Search

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 Devereux papers consist primarily of essays and speeches written by the progressive philosopher and politician George H. Devereux between about 1840 and 1870 in Massachusetts. The collection also contains book reviews, biographies, fiction, and poetry by Devereux, along with a small number of his letters, legal documents, and printed items related to his sons' service in the Civil War.

The Devereux papers (205 items) consist primarily of essays and speeches written by the progressive philosopher and politician George H. Devereux between about 1840 and 1870 in Massachusetts. The collection also contains book reviews, biographies, fiction, and poetry by Devereux, along with a small number of his letters, legal documents, and printed items related to his sons' service in the Civil War.

The Correspondence series consists of 5 items including a four page letter from George Devereux’s son John Forrester from on board the frigate Constitution, describing Arthur's and his movements with the army (April 26, 1861). George Devereux copied a portion of a letter from his son Arthur that gave an account of his regiment saving the old frigate Constitution from the rebels in Annapolis. Another item is a brief undated letter from Nathaniel Bowditch (1773-1838) to his cousin John Forrester, inviting him to meet the President.

The Legal Documents series contains 2 items. First is a deed of sale transferring the late Reverend Thomas Carlile's "Chaise, Plate, and all the house-hold Furniture" to John Forrester from a group of Salem merchants. This document inventories every object of the house room by room. The second document is an 1866 quit-claim deed to George H. Devereux from Nathaniel Silsbee, husband of Marianne Cabot Silsbee, Georges' sister.

The Essays, Speeches, Poems, and Other Writings series contains 189 items and comprises the bulk of the Devereux Collection. The series consists of essays, speeches, poems, and works of fiction, written by George H. Devereux, between about 1840 and 1870. These reflect his deeply held political and social progressive viewpoints. Devereux wrote an extensive, mulit-part work on the French Revolution and Emperor Napoleon I; 7 essays are on historical topics (including two on the Civil War written during the war); 13 are on philosophical topics (common sense, time, mythology, human nature); and several minor essays are on a wide range of topics, including abolitionism, modern science, spiritualism, Unitarianism, proper names, and woman's rights. He wrote orations for the Children's Friend Society, and on topics of free thought, the forest, and the Massachusetts Legislature (pre-Civil War). While in Maine, Devereux wrote an essay on Moosehead Lake, and composed another on Maine's climate.

Other writings include book and literature reviews concerning Roman and Greek literature, both popular and modern literature; biographical sketches on Lord Byron and Colonel Timothy Pickering; and poetry, of which the most substantial item is Camillus, A Roman Legend, a poem in two parts with illustrations. Many of Devereux's poems are based on Aesop's Fables, such as The Frogs, The Dog and Bone, The Crow and Urn, The Wolf and the Crane, and other animal-themed verses. Other poem titles are: The Sun and the Wind, The Two Curses, The Youthful Wanderer (1836), and The Retrospect (1859). Several of the poems have multiple drafts. Some fragments of untitled prose and one 32-page work entitled Zeke Cutter are writings of fiction. Finally, this series includes three undated and untitled pages of writing and manuscript instructions for card tricks.

• The Weal = Reaf The Record of the Essex Institute Fair Held at Salem: September 5-8 (1860), which describes the vendors and activities, and features contributions from Nathaniel Hawthorne and his son.
• A copy of Our Roll of Honor, a collection of poems written by John Forrester Devereux. These poems commemorate his friends from the Salem Light Infantry who died in the war.
• A pamphlet reprint of the Essex Institute's October 1963 article, "The Nineteenth Massachusetts Regiment at Gettysburg," by Hugh Devereux Purcell, which describes Colonel Arthur Devereux’s role at Gettysburg.

The Graphics and Realia series consists of one photograph, a carte-de-visite of John Forrester Devereux in the 11th Massachusetts Infantry, taken by Childs and Adam, Marblehead, and a of a pair of his epaulets.

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.

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.

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.

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.

Retired Naval officer George Richard Boush kept this diary, account book, and notebook between 1887 and 1889, while in Washington, D.C. Boush recorded his daily activities and wrote reflections on spiritual matters, including notes on lectures he attended by Spiritualists, Christian Scientists, Theosophists, and others. The diary/journal-like portion covers part of 1889 and includes content on trips to local markets and parks, visits, and news of navy acquaintances. He made notes on Swedenborgianism, Warren Felt Evans and New Thought, clairvoyance, and vegetarianism. He also added around 10 pages of genealogical notes.

Noted publications/Theosophical works quoted by Boush include The Esoteric: A Magazine of Advanced & Practical Esoteric Thought, The Buddhist Ray (a periodical), and The Primitive Mental Cure (Warren Felt Evans, 1885). Purchases Boush made at a local market include chicken, potatoes, strawberries, and other food items.

A small number of newspaper clippings are pasted into the front of the volume: one dated December 26, 1887, is about a child prodigy in calculation, and another dated December 21, 188[7?], regards French Spoilation claims.

