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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.

The John Pierpont papers consist of seven letters written by the noted Unitarian minister, poet, and reformer about his Spiritualist beliefs and activities.

The John Pierpont papers are comprised of seven letters, all addressed to the family of friend and fellow Spiritualist, Asher Tyler, later president of the Elmira Rolling Mill, Elmira, N.Y. Though brief, these letters shed a highly focused light on a little known facet of John Pierpont's life, his belief in Spiritualism. The standard biographical works on Pierpont elide any mention of his dalliance with spiritual phenomena, despite the fact that he was an ardent and vocal supporter of the cause for over a decade. Spanning the years from his first investigations to his full, mature belief, these seven letters indicate something of the development and depth of Pierpont's commitments, with brief glimpses into his other reform activities.

The Pierpont Papers includes two letters from 1854, in which Pierpont appears to have been testing the ability of a clairvoyant medium, Mr. Potter, to read personality from a writing sample. According to Pierpont, Potter was successful in every regard, with the exception of an error in reading Pierpont's age. In the second of these letters, Pierpont reported that another medium, Mrs. Perkins, was able to discern Potter's influence on the writing sample, reading it like a palimpsest on a manuscript. For Pierpont, this provided convincing evidence of Perkins' authenticity. More impressive, still, was another of Pierpont's experiences with Mrs. Perkins, in which she was able accurately to diagnosed an illness afflicting Mrs. Tyler -- without seeing or knowing the patient -- and to prescribe medication that Pierpont was convinced would be efficacious (1857 June 21).

Perhaps the most interesting letter in the collection, however, is the letter in which Pierpont informs Tyler that he has volunteered for duty as chaplain of the 22nd Massachusetts Infantry. Equating the cause of abolition of slavery with a crusade against the devil himself, Pierpont also reiterates his unwavering commitment to the authenticity of Spirit communication.

Corydon Fuller's journals document the travels of a young bookseller (from the Northern Midwest) in Arkansas, bordering areas in Louisiana, and in Mississippi in the years preceding the Civil War.

Corydon Fuller's intriguing journals (marked "Vol. 6th" and "Vol. 7") follow the path of the young itinerant bookseller in a fascinating series of situations and places. A college graduate, Fuller wrote both well and copiously, recording the events and his impressions with impressive clarity and depth.

As a man prone to some reflection on the political and social issues of his day, Fuller's journals are a valuable resource for study of the hardening sectional lines in the Trans-Mississippi South. By 1857, Fuller believed that an impasse had been reached, reflected both in his reporting of adamant Southern views on slavery and states' rights, and in his own hot-tempered opinions on moral right versus wrong.

The collection contains five essays or speeches by Dr. O. N. Bradbury of Springfield, Maine. The essays are about the role of physicians in society, the impact of the American Civil War, and natural healing and spiritualism.

The Bradbury papers contain five manuscript addresses written by Bradbury, all probably dating from the late 1860's and early 1870's. In two very similar essays, Bradbury discusses the importance of physicians in American society and the responsibilities, including continuing education, which accompany that role. Two other speeches, a Fourth of July speech from 1869 and a Decoration Day address, probably from 1874, examined the impact of the Civil War on American society and look forward to the healing that Bradbury anticipated was reuniting the country.

The longest and most significant manuscript in the collection is an untitled, 166 page essay/speech on mesmerism, animal magnetism, spiritualism and "biologism" as used in medicine, with further commentary on clairvoyants, mediums and other practitioners of such techniques. In this essay, Bradbury documents a large number of instances of cures effected by non-traditional medicine, many of which he personally witnessed, and he recorded several accounts of parapsychological activity. Bradbury was willing to admit to the efficacy of mesmerist and spiritualist medicine, but he steadfastly attributed cures to natural causes, not supernatural, and he rejected the existence of spirits as being unnecessary and unproved.

The Edward C. Randall papers are largely correspondence and writings of Buffalo, New York, attorney E. C. Randall, who studied and wrote extensively on spirit mediums, spiritualism, and eschatological subjects in the first decades of the 20th century. The collection includes complete, partial, and drafts of essays and books by Randall, around 250 incoming letters (many with retained copies of responses attached), materials by or belonging to Virginia and Mai Randall, and other items.

The Edward C. Randall Papers are largely correspondence and writings by Buffalo, New York, attorney E. C. Randall, who studied and wrote extensively on spirit mediums, spiritualism, and eschatological subjects in the first decades of the 20th century. The collection includes around 250 incoming letters to Randall, most of them accompanied by retained copies of his responses, 1908-1935 (bulk 1917-1935). Also present is a bundle of documents pertaining to Delaware Laundry, Inc., including its articles of incorporation and stockholder minutes, as well as materials pertinent to E. C. Randall's resignation from the Board of Directors, 1930-1934. Other documents include a bundle of seven items related to the estate of Edward Porter as probated by attorney E. C. Randall (including Porter's last will and testament), 1931-1932.

The bulk of the papers is drafts, partial, and complete writings by E. C. Randall; and a few items by/belonging to Mai Howard Randall and Virginia Randall. E. C. Randall's typescripts and drafts include the following works:

• "Frontiers of the Afterlife" (1922)
• "Philosophic Discussions with a Living Dead Man"/"Coloquy with an Etherian" (1923-1924)
• "Told in the After Life" (1927)
• "Mission Work" (April-May 1928)
• "Heritage of the Dead : Biographical Sketches of the Living Dead in the Earthbound Zone" (1928)
• "Taps and the Dawn" (1931)
• "The Living Dead" (1931-1932)
• "Miscellaneous Essays" and "Miscellaneous Psychic Memorandum" (early 1930s)
• "Nero's Redemption" (early 1930s)
• "Drama – Nero's Redemption" (early 1930s)
• "Memoirs of an Eschatologist" (four volumes plus additional chapters, circa 1934-1935?)
• Additional essays, book chapters, interviews, and notes. Many or most of these appear to be drafts, typed copies, or extracts from works listed above.

The collection includes two volumes pertinent to E. C. Randall's daughter Virginia Randall, who died at age 21 on February 3, 1925, after a week-long illness. A two-ring volume contains cuttings of printed artwork depicting Biblical scenes with manuscript scriptural passages written beneath them. Virginia apparently created the volume while attending the Dobbs Ferry school or Mrs. Wickham's school in New York, around 1920. The other volume is a typed collection of "Virginia Randall's Letters" with added supplementary newspaper articles. The original letters [not present] dated between 1922 and 1927—both before and after Virginia's death in 1925.

Two manuscript volumes in the collection apparently belonged to Mai Howard Randall, containing manuscript writing dating between 1904 and 1915, and around 1921. The papers also contain two circa 1920s-1930s typescripts sent to E. C. Randall by William Smith titled "Philosophic Teachings of Spirit People" and stated to have been received through automatic writing by Smith. One printed item accompanies the collection: The Origin of Life; or Where Man Comes From. The Evolution of the Spirit from Matter, through Organic Processes; or How the Spirit Body Grows. Fourth Edition. By M. Faraday . . . T. C. Budington, Medium. Springfield, Mass.: Star Publishing Company, 1887. This item has a round hole all the way through it, middle left.