The literary evidence for board games in the Roman world is abundant but tantalizing, because many details are not discussed. In Ostia careful inspection of the marble reveals probable evidence. A few thresholds with cavities have been interpreted as gaming boards: in the House of the Fishes (IV,III,3), the Hall of Mars and Venus (II,IX,3), and the House of the Fortuna Annonaria (V,II,8).
Hall of Mars and Venus (II,IX,3), steps leading to a raised room.
In the centre of the lowest step is a gaming board with cavities. Photo: Daniel González Acuña.
House of the Fortuna Annonaria (V,II,8), threshold between porticus 13 and room 15.
A gaming board with cavities. Photo: Simon Bakker.
Circles divided into segments, like a pie, may also have been gaming boards. Examples can be seen in the Guild-seat of Trajan (IV,V,15), the Baths of the Forum (I,XII,6), the Fish- and meat-market (IV,V,2), and the House of the Round Temple (I,XI,2-3).
Guild-seat of Trajan (IV,V,15), floor of the entrance.
A circle divided into segments. Photo: Francis Brenders.
An upright slab of the marble cladding of the large nymphaeum in the House of the Nymphaeum (III,VI,1-3) has long rows of squares. On the threshold of room P of the Guild-seat of Trajan (IV,V,15) are similar long rows. Because of the extensive re-use of marble in Ostia in late antiquity we should not assume that the carvings were made at the current location (that they were left visible after re-use is not unusual).
Some possible game boards on marble slabs have been taken to the museum. Two fragments have the words NESCIS LEBATE (CIL XIV, 4125.3; found near the theatre) and LVDERE IDIOTA (CIL XIV Suppl., 5317.2; precise place of discovery unknown). These are part of exhortations documented also elsewhere, for example: LEVATE DALOCV LVDERE NESCIS IDIOTA RECEDE (Leva te, da locu(m), ludere nescis, idiota recede!), "Get up, make room, you don't know how to play, loser withdraw!"
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| Left. Marble slab from Portus. CIL XIV, 4125. Top right. Marble slab, findspot unknown. CIL XIV, 2035. Bottom right. Marble slab, found on Via della Fontana. CIL XIV Suppl., 5317.1. |
Gaming boards also seem to have been drawn as graffti: circles divived into segments in the House of the Painted Vaults (III,V,1) and a board with squares flanked by semi-circles in the House of the Muses (III,IX,22).
 Top. House of the Painted Vaults. (III,IX,22), room VI, south wall. Circles divived into segments. Photo: Bob Harp. Right. House of the Muses (III,IX,22), porticus, against room 20. Squares flanked by semi-circles. Photo: Bob Harp. |
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In one of the central apartments of the Garden Houses is a graffito of three dice (unit 16, room 5). The sides shown are those with the numerals 6, 1 and 6. Two dots of the second 6 are connected by a curved line. The room with the graffito was originally one of the two most important rooms of the apartment, but may in the course of its history have been used for different purposes, witness also other graffiti (numbers, tally marks, and an incomplete tabula ansata). The dice are an obvious reference to gambling and betting. Was 6-1-6 perhaps a lucky throw a player was hoping for?
Graffito of dice in the Garden Houses (Case a Giardino). Photo: Bob Harp.
Gambling and betting were mostly illegal. However, in spite of prohibitions it was quite popular, and many Emperors are said to have been players, including Lucius Verus, Commodus and Didius Julianus. Lewis and Short s.v. alea summarize as follows: "A game with dice, and in general, a game of hazard or chance. There were among the Romans two kinds of dice, tesserae and tali. The tesserae had six sides, which were marked with I II III IV V VI; the tali were rounded on two sides, and marked only on the other four. Upon one side there was one point, unio, an ace, like the ace on cards, called canis; on the opposite side, six points called senio, six, sice; on the two other sides, three and four points, ternio and quaternio. In playing, four tali were used, but only three tesserae. They were put into a box made in the form of a tower, with a strait neck, and wider below than above, called fritillus, turris, turricula, etc. This box was shaken, and the dice were thrown upon the gaming-board. The highest or most fortunate throw, called Venus, jactus Venereus or basilicus, was, of the tesserae, three sixes, and of the tali when they all came out with different numbers. The worst or lowest throw, called jactus pessimus or damnosus, canis or canicula, was, of the tesserae, three aces, and of the tali when they were all the same. The other throws were valued according to the numbers. When one of the tali fell upon the end (in caput) it was said rectus cadere, or assistere, and the throw was repeated. While throwing the dice, it was customary for a person to express his wishes, to repeat the name of his mistress, and the like. Games of chance were prohibited by the Lex Titia et Publicia et Cornelia, except in the month of December, during the Saturnalia. The character of gamesters, aleatores or aleones, was held as infamous in the time of Cicero, although there was much playing with aleae, and old men were especially fond of this game, because it required little physical exertion. Jacta alea esto, 'Let the die be cast!', 'Let the game be ventured!' is the memorable exclamation of Caesar when, at the Rubicon, after long hesitation, he finally decided to march to Rome."