The Henry C. Gilbert papers consist of a substantial body of personal and business correspondence documenting a long and successful public career. As attorney, Indian agent, political hand, and Colonel of a regiment of Civil War volunteers, Gilbert served his state and nation for over twenty years.

The Henry C. Gilbert papers consist of a substantial body of personal and business correspondence documenting a long and successful public career. As attorney, Indian agent, political hand, and Colonel of a regiment of Civil War volunteers, Gilbert served his state and nation for over twenty years, giving his life in the cause. His letters, mostly addressed to his wife, Hattie (Harriet), are extremely literate, tinged with a good natured sense of humor, though occasionally a black humor, and a deeply felt affection for family and nation. At his best, Gilbert is a passionate, keenly observant writer who never minces his words or hides his opinions. His forthrightness and firmness of opinion come through in nearly every letter, as does his sense of fun and fair play.

The Gilbert papers are arranged into several series. The first four boxes comprise the main run of correspondence, both professional and personal, written between 1826 and his death in May, 1864. The correspondence begins in earnest after Gilbert's move to Michigan. The early part of the collection is dominated by letters stemming from his work as prosecuting attorney for Branch County, providing a limited indication of crime and criminality in rural western Michigan in the 1840s. There are three extensive reports on Branch County merchants prepared by Gilbert in 1845 that give an indication of their viability for credit agencies.

Gilbert's employment as an Indian agent is somewhat sketchily documented, though there is a very nice series of five letters written while Gilbert was distributing annuity payments in the upper Lower Peninsula and Upper Peninsula in the fall of 1853. The best of these includes a nice description of the Indian village at Cross Village at the northern limit of the Lower Peninsula. Unfortunately, Gilbert's letters from the field tend to be somewhat sparse of detail, and are generally shorter than average.

For many researchers, the heart of the Gilbert papers is the 210 letters written while he was colonel of the 19th Michigan Infantry. These letters form a complete and detailed history of the activities of the regiment from its formation in July, 1862, through the death of Col. Gilbert at the Battle of Resaca on May 13, 1864. Although the regiment was in the rear during much of this period, assigned to reserve duty with the Army of the Cumberland in Kentucky and Tennessee, they nevertheless provide an important perspective on the war, as well as on the attitudes, motivations, and duties of an officer. Gilbert was ideologically driven, and less concerned for self-glorification or promotion than for the ardent and ceaseless pursuit of the war against secession and slavery. While he did not follow the radicalism of his cousin, Theodore Dwight Weld, he was a moderate abolitionist and held progressive views on race relations. Some of his best letters are filled with a strident patriotism and calls to sacrifice for the survival of the Union.

The significance of Gilbert's Civil War letters lies in their documentation of the activities of the army of occupation in Kentucky and Tennessee. Although the 19th Michigan was not involved in many major battles prior to Resaca, Gilbert's letters paint a vivid picture of the brutality of the guerrilla conflict in East Tennessee and the resulting devastation. Gilbert leaves no doubt that he considered the situation to be an inevitable result of civil war and a necessity in meeting the political goal of ending the war and slavery. His transformation from a stern disciplinarian into a more ruthless and rigid commander under the pressure of guerrilla violence is a particularly interesting feature of the collection.

In one letter and in his diary, Gilbert provides an account of the Union debacle at the Battle of Thompson's Station and of his capture by Confederate forces. Information on his imprisonment at Libby Prison in Richmond is sketchy, but between his diary entries for this period and five letters a strong sense emerges of the physical and psychological hardships he endured. His toughness, though, resulted in his very rapid return to active duty.

Among other miscellaneous items of note in the collection is a humorous description of Gilbert's visit to the home in of Theodore Dwight Weld and Sarah and Angelina Grimké in Belleville, N.J. (1849 July 22). To his annoyance, Gilbert, the smoking, coffee guzzling carnivore, found that the lot of them were on the Graham system, eschewing meat, caffeine, and tobacco. Of equal interest are two exceptional descriptions of séances with one of the Fox sisters, held in Detroit in 1853 (1853 August 26, 29). Gilbert is at his literary best in conveying the emotional power of these séances and the mechanics of the séance itself.

Box 5 of the Gilbert papers contains correspondence and records relating to the Southern Michigan Railroad, 1848-1852. As the only one of three railroad lines planned for Michigan to be completed in the 1850s, the Southern Michigan Railroad established an important communications and commercial link between the eastern and western parts of the state. As President, stock holder, and chief lobbyist in Lansing, Gilbert was instrumental in securing passage of a bill in 1849 to help finance the construction of the line.

The Southern Michigan Railroad series contains a considerable body of detailed information regarding the laying out and financing of the line, including 74 letters received by Gilbert between June, 1849, and December, 1851, contracts, time sheets for laborers, surveys for right of way, and information on stocks and dividends. Additional information on the railroad can be found in letters from Gilbert to his wife, filed in the main correspondence series.

Finally, the Champion-Warner series relates to Gilbert's financial entanglements with his father-in-law, Reuben Champion, with whom he was often at odds. Most of these items are deeds and legal documents relating to the grist mill in Lima, Ind.

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 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."