It would be misleading to suppose that all wagers in a game of chance are attributable to a desire to win, even in this refined sense. In so far as it is the chief motive, there is no real play at all, for it constitutes a serious aim wholly outside the sphere of play. There must be some other meaning to the intense delight in winning, and Lazarus, as usual, puts his finger on it. “Even for an onlooker, not pecuniarily interested, the charm increases with the value of the stake.”[439] The stake serves not only to enhance the thought of winning the game, but intensifies the decisive moment.[440] A gambler must have excitement at any price, and he also wants to risk something; betting satisfies both demands.
The need for intense stimuli which we are so constantly encountering in the course of this inquiry appears as the second motive in our classification, and it is met by a storm of effects which betting excites. Consequently gambling is pre-eminently suited to supply this demand. I have already pointed out that betting on the performances of others is an especially popular form of gambling, since in this way alone can the excitement be enjoyed unimpaired by personal considerations. So, too, in games of pure chance, which relegate the player to comparative inactivity and impart a feeling of externality among its other effects. By far the most important of these effects is the contrast of the emotions of hope and fear, and often this simultaneous action of opposing passions is sufficient to stir the soul to its depths, since, as Lazarus penetratingly remarks, the result is in either case positive; the question is not, winning or not winning, it is winning or losing. This is another point which renders games of chance peculiarly fit for the production of exciting effects. Also besides fear and hope there is the tension of expectation and the shock of surprise to render the mental agitation more intense and varied. This explains why gambling is the last resort of the dissipated, worn-out man who needs sharp stimuli to arouse his exhausted powers.[441]
Gambling is, moreover, a fighting play, and this is doubtless one of its most important phases. There is no other form of play which displays in so many-sided a fashion the combativeness of human nature and with so slight expenditure of time and strength. There is the charm of danger as such, enjoyment of bold betting which in the changing course of the game is constantly renewed, and further indirect as well as direct battle with an opponent, for he who makes the best throw gets the best card. Besides all this there is the desire to win his wager, and by means of the steady augmenting of stakes it differs from all other fighting plays in affording at the last moment, when all seems lost, an opportunity of retrieving everything by a sudden overwhelming victory. And finally there is the defiance of the power of chance, or rather, if a religious rearing makes one scruple to put it in this form, we may call it a struggle with the powers of darkness.
The question now arises whether this is properly called a fight when the player can not influence the outcome, but must submit absolutely to the incalculable hazards of fortune. What right has he to congratulate himself on a victory for which he is in no way responsible? To this it may be answered that in addition to this subjective, psychological condition there is an active contest; for an illusion exists in connection with every game of chance that in some way the outcome is dependent on the capacity of the player, and a little reflection will show that this is characteristic of human nature. How else arises our naïve sense of worth or of shame? Are we not vain of physical beauty, of inherited advantages, and of riches which we have not earned? Does not the consciousness of deformity, stupidity, weakness, awkwardness, or even a lowly origin impart a feeling of shame and a sense of responsibility for our own shortcomings? We feel as if we had had a voice in the fashioning of our bodies and souls and a choice of our position in life—in short, as the vulgar saying has it, as if we had not been careful enough in the choice of our parents. Just in the same way we are proud of our luck in play. Luck is genius, and he whom it smiles upon is a hero.[442] This failure to discriminate between fortunate circumstance and personal merit is shown in a striking manner in popular poetry. Its heroes are often armed with magic weapons or directly assisted by higher powers who lend them supernatural strength or work ruin to their enemies. Such advantage is thus given them that the reflecting person has some difficulty in regarding their exploits as especially praiseworthy, yet the average hearer is undisturbed by such considerations. For instance, consider the invulnerability of Achilles and Siegfried’s Tarnkappe, which gave him in the fight with Brunhild “the strength of twelve men.”
In the case which we are considering, however, this habit of mind has a twofold significance: First, there is the personification of chance as fate, with whom the player struggles. Lazarus says: “Instead of blind chance, he pictures before him a reasoning intelligence whose laws he tries to fathom, and in the face of many failures and mistaken conclusions he persists in attempting to calculate his chances and to count on them, forgetting that the reckoning of probabilities is useful only in generalities and is practically worthless when applied to a single case. By and bye he endows luck with moral qualities as well. He will risk everything on a single card, and either can not believe that Fate will be inexorable, that his faith and perseverance must at last be rewarded, or else assumes an attitude of defiance to a hostile being.”[443] In the second place, the gambler regards the implements of his trade as does the magician among primitive peoples the means of performing his incantations. It is actual fetich worship in which personification assumes proportions quite different from those it bears in the general idea of fate. Demons who sometimes obey the player’s will, and sometimes mockingly defy him, seem to dwell in the dice and cards, transforming play into a contest in magic arts. This is perhaps not so strongly felt by cultivated people of the present day as I have represented it, yet it is present in a more or less rudimentary form in all devotees of the game. While some scoff at it, even they avoid those things which are traditionally supposed to bring ill luck. Thus, when I was a student, in our games with dice which were very popular, the following rules were rigidly observed: In order to throw double sixes, the player took the dice cup in his right hand, placed the left over it and shook it solemnly three times up and down before making the final throw. If low numbers were desired, the inverted cup was held slantingly and drawn carefully back on the table so that the dice glided out rather than rolled. For medium throws there was a choice between two methods over whose comparative efficacy there was serious controversy: either to rise from the table and empty the cup from a height, or to propel the dice suddenly by a sidelong movement from the cup, held at a slant. Was all this mere joking? To a certain extent certainly it was, yet the boys half believed in it and had a poor opinion of beginners who did not know how to handle the dice. Among the lower classes, however, and among peoples of less advanced civilization this fetichism is much stronger. Konrad von Haslan, says Schuster, testifies to having seen and heard “how on the one hand dice are honoured, greeted, and kissed, and have offerings of booty made to them, while on the other they were beaten and abused as if they possessed life. Often the player who has lost by them takes revenge by picking out the spots or smashing the dice with a stone or biting them in two to make them suffer.”[444] All these circumstances combine to make gaming a fighting play not alone with men, but also with supernatural powers whose inscrutable decisions possess a peculiar power and whose favour lends to the fortunate player a special nimbus, while the vanquished does not suffer in his own esteem as if he had been conquered by a human foe.
Finally, we should note that gaming has various mental connections with experimentation, since enjoyment of the excitation of hope and fear and the feeling of suspense as well as the shock of surprise is experimental in every case. With this is combined great activity of attention and imagination to whose agency the personification of which we have spoken must be ascribed; reason’s part in the process is displayed in the complex calculation of probabilities, and that of the will most conspicuously in the effort to appear outwardly calm while the wildest excitement reigns within, and hope and despair surge in alternate waves across the soul.
It is difficult to say which of these stimuli ought to be placed at the head of the list, but two appear to me to be rather more important than the others. First, the combative impulse, whose influence is particularly strong here; and, second, pleasure in intense effects, as when the “gold fever” takes the form of longing for a supreme moment which shall fill the soul to the brim, something which will transcend all other transporting agents. Both find their satisfaction at the gaming table, owing to the suddenness and importance of its revelations. In concluding, it may be remarked that the extraordinary persistence of gamblers, who sometimes sit all night at the table, as if hypnotized, may be at least partly explained by the law of repetition taken in conjunction with the independent attractions of the game. The performance of the last part of a mechanically repeated action tends to lead to the production of the first part again.
5. The Destructive Impulse
Turning our attention now to the third of our principal groups of fighting plays, the first subject—namely, the destructive impulse—will not occupy us long, as we have already given some consideration to it in the section on analytic movement-play. There we were chiefly concerned with the experimental element as manifested in the desire to take things to pieces. Here we shall emphasize the fighting instinct which is so easily aroused even toward a lifeless object, and frequently becomes a sort of delirium which is only appeased by the entire destruction of the object, as if it were a vanquished foe. And here, too, belongs the inquiry under what circumstances the discharge of this impulse, whether directed against a living or a lifeless object, may be considered as playful. As soon as rage ceases to be the chief influence, and the destruction is continued simply for the sake of its intoxicating effects, it takes on more or less of a playful character, though it is inexpedient to attempt to set clearly defined limits to what is earnest and what is play.[445] When children tear paper or overturn structures laboriously erected by themselves, how often the interest is cumulative, developing finally into passionate eagerness from action which was at first indifferent! The paper is seized in the teeth, the building kicked to bits, objects which are breakable entirely destroyed, flowers pulled to pieces, etc. Education should interfere at this point and direct the play, imposing proper checks. Madame Necker de Saussure relates of a previously gentle and tractable girl of eighteen months that “one day when she was alone with her mother, who was confined to her bed from illness, the child, without the least provocation, broke into open rebellion. Clothes, hats, fans, and every movable object that she could lay her hands on were piled in the middle of the floor, and she danced around the pile and sang with the greatest delight. Her mother’s serious displeasure had no restraining effect.”[446] “A girl three years old,” says Paolo Lombroso, “was left alone for a few moments, and proved her ability to improve the time. She at once began most energetically, and with full consciousness of what she was doing, to pull to pieces a basket of vegetables. She reduced all these to fragments, and then emptied an inkstand in her lap, amusing herself by smearing it on the wall and floor with her fingers. When that palled she took a corkscrew and punched her apron as full of holes as a sieve.”[447] A little later in life the impulse leads to more violent misdemeanours. The destruction of garden borders, smashing of furniture in public parks, and many other acts of vandalism which we prosecute, are practised by half-grown lads, and sometimes even by students.[448] Some may object to calling such roughness play, but play it surely is if there is no malicious intention, as is usually the case. Such mischief is often reprehensible, and deserves to be checked, yet such antics as those of the subalterns as described by Eugen Thossan can not be taken seriously. He says: “Suddenly a beer mug flew across the table and hit Sergeant Putz square in the face. This was the signal for a general free fight. Steins flew through the air like cannon balls. Four lamps borrowed from the officers’ rooms were on the table; one was struck and the chimney fell off. Somebody called out ‘When the chimney is gone the lamp may as well follow,’ and a blow from a fist shattered the lamp. A mad rage for destruction was kindled, and with anything that came to hand all the lamps were beaten to pieces. In the general hullabaloo no one noticed the wounds that he received from the splinters and blows. When every vestige was demolished, a frightful war whoop rose to the hall above.” It is more than probable that such orgies as this often have a certain connection with the sexual life. We find among animals—deer, buffalo, etc.—a similar rage for destruction during their breeding season.
My last example refers to mature men. It is the vigorous description in Vischer’s Auch Einer of the argument of two friends in an inn about the china displayed around them. “At last Auch Einer called out: ‘That is enough; they are condemned.’ He bought the whole collection from the innkeeper and then let himself loose. He handed me the pitcher with the remark that I should have the honour of opening the ball. I was not slow to obey, and as a massive granite block stood opposite the window I sent the pitcher crashing against it. Auch Einer was delighted, and, seizing a vinegar cruet, followed suit. Then we took turns with plates, dishes, glasses, and whatever came to hand. A crowd of villagers soon collected outside and cheered the rare sport; loud laughter and cries of ‘Go it, there!’ greeted each act of justice.”