Dice made of bone have been excavated in Ostia.
Dice made of bone. Photo: Parco Archeologico di Ostia.
Dice-players can be seen on two rather well-known paintings from Pompeii, one from the Caupona di Salvius, the other from the Osteria della Via di Mercurio. A mosaic of two men playing a game with dice from Thysdrus can be seen in the Bardo Museum in Tunis.
Dice-players. Pompeii, Caupona di Salvius.
EXSI ("I am out!") - NON TRIA DVAS EST ("Not three points, but two!").
Photo: Nicolas Monteix on pompeiiinpictures.com.
Dice-players. Pompeii, Osteria della Via di Mercurio.
Photo: Nicolas Monteix on pompeiiinpictures.com.
A game played with dice from Thysdrus (El Djem).
Bardo Museum, Tunis. Photo: Jona Lendering on livius.org.
A lively description of a location in Ostia where gambling will have taken place is found in the Satires of Juvenalis, writing about Lateranus, an Imperial legate who was reluctant to defend the limes:
| Mitte Ostia, Caesar, mitte sed in magna legatum quaere popina. Invenies aliquo cum percussore iacentem, permixtum nautis et furibus ac fugitivis, inter carnifices et fabros sandapilarum et resupinati cessantia tympana galli. | Send to Ostia, Caesar, send, but look for the legatus in the big pub, and you will find him lying with some hit man, in company with sailors, thieves, and runaway slaves, among hangmen, coffin-makers and the idle tambourines of a priest of Cybele, prostrate from drunkenness. Here is Liberty Hall! One cup serves for everybody; no one has a bed to himself, nor a table apart from the rest. |
| Juvenalis, Saturae 8, 171-176. | Translation George Gilbert Ramsay. |
In Ostia Lateranus had to wait for the arrival of his ship, and then for favourable weather to embark and sail to his province. But he was slow to make preparations for the voyage and missed opportunity after opportunity.
"In einem Wirtshause im alten Rom", by Hermann Vogel (1854-1921).
To get close to the reality of gambling and betting in Ostia we can have a look at the relevant laws in the corpus of civil law (Digesta). From the legal texts it becomes clear that gambling and betting were widespread, but also that the authorities accepted this reality. Playing for money was allowed only for athletic contests based on skills (virtutis causa).
| Corpus Iuris Civilis - Digesta | Civil code - Digest | |
| 11.5.0. De aleatoribus. | Book XI. Tit. 5. Concerning gamblers. | Book 11. 5. Gamblers. |
| 11.5.1. Ulpianus libro XXIII ad edictum. | 1. Ulpianus, On the Edict, Book XXIII. | 1. Ulpian, Edict, book 23. |
| pr. Praetor ait: "Si quis eum, apud quem alea lusum esse dicetur, verberaverit damnumve ei dederit sive quid eo tempore [dolo] domo eius subtractum est, iudicium non dabo. In eum, qui aleae ludendae causa vim intulerit, uti quaeque res erit, animadvertam." | The Praetor says: "Where anyone beats a person in whose house a game with dice is said to have taken place, or damages him in any way; or where anything at the time has been removed clandestinely from the house, I will not grant an action. Where anyone employs violence on account of a game with dice, I will punish him as the circumstances may demand." | The praetor says: "If someone assaults a man on whose premises gambling is said to have taken place or causes him any damage or if anything is stolen from his home while gambling is going on, I shall not give an action. I shall punish any man who uses force for the sake of gambling according to the circumstances of the case." |
| 1. Si rapinas fecerint inter se collusores, vi bonorum raptorum non denegabitur actio: susceptorem enim dumtaxat prohibuit vindicari, non et collusores, quamvis et hi indigni videantur. | (1) Where gamblers rob one another, an action will not be refused on the ground of property taken by force; but it is only the host who is forbidden to bring suit, and not the gamblers, although they may seem to be unworthy of indulgence. | 1. If gamblers commit robbery against each other, an action for violent robbery will not be refused. For it is only the manager of the gambling establishment who is prevented from seeking redress, not the gamblers as well, though they too may seem unworthy characters. |
| 2. Item notandum, quod susceptorem verberatum quidem et damnum passum ubicumque et quandocumque non vindicat: verum furtum factum domi et eo tempore quo alea ludebatur, licet lusor non fuerit qui quid eorum fecerit, impune fit. Domum autem pro habitatione et domicilio nos accipere debere certum est. | (2) It should also be noted that where the proprietor of the house has been beaten or has suffered loss, he cannot bring an action, no matter when or where this occurred, but theft can be committed with impunity in the house at the time when the gambling was going on, even though the party who commits any one of the offences may not have taken part in the game. It is certain that we must understand the term "house" to mean the habitation and domicile. | 2. Also, note that if the manager is assaulted or suffers loss, wherever or whenever this occurs, he gets no redress; but theft only goes unpunished if it took place in his home while gambling was in progress; in each case it makes no difference if the guilty party was not a gambler. It is certain that "home" should be interpreted to mean residence or domicile. |
| 3. Quod autem praetor negat se furti actionem daturum, videamus utrum ad poenalem actionem solam pertineat an et si ad exhibendum velit agere vel vindicare vel condicere. Et est relatum apud Pomponium solummodo poenalem actionem denegatam, quod non puto verum: praetor enim simpliciter ait "si quid subtractum erit, iudicium non dabo." | (3) Where the Praetor refuses to grant an action for theft, let us see whether this refers to the penal action alone, or whether the complainant wishes to introduce proceedings for the production of the property, or bring an action for recovery? It is stated by Pomponius that it is only the penal action which is refused, but this I do not think to be correct, as the Praetor says simply, "If anything has been removed clandestinely, I will not grant an action." | 3. When the praetor says that he will not give an action for theft, does that refer only to a penal action, or does it also apply if the person wishes tb bring an action for production or a vindicatio or a condictio? Pomponius says only the penal action is refused, but I do not think this is right; for the praetor says simply: "If anything is stolen, I shall not give an action." |
| 4. "In eum", inquit, "qui aleae ludendae causa vim intulerit, uti quaeque res erit, animadvertam." Haec clausula pertinet ad animadversionem eius qui compulit ludere, ut aut multa multetur aut in lautumias vel in vincula publica ducatur: | (4) He says further: "Where anyone employs violence on account of a game with dice, I will punish him as the circumstances may demand." This clause has reference to the punishment of a party who compels another to play, and signifies that he may be fined or sentenced to the quarries, or imprisoned in chains. | 4. He says: "I shall punish any man who uses force for the sake of gambling according to the circumstances of the case." This clause concerns the punishment of someone who compels another to gamble, so that he may either be fined or be sent to the stone quarries or public jail. |
| 11.5.2. Paulus libro 19 ad edictum. | 2. Paulus, On the Edict, Book XIX. | 2. Paul, Edict, book 19. |
| pr. solent enim quidam et cogere ad lusum vel ab initio vel victi dum retinent. | For certain persons are accustomed to force others to play, sometimes doing this from the beginning, and sometimes, after they themselves are beaten, compelling them to remain. | For some people are accustomed to force others to gamble either from the start or to keep them gambling when they themselves are losing. |
| 1. Senatus consultum vetuit in pecuniam ludere, praeterquam si quis certet hasta vel pilo iaciendo vel currendo saliendo luctando pugnando quod virtutis causa fiat: | (1) A Decree of the Senate forbids playing for money, except where the parties contend with spears, or by throwing the javelin, or in running, leaping, wrestling, or boxing, for the purpose of displaying courage and address: | 1. A senatus consultum has forbidden playing for money, except when one is competing at spear- or javelin-throwing, running, jumping, wrestling, or boxing, which are contests of strength. |
| 11.5.3. Marcianus libro quinto regularum. | 3. Marcianus, Rules, Book V. | 3. Marcian, Rules, book 5. |
| in quibus rebus ex lege Titia et publicia et Cornelia etiam sponsionem facere licet: sed ex aliis, ubi pro virtute certamen non fit, non licet. | In cases of this kind bets are allowed under the Titian, Publician, and Cornelian laws, but it is not lawful under other laws where the contest is not for the exhibition of skill. | In these cases, under the lex Titia, lex Publicia, and lex Cornelia, one can also make a sponsio; but under other laws one cannot do so when it is not a contest of strength. |
| 11.5.4. Paulus libro 19 ad edictum. | 4. Paulus, On the Edict, Book XIX. | 4. Paul, Edict, book 19. |
| pr. Quod in convivio vescendi causa ponitur, in eam rem familia ludere permittitur. | Where anything is out on the table at a banquet members of the household are permitted to gamble for it. | One is allowed to gamble for the food which is set out at a dinner party. |
