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Carolbar Womens Zip Pointed Toe Retro Chunky High Heel Short Boots Brown yVl0UQEj
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(The description seems a perfect example of imperfect observation. Where was Shrewsbree Jnr. during the form manifestations?)
Today, the area of London in which the Davis family developed their mediumship -- and the mediumships of William Eglinton and George W. Haxby -- is substantially different, on the ground. Then, it looked something like this:
Now, the same areas, with our folks' various addresses, looks like this (Eglinton's Westmoreland place looks to me to be, today, Westland Place, more or less):
We're in the heart of East End Spiritualism, once again (I'd bet the "Mr. Lawrance" at the Westmoreland Hall seance is William Lawrence ), and John Davis' developing circle is, I think, fairly typical of East End Spiritualism -- joyous, boisterous, somewhat loosey-goosey, indifferent to appearances -- and definitely the kind of developing circle an East End cabinet maker who'd been to a few private circles, also in the East End, would form: a circle almost quaint in the universality of the mediumship developed and the manifestations produced, harkening back to the family circles of the 1860s. And yet pressured to, as Harrison's coverage of Eglin(g)ton and Haxby records, to produce that quintessentially West End class of phenomena: materialisations.

And producing, in addition, of the Great Materializers: William Eglinton, and William George Haxby.

Eglinton's already potted , for those need an introduction.

Potting Haxby -- it occurred to me to title the post as such -- ought to begin, probably, with the reporter of the Westmoreland Hall seance: William's elder brother, John W. Haxby (1849-1910).

John W. Haxby was born in Hunmanby , a village close by the sea in Yorkshire, to George Haxby, a grocer, and his wife Emily (surname as yet unknown). Some time around 1865, George Haxby retired from the grocery trade, and the Haxby family migrated from Hunmanby to London. The poll books for Hunmanby, in 1868, show that George still owned his shop and home (on the floor above, I'd imagine) in Hunmanby, but that his residence was "London," suggesting a newly-minted , a man living "upon his own means," as the enumerators so often wrote.

By 1874, John W., a clerk by day, had become deeply involved in London Spiritualist circles, superintending a society based at Goswell Hall, and acting in the early days of the BNAS as its assistant secretary, and then secretary (pro tem, and not paid for long stretches) for a time, before disappearing from the movement's records after 1876 or so -- aside from a cryptic mention, in the of November 30, 1877, that "Mr. John Haxby, of 8, Sandall-road, Camden Town, is getting powerful materialisations," which may an editorial blunder, perhaps, mistaking the younger for the edler brother, or perhaps an indication that John W. was intent on trading an administrative role in the movement for a performative one. That did not happen, as far as the record will allow us to determine. Instead, John W. emigrated to Australia in 1882: a fateful year for John W., and for William.

John W. Haxby was his brother's early, and staunch, promoter -- allowing the identical surnames to stand, but not explicitly affirming his familial relationship with his younger brother, William, until two years after William's public mediumship begins, although others will make the connection.
We first find William -- born, like his elder brother, in Hunmanby, in 1856 -- in the public record apprenticed to the Post Office as a "boy sorter", in 1872. Haxby will remain a Post Office employee during the early phase of his public mediumship, leaving his position in December of 1877 "to devote himself wholly to mediumship," as the Spiritualist for December 14, 1877 reports.
From his initial "discovery" by W. H. Harrison in October of 1874 until the middle of 1875, Haxby performed (as far as the Spiritualist records will allow us to determine) with William Eglington, who became during that period William Eglinton. The two practiced most physical manifestations, at one time or another during this period, and shared a group of controls: Joey, Cissy, John King and Abdullah. Their promiscuous seances at Westmoreland Place were large, even for the time -- the maximum sitter count was fixed at 30. Pricing was tiered, and sitters who were unable to pay were sometimes admitted gratis. The two are occasionally taken to task for their generousity, and even accused of pandering to their crowds and faking manifestations for sitters, an imputation Eglinton found offensive, writing to the MD (March 19, 1875: p. 186) that: "I am but a young medium (eighteen), but I have been so far acquainted with Spiritualism to know that we mortals cannot have our own way in everything. But myself and Mr. W. G. Haxby have labored for the past eight months as physical mediums, giving seances free whenever asked, and exacting in return nothing except the good-will of our fellow-creatures." It's hard to escape, when one reads the letters of this period, the sense that Eglinton and Haxby are of increasing interest to West End Spiritualists, who are put off by the raucous, overcrowded, loose public seances of the East End, and who wish to see the mediums in the more decorous and quiet seance rooms and salons West of the City.
Haxby and Eglinton separate -- why, I do not know -- some time in the middle of 1875. Eglinton continues with his now-storied career, while Haxby becomes a largely private medium, sitting in the circles of the faithful, and at soirees and conversaziones and at-homes, but no longer performing with any frequency in promiscuous public circles. He is living -- perhaps for 1875 -1877 -- at an Ainger Terrace address: the home of Mrs. Olive, a medium much in demand during the period, but now completely forgotten. And his skills are, as they were in the Davis circle, under development -- Florence Marryat reports seeing Haxby perform, during his residency with the Olives, producing spirit writing inside sealed boxes (a phenomenon his one-time partner William Eglinton will not produce for some years yet).
Haxby's form manifestations, in these private circles, are novel -- to say the least. John Haxby reported to the MD (May 26, 1876) that, at a private seance in the presence of his brother and others, a live pigeon had been materialized (not apported), followed by multiple form materializations.
In like vein, Hensleigh Wedgwood recorded, in a letter to the MD for December 7, 1877, that at a private weekly Haxby seance with five sitters on December 3, Abdullah materialized and allowed the sitters to measure his foot with a shoemaker's ruler, and to compare that measurement to Haxby's foot: "The foot proved to be eleven inches long, agreeing exactly with the measure taken by [another sitter] with her pocket handkerchief at a former sitting. The foot of Mr. Haxby measured only nine inches and three-quarters." Wedgwood spent a great deal of time testing Haxby's mediumship in 1878, including one incident in which Wedgwood and Captain James forced Haxby to strip naked, proving him with a dressing gown to wear while in the cabinet. Mrs. Guppy, or Florence Cook Corner, were, without fail, among the sitters for these Wedgwood seances, all of which produced multiple male and female spirit forms, inside and outside the cabinet.
William Stainton Moses was, similarly, deeply interested in Haxby's (for Moses, exemplary) mediumship at this time, and as such Haxby played an unwitting role in the outing of Moses as "M. A. Oxon," when, in the June 21, 1878 issue of , W. H. Harrison publishes an article by Moses that mentions Haxby, deliberately (?) publishing same under Moses' proper name, rather than his pseudonym.
Haxby has other interested, and important, private sitters in 1878, although we don't learn this until some years later, after Haxby's death. Henry Sidgwick and his sister-in-law sit with Haxby in 1878, and are compelled by the manifestations witnessed in his presence. Mrs. Sidgwick -- as she notes in her SPR paper "The Physical Phenomena of Spiritualism" in the SPR's Proceedings of May 3, 1886 -- is dismayed at her sister's and husband's response to Haxby's "miserable," seances, which she finds -- with an irony I'll return to at some later date -- as preposterous in their way as the seances of Alfred Firman with the Comte de Bullet in Paris.

