Psychomancy: Spirit-Rappings and Table-Tippings Exposed — Edition Insights

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Page, Charles Grafton, 1812-1868 Project Gutenberg 2020 Not confirmed
Spiritualism; Table-moving (Spiritualism) Readers of public-domain and historical texts
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Words 21,863
Reading time 96 min
Text sections 2

The source record for Psychomancy: Spirit-Rappings and Table-Tippings Exposed — Edition Insights measures this digital text at 21,863 words, 1 hr 36 min estimated reading time, and 2 detected text sections.

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Project Gutenberg metadata also associates the work with “Spiritualism,” connecting these edition facts with the source record’s subject description.

Charles G. Page's 1853 exposé dissects the spiritualist craze through mechanical experiments and skeptical reasoning, arguing that spirit-rappings and table-tippings are human tricks, not supernatural phenomena.
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Bacon was obliged to be a philosopher for the whole enlightened world; but, in our day, so vast has each branch of science become, that any one of them would be full enough for a Bacon's grasp, and philosophers hardly dare to venture outside of their own boundaries, lest they become, or be considered _philosophists_. We hear men of science abused because they take such obstinate, inexorable positions against these "_fooleries_." This they are bound to do. Familiar with the laws of nature, all real phenomena are alike marvellous to their minds, and those which claim to be miraculous, supernatural, and, _par excellence_, the MARVELLOUS, they repudiate summarily as absurdities, knowing that if they cannot disabuse the popular mind, they can prove their irrationality to their own entire satisfaction, at least. Formerly fortune-tellers were sometimes styled Philomaths, but we think that as fortune-telling has degenerated into such disrepute, the name is unworthily applied, and we propose to transfer it to that class of learned writers of the present day, who seek to trace these tricks of raps and tips to the direct agency of the devil, or evil or good spirits;--supposing these spirits to make the sounds or movements, and to give the communications;--and to that class specially who attribute these phenomena to electricity, magnetism, or to the action of some power or fluid hitherto unknown; in short, to all, who look upon these things as any thing else than impostures and illusions. These are the philomaths of the present day, and while they thus stand in the way of advancement in true knowledge, they are, in effect, fostering error, superstition, and sorcery. We boast in our day of the enlightenment of the masses, the spread of education and the diffusion of knowledge; but for all this, necromancy is not dead nor stifled; and is now like a baleful poison running rife through our land, upon the most preposterous foundations and pretexts. Spirits, rapping upon doors, floors, and tables, upsetting tables and swinging them about the room? Spirits, do you say? Has a "spirit flesh and blood?" Has a spirit _bones, muscles, fingers, heels, toes, and sticks_? DO SPIRITS WEAR PETTICOATS _and long dresses_? A "_new fluid_," says another philomath. A new fluid, forsooth? None other than that old fluid of credulity or gullibity, if we may be allowed the latter term. An "old fluid," says another. "Electricity or magnetism in some shape." This is insufferable. Since the first discoveries in electricity and magnetism, these agents have had to take the paternity of every rare and inexplicable phenomenon. This is much more the case now than when Sir Walter Scott wrote his letters on witchcraft, though he says that the divining-rod, and other remarkable and misconceived phenomena, were assigned to the agency of electricity and magnetism. At the present times these subtle agents are the common _scape-goats_ for mesmeric, electro-biological, psychological, and every other kind of phenomenon, the cause of which eludes the senses, and the new-fangled farce of "rappings and tippings" must fain take advantage of the same subterfuge in order to make its way to popular credence. Unfortunately, in this case an accurate knowledge of the laws of electricity is possessed by comparatively few persons; and the electric fluid, or power of magnetism, becomes a very clever instrument in the hands of charlatans and empirics, through which to enforce upon the popular mind the reality of their tricks and impostures. To one who has an adequate knowledge of the laws of electricity and magnetism, it is more than amusing to see with what pedantic gravity these latter philomaths descant upon electricity and magnetism, contorting and butchering their established laws all the while, to explain some vile juggle, or unravel the psychomancy of rappers and tippers; and also to see with what avidity their inflated arguments are gulped by gaping crowds, who apparently are unwilling or unable to swallow a single _naked truth_. It is often said that "men love to be deceived." This is true to some extent, and it is sometimes the case that a quack will draw crowds around him where a truly learned man could not get a foothold. The truth however is mighty, and will prevail, and the power of learning always has been, and will be felt, though it may be somewhat slow to assert and maintain its supremacy. In verity, there is not one property, condition, or law of electricity or magnetism, so far as they have been established by experiment and science, that would explain rappings and tippings without doing violence to philosophy. A few years ago, a medical friend and brother came to our house late at night, in considerable trepidation, and wished us to go and see a woman who was bewitched in an extraordinary manner. At intervals she would be seized with convulsions, and while the fit was on her she pulled pins out of the hands, arms, and legs of bystanders, and tossing the pins into her mouth, swallowed them. We remonstrated with him, but though highly intelligent, and excelling in his profession, our friend the Doctor would not give it up. He had seen it, believed it, but could not account for it, and came to us specially to ascertain if "ELECTRICITY had not something to do with it." Knowing that the witches of old had a special fancy for pins, and fully prepared to see nothing more than a dexterous feat of legerdemain, we consented to go, late as it was, and as soon as the pretty little elf, who was lying upon a pallet upon the floor, had become convulsed, and pulled a pin from our person, and swallowed it, we discovered the _quomodò_, and the next day, with a little practice, we were able to go into very fair convulsions, and could draw out pins and swallow them as skilfully as the witch herself. Our good friend, the doctor, had not even noticed that the convulsive movements were all confined to the voluntary actions upon the muscles, so engrossed was he with the idea of the supernatural character of this performance. It is remarkable to notice how the scrutinizing powers of the most astute, fail as soon as they entertain the remotest idea of the supernatural in these cases. This girl was visited by hundreds of respectable and intelligent persons in our community, and notwithstanding a publication which was made exposing the trick, but few were able to discover it for themselves, and the greater portion believed it to be a genuine performance, and alms were freely given in sympathy for her unfortunate condition. Our sympathies were enlisted for those whom _she bewitched_, and we must give the _enchantress_ credit for more shrewdness than her customers, and we believe she reaped quite a rich harvest for her skill in legerdemain. We cite this case to show what violence is done to science to account for modern sorceries. _Remember_, we are called on to decide if _electricity_ played any part in this extraordinary exhibition.

