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Author from Adrian, Michigan; correspondence, manuscripts of books, plays, short stories and poetry.

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.

This collection is comprised of correspondence and other papers relating to William Wallace Phillips' work and his calling as a hermit, as well as copies of his poetry.

Papers include biographical materials, correspondence, journals, writings, including essays and poems, and item-level index cards.

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.

The Ellen Rice journal contains the daily thoughts of a deeply religious woman devoted to her sisters and family, while she worked in her sister's household.

This intelligent, articulate young woman wrote in her journal every evening, recording far more than the day's events. Although she did note newsworthy items at the local and national level, she rarely gives the reader much of a clue what she had been doing all day long. The brief moments when she allowed herself to complain about her situation make it clear she worked long days attending to the needs of her nieces and nephews, and that she was responsible for most of the family's sewing. She chose not to dwell on drudgery. Instead, she celebrated her love of God, of Nature, and of her relatives, particularly her sister Susan.

Ellen felt close to God when she was close to Nature. In springtime, living in Boston made her "feel confined in a cage and long to soar away to my native element and live in the temple of Nature" (1:32). She believed that "no one can cultivate and watch the growth of Flowers, without feeling their hearts expand and fill with thoughts of God which exerts a beneficial influence upon the character. One ray of religious love sheds a light upon the character which no sunbeam can outshine" (2:11). She was occasionally critical of the preachers who did not deliver the word of God as purely as nature did. After one sermon, she accused the preacher of not having a "deep mind," and she chastised another for using "coarse and common" comparisons and expressions, even though his ideas were good (2:21, 1:53).

Ellen continuously returned to the concept of nature as a sublime channel to God:

"What pent up feelings it awakens to roam again o'er the hills among the trees, rocks and flowers. I look upon these as not merely inanimate objects, for there seems to be a connecting link between them and our spirits a something which awakens all the fine feelings and emotions of the heart and makes us keenly sensitive to the wisdom and Goodness of God and his love and mercy to us" (1:46).

In addition to connecting spiritually with God through nature, she was attuned to spiritual connections with people, through their letters. When reading "line after line traced by the loved one's hand, the image rises before me and I hear the spirit breathing the words I read" (1:17).

She felt divided between her home with Mary and her home with her parents, but there was one steady attraction that always made her old home in Wayland more appealing -- her sister Susan lived there. "My heart whose every chord vibrates to her own, yearns to be near her and enjoy the happiness which true sisterly love only can know," she frequently declared (2:3). After expressing her excitement that Susan would soon visit her, she added, "surely it is natural that I should rejoice at the thought of meeting a Sister whose love is pure and strong and in whom I find an echo for every thought and wish" (2:39).

Tension arose when her brother-in-law refused to let her go visit Susan, even though she could easily have been spared from his house for a few days: "I think he cares but little for me or my feelings, but I will not entertain unkind feelings towards him for Mary's sake" (1:38). Even though her relationship with William was cool, she resolved that if her sister died, she would willingly "give up all my youthful hopes and pleasures and devote my life to them, for I love them too well ever to trust them to the care of another" (1:30).

There were men in her life, or wanting to be in it, but she did not really respond to them. She visited and corresponded with Jared, and initially argued that men and women ought to able to have as close friendships as women were allowed to have. "I know it is not customary but that does not prove that it is wrong," she wrote, and insisted that she "can see no reason why those of different sex cannot be friends as well as those of the same" (1:20). A few weeks later, however, she decided to break off the correspondence "for several reasons," but her true feelings for him remained obscured. After they moved to Lexington, Mr. Thayer, a traveling daguerreotypist, fell for her, and startled her with his frank declarations. She told him she did not feel she could be any more than a "common acquaintance" of his, although she was "extremely sorry to disappoint his anticipations" (2:22). He eventually left town, after urging her to reconsider, and presenting her with her likeness in a beautiful case. The third suitor, Mr. Gammell, announced that he wanted her for his "chosen companion," but she remained unmoved (2:49). The cares of her sister's household overwhelmed her, and soon after she succumbed completely.

