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This collection is made up of letters by Amos Lawrence (1786-1852), his son Amos Adams Lawrence (1814-1886), and his brother Abbott Lawrence (1792-1855). They discussed financial and business matters, politics, and personal news.

This collection is made up of letters by Amos Lawrence (1786-1852), his son Amos Adams Lawrence (1814-1886), and his brother Abbott Lawrence (1792-1855). One engraved portrait of Abbott Lawrence and a letter by S. K. Lothrop acknowledging the death of Abbott Lawrence completes the collection. The Lawrences addressed subjects such as Henry Clay, the National Republican Party, education and schools, cotton mills, and national finance. Later items pertain to Amos Adams Lawrence's business affairs, including the construction of railroads in Massachusetts. A printed obituary for the elder Amos Lawrence is pasted into one letter (January 6, 1836). For more information on each item, see the Detailed Box and Folder Listing.

The papers include correspondence, diaries, journals, accounts books, tintypes, prayerbooks, sermons, hymns in Ojibwa, a New Testament in English and Seneca, and photographic images.

Family papers, 1765-1964, and undated, include: correspondence relating to Rev. Bingham's associations with the Baptist Missionary Society, Boston, his ministry at the Tonawanda Indian Mission in New York State, the Baptist Indian Mission at Sault Ste. Marie, Michigan, and his social activities in Grand Rapids, Michigan; diaries of Bingham and his wife, journals, account books, and tintypes. Also included are prayer books and hymns in Ojibwa, Bingham's sermons, in English, and a New Testament in both English and Seneca. Among his correspondents is John Claude Buchanan, his son-in-law, whose letters relate to Buchanan's service with the 8th Michigan Infantry during the Civil War, 1861-1864. Three boxes of photographic images complete the collection.

The collection includes correspondence relating to Bingham’s associations with the Baptist Missionary Society, Boston, his ministry at the Tonawanda Indian Mission in New York State, the Baptist Indian Mission at Sault Ste. Marie, Michigan, and his social activities in Grand Rapids, Michigan. Correspondents include John Claude Buchanan, Bingham’s son-in-law, relating to his service with the 8th Michigan Infantry during the Civil War.

The collection is also available on 19 reels of positive microfilm Acc# 359 (Section 4, 1 reel) and 444 (18 reels). Some letters are available on 2 reels of positive microfilm Acc# 614 of the American Baptists Foreign Mission Society, 1800-1900, American Indians and 1814-1900, France.

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.

The Abraham Bell papers contain correspondence and financial documents related to Abraham Bell & Co., an early 19th-century New York City shipping firm owned by Abraham Bell.

The Abraham Bell papers contain correspondence and financial documents related to Abraham Bell & Co., an early 19th-century New York City shipping firm owned by Abraham Bell. The majority of material in the Correspondence series is addressed to either Abraham Bell or to his company, and relates to various business affairs, often concerning payment or delivery of goods. Many of the letters originated from European firms, including a letter from Collman, Lambert & Co. in Liverpool, written on stationery that includes a printed list of current prices for cotton and related goods (February 8, 1837).

The Receipts and financial papers series consists of non-correspondence items related to the operation of Abraham Bell & Co. throughout the early and mid-1800s. These include records of payment and lists of cargo carried aboard Bell's ships, as well as several documents relating to loads of street manure in 1839. Several early items within this series pertain to the ship Josephine.

Fifteen Account and receipt books provide information about Bell's financial endeavors throughout the period in explicit detail, covering the years 1840-1868. A letter book contains copies of letters written by Abraham Bell between October 16, 1833, and August 15, 1834.

Miscellaneous items in the collection include an indenture for land in New Jersey belonging to the Budd family (December 25, 1812), and a record of fiscal accounts between Abraham Bell & Co. and [Malionson] Bell & Co. (June 30, 1836).

The Abraham Lincoln collection contains 15 letters and documents written by Lincoln and 11 letters concerning Lincoln or the Lincoln family.

The Abraham Lincoln collection contains 26 items by or pertaining to Abraham Lincoln, and spanning [ca. 1845] to 1865, with the bulk of materials concentrated in the years 1856 to 1865. See the "Detailed Box and Folder Listing" for an inventory of the items.

Land title company based in Ann Arbor, Michigan. Abstracts of mortgages, deeds, and other legal papers recorded in Washtenaw County; and plat maps for Washtenaw County additions and subdivisions.

The collection contains two series of abstracts of Washtenaw County land ownership and transaction records and two series of plat maps.

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.

The collection includes the Owsley family papers, both personal and business, of Ada, her siblings and their families, her parents, grandparents, and other relatives.

The collection includes the family papers of all of Ada’s relatives who are named above and her papers, 1856-1945. She also collected children’s art and display materials, 1950-1960 and undated (Boxes 3-7). Most of the materials document Ionia, Michigan, business records, including accounts of Angelo E. Tower when he was postmaster of Ionia, 1886-1890; Tower and Thompson Lumber Company, ledger and legal papers, 1868-1882; Webber Block (housing) papers, 1929-1936; Webber and Wilson (George W. Webber and H. J. Wilson’s mercantile business) ledger, 1866-1867; and Webber Road Construction Company, 1921-1937. There are also some legal records regarding the Topinabee Hotel, 1931, which was on Mullet Lake, near Cheboygan, Michigan. Unidentified land records are filed at the end of Box 2, and children’s art is housed in flat boxes 3-7.

This album contains autographs of the acquaintances of Adelaide Harris Davis of Cambridge, Massachusetts, collected between 1859 and 1864. Adelaide was a student at Elizabeth Cabot Cary Agassiz's day school, and received autographs from Elizabeth Cabot Cary Agassiz, Louis Agassiz, and Alexander Agassiz, who taught at the school, as well as friends, primarily female. The volume also has several black-and-white engravings. A circular letter is laid in and a tuition receipt is housed separately.

This album (101 pages) contains autographs of the acquaintances of Adelaide Harris Davis of Cambridge, Massachusetts, collected between 1859 and 1864. The front and back covers are decorated with imprinted artistic details and text reading "Album of Remembrance;" the album was printed by Leavitt & Allen of New York. Charles F. D. wrote a note on the first page celebrating many of Adelaide's virtues and recording his presentation of the album to her on February 22, 1859. Most of the acquaintances who signed the album were female, and some noted their locations or the date. Adelaide collected a majority of the signatures between 1859 and 1861 and one in 1864. Most signers were from Cambridge, Massachusetts, but contributors also came from New York, Vermont, and Iowa, as well as other towns in Massachusetts. Some included short mottos, such as Augusta M. Stevens, who inscribed a Shakespeare quotation (p. 55).

• [Miel] E. Berlancourt (poem in French) (p. 19)
• Alice C. Gates (p. 23)
• Francena Danforth ("Sweet be her dreams, the fair, the young," by Barry Cornwall) (p. 47)
• Lizzie Howe ("Watch and pray! The world deceiving…," by M. A. Dodd) (p. 57)
• "Belle" (p. 61)
• Sarah A. Manoun (p. 63)
• Sarah C. Fisher (p. 67)
• Carrie L. Fisher (p. 75)

• L. E. Agassiz (p. 79)
• E[lizabeth] C[abot Cary] Agassiz (p. 79)
• A[lexander] Agassiz (p. 83)
• Li. Agassiz (p. 93)

Several black-and-white engravings depict women at leisure and other scenes. An undated circular letter laid into the volume appeals to former students of the Agassiz day school to contribute to a gift prior to the school's having to close on June 26, 1862, because of the Civil War. A receipt, housed separately, records Eliphalet Davis's payment of $37.50 for one quarter's tuition at the Agassiz school (June 27, 1861).

This collection contains 15 letters related to Adeline Chase Hart and Matthew Hart of Goshen, Connecticut. The Harts received 12 letters from family members and acquaintances between 1850 and 1859, and Adeline wrote 3 letters to Matthew while he sought gold in California in the early 1850s. The letters concern topics such as religious conversion, family health, local news, and Adeline's widowhood. The collection also includes a deed for land in Sullivan County, New Hampshire.

This collection (16 items) contains 15 letters related to Adeline Chase Hart and Matthew Hart of Goshen, Connecticut. The Harts received 12 letters from family members and acquaintances between 1850 and 1859, and Adeline wrote 3 letters to Matthew while he sought gold in California in the early 1850s. The letters concern topics such as religious conversion, family health, local news, and Adeline's widowhood. The collection also contains a deed between Dorothy Gilman and Emerson Gilman for land in Sullivan County, New Hampshire (April 1, 1837), witnessed by 2 members of the Chase family.

Adeline and Matthew Hart received 12 letters from their parents, siblings, and acquaintances, mostly from Connecticut and from Elmira, New York. Correspondents commented on family and local news, such as health issues, marriages, and funerals; Adeline's sister Lucy wrote about her visit to Hartford, Connecticut, and described a painting she viewed at City Hall (July 16, 1850). Letters from the Chase family often included contributions from several family members. Adeline Hart wrote 3 letters to her husband from October 19, 1850-December 19, 1851, pertaining to her health, their children, and her finances. Several letters in the collection concern religious revivals and conversions, including Adeline's description of her recent conversion to Christianity (October 19, 1850), Lucy Chase's affirmation that the family had become Millerites (February 5, 1851), and Reuben Chase's mention of "spirit rappers" (March 25, 1853).

Following Matthew Hart's death around early 1853, Adeline Hart received a condolence letter and 2 later personal letters from William K. Vaughan, an acquaintance in Big Flats, New York. Matthew Hart's brother, A. P. Hart, also reflected on Matthew's death (March 6, 1853). Another relative, H. E. Cooke, provided a description of her new home (April 29, 1853). Other later letters concern Hattie A. Hart's work teaching at a school and her intention to attend college (August 22, 1857), as well as property in Elmira, New York (October 24, 1859).