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This travel account of Abbé Montesquiou was written in 1798 three years after his trip to American from 1758-1832. The journal covers Montesquiou's travels as well as his thoughts on America, Canada and the mid-Atlantic areas he visits.

Montesquiou's 'journal' is not a standard travel account: it goes beyond pure description to include discussions of the philosophy and the history, the people and government of the nation. The journal appears to have been written following the Abbé's return to France with internal evidence suggesting 1798 as the most likely date. Perhaps because of the time that had elapsed between his voyage and its writing, the journal includes as many opinions on his experiences in North America as it does actual description of what he has seen. Montesquiou is naturally analytical in his writing style, and he has a penchant for 'augmenting' his personal observations with views and opinions that appear to have been culled from written sources. Thus his discussion of the Philadelphia Yellow Fever epidemic of 1793 contains information that may have been derived from the opinions of contemporary scientists, and his discussions of the relative merits of monarchy and democracy are sufficiently generic that the American context seems almost incidental.

Montesquiou is generally an unsympathetic observer of the young United States; while he appreciates the scenery and the productivity of the nation he is strongly critical of the hypocrisy of 'Republican' slaveholders, of the nation's leaders -- particularly Washington and Jefferson. While he admires the Philadelphia prison system, he is repelled by what he considers the crass, ultra-capitalist sensibilities of Americans. Among the more interesting aspects of the 'journal' are his extended discussions of the prison system and a theory of crime and punishment, slavery, the American character, and democracy and monarchy.

Missionary family to Sault Ste. Marie, Michigan; correspondence, sermons of Abel Bingham, diaries of Hannah Bingham reflecting her daily activities and religious convictions.

The collection documents the lives of a missionary family to the Ojibwa Indians of the Upper Peninsula of Michigan. The papers have been arranged into the following series: Correspondence; Abel Bingham ministerial papers; Miscellaneous; and Bound Account Books and Diaries. The collection is of value for the family correspondence, for the sermons of Abel Bingham, and for the diaries of Hannah Bingham reflecting her daily activities and religious convictions (1817-1868). There are also papers concerning Fountain Street Baptist Church in Grand Rapids in the 1850s.

Corporal Abraham H. Newton kept a daily diary while serving in the 51st Massachusetts Infantry Regiment during the Civil War. He wrote about his daily experiences and commented on aspects of military life such as drills, illnesses, and troop movements.

Corporal Abraham H. Newton kept a daily diary (109 pages) while serving in the 51st Massachusetts Infantry Regiment in eastern North Carolina from November 26, 1862-July 27, 1863. He wrote about his daily experiences and commented on aspects of military life such as drills, illnesses, and troop movements. His diary has additional brief notes pertaining to his military service and family genealogy.

Newton dedicated his diary on October 17, 1862, and began writing daily entries on November 26. He served in eastern North Carolina, particularly in the area around New Bern. Most entries concern his daily activities, such as drilling and performing guard duty, weather conditions, and correspondence with his wife and his sister Lydia. He sometimes reported war news, such as the anniversary of the Battle of New Bern (March 14, 1863, and March 15, 1863), his arrest of a drunken sailor (March 22, 1863), and the steamer Little Victoria's capture of a Confederate supply ship (March 23, 1863). On April 5, 1863, Newton fell ill and reported to the surgeon, and from April 6, 1863-April 18, 1863, he described his stay and treatment in the hospital. When most of the regiment departed in late June, Newton remained behind, along with other ill soldiers and convalescents. He commented on a ration shortage in his entry of June 25, 1863, and sailed for Boston on July 6, 1863. After his entry of July 27, 1863, when he was mustered out, Newton wrote 2 further entries: one concerns his discharge and final pay (August 18, 1863), and the other pertains to a business trip to Boston (September 3, 1863).

Following the diary entries are brief notes about Newton's service and 5 pages of additional notes about military personnel, troop movements, and Newton's father and grandfather. One page contains accounts for articles of clothing. Newspaper clippings with the names of the officers of the 51st Massachusetts Regiment and the members of Company F are pasted onto the endpapers.

Spiritualist medium and writer Achsa W. Sprague maintained this diary between 1855 and 1857 while touring on a lecture circuit around Connecticut, Vermont, New Hampshire, Massachusetts, Maine, Rhode Island, Pennsylvania, and New York. She recorded her daily experiences, travels, and work lecturing and conducting medium trances. The latter portion of the volume was used by Lloyd N. Josselyn as an account book between 1880 and 1908, likely while farming in the Plymouth, Vermont, area.

