The Gaming Table: Its Votaries and Victims Volume 2 Part 19

The use of dice was probably brought into this island by the Romans, if not before known; it became more frequent in the times of our Saxon ancestry, and has prevailed with almost unimpaired vigour from those days to our own.

The Astragalos of the Greeks and Talus of the Romans were, as before stated, nothing but the knuckle-bones of sheep and goats, numbered, and used for gaming, being tossed up in the air and caught on the back of the hand. Two persons played together at this game, using four bones, which they threw up into the air or emptied out of a dice-box (fritillus), observing the numbers of the opposite sides. The numbers on the four sides of the four bones admitted of thirty-five different combinations. The lowest throw of all was four aces; but the value of the throw was not in all cases the sum of the four numbers turned up.

The highest in value was that called Venus, in which the numbers cast up were all different; the sum of them being only fourteen. It was by obtaining this throw, hence called basilicus, that 'the King of the Feast' was appointed by the Romans. Certain other throws were called by particular names, taken from the G.o.ds, heroes, kings, courtesans, animals; altogether there were sixty-four such names. Thus, the throw consisting of two aces and two treys, making eight, was denominated Stesichorus. When the object was simply to throw the highest number, the game was called pleistobolinda, a Greek word of that meaning. When a person threw the tali, he often invoked either a G.o.d or his mistress.

Dice were also made of ivory, bone, or some close-grained wood, especially privet ligustris tesseris utilissima, (Plin. H. N.). They were numbered as at present.

Arsacides, King of the Parthians, presented Demetrius Nicator, among other presents, with golden dice--it is said, in contempt for his frivolous propensity to play--in exprobationem puerilis levitatis.'(58)

(58) Justini Hist., lib. x.x.xviii. 9. 9.

Dice are also mentioned in the New Testament, where occurs the word cubeia (Eph. iv. 14), ('the only word for "gambling" used in the Bible'), a word in very common use, among Paul's kith and kin, for 'cube,' 'dice,' 'dicery,' and it occurs frequently in the Talmud and Midrash. The Mishna declares unfit either as 'judge or witness,' 'a cubea-player, a usurer, a pigeon-flier (betting-man), a vendor of illegal (seventh-year) produce, and a slave.' A mitigating clause--proposed by one of the weightiest legal authorities, to the effect that the gambler and his kin should only be disqualified 'if they have but that one profession'--is distinctly negatived by the majority, and the rule remains absolute. The cla.s.sical word for the gambler or dice-player, cubeutes, appears aramaized in the same sources into something like kubiustis, as the following curious instances may show: When the Angel, after having wrestled with Jacob all night, asks him to let him go, 'for the dawn has risen' (A. V., 'the day breaketh'), Jacob is made to reply to him, 'Art thou, then, a thief or a kubiustis, that thou art afraid of the day?' To which the Angel replies, 'No, I am not; but it is my turn to-day, and for the first time, to sing the Angelic Hymn of Praise in Heaven: let me go.' In another Tadmudical pa.s.sage an early biblical critic is discussing certain arithmetical difficulties in the Pentateuch. Thus he finds the number of Levites (in Numbers) to differ, when summed up from the single items, from that given in the total. Worse than that, he finds that all the gold and silver contributed to the sanctuary is not accounted for, and, clinching his argument, he cries, 'Is, then, your master Moses a thief or a kubiustis?

Or could he not make up his accounts properly?' The critic is then informed of a certain difference between 'sacred' and other coins; and he further gets a lesson in the matter of Levites and Firstborn, which silences him. Again, the Talmud decides that, if a man have bought a slave who turns out to be a thief or a kubiustis,--which has here been erroneously explained to mean a 'manstealer,'--he has no redress. He must keep him, as he bought him, or send him away; for he has bought him with all his vices.

Regarding the translation 'sleight' in the A.V., this seems a correct enough rendering of the term as far as the SENSE of the pa.s.sage goes, and comes very near the many ancient translations--'nequitia,'

'versutia,' 'inanis labor,' 'vana et inepta (?) subtilitas,' &c., of the Fathers. Luther has 'Schalkheit,'--a word the meaning of which at his time differed considerably from our acceptation of the term. The Thesaurus takes Paul's cubeia (s.v.) more literally, to mean 'in alea hominum, i. e., in certis illis casibus quibus jactantur homines.'(59)

(59) E. Deutseh in the Athenaeum of Sept. 28, 1867.

The ancient tali, marked and thrown as above described, were also used in DIVINATION, just as dice are at the present day; and doubtless the interpretations were the same among the ancients--for all superst.i.tions are handed down from generation to generation with wondrous fidelity.

The procedure is curious enough, termed 'the art of telling fortunes by dice.'

Three dice are taken and well shaken in the box with the left hand, and then cast out on a board or table on which a circle is previously drawn with chalk; and the following are the supposed predictions of the throws:--

Three, a pleasing surprise; four, a disagreeable one; five, a stranger who will prove a friend; six, loss of property; seven, undeserved scandal; eight, merited reproach; nine, a wedding; ten, a christening, at which some important event will occur; eleven, a death that concerns you; twelve, a letter speedily; thirteen, tears and sighs; fourteen, beware that you are not drawn into some trouble or plot by a secret enemy; fifteen, immediate prosperity and happiness; sixteen, a pleasant journey; seventeen, you will either be on the water, or have dealings with those belonging to it, to your advantage; eighteen, a great profit, rise in life, or some desirable good will happen almost immediately, for the answers to the dice are said to be fulfilled within nine days. To throw the same number twice at one trial shows news from abroad, be the number what it may. If the dice roll over the circle, the number thrown goes for nothing, but the occurrence shows sharp words impending; and if they fall on the floor it is blows. In throwing the dice if one remain on the top of the other, 'it is a present of which you must take care,'

namely, 'a little stranger' at hand.

Two singular facts throw light on the kind of dice used some 100 and 150 years ago. In an old cribbage card-box, curiously ornamented, supposed to have been made by an amateur in the reign of Queen Anne, and now in my possession, I found a die with one end fas.h.i.+oned to a point, evidently for the purpose of spinning--similar to the modern teetotum.

With the same lot at the sale where it was bought, was a pack of cards made of ivory, about an inch and a half in length and one inch in width--in other respects exactly like the cards of the period.

Again, it is stated that in taking up the floors of the Middle Temple Hall, about the year 1764, nearly 100 pairs of dice were found, which had dropped, on different occasions, through the c.h.i.n.ks or joints of the boards. They were very small, at least one-third less that those now in use. Certainly the benchers of those times did not keep the floor of their magnificent hall in a very decent condition.

A curious fact relating to dice may here be pointed out. Each of the six sides of a die is so dotted or numbered that the top and bottom of every die (taken together) make 7; for if the top or uppermost side is 5, the bottom or opposite side will be 2; and the same holds through every face; therefore, let the number of dice be what it may, their top and bottom faces, added together, must be equal to the number of dice multiplied by 7. In throwing three dice, if 2, 3, and 4 are thrown, making 9, their corresponding bottom faces will be 5, 4, and 3, making 12, which together are 21--equal to the three dice multiplied by 7.

CARDS.

The origin of cards is as doubtful as that of dice. All that we know for certain is that they were first used in the East. Some think that the figures at first used on them were of moral import: the Hindoo and Chinese cards are certainly emblematic in a very high degree; the former ill.u.s.trate the ten avatars, or incarnations of the deity Vishnu; and the so-called 'paper-tickets' of the Chinese typify the stars, the human virtues, and, indeed, every variety of subject. Sir William Jones was convinced that the Hindoo game of Chaturaji--that is, 'the Four Rajahs or Kings'--a species of highly-complicated chess--was the first germ of that parti-coloured pasteboard, which has been the ruin of so many modern fortunes. A pack of Hindoostani cards, in the possession of the Royal Asiatic Society, and presented to Captain Cromline Smith in 1815, by a high caste Brahman, was declared by the donor to be actually 1000 years old: 'Nor,' said the Brahman, 'can any of us now play at them, for they are not like our modern cards at all.' Neither, indeed, do they bear any remarkable resemblance to our own--the pack consisting of no less than eight sorts of divers colours, the kings being mounted upon elephants, and viziers, or second honours, upon horses, tigers, and bulls. Moreover, there are other marks distinguis.h.i.+ng the respective value of the common cards, which would puzzle our club-quidnuncs not a little--such as 'a pine-apple in a shallow cup,' and a something like a parasol without a handle, and with two broken ribs sticking through the top. The Chinese cards have the advantage over those of Hindoostan by being oblong instead of circular.

