The Gaming Table: Its Votaries and Victims Volume 1 Part 2

The sequel will show the increase of gambling in our country during the subsequent reigns, up to a recent period.

Thus, then, the pa.s.sion of gaming is, and has ever been, universal.

It is said that two Frenchmen could not exist even in a desert without _QUARRELLING;_ and it is quite certain that no two human beings can be anywhere without ere long offering to 'bet' upon something. Indolence and want of employment--'vacuity,' as Dr Johnson would call it--is the cause of the pa.s.sion. It arises from a want of habitual employment in some material and regular line of conduct. Your very innocent card-parties at home--merely to kill _TIME_ (what a murder!) explains all the apparent mystery! Something must be subst.i.tuted to call forth the natural activity of the mind; and this is in no way more effectually accomplished, in all indolent pursuits, than by those _EMOTIONS AND AGITATIONS_ which gambling produces.

Such is the source of the thing in our _NATURE;_ but then comes the furious hankering after wealth--the desire to have it without _WORKING_ for it--which is the wish of so many of us; and _THIS_ is the source of that hideous gambling which has produced the contemptible characters and criminal acts which are the burthen of this volume.

We love play because it satisfies our avarice,--that is to say, our desire of having more; it flatters our vanity by the idea of preference that fortune gives us, and of the attention that others pay to our success; it satisfies our curiosity, giving us a spectacle; in short, it gives us the different pleasures of surprise.

Certain it is that the pa.s.sion for gambling easily gets deeply rooted, and that it cannot be easily eradicated. The most exquisite melody, if compared with the music of dice, is then but discord; and the finest prospect in nature only a miserable blank when put in compet.i.tion with the attractions of the 'honours' at a rubber of Whist.

Wealth is the general centre of inclination. Whatever is the ultimate design, the immediate care is to be rich. No desire can be formed which riches do not a.s.sist to gratify. They may be considered as the elementary principles of pleasure, which may be combined with endless diversity. There are nearer ways to profit than up the steeps of labour.

The prospect of gaining speedily what is ardently desired, has so far prevailed upon the pa.s.sions of mankind, that the peace of life is destroyed by a general and incessant struggle for riches. It is observed of gold by an old epigrammatist, that to have is to be in fear; and to want it is to be in sorrow. There is no condition which is not disquieted either with the care of gaining or keeping money.

No nation has exceeded ours in the pursuit of gaming. In former times--and yet not more than 30 or 40 years ago--the pa.s.sion for play was predominant among the highest cla.s.ses.

Genius and abilities of the highest order became its votaries; and the very framers of the laws against gambling were the first to fall under the temptation of their breach! The spirit of gambling pervaded every inferior order of society. The gentleman was a slave to its indulgence; the merchant and the mechanic were the dupes of its imaginary prospects; it engrossed the citizen and occupied the rustic. Town and country became a prey to its despotism. There was scarcely an obscure village to be found wherein this bewitching basilisk did not exercise its powers of fascination and destruction.

Gaming in England became rather a science than an amus.e.m.e.nt of social intercourse. The 'doctrine of chances' was studied with an a.s.siduity that would have done honour to better subjects; and calculations were made on arithmetical and geometrical principles, to determine the degrees of probability attendant on games of mixed skill and chance, or even on the fortuitous throws of dice. Of course, in spite of all calculations, there were miserable failures--frightful losses. The polite gamester, like the savage, did not scruple to hazard the dearest interests of his family, or to bring his wife and children to poverty, misery, and ruin. He could not give these over in liquidation of a gambling debt; indeed, n.o.body would, probably, have them at a gift; and yet there were instances in which the honour of a wife was the stake of the infernal game!.... Well might the Emperor Justinian exclaim,--'Can we call _PLAY_ that which causes crime?'(14)

(14) Quis enim ludos appellet eos, ex quibus crimina oriuntur?--_De Concept. Digest_. II. lib. iv. Sec. 9.

CHAPTER II. GAMBLING AMONG THE ANCIENT HINDOOS.--A HINDOO LEGEND AND ITS MODERN PARALLEL.

The recent great contribution to the history of India, published by Mr Wheeler,(15) gives a complete insight into this interesting topic; and this pa.s.sage of the ancient Sanskrit epic forms one of the most wonderful and thrilling scenes in that most acceptable publication.

(15) The History of India from the Earliest Ages. By J. Talboys Wheeler.

Vol. I.--The Vedic Period and the Maha Bharata.

As Mr Wheeler observes, the specialties of Hindoo gambling are worthy of some attention. The pa.s.sion for play, which has ever been the vice of warriors in times of peace, becomes a madness amidst the la.s.situde of a tropical climate; and more than one Hindoo legend has been preserved of Rajas playing together for days, until the wretched loser has been deprived of everything he possessed and reduced to the condition of an exile or a slave.

But gambling amongst the Hindoos does not appear to have been altogether dependent upon chance. The ancient Hindoo dice, known by the name of coupun, are almost precisely similar to the modern dice, being thrown out of a box; but the practice of loading is plainly alluded to, and some skill seems to have been occasionally exercised in the rattling of the dice-box. In the more modern game, known by the name of pasha, the dice are not cubic, but oblong; and they are thrown from the hand either direct upon the ground, or against a post or board, which will break the fall, and render the result more a matter of chance.

The great gambling match of the Hindoo epic was the result of a conspiracy to ruin Yudhishthira, a successful warrior, the representative of a mighty family--the Pandavas, who were incessantly pursued by the envy of the Kauravas, their rivals. The fortunes of the Pandavas were at the height of human prosperity; and at this point the universal conception of an avenging Nemesis that humbles the proud and casts down the mighty, finds full expression in the Hindoo epic. The grandeur of the Pandavas excited the jealousy of Duryodhana, and revived the old feud between the Kauravas and the former. Duryodhana plotted with his brother Duhsasana and his uncle Sakuni, how they might dispossess the Pandavas of their newly-acquired territory; and at length they determined to invite their kinsmen to a gambling match, and seek by underhand means to deprive Yudhishthira of his Raj, or kingdom.(16)

(16) The old Sanskrit words _Raj_, 'kingdom,' and Raja, 'king,' are evidently the origin of the Latin _reg-num, reg-o, rex, regula_, 'rule,'

&c, reproduced in the words of that ancient language, and continued in the derivative vernaculars of modern names--_re, rey, roy, roi, regal, royal, rule_, &c. &c.

It appears from the poem that Yudhishthira was invited to a game at coupun; and the legend of the great gambling match, which took place at Hastinapur, is related as follows:

'And it came to pa.s.s that Duryodhana was very jealous of the _Rajasuya_ or triumph that his cousin Yudhishthira had performed, and he desired in his heart to destroy the Pandavas, and gain possession of their Raj. Now Sakuni was the brother of Gandhari, who was the mother of the Kauravas; and he was very skilful in throwing dice, and in playing with dice that were loaded; insomuch that whenever he played he always won the game. So Duryodhana plotted with his uncle, that Yudhishthira should be invited to a match at gambling, and that Sakuni should challenge him to a game, and win all his wealth and lands.

'After this the wicked Duryodhana proposed to his father the Maharaja, that they should have a great gambling match at Hastinapur, and that Yudhishthira and his brethren should be invited to the festival. And the Maharaja was glad in his heart that his sons should be friendly with the sons of his deceased brother, Pandu; and he sent his younger brother, Vidura, to the city of Indra-prastha to invite the Pandavas to the game.

And Vidura went his way to the city of the Pandavas, and was received by them with every sign of attention and respect. And Yudhishthira inquired whether his kinsfolk and friends at Hastinapur were all well in health, and Vidura replied, "They are all well." Then Vidura said to the Pandavas:--"Your uncle, the Maharaja, is about to give a great feast, and he has sent me to invite you and your mother, and your joint wife, to come to his city, and there will be a great match at dice-playing."

When Yudhishthira heard these words he was troubled in mind, for he knew that gaming was a frequent cause of strife, and that he was in no way skilful in throwing the dice; and he likewise knew that Sakuni was dwelling at Hastinapur, and that he was a famous gambler. But Yudhishthira remembered that the invitation of the Maharaja was equal to the command of a father, and that no true Kshatriya could refuse a challenge either to war or play. So Yudhishthira accepted the invitation, and gave commandment that on the appointed day his brethren, and their mother, and their joint wife should accompany him to the city of Hastinapur.

'When the day arrived for the departure of the Pandavas they took their mother Kunti, and their joint wife Draupadi, and journeyed from Indra-prastha to the city of Hastinapur. And when they entered the city they first paid a visit of respect to the Maharaja, and they found him sitting amongst his Chieftains; and the ancient Bhishma, and the preceptor Drona, and Karna, who was the friend of Duryodhana, and many others, were sitting there also.

'And when the Pandavas had done reverence to the Maharaja, and respectfully saluted all present, they paid a visit to their aunt Gandhari, and did her reverence likewise.

'And after they had done this, their mother and joint wife entered the presence of Gandhari, and respectfully saluted her; and the wives of the Kauravas came in and were made known to Kunti and Draupadi. And the wives of the Kauravas were much surprised when they beheld the beauty and fine raiment of Draupadi; and they were very jealous of their kinswoman. And when all their visits had been paid, the Pandavas retired with their wife and mother to the quarters which had been prepared for them, and when it was evening they received the visits of all their friends who were dwelling at Hastinapur.

'Now, on the morrow the gambling match was to be played; so when the morning had come, the Pandavas bathed and dressed, and left Draupadi in the lodging which had been prepared for her, and went their way to the palace. And the Pandavas again paid their respects to their uncle the Maharaja, and were then conducted to the pavilion where the play was to be; and Duryodhana went with them, together with all his brethren, and all the chieftains of the royal house. And when the a.s.sembly had all taken their seats, Sakuni said to Yudhishthira:--"The ground here has all been prepared, and the dice are all ready: Come now, I pray you, and play a game." But Yudhishthira was disinclined, and replied:--"I will not play excepting upon fair terms; but if you will pledge yourself to throw without artifice or deceit, I will accept your challenge." Sakuni said,--"If you are so fearful of losing, you had better not play at all." At these words Yudhishthira was wroth, and replied:--"I have no fear either in play or war; but let me know with whom I am to play, and who is to pay me if I win." So Duryodhana came forward and said:--"I am the man with whom you are to play, and I shall lay any stakes against your stakes; but my uncle Sakuni will throw the dice for me." Then Yudhishthira said,--"What manner of game is this, where one man throws and another lays the stakes?" Nevertheless he accepted the challenge, and he and Sakuni began to play.

'At this point in the narrative it may be desirable to pause, and endeavour to obtain a picture of the scene. The so-called pavilion was probably a temporary booth constructed of bamboos and interlaced with basket-work; and very likely it was decorated with flowers and leaves after the Hindoo fashion, and hung with fruits, such as cocoa-nuts, mangoes, plantains, and maize. The Chieftains present seem to have sat upon the ground, and watched the game. The stakes may have been pieces of gold or silver, or cattle, or lands; although, according to the legendary account which follows, they included articles of a far more extravagant and imaginative character. With these pa.s.sing remarks, the tradition of the memorable game may be resumed as follows:--

'So Yudhishthira and Sakuni sat down to play, and whatever Yudhishthira laid as stakes, Duryodhana laid something of equal value; but Yudhishthira lost every game. He first lost a very beautiful pearl; next a thousand bags, each containing a thousand pieces of gold; next a piece of gold so pure that it was as soft as wax; next a chariot set with jewels and hung all round with golden bells; next a thousand war elephants with golden howdahs set with diamonds; next a lakh of slaves all dressed in good garments; next a lakh of beautiful slave girls, adorned from head to foot with golden ornaments; next all the remainder of his goods; next all his cattle; and then the whole of his Raj, excepting only the lands which had been granted to the Brahmans.(17)

(17)'A lakh is a hundred thousand, and a crore is a hundred lakhs, or ten millions. The Hindoo term might therefore have been converted into English numerals, only that it does not seem certain that the bards meant precisely a hundred thousand slaves, but only a very large number.

The exceptional clause in favour of the Brahmans is very significant.

When the little settlement at Indra-prastha had been swelled by the imagination of the later bards into an extensive Raj, the thought may have entered the minds of the Brahmanical compilers that in losing the Raj, the Brahmans might have lost those free lands, known as inams or jagheers, which are frequently granted by pious Rajas for the subsistence of Brahmans. Hence the insertion of the clause.'

'Now when Yudhishthira had lost his Raj, the Chieftains present in the pavilion were of opinion that he should cease to play, but he would not listen to their words, but persisted in the game. And he staked all the jewels belonging to his brothers, and he lost them; and he staked his two younger brothers, one after the other, and he lost them; and he then staked Arjuna, and Bhima, and finally himself; and he lost every game.

Then Sakuni said to him:--"You have done a bad act, Yudhishthira, in gaming away yourself and becoming a slave. But now, stake your wife, Draupadi, and if you win the game you will again be free." And Yudhishthira answered and said:--"I will stake Draupadi!" And all a.s.sembled were greatly troubled and thought evil of Yudhishthira; and his uncle Vidura put his hand to his head and fainted away, whilst Bhishma and Drona turned deadly pale, and many of the company were very sorrowful; but Duryodhana and his brother Duhsasana, and some others of the Kauravas, were glad in their hearts, and plainly manifested their joy. Then Sakuni threw the dice, and won Draupadi for Duryodhana.

'Then all in that a.s.sembly were in great consternation, and the Chieftains gazed upon one another without speaking a word. And Duryodhana said to his uncle Vidura:--"Go now and bring Draupadi hither, and bid her sweep the rooms." But Vidura cried out against him with a loud voice, and said:--"What wickedness is this? Will you order a woman who is of n.o.ble birth, and the wife of your own kinsman, to become a household slave? How can you vex your brethren thus? But Draupadi has not become your slave; for Yudhishthira lost himself before he staked his wife, and having first become a slave, he could no longer have power to stake Draupadi." Vidura then turned to the a.s.sembly and said:--"Take no heed to the words of Duryodhana, for he has lost his senses this day." Duryodhana then said:--"A curse be upon this Vidura, who will do nothing that I desire him."

'After this Duryodhana called one of his servants, and desired him to go to the lodgings of the Pandavas, and bring Draupadi into the pavilion.

And the man departed out, and went to the lodgings of the Pandavas, and entered the presence of Draupadi, and said to her:--"Raja Yudhishthira has played you away, and you have become the slave of Raja Duryodhana: So come now and do your duty like his other slave girls." And Draupadi was astonished at these words, and exceedingly wroth, and she replied:--"Whose slave was I that I could be gambled away? And who is such a senseless fool as to gamble away his own wife?" The servant said:--"Raja Yudhishthira has lost himself, and his four brothers, and you also, to Raja Duryodhana, and you cannot make any objection: Arise, therefore, and go to the house of the Raja!"

'Then Draupadi cried out:--"Go you now and inquire whether Raja Yudhishthira lost me first or himself first; for if he played away himself first, he could not stake me." So the man returned to the a.s.sembly, and put the question to Yudhishthira; but Yudhishthira hung down his head with shame, and answered not a word.

'Then Duryodhana was filled with wrath, and he cried out to his servant:--"What waste of words is this? Go you and bring Draupadi hither, that if she has aught to say, she may say it in the presence of us all." And the man essayed to go, but he beheld the wrathful countenance of Bhima and he was sore afraid, and he refused to go, and remained where he was. Then Duryodhana sent his brother Duhsasana; and Duhsasana went his way to the lodgings of Draupadi and said:--"Raja Yudhishthira has lost you in play to Raja Duryodhana, and he has sent for you: So arise now, and wait upon him according to his commands; and if you have anything to say, you can say it in the presence of the a.s.sembly." Draupadi replied:--"The death of the Kauravas is not far distant, since they can do such deeds as these." And she rose up in great trepidation and set out, but when she came near to the palace of the Maharaja, she turned aside from the pavilion where the Chieftains were a.s.sembled, and ran away with all speed towards the apartments of the women. And Duhsasana hastened after her, and seized her by her hair, which was very dark and long, and dragged her by main force into the pavilion before all the Chieftains.

'And she cried out:--"Take your hands from off me!" But Duhsasana heeded not her words, and said:--"You are now a slave girl, and slave girls cannot complain of being touched by the hands of men."

'When the Chieftains thus beheld Draupadi, they hung down their heads from shame; and Draupadi called upon the elders amongst them, such as Bhishma and Drona, to acquaint her whether or no Raja Yudhishthira had gamed away himself before he had staked her; but they likewise held down their heads and answered not a word.

'Then she cast her eye upon the Pandavas, and her glance was like the stabbing of a thousand daggers, but they moved not hand or foot to help her; for when Bhima would have stepped forward to deliver her from the hands of Duhsasana, Yudhishthira commanded him to forbear, and both he and the younger Pandavas were obliged to obey the command of their elder brother.

'And when Duhsasana saw that Draupadi looked towards the Pandavas, he took her by the hand, and drew her another way, saying:--"Why, O slave, are you turning your eyes about you?" And when Karna and Sakuni heard Duhsasana calling her a slave, they cried out:--"Well said! well said!"

'Then Draupadi wept very bitterly, and appealed to all the a.s.sembly, saying:--"All of you have wives and children of your own, and will you permit me to be treated thus? I ask you one question, and I pray you to answer it." Duhsasana then broke in and spoke foul language to her, and used her rudely, so that her veil came off in his hands. And Bhima could restrain his wrath no longer, and spoke vehemently to Yudhishthira; and Arjuna reproved him for his anger against his elder brother, but Bhima answered:--"I will thrust my hands into the fire before these wretches shall treat my wife in this manner before my eyes."

'Then Duryodhana said to Draupadi:--"Come now, I pray you, and sit upon my thigh!" And Bhima gnashed his teeth, and cried out with a loud voice:--"Hear my vow this day! If for this deed I do not break the thigh of Duryodhana, and drink the blood of Duhsasana, I am not the son of Kunti!"

'Meanwhile the Chieftain Vidura had left the a.s.sembly, and told the blind Maharaja Dhritarashtra all that had taken place that day; and the Maharaja ordered his servants to lead him into the pavilion where all the Chieftains were gathered together. And all present were silent when they saw the Maharaja, and the Maharaja said to Draupadi:--"O daughter, my sons have done evil to you this day: But go now, you and your husbands, to your own Raj, and remember not what has occurred, and let the memory of this day be blotted out for ever." So the Pandavas made haste with their wife Draupadi, and departed out of the city of Hastinapur.

'Then Duryodhana was exceedingly wroth, and he said to his father, "O Maharaja, is it not a saying that when your enemy hath fallen down, he should be annihilated without a war? And now that we had thrown the Pandavas to the earth, and had taken possession of all their wealth, you have restored them all their strength, and permitted them to depart with anger in their hearts; and now they will prepare to make war that they may revenge themselves upon us for all that has been done, and they will return within a short while and slay us all: Give us leave then, I pray you, to play another game with these Pandavas, and let the side which loses go into exile for twelve years; for thus and thus only can a war be prevented between ourselves and the Pandavas." And the Maharaja granted the request of his son, and messengers were sent to bring back the brethren; and the Pandavas obeyed the commands of their uncle, and returned to his presence; and it was agreed upon that Yudhishthira should play one game more with Sakuni, and that if Yudhishthira won the Kauravas were to go into exile, and that if Sakuni won, the Pandavas were to go into exile; and the exile was to be for twelve years, and one year more; and during that thirteenth year those who were in exile were to dwell in any city they pleased, but to keep themselves so concealed that the others should never discover them; and if the others did discover them before the thirteenth year was over, then those who were in exile were to continue so for another thirteen years. So they sat down again to play, and Sakuni had a set of cheating dice as before, and with them he won the game.

'When Duhsasana saw that Sakuni had won the game, he danced about for joy; and he cried out:--"Now is established the Raj of Duryodhana." But Bhima said, "Be not elated with joy, but remember my words: The day will come when I will drink your blood, or I am not the son of Kunti." And the Pandavas, seeing that they had lost, threw off their garments and put on deer-skins, and prepared to depart into the forest with their wife and mother, and their priest Dhaumya; but Vidura said to Yudhishthira:--"Your mother is old and unfitted to travel, so leave her under my care;" and the Pandavas did so. And the brethren went out from the a.s.sembly hanging down their heads with shame, and covering their faces with their garments; but Bhima threw out his long arms and looked at the Kauravas furiously, and Draupadi spread her long black hair over her face and wept bitterly. And Draupadi vowed a vow, saying:--