the 19th century (undated); details on the births and deaths of Birney's children; and a report on the descendants of John J. Marshall and Anna Reed Birney (undated).

The Printed Material and Illustrations series (43 items) is composed of newspaper clippings, political broadsides, invitations to social events, and school report cards. Of note are a broadside entitled "Abolitionists Beware" (July 1836) and an 1852 broadside for the National Liberty Party. The collection holds 15 newspaper selections which contain articles by or about Birney. The series also includes a printed invitation to the burial of Arthur Hopkins Birney (March 8, 1833).

• The Olive Branch, Danville, Kentucky: July 25, 1835
• National Intelligencer, Danville, Kentucky: March 15, 1840
• Southern Advocate, Huntsville, Alabama: October 9, 1829; July 16, 23, 30, August 6, 20, 1833.
• Southern Mercury, Huntsville, Alabama: July 10 and August 10, 1833
• The Democrat, Huntsville, Alabama: April 16, 23, May 7, 1830; May 16, 1833

Also present are two clippings about Birney that post date his death: "No. 1 Abolitionist," Washington Post, October 30, 1938, and "Presidential Candidate," unknown source, February 38, 1937. Of the seven undated items, two are illustrations and the floor plan of a house, possibly in Bridgeport, Michigan. The collection also holds 27 broadsides, many integrated into the Correspondence series. For a complete list of broadsides see the additional descriptive data.

In addition to this finding aid, the Clements Library has created a Contributor List (.pdf format). For additional information see the Clements Library card catalog.

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 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.

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.

Nelson W. Winton kept this diary between 1843 and 1847, at the ages of 14 to 17, while living with his aunt and uncle (a physician) in Havana, Chemung County, New York. Winton wrote about his attendance at district and select schools at Havana, taught by Rufus Burr and James H. Gage, and at the Owego Academy. He attended Episcopal, Methodist, and Presbyterian religious meetings, as well as temperance gatherings. Winton wrote regularly about helping with labor, such as killing and butchering cows and pigs, and chopping wood. He documented leisure activities, such as sleighing, skating, sledding, attending picnics and concerts, spending time in nature with his friends, interacting with young women, and other activities. On multiple occasions, he traveled to Geneva, Oswego, Syracuse, Binghamton, and other areas in New York State. Winton regularly recorded information about events that took place on holidays, including George Washington's Birthday, Independence Day, Thanksgiving, Christmas, and the New Year. At the end of the diary (pages 106-108, 118-157), Nelson Winton copied his compositions and speeches on subjects such as a dream, Greek and Roman history, pin making, the deleterious effect of reading novels, slavery, and other topics.

Nelson W. Winton kept this diary between 1843 and 1847, at the ages of 14 to 17, while living with his aunt and uncle (a physician) in Havana, Chemung County, New York. Winton wrote about his attendance at district and select schools at Havana, taught by Rufus Burr and James H. Gage, and at the Owego Academy. He attended Episcopal, Methodist, and Presbyterian religious meetings, as well as temperance gatherings. Winton wrote regularly about helping with labor, such as killing and butchering cows and pigs, and chopping wood. He documented leisure activities, such as sleighing, skating, sledding, attending picnics and concerts, spending time in nature with his friends, interacting with young women, and other activities. On multiple occasions, he traveled to Geneva, Oswego, Syracuse, Binghamton, and other areas in New York State. Winton regularly recorded information about events that took place on holidays, including George Washington's Birthday, July 4th (Independence Day), Thanksgiving, Christmas, and the New Year.

At the end of the diary (pages 106-108, 118-157), Nelson Winton copied his compositions and speeches on subjects such as a dream, Greek and Roman history, pin making, the deleterious effect of reading novels, slavery, and other topics.

