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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.

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 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.

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 papers of Dr. Rufus Degranza Pease are made up of 219 letters, documents, drafts, a diary, notes, broadsides and handbills, a printed journal, and ephemeral items dating between 1844 and 1890. The papers contain 195 incoming letters and drafts of outgoing letters focusing heavily on four main areas: itinerant teaching and lecturing on scientific and pseudoscientific subjects in Indiana, Illinois, Iowa, Michigan, and other areas between the 1840s and 1860s; Dr. Pease's imprisonment at Oshkosh, Wisconsin, in October-November 1863; Dr. Pease's work for and later litigation against the National Christian Association Opposed to Secret Societies, late 1860s-1870s; and his work as phrenologist and physiognomist in Philadelphia in the 1870s and 1880s. The collection also includes Dr. Pease's 1855 pocket diary, a copy of Pease's The Journal of Man (1871), and a variety of printed handbills, tickets, broadsides, business cards, and trade cards associated with Dr. Pease's lectures and occupations.

The papers of phrenologist and physiognomist Rufus Degranza Pease are made up of 219 letters, documents, drafts, a diary, speeches, notes, broadsides, a printed journal, and ephemeral items dating between 1844 and 1890.

The Correspondence and Documents series contains 195 incoming letters and drafts of outgoing letters focusing heavily on four main areas:

• Itinerant teaching and lecturing on scientific and pseudoscientific subjects in Indiana, Illinois, Iowa, Michigan, and other areas between the 1840s and 1860s;
• Dr. Pease's imprisonment at Oshkosh, Wisconsin, in October-November 1863;
• Dr. Pease's work for and later litigation against the National Christian Association Opposed to Secret Societies in the late 1860s and early 1870s; and
• His work as phrenologist and physiognomist in Philadelphia in the 1870s and 1880s (including several drafts pertinent to Dr. Pease's analysis of Charles Guiteau's "psycho-physiology," dated 1881 and 1882)

The collection also includes Dr. Pease's preprinted Pocket Diary for 1855. For Registering Events of Past or Present Occurrence ... Boston: Wm. J. Reynolds & Co., [1855]. Dr. Pease used this daily diary to document activities, notes, costs and purchases, medicinal recipes and more. It is unclear whether or not many of the entries correspond to the pre-printed dates on which they were written. He spent much of 1855 in Indiana (particularly Wayne County). Examples of his brief entries include: "Completed my large portfolio" (March 3); a recipe for broth taken from the Tribune (March 10). "Went to Indianapolis on cars . . . got cards printed . . . guitar strings. & saw Risher Linder in bookstore" (April 2); a rough pencil sketch of a "Puzzle box"; card printing and costs, and Silas Galespy's printer in Iowa (April 4-6); section headed "The Italian Lost Girl" with brief biographical notes about Amelia [Ettensberger?] (April 7-9); instructions for making "Webber's Plates" (for portrait painting) (April 22-23); reference to "Lectures to Ladies on Anatomy..." followed by a note "Mrs Lukens is said to be in sympathy with H.C. Wright." (April 24-25); an entry stating "a want of sensibility in the skin has been found in a vast number of cases of insanity" (June 18); a treatment for "Frozen flesh" (July 15-16 and November 27). Throughout are very brief notes or lists pertinent to articles and books, art, geographical locations, body measurements, names of people, professions, where they were from or where he met them, and places.

The papers include a single Photograph, a 3.5" x 2.5" tintype group portrait of three unidentified women, one standing behind two seated.

The collection's Printed Items include:

• R. D. Pease, The Journal of Man. Philadelphia: Wm. S. Rentoul, January 1872.
• Two business cards for "R. D. Pease, M. D., Editor of the Journal of Man," one with manuscript revisions.
• One trade card for R. D. Pease's services in Philadelphia.
• Eleven different handbills, broadsides, programs, and prospectuses for lectures and courses by Dr. Pease and others, plus fragments.
• Four tickets to lectures and courses by Dr. Pease (including one complimentary ticket for the Wagner Institute of Science).

The Stinchfield family papers contain the correspondence, business records, financial and legal documents, photographs, and genealogical papers of the Stinchfield family, founders of a successful lumber business in Michigan in the mid-19th century. The collection also includes materials related to social and family events in Grosse Pointe and Bloomfield Hills, Michigan, through the mid-20th century.

The Stinchfield family papers consist of the correspondence, business records, financial and legal documents, photographs, and genealogical papers of Jacob W. Stinchfield, his wife Maria Hammond Stinchfield, and their descendants. The collection's correspondence and documents are organized by generation, reflecting their original order. The earliest items in the collection (Generation I series) include real estate transactions involving Jacob Stinchfield of Lincoln, Maine, dating from 1837. Beginning in the 1860s, after the family’s move to Michigan, the records include correspondence, accounts, and other financial records relating to the lumber business, begun by Jacob and continued by his son Charles Stinchfield. The materials provide information respecting the management of men in lumber camps, logging in winter weather conditions, methods of transportation, the challenges of rafting logs downriver, and other lumber business operations in volatile market conditions. Jacob and Charles Stinchfield’s partner, and frequent correspondent, was David Whitney, Jr., a wealthy Detroit businessman.

The Stinchfields expanded their company to include railroads (to facilitate their logging operations) and mineral mines. Many documents in the Generation II series, including manuscript and printed maps, concern land development in Michigan, where the family owned a farm in Bloomfield Hills, and in the West, especially Wyoming. The family traveled extensively and corresponded about their experiences in Europe, Asia, and the western United States. The Civil War is represented with small but significant holdings -- among them, a September 21, 1864, note written and signed by President Abraham Lincoln, requesting a fair hearing for a furlough (probably for George Stinchfield), and a February 14, 1863, letter from Vice President Hannibal Hamlin to Jacob W. Stinchfield, assuring him that George McClellan would not be ordered back to the command of the army.

The collection's twentieth-century materials (Generation III and Generation IV series) consist largely of the personal correspondence of Jacob Stinchfield’s grandchildren and great-grandchildren. The life of Charles Stinchfield, Jr., is well documented, from his schooling at St. John’s Military Institute in Manlius, N.Y., and a brief time at Cornell University, through his roles in the family business, his marriage, and the raising of his three children. Interactions between Charles Stinchfield, Jr., and his father, Charles Stinchfield, a demanding and energetic businessman, are also well represented in the collection. The materials reveal relationships between family members and their servants, and spiritualists' attempts to contact Charles Stinchfield III, who died of appendicitis in 1933 at the age of 15. Later papers provide descriptions of the social life of a wealthy family in the early and mid-20th century, at their residence in Grosse Pointe, Michigan, and at their country home in Bloomfield Hills, Michigan.

The Genealogy series, compiled largely by Diane Stinchfield Klingenstein, contains extensive background research on family members, copies of Ira and George Stinchfield’s Civil War records, transcriptions of letters written by Charles Stinchfield on a journey west in 1871 (not otherwise represented in the collection), and a typewritten draft of Diane Klingenstein’s family history, "One bough from a branch of the tree: a Stinchfield variation."

In addition to materials organized by generation, the collection includes photographs, scrapbooks, pastels, realia, and books. Many of the photographs are individual and group portraits (both studio and candid) from the 19th and early 20th centuries. The images include many exterior views of the land and buildings of the family’s country home in Bloomfield Hills, Michigan (Stonycroft Farm, ca. 1910), and of the Stinchfield residence in Grosse Pointe, Michigan (ca. 1940s). Early 20th-century lumber camps and railroads in Oregon and mining camps in Nevada are represented in photographs and photograph albums. The collection contains photos from trips to Japan (ca. 1907), the American West, and Europe. The collection's scrapbooks include newspaper clippings, invitations, and photographs, mainly concerning the life of Diane Klingenstein in Grosse Pointe, Michigan, during the 1930s and 1940s.

The Stinchfield family papers contain three pastel portraits of unknown subjects. The Realia series includes a bone ring likely made by George Stinchfield when he was a prisoner on Belle Isle, Virginia; a ring bearing Ira Stinchfield's name and regiment, in case he died during the Civil War; hospital identification and five baby pins for Diane W. Stinchfield (1925); a variety of additional Stinchfield family jewelry; and several wooden, crotched rafting pins, apparently from Saginaw, Michigan.

The Books series includes a copy of The Pictorial Bible, given to Charles and Mary from Father Fish, June 12, 1879, and a selection of 9 additional publications, which are cataloged individually. A comprehensive list of these books may be found by searching the University's online catalog for "Klingenstein."

The Lydia Maria Child papers consist of ninety mostly personal letters by Lydia Child; the bulk of them were written to her wealthy abolitionist and philanthropic friends in Boston, the Lorings.

The collection consists of ninety mostly personal and often playfully provocative letters dating from approximately 1835 to 1877. Most of them are from Lydia Maria Child to her wealthy Boston abolitionist and philanthropic friends, the Lorings, and date from 1839 to 1859. They thus concentrate on the period of Maria Child's distress with the institutional politics of antislavery, her editorship of the Standard, her growing attachment to New York Bohemia, and the publication of Letters From New York. Many of the letters deal simply with her day to day finances, friends, and family.

These letters chart Maria Child's loss of "pleasure" in "anti Slavery" until the martyrdom of John Brown renewed her "youth and strength." They witness her antagonism to the aggressive tactics of elements of the American Anti-Slavery Society and her defense of the "Old Organization." It is in terms of intra-organizational criticism that she justifies her job at the Standard despite reservations. Later, however, the letters witness her declining commitment to pacifism. They describe a remarkable fearlessness to the danger of the mobs in New York, and they note the challenges that the Standard faced. They speak of Maria Child's withdrawal from cliques of reformers and antislavery organizations, though clearly her hermitage was constantly broken by meetings with the likes of Catherine Beecher and Margaret Fuller. Throughout, she declares a radical social egalitarianism while demonstrating a contemporary racial paternalism and liberalism. Of particular interest concerning antislavery and race are:

• (1) To George Kimball, Jan 1835, on Texas and the freemen plantation in Mexico
• (3) To Louisa L., April 1839, concerning the discord within the movement
• (6) To "Nonny", Dec 1840, of a story about "our colored man... our retainers"
• (8) To Ellis L., May 1841, about guilt for accepting money for editing the Standard
• (9) To Ellis L., June 1841, where she insinuates the A.A.S.S. with proslavery form
• (13) To Ellis L., May 1842, about the Boston and Philadelphia cliques and N.Y. mobs
• (17) To Louisa L., May 1843, about the New York Letters and Angelina Grimké
• (48) To Ellis L., December 1852, with reference to Charles Sumner and Catherine Beecher
• (57) To Louisa L., October 1856, about Kansas and Frémont
• (69) To Oliver Johnson (A.A.S.), Dec. 1859, on John Brown's execution
• (70) To William Cutler, July 1862, on the questions of wage slavery and social equality
• (72) To Anna L., Oct (1871?), on a "mulatto girl" asking for handouts.

More peripherally the letters are witness to the homosocial support networks of Victorian America despite their author's exceptional ability to transcend the limitations imposed on her sex. Of the latter she was painfully aware, complaining here of the impropriety of a "young lady" staying at the Globe Hotel, determining to "always avoid belonging to any association of men" because of her "experience," noting how her critics preferred to attack her as a woman rather than deal with the facts, how some were shocked to meet a woman like her, and complaining about her gendered financial liabilities despite her disfranchisement. Indeed, she detaches gender stereotypes from biological sex as she writes repeatedly of the "small female minds of both sexes." Writing domestic guides for women and attending Emerson's lectures on domestic life never reconciled Maria Child to domestic work, of which she often complains here. On the other hand, she seemed to relish romance and also writes of her caring for a "wild Irish girl," and her poor niece Maria, and her taking in of Dolores, a poor Spanish woman, as her companion. Particularly relevant are her letters: (67) To Louisa L., December 1857, a story of two babies engaged in the struggle of the sexes; (71) To Anna L., July 1871, on suffrage for societal efficiency and female education.

Lydia Maria Child's letters also chart her critical attitude to religious and social injustice in general. This is born out in accounts of specific incidents of charity to orphans abandoned in the Tombs. Calling Angelina Grimké a "flaming Millerite," Maria Child also makes fun of her patron Isaac T. Hopper's Quakerism, claims to prefer the "Lord Pope" to the "Lord Presbyters," and "shocked... Christian piety by saying if Mendelssohn were a Jew, I hoped I should get into the Jew's Quarter in heaven." Her "dislike to respectable Puritanical character" crops up repeatedly in these letters. In one letter she jokingly claims her "right to be damned." She praises Plato as a forefather of "modern socialists" and writes of the world of the spirits and of her "bigotted Swedenborgian[ism]." In terms of her pacifism she recounts an argument she had with Samuel Colt over "his battery." Her letters moreover present a consistent picture of her preference for the soul-inspired music of the underdog against anything machine-like, or tainted by the "diseased ambition of wealth and show... and respectability." She criticizes the "ruffianly Forrest" and the Astor Place Riots for demagoguery and violence while repeatedly noting the blindness of aristocracy and arguing for a world in which "all ranks, and sexes, and sects, and barriers of all sorts," would be ignored. In an elusive search for freedom she claims pleasure in acting "contrary to statutes made and provided."

