Sematology and Typtology

139. The first intelligent manifestations were obtained by rappings, or typtology. This primitive means, which came in the infancy of the art, offered but very limited resources, and with it communications were confined to monosyllabic answers, Yes or No, by the aid of a designated number of raps. It was afterward perfected, as we have said.

139. The first intelligent manifestations were obtained through rapping, or typtology. This early method, used when the art was still in its infancy, had very limited uses. Communications were restricted to Yes or No answers, given by a designated number of raps. As we have said, the method was later improved.

The rappings were obtained in two ways, by special mediums; and a certain aptitude for physical manifestations was usually necessary for this mode of operation. The first, which might be called swinging typtology, consists in the movements of the table, which raises itself on one side, then falls, striking its foot. For this, it is sufficient for the medium to rest the hands on the edge of the table: if he wishes to converse with any special spirit, he must make an invocation; in a contrary case, it is the first comer who is presented, or he who is in the habit of coming.

Special mediums produced the raps in two ways. This method usually required a certain ability to produce physical manifestations. The first method, which might be called swinging typtology, involves moving the table. The table rises on one side, then falls, striking its foot against the floor. For this method, the medium only needs to rest their hands on the edge of the table. If the medium wishes to speak with a particular spirit, they must summon it. Otherwise, the spirit that appears is the first to come or one that usually comes.

Having agreed, for instance, one rap for Yes, and two for No,—this is indifferent,—the questions they wish to ask are addressed to the spirit. We shall see, later, those from which it is proper to abstain. The difference is in the brevity of the responses, and the difficulty in so formulating the question that it may be answered by Yes or No. Suppose we ask the spirit, "What do you want?" He can answer only by one phrase; so we must say, "Do you want some thing?" "No." "Some other?" "Yes;"—and so on.

First, agree on a signal, such as one rap for Yes and two for No. It does not matter which signals you choose. Then ask the spirit your questions. Later, we will see which questions should be avoided. The difference is that the answers are brief, and it is difficult to phrase questions that can be answered Yes or No. Suppose we ask the spirit, "What do you want?" He can answer only with a single phrase, so we must say, "Do you want something?" "No." "Something else?" "Yes." And so on.

140. It is to be remarked that, in the use of this means, the spirit often joins a kind of pantomime, that is, he expresses the energy of his affirmation, or negation, by the force of the raps. He also expresses the nature of the sentiments that animate him,—violence, by the rudeness of his movements; anger and impatience, in striking reiterated blows with force, as a person strikes with the foot with rage, sometimes throwing the table to the ground. If he is kind and polite, at the beginning and end of the sitting he inclines the table in salutation; if he desires to address himself to one person in the circle, he inclines the table toward him with gentleness or violence, according as he desires to express affection or antipathy. This is, properly speaking, sematology, or the language of signs, as typtology is the language of rappings.

140. It should be noted that, when using this method, the spirit often adds a kind of pantomime. He uses the force of the raps to show how strongly he affirms or denies something. He also shows the nature of his feelings. He expresses violence through rough movements, and anger and impatience through repeated, forceful blows. These are like the blows a person makes when stamping a foot in rage. Sometimes he throws the table to the ground. If he is kind and polite, he tilts the table in greeting at the beginning and end of the sitting. If he wishes to address one person in the circle, he tilts the table toward that person. He does so gently or violently, depending on whether he wishes to express affection or antipathy. This is properly called sematology, or the language of signs, just as typtology is the language of raps.

The following is a remarkable example of the spontaneous employment of sematology: A gentleman of our acquaintance was in his parlor one day, where several persons were engaged with manifestations, when he received a letter from us. While he was reading it, the stand which served for experimenting suddenly came toward him. Having finished reading the letter, he went to put it on a table at the other end of the room; the stand followed him, and inclined itself toward the table on which he had laid the letter. Surprised at this coincidence, he thought there must be some relation between this movement and the letter. He interrogated the spirit, who answered that he was our familiar spirit. This gentleman having informed us of the circumstance, we, in our turn, asked the spirit to tell us the motive of the visit he had made; he answered, "It is natural that I should go to see persons with whom you are in relation, in order to be able, at need, to give you, as well as them, the necessary warnings."

The following is a remarkable example of the spontaneous use of sematology. A gentleman we knew was in his parlor one day, where several people were experimenting with manifestations. He received a letter from us. While he was reading it, the stand used for the experiments suddenly moved toward him. After reading the letter, he went to put it on a table at the other end of the room. The stand followed him and tilted toward the table where he had placed the letter. Surprised by this coincidence, he thought the movement must have something to do with the letter. He questioned the spirit, who answered that he was our familiar spirit. The gentleman told us what had happened. We, in turn, asked the spirit why he had made the visit. He answered, "It is natural for me to visit people you are in contact with, so that I can give both you and them any necessary warnings when needed."

It is thus evident that the spirit had wished to call his attention, and had sought an occasion to let him know that he was there. A dumb person could not have done better.

It is clear, then, that the spirit wanted to get his attention. The spirit had looked for a chance to let him know he was there. A person unable to speak could not have done better.

141. Typtology was not slow in being perfected and enriched with a more complete means of communication—that of alphabetic typtology. It consists in designating the letters of the alphabet by means of raps; words, phrases, and even whole discourses, could thus be obtained. Following a rule, the table rapped a certain number of times to indicate each letter; that is, one for a, two for b, &c.: during this time, a person writes the letters as they are designated. When the spirit has finished, he lets them know it by some sign agreed upon.

141. Typtology was soon improved by a more complete means of communication, called alphabetic typtology. In this method, raps indicate letters of the alphabet. This made it possible to obtain words, sentences, and even whole speeches. The table rapped a set number of times for each letter: once for a, twice for b, and so on. Meanwhile, a person wrote down each letter as it was indicated. When the spirit had finished, he let them know through a prearranged sign.

This mode of proceeding, as may be seen, is very long, and requires an enormous time for communications of any length; yet there are persons who have had the patience to use it for the dictation of several pages; but practice brought about the discovery of abbreviative means, which allowed greater rapidity. The one most in use consists in having an alphabet written out, also a series of figures, marking the units; while the medium is at the table another person goes successively through the alphabet, if a word is in question, or of the figures, if a number; the necessary letter reached, the table raps of itself, and the person writes the letter; then begins again, for the second, the third, and so on. If a letter has been mistaken, the spirit warns by several raps, or by a movement of the table, and they begin again. With practice it is quite rapid, but it is much abridged by divining the end of the word begun, which is known by the sense of the phrase: if there is any uncertainty, the spirit is asked if he meant such or such a word, and he answers Yes, or No.

As you can see, this method is very slow and takes an enormous amount of time for longer communications. Yet some people have had the patience to use it to take down several pages of dictation. With practice, however, people discovered shortcuts that made it faster. The most common method uses a written alphabet and a series of single digits. While the medium sits at the table, another person goes through the alphabet for a word, or the digits for a number. When the person reaches the needed letter, the table raps by itself, and the person writes it down. The person then starts again for the second letter, the third, and so on. If a letter is mistaken, the spirit gives a warning with several raps or a movement of the table. Then they start again. With practice, the method becomes quite rapid. It is much faster still if the end of a word can be guessed from the sense of the sentence. If there is any uncertainty, they ask the spirit which word he meant, and he answers yes or no.

142. All the above-mentioned effects can be obtained in a still more simple manner, by raps in the very wood itself of the table, without any movement, and which we have described in the chapter on Physical Manifestations, No. 64.

142. All the effects mentioned above can be produced even more simply by raps in the wood of the table itself, without any movement. We described these raps in the chapter on Physical Manifestations, No. 64.

This is interior typtology. All mediums are not equally suited to this last mode of communication; for there are many who obtain only rappings by swinging; yet, with practice, most of them may attain it, and this manner has the double advantage of being more rapid, and less open to suspicion, than the other, which may be attributed to voluntary pressure. It is true that the inward raps could be imitated by an insincere medium. The best things can be counterfeited, which proves nothing against them. (See, at the end of volume, chapter entitled Frauds and Deceptions.) However perfected this method may become, it can never attain the rapidity and facility of writing, and it is now very little employed; yet it is sometimes very interesting as a phenomenon, principally for novices, and it has the advantage of proving, in a peremptory manner, its absolute independence of the medium's thought. In this way answers have been obtained so unforeseen, so strikingly to the purpose, that it must be a person very obstinate in his opinion not to yield to the evidence: thus it is for many persons a powerful means of conviction. But no more by this means than by any other do the spirits like to lend themselves to the caprices of those who desire to put them to the proof by misplaced questions.

This is interior typtology. Not all mediums are equally suited to this method of communication. Many obtain raps only by swinging, though most can learn interior typtology with practice. It has two advantages over the other method: it is faster and less open to suspicion. The other method can be attributed to deliberate pressure. Of course, a dishonest medium could imitate the inward raps. Even the best things can be counterfeited, but that proves nothing against them. (See the chapter entitled Frauds and Deceptions at the end of the volume.) However much this method improves, it can never be as fast or easy as writing. It is now used very little. Yet it is sometimes a very interesting phenomenon, especially for beginners. It also has the advantage of proving conclusively that it is completely independent of the medium's thoughts. The answers obtained in this way have sometimes been so unexpected and so strikingly relevant that only someone very stubborn in their opinion could resist the evidence. For many people, then, it is a powerful means of conviction. But spirits do not like to indulge the whims of those who try to test them with inappropriate questions. This is true of this method as well as any other.

143. In order the better to assure its independence of the medium's thought, various instruments have been devised, consisting of dials on which letters are traced, in the manner of the dials of the electric telegraph. A needle, moved by the influence of the medium, by the aid of a conducting thread and a pulley, indicates the letters. As we know these instruments only by drawings and descriptions published in America, we cannot pronounce upon their merit; but we think their very complication would be an inconvenience; that the independence from the medium's thought is quite as well attested by the inward raps, and still more by the unforeseen nature of the responses, than by all the material means. On the other side, the skeptical, who are always disposed to see everywhere snares and preparations, are much more apt to suppose them in a special mechanism than in taking the first table at hand, deprived of all accessories.