A selection of entries include:

• 1843 November 20: Gathered a group of boys together to whip his cousin Henry on his birthday.
• 1843 November 28: Attendance at the Youth's Washington Temperance Society.
• 1843 December 2: Went to see Tom Thumb (paid 6 pence to see him).
• 1844 March 10: Heard Samuel Parker (1779-1866) preach on his missionary work in the West.
• 1844 July 8: Did not attend the circus as he "does not approve of them."
• 1844 August 22: Attended a caravan at Jefferson; description of the animals he saw (elephants, tigers, panthers, wolves, monkeys, leopards, camels, etc. etc.).
• 1844 August 30: Fire at Mr. Down's Woolen Factory.
• 1844 September 6-23: Traveled by boat and railroad to Syracuse and Oswego, and returned to Havana (description of Oswego, Oswego River, and Fort Oswego).
• 1844 October 2-3: Chemung County Agricultural Fair.
• 1844 October 18: Mass meeting of Jefferson Whigs.
• 1844 December 12: "Gov [William C.] Bouck appointed to day Thanksgiving"; description of the day.
• 1845 January 24: Temperance Exhibition at the "Brick House"; presentation of George Lovell and his decline into drinking, gambling, murder, and prison.
• 1845 March 4: Village boys organized a "Franklin Association" for speaking and debating. Winton is a member.
• 1845 March 15: Tapping trees for maple sap/sugar.
• 1845 March 27: Edward Hazen visited the school to instruct on grammar.
• 1845 April 10: District School House sold at public auction; trustees and voters allocated $2,500 to build a new schoolhouse and playground.
• 1845 July 17-21: Travel to Owego and Binghamton.
• 1846 May 12: Attended a concert comprised of a mixed race cast, with one Native American woman; visited Mr. Holden who let them use his telescope.
• 1846 May 19: Opening of new schoolhouse, with speeches.
• 1846 June 3: Co-edited a newspaper devoted to Literature, Science and the Fine Arts, titled "The Pioneer."
• 1846 June 17: Lengthy description of examinations, orations, and acting.
• 1846 August 24ff.: Lengthy description of travel by steamboat to Geneva, New York, by railroad and packet to Oswego, then Syracuse. The packet was delayed because the crew got into a physical fight with the crew of another packet. Entertained on the packet by a black singer.
• 1846 December 24: Examinations, orations, and acting.
• 1847 February 1: Attendance at Emily Walker's party, comments on the women present.
• 1847 March 18, 25: Debating and topics of debate.
• 1847 July 3-4: Travel to Geneva, New York, to celebrate Independence Day.
• 1847 August 3: Elaborate picnic event, marching in procession from the "Temple of Science" to a glen, with a brass band, exhibition of paintings of sacred history, and lectures.
• 1847 August 29: Fourth time shaving; cut himself, preventing him from attending meeting.
• 1843-1845 (Pages 106-108, 118-157): Compositions and speeches for the school, the Owego Academy, the Owego Young Men's Lyceum, and the Havana Juvenile Washington Temperance Society.
• 1846 September 18 (Pages 141-142): Nelson Winton's reflections on his future prospects as a clerk and on his apprehensions about leaving the home of his uncle, aunt, and cousins.

This 242-page diary documents the daily life of Sophia "Sofa" Miller, of Albion, Michigan, from 1875 to 1876. A devout Baptist, Miller recorded her attendance at various church services and meetings, her personal religious thoughts, and copies of hymns. She also chronicled the weather, household chores, and social activities.

This 242-page diary documents the daily life of Sophia "Sofa" Miller, of Albion, Michigan, from 1875 to 1876. She frequently recorded weather observations, details about her sewing work, and social calls received and made. As a devout Baptist, much of her social life centered on attending church services, prayer meetings, and choir practices. Miller was a teacher for Sabbath School, secretary of the Albion Baptist Women's Missionary Circle, and Vice Grand for the local Rebekah's lodge. Miller's relatives were also members of the Good Templar Society for temperance.

Miller copied several letters into the diary, including two to The Herald and Torchlight (a Baptist newspaper published in Kalamazoo). She also copied a number of hymns, including "Take My Life and Let It Be" and "I am Trusting, Wholly Trusting." Major events noted include house remodeling, visiting boarders, and Miller's niece, Altha, coming to live in her house while attending Albion College. Several entries concern rumored affairs, including one involving Miller's husband. The last page of the diary shows a recipe for chocolate cake.

This journal transcript details Thomas J. Barclay's service in the Mexican American War.

Thomas Barclay's Mexican War journal covers the entire period of his service in the 2nd Pennsylvania Infantry. This journal gives an intimate, common soldiers' view of the Mexican War, opinions of his superior officers, camp life, the Mexican citizenry (referred to as "greasers"), and the Mexican landscape.

The original manuscript of the journal has been lost, and it is known to exist only in the form of a typescript, prepared some time early in the twentieth century.