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CHAPTER I

Latimer and Cards – Discourse between a Preacher and a Professor – The Perpetual Almanack, or Soldier’s Prayer Book – Origin of Playing Cards – Earliest Notice – Royal Card Playing.

Before going into the history, &c., of playing cards, it may be as well to note the serious application that was made of them by some persons: and first, we will glance at the two sermons of Latimer’s on cards, which he delivered in St Edward’s Church, Cambridge, on the Sunday before Christmas Day 1529. In these sermons he used the card playing of the season for illustrations of spiritual truth. By having recourse to a series of similes, drawn from the rules of Primero and Trump, he illustrated his subject in a manner that for some weeks after caused his pithy sentences to be recalled at well nigh every social gathering; and his Card Sermons became the talk both of Town and University. The novelty of his method of treatment made it a complete success; and it was felt throughout the University that his shafts had told with more than ordinary effect. But, of course, these sermons being preached in pre-Reformation days, were considered somewhat heretical, and Buckenham, the Prior of the Dominicans at Cambridge, tried to answer Latimer in the same view. As Latimer derived his illustrations from Cards, so did Buckenham from Dice, and he instructed his hearers how they might confound Lutheranism by throwing quatre and cinque: the quatre being the “four doctors” of the Church, and the cinque being five passages from the New Testament selected by the preacher.

Says Latimer in the first of these sermons: “Now then, what is Christ’s rule? Christ’s rule consisteth in many things, as in the Commandments, and the Works of Mercy and so forth. And for because I cannot declare Christ’s rule unto you at one time, as it ought to be done, I will apply myself according to your custom at this time of Christmas. I will, as I said, declare unto you Christ’s rule, but that shall be in Christ’s Cards. And, whereas you are wont to celebrate Christmas by playing at Cards, I intend, by God’s grace to deal unto you Christ’s Cards, wherein you shall perceive Christ’s rule. The game that we will play at shall be called The Triumph, which, if it be well played at, he that dealeth shall win; the players shall likewise win; and the standers and lookers on shall do the same; insomuch that no man that is willing to play at this Triumph with these Cards, but they shall be all winners, and no losers.”

Next, is a curious little Black Letter tract, by James Balmford published in 1593.¹³ It is a dialogue between a Professor and a Preacher.

“Professor. Sir, howsoever I am perswaded by that which I reade in the common places of Peter Martyr, par. 2, pag. 525, b. that Dice condemned both by the Civill lawes (and by the Fathers), are therefore unlawfull, because they depend upon chance; yet not satisfied with that which he writeth of Table playing, pag. 516, b. I would crave your opinion concerning playing at Tables and Cards.

Preacher. Saving the judgement of so excellent a Divine, so Farre as I can learne out of God’s word, Cardes and Tables seeme to mee no more lawfull, (though less offensive) than Dice. For Table playing is no whit the more lawfull, because Plato compares the life of man thereunto, than a theefe is the more justifiable, because Christ compareth his second coming to burglarie in the night (Mat. xxiv. 43, 44). Againe, if Dice be wholly evill, because they wholly depend upon chance, then Tables and Cardes must needes be somewhat evill, because they somewhat depend upon chance. Therefore, consider well this reason, which condemneth the one as well as the other: Lots are not to be used in sport; but games consisting in chance, as Dice, Cardes, Tables, are Lots; therefore not to be used in sport.

Professor. For my better instruction, prove that Lots are not to be used in sport.