Charles G. Page opens his 1853 exposé with a blunt proposition: the "wide-spread and alarming mania" of spirit-rappings and table-tippings is a modern guise for "devilish instrumentalities" operating through human machination. He immediately clarifies that he does not attribute direct supernatural agency to Satan, but insists that no performance can withstand scrutiny under natural laws. This combative, confident tone—challenging believers to "show us the proof to the contrary"—sets the stage for a work that blends theological argument with empirical demonstration.

Page's method is to treat the phenomena as puzzles to be solved by physics and common sense. He describes experiments with iron rods and speaking tubes to show how sound can be mislocalized, and he scrutinizes the Fox sisters' methods, noting their long dresses and reluctance to allow foot examination. The text is a period piece of skeptical science, written in a vigorous, sometimes sarcastic style.

The Devil's Old Tools

Page frames his argument within a Christian worldview, but he is careful to limit Satan's role. He writes that the "arch-enemy of man" has not introduced any new power; rather, he works through the human soul, his "pliant tool." This theological framework allows Page to dismiss the idea of a new supernatural force while still condemning the practice as morally dangerous. He repeatedly uses the phrase "a new power?" as a rhetorical device, arguing that a genuine new power would be a legitimate subject of scientific pursuit, not something confined to darkened rooms and credulous audiences.

The author's confidence in "Holy Writ" and "the unfailing laws of God" underpins his challenge. He does not merely deny the spirits; he dares proponents to produce evidence that cannot be explained naturally. This dual appeal—to scripture and to empirical science—reflects the intellectual tensions of mid-nineteenth-century America, where revivalism and rationalism often clashed.

Experiments in Sound and Deception

Page's most concrete evidence comes from his own experiments. He describes striking an iron rod twenty feet long: a listener at the far end hears the blow "precisely as if the blow was struck near his ear." He extrapolates that a concealed rod passing through a floor could produce mysterious rappings. This demonstration, which he claims to have "tried with entire success," is central to his argument that the ear cannot reliably locate sounds when the source is hidden.

He also cites the "Invisible Lady" illusion from Brewster's Natural Magic and the common speaking tube to show that auditory misdirection is well understood. By linking the Fox sisters' rappings to these known phenomena, Page attempts to demystify them without needing to catch the performers in the act. His tone here is instructional, almost like a lecture, as he walks the reader through the principles of acoustics.

The Fox Sisters and the Long Dress

Page devotes considerable attention to the Fox sisters, the most famous spirit-rappers of the era. He notes that there are "no male rappers" of their scale, and he attributes this to the protection afforded by their sex: "Relying upon their sex they trust the courtesy of their visitors as sufficient protection against the examination of even their feet." He observes that they wear "unusually long dresses" to conceal movements and apparatus, and that when one girl stood on tumblers, she did not rap until her dress touched the floor.

These observations are specific and testable. Page does not claim to have caught them in a trick, but he builds a circumstantial case. He also remarks that witches have historically outnumbered wizards, implying a gendered pattern in such deceptions. His language is pointed but not hysterical; he treats the sisters as clever operators rather than supernatural agents.

The Limits of the Excerpts

The provided excerpts break off before Page's conclusion, so we cannot see how he synthesizes his arguments or whether he offers a final verdict on the mania. The text appears to be a sustained polemic, but the later sections might include more detailed case studies or responses to critics. The catalog metadata lists the work under "Ethics" and subjects "Spiritualism" and "Table-moving," suggesting that Page's primary concern is moral and intellectual correction rather than purely scientific exposition.

Readers should be aware that the excerpts represent only the opening and a middle portion. The full book likely contains additional experiments, perhaps with electrical or mechanical tricks, and may address counterarguments from spiritualists. Page's style is energetic and opinionated, and his evidence is a mix of firsthand observation, analogy, and theological reasoning.

Page's Psychomancy rewards readers who enjoy period skeptical writing and the history of science. His combination of moral outrage and hands-on demonstration offers a window into how 19th-century intellectuals grappled with popular spiritualism. To get the most from the text, pay attention to his experimental setups and his rhetorical strategies—he is as much a showman as his opponents, but his stage is the printed page.

Reading how Page turned séance tricks into plain mechanics, I kept thinking of that quieter book sitting on my shelf, the one that traces how a century’s certainties unravel into poetry. Browning and His Century — A Closer Reading lingers differently—less debunking, more a long exhale over what we choose to believe, and what we let go.

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