In playful competition indirect conquest of an opponent is aimed at, since the effort is to show that one can perform the task better than another. In it the fighting instinct assumes the form of rivalry. “No entreaties or commands,” says Lazarus, “nor even tips, could arouse our coachman to such a display of skill and speed as could another coachman who showed a disposition to race with him. Apart from the fighting instinct itself, jealousy is the prime cause of rivalry”. Spinoza defines it as “the desire for a thing aroused in us by the belief that others want it.” One of the first manifestations of jealousy in children is with regard to the love and caresses of its parents; we all know at what an early age the infant expresses his disapproval when his mother pets another child—sometimes as early as the second quarter. If he shows it simply as anger he is plainly jealous, as older children are; but if (as a dog often does when the hand he loves strokes another) he tries to win to himself by all sorts of cajoleries the maternal tenderness, then he enters upon a sort of rivalry. True emulation, however, is first developed when the aim is to win approbation and admiration when praise rather than love is the alluring reward—in short, when the child becomes ambitious. Say to a three- or four-year-old boy, “Your friend Otto can draw beautifully,” and it is ten to one that he will answer, “But I can draw better.” This desire to surpass others is what leads to the indirect contest which we call rivalry.

Imitation, too, plays the part of a first cause here, as Spinoza points out in pursuance of his definition of emulation. As, however, this subject will come up for discussion later, let it suffice to say here that imitation is exceedingly important for all mental and physical development, and is accordingly especially conspicuous in the play of children. The effort to say “I can, too,” easily takes on a certain hostile character when there is difficulty in attainment, and so imitation becomes actual rivalry as soon as the effort is for “I can do better,” and the struggle becomes sharper in proportion to the consciousness of a desire to surpass. Thus we are justified in regarding the impulse of jealousy which is related to the fighting instinct as the foundation of rivalry as well.

Before going on to investigate this playful rivalry it may be useful to inquire into its social significance. G. Tarde, in his interesting sociological study, Les lois de l’imitation,[404] attempts to prove that imitation is the mainspring of social evolution. But along with the peaceful operations of imitation, the fighting instinct, too, makes itself felt in manifold ways, as a principle of progress (as I remarked above in discussing combativeness), in conjunction it is true with imitation and usually under the form of rivalry. It is evident that social progress would be slow indeed if men only imitated and never opposed what is done in their presence. Rivalry in ownership, power, and authority is the force which urges each to do his utmost in the struggle for life, and which has produced the most advanced civilizations. A people without ambition is lost; not merely stationary, but actually decadent. As in art bald imitation of even the best models results in weakness, so in society. Men must will to do better in order to do as well.

In spite of their variety we can very quickly review the physical imitative games, since under movement-plays we have already noticed a considerable number belonging to this class, and since it is their psychological side alone that chiefly appeals to us. The following examples, then, are merely chosen to show by means of their variety the great importance of imitation in human play.[405] Children learn most of their bodily movements by such play in a way which clearly illustrates the mingled effects of imitation and emulation. When one child jumps off the second step, another child who sees him immediately tries to cover three; and when boys are practising their leaps each makes a mark in the sand beyond the others as his goal. To lift a heavier weight, to throw farther, to run faster, to jump higher, to make a top spin longer, to stay longer under water, to shoot higher, farther, and with better aim than his comrades can, is the burning wish of every childish heart. In order to see the same enthusiastic rivalry in physical prowess exhibited by adults, we must turn to the half-civilized peoples to whom such acquirements are of surpassing value in the struggle for life. Among the ancient Germans, for example, such contests were carried to the highest degree of perfection, and, in spite of their avowedly playful character, conducted with such seriousness that they often became matters of life and death. Skill, prowess, and endurance in leaping, running, lifting and throwing huge stones, the use of bow and arrow, diving and swimming, riding and rowing, were all the subjects of contest, and each victor sought to surpass the achievements of the former one. All warlike peoples of whom ethnology is cognizant show much the same picture, and highly civilized nations, too, accord an important position to athletic contests, as the Greek and Roman games bear witness, as well as the championships and records of our own day. Rivalry enters, too, into such games as tenpins, billiards, croquet, golf, etc., all of which are favourite amusements. The pleasure they afford is complicated, including display of one’s own strength and skill, the pleasure of watching others, the stimulus of rivalry and the satisfaction of overcoming an opponent. Sometimes, and especially in croquet and billiards, the contest closely approaches fighting play, since the participants not only try to attain the object of the game, but are apt to engage in direct hostilities.