Preacher. Consider with regard these three things: First, that we reade not in the Scriptures that Lots were used, but only in serious matters, both by the Jewes and Gentiles. Secondly, that a Lot, in the nature thereof doth as necessarily suppose the special providence and determining presence of God, as an oth in the nature thereof doth suppose the testifying presence of God. Yea, so that, as in an oth, so in a lot, prayer is expressed, or to bee understoode (I Sam. xiv. 41). Thirdly, that the proper end of a Lot, as of an oth (Heb. vi. 16) is to end a controversie: and, therefore, for your better instruction, examine these reasons. Whatsoever directly, or of itselfe, or in a speciall manner, tendeth to the advancing of the name of God, is to be used religiously, and not to be used in sport, as we are not to pray or sweare in sport: but the use of Lots, directly of itselfe, and in a speciall manner, tendeth to the advancing of the name of God, in attributing to His speciall Providence in the whole and immediate disposing of the Lot, and expecting the event (Pro. xvi. 33; Acts i. 24, 26). Therefore the use of Lots is not to be in sport. Againe, we are not to tempte the Almightie by a vaine desire of manifestation of his power and speciall providence (Psal. lxxviii. 18, 19; Esa. vii. 12; Matth. iv. 6, 7). But, by using Lots in sport, we tempt the Almighty, vainly desiring the manifestation of his speciall providence in his immediate disposing. Lastly, whatsoever God hath sanctified to a proper end, is not to be perverted to a worse (Matth. xxi. 12, 13). But God hath sanctified Lots to a proper end, namely to end controversies (Num. xxvi. 55; Pro. xviii. 18), therefore man is not to pervert them to a worse, namely to play, and, by playing, to get away another man’s money, which, without controversie, is his owne. For the common saying is, Sine lucro friget lusus, no gaining, cold gaming.

Professor. God hath sanctified Psalmes to the praise of his name, and bread and wine to represent the bodie and bloud of our crucified Saviour, which be holie ends; and the children of God may sing Psalmes to make themselves merie in the Lord, and feede upon bread and wine, not only from necessitie, but to cheere themselves; why, then, may not God’s children recreate themselves by lotterie, notwithstanding God hath sanctified the same to end a controversie?

Preacher. Because we finde not in the Scriptures any dispensation for recreation by lotterie, as we do for godlie mirth by singing (Jam. v. 13), and for religious and sober cheering ourselves by eating and drinking (Deut. viii. 9, 10). And, therefore, (it being withall considered that the ends you speake of, be not proper, though holy) it followeth, that God who only disposeth the Lot touching the event, and is, therefore, a principall actor, is not to bee set on worke by lotterie in any case, but when hee dispenseth with us, or gives us leave so to doe. But dispensation for recreation by lotterie cannot be shewed.

Professor. Lots may be used for profit in a matter of right (Num. xxvi. 55), why not, for pleasure?

Preacher. Then othes may be used for pleasure, for they may for profit, in a matter of truth (Exod. xxii. 8, 11). But, indeede, lots, (as othes) are not to be used for profit or pleasure, but only to end a controversie.

Professor. The wit is exercised by Tables and Cards, therefore they be no lots.

Preacher. Yet Lotterie is used by casting Dice, and by shufling and cutting, before the wit is exercised. But how doth this follow? Because Cards and Tables bee not naked Lots, consisting only in chance (as Dice) they are, therefore, no lots at all. Although (being used without cogging, or packing) they consist principally in chance, from whence they are to receive denomination. In which respect, a Lot is called in Latin, Sors, that is, chance or hazard. And Lyra upon Pro. xvi. saith, To use Lots, is, by a variable event of some sensible thing, to determine some doubtfull or uncertaine matter, as to draw cuts, or to cast Dice. But, whether you will call Cards and Tables, Lots, or no, you play with chance, or use Lotterie. Then, consider whether exercise of wit doth sanctifie playing with lotterie, or playing with lotterie make such exercising of wit a sinne (Hag. ii. 13, 14). For as calling God to witness by vaine swearing, is a sinne, (2 Cor. i. 13) so making God an umpire, by playing with lotterie, must needs be a sinne; yea, such a sin as maketh the offender (in some respects) more blame worthie. For there bee moe occasions of swearing than of lotterie. Secondly, vaine othes most commonly slip out unawares, whereas lots cannot be used but with deliberation. Thirdly, swearing is to satisfie other, whereas this kind of lotterie is altogether to fulfil our own lusts. Therefore, take heede, that you be not guiltie of perverting the ordinance of the Lord, of taking the name of God in vaine, and of tempting the Almightie, by a gamesome putting off things to hazard, and making play of lotterie, except you thinke that God hath no government in vaine actions, or hath dispensed with such lewd games.

Professor. In shooting, there is a chance, by a sudden blast, yet shooting is no lotterie.

