Kansas Physician Confirms Howard Report

[TradeName]

1890 Norman Lees Letter

Light: A Journal of Psychical, Occult, and Mystical Research, Volume 10, August 30, 1890, Pages 414-415

The following are quoted from the [Chicago-based] Religio-Philosophical Journal :—

I herewith give you an account of an incident that happened to me yesterday: Having only arrived in this city I have been looking around for a situation and I managed to get one on Saturday, May 24th. It was about 9.50 a.m. when I accepted it, and I was told to come on the following Monday. I happened to know the time of engagement at 10 a.m., and I found I had just time to get to the place I had to call at, it being only two blocks away. On Wednesday last I received a letter from England which was posted before 5 p.m. (English time) on Saturday, May 24th. I know the letter was posted before that time, as it is the latest time to catch the mail. In this letter my mother writes: "Mykanene has just said you have got a situation." I may say that Mykanene is a spirit that communicates through my father. Now this letter must have left the house by 4.30 p.m. at the latest, as the central post-office is a mile and a-half away. Allowing for the difference between Chicago and English time, which is about six hours and a quarter, I find that my mother was told of my getting the situation within twenty minutes of the time I settled about accepting it. The account I have written above I vouch for and shall be glad to show the letter to any one who is interested and also to give all the details of the case.

Chicago, June 5th. Norman A. Lees.

--end

Not directly related, here are some articles about the 1877 murder of the R-P Journal editor Jones:

New York Times, March 16, 1877, Page 1, link

DELIBERATE MURDER IN CHICAGO.; THE EDITOR OF A SPIRITUALIST JOURNAL SHOT DEAD BY AN OUTRAGED HUSBAND-CONFESSION OF THE GUILTY WIFE.

New York Times, March 18, 1877, link

THE CHICAGO TRAGEDY.; AN OLD MAN MURDERED BY THE HUSBAND OF A YOUNG WOMAN THE STORY OF HER SHAME THAT THE WOMAN TELLS.

New York Times, March 20, 1877, link

PIKE'S PISTOL.

New York Times, August 8, 1877, Page 5, link

MISCELLANEOUS AFFAIRS.; THE PIKE-JONES HOMICIDE CASE. A VERDICT OF INSANITY RETURNED AGAINST THE MURDERER OF THF PROPRIETOR OF THE "RELIGIO-PHILOSOPHICAL JOURNAL" OF CHICAGO.

[TradeName]

More items from The Two Worlds found at The Emma Hardinge Britten Archive.

The open-air meetings near Kensal Green cemetery are resumed, then are shut down. They are restarted in Hyde Park, in the vicinity where the Chicago article says Lees followed the suspicious omnibus passenger.

The Two Worlds, May 31, 1889, Page 353

LONDON. Open-air Work. Harrow Road, opposite the Cemetery
Wall.--Morning: A large gathering assembled, considering the
unfavourable weather. Mr. Lees and Mr. Drake gave addresses dealing
with the question "What is Spiritualism?" Two opponents spoke,
and were ably replied to by the speakers.

[...]

LONDON. Zephyr Hall, 9, Bedford Gardens, Silver Street, Notting
Hill Gate.--Evening: Mr. R. J. Lees gave a splendid address, subject,
"Shall these dry bones live?" The audience expressed their approval
at the close by hearty applause. Several questions. and short speeches
by inquirers closed a pleasant and instructive meeting.-W. O. D.

The Two Worlds, June 7, 1889, Page 366

LONDON:--Kensal Green.--On Sunday morning we met by the
cemetery wall to conduct the usual meeting, but were informed that all
public gatherings were prohibited. We proceeded to a bye street, and
were informed that the street was not yet taken over by tbe parish, and
was private property, and we must move off; consequently, our meetings
must be given up in this locality. Next Sunday afternoon, at 3,
we will commence open air work in Hyde Park, near Grosvenor Gate.
Our gathering will be recognized by our banner and portable platform.
Speakers and workers invited especially, for the sale of spiritualistic
weekly literature.-W. O. D.

The Two Worlds, June 14, 1889, Page 378

LONDON. Peckham, Winchester Hall.--We have to report good
spiritual gatherings with Mr. R. J. Lees, whose powerful and instructive
addresses were indeed worth listening to. Strangers were deeply
interested, and seemed desirous to know more of these things. May their
desire be granted, and that speedily.

The Two Worlds, June 28, 1889, Page 402

LONDON. Zephyr Hall, 9, Bedford Gardens, Notting Hill Gate:
June 16th.--Evening: Miss Blenman lectured (by desire) on "The
Millennium." The address was well given, and some interesting
expressions of opinion were given at the close. Open·air: A very large
audience assembled in Hyde Park, including many spiritualists, at
3 o'clock. Speeches were delivered by Mr. Robert J. Lees, Mr. J.
Hopcroft, and Mr. Drake. Discussion followed. 200 back numbers
of Light and The Two Worlds were distributed. We are now in want
of a fresh supply of weekly papers and spiritualists' literature: if kind
friends will supply us we shall be pleased.-[Received too late last
week.] June 23rd, evening: Captain Pfoundes, chairman, solicited
questions from the audience bearing upon spiritualism, to be dealt
with by Mr. J. Hopcroft, the speaker. After the answering of questions,
some clairvoyant descriptions were given. Open-air work: In the
afternoon Mr. J. Veitch addressed a large gathering. Discussion
followed. No meeting next Sunday.-W. O. D.

[...]