The Morgan family papers contain the correspondence of three generations of the Morgan family of Ohio, Iowa, and Colorado. Primarily spanning the 1850s and 1880s-1890s, the papers document the Morgans' support for abolition and social reform, as well as their teaching, farming, and business endeavors.

The Morgan family papers consist of 292 letters and 7 documents relating to 3 generations of the Morgan family, primarily in Ohio, Iowa, and Colorado. The collection spans 1834-1913, with most of the items clustered in the 1850s and the 1880s-1890s, with little representation of other decades.

The Morgan siblings wrote nearly all of the approximately 117 letters dating from the 1850s. Their correspondence provides family news, details on their teaching careers, and updates on their health. As the Morgans were very politically and intellectually engaged, they also discussed their opposition to slavery, opinions on various reform issues, and attendance of lectures by such figures as Sojourner Truth (August 25, 1851) and Henry Ward Beecher (January 30, 1856). Eliza Morgan's letters address such topics as bloomers (September 15, 1851: "I can walk faster than ever now and much farther without being tired") and spiritualism (April 18, 1852: "New mediums are being developed constantly all through the country, near and far & some of our nearest neighbors…Milton Maxwell is a shaking medium--that is the spirits can & do shake him [and others too] without his being able to control himself in the least."). Another subject in which the siblings shared an interest was education. Sue Morgan, in particular, wrote of a desire to make it more commonly available: "how much better it is to educate the mass of the people than to confine knowledge to the few[.] if all had an equal chance and were equally educated what a vast amount of suffering and crime might be prevented and Oh what a good leveler would it be to society…" (February 4, 1851).

In the 1880s and 1890s, the most prolific letter writers were Joshua Morgan's sons, Charlie and Wendell. Their letters concern farm life in Colorado and Nebraska, including a boom period for Holyoke, Colorado (March 17, 1888). Sometime during this period, Charlie and Wendell went into business together in Colorado, and this is reflected in their letterhead. The later letters in the collection contain more business-related material and represent more correspondents outside the Morgan family. Many letters (primarily from John Burns and Peter Young) focus on the ongoing care of Celinda Spiker, a relative of Susan Spiker.

The George Bush papers consist of letters addressed to Bush, an active member of the New Jerusalem Church, about Swedenborgian beliefs and practices including a few letters about abolition.

The George Bush papers consist of letters addressed to Bush, an active member of the New Jerusalem Church, about Swedenborgian beliefs and practices including a few letters about abolition.

The Bush collection is strongest in documenting the beliefs and practices of Swedenborgians, mystics and spiritualists during the 1840's and 50's. The correspondence provides insight into Swedenborgian religious views (e.g., their conception of the soul (item 13) and documents a diversity of viewpoints among members of this 'non-traditional' sect (e.g., items 2, 18). The papers also provides insight into how New Church views were propagated and received in the US and Britain (e.g., items 23, 43, 20).

Although the collection contains only four items concerning anti-slavery movements, these represent a wide range of opinion. Thus Joseph Tracy (of the American Colonization Society; item 14) has very negative comments for the tactics of William Lloyd Garrison, while the New Church clergyman Richard K. Crallé suggests that the evil ("if evil it be") of slavery does not warrant imperiling the spread of the New Church in the south by taking a strong, public pro-abolition stance.

This collection is made up of correspondence and writings related to the family of Jay Humphrey Filley of Bloomfield, Connecticut. The materials relate to Filley's finances, his autobiography, and spiritualism.

This collection (6 items) is made up of correspondence and writings related to the family of Jay Humphrey Filley of Bloomfield, Connecticut. The Correspondence series (3 items) includes personal letters that Filley wrote to his wife Julia (October 14, 1857) and his son Alfred (October 12, 1860), concerning his finances and business affairs. An undated photographic postcard has an image of a plaque commemorating Alfred Filley's donation of land to Filley Park in Bloomfield, Connecticut.

The Writings series consists of a brief poem by Jay Humphrey Filley ("Request," January 31, 1828) and a 2-page essay by Julia Newberry Filley (February 27, 1856). The essay relates to Julia's interaction with a medium and her belief that mediums could communicate with deceased persons, such as Julia's father-in-law, Oliver Humphrey, and brother, Albert Newberry.

The Autobiography (14 pages) concerns the life of Jay Humphrey Filley, focusing on his education, business pursuits, and religious beliefs. The autobiography also includes genealogical information.