"Experiences like this one," Mrs. Sidgwick wrote, "make one feel how misleading the accounts of some completely honest witnesses may be."

Haxby's star is rising in 1878, and it reaches its zenith in 1879. He is taken into the circles surround the British National Association of Spiritualists -- the center of West End Spiritualism -- and featured prominently in their formal work, and made a part of their informal play.
At the Fletchers' seances -- J. W. Fletcher is at that time a favorite of the BNAS -- Haxby pushes the envelope in more ways than one: a female spirit form with an infant in her arms is materialized while Haxby is in the cabinet, and at the close of that seance, according to the of November 21, 1879: "Lastly just a bove Mr. Fletcher's head, a spirit light formed, and after a time assumed the form of a white cross." This may mean nothing to infrequent readers, but to those of us who are hunting Converse All Star Leather Hi Chuck Taylor 765E7tVFO
-- the only demonstrable Spiritualist secret society on record -- this is the moment at which the spirits officially anoint J. W. Fletcher as the leader of that Order, in a circle populated by prominent members of the Order.
In October of 1879 Haxby sits, as the calibrating medium, for the test run of the redesigned weighing cabinet at the BNAS. Charles Blackburn -- ever the improver -- has had a plotter built for the weighing cabinet, and to test the new plotter, Haxby undergoes a 90+ minute seance, during which multiple spirit forms materialize, and Haxby's weight is reduced -- markedly -- in direct correlation with the appearance of the spirit forms, all changes in weight accurately recorded by Blackburn's new plotter.
But Haxby is playing, I think, a dangerous game in 1879 and early 1880. While clearly accepted by the Spiritualist circles centered around the BNAS and the Fletchers, Haxby is also drawn to the other, darker pole of central London Spiritualism: Williams' seance rooms, in Lamb's Conduit Street. The of December 19, 1879 records a public sitting at Lamb's Conduit Street almost calculated to produce an outrage: Charles Williams, Alfred Rita, Cecil Husk, Frederick Hudson and Haxby are all present; a Mrs. Billings (could it possibly be our Mrs. Billings?) is mentioned; Christian Reimers and W. H. Harrison are among the sitters. Beyond a conversation in Dutch between Reimers and an unnamed control, nothing significant occurs during the seance, but Haxby's presence in Lamb's Conduit Street speaks, to me anyway, of one of the central tensions in London mediumship of this period: the pushme-pullyou gravity well operating between the unremunerative valorization of the BNAS' seance rooms, and the dangerous, dark and profitable promiscuous dark seances of Lamb's Conduit Street.
In 1880, Haxby continues sitting in regularly-scheduled private seances with wealthy Spiritualists, in particular with a Joseph Freeman, of Brixton, who is subjecting Haxby -- with at best mixed success -- to electrical control of the type employed to test Annie Eva Fay.
In 1881, Haxby begins to hold more seances in his home -- the family home, also occupied by J. W. Haxby -- at 8 Sandall Road in Camden, and spends a good deal of time with the Dalston Society, which is the most vibrant of the independent Spiritualist societies at that time, and is managed by J. J. Morse.

In February of 1882, Haxby posts a notice in the (February 2, 1881) noting that he "will be glad to see his friends on Thursdays and Saturdays, between 2 and 5, at 8, Sandall Road, Camden Town, close to the Midland Railway Station." But less than a month later, (March 10,1882), Joseph Freeman writes to James Burns at the with sombre news:

Most of your readers will have heard of him and the wonderful manifestations taking place in his presence under the strictest test conditions, and many will know him personally and only be too glad of an opportunity of rendering the assistance he needs. A few of his near personal friends have helped him and are doing so, but he needs more, and Spiritualists have here an opportunity of showing their love of the Cause by sympathy and help to one of its exponents.

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Nickname: T-Hall
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Campus: Minneapolis East Bank, Superblock
Hall Type: Residence Hall
Population: 695, co-ed, first-year residents
Year Built: 1958 (expanded in 1999)
Number of Floors: 4

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