NORTHAMPTON.--A grand day with Mr. Lees--11·30, on our Market
Square, duly advertised; discussion invited. The gathering was great.
Mr. Barber, a bitter opponent to spiritualism, opposed. At 2·30,
Oddfellows' Hall, subject: "Evidences of Spiritualism as afforded by
Dreams," was beautifully handled. At 6·30, "The Valley of Dry
Bones," in which the guides were severe on creeds and dogmas. 8 p.m.:
We again went on the Market Square. Mr. 8arber again opposed. The
debate lasted two hours. Mr. Lees handled his man well; whilst it
may be said that Mr. Barber is not a chicken at debate. It was grand
to be there! We are expecting to arrange a three nights' discussion.
Mr. Lees has made many begin to think on our question.-T. H.

[TradeName]

From The Emma Hardinge Britten Archive.

The Two Worlds, August 9, 1889, Page 468

CORRESPONDENCE.
In a recent number of the London Literary World, we find
the following lucid letter from Mr. R. J. Lees, the well-known
lecturer.

MODERN SPIRITUALISM.

Sir,-Your correspondent, A. Major, appears to suggest
that spiritualism rests its sole claims upon (1) the testimony
of scientists, and (2) the doings of professional media, which,
if his knowledge of the subject has been in the least degree
practical, he must know to be an entirely false assumption.
The great majority of spiritualists have never sat with a professional
medium at all, and so far as my knowledge extends,
which covers a period of twenty-seven years' investigation, I
have never met a spiritualist who has been convinced by
scientific testimony alone. We hold our position from personal
proof received almost invariably. through some member
of our family circle, at our own fireside, when there has been
no facility or motive for fraud to be practiced upon us.
Again, it is not the phenomena which prove to us the fact of
spirit intercourse, but the intelligence which comes through
the instrumentality of the phenomena; and, if any progress
is to be made in the interchange of opinions in your columns,
in which you have declared yourself willing to allow space,
the sooner this fact is recognised we shall be able to proceed
and try if we are right or wrong.

In trying to carry the argument into this all-important
sphere, I would ask why Mr. Major should refer only to Mr.
Crookes's experiments with Miss Fay, a medium who was but
little used in the investigation, and make no mention of the
two principal media who furnished the "many hundreds of
facts" which Mr. Crookes is "prepared to attest?" The
following is one of these facts, to which I would call Mr.
Major's careful attention. It is extracted from "Notes on an
Inquiry into the Phenomena called Spiritual," page 96. The
planchette was being used. He says: "The planchette, as it
always does, insisted that, although it was moved by the hand
and arm of the lady, the intelligence was that of an invisible
being, who was playing on her brain as on a musical instrument,
and thus moving her muscles. I therefore said to this
intelligence, 'Can you see the contents of this room?' 'Yes,'
said the planchette. 'Can you see to read this newspaper?'
said I, putting my finger on a copy of the Times, which was
on a table behind me, but without looking at it. 'Yes,' was
the reply of the planchette. 'Well,' I said, 'if you can see
that, write the word which is now covered by my finger, and
I will believe you.' The planchette commenced to move.
Slowly, with great difficulty, the word 'however' was written.
I turned round and saw that the word 'however' was covered
by the tip of my finger."

If Mr. Crookes's word is to be taken--and who has the
right to say his statement is false?--there could have been
no possible fraud in this case, and no visible person present
could know the particular word which was covered by his
finger, for he tells us: "I had purposely avoided looking at
the newspaper when I tried the experiment, and it was impossible
for the lady, had she tried, to have seen any of the
printed words, for she was sitting at one table, and the paper
was on another table behind, my body intervening."

Now, one thing is evident, before the planchette could
write the word "however"--by whatever means it was
written, whether by an outside intelligence or by the lady
whose hands rested upon it--it was absolutely necessary
that some one having intelligence should see the word, or who
was it who saw it? If the word was made known to the
lady, and she consciously influenced the planchette to write
the word, what power or person, or by what other means
was it made known to her that the finger covered the word
which was not known to Mr. Crookes until after it was
written? This is the point where we begin our argument;
the varied phenomena are but the different dress in which
the intelligence appears, and through which it manifests
itself; the latter is the subject of our inquiry, the former but
a matter of detail, which may readily be set aside. When
we question this intelligence as to its nature and being, we
are consistently informed that it is man in another state of
existence; or, in other words, the communication of this
knowledge is by the spirits of those who once were mortal
like ourselves, but who still live in another state after the
change we know as death. What has Mr. Major to say in
reply?--Yours truly, ROBT. JAS. LEES.

Page 474


NORTHAMPTON.--Mr. R. J. Lees discussed from 11 to 1·30 on the
Market Square, with Mr. Barber, whose attempt to copy the mild and
gentle Jesus (his professed master) was a cruel failure. At 2·30 in the
Oddfellows' Hall, his subject, "The Spirit Body," was beautifully handled.
6·30: "Might, Right" began its sacred sway with the religious bodies
upwards of 4,000 years ago, dealing out, in the name of God, torture,
bloodshed, cruelty, and death all along the line to the nineteenth
century, emperors, popes, kings, queens, and bishops (of blessed
memory) playing the leading parts. The guides were particularly happy
in a display of grand logic, with an occasional dash of brilliant sarcasm,
and finished up with one of the most loving appeals it has ever been our
privilege to listen to, our audience applauding repeatedly.--T. H.

--end

The book which Lees quotes:

Researches in the Phenomena of Spiritualism (London: J. Burns, 1874), Page 96, (alternative link at archive.org)
by William Crookes

Spiritualism Viewed by the Light of Modern Science

[DRoy]

TradeName,

You are quite the researcher. You may not get many comments but your time and effort in researching is much appreciated. I've been reading your findings for years and can't thank you enough.

No disrespect but I hope to see you research a bit more regarding topics other than just this one. We could use a skilled researcher like you finding some possible answers to some of our other much argued topics.

Regardless, i'll follow your posts so keep up the good work

DRoy

[TradeName]

Thanks, DRoy. I seem to be better at becoming interested in what I can find than in finding what I'm interested in.

I notice that the Chicago article attributes Lees' detection of JtR to Lees' own "clairvoyant power" rather than to the "spirit guides" mentioned in some of the material I've posted here. It seems that the Lees of the Chicago article would have been able to see that Crookes' finger was resting on the word "however" without the aid of a spirit, which seems to invalidate the point of Lees' letter posted above. I don't know if Lees view on this point had evolved by 1895.

[Cogidubnus]

Hi Trade

I watch you...

All the best

Dave

[TradeName]

Thanks, Dave.

After publishing that letter in August, 1889, The Two Worlds (The Emma Hardinge Britten Archive) seems to have stopped mentioning Lees in its coverage of spiritualist meetings. But entries in Light show that he was still active and encountering opposition in Peckham.

Light, Volume 9, August 24, 1889, Page 412

South London Spiritualists' Society, Winchester Hall, 33, High-street, Peckham.—On Sunday Mr. R. J. Lees addressed three good meetings. The open-air gathering on Peckham Rye in the afternoon attracted some hundreds of listeners, who appeared greatly interested in what was said. The evening meeting at the hall was crowded; many of our orthodox friends were present and were well repaid by hearing a splendid address on "Christian Spiritualism," with some interesting replies to questions. An open-air gathering on Peckham Rye on Sunday next at 3 p.m., near the band stand, will be addressed by Mr. Lees; at the hall at 11 a.m. Miss Davy, clairvoyance; at 6.30 p.m., Mr. Parker and friends.—W. E. Long, Hon. Sec.

The Two Worlds, August 23, 1889, Page 498

LONDON. Peckham, Winchester Hall, 33, High Street.-In addition
to the usual services, an open air meeting was held in the afternoon, on
Peckham Rye, which had the effect of bringing many strangers to the
hall in the evening. The collection for the organ fund amounted to
Ł1 3s. The open-air meetings will be continued on the Rye, next Sunday,
near the band stand, at 8 o'clock. Spiritualists invited.

Light, Volume 9, August 31, 1889, Page 417

South London Spiritualists' Society, Winchester Hall, 33, High-street, Peckham.—On Sunday morning last Miss Davy gave some good clairvoyant descriptions to a fair assembly. In the evening an address was given by Mr. W. E. Long. On Sunday next local effort will sustain our platform at 11 and 6.30 p.m., as Mr. R. J. Lees has signified his intention not to fulfil [sic] his engagement.—W. E. Long, Hon. Sec.

[...]

Zephyr Hall, 9, Bedford-gardens, Silver-street, NotTing Hill Gate, W.— On last Sunday we had a very able address from Mr. Robert James Lees, preceded by an excellent recitation from Mrs. Lees, loudly applauded. After Mr. Lees' address "In the morning," he answered satisfactorily some questions of great interest to the audience. Notice was given of a set debate between Mr. Veitch (spiritualist), and Mr. Corbett (atheist), in the open-air at Hyde Park next Sunday afternoon, at 3.30. Subject :—" Is there a continuance of Life after Death so-called?"—Percy Smith, Hon. Sec.

Light, Volume 9, September 7, 1889, Page 435

South London Spiritualists' Society, Winchester Hall, 33, High-street, Peckham.—We ask Spiritualists to assemble on Peckham Rye, on Sunday afternoon next at three o'clock, near the band stand. The open-air meeting on Sunday was somewhat disturbed by opponents, but numbers of strangers visited our hall in the evening, and were much interested in the address given by Mr. Lees. We held a second open-air gathering in High street after the evening service. On Sunday next at the Hall the platform will be sustained by lady members, at eleven. Mrs. Stanley will address us at 6.30, and Miss Bell will sing a solo.—W. E. Long, Hon. Sec.

[...]

The Meetings On Peckham Rye.—Mr. John Theo. Audy, of 28, Gowlett-road, Peckham, writes :—I feel it my duty to proclaim the good work done on Peckham Rye by our valued friend, Mr. R. J. Lees. For three Sundays we have held meetings there, a few Spiritualists giving their support. The first Sunday much interest was shown by an attentive audience. The second was somewhat disturbed by the great number of dock labourers, and an over-zealous Christian giving away leaflets amongst the audience, in which we are named children of Satan and modern blasphemers, &c, &c. On Sunday last hundreds congregated to hear Mr. Lees. The Baptists, who also hold a meeting, seem to have caught sight of the danger signal, and by the stir in their ranks appear fearful for their faith. They were the instigators of a most brutal onslaught, as I noticed several respectably dressed men who, by their signalling and manner, proved that it was pre-arranged. We were followed by a crowd up and down streets; but, thank God, our unseen friends gave us the courage to keep the cowardly mob at bay. Brother and sister Spiritualists, it is your duty to rally round those who dare to proclaim the glorious truth, and I would appeal to you for your support, as it is intended to still continue the meetings at 3 p.m. on Sundays near the band stand.

The Two Worlds, September 6, 1889, Page 522

LONDON_ Peckham, Winchester Hall.--We had a lively campaign
in Peckham. At the open-air meeting on the Rye in the afternoon,
speakers were reminded that the age of persecution had not passed
away, and personal violence, and a possible "ducking" in a neighbouring
pond, was freely spoken of by some of a large crowd assembled. In no
way discouraged, the friends will assemble on the Rye, near the band
stand, at 8 p.m. nest Sunday. We ask as many spiritualists as can
to "come over and help us," as unity is strength, and the greater our
number, the more respect will be paid to us. We intend holding week
night discussion meetings, to which our opponents will be invited, and a
fair hearing guaranteed them, which on the Rye it has not been our
fortune yet to get. Our usual meetings at the hall included many
strangers, who respectfully listened to the addresses given. We held
a second open-air gathering in Peckham High Street, when addresses
were given and literature freely distributed, on the outskirts of a crowd
that assembled. Mr. Veitch and other friends will speak on the Rye,
next Sunday.-W. E. Long, Hon. Sec.