University of Michigan professor of Greek; Assistant to the President; papers include correspondence, writings, pencil sketches and photographs, topical files.

The papers of Frank Egleston Robbins consist of materials from his work as the assistant to the university president, and his other activities within the university. The series are: Correspondence, Miscellaneous, Writings, Visual Materials and Assistant to the President Topical Files.

Pacifist, participant in World War I peace movement and later peace activities, member of Fellowship of Reconciliation, Women's International League for Peace and Freedom, and Women Strike for Peace. Papers include Correspondence, newspaper clippings, pamphlets, periodicals, reports, photographs, and other materials relating to the International Congress of Women, 1915, the Ford Peace Ship, the American Neutral Conference Committee, the Emergency Peace Federation, and the People's Council of America.

The papers of Rebecca Shelley (1887-1984) were donated by Shelley in several accessions between 1964 and 1984. The papers make up twenty-one linear feet of materials and cover the years 1890-1984, though only a few photographs and printed items predate 1910. Her anti-war activism, legal battles, writing career, and courtships with Franz Willman and Felix Rathmer are all well-represented. In addition to her personal papers, there are groups of material belonging to Emily Balch, Richard Olsen, Felix Rathmer, Paul Shelly, and William A. Shelly.

Many peace organizations are also documented in these papers through flyers, pamphlets, periodicals, newsletters, and correspondence. These include the American Neutral Conference Committee, Emergency Peace Federation, People's Council of America, Fellowship of Reconciliation, Women's International League for Peace and Freedom, Women Strike for Peace, and many others. As Shelley served as an officer in the Michigan Fellowship of Reconciliation (F.O.R.) through the 1950s and 1960s, many of the organization's official papers came to be in her possession. Therefore, an effort was made to remove most of these official papers to the separate Michigan F.O.R. collection.

The collection is arranged in eleven series: Biographical; Newspaper Clippings; Correspondence; Topical Papers; Miscellaneous Papers; Papers Of Other Individuals; Printed; Periodicals; Diaries And Notebooks; Photographs; and Writings.

Collection includes Moral Re-Armament newsletters, newspaper clippings, news releasees, and magazines; correspondence to/from Shera; and miscellaneous materials.

The collection is organized alphabetically by type of material, and chronologically within folders. Most of the collection consists of local school newsletters, state and national newspaper clippings, news releases, 1941-1949 (Scattered), and the New World News magazines, 1945-1947, which document the interests, activities, and ideals of MRA.

Correspondence includes that to Arthur Shera and his family, 1944-1949, and from Arthur to Howard Davidson of New World News, 1945-1946, a MRA periodical, and to various people 1948-1949. Also included are mailing correspondence, press releases, forms, and programs,1946-1946, and undated, for Ideas Have Legs, which was first a book and later a play, which disseminated the ideals of the MRA.

Miscellaneous materials in the collection include an organizational history and biographical materials on Arthur Shera from a variety of online sources; Book Order Forms 1945-1947; Lists of Food for Europe from the Grand Rapids (Mich.) team, 1946; Lists of Names, 1944, 1947, and undated (these are likely various mailing lists, rather than a list of members), the very brief play, Where are you?, undated; and some miscellaneous poems by Arthur and other members of the MRA, 1945, 1947, and undated.

John and Leni Sinclair were leaders of the counterculture movement in Michigan, organizers of radical social, political, and cultural endeavors primarily in the areas of music, poetry, graphic design, and community welfare projects. Papers and photographs (1957-1979) 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, and prison reform. Also material, 1979-2000, relating to John Sinclair's work as a writer, performer, radio show host and music promoter.

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.

The Nathaniel Stacy papers include correspondence, documents, sermons, and other materials which relate to the personal and professional life of Mr. Stacy, a Universalist preacher.

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.

First president of University of Michigan. Correspondence, essays, sermons, lectures, poetry, and photographs.

The Tappan papers include addresses, lectures, sermons, poems, biographical material, list of books in the Tappan library, and correspondence.