Spiritualist medium and writer Achsa W. Sprague maintained this diary between 1855 and 1857 while touring on a lecture circuit around Connecticut, Vermont, New Hampshire, Massachusetts, Maine, Rhode Island, Pennsylvania, and New York. She recorded her daily experiences, travels, and work lecturing and conducting medium trances.

Sprague began writing in Hartford, Connecticut, with commentary about her decision to keep the diary and brief reflections about being healed by "Spirit Agency" and taking up the work of "a Public Speaking Medium" (pages 1-2). She referenced her former confinement due to poor health several times in the volume (pages 8-9; 59; 76-77; 128). Sprague expressed gratitude about spirits' intervention and her ability to convene with them. For example, she wrote, "This is the most beautiful part of my mediumship, that which others do not see, that which is never spoken, but which is felt in every fibre of my soul giving a richness to life which it never had before, & a tinge of Heaven to light my path where all before was dim & shadowy. A blessing to me physically, mentally, morally, intellectually & spiritually have been these Spirits Manifestations." (pages 14-15).

Throughout the diary, Sprague noted the locations of her lectures, attendance, and the crowd's reception. She visited major cities, such as Hartford, Boston, Troy, and Philadelphia, but principally travelled between mid-sized and smaller locales. Occasionally Sprague remarked on the influence of the spirit upon her during her public meetings (pages 6-7). She attended smaller events, too, like a gathering of some twenty people, including Samuel Colt and William H. Burleigh, who met at 11:30 p.m. (page 11), or a private examination of Gerrit Smith's wife (page 14). She noted meeting one-on-one with other mediums to manifest spirits together (page 16) and included thoughts on other "Public Mediums" (page 23).

While touring, Sprague noted anti-Spiritualist lecturers and sentiments (pages 67-66; 83; 116; 149-50; 168-169), but she also wrote of preachers from Christian denominations who were open to Spiritualism or invited her to join them in their churches (page 145). Sprague recorded logistical details of her work, such as travel, housing, and securing sites for her lectures.

Sprague commented on social and professional visits with individuals active in Spiritualist circles, including Sementha Mettler (page 4); Lottie Beebe, a woman who "is said while under the Influence to give beautiful specimens of poetry & sometimes has other manifestations" (page 11); and "Sleeping Lucy" Cooke (page 54), among others. She described other mediums' techniques, like Mettler's "psychometriz[ation]," where she read people's characters based on their handwriting (page 17), or a detailed description of a "physical manifestation" (pages 109-111). Sprague referenced other mediums who used spirit influence to produce poetry, paintings, and drawings (pages 87; 107-108; 162), and she attended a Spiritualist convention at South Royalton, Vermont (pages 146-147).

At times her entries provide insight into some of her critiques about Spiritualism. She referred several times to her support for "practical Spiritualism (page 79), and she took issue with "the thoroughly scientific or business men who become believers & advocates of this Philosophy; with all their knowledge, make not half as good actors, either as Lecturers or as practical doers, as many who have been less known in the world" (page 23). In another entry she rejected arguments connecting Spiritualism and Free Love (page 100).

Sprague wrote about being invited to funerals (pages 33-36; 114-115), attending to the dying (pages 85-86; 154-155), and speaking with the bereaved (pages 72-73). She also reflected on the death of her own family members and her belief in their role as Guardian Angels (pages 62-63). She recorded her feelings about the impact her mediumship could effect on those facing death and grief, writing, "I have been with the wretched & suffering, but I have tried to sooth their agony, I have heard many a tale of a broken heart, but I have striven to bind them, & give them the balm of consolation, I have stood by the bedside of the dying, & have watched when the breath went out & left even the forms I loved so well cold, still & silent, but I knew they did not die, that they only bloomed for a higher Sphere..." (page 158)

Several passages reflect her authorship, such as working on an article for the New England Spiritualist, decisions to write under a pen-name for a local Vermont newspaper, noticing some of her pieces were being reprinted, meeting with individuals active in Spiritualist publishing networks, and other mentions of publication (pages 53-55; 64; 74; 87; 92-93; 98-99; 102; 106; 140). Periodically, Sprague noted texts she was reading, both works of literature and those relating to Spiritualism, and she was particularly delighted while staying with a family who appreciated reading "Shelley, Tennyson, Lowell &c... But now that the weather is pleasant again I find that I am public property, & shall be obliged in a great degree to bid good bye to the quiet happiness of listening to the poets & enter into the realities of life. Well it is right to mingle in lifes realities. I Thank God for the beautiful inspirations I have listened to, but more still, for the beautiful inspirations that come to me at morn, at noon, at night from unsung poets & philosophers, even the Angel Messengers He sends. And more, still more, that it is given me to mingle with the realities of life & give them forth to the suffering children of humanity. And as far as my imperfect nature will allow me, to carry the teachings out in my own every day life, & bring them into its practicalities" (page 174). Throughout the diary she wrote introspectively about being of service, using her time profitably, and living up to her higher purpose.