[Light, September 14 & 21, 1889 missing from Google Books]


Light, Volume 9, September 28, 1889, Page 472

Peckham Rye.—On Sunday, the 16th inst, the meeting was disturbed and violence used. Three of the most prominent disturbers were charged and taken to the police-station, where they were freed with a caution. The crisis seems to have passed, and we shall now hold our own. We had an immense gathering on Sunday last. Mr. R. J. Lees quoted from records of Visions, &c., &c., compiled by a clergyman of the Church of England,and showing on every aide evidences of spirit presence. Mr. J. Humphries also spoke. Next Sunday at 3 p.m.—J. T. Audy.

Light, Volume 9, October 5, 1889, Page 483

South London Spiritualist Society, Winchester Hall, 33, High-street, Peckham. —On Sunday morning several members gave short addresses of an interesting and instructive character. In the evening we had an excellent meeting and a good audience. Mr. Parker presided. The speakers included Mr. J. Humphries, Mr. Young, Mr. J. A. Butcher, and Mr. R. J. Lees. The last named gentleman will occupy our platform on Sunday next at eleven and 6.30.—W. E. Long, Hon. Sec.

The Meetings On Peckham Rye. —We had the largest meeting as yet on Sunday last. Mr. R. J. Lees on "Omens" was very well received. Mr. Major,who has held our platform, asked to be allowed to speak, and to our surprise flatly contradicted some of the statements which had been made, and alleged that no written evidence could be accepted in such cases, putting aside Professor Crookes and others as worthless and yet quoting a newspaper report of the Fox sisters' exposure which he gave as proof that mediums were frauds and Spiritualists deluded. Mr. Lees will debate the question with Mr. Major next Sunday at3 p.m.—J. T. Audy.

Light, Volume 9, October 12, 1889, Page 495

South London Spiritualist Society, Winchester Hall, 33, High-street, Peckham.—Our social gathering was a great success on Tuesday last, between sixty and seventy friends spending an enjoyable evening. We intend holding social meetings on the first Tuesday in each month during the winter. On Sunday last Mr. R. J. Lees occupied our platform. Next Sunday we expect to have Messrs. Veitch and U. W. Goddard. After the evening service the quarterly general meeting of the members will be held. We hope to have a good muster. Mrs. Spring will be at 99, Hill-street, on Wednesday, October 16th, at 8 p.m. Strangers invited.—W. E. Lons, Hon. Sec.

[...]

Peckham Rye.—Mr. R. J. Lees opened the debate on Sunday, and combatted Mr. Major's statements in a very able manner, leaving no loophole of escape. Mr. Lees read an extract from "Light," dating before the Seybert Commission, which was an expose' of the Fox Sisters, showing that Spiritualists were the first to bring frauds to light. In reply, Mr. Major stated that he had attended seances for materialisation, &c, which were all humbug, but when asked the question he could not say that he had thoroughly tested them ; as to Zöllner, he was a madman; in fact, his arguments were very weak. I thank the many friends who attended, helping to swell the very large number of listeners. No further meetings for the present.—J.T. Audy. [Is this Major the same person mentioned in the August letter?]

[TradeName]

Ex-Medium Lees

An account, from an antagonist, of Lees' activities as an anti-spiritualist ex-medium in the 1870's. The author notes that Lees "even now claims to get manifestations by some sort of occult power,"


The Spiritual Magazine, October, 1876, pages 465-471

Occasional Leaves from My Note Book
by Geo. Sexton, London, September 16th, 1876

[...]

On Monday and Tuesday, August 28 and 29, I gave two lectures on Spiritualism, at Leigh, in Lancashire, my subjects being the "Claims of Spiritualism upon Public Attention," and "Objections to Spritualism Stated and Examined." These lectures were brought about in consequence of a discussion which had been held in the town between Mr. Mahoney of Birmingham, and Mr. Lees the "ex-medium." Mr. Lees in fact, had been making himself extremely active in Leigh for some time before I went. He had been giving lectures and sham séances, and on the whole seemingly driving a rather flourishing trade, although as his séances had been mostly failures, a good deal of dissatisfaction was felt by those who at first had taken him warmly by the hand and energetically supported his claims. When I got in the railway at the Victoria Station, Manchester, on the Monday evening, to make my way to Leigh, whom should I see standing on the platform close to the train, but this same celebrated "ex-medium." "Aha!" thought I, "so you are going down with a view to offer opposition at the close of my lecture I suppose. Well, we shall see." Sure enough my anticipations were realised, for when I emerged from the carriage at Leigh, there was also the redoubtable Mr. Lees. Some friends met me at the station, took me to the house of one of them where I had some tea, after which I made my way to the Hall. On mounting the platform I saw the "ex-medium," note book in hand, preparing for an attack as soon as the opportunity should offer. The chair was taken by Samuel Henshall, Esq., of Cheetwood, a gentleman connected with the New Church Society in Peter Street, Manchester.