We now turn to some examples that are better calculated to exhibit the many-sidedness of rivalry, which is, of course, an element in all the games of skill which we have mentioned. We are not so well prepared to find it in games requiring patient effort, yet even the Eskimos, in their Fadenfiguren, indulge in fierce emulation,[406] and a play as peaceful as kite-flying is not exempt. “The Hervey Islanders believe that once the god Tane challenged the god Rongo to a kite-flying contest, in which the latter won because his cord was longer.”[407] In drinking there is rivalry in the effort to withstand the power of alcohol, and students have a time-honoured tradition that the man is a fine fellow and worthy of all respect who can drink the rest of the company under the table. It is more charitable to attribute this practice to rivalry rather than to love of drunkenness.[408] The instance of the two boys holding burning matches illustrates how readily the ability to suppress any manifestation of pain lends itself to rivalry. The old Germans tested their endurance by sitting at feasts after their battles, and when they were covered with wounds. In a grotesquely exaggerated saga it is related of the wounded sons of Thorbrand: “Thorodd got such a blow in the neck that his head hung sideways; his hose were all bloody and would not meet. Snorri could see and feel that a sword was sticking in his thigh, but Thorodd said nothing. Among the gayest of the gay is Snorri, son of Thorbrand, who sits with the others at table, but eats little and looks white. When asked what ails him he says, ‘When the vulture has won the fight he is not in haste to eat.’ Then Gode looks at his neck and finds an arrow head at the root of his tongue.”[409] The jeering of Walthar and Hagen, who vie with one another in mocking at their wounds, is another case in point. Finally, the passion for making collections, which is so strong in both children and adults, may be considered as a form of competitive rivalry which reaches its climax in the miser.

4. Mental Rivalry

The space devoted to the more general kinds of emulation has purposely been curtailed in order to devote more to the special case of gaming, as much of the ground has been covered already.

Children are fond of displaying their mental acquirements even before they are old enough to go to school, but it is there, of course, that the best opportunity is afforded them. Colozza tells us how the Italian children use their recess time for contests over the multiplication table.[410] During school hours recitation is easily transformed to emulation which can be turned to account by the judicious teacher with better results than are attained by one who tries to draw the line too rigidly between work and play.

The intellectual rivalries of adults are exceedingly varied. Music offers unlimited opportunities when people are far enough advanced to have any sort of society, and even primitive tribes indulge in this sort of entertainment. Among the Eskimos the contestants compete in public for the prize for singing, and then fall into actual combat, thus combining the two forms of rivalry. Grosse quotes from Rink the following musical dialogue between two East Greenlanders. “Savdlat: ‘The south, the south, oh, the south over there! As I stood on the headland I saw Pulangitsissok, who had grown fat upon halibut. The people of this land know not how to speak. Therefore they are ashamed of their language. They are dumb over there; their speech is not like ours. In the north we speak in one way, different from those in the south. Therefore we can not understand their talk.’” To this challenge Pulangitsissok responds: “‘There was a time, as Savdlat knows, when I was a good sledger, when I could take a heavy load on my kajak. Four years ago he found this out. That was the time when Savdlat bound his kajak to mine for fear he might capsize. Then he could carry a good load on his kajak, too. As I was tugging along you cried out pitifully, and were afraid and almost overturned. I had to hold on to my ropes to keep us up.’”[411] Such sarcastic dialogue often leads to direct contests, in which the singers try to rout one another by means of their witty improvisations. A later form is the contest in oratory and song on an assigned theme, opening with a direct challenge between the contestants. The poem of Wartburg-Krieg is especially famed, while Plata’s symposium may be instanced as a fine example of competitive oratory on a given theme.

Other kinds of rivalry frequently arise in social gatherings, such as recounting experiences in love, hunting, and battle, as was pre-eminently the custom among the ancient Germans. “One after another,” says Weinhold,[412] “boasted of his prowess and sought to prove it by tales of his wonderful deeds. To heighten the effect, each chose an opponent worthy of his mettle. Thus it happened that Eystein and Sigurd, the crusader, both Norwegian kings, once had a controversy in court. Eystein advanced the proposition that it was impossible to live aright in society, and called on his brother to sustain the contrary. Then the travelled warrior Sigurd, who had filled all lands with the fame of his deeds, and the peace-loving, home-staying Eystein, each related what he had done and could do: the one his battles, his fame in the East; the other that he had built huts for poor fishers, made roads over rugged mountains, opened harbours, widened Christendom, and strengthened the Church—in short, extended his kingdom by every peaceable method. The talk became warm, and the silence which followed was ominous, but as they were both noble-hearted no harm came of it.” Very characteristic, too, is the Harbardhslied in the Edda, where the gods Wotan (under the name Harbardh) and Donar emulously recount their achievements: