The Play of Man

by Karl Groos

In chance games proper, however, the contestants do not attack one another directly, but seek to conquer by the better solution of some problem, the point of departure from other rivalries being that the reward of solution, at least in games of pure chance, is entirely accidental, and not dependent on the player’s strength or skill. We will now attempt to review the more important phenomena connected with such games, and later study the question in its psychological bearings.

The wager is akin to play with chance and arises from the holding of opposite opinions, which can only be settled by future events. Even if the bet concerns something which is past or present, still the decision must be in the future, and the fighting element comes in in the striving of each to prove his superiority, the interest being much enhanced by pooling the stakes. The bettor’s conviction as to the correctness of his opinion may be strong or weak[414]—absolute certainty destroys the validity of the bet, while absolute uncertainty makes it a mere game of chance, whereas it should depend, like the best card games, on a union of reasoning and hazard. For this reason future events are the proper subjects of the wager, and we will confine ourselves for brevity’s sake to such bets. Schaller says rightly: “The future is pre-eminently the object of conjecture, of the reckoning of probabilities. Even when present circumstances seem to tend inevitably to a certain result, there are still infinite possibilities that other results may transpire. Therefore the wager should concern something yet to come.”[415]

One of the earliest forms of betting was on physical or mental superiority, and the stakes formerly so common in reasoning games may be regarded in the same light. There was much betting on the victor in the old German riddle contests and life itself was sometimes staked, if we may depend on the ancient accounts. More often, though, physical prowess was the subject of the wager. “Indeed, Tacitus may be right,” says Schuster, “when he records that the Germans disdained to be praised for ordinary physical vigour, yet they gave prizes to the victors in their contests and liked to claim the glory when it set them above others. Reputation with them must not be mere empty words; one must work for it to the full extent of his powers. Many examples illustrate this spirit; for instance, Welent and Amilias, the smiths, each boasted that he could not be surpassed in his art. The latter offered to bet on it, and Welent replied, ‘I have not much property, but I will stake it all.’ Then said Amilias, ‘If you have nothing else, stake your head, and I will stake mine, and whichever of us is the better man shall cut the other’s head off.’ Two of Olaf Trygvason’s retainers boasted of being superior mountain climbers, one wagering his ring on it, and the other his head.”[416] Schuster cites, too, the famous contest in the Nibelungenlied, to which Brunhild thus challenges King Gunther:

“She said: If he is your lord and you are in his hire,

Tell him that I have sworn that whoever can resist my play,

And prove himself my master there, him will I wed,

While if I win you must go alone from hence.”

Fable makes animals wager in the same way; the old tale of the hare and the hedgehog is found even in Africa, although there the hedgehog has become a tortoise.[417]

The stakes are not always, however, on one’s own ability, but quite as often on the performances of others, or on the speed and endurance of animals. This is indeed the most popular form of the sport, doubtless because the agreeable tension of expectation is thus prolonged until the very moment of the dénouement, as it is not likely to be in the more personal contests. In riding, rowing, sailing, and running contests spectators, as well as participants, bet on the result.[418] “Betting on races,” says E. v. Hartmann, “is the most dangerous and exciting form of gambling, being dependent purely on chance, and yet offering a false appearance of being essentially influenced by intelligence and judgment. The custom is fostered of raising the stakes at the last moment under the influence of artificial stimulation to interest during the race itself. Immature boys, sons of respectable labourers, are thus initiated in the fascinations of the passion for gaming who would otherwise have little inclination for it.”[419] In various parts of the world wagers are laid on the result of fights between animals. In ancient Greece gamecocks were bred with special care, and Tanagra, Rhodes, Chalcis, and Delos were famous for the achievements of their respective breeds. The birds were fed with garlic before the fight to augment their excitement, and were armed with artificial spurs. The stakes were often enormous.[420] Cock-fights in which betting seemed to be the principal feature were held during the middle ages in most European cities, and in some localities have survived to the present day. Malays are especially devoted to this sport. It only remains to add in conclusion that lifeless things, too, may be the subject of bets. The Gilbert Islanders set two sailboats, about four feet long, afloat, and bet as to which will sail fastest.[421] This is very near to being play with pure chance, and the wager of Canning with an English duke is even more so. They staked a hundred pounds on the question of who should meet most cats on a certain road.

There is but one opinion as to the origin of games of pure chance—namely, that they grew out of the serious questioning of Fate in the form of oracles, and colour is given to the theory by the custom of jesting with the oracle. The Greek custom of pouring wine into a metal cup and from the sound it made reading one’s prospects in love, drawing straws—a practice which Walther von der Vogelweide has made famous—the various flower oracles, counting the cuckoo calls, observing the flight of birds—as, for example, how many times the kite circles—and many other such customs[422] were originally conducted seriously, with a view to gaining some knowledge of the future, and even when playfully practised smack of superstition. Tylor says, in his admirable study of this subject: “Soothsaying and games of chance are so closely allied that the instruments of each are used interchangeably, as among the clever Polynesian magicians cocoanuts are skilfully rolled about in a circle. In the Tonga Islands the chief use made of a holiday is to inquire whether the sick will be cured. They offered loud prayers to the family deity that he would place the nuts aright, then spun them, and from their position judged of the god’s will. Under other circumstances, when the cocoanuts are rolled simply for amusement, no prayer is offered and no significance attached to the result. The Rev. G. Turner found the same custom in the Samoan Islands in another stage of development. There a company sits in a circle, the nuts are rolled about among them, and the oracle’s answer depends on whether the monkey face of the nut is turned toward the questioner when it stops rolling. The Samoans formerly used this method to detect a thief, but now it is a forfeit game.”[423] In this sort of play with chance there is nothing special at stake, yet it is no doubt closely connected with those forms which have this feature.