It was not before the end of the 14th century that cards became known in Europe; and it is a curious fact that the French clergy took greatly to card-playing about that time--their favourite game being the rather ungenteel 'All Fours,' as now reputed; for they were specially forbidden that pastime by the Synod of Langres in 1404.

The ancient cards of both Spain and France, particularly the 'court-cards,' exhibit strong marks of the age of chivalry; but here we may observe that the word is written by some ancient writers, 'coate-cards,' evidently signifying no more than figures in particular dresses. The giving pre-eminence or victory to a certain suit, by the name of 'trump,' which is only a corruption of the word 'triumph,' is a strong trait of the martial ideas of the inventors of these games. So that, if the Chinese started the idea, it seems clear that the French and Spanish improved upon it and gave it a plain significance; and there is no reason to doubt that cards were actually employed to amuse Charles VI. in his melancholy and dejection.

The four suits of cards are supposed to represent the four estates of a kingdom:--1. The n.o.bility and gentry; 2. The ecclesiastics or priesthood; 3. The citizens or commercial men; 4. The peasantry or Husbandmen. The n.o.bility are represented in the old Spanish cards by the espada, or sword, corrupted by us into 'spades,'--by the French with piques, 'pikes or spears.' The ecclesiastical order is pointed out by copas, or sacramental cups, which are painted in one of the suits of old Spanish cards, and by coeurs, or 'hearts,' on French cards, as in our own--thereby signifying choir-men, gens de choeur, or ecclesiastics--from choeur de l'eglise, 'the choir of the church,' that being esteemed the most important part or the HEART of the church.

The Spaniards depicted their citizens or commercial men under dineros, a small coin, an emblem very well adapted to the productive cla.s.ses; the French by carreaux, squares or lozenges--importing, perhaps, unity of interest, equality of condition, regularity of manners, and the indispensable duty of this cla.s.s of men to deal with one another 'on the square.' The Spaniards made bastos, or knotty clubs, the emblem of the 'bold peasantry,' taken probably from the custom that the plebeians were permitted to challenge or fight each other with sticks and quarter-staves only, but not with the sword, or any arms carried by a gentleman; while the French peasantry were pointed out under the ideas of husbandry, namely, by the trefles, trefoil or clover-gra.s.s. So much for the SUITS.

With regard to the depicted figures of cards, each nation likewise followed its own inventions, though grounded in both on those ideas of chivalry which then strongly prevailed. The Spanish cards were made to carry the insignia and accoutrements of the King of Spain, the ace of deneros being emblazoned with the royal arms, supported by an eagle. The French ornamented their cards with fleurs de lis, their royal emblem.

The Spanish kings, in conformity to the martial spirit of the times when cards were introduced, were all mounted on horseback, as befitted generals and commanders-in-chief; but their next in command (among the cards) was el caballo, the knight-errant on horseback--for the old Spanish cards had no queens; and the third in order was the soto, or attendant, that is, the esquire, or armour-bearer of the knight--all which was exactly conformable to those ideas of chivalry which ruled the age. It is said that David (king of spades), tormented by a rebellious son, is the emblem of Charles VII., menaced by his son (Louis XI.), and that Argine (queen of clubs) is the anagram of Regina, and the emblem of Marie d'Anjou, the wife of that prince; that Pallas (queen of spades) represents Joan of Arc, the Maid of Orleans; that Rachel (queen of diamonds) is Agnes Sorel; lastly, that Judith (queen of hearts) is the Queen Isabeau. The French call the queens at cards dames.

The four knaves (called in French, valets or varlets) are four valiant captains--Ogier and Lancelot, the companions of Charlemagne, Hector de Gallard, and Lahire, the generals of Charles VII. The remainder of the pack equally presents a sort of martial allegory; the heart is bravery; the spade (espad, 'sword') and the diamond (carreau, that is, a square or s.h.i.+eld) are the arms of war; the club (in French trefle, 'trefoil') is the emblem of provisions; and the ace (in French as, from the Latin aes, 'coin') is the emblem of money--the sinews of war.

In accordance with this allegorical meaning, the function of the ace is most significant. It leads captive every other card, queen and king included--thus indicating the omnipotence of gold or mammon!