Preacher. It is true; for chance commeth by accident, and not of the nature of the game, to be used.

Professor. Lots are secret, and the whole disposing of them is of God (Pro. xvi. 33); but it is otherwise in tables and Cards.

Preacher. Lots are cast into the lap by man, and that openly, lest conveiance should be suspected; but the disposing of the chance is secret, that it may be chance indeed, and wholly of God, who directeth all things (Prov. xvi. 13, 9, 33). So in Tables, man by faire casting Dice truly made, and in Cards, by shuffling and cutting, doth openly dispose the Dice and Cards so, as whereby a variable event may follow; but it is only and immediately of God that the Dice bee so cast, and the Cards so shuffled and cut, as that this or that game followeth, except there be cogging and packing. So that, in faire play, man’s wit is not exercised in disposing the chance, but in making the best of it, being past.

Professor. The end of our play is recreation, and not to make God an umpire; but recreation (no doubt) is lawfull.

Preacher. It may be the souldiers had no such end when they cast lots for Christ his coate (Mat. xxvii. 25), but this should be your end when you use lotterie, as the end of an oth should be, to call God to witnesse. Therefore, as swearing, so lotterie, without due respect, is sinne. Againe, howsoever recreation be your pretended end, yet, remember that wee must not doe evill that good may come of it (Rom. iii. 8). And that therefore we are to recreate ourselves by lawfull recreations. Then see how Cardes and Tables be lawfull.

Professor. If they be not abused by swearing or brawling, playing for too long time, or too much money.

Preacher. Though I am perswaded that it is not lawfull to play for any money, considering that thankes cannot be given in faith for that which is so gotten (Deut. xxiii. 18, Esa. lxi. 8) Gamesters worke not with their hands the thing that is good, to be free from stealing (Ephe. iv. 28), and the loser hath not answerable benefit for his money so lost (Gen. xxix. 15) contrary to that equitie which Aristotle, by the light of nature hath taught long since; yet I grant, if Cards and Tables, so used as you speak, be lesse sinfull, but how they bee lawfull I see not yet.

Professor. Good men, and well learned, use them.

Preacher. We must live by precept, not by examples, except they be undoubtedly good. Therefore, examine whether they bee good and well learned in doing so, or no. For every man may erre (Ro. iii. 4).

Professor. It is not good to be too just, or too wise (Eccl. vii. 18).

Preacher. It is not good to be too wise, or too foolish, in despising the word of God (Prov. i. 22) and not regarding the weaknesse of other (Rom. xiv. 21). Let us therefore beware that we love not pleasure more than godlinesse (2 Tim. iii. 4).”

The following broadside, which was bought in the streets, about 1850, is a copy of one which appeared in the newspapers about the year 1744, when it was entitled “Cards Spiritualized.” The name of the soldier is there stated to be one Richard Middleton, who attended divine service, at a church in Glasgow, with the rest of the regiment.

“The Perpetual Almanack, or Soldier’s Prayer Book

giving an Account of Richard Lane, a Private belonging to the 47th Regiment of Foot, who was taken before the Mayor of the Town for Playing at Cards during Divine Service.

The Sergeant commanded the Soldiers at Church, and when the Parson had read the prayers, he took his text. Those who had a Bible, took it out, but the Soldier had neither Bible nor Common Prayer Book, but, pulling out a Pack of Cards he spread them before him. He, first, looked at one card, and then at another: the Sergeant of the Company saw him, and said, ‘Richard, put up the Cards, this is not the place for them.’ ‘Never mind that,’ said Richard. When the service was over, the Constable took Richard prisoner, and brought him before the Mayor. ‘Well,’ says the Mayor, ‘what have you brought that Soldier here for?’ ‘For playing Cards in church.’ ‘Well, Soldier, what have you to say for yourself?’ ‘Much, I hope, Sir.’ ‘Very good; if not, I will punish you more than ever man was punished.’ ‘I have been,’ said the Soldier, ‘about six weeks on the march. I have had but little to subsist on. I have neither Bible, nor Prayer Book – I have nothing but a Pack of Cards, and I hope to satisfy your Worship of the purity of my intentions.’ ‘Very good,’ said the Mayor. Then, spreading the cards before the Mayor, he began with the Ace.

‘When I see the Ace, it reminds me that there is only one God.

When I see the Deuce, it reminds me of the Father and the Son.

When I see the Tray, it reminds me of Father, Son and Holy Ghost.

When I see the Four, it reminds me of the four Evangelists that preached, viz., Matthew, Mark, Luke and John.

When I see the Five, it reminds me of the Five Wise Virgins that trimmed their lamps. There were ten, but five were wise, and five foolish, who were shut out.

When I see the Six, it reminds me that in Six days the Lord made Heaven and Earth.

When I see the Seven, it reminds me that on the seventh day God rested from the works which he had made, and hallowed it.

When I see the Eight, it reminds me of the eight righteous persons that were saved when God drowned the world, viz., Noah and his wife, his three sons and their wives.

When I see the Nine, it reminds me of the nine lepers that were cleansed by our Saviour. There were ten, but nine never returned God thanks.

When I see the Ten, it reminds me of the Ten Commandments, which God handed down to Moses, on a table of stone.

When I see the King, it reminds me of the Great King of Heaven, which is God Almighty.

When I see the Queen, it reminds me of the Queen of Sheba, who went to hear the wisdom of Solomon; for she was as wise a woman as he was a man. She brought with her fifty boys and fifty girls, all dressed in boy’s apparel for King Solomon to tell which were boys, and which were girls. King Solomon sent for water for them to wash themselves; the girls washed to the elbows, and the boys only to the wrist, so King Solomon told by that.’

‘Well,’ said the Mayor, ‘you have given a description of all the Cards in the pack, except one.’ ‘Which is that?’ said the Soldier. ‘The Knave,’ said the Mayor. ‘I will give your honour a description of that, too, if you will not be angry.’ ‘I will not,’ said the Mayor, ‘if you will not term me to be the Knave.’ ‘Well,’ said the Soldier, ‘the greatest knave I know, is the constable that brought me here.’ ‘I do not know,’ said the Mayor, ‘whether he is the greatest knave, but I know he is the greatest fool.’

‘When I count how many spots there are in a pack of cards, I find 365, as many days as there are in a year.¹⁴

When I count the number of cards in a pack, I find there are 52, as many weeks as there are in a year.

When I count the tricks at Cards, I find 13, as many months as there are in a year. So you see, Sir, the Pack of Cards serves for a Bible, Almanack, and Common Prayer Book to me.’

The Mayor called for some bread and beef for the Soldier, gave him some money, and told him to go about his business, saying that he was the cleverest man he ever heard in his life.”

The origin of Playing Cards is involved in mystery, although the Chinese claim to have invented them, saying that the Tien-Tsze, pae, or dotted cards, now in use, were invented in the reign of Leun-ho, a. d. 1120, for the amusement of his wives; and that they were in common use in the reign of Kaow-Tsung, who ascended the throne a. d. 1131. The generally received opinion is that they are of Oriental extraction, and that they were brought into Europe by the gipsies, and were first used in Spain. How, or when they were introduced into England, is not known. In Anstis’s History of the Order of the Garter, vol. i., p. 307, is to be found the earliest mention of Cards, if, indeed, the Four Kings there mentioned are connected with Cards. The date would be 1278.

“This Enquiry touching the Title of Kings, calls to remembrance the Plays forbidden the Clergy, denominated Ludos de Rege et Regina, which might be Cards, Chesse, or the Game since used even to this Age at Christmas, called Questions and Commands, and also that Edward I. plaid ad quatuor Reges (Wardrobe Rolls, 6 Ed. I, Waltero Storton ad opus Regis ad ludendum ad Quatuor Reges viii. s. v. d.) which the Collector guesses might be the Game of Cards, wherein are Kings of the four Suits; for he conceives this Play of some Antiquity, because the term Knave, representing a Youth, is given to the next Card in Consequence to the King and Queen, and is as it were the Son of them, for, in this Sense this Word, Knave, was heretofore used; thus Chaucer saith, That Alla, King of Northumberland begot a Knave Child.”

The Hon. Daines Barrington, in a paper read by him to the Society of Antiquaries, Feb. 23, 1786, after quoting Anstis, went on to say that “Edward the First (when Prince of Wales) served nearly five years in Syria, and, therefore, whilst military operations were suspended, must, naturally, have wished for some sedentary amusements. Now the Asiatics scarcely ever change their customs; and, as they play at Cards (though, in many respects, different from ours), it is not improbable that Edward might have been taught the game, ad quatuor reges, whilst he continued so long in this part of the globe.

“If, however, this article in the Wardrobe account is not allowed to allude to playing cards, the next writer who mentions the more early introduction of them is P. Menestrier, who, from such another article in the Privy purse expences of the Kings of France, says they were provided for Charles VI. by his limner, after that King was deprived of his senses in 1392. The entry is the following: ‘Donné a Jacquemin Gringonneur, Peintre, pour trois jeux de Cartes, a or et a diverses couleurs, de plusieurs devises, pour porter vers le dit Seigneur Roi pour son abatement, cinquante six sols Parisis.’”

Still supposing the game of “Four Kings” to have been a game at cards, it seems strange that Chaucer, who was born fifty years afterwards, should not have made some mention of Cards as a pastime, for, in his Franklin’s Tale, he only mentions that “They dancen; and they play at ches and tables.” The first authentic date we have of playing Cards in England, shows that they had long been in use in 1463, and were manufactured here, for, by an Act of Parliament (3 Edward IV. cap. 4), the importation of playing cards was forbidden.

We get an early notice of cards temp Richard III. in the Paston letters¹⁵ from Margery Paston to John Paston, 24 Dec. 1484.

“To my ryght worschipful husband John Paston

Ryght worschipful husbond, I recomaund me onto you. Plese it you to wete that I sent your eldest sunne to my Lady Morlee to have Knolage wat sports wer husyd in her hows in Kyrstemesse next folloyng after the decysse of my lord, her husbond; and sche seyd that ther wer non dysgysyngs, ner harpyng, ner syngyn, ner non lowd dysports, but playing at the tabyllys and schesse and cards. Sweche dysports sche gave her folkys leve to play and non odyr.”

Royalty was occasionally given to gambling, and we find among the private disbursements of Edward the Second such entries as:

“Item. paid to the King himself, to play at cross and pile, by the hands of Richard de Meremoth, the receiver of the Treasury, Twelve pence.

Item. paid there to Henry, the King’s barber, for money which he lent to the King, to play at cross and pile, Five shillings.

Item. paid there to Peres Barnard, usher of the King’s chamber, money which he lent to the King, and which he lost at cross and pile, to Monsieur Robert Wattewylle, Eight pence.

Item. paid to the King himself, to play at cross and pile, by Peres Barnard, two shillings, which the said Peres won of him.”

Also Royalty was fond of playing at cards, which, indeed, were popular from the highest to the lowest; and we find that James IV. of Scotland surprised his future bride, Margaret, sister to Henry VIII., when he paid her his first visit, playing at cards.¹⁶ “The Kynge came privily to the said castell (of Newbattle) and entred within the chammer with a small company, where he founde the quene playing at the cardes.” And in the Privy purse expenses of Elizabeth of York, queen to Henry VII., we find, under date of 1502: “Item. to the Quenes grace upon the Feest of St Stephen for hure disporte at cardes this Christmas C.s. (100 shillings).” Whilst to show their popularity in this reign, it was enacted in 1494 (11 Hen. VII. c. 2), that no artificer labourer, or servant, shall play at any unlawful game (cards included) but in Christmas.

Shakespeare makes Henry VIII. play at Cards, for in his play of that name (Act v. sc. i.) there occurs, “And left him at Primero with the Duke of Suffolk”; whilst, in the Merry Wives of Windsor (Act iv. sc. 5), Falstaff says, “I never prosper’d since I forswore myself at Primero.” Stow tells us how, in Elizabeth’s time, “from All Hallows eve to the following Candlemas day, there was, among other sports, playing at Cards for counters, nails, and points, in every house, more for pastime than for gain.” When Mary was Princess, in her Privy Purse expenses there are numerous entries of money given her wherewith to play at cards.