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This collection contains 25 diaries, 4 ledgers, and one volume of society constitutions kept by Asenath Chapin between 1840 and 1863. Daily diary entries document the everyday life and concerns of a socially active matron in upper-class Providence, Rhode Island, during the pre-Civil War era and the early years of the war.

This collection contains 25 diaries, 4 ledgers, and one volume of society constitutions kept by Asenath Cargill Capron Chapin. The volumes cover April 28, 1840-July 22, 1863, with gaps from 1843-1846 and 1854-1856, and many are titled "Help to Memory." The diaries, most of which are approximately 100 pages long, contain brief daily entries about Chapin's social activities, which included calls made on others and on her family, active involvement in numerous social and religious societies, charitable efforts, and church events and services. The Children's Friend Society and other organizations occupied much of her time, and she frequently attended day-long church services. On June 13-14, 1842, she noted the founding of the Ladies Society of Providence for Promoting Christianity Among the Jews, of which she then became a member.

The volumes also contain a few references to contemporary political events as they affected her life. In May and June 1842, for example, she occasionally mentioned local havoc caused by Dorr's Rebellion, and she wrote that her son-in-law attended at the Republican National Convention in 1860. On February 24, 1861, she referred to a "colored man" outside the church who requested donations to help him pay for the freedom of his mother and children. During the Civil War, Chapin maintained her focus on social events and everyday life but remarked about the fall of Fort Sumter and possibility of war (April 14-15, 1861). Four ledgers, dated between 1842 and 1851, document the Chapins' charitable donations and other expenses, including the cost of food and household items, and an additional volume holds constitutions and member lists for three societies: The Ladies Society of Providence for Promoting Christianity Among the Jews, Beneficent Foreign Female Missionary Society, and Beneficent Female Education Society.

This collection contains 7 items related to clothing drives and fundraising efforts organized by the New York City-based Chinese Women's Association to help Chinese war refugees during the early stages of the Second Sino-Japanese War. These include letters and postcards requesting monetary and in-kind donations, as well as reprints of related newspaper articles.

This collection contains 7 items related to clothing drives and fundraising efforts organized by the New York City-based Chinese Women's Association to help Chinese war refugees during the early stages of the Second Sino-Japanese War (1937-1945). In two printed form letters, the association stressed the urgency of the situation in China, requested assistance from "China's sympathizers in America," and specifically referenced the necessity of food and clothing (November 1, 1937 and undated). Three undated postcards, two of which are addressed to Mrs. C. C. Morrison of Granville, Ohio, have preprinted messages asking for pledge to boycott Japanese products (1 item) and for donations of clothing and medical supplies (2 items). Two additional items contain reprints of three newspaper articles about the association's fundraising efforts; these include "Racial Group Breaks Precedent" (The New York Times, April 11, 1937), "Hope for China Seen in Women" (North Shore Daily Journal, January 12, 1938), and "Church Service League Will Aid China Refugees" (North Shore Daily Journal, January 12, 1938).

This collection is made up of correspondence and receipts related to Juliette F. Gaylord's work with the Ladies' Soldiers' Aid Society in Fitzwilliam, New Hampshire, during the Civil War. Gaylord, the group's secretary, corresponded with members of the United States Sanitary Commission's New-England Women's Auxiliary Association and with Hannah A. Adams, a Fitzwilliam native who worked in the South during the war.

This collection is made up of correspondence and receipts related to Juliette F. Gaylord's work with the Ladies' Soldiers' Aid Society in Fitzwilliam, New Hampshire, during the Civil War. Gaylord, the group's secretary, corresponded with members of the United States Sanitary Commission's New-England Women's Auxiliary Association and with Hannah A. Adams, a Fitzwilliam native who worked in the South during the war.

The collection is comprised of 1 letter to "Mrs. Cahill;" 1 letter and 1 receipt addressed to the Ladies' Soldiers' Aid Society of Fitzwilliam, New Hampshire; 1 printed report; and 12 letters and receipts addressed to Juliette F. Gaylord. Gaylord received correspondence from the New-England Women's Auxiliary Association's executive committee about their efforts to procure flannel and other items for Union soldiers. In her letter of March 10, 1865, F. P. Fox thanked Gaylord for a recent report about the religious composition of the Fitzwilliam Society. Later correspondence pertains to a proposed lecture series and includes a printed questionnaire about potential locations. Other items concerning the Ladies' Soldiers' Aid Society include receipts for in-kind donations to the United States Sanitary Commission and a printed monthly report by the New-England Women's Auxiliary Association (November 20, 1864).

Hannah A. Adams wrote 2 personal letters to Juliette Gaylord in March 1864 about her work in St. Louis, Missouri, and Huntsville, Alabama, where she participated in relief efforts for soldiers. Adams discussed her desire to assist the soldiers, her intention to relocate to Nashville, and black residents' reactions to the arrival of Union troops in Huntsville.

This scrapbook contains correspondence, photographs, newspaper clippings, and ephemera related to the soldiers' canteen that Katharine G. Prest hosted at her home in Lancaster, Massachusetts, between June 1941 and August 1945.

This scrapbook contains around 120 pages of correspondence, photographs, newspaper clippings, and ephemera related to the soldiers' canteen that Katharine G. Prest hosted at her home in Lancaster, Massachusetts, between June 1941 and August 1945.

Soldiers stationed throughout the United States and in both major theaters of war frequently wrote to Prest, expressing their gratitude for her hospitality and sometimes reporting on their experiences after leaving Massachusetts; soldiers' wives and mothers occasionally thanked Prest as well. Emily J. Nichols, who worked for the American Red Cross at Fort Devens, corresponded with Prest about upcoming events for wounded men. The servicemen sent manuscript letters, V-mail letters, postcards, and Christmas cards. Many of the postcards include cartoons and other illustrations, most frequently regarding military life. Snapshots and formal portraits show groups of young men and women relaxing at the Prests' home, often near the pool, and soldiers in uniform at various locations.

Prest collected newspaper clippings about her wartime activities and about the war, particularly related to soldiers' experiences in the European Theater. Some clippings include photographs of Prest. The scrapbook contains a small number of printed programs, song lyrics, insignia patches, and a pin from the 101st Cavalry Regiment. One page consists of several soldiers' drawings, including a caricature of Adolf Hitler with target values printed on various parts of his body. A colored illustration commemorating the 101st Cavalry Regiment and several portraits of unidentified individuals are drawn directly into the volume. Later items include awards and certificates of thanks that Prest received from various organizations (undated, WWII era), an award celebrating her commitment to fighting cancer (1951), and a birth announcement (written on a photograph) (January 25, 1954).

Two items pre-date United States involvement in the war: a 1930 group photograph of the "Lawyer's Club" (including William M. Preston), and a 1940 book entitled Yuletide in Many Lands.

Mary Jane Hale married Gideon Welles in 1835 and had at least three children. These six letters from Mary Jane to her mother primarily discuss her children's illnesses and exploits, and her social life in Washington D. C.

These six letters from Mary Jane Hale to her mother primarily discuss her children's illnesses and exploits, and her social life in Washington D. C. She also solicited her mother for news about her brothers and friends from home. Her letters rarely described anything in detail, probably because she was often writing from the midst of her family, with a "great noise" and "so much confusion" all around her.

Although she often mentioned charitable work, Mary Jane did not appear to take an active part in organizing either church benefits or the work at the nearby Female Orphan Society. She did apply to adopt a girl in 1847, but when the first applicants were refused, the Asylum managers thought it better not to place the girl at all, in order not to further offend the rejected applicants. Even with the help of two young women, caring for her family occupied her time entirely. When she could, she strolled on the grounds of the Capitol, and once went to hear John C. Calhoun speak, "though I scarce know how to take the time" ([1848 May 15]).

Mary Jane's most extended description was of the May Ball put on by her daughter's dancing school, which had been going on in D. C. "from time immemorial almost" (1848 May 5). She detailed the roles the girls played, the dresses, the flowers, and the procession. Mary Jane also wrote a sustained description of the cameo she had carved in her husband's likeness, which "looks as if it might speak. it is actually a better likeness than anything I ever saw. only think how valuable!" (1847 May 7).

She always referred to her husband as "Mr. Welles," and although little of his character comes through, they appear to have had a happy relationship. She told her mother that when she sprained her foot, her husband "insisted upon carrying me down to my meals, which I think was very unnecessary, but he made believe the victuals tasted better with me in sight," (1848 January 12). She also noted that Mr. Welles "would much rather see me reading" than doing fancy work.

This collection contains incoming letters to Alden Scovel and a group of diaries kept by Mary Wait Scovel. The Scovels were related by Mary Wait's marriage to Alden Scovel's cousin, Hezekiah Gould Scovel.

This collection contains material related to Alden Scovel and Mary Wait Scovel. The Scovels were related by Mary Wait's marriage to Alden Scovel's cousin, Hezekiah Gould Scovel.