'To the mighty G.o.d of this nether world--To the spirit that roams with banner unfurl'd O'er the Earth and the rolling Sea--And hath conquer'd all to his thraldom Where his eye hath glanced or his footstep sped--Who hath power alike o'er the living and dead--Mammon!(59) I sing to thee!

(59) Steinmetz Ode to Mammon.

Some say that the four kings represent those famous champions of antiquity--David, Alexander, Julius Caesar, and Charlemagne; and that the four queens, Argine, Pallas, Esther, and Judith, are the respective symbols of majesty, wisdom, piety, and fort.i.tude; and there can be no doubt, if you look attentively on the queens of a pack of cards, you will easily discern the appropriate expressions of all these attributes in the faces of the grotesque ladies therein depicted. The valets, or attendants, whom we call knaves, are not necessarily 'rascals,' but simply servants royal; at first they were knights, as appears from the names of some of the famous French knights being formerly painted on the cards.

Thus a pack of cards is truly a monument of the olden time--the days of chivalry and its numberless a.s.sociations.

In addition to the details I have given in the previous chapter respecting the probability of holding certain cards, there are a few other curious facts concerning them, which it may be interesting to know.

There is a difference in the eyes of two of the knaves--those of diamonds and hearts, more apparent in the old patterns, suggesting the inference that they are blind. This has been made the basis of a card trick, as to which two of the four knaves presenting themselves would be selected as servants. Of course the blind ones would be rejected. A bet is sometimes proposed to the unwary, at Whist, but one of the party will have in his hand, after the deal, only one of a suit, or none of a suit.

The bet should not be taken, as this result very frequently happens.

Lastly, there is an arithmetical puzzle of the most startling effect to be contrived with a pack of cards, as follows. Let a party make up parcels of cards, beginning with a number of pips on any card, and then counting up to twelve with individual cards. In the first part of the trick it must be understood that the court cards count as ten, all others according to the pips. Thus, a king put down will require only two cards to make up 12, whereas the ace will require 11, and so on.

Now, when all the parcels are completed, the performer of the trick requires to know only the number of parcels thus made, and the remainder, if any, to declare after a momentary calculation, the exact number of pips on the first cards laid down--to the astonishment of those not in the secret. In fact, there is no possible arrangement of the cards, according to this method, which can prevent an adept from declaring the number of pips required, after being informed of the number of parcels, and the remainder, if any. This startling performance will be explained in a subsequent chapter--amusing card tricks.

Cards must soon have made their way among our countrymen, from the great intercourse that subsisted between England and France about the time of the first introduction of cards into the latter kingdom. If the din of arms in the reign of our fifth Henry should seem unfavourable to the imitation of an enemy's private diversions, it must be remembered that France was at that period under the dominion of England, that the English lived much in that country, and consequently joined in the amus.e.m.e.nts of the private hour, as well as in the public dangers of the field.

Very soon, however, the evil consequences of their introduction became apparent. One would have thought that in such a tumultuous reign at home as that of our sixth Henry, there could not have been so much use made of cards as to have rendered them an object of public apprehension and governmental solicitude; but a record appears in the beginning of the reign of Edward IV., after the deposition of the unfortunate Henry, by which playing cards, as well as dice, tennis-b.a.l.l.s, and chessmen, were forbidden to be imported.

If this tended to check their use for a time, the subsequent Spanish connection with the court of England renewed an acquaintance with cards and a love for them. The marriage of Prince Arthur with the Infanta Catherine of Arragon, brought on an intimacy between the two nations, which probably increased card-playing in England,--it being a diversion to which the Spaniards were extremely addicted at that period.

Cards were certainly much in use, and all ideas concerning them very familiar to the minds of the English, during the reign of Henry VIII., as may be inferred from a remarkable sermon of the good bishop Latimer.

This sermon was preached in St Edward's church, Cambridge, on the Sunday before Christmas day, 1527, and in this discourse he may be said to have 'dealt' out an exposition of the precepts of Christianity according to the terms of card-playing. 'Now ye have heard what is meant by this "first card," and how you ought to "play" with it, I purpose again to "deal" unto you "another card almost of the same suit," for they be of so nigh affinity that one cannot be well "played" without the other, &c.' 'It seems,' says Fuller, 'that he suited his sermon rather to the TIME--being about Christmas, when cards were much used--than to the text, which was the Baptist's question to our Lord--"Who art thou?"--taking thereby occasion to conform his discourse to the "playing at cards," making the "heart triumph."'