| 1. Si servus vel filius familias victus fuerit, patri vel domino competit repetitio. Item si servus acceperit pecuniam, dabitur in dominum de peculio actio, non noxalis, quia ex negotio gesto agitur: sed non amplius cogendus est praestare, quam id quod ex ea re in peculio sit. | (1) If a slave, or a son subject to paternal control loses, his father or his owner are entitled to recover what he lost. Moreover, if a slave has received money, an action De peculio will be granted against his master, but not a noxal action, because it is based on business transacted; but the defendant will not be compelled to pay more than the amount included in the peculium. | 1. If a slave or son-in-power loses, the father or owner can reclaim what he lost. Also, if a slave wins some money, an action on the peculium can be given against the owner, not a noxal action, because the action arises from unauthorized administration; but he should not be compelled to hand over more than is actually in the peculium as a result of the slave's win. |
| 2. Adversus parentes et patronos repetitio eius quod in alea lusum est utilis ex hoc edicto danda est. | (2) An equitable action is granted under this Edict against the head of a household or a patron, for the recovery of money lost by games with dice. | 2. Under this edict an actio utilis should be given against parents and patrons for the recovery of gambling losses. |
| 17.2.0. Pro socio. | Book XVII. Tit. 2. Concerning the action on partnership. | Book 17. 2. Partnership. |
| 17.2.59. Pomponius libro 12 ad Sabinum. | 59. Pomponius, On Sabinus, Book XII. | 59. Pomponius, Sabinus, book 12. |
| 1. Quod in alea aut adulterio perdiderit socius, ex medio non est laturus: si quid vero dolo nostro socius damni ceperit, a nobis repetet. | (1) What a partner loses by gambling, or as the result of adultery, cannot be charged to the partnership property, but if a partner has lost anything on account of our fraudulent acts he can recover it from us. | 1. Any losses suffered by a partner in gambling or through adultery cannot be recovered out of the common fund. If, on the other hand, one partner suffers loss through fraud on the part of his co-partner, he may recover it from him. |
| 19.5.0. De praescriptis verbis et in factum actionibus. | Book XIX. Tit. 5. Concerning actions praescriptis verbis, and in factum. | Book 19. 5. The actio praescriptis verbis and the actio in factum. |
| 19.5.17. Ulpianus libro XXVIII ad edictum. | 17. Ulpianus, On the Edict, Book XXVIII. | 17. Ulpian, Edict, book 28. |
| 5. Si quis sponsionis causa anulos acceperit nec reddit victori, praescriptis verbis actio in eum competit: nec enim recipienda est Sabini opinio, qui condici et furti agi ex hac causa putat: quemadmodum enim rei nomine, cuius neque possessionem neque dominium victor habuit, aget furti? Plane si inhonesta causa sponsionis fuit, si anuli dumtaxat repetitio erit. | (5) Where anyone receives rings to be held as security for a wager, and does not surrender them to the one who wins it, an actio praescriptis verbis can be brought against him. The opinion of Sabinus, who thinks that, in this instance, an action for recovery, and one on the ground of theft, will lie, should not be adopted. For how can he bring an action on theft with reference to property whose possession or ownership he has never enjoyed? It is clear, however, that if the wager was dishonorable, the successful party can only recover his own ring. | 5. If someone receives rings because of a sponsio [between two claimants of ownership] and does not return them to the winner, an actio praescriptis verbis lies against him. The opinion of Sabinus should not be accepted; he thinks that there is a condictio and an action for theft in this case. But how will the victor bring an action for theft for a thing of which he had neither possession nor ownership? To be sure, if the reason for the sponsio was dishonest, there will be at least a claim to get his ring back. |
| 21.1.0. De aedilicio edicto et redhibitione et quanti minoris. | Book XXI. Tit. 1. Concerning the Edict of the Aediles, and the actions to compel the vendor to take back the property where he has received more than it was worth. | Book 21. 1. The edict of the aedile, rescission, and the action for diminution. |
| 21.1.4. Ulpianus libro primo ad edictum aedilium curulium. | 4. Ulpianus, On the Edict of the Curule Aediles, Book I. | 4. Ulpian. Curule Aediles' Edict, book 1. |