The Alden Scovel Correspondence (69 items) consists of Scovel's incoming personal correspondence, dated April 24, 1820-April 29, 1850 (primarily 1820-1824). He received letters from family members, including his brother Ashley and his uncle Sylvester, who provided news from Albany, New York, and Williamstown, Massachusetts, and from other acquaintances. Charles F. Stuart described his life in Aurora, New York, and Samuel Bradstreet wrote several letters about legal issues related to disputed land holdings in northern New York State. Additional items include an invitation to a Yale alumni reunion (May 20, 1836), a certificate regarding funding that Scovel received from the General Assembly of the Presbyterian Church in the United States of America Board of Missions (April 29, 1850), and a report about the Albany Juvenile Bible Society (undated).

The Mary Wait Scovel Papers are divided into several series. The Correspondence and Documents subseries (7 items) includes letters that she received from S. Wait in Albany, New York (March 22, 1867); C. Johnston in Memphis, Tennessee (October 7, 1870); and G. [Foierson] in Columbia, Tennessee. Her correspondents discussed personal news, Mary's order of printed cards, and the estate of James M. [Elrea?]. Other items include a patent deed (April 25, 1870), a brief undated note to Mary, and blank forms regarding membership in a lodge of the Grand United Order of Odd Fellows and the payment of fuel rations.

The Diaries, Account Books, and Commonplace Books subseries (16 volumes) consists primarily of journals dated August 27, 1838-March 16, 1885, including an unbroken series of diaries kept by Mary Wait Scovel between June 15, 1864, and March 16, 1885 (14 volumes). Scovel wrote primarily about her social life; charitable work; daily activities in Nashville, Tennessee; and travel in Arkansas and Florida. She occasionally commented on current events: several Civil War-era entries concern war news and related events, and her entry of April 30, 1875, describes a lynch mob. In addition to diary entries, the first 4 volumes contain financial records, poetry, essays, genealogical notes, and medical recipes. Volumes 6-16 include records of Mary Wait Scovel's incoming and outgoing correspondence. Some of the pre-printed diaries used by Mary Scovel were originally intended for use by military medical personnel. Enclosures include clippings, additional pages of notes, and plant material.

The Programs, Pamphlets, and Ephemera subseries (76 items) consists largely of programs from charity concerts, theatrical presentations, and celebrations, often held in support of and in honor of schools and other institutions in Nashville, Tennessee. Other items include advertisements and business cards, a menu, an unused memorandum book, and a calendar for January 1874-August 1875. The series contains a list of suggested candidates for an election held in January 1868, several advertisements regarding the benefits of sending children to kindergarten, and an advertisement for The Spirit of Arkansas, which features an illustration of a Native American man riding a grasshopper and chasing another man, with the caption "They have no G. Hoppers and Indians there!"

The Newspaper Clippings subseries (5 items) includes pages and excerpts from the Nashville Whig ([1846]), Nashville Union (April 24, 1862), The Wright County Times (Monticello, Minnesota, February 2, 1888), and the Nashville Banner (April 21, 1888), as well as a published compilation of Clippings from the Tennessee Papers with Other Interesting Items ([April 1865]). The Nashville Whig featured a printed illustration of businesses along Nashville's public square, including H. G. Scovel's storefront.

The collection contains correspondence, financial records, speeches, reports, and meeting notes generated by Soldiers' Relief Society of Haverhill and Bradford for their charitable efforts, 1860-1866.

The Soldiers' Relief Society of Haverhill and Bradford papers contain 601 items: 58 letters, 517 financial records, and 26 speeches and reports relating to the Society's activities, expenditures, and personnel, 1860-1865.

The Correspondence series contains letters spanning June 1860-June 1865. The earliest correspondence mainly relates to the establishment of the Society and the appointment of its leadership, including several letters from women who declined roles as officers. Other letters reflect personnel changes, such as resignations and the addition of new positions in the organization. Letters also document the types of materials requested from and sent by the Relief Society, as well as the reactions of recipients. Enlisted men wrote approximately one quarter of the correspondence, thanking the organization and describing their pleasure at receiving food, blankets, clothes, and other items. Occasionally, they offered suggestions on the sorts of items that were particularly useful. For example, in a letter of [August] 10, 1861, Captain Luther Day, of the 50th Massachusetts Infantry, wrote that "no gifts to soldiers are more acceptable than nice socks" and suggested that dry feet were essential to the soldiers' happiness. As the war went on, requests for medical supplies, particularly bandages and "lint," became more frequent, and several letters describe the conditions of hospitals and the difficulty of procuring sufficient supplies. One letter, dated September 2, 1864, gives such an account of Campbell Hospital in Washington, D.C. Other relief organizations, such as branches of the U.S. Sanitary Commission and the U.S. Christian Commission, wrote a few of the later letters in order to coordinate efforts and shed light on areas of particular need.