Before the commencement of the lecture a paper was handed to me containing a preposterous challenge from Lees, setting forth that "Mr. Mahoney having recently failed in a three nights' debate to prove that Spiritualism is what it is represented by its advocates," I was challenged to discuss the question in the same place where it had suffered defeat, signed of course "Robt. Jas. Lees." Taking no notice of this for the time being I delivered my lecture, which was admirably received by a moderately good, and very intelligent audience. There had been no announcement made that anything like discussion would be allowed, but as soon as the applause had subsided, after I had sat down, up jumped Mr. Lees begging to be allowed to put a question. As I agreed to this, the "ex-medium," with a good deal of swagger said, "Dr. Sexton denies unconscious thinking. I should like to know whether a man doesn't think unconsciously when he dreams, and whether there is not unconscious thinking in the case of the medium in a state of trance?" I replied, "It is quite clear that Mr. Lees has not been thinking, either consciously or unconsciously about the questions that he has put, or he would not have put them. To say that a man is unconscious when he dreams is to say that he is not conscious of his dream; and how, in that case, could he know anything about it? As to the persons in a trance, Mr. Lees knows perfectly well that according to the Spiritualist's theory, they do not think either consciously or unconsciously, their own minds being in a state of abeyance for the time being, and that the thinking that is done through them is effected by another spiritual agent."Mr. Lees then proceeded to announce that he should give a lecture in reply to me during the following week. I remarked that it was hardly gentlemanly for Mr. Lees to come to my lectures and advertise his own. As he had done so, however, I might just refer to the ridiculous challenge which I had received from him—-a challenge which commenced with a grand flourish of trumpets about the challenger having defeated Mr. Mahoney. "Now," said I, "I am not quite sure that Mr. Mahoney was defeated. In any case, if he was, I don't think it becomes Mr. Lees to say so; he should leave that to be judged of by the people who heard the debate."I told the audience that I was perfectly ready to meet any representative man, to discuss the truth of my opinions on this or other subjects; but that before I would agree to debate with Mr. Lees, I would put to him a straightforward question, the answer to which I thought would show them that a discussion with him was unnecessary or undesirable. Addressing Mr. Lees, I said, "I find you call yourself an 'ex-medium.' Please tell me in a straightforward way, were you ever a medium or not? Because if you were, Spiritualism is true, and there is no need for us to discuss it; and if you were not, then when you pretended to be one you were an impostor, and therefore, certainly not a man to enter into a discussion with." He got up and said that the Spiritualists had called him a medium, but that he had never called himself one, or an "ex-medium." I replied, "I have bills in my possession in which you describe yourself as an 'ex-medium;' but you have not answered the question. I don't care what the Spiritualists called you. Were you a medium or not?" Driven thus into a corner he replied that he was a medium, but that Spiritualism was still not true, because the effects that he experienced were not produced by spirits. "Why," said I, "You don't appear to know the meaning of the word medium; you had better go home and consult a dictionary. A medium is the channel through which one agent acts upon another—a vehicle of transmission. If you were a medium and not of spiritual agency, what then were you a medium of?" I need hardly say that I got no reply to this direct question. As I was leaving the Hall, the editor of the Leigh Chronicle came up to me, and said, "Look here, that man said, he never called himself an 'ex-medium.' Here is a photograph which he has given me this very night, on the back of which he so describes himself." And sure enough there it was:—"R. J. Lees, ex-medium," in his own handwriting, probably written just before coming to the meeting, where he declared he had never called himself an " ex-medium" at all.

On the following evening Mr. Lees was again present. In this lecture, while dealing with the objections urged against Spiritualism, I took occasion to notice a statement that Mr. Lees had made in the town, but without referring to him personally, to the effect that the lunatic asylums of America were filled to overflowing with Spiritualists, the inference to be drawn from which fact was of course that Spiritualism was a most fruitful source of insanity. I said I would characterise this statement by using the plainest words that I could employ. It was simply an audacious lie. Spiritualists had perhaps furnished a fewer number of inmates of lunatic asylums than any class of people that could be named. A man might of course go mad on the question of Spiritualism as he might on that of religion. Undue and excessive attention to one subject, whatever might be its nature, frequently produced insanity; but the number of Spiritualists who had gone mad was remarkably small. It had been suggested by the chairman at the commencement of this lecture that it would be better to allow Mr. Lees to have ten minutes at the close to say what he had got to say on the subject. I was perfectly agreeable to this and consequently after the lecture, which was most enthusiastically received, Mr. Lees was called upon to give his objections to Spiritualism. When he got up, which he did somewhat reluctantly, he complained that ten minutes was too short a time to deal with so large a question, but curiously enough he got through all he had to say and sat down before the ten minutes had expired. His principal arguments were that spirits contradicted each other and said what was not true, and that spiritual beings could not act on material things. I replied that I hardly saw how the fact of the messages being contradictory could prove there were no spirits, else the statements made by Mr. Lees would prove that he didn't exist. I fancied that I had seen contradictory statements made, and heard lies told by human beings in the flesh very often, and I did not see why human beings out of the flesh could not be guilty of the same fault. As to the statement that spiritual beings couldn't act on matter, I was certainly very much astonished to hear that assertion from a gentleman who came to that town I believed by the invitation of the Young Men's Christian Association. I might beg to draw their attention to a very old book in which Christians were usually supposed to have some faith, and in the pages of which several accounts would be found of spiritual beings acting directly on matter. There was a case in which an angel rolled back a stone from the door of a well-known sepulchre, and there was a case in which a spirit took Ezekiel by the hair of his head and carried him a long distance to Jerusalem. Several other instances of a similar kind I pointed out as being described in the Bible and asked whether Mr. Lees disbelieved these, and if so what the Young Men's Christian Association thought of him? When I had sat down and the applause which was long and loud had subsided, a gentleman rose, whose name I afterwards learned was Norbury, and stated that he was a member of the Young Men's Christian Association, and in that capacity he begged to repudiate all connection with Mr. Lees, and said that he did not consider the Young Men's Christian Association at all honoured by being associated with such a man. To this I replied that I was very glad to hear it, for as I was myself frequently in the habit of lecturing for Young Men's Christian Associations, and had a very high opinion of the work in which they were engaged, I was sorry to find that they had lent any countenance to such a man as the "ex-medium." On a vote of thanks afterwards being proposed to me it was seconded by Mr. Lees, who Sroceeded to speak in most eulogistic terms of the lecture I had delivered and of my ability in general, which certainly did strike me as somewhat novel. The lectures were tolerably well attended and were admirably received. A long report of them extending over more than three columns appeared in the Leigh Chronicle of the Saturday following.