143. Various instruments have been devised to better ensure that the communication is independent of the medium's thoughts. They have dials marked with letters, like those on electric telegraphs. A needle points to the letters, moved by the medium's influence through a conducting thread and a pulley. We know these instruments only from drawings and descriptions published in America, so we cannot judge their merits. But we think their complexity would be inconvenient. The raps heard inside the table attest to independence from the medium's thoughts as well as any mechanical means. The unexpected nature of the responses attests to it even more strongly. Skeptics, on the other hand, are always inclined to suspect tricks and preparations everywhere. They are much more likely to suspect them in a special mechanism than in an ordinary table without any accessories.

144. A more simple machinery, but which insincerity might easily abuse, as we shall see in the chapter on Frauds, is one we shall describe under the name of Table Girardin, in memory of the use Madame Emile de Girardin made of it in the many communications she obtained as medium; for Madame de Girardin, intellectual as she was, had the weakness to believe in spirits and their manifestations. This instrument consists of an upper movable stand, of from thirty to forty centimetres in diameter, turning freely and easily on its axis, in the manner of a roulette. On the surface, and at the circumference, are traced, as on a dial, letters, figures, and the words yes and no. In the centre is a fixed needle.

144. A simpler device is what we will call the Table Girardin. But dishonest people could easily misuse it, as we will see in the chapter on Frauds. We name it in honor of Madame Emile de Girardin, who used it to obtain many communications as a medium. For Madame de Girardin, intellectual as she was, had the weakness to believe in spirits and their manifestations. The device consists of a movable upper disk, thirty to forty centimeters in diameter. It turns freely and easily on its axis, like a roulette wheel. Letters, numbers, and the words yes and no are marked around its edge, as on a dial. A fixed needle stands in the center.

The medium resting his fingers on the edge of the table, this turns and stops when the desired letter is under the needle. Notice is taken of the letters indicated, and thus words and phrases are rapidly formed. It must be remarked that the table does not slide under the fingers, but the fingers, remaining on it, follow the movements of the table. Perhaps a powerful medium might obtain an independent movement; we think it possible, but have never witnessed it. If the experiment could be made in this way, it would be infinitely more conclusive, because it would remove a possibility of deceit.

The medium rests his fingers on the edge of the table. The table turns and stops when the desired letter is under the needle. The indicated letters are noted, and words and phrases are quickly formed. Note that the table does not slide under the fingers. The fingers remain on the table and follow its movements. Perhaps a powerful medium could make the table move independently. We think this is possible, but we have never seen it. If the experiment could be done this way, it would be infinitely more convincing because it would eliminate the possibility of deception.

145. It remains now for us to destroy a somewhat widely-spread error, which consists in confounding all spirits that communicate by raps, with rapping spirits. Typtology is a means of communicating, like any other, and not more unworthy of elevated spirits than writing or speaking. All spirits, good or bad, may use it, the same as the other methods. It is the elevation of the thoughts that characterizes superior spirits, and not the instrument they use to transmit them; doubtless they prefer the most convenient, and, above all, the most rapid means, but, in default of pencil and paper, they do not disdain to use the ordinary talking table; and the proof is, that some of the most sublime things have been obtained in this way. We ourselves do not use it; not that we despise it, but simply because, as a phenomenon, it has taught us all we can know; it can add nothing to our convictions, and the extent of the communications we receive requires a rapidity incompatible with typtology.

145. We must now correct a fairly widespread error. People often confuse all spirits that communicate by raps with rapping spirits. Typtology is a means of communication like any other. It is no less worthy of elevated spirits than writing or speaking. All spirits, good or bad, can use it, just as they can use other methods. Superior spirits are recognized by the elevation of their thoughts, not by the instrument they use to communicate them. No doubt they prefer the most convenient and, above all, the fastest means. But when pencil and paper are unavailable, they do not disdain the ordinary talking table. The proof is that some of the most sublime things have been obtained in this way. We do not use it ourselves. This is not because we despise it. As a phenomenon, it has simply taught us all we can learn from it. It can add nothing to our convictions, and the length of the communications we receive requires greater speed than typtology allows.

Thus all spirits who rap are not rapping spirits; the name should be reserved for those who may be called rappers by profession, and who, by the aid of this means, are pleased in amusing a circle, or vexing them by their importunity. On their part, spiritual things may sometimes be received, but never anything very profound; it would be a waste of time to ask them any scientific or philosophic questions; their ignorance and inferiority have justly won for them the title given to them by other spirits—that of the clowns or mountebanks of the world of spirits. Let us add, that, while they very often act on their own account, they are also often used by superior spirits, when these desire to produce material effects.

Not all spirits who rap are rapping spirits. The name should be reserved for those who might be called professional rappers. They enjoy using raps to amuse a group or annoy its members by pestering them. These spirits may sometimes offer witty remarks, but never anything very profound. It would be a waste of time to ask them scientific or philosophical questions. Their ignorance and inferiority have justly earned them the title other spirits give them: the clowns or mountebanks of the spirit world. They very often act on their own, but superior spirits also often use them to produce material effects.