| 2. Item aleatores et vinarios non contineri edicto quosdam respondisse Pomponius ait, quemadmodum nec gulosos nec impostores aut mendaces aut litigiosos. | (2) Pomponius says that certain authorities held that slaves who are gamblers and given to wine are not included in the Edict, just as those who are gluttons, impostors, liars, or quarrelsome, are not included. | 2. Pomponius reports that there have been those who made reply that the edict does not apply to gamblers or wine bibbers, gluttons, impostors, liars, and the quarrelsome. |
| 21.1.19. Ulpianus libro primo ad edictum aedilium curulium. | 19. Ulpianus, On the Edict of the Curule Aediles, Book I. | 19. Ulpian, Curule Aediles' Edict, book 1. |
| pr. Sciendum tamen est quaedam et si dixerit praestare eum non debere, scilicet ea, quae ad nudam laudem servi pertinent: veluti si dixerit frugi probum dicto audientem. Ut enim pedius scribit, multum interest, commendandi servi causa quid dixerit, an vero praestaturum se promiserit quod dixit. | pr. It must, however, be remembered that there are certain things that the vendor is not obliged to furnish, even though he may state that they exist, for example, such as relate to the mere commendation of the slave; for instance, if he should say that he is frugal, honest, and attentive; for, as Pedius says, there is a good deal of difference where the vendor makes a statement in praise of the slave, and where he promises that he will furnish what he said he would. | pr. We have, however, to realize that there are statements that a vendor might make which he does not have to validate, namely, those which simply extol the slave; for instance, that he is thrifty, upright and obedient. In the words of Pedius, there is a great difference between what is said to commend the slave and an undertaking to make good what is stated. |
| 1. Plane si dixerit aleatorem non esse, furem non esse, ad statuam numquam confugisse, oportet eum id praestare. | (1) It is evident that if he should say that the slave was not a gambler or a thief, and had never fled for refuge to the statue of the Emperor, he must make good these statements. | 1. The vendor would clearly be liable on an assertion that the slave is not a gambler or a thief or that he has never sought refuge at the emperor's statue. |
| 21.1.25. Ulpianus libro primo ad edictum aedilium curulium. | 25. Ulpianus, On the Edict of the Curule Aediles, Book I. | 25. Ulpian. Curule Aediles' Edict, book 1. |
| 6. Hoc autem, quod deterior factus est servus, non solum ad corpus, sed etiam ad animi vitia referendum est, ut puta si imitatione conservorum apud emptorem talis factus est, aleator forte vel vinarius vel erro evasit. | (6) The deterioration sustained by the slave has reference not only to his body but also to the debasement of his mind; as, for instance, where he has become corrupted by the example of his fellow-slaves of the household of the purchaser, and has become a gambler, a drunkard, or a vagabond. | 6. Deterioration can be not only physical but can also relate to defects of disposition; for instance, through following the example of his fellow slaves in the purchaser's household, he may have become a gambler, a wine-bibber or a wanderer. |
| 22.3.0. De probationibus et praesumptionibus. | Book XXII. Tit. 3. Concerning proofs and presumptions. | Book 22. 3. Proof and presumptions. |
| 22.3.19. Ulpianus libro septimo disputationum. | 19. Ulpianus, Disputations, Book VII. | 19. Ulpian, Disputations, book 7. |
| 4. Hoc amplius, si iudicatae rei vel iurisiurandi condicio delata dicatur de eo quod nunc petitur, sive in alea gestum esse contendatur, eum implere probationes oportet. | (4) Again, where an exception is pleaded on the ground of a decision rendered; or because an oath is said to have been tendered with reference to the property for which suit now is brought, or because the matter in controversy has reference to a game of chance, the party who filed the exception must prove all these allegations. | 4. If res judicata is alleged or the offer of an oath in regard to the matter now in issue or that it was a gaming transaction, the defendant must prove it. |
| 44.5.0. Quarum rerum actio non datur. | Book XLIV. Tit. 5. Under what circumstances an action shall not be granted. | Book 44. 5. In which cases an action is not given. |
| 44.5.2. Paulus libro 71 ad edictum. | 2. Paulus, On the Edict, Book LXXI. | 2. Paul, Edict, book 71. |
| 1. Si in alea rem vendam, ut ludam, et evicta re conveniar, exceptione summovebitur emptor. | (1) If, where a game of chance is being conducted, I sell something in order that I may play, and the property having been evicted, suit is brought against me, the purchaser will be barred by an exception. | 1. When, while gambling, I sold property in order to gamble and I am sued after having been evicted from the property, the purchaser will be barred by a defense. |