From the same paper of a week later I learn that Mr. Lees gave his lecture in reply to me, and in doing so indulged in a good many reckless statements. He said he had seen Dr. Lynn perform feats in every sense "equal to those performed by the Spiritualists, and perhaps superior." This is utterly untrue, and Dr. Lynn has himself again and again admitted to me his inability to do anything more than give a crude imitation of the spiritual manifestations. Dr. Lynn is known to me intimately, he is the cleverest conjuror living, and withal a man of honour and a gentleman; and were he appealed to lie would not for one moment defend the preposterous statement made about him by Mr. Lees. But suppose it were so? Does not Mr. Lees see that the argument is as powerful against his own pretended mediumship as against that of the Spiritualists, seeing that he even now claims to get manifestations by some sort of occult power. He denied, too, that Mr. Crookes was a Spiritualist, whereas Mr. Crookes does not hesitate to speak of himself as a believer in Spiritualism, as may be seen from his recent speech at the meeting of the British Association at Glasgow. Of myself personally, Mr. Lees said I was first "a Congregationalist, afterwards an Atheist, and subsequently a Spiritualist," and that consequently I had "changed three times." Now I most certainly never was a congregationalist unless I might be considered one now, and in the strict sense of the word was never an Atheist. Even if I had, however, it is difficult to see where the three changes can be brought in, since I remain a Spiritualist, and must be considered to have commenced with one of the shades of thought referred to as soon as I was capable of forming any opinion. But if it were true, that I had changed three times, I have yet to learn that that is either a crime or a disadvantage. The statements made in my lecture were wilfully misrepresented. Take the following, which I copy from the Leigh Chronicle:— "Dr. Sexton contended that this was the lowest sphere of existence, and that Spiritualism recognized the grand doctrine of progress. At that rate if there were no punishment hereafter, but a system of progress, a man might be a liar, thief or murderer in this world without fear." When and where did I contend for any such preposterous theory as this? I have never stated that the present was the lowest sphere of existence, because I am very far from thinking that it is; and to make me represent that liars, thieves and murderers will share the same fate hereafter as the virtuous and the good is a mendacious calumny. Why, I have been again and again blamed by Progressionalists for speaking so frequently of the hells; and of the reality of these hells I have no kind of doubt whatever. However, I suppose I must take the most charitable view of the question and conclude that Mr. Lees has given himself no trouble to learn what my opinions are. He significantly remarked in his lecture that "he considered Dr. Sexton's reasoning beautiful, if you could but understand it." Well, I daresay there are many people who could not understand it—-a misfortune which all public teachers have to contend with. I supply arguments but can't, unfortunately, furnish my hearers with brains. Amongst other misrepresentations may be mentioned the statement that "Dr. Randolph and Dr. Potter (America) were formerly Spiritualists, but after examining it left it, having found it out to be a delusion." Now, Dr. Kandolph died only last year, as firm a believer in Spiritualism as he had ever been in his life. The statement about the lunatic asylums again turns up and Mr. Lees being pressed for his authority falls back upon a reckless assertion of Mr. David King of Birmingham. And upon such evidence as this it is, this man goes about the country repeating false and slanderous statements respecting Spiritualists. Probably if David King were asked for his authority he would refer to Mr. Lees. The Baptist minister who took the chair, has about as strange a notion of evidence as the "ex-medium" himself. He remarked, "As regards Mr. David King, I know him as being second to none as a good Christian, and if we had this statement corroborated by Mr. King, so far as 1 am concerned 1 should take it as satisfactory." What would Mr. Wareing think of a person who went through the country slandering the Baptists, and who when asked for the authority upon which he made his statements should refer to some bitter opponent of that denomination. Nor is the truthfulness of Mr. David King all that is requisite in this case, we must know the evidence on which he makes the assertion. Suffice it to say that it is as reckless and false a slander as ever went forth to the world.

[...]

[TradeName]

Mr. Lees, "ex-medium," Now A Medium -- 1885

The Medium and Daybreak, May 8, 1885, page 299
by William Oxley

MR. LEES, "EX-MEDIUM," NOW A MEDIUM.

On Monday, May 4th, at the Hearts of Oak Coffee Tavern, Charlotte Street, a small company assembled for the ordinary weekly discourse and discussion. The subject was "Modern Spiritualism," opened by Mr. J. Hocker After breaking ground and recounting his own marvellous experiences, and adducing the testimony so abundant in the annals of Spiritualism, opposition and partial confirmation was advanced by several of the company. A gentleman, by the name of Mr. Lees, then arose and stated, that he had opposed Spiritualism as a lecturer for eighteen yearn, and that he thought at that time to be able to do all that Spiritualists advanced, in the way of table-turning, writing like Slade, &c. This induced the belief amongst some in the audience assembled, that another fierce adversary of the truth was to be encountered, but, to our surprise, he immediately disclosed the fact in forcible and choice language, that, through his own mediumship solely, he afterwards received such unmistakable proofs of spirit power and outside influence as totally to revolutionize the current of his thoughts and actions. He narrated most marvellous experiences of direct clairvoyance in regard to verified facts in America, the cure of hidden diseases and the identity of spirit poets and others, in comparison of their signatures and in some cases their communications with records in the British Museum. We trust that a much larger audience may hear elsewhere the truths of Spiritualism illustrated by such a varied human experience as Mr. Lees can offer. A stock of old Mediums was distributed.—Next Monday, at 8. 30., subject: "The Natural Food of Man." Admission free.— C. Delolme.

