Collections : [University of Michigan William L. Clements Library]

The Abraham Bell papers contain correspondence and financial documents related to Abraham Bell & Co., an early 19th-century New York City shipping firm owned by Abraham Bell.

The Abraham Bell papers contain correspondence and financial documents related to Abraham Bell & Co., an early 19th-century New York City shipping firm owned by Abraham Bell. The majority of material in the Correspondence series is addressed to either Abraham Bell or to his company, and relates to various business affairs, often concerning payment or delivery of goods. Many of the letters originated from European firms, including a letter from Collman, Lambert & Co. in Liverpool, written on stationery that includes a printed list of current prices for cotton and related goods (February 8, 1837).

The Receipts and financial papers series consists of non-correspondence items related to the operation of Abraham Bell & Co. throughout the early and mid-1800s. These include records of payment and lists of cargo carried aboard Bell's ships, as well as several documents relating to loads of street manure in 1839. Several early items within this series pertain to the ship Josephine.

Fifteen Account and receipt books provide information about Bell's financial endeavors throughout the period in explicit detail, covering the years 1840-1868. A letter book contains copies of letters written by Abraham Bell between October 16, 1833, and August 15, 1834.

Miscellaneous items in the collection include an indenture for land in New Jersey belonging to the Budd family (December 25, 1812), and a record of fiscal accounts between Abraham Bell & Co. and [Malionson] Bell & Co. (June 30, 1836).

Spiritualist medium and writer Achsa W. Sprague maintained this diary between 1855 and 1857 while touring on a lecture circuit around Connecticut, Vermont, New Hampshire, Massachusetts, Maine, Rhode Island, Pennsylvania, and New York. She recorded her daily experiences, travels, and work lecturing and conducting medium trances. The latter portion of the volume was used by Lloyd N. Josselyn as an account book between 1880 and 1908, likely while farming in the Plymouth, Vermont, area.

Spiritualist medium and writer Achsa W. Sprague maintained this diary between 1855 and 1857 while touring on a lecture circuit around Connecticut, Vermont, New Hampshire, Massachusetts, Maine, Rhode Island, Pennsylvania, and New York. She recorded her daily experiences, travels, and work lecturing and conducting medium trances.

Sprague began writing in Hartford, Connecticut, with commentary about her decision to keep the diary and brief reflections about being healed by "Spirit Agency" and taking up the work of "a Public Speaking Medium" (pages 1-2). She referenced her former confinement due to poor health several times in the volume (pages 8-9; 59; 76-77; 128). Sprague expressed gratitude about spirits' intervention and her ability to convene with them. For example, she wrote, "This is the most beautiful part of my mediumship, that which others do not see, that which is never spoken, but which is felt in every fibre of my soul giving a richness to life which it never had before, & a tinge of Heaven to light my path where all before was dim & shadowy. A blessing to me physically, mentally, morally, intellectually & spiritually have been these Spirits Manifestations." (pages 14-15).

Throughout the diary, Sprague noted the locations of her lectures, attendance, and the crowd's reception. She visited major cities, such as Hartford, Boston, Troy, and Philadelphia, but principally travelled between mid-sized and smaller locales. Occasionally Sprague remarked on the influence of the spirit upon her during her public meetings (pages 6-7). She attended smaller events, too, like a gathering of some twenty people, including Samuel Colt and William H. Burleigh, who met at 11:30 p.m. (page 11), or a private examination of Gerrit Smith's wife (page 14). She noted meeting one-on-one with other mediums to manifest spirits together (page 16) and included thoughts on other "Public Mediums" (page 23).

While touring, Sprague noted anti-Spiritualist lecturers and sentiments (pages 67-66; 83; 116; 149-50; 168-169), but she also wrote of preachers from Christian denominations who were open to Spiritualism or invited her to join them in their churches (page 145). Sprague recorded logistical details of her work, such as travel, housing, and securing sites for her lectures.