Financial records make up approximately 90% of the collection and span April 1861-October 1866. The records are mainly receipts; they document the purchase of materials used in the production of clothing, bedding, and other supplies for soldiers, as well as the rental of venues for fundraisers and knitting circles. Also present are a number of lists documenting the Society's output and activities, as well as records of charitable donations to the Society. The financial documents illuminate many details of fundraising and the profitability of the Relief Society's many endeavors. Like the correspondence, later financial documents show a shift toward donations of medicine and medical supplies. A receipt of January 12, 1864, lists the medical items purchased by the Relief Society at Emerson & Howe Apothecaries. After the end of the war, financial records show that the organization continued to donate supplies to the sick and wounded who still resided in hospitals.

The Speeches, Reports, and Meeting Notes series contains records of several meetings in 1864-1865 as well as speeches delivered by several officers. The meeting records document debates over the direction of the Society and how to spend its money. One undated 1865 speech, given by Sophia Hill, alludes to "sectarian" tensions among the members. An 1863 printed "Biennial Report" provides background on the formation and composition of the organization and includes its "Articles of Association."

This volume includes the records of the Young Ladies Union Society from 1826-1842, a benevolent society primarily comprised of unmarried women who sewed items to raise money.

This volume includes the annotated constitution of the Young Ladies Union Society, annual reports from 1826-1842, informal minutes from 1827-1842, and a list of members. The minutes, which were kept by the secretary, (often a new woman every year), include information about when and where the women met, what work was accomplished, what books purchased, what letters and monies received, as well as personal news about the membership. There were occasional gaps when the society did not meet.

The mission of the organization was to "extend the usefulness of its members, by meliorating the condition of mankind," which they did by raising money in order to donate it to worthy institutions and benevolent societies. The young women raised most of their money by sewing fancy articles, which they then sold to individuals. Much of their time was devoted to making "false collars" and shirts for men, and they often had orders to fill. They also made other gewgaws, like "oak leaf needle books with acorn emerys attached to them," embroidered caps, stockings, and most mysteriously, "an invisible," which might be some unmentionable piece of men's clothing (p.41, 47). The ladies also made things that they donated as gifts in kind, including lamp shades for the Presbyterian Church and clothing for missionaries to the Sandwich Islands. The Society raised the most money during the two years it participated in the Christmas Fair.

1834 through 1836 was the golden age of the society, when they had the most members and the most money to give to worthy causes. Early donations had included $10 to the theological department at Yale (p.7) and $30 to pay for the new pastor's membership in the Home Missionary Society (p.12). In 1833 they determined to raise enough money to give $10 to each of the following organizations: Sunday School Union, Colonization Society, American Bible Society, Seamens Friend Society, American B. C. F. M., American Tract Society, Education Society, Female Benevolent Society, American Home Missionary Society, as well as "Objects of Benevolence at Home" (p.43). Although they did not quite meet their goal, they felt they were "stimulated to exertion by it," and at the next annual meeting, again resolved to raise $100 for "benevolent objects," which they did succeed in doing (p. 54).

Missionaries were of particular interest to society members. The ladies gave money directly to Mr. Ruggles, a missionary to the Sandwich Islands, who thanked them by sending the society "some pieces of cloth made of bark" once he had returned to the mission (pp. 57, 60). The members carefully divided the tapa cloth among themselves. When a local boy, Amos Cook, decided to follow in Mr. Ruggles' footsteps, the society gave him $10 (pp. 59, 64, 65, 71).

Society members also resolved to improve their minds as they sewed, and over the years they experimented with reading aloud The Improvement of the Mind by Isaac Watts, reciting lessons, and delivering compositions or sentences based on words selected at the previous meeting. In later years, gentlemen seemed to attend the Society meetings more regularly, and sometimes the visitors disrupted the lessons. At other times, the men participated, reading compositions, or providing the group with words for their sentences, as a western visitor did: "He gave out these words for our next meeting. Amplitude Contemplation Philomathian Expatriation" (p. 64). In 1836 the Society adopted the idea of "reading the Bible, accompanied with prayer and singing a hymn at sunset," which proved to be a popular exercise (p. 59).

During the summer of 1836, the society selected five poor children "with the design to educate and clothe them, hoping to raise them from their degraded situation and make them useful and happy" (p.60). After the Depression of 1837, the Society increasingly concentrated on local benevolence efforts, and their contributions to organizations were far more modest.

On top of the challenges of the economic depression, which dried up their orders and stopped the Christmas Fair, the society was also continually losing members to the state of holy matrimony. Although a handful of married women continued to be members, many moved away with their husbands, or became too involved with their own housekeeping to sew the day away for other people. Death also took its toll, and the members particularly grieved to hear of the death of longtime member Sarah Clark, who had moved to Marietta, Ohio after her marriage to Mr. Andrews, and died shortly after giving birth (p. 84).