[Mayerling]

[QUOTE=TradeName;246807]Light: A Journal of Psychical, Occult, and Mystical Research, Volume 9, September 28, 1889, Page 470, Column 2

VISIONS OF THE NIQHT.

When anything takes hold on the public imagination it almost necessarily results that impressionable people dream dreams and see visions bearing on the subject. The horrors associated with Whitechapel have stirred the public mind, and the St. James's Gazette gives a batch of dreams which are more coherent than what is usually published on such occasions. The account must be discounted, but it is distinctly curious :—

Mr. T. Ross Scott, residing at 26, Queen's-crescent, which is situated in one of tho fashionable suburbs of Edinburgh, has given publicity to a peculiar dream which he had on Tuesday morning of the Whitechapel murderer, and says that is the third occasion on which the same figure has presented itself to him in his dreams, and it has accordingly made a deep impression upon him. He says :—"While residing at Burntisland during the month of July, two of my remarkable dreams took place. The first occasion on which I saw the vision was during the night of Thursday, July 4th. The figure was standing in what appeared to me to be a small dispensary; but I was unable to note any of the details, because the man, whom I supposed to be the ship's surgeon, had his eyes fixed on me, and I seemed quite powerless to withdraw mine from his gaze. Just then, however, I awoke, and my dream came to an end. About a fortnight afterwards, on the morning of the eighth murder, the vision again appeared to me." Mr. Scott afterwards had his attention drawn to the Mirror of July 29th, in which the editor (Mr. Stuart Cumberland) gave an account of a vision in which the face of a man claiming to be the author of the murders presented itself. Upon opening the paper Mr. Scott instantly recognised the portrait as being that of the man he had seen in his dreams. With the exception of the colour of the moustache the description tallied in every respect. Since then it had been reported in the Mirror that the vision of the same face had appeared to a lady, and that that lady had subsequently seen the man of her dreams sitting in a fashionable London church during evening service. Mr. Scott gives the following account of his dream on Tuesday morning :—" Retired to bed at 1.30 this morning, but for a long while lay quite awake. The last thing I remember was looking at my watch, the hands of which pointed to five minutes to three. I then fell asleep. Gradually buildings seemed to rise on every side, and I appeared to be walking along a somewhat broad street, the features of which, however, I was unable to see distinctly, owing to the darkness of the night. While proceeding on my way I became conscious of the presence of someone, and, glancing up, observed a tall, dark figure rapidly approaching me. In his right hand, the stranger held a large carpet bag, which apparently he had considerable difficulty in carrying. As he passed he turned his head towards me, and I immediately recognised him as the 'surgeon' of my two previous dreams. In vain I tried to reach him; he again had his eyes fixed on me; I was totally unable to move. Just then I awoke, struggling violently and completely exhausted. The time by my watch was eleven minutes past five."






Light: A Journal of Psychical, Occult, and Mystical Research, Volume 9, October 19, 1889, Page 507, Column 2

Hi all,

This is the first reference I have found anywhere to Stuart C. Cumberland and his vision.

Jeff

[Mayerling]

Stuart C. Cumberland

I am hoping that someone may look into Mr. Stuart C. Cumberland, noted "thought reader" and spiritualist, who claimed he dreamed he saw Jack the Ripper. There is a new book on this subjecte THE THOUGHT READER CRAZE by Barry H. Wiley, that appears to be of interest.

Jeff

[TradeName]

Here's a link to a 2003 thread with a post by Chris Scott which includes a hard to read scan of an article about Cumberland's "Dream Potrait."

[TradeName]

Another article about Cumberland.

The Mercury (Hobart, Tas.), October 30, 1889, Page 25

JACK THE RIPPER
STUART CUMBERLAND"S THEORY
THE THOUGHT READER'S DREAM

Stuart Cumberland has been dreaming
in an altogether too delightfully a propos
manner about "Jack the Ripper."
Thought-readiug, as a profession, having
fizzled out, the enterprising Stuart appears
to be plumbing society to ascertain how a
course of prophetic dreaming would go
down. After all, if these visions have no
other use, they make capital "copy" for
the "Mirror."

"I see it asked," says Mr. Cumberland,
"in both the English and foreign
Press, why, if I possess the power of
thought-reading, I am unable to lay my
hand upon the author of the Whitechapel
murders, and from time to time I receive
letters calling upon me to exert myself
towards bringing the murderer to justice.
To my critics and to my correspondents
I can only reply that my power to
read thoughts is limited, and that I
can no more trace out the whereabouts
of an assassin than I can see
through a stone wall. In thought-reading
the operator must have the one
whose thoughts are to be read in front of
him in order that he, observing the
physical indications that person may
betray, may arrive at his thoughts. This '
it how it stands as far as I am concerned
with the diabolical scoundrel called 'Jack
the Ripper.' I have nothing to go upon,
no suspect to try my thought-reading
upon: were it otherwise, I might possibly
be able to bring the crime home to the
guilty man.

"But although I have, for the reasons
above stated, been unable to aid justice in
the matter of the Whitechapel murders, I
have none the less given the ghastly
subject a good deal of thought, with the
result that in my dreams the face of a
man claiming to be the author of these
murders has presented itself to me. The
first time this face appeared to me was
when I was in Dundee last October, soon
after the perpetration of the sixth murder,
and the next day I related the particulars
of my dream to a representative of the
[line missing]
a note of them. A couple of weeks later I
again saw the face, and I remarked to Dr.
Rubie, who was then editing the London
"Evening News," I believed that within
a couple of days we should have another
Whitechapel murder.

"A couple of days" remarked the
doctor; "why that will make it Lord
Mayor's Day, and on that day I am to
lunch with you; and if 'Jack the Ripper'
goes to work, then I shall be detained at
the office, and you won't have me at
lunch."