Sprague commented on social and professional visits with individuals active in Spiritualist circles, including Sementha Mettler (page 4); Lottie Beebe, a woman who "is said while under the Influence to give beautiful specimens of poetry & sometimes has other manifestations" (page 11); and "Sleeping Lucy" Cooke (page 54), among others. She described other mediums' techniques, like Mettler's "psychometriz[ation]," where she read people's characters based on their handwriting (page 17), or a detailed description of a "physical manifestation" (pages 109-111). Sprague referenced other mediums who used spirit influence to produce poetry, paintings, and drawings (pages 87; 107-108; 162), and she attended a Spiritualist convention at South Royalton, Vermont (pages 146-147).

At times her entries provide insight into some of her critiques about Spiritualism. She referred several times to her support for "practical Spiritualism" (page 79), and she took issue with "the thoroughly scientific or business men who become believers & advocates of this Philosophy; with all their knowledge, make not half as good actors, either as Lecturers or as practical doers, as many who have been less known in the world" (page 23). In another entry she rejected arguments connecting Spiritualism and Free Love (page 100).

Sprague wrote about being invited to funerals (pages 33-36; 114-115), attending to the dying (pages 85-86; 154-155), and speaking with the bereaved (pages 72-73). She also reflected on the death of her own family members and her belief in their role as Guardian Angels (pages 62-63). She recorded her feelings about the impact her mediumship could effect on those facing death and grief, writing, "I have been with the wretched & suffering, but I have tried to sooth their agony, I have heard many a tale of a broken heart, but I have striven to bind them, & give them the balm of consolation, I have stood by the bedside of the dying, & have watched when the breath went out & left even the forms I loved so well cold, still & silent, but I knew they did not die, that they only bloomed for a higher Sphere..." (page 158)

Several passages reflect her authorship, such as working on an article for the New England Spiritualist, decisions to write under a pen-name for a local Vermont newspaper, noticing some of her pieces were being reprinted, meeting with individuals active in Spiritualist publishing networks, and other mentions of publication (pages 53-55; 64; 74; 87; 92-93; 98-99; 102; 106; 140). Periodically, Sprague noted texts she was reading, both works of literature and those relating to Spiritualism, and she was particularly delighted while staying with a family who appreciated reading "Shelley, Tennyson, Lowell &c... But now that the weather is pleasant again I find that I am public property, & shall be obliged in a great degree to bid good bye to the quiet happiness of listening to the poets & enter into the realities of life. Well it is right to mingle in lifes realities. I Thank God for the beautiful inspirations I have listened to, but more still, for the beautiful inspirations that come to me at morn, at noon, at night from unsung poets & philosophers, even the Angel Messengers He sends. And more, still more, that it is given me to mingle with the realities of life & give them forth to the suffering children of humanity. And as far as my imperfect nature will allow me, to carry the teachings out in my own every day life, & bring them into its practicalities" (page 174). Throughout the diary she wrote introspectively about being of service, using her time profitably, and living up to her higher purpose.

Sprague's interest in social reform is also documented in the volume, in visits to the Hartford "Asylum for educating the Deaf & Dumb" (page 3), concern for the poor (pages 18-21; 49; 55; 79; 119; 140; 162; 164-7; 169-70), women's rights (pages 37-39), and prisons (pages 104-105; 170-1; 176-8). She met Lucretia Mott at a women's antislavery meeting (page 175).

Descriptions of daily life include commentary on weather and nature as well as her health and that of her family, revealing Sprague's interest in various medicinal practices such as magnetism (pages 4 and 162) and healing mediums (pages 28 and 160). While at home with her parents in Vermont, she wrote of social visits, her parents' living situation, and local requests for her to speak, including at a wedding where "A song through me from the Spirit Land concluded the services" (page 43). While on her lecture circuit, she also commented on cities she visited. For example, in Hartford she visited the "Charter Oak" and Lydia H. Sigourney's former residence (pages 4-6); in Salem, Massachusetts, she commented on how the history of the witch trials was handled in the community (page 121). She wrote of meeting a Shaker woman in Cambridge, Massachusetts, (page 122) and seeing Edwin Forrest perform in Providence (page 173). While in Philadelphia, she toured local landmarks, attended Quaker meetings and Catholic services, and visited the Academy of Fine Arts with Samuel Sartain (135). After trying to see Benjamin Franklin's burial spot, she lamented the high walls surrounding it and concluded, "There is too great a tendency in the human mind to seek the grave of the mighty dead & follow them no further" (page 138).

The diary bears pencil marks of a later hand, possibly that of Leonard Twynham indicating passages for publication. The latter portion of the volume was used by Lloyd N. Josselyn as an account book between 1880 and 1908, likely while farming in the Plymouth, Vermont, area. He documented expenditures mostly for household goods and clothing, animal care, foodstuffs, agricultural labor, taxes, digging graves and purchase of headstone, house and vehicle upkeep, etc.

This volume consists of a pre-printed "Outfits for a Whaling Voyage" notebook kept for the whaling schooner Adelia Chase, likely maintained by Michael A. Ferreira, for a voyage out of New Bedford, Massachusetts in 1886.

This volume consists of a pre-printed "Outfits for a Whaling Voyage" notebook kept for the whaling schooner Adelia Chase, likely by Michael A. Ferreira, for a voyage out of New Bedford, Massachusetts in 1886.

The back inside cover of the volume features an advertisement for C. R. Sherman's New Bedford Navigation Store, with "all the various kinds of Nautical, Optical, and Mathematical Instruments. Nautical Books, Stationery, &c. . . . And as complete an assortment of Charts of all parts of the world visited by Whalesmen, as is required to make a complete Navigation Establishment."

The notebook entries record quantities of provisions and stores, tools and hardware, supplies, cordage and sails, clothing, stationery, and more. Several pages of notes at the end of the volume mention stops at Barbados and Fayal or St. Michaels, a list of repairs, and a list of various casks of provisions.

The Adelle Webber Gray photograph album contains 75 photographs and 14 photo-reproductions of scenes from Watkins Glen in New York, Yosemite, and Colorado as well as 13 newspaper clippings and two advertisements regarding travel in the western United States.

The album (21.5 x 26.5 cm) has read leather covers. Inside of the front cover are two of Gray's bookplates and a loose clipping from 1906 regarding the purchase of Watkins Glen. The album begins with a series of views of Watkins Glen (including some showing the stairs built around the waterfalls). Pages are mostly blank from pgs. 17 to 113 except for pg. 107 which includes 10 loose clippings about camping and traveling in the western United States mostly from Christian Life magazine. Other images of interest after pg. 113 include views of a man standing inside a tree in California's Redwood Forest; waterfalls at Yosemite; Denver, Colorado, scenes such as the train depot and Stout Street; Silver Plume, Colorado; the Loop between Manitou Springs and Georgetown; an 1884 photographic reproduction print by W. H. Bagley; a railroad going through Clear Creek canyon; Pikes Peak; Helen Hunt Jackson's grave in Colorado Springs; the Garden of the Gods; Manitou Springs; Williams Canyon; Ute Pass; and pictures of men and cows taken by W. H. Allen and William Henry Jackson. Also of note are advertisements for a print of Mount Holy Cross by Thomas Moran and for the caves at Manitou Springs, two photographic reproductions of views of Marshall Pass, and photographs of the peak of Sierra Blanca, taxidermy coyotes and a mountain lion, and a train snowplow in Ivanhoe, Colorado.

The African American and African Diaspora Collection is comprised largely of individual letters, documents, and other manuscript items relating to slavery, abolition movements, and aspects of African American life, largely dating between 1781 and 1865.

The African American and African Diaspora Collection is comprised largely of individual letters, documents, and other manuscript items relating to slavery, abolition movements, and aspects of African American life, largely dating between 1781 and 1865. Topics addressed in the letters and documents include the experiences and work of enslaved persons in the North and South; the buying and selling of enslaved men, women, and children; participation in the French and Indian War, American Revolution, and Civil War of African descended persons; abolitionists and abolition societies; the American Colonization Society; the lives of formerly enslaved persons; African American education; and many other subjects. For details on each document, see the inventory located under "Detailed Box and Folder Listing"