This blunt preaching was in those days admirably effectual, but it would be considered ridiculous in ours--except from the lips of such original geniuses as Mr Spurgeon, who hit upon this vein and made a fortune of souls as well as money. He is, however, inimitable, and any attempt at entering into his domain would probably have the same result as that which attended an imitation of Latimer by a country minister, mentioned by Fuller. 'I remember,' he says, 'in my time (about the middle of the seventeenth century), a country minister preached at St Mary's, from Rom. xii. 3,--"As G.o.d has DEALT to every man the measure of faith." In a fond imitation of Latimer's sermon he followed up the metaphor of DEALING,--that men should PLAY ABOVE-BOARD, that is, avoid all dissembling,--should not POCKET CARDS, but improve their gifts and graces,--should FOLLOW SUIT, that is, wear the surplice, &c.,--all which produced nothing but laughter in the audience. Thus the same actions by several persons at several times are made not the same actions, yea, differenced from commendable discretion to ridiculous absurdity.

And thus he will make but bad music who hath the instruments and fiddlesticks, but none of the "resin" of Latimer.'

The habit of card-playing must have been much confirmed and extended by the marriage of Philip of Spain with our Queen Mary, whose numerous and splendid retinue could not but bring with them that pa.s.sionate love of cards which prevailed in the Spanish court.

It seems also probable that the cards then used (whatever they might have been before) were of Spanish form and figure, in compliment to the imperious Philip; since even to this day the names of two Spanish suits are retained on English cards, though without any reference to their present figure. Thus, we call one suit spades, from the Spanish espada, 'sword,' although we retain no similitude of the sword in the figure,--and another clubs, in Spanish, bastos, but without regard to the figure also.

Old Roger Ascham, the tutor of Queen Elizabeth, gives us a picture of the gambling arts of his day, as follows:--How will they use these s.h.i.+ftes when they get a plaine man that cannot skill of them! How they will go about, if they perceive an honest man have moneye, which list not playe, to provoke him to playe! They will seek his companye; they will let him pay noughte, yea, and as I hearde a man once saye that he did, they will send for him to some house, and spend perchaunce a crowne on him, and, at last, will one begin to saye: "at, my masters, what shall we do? Shall every man playe his twelve-pence while an apple roste in the fire, and then we will drincke and departe?" "Naye" will another saye (as false as he), "you cannot leave when you begin, and therefore I will not playe: but if you will gage, that every man as he hath lost his twelve-pence, shall sit downe, I am contente, for surelye I would Winne no manne's moneye here, but even as much as woulde pay for my supper."

Then speaketh the thirde to the honeste man that thought not to play:--"What? Will you play your twelve-pence?" If he excuse him--"Tus.h.!.+

man!" will the other saye, "sticke not in honeste company for twelve-pence; I will beare your halfe, and here is my moneye." Nowe all this is to make him to beginne, for they knowe if he be once in, and be a loser, that he will not sticke at his twelve-pence, but hopeth ever to get it againe, whiles perhappes he will lose all. Then every one of them setteth his s.h.i.+ftes abroache, some with false dyse, some with settling of dyse, some with having outlandish silver coynes guilded, to put awaye at a time for good golde. Then, if there come a thing in controversye, must you be judged by the table, and then farewell the honeste man's parte, for he is borne downe on every syde.'

It is evident from this graphic description of the process, that the villany of sharpers has been ever the same; for old Roger's account of the matter in his day exactly tallies with daily experience at the present time.

The love of card-playing was continued through the reign of Elizabeth and James I.,(60) and in the reign of the latter it had reached so high a pitch that the audiences used to amuse themselves with cards at the play-house, while they were waiting for the beginning of the play.

The same practice existed at Florence. If the thing be not done at the present day, something a.n.a.logous prevails in our railway carriages throughout the kingdom. It is said that professed card-sharpers take season-tickets on all the lines, and that a great DEAL of money is made by the gentry by duping unwary travellers into a game or by betting.

(60) King James, the British Solomon, although he could not 'abide'

tobacco, and denounced it in a furious 'Counterblaste,' could not 'utterly condemn' play, or, as he calls it, 'fitting house-pastimes.'