Lord Mayor's Day came round, and I
was at my club waiting for Dr. Rubie;
but the luncheon hour passed and he did
not arrive. Presently there arrived a boy
from the "Evening News" with a note.
It was from my expected guest, and ran
as follows:--

'Your prophecy has come true. Jack
the Ripper has been at work again. I am
therefore detained at the office and can't,
I am sorry to say, lunch with you.'

["]On Wednesday, July 17, I went to
Margate. I was out of sorts, and was
suffering a great deal from sleeplessness.
On retiring to bed, I, for a long while, lay
awake, and when at length I feel [sic] asleep
I did not precisely sleep the sleep of the
just. In one of my dreamful moments, a
face appeared before me. It was but a
passing vision, but there was sufficient
time to recognise it as that of the one I had
seen twice before--the face of the Whitechapel
murderer of my imagination.

"Let me describe this face.

"It was thinnish and oval in shape.
The eyes were dark and prominent, showing
plenty of white. The brow was
narrow, and the chin somewhat pointed.
The complexion was sallow--somewhere
between that of a Maltese and a Parsee.
The nose was somewhat Semitic in shape,
and formed a prominent feature of the
face, The formation of the mouth I
could not very well see; it was shaded
by a black moustache. Beyond the
hair on the upper lip the face was
bare. It was not a particularly disagreeable
face, but there was a wild intensity
about the dark full eyes that
fascinated me as I gazed into them, They
were the eyes of a mesmerist!

"The man of my dream« wore a short-crowned
chimney-pot hat; he stooped in
his shoulders, and although there was a
wiry look about such portions of his figure
that were visible to me, he did not have
the appearance of a man of muscular
build.

"I am, alas! not an artist, and I can
only describe in words what I fain would
draw in pencil.

"I may mention that the first time I
saw the man he seemed to draw with his
right hand in the air as it were the figure
9. I at the time interpreted it as meaning
that he would commit nine murders.
Eight he has already committed. Will he
commit the ninth? It was the seeing of
this man's face and the indication of his
intention, as contained in his drawing the
figure 9, that determined me to write my
recent weird story, 'A Fatal Affinity.'
This story is of course wholly fanciful,
but many superstitiously inclined
folk are inclined to find in it
a solution of the Whitechapel mystery.
People who have read the
book, including the Right Hon. W. E.
Gladstone, have been haunted by the
vision of the unearthly assassin who
prominently figures therein, and I have
been inundated with letters requesting
me to state whether the book was founded
on fact or whether it was solely the outcome
of my imagination. How strange
it would be if the actual Whitechapel
murderer were, as intimated in 'A Fatal
Affinity,' to commit his ninth murder,
and then be delivered up to justice."

"I may, as a matter of course, be all
out of it with respect to the portrait of
the murderer; for, after all, it was but a
dream, and dreams count for but little, if
anything, in the stern realities of life.
But all the same the vision which has appeared
to me on three separate occasions
has, as the reader may well imagine, not
failed to make a deep impression upon me,
and I cannot help thinking that what I
have written will prove of some interest
to the public. And if after all I should
be right! If--well we shall see!"

[TradeName]

Reviews of Cumberland's "A Fatal Affinity"

The Academy, Volume 35, April 6, 1889, Pages 233-234

New Novels

[...]

A Fatal Affinity. By Stuart Cumberland.
(Spencer Blackett.)

[...]

Mr. Stuart Cumberland's latest work claims to be "a weird story," and such it undoubtedly is. Nine mysterious murders have startled and horrified the London world; all the victims have been young women of unblemished reputation, and are said to have resembled one another in personal appearance, though not in social position; further, each has been assassinated on her birthday, the deed has heen committed with precisely the same sort of instrument in every case, and up to the present time not the slightest trace of the murderer has been discovered. Eventually it appears that the whole series of crimes has been perpetrated by diabolical agency, an emissary of the powers of darkness, residing in human shape in London, having been appointed to the task. It is scarcely possible to criticise seriously productions of this kind. "When the story arrives at a point where an English cavalry officer of high rank dons a sorcerer's long flowing robe of white, and, drawing with an ebony rod a magic circle on the floor, succeeds in conjuring up a hideous apparition, the adult reader will at once appraise the value of the work before him, and compose his mind to the same sort of attitude he would assume before perusing the tale of the Second Calender, restored to man's shape by that king's daughter, whose enchantments, conducted in similar fashion, caused the appearance of "the genie, the son of the daughter of Eblis, in the shape of a very large and terrible lion." But to younger readers A Fatal Affinity may have the unwholesome effect of imparting hideous terrors in regard to the possibility of their being despatched on the occasion of their next birthday by the "astral body" of some reputedly inoffensive Hindu student at present located in suburban lodgings. It is difficult to see what other purpose can be achieved by the story. As for the scheme—-half Brahministic, half Zoroastrian—-of the government of the universe, the operation of which is outlined in the course of the narrative, it is needless to enquire whether it accords with any actually existing system of human belief.

[...]



The Literary World, Volume 39, April 5, 1889, Page 317

New Novels

[...]

A Fatal Affinity, by Stuart Cumberland, is a romance suggested by the East-end murders. In the novel, the young girls who are the victims of the assassin's knife are snatched from the upper and middle classes as well as from the daughters of the people. The connecting link between them is a striking similarity of personal appearance, and this clue at length leads to the discovery of the murderer by an English officer, an adept in Eastern occultism. The assassin is a member of the 'Brotherhood of Darkness,' the initiatory rite to which diabolic fraternity is the slaughter of thirteen maidens, one at the period of each full moon during the year of probation. The 'weird story,' as the author calls it, is related in thrilling style, and has in it the elements of popularity among lovers of sensational literature.

[...]

[TradeName]

Ad for Cumberland's "The Mirror"

From Google books.

Willing's British and Irish Press Guide (London: James Willing, 1891) Page 409