| 47.10.0. De iniuriis et famosis libellis. | Book XLVII. Tit. 10. Concerning injuries and infamous libels. | Book 47. 10. Contumelies and defamatory writings. |
| 47.10.26. Paulus libro 19 ad edictum. | 26. Paulus, On the Edict, Book XIX. | 26. Paul, Edict, book 19. |
| Si quis servum meum vel filium ludibrio habeat licet consentientem, tamen ego iniuriam videor accipere: veluti si in popinam duxerit illum, si alea luserit. Sed hoc utcumque tunc locum habere potest, quotiens ille qui suadet animum iniuriae faciendae habet. Atquin potest malum consilium dare et qui dominum ignoret: et ideo incipit servi corrupti actio necessaria esse. | If anyone makes a laughing-stock of my slave or my son, even with his consent, I will still be considered to have sustained an injury; as, for instance, if he takes him to a tavern, or induces him to throw dice. This will always be the case when the person who persuades him does so with the intention of injuring me. However, evil advice may be given by one who does not know who the master is, and hence the action for corrupting a slave becomes necessary. | If someone make a mockery of my slave or son, even with his consent, I am regarded as being insulted, as when he takes him into a cook-shop or plays dice with him. But this is so only where the person has the intention of perpetrating an affront. For one can give evil counsel without giving a thought to the master; hence, the need for the action for making a slave worse. |
| Recognovit Theodorus Mommsen. Retractavit Paulus Krueger. Berlin 1870. | Translation Samuel P. Scott, 1932. | Translation Alan Watson, 1998. |
| Codex Theodosianus | |
| 3.16.0. De repudiis. | Book III. Title 16: Notices of divorce. |
| 3.16.1. Imp. Constant(inus) A. ad Ablavium p(raefectum) p(raetori)o. | 1. Emperor Constantine Augustus to Ablavius, Praetorian Prefect. |
| Placet, mulieri non licere propter suas pravas cupiditates marito repudium mittere exquisita causa, velut ebrioso aut aleatori aut mulierculario, nec vero maritis per quascumque occasiones uxores suas dimittere. | It is Our pleasure that no woman, on account of her own depraved desires, shall be permitted to send a notice of divorce to her husband on trumped up grounds, as, for instance, that he is a drunkard or a gambler or a philanderer, nor indeed shall a husband be permitted to divorce his wife on every sort of pretext. |
| Dat. ... Basso et Ablavio conss. | Given ... in the year of the consulship of Bassus and Ablavius - 331. |
| Mommsen and Meyer's edition, Berlin, 1905. | Translation Clyde Pharr, 1952. |
The Christian treatise De aleatoribus ("Concerning dice-players") is noteworthy because of its early date. It was written in the Latin of North Africa and contains several linguistic errors. Unfortunately the manuscripts do not mention the author. A likely candidate is Victor, the fourteenth bishop of Rome (perhaps from 189 to 199 AD), born in North Africa (natione Afer).
| De aleatoribus | Concerning the dice-players |
| 1. [---] magna nobis ob universam fraternitatem cura est, fideles, maxime et rea perditorum omnium audacia id est aleatorum, animos ad nequitiam in lacum mortis emergunt. Et quoniam in nobis divina et paterna pietas apostolatus ducatum contulit et vicariam Domini sedem caelesti dignatione ordinavit et originem authentici apostolatus super quem Christus fundavit ecclesiam in superiore nostro portamus, accepta simul potestate solvendi ac ligandi et curatione peccata dimittendi: salutari doctrina admonemur, ne dum delinquentibus adsidue ignoscimus, ipsi cum eis pariter torqueamur. | 1. [lacuna] We have a great concern for the whole brotherhood, O Christians, particularly because of the criminal audacity of those destitute men - the dice-players, who plunge souls into the pit of death. God, in his paternal benevolence, has bestowed upon us the leadership of the apostolate. In heavenly condescension, he has placed us upon the chair that we occupy in the Lord's place. By virtue of our predecessor, we bear the origin of the authentic apostolate, upon which Christ has founded his church. At the same time, we have also received the authority of loosing and binding and to remit sins. We are admonished by the doctrine of salvation lest by our unrestrained pardoning of sinners we should suffer a like torment with them. |
| 2. Et ideo sal terrae dicimur, ut ex nobis omnis fraternitas caelesti sapientia saliatur. Nam cum dicat: sