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The Billings-Stanton correspondence largely consists of incoming correspondence to Abby Billings Stanton from her family and acquaintances, who wrote about their lives in New York and Ohio. Incoming personal letters to Fanny Stanton of Wethersfield, Connecticut, her sister-in-law, are also present.

The Billings-Stanton correspondence (103 items) largely consists of incoming personal correspondence to Abby Billings Stanton in Trenton and Russia, New York, but also includes incoming personal letters to her sister-in-law, Fanny Stanton of Wethersfield, Connecticut; notes from a book on Christian miracles and prophecy; and genealogical notes about the Stanton family.

Abby Billings Stanton regularly received letters from cousins, aunts, siblings, and friends, mostly female, between 1826 and 1852. Her most frequent correspondents were Gloriana Fosdick, her aunt; Sarah G. Hollister, her cousin; and Frances B. Mason, another cousin. They commented on numerous aspects of their daily lives in towns in Connecticut, New York, and Ohio, and shared news of family members and acquaintances. Some letters pertain to education, marriage, and local travel. Fanny Stanton of Wethersfield, Connecticut, Abby's sister-in-law, also wrote to Abby; her letter of June 24, 1851, mentions a recent visit by P. T. Barnum and the opera singer Jenny Lind's decision to leave his management. Most of the remaining correspondence is addressed to Fanny Stanton, including two partially printed reports of her performance at Hartford Female Seminary in the mid-1830s (October 11, 1836, and October 10, 1837). The final items are 3 pages of notes copied and summarized from Joseph Butler's The Analogy of Religion Natural and Revealed (1736) and 4 pages of genealogical notes about the family of Robert Stanton, beginning with his departure from Lancashire, England, around 1640.

This collection is made up of 240 letters, diaries, compositions, and other papers of the Delia Campbell Chapin family of Mansfield City, Connecticut, and Brooklyn, New York, dating largely between 1864 and 1889. The correspondence is largely incoming letters to Delia Campbell Chapin and her sister Eugenie Campbell from family members including Susie McCall Cushman, Gilbert Warren Chapin, and Sarah Gertrude Storrs. Later letters (1931-1936) were primarily addressed to Delia's daughter-in-law Avelina Chapin. Other papers include diaries of Eugenie and her mother Cynthia Storrs Campbell, penmanship and commonplace books, library catalogs from the South Mansfield Sunday School Library, a manuscript version of the Authors card game, school papers, and printed advertisements, visiting cards, invitations, and other ephemeral items.

This collection is made up of correspondence, diaries, compositions, documents, printed materials, and other papers pertaining to the Delia Campbell Chapin family of Mansfield Center, Connecticut, and Brooklyn, New York. The papers date from October 19, 1829, to August 31, 1936, with the bulk of the collection falling between September 26, 1864, and May 5, 1889.

The 240-item collection contains 110 letters, 15 diaries and compositions, two cabinet card photograph portraits of unidentified subjects, 46 documents and other manuscript materials (including notes, school exercises, recipes, lists, receipts, library catalogs, and the constitution and by-laws of two organizations of which Delia and Eugenie were members), 55 printed items (including visiting cards, printed invitations, advertisements, leaflets, booklets, and other ephemeral items), and 12 empty envelopes.

The bulk of the letters were addressed to Delia Campbell Chapin and her sister, Eugenie Campbell, from relations including Delia's husband Gilbert W. Chapin and maternal first cousins Susan McCall Cushman and Sarah Gertrude "Gertie" Storrs. The correspondence between July 6, 1931, and August 31, 1936, is primarily addressed to Avelina Parent Chapin, Delia and Gilbert's daughter-in-law and wife of Warren Storrs Chapin.

• Three catalogs of books received by the South Mansfield Sunday School Library: two from October 1865 and one from July 1872.
• A bundle of 102 slips of paper, each with (apparently) a book title written on them; with a hand-sewn wrapper made from the October 21, 1859, issue of the New York Times.
• Manuscript version of Authors, an educational card game.
• Cynthia Campbell's diary from 1838 and Eugenie Campbell's diaries from 1864, 1865, and 1866.
• Annotated copy of The Improved Class-Book for Sunday-School Teachers' Minutes, Abridged (Philadelphia: American Sunday School Union). Handwriting on the front cover reads: "Library Register. H. B. Campbell."
• By-laws, constitution, and minutes of the Gamma Nu Society, formed in Mansfield, Conn., in 1860 to promote public speaking and "the art of composition." Genie Campbell was a founding member and eventual chairwoman.
• By-laws and constitution of Enterprise, a club formed by members of the 1st Congregational Church of South Mansfield--including Delia and Genie Campbell--to relieve the church of its debts.
• Two cabinet card photographs of an unidentified man and woman produced by C. D. Fredericks and Co. of New York, New York.

This collection is made up of 16 documents and financial records pertaining to the schooner Oliver Burden (or Oliver). John Dishon leased the ship from Joseph Bulkley of Wethersfield, Connecticut, for a voyage to the West Indies in 1776.

This collection is made up of 15 financial records and 1 contract pertaining to the schooner Oliver Burden (or Oliver). John Dishon leased the ship from Joseph Bulkley of Wethersfield, Connecticut, for a voyage to the West Indies in 1776.

John Dishon and Joseph Bulkley signed a contract on November 23, 1776, in which Bulkley, on behalf of the ship's owners, agreed to lease the Oliver to Dishon for a voyage from Connecticut to the West Indies. Dishon promised to captain the vessel, provide provisions, and hire a crew. The remaining 15 items are receipts, bills, and accounts, dated November 13, 1776-December 21, 1776. Several receipts concern wages paid to crewmembers for their first month of service, and the accounts pertain to goods shipped onboard the Oliver (foodstuffs and wood). Most receipts are addressed to Joseph Bulkley.

