1 linear foot (in 3 boxes) — 2 oversize folders
The Tappan papers include addresses, lectures, sermons, poems, biographical material, list of books in the Tappan library, and correspondence.
1 volume
This collection is a single bound volume containing poems and essays copied by Ira James Titus of Detroit, Michigan, in 1840. Several subsequent entries are by members of the Barlow family. The volume includes several hand-drawn illustrations, including one of a ship. On the final page is a list of female names.
3 linear feet — 2 oversize volumes
The Johan G.R. Banér collection is an especially valuable resource for the study of immigrants in Michigan; it also provides examples of popular folklore during the first half of the twentieth century. The collection is divided into six series: Biographical Information, Correspondence, Manuscripts, Scrapbooks, Publications and Photographs; the material is written in both English and Swedish.
66.5 linear feet (in 82 boxes) — 1 oversize folder (UAl) — 1 oversize volume — 33 open reel videotapes — 727.7 GB (online)
The John Sinclair papers came to the library in 1979. Jointly donated by John and Leni Sinclair, this initial accession, covering the period 1957-1979, included textual material, sound recordings, and photographs relating to all phases of their careers, including participation in the Artists' Workshop in Detroit, the Rainbow Multi-Media Corporation, the White Panther Party and its offshoot, the Rainbow Peoples Party; also materials concerning the legalization of marijuana, radical politics, prison reform, and rock and jazz music.
The Sinclair papers provide a rich and unique source for the study of America's radical movement in the nineteen sixties and seventies. Beginning with a remarkable series of correspondence that includes letters from Abbie Hoffman, Allen Ginsberg, Timothy Leary, and Jerry Rubin, and continuing on through extensive subject files, the collection details the cultural, political and business activities of a man whose energy and charisma made him a local and national leader of the counterculture. In addition, the collection documents the support and creativity of his wife and partner, who as writer, photographer and publicist helped to showcase the lifestyle which he symbolized.
Throughout the 1980s and 1990s, John Sinclair added to his papers with materials relating to his career as a writer and performer. In the winter of 2000, he donated a second large accession relating mainly to the period since leaving Detroit for New Orleans.
The Sinclair collection has been divided into four subgroups: Textual Files, Printed Material, Sound Recordings, and Visual Material.
.5 cubic feet (in 1 box)
The collection includes Pitezel’s correspondence mostly to family and friends (with notes and related materials), journals, and writings (essays and a poem), many of which later became books.
Most of his letters are to his mother, brother, Joshua, and sisters, Caroline and Mary. They detail his religious activities, beliefs, the people and situations in which he traveled, preached, and lived, family news, the weather, and illnesses. He was strongly anti-Catholic and reported often on Catholic missionaries and their missionary efforts. The letters are pasted together with related documents, which makes organizing them a challenge.
His journals span September 1846 through September 1851 and detail his life and work in Adrian, Marshall, Sault Ste. Marie, and at Kewanenon Mission, Michigan, and note his visits to Indian chiefs, councils, and medicine men, as well as stories told to him by Indians.
The writings include six autobiographical and religious essays.
Item-level index cards are included at the end of the collection to assist researchers.
780 items (1.5 linear feet)
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.
1 linear foot
The Litchfield-French papers consist of 414 items ranging in date from February 15, 1862, to 1918, though the bulk of the collection lies between 1862 and 1899. The collection includes 335 letters, 60 documents, and several clippings, photographs, and receipts. Approximately 280 of the letters cover the period of Allyne Litchfield's Civil War service, including letters from Litchfield to his wife, letters among and between the Litchfield and Carver families (especially Lysander Carver and Susan Carver), and other correspondence pertaining to Allyne Litchfield. Roy French either wrote or received around 65 of the letters, primarily during the 1890s.
Between early 1863 and Litchfield's capture in March 1864, he wrote near-daily letters to his wife, describing movements, battles, and camp-life, and expressing his love for her. On May 9, 1863, he described the exhaustion of cavalry forces, led by George Stoneman, to whom the 7th Michigan sent reinforcements: "you can imagine perhaps the condition of men and horses after being saddled and ridding [sic] for 7 days. One can see the bare bones on the backs of some of them." His letters of July 6 and 7, 1863, are almost entirely devoted to his experiences at Gettysburg, and contain his accounts of his horse falling on him after it was shot in battle, and his regiment's extremely heavy losses. At times, Litchfield's correspondence also reveals his managerial side, as in a letter from Michigan Governor Austin Blair, recounting an anonymous complaint about "Col. Man" (almost certainly Col. William D. Mann) and requesting Litchfield's perspective on the matter (June 18, 1863). Also of interest is a letter of December 19, 1863, in which Litchfield detailed having dinner with 24-year old George Armstrong Custer and expressed his admiration for him.
After his capture, Litchfield wrote infrequently; however, ,in his letter of March 16, 1864, he described his conditions: "I have been kept in an 8x12 feet cell… 4 negro soldiers with us." More prevalent are letters to Susan Litchfield from family members, expressing support for her and suggesting solace in religion. The few letters to his wife, Litchfield generally communicated an optimistic attitude and gratitude for his good health, as in his letter of November 4, 1865, from prison in Columbia, South Carolina: "I have shelter, still retain my old overcoat and have plenty of blankets, which I am sorry to say is not the case with most of the officers."
Very little correspondence exists between 1865 and 1893. In the latter year, Roy A. French began writing a series of letters to his relatives, which became more frequent when he joined the military. In 1898, he commenced writing to his future wife, Almira "Myra" French (daughter of Allyne and Susan French). He described "monotonous" camp life at Camp Townsend in Peekskill, New York (July 15, 1898), his voyage to Puerto Rico on the Chester, during which he was very seasick, and his observations of Ponce, Puerto Rico, including the people, their modes of transportation, and the wild fruits that he saw (July 15, 1898).
On September 25, 1898, he wrote from "Camp Starvation" ("that is what the regulars call this camp because we are fed so poorly"). He reported prolonged health problems, from which he would die in 1911.
The 60 documents and miscellaneous items include newspaper clippings, military and family documents (such as a will, a passport, and a wedding invitation), a wallet, and a metal nameplate. Of particular interest is a manuscript copy of a letter of recommendation for Litchfield by George A. Custer. The copy is dated February 24, 1881. Other items document Litchfield's service in India to some extent.
1 volume
Lydia Brown compiled this notebook of copied poems, principally religious and moral in nature, sometime in the early nineteenth century. She often drew calligraphic titles and other embellishments, including borders, flowers, and leaves. Several times throughout the volume, Lydia Brown included "A E 12" after her name, possibly an abbreviation for the Latin phrase "aetatis," indicating she may have been 12 at the time of writing and the volume could have served as an educational exercise for learning penmanship. A test sheet at the end of the volume includes several practice penmanship elements, and pencil lines throughout indicate how Lydia Brown was keeping her writing straight.
3.5 linear feet
The collection is arranged into three series: Correspondence; Writings and related materials; and Other Materials (which includes a diary of a trip to Italy in 1895 and a notebook from a bicycle tour made in Europe in 1899). Much of the correspondence is with her husband Stuart H. Perry and with her children and grandchildren.
Approximately 462 items (2.5 linear feet)
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.