Sprague's interest in social reform is also documented in the volume, in visits to the Hartford "Asylum for educating the Deaf & Dumb" (page 3), concern for the poor (pages 18-21; 49; 55; 79; 119; 140; 162; 164-7; 169-70), women's rights (pages 37-39), and prisons (pages 104-105; 170-1; 176-8). She met Lucretia Mott at a women's antislavery meeting (page 175).

Descriptions of daily life include commentary on weather and nature as well as her health and that of her family, revealing Sprague's interest in various medicinal practices such as magnetism (pages 4 and 162) and healing mediums (pages 28 and 160). While at home with her parents in Vermont, she wrote of social visits, her parents' living situation, and local requests for her to speak, including at a wedding where "A song through me from the Spirit Land concluded the services" (page 43). While on her lecture circuit, she also commented on cities she visited. For example, in Hartford she visited the "Charter Oak" and Lydia H. Sigourney's former residence (pages 4-6); in Salem, Massachusetts, she commented on how the history of the witch trials was handled in the community (page 121). She wrote of meeting a Shaker woman in Cambridge, Massachusetts, (page 122) and seeing Edwin Forrest perform in Providence (page 173). While in Philadelphia, she toured local landmarks, attended Quaker meetings and Catholic services, and visited the Academy of Fine Arts with Samuel Sartain (135). After trying to see Benjamin Franklin's burial spot, she lamented the high walls surrounding it and concluded, "There is too great a tendency in the human mind to seek the grave of the mighty dead & follow them no further" (page 138).

The diary bears pencil marks of a later hand, possibly that of Leonard Twynham indicating passages for publication. The latter portion of the volume was used by Lloyd N. Josselyn as an account book between 1880 and 1908, likely while farming in the Plymouth, Vermont, area. He documented expenditures mostly for household goods and clothing, animal care, foodstuffs, agricultural labor, taxes, digging graves and purchase of headstone, house and vehicle upkeep, etc.

Adam Ludewig, an Alpena, Michigan, bookseller's clerk in his early 20s, recorded information about his activities, interactions, and the weather in this pre-printed daily Excelsior diary. He provided very brief notes on his work in the store; documentation of church and Sunday school attendance; remarks on letters, notes, and visits by young women; the books he read; painting lessons; and other subjects. He frequently abbreviated names and other words, occasionally wrote sentences with old German script, and sometimes encoded words with pigpen cyphers.

Adam Ludewig, an Alpena, Michigan, bookseller's clerk in his early 20s, recorded information about his activities, interactions, and the weather in this pre-printed daily Excelsior diary. He provided very brief notes on his work in the store ("All well / Busy in Store"); documentation of church and Sunday school attendance; and mentions of letters, notes, and visits by young women—with occasional afterthoughts such as "poor girl is to have a tooth pulled this morning" or "I do not know what to do. Time will be my best support." He noted the books he read, from "Titcomb's Letters to Young People, Single and Married" to Goethe's "The Sorrow of Young Werther." He painted and studied French. Ludewig frequently abbreviated names and other words, occasionally wrote sentences with old German script, and sometimes encoded words with pigpen cyphers. Seven small pen and ink drawings are scattered within the volume.

Civic and other organizational work mentioned in the diary include financial support for the German Aid Society and the Arbeiterverein, and attendance at evening Masonic Lodge meetings (identified in the diary only as drawings of oblong squares in quotation marks). He became Secretary and noted that he paid $1.00 for life insurance from the Masons (for $1,500 coverage).

Agnes B. Laidlaw described her daily activities in New York City from February 11, 1896, to June 20, 1896, in her diary. She frequently discussed her love of painting, social life, and thoughts about romantic love.

In her diary (125 pages), Agnes B. Laidlaw described her daily activities in New York City from February 11, 1896, to June 20, 1896. She composed daily entries between February 11 and June 7, and one additional entry on June 20. Laidlaw lived in Manhattan's Upper West Side, where she attended dinner parties, dances, and other events. She commented on her acquaintances, which included both men and women, and recorded her thoughts about romantic relationships and love (such as her discomfort with second marriages, June 6, 1896, pp. 121-122). On March 9, she recalled meeting a man on a streetcar, to whom she found herself instantly attracted (pp. 30-31). Laidlaw wrote about her fondness for painting and her attendance at French classes. Her social activities included visits to restaurants, concerts, and other performances. On one occasion, she hosted a dinner party, and her diary includes a diagram of attendees' positions at a table (May 14, pp. 87-89). The first 2 pages contain reminiscences about Laidlaw's childhood.

Nurses' aide in the nursery of University Hospital, Ann Arbor, Michigan (1931-1956). Diaries describing daily life and work activities.

Diaries describing daily events, work activities, church attendance, weather.

The author of this journal, entitled "Journal de mon Voyage dans les Etats Unis D'Amerique" (34 pages), recorded his or her experiences while traveling from Montréal, Québec, to the eastern United States in the summer of 1816. The journey included visits to New York, Philadelphia, Baltimore, and Washington, D.C.

The author of this journal, entitled Journal de mon Voyage dans les Etats Unis D'Amerique (34 pages), recorded his or her experiences while traveling from Montréal, Québec, to the eastern United States in the summer of 1816. The author left Montréal on June 28, 1816, and boarded a steamboat on the Richelieu River the following morning. After traveling through New York, Pennsylvania, and Maryland by steamboat and stagecoach until mid-July, the writer reached Washington, D.C. The journal records a visit to Samuel Hughes at his Mount Pleasant estate near Havre de Grace, Maryland, on July 11, 1816 (pp. 24-25), as well as the author's experiences in and architectural observations about Albany, New York; New York, New York; Philadelphia, Pennsylvania; Baltimore, Maryland; and Washington, D.C. From July 24, 1816-August 5, 1816, the author made brief entries about the return voyage to Canada. The final 2 pages include additional manuscript notes.

Albert Brown Hale, a shoemaker and factory foreman from West Newbury and Haverhill, Massachusetts, kept these 13 diaries between 1894 and 1931. He regularly recorded daily events, such as his work experiences, social life, and family news.

Albert Brown Hale, a shoemaker and factory foreman from West Newbury and Haverhill, Massachusetts, kept these 13 diaries between 1894 and 1931. He regularly recorded daily events, such as his work experiences, social life, and family news.

Each diary is a pre-printed daily diary: the 1894 volume is "The Standard Diary;" the remaining volumes (1912-1931) were published by the Pfister & Vogel Company. Hale wrote lengthy entries each day, describing the day's events, and inserted important names, places, subjects, and events in block letters for emphasis. Hale's writing details his activities, particularly his shoemaking work, routine manual tasks, and his social life. Throughout 1894, he kept a record of the number and types of shoes he made each day. Hale frequently called on friends, attended community events, and traveled around Massachusetts. Many entries reflect his involvement with Haverhill's local Masonic Lodge. In his later diaries, he reported some of his son's activities. Though Hale focused primarily on his personal experiences, he occasionally wrote brief lines about important news events, such as developments during World War I and United States presidential elections.

Manchester Township, Washtenaw County, Michigan, farmer. Material concerning farming activities, English's work with the Southern Washtenaw Farmers' Club, local Democratic Party affairs, his work as clerk of the Iron Creek (Manchester Township) Free Will Baptist Church; correspondence; miscellaneous account books of family members, notebooks containing reference information, and reports of the overseer of highways for Manchester Township; and photographs. Correspondence includes a letter from Thomas English of West Virginia, who was formerly an enslaved person. The collection also includes a diary of Lucy English, Albert D. English's sister.

The English collection documents different phases of his life and provides the researcher with material for the study of Manchester, Michigan between 1880 and 1910. In addition to correspondence, the collection includes notebooks containing the newspaper columns on local affairs which English wrote for several county newspapers. There are also 18 "Ready Reference Books" containing lists of local, state, and national political candidates and office holders, Manchester property owners, lists of school teachers and graduates, church leaders, as well as other information gleaned from almanacs and newspapers over the years. Included are also several farm journals of Albert English and his father Benjamin English, and a personal diary and a scrapbook of Albert's sister Lucy English (in marriage, Lucy Simmons). Much of the correspondence files concerns the Free Will Baptist Church. Correspondence includes one letter from Thomas English of West Virginia, a formerly enslaved person, whom Albert English apparently contacted in regard to the family genealogy. There is no record of continued correspondence on this subject.