The Sophronia Osborn family papers consist of letters that Osborn wrote to her husband Elijah, a traveling dentist in Georgia and Alabama, and additional correspondence from the couple's friends and family members in Connecticut and New York.

The Sophronia Osborn family letters (30 items) pertain to Sophronia Woodward Osborn and her husband, Dr. Elijah Osborn, who lived in Georgia and Alabama in the 1830s and 1840s.

Sophronia Woodward Osborn wrote 14 letters to her husband, a traveling dentist, from September 22, 1832-October 24, 1841, while he worked in multiple Georgia towns and, less frequently, in Louisiana and Alabama. Her first 3 letters concern her visit to family members in Providence, Rhode Island, in the fall of 1832; she shared family news and discussed her plan to return to Georgia. In her remaining letters, she described everyday life and parenthood in Savannah and Augusta, Georgia, where she raised Charles and Isaac Osborn. Charles, she reported, occasionally had disciplinary problems and later attempted to learn the catechism. Sophronia lamented the recent death of a young child in her letter of July 7, 1837. Elijah Osborn's 2 letters to his wife largely relate to his work in Tuscaloosa, Alabama, and an unknown location; one includes a note for their daughter Gertrude. (December 19, 1844, and undated).

The remaining items include 13 personal letters to Sophronia and Elijah Osborn from numerous family members and friends, who reported on their lives in New York City and in various Connecticut towns. Sophronia's sister Lucia commented on her travels and her niece, Adeline R. Tingley, wrote about types of cloth. Other correspondents discussed their social lives and shared news of family members and acquaintances. The final item is a 2-page printed essay entitled "The Unity of the Spirit Evinced by Unity of Effort in the Cause of Christ" with a manuscript letter concerning religious topics.

The papers of the Talcott family of Vernon, Connecticut, and Rockville, Connecticut, are comprised largely of correspondence among various extended family members and friends. Two Talcott women, Martha and Sarah, attended Mount Holyoke Female Seminary.

The collection consists of 312 items:

217 letters, largely to and from the Talcott family;

69 school essays, mostly written by Martha and Sarah Talcott at Mount Holyoke Female Seminary;

2 engravings, of John B. Talcott.

24 miscellaneous items, including the Last Will and Testament of Amelia Talcott, items relating to the family business, and a detailed biographical sketch of John Talcott and his descendants.

Although much of the correspondence concerns the domestic life of the extended Talcott family, twenty-seven of the letters relate to the Talcott women’s education, and the lives and careers of fellow students. Martha Goodrich Robbins (later Talcott) received some level of schooling in the 1820s. In a letter of September 18, 1823, her brother Chauncey gives his view of the subject: "When you are down on your hands and knees, dressed in old tow cloth, weeding onions, it will be of but little service to you to know what are the fashions in New York, or how many parts of speech there are, or whether the earth is round or flat as a toad. It will not make the weeds come up any faster." In spite of this, two of Martha’s daughters attended Mount Holyoke Female Seminary.

One undated letter fragment, from a Mt. Holyoke instructor, Grace Stanton, to Sarah Talcott, describes in detail the reaction of a new student (Sarah Talcott) upon arrival at Mt. Holyoke -- how homesickness and the strangeness of her surroundings were soon transformed into affection and then love for the beautiful landscape, dedicated teachers and schoolmates. A letter (unsigned, dated May 1862) updates the class on current happenings in the lives of several of the women who graduated from Mt. Holyoke, some of whom were actively teaching, others who had married and were raising families, and several who were ill or taking care of ailing family members.

Another letter provides a description of a school mistress as imagined by Mt. Holyoke graduate Mary Perry, and reveals something of the bond that unites these women: "We, who are set apart from the rest of Eve's daughters as the 'Eddicators' of Papa's hopefuls and Mama's darlings. Who are neither married, nor given in marriage, whose black alpaca dresses always bear about a sprinkle of chalk dust -- whose second finger on the right bears the indelible ink stain, whose voices are always pitched on the sharps and minor keys, as being more euphonious to the sensitive ear -- weep for us...every step, motion and breath bespeaks her profession, stern, stiff, staid, prim & precise schoolmistress. This is a picture of our sisterhood, myself included, if the Fates so decree. I whisper amen, and Echo brings back the same word." (June 7, 1870, Lizzie L. to Mattie)

Religion was a strong influence at Mt. Holyoke and often appeared in the letters of its graduates. Mary Mclean wrote to Sarah Talcott, that "there are many who have learned 'the better way' within those hallowed walls, and have gone out from there with hearts devoted to the service of Christ, and vast, vast is the influence they are now exerting in this world of ours." (November 26, 1852) Another Mt. Holyoke classmate, deterred by ill health from pursuing a teaching career, resigned herself to passive endurance: "I doubt not, however, that I have a lesson to learn that could be learned in no other way; may God grant to be my instructor in this matter." (Mary Fitch to Sarah Talcott, December 21, 1858) Two undated letters refer to a prayer association, of which Martha Talcott is a member, formed of mothers and children in search of divine protection in the face of the ever-present threat of serious illness and early death.

The school essays reveal the thoughts of intelligent mid-nineteenth century young women on subjects of historic, religious, moral, and scientific interest, as well as descriptions of contemporary events. Many are mature reflections, written by Martha and Sarah Talcott in their late teens and twenties.

Only scattered references mention the family business, the Civil War, or other political or economic issues of the period. Domestic matters carry the day: family visits, illness and death, poultry reports, and the making of molasses candy (Martha Talcott school essay, March 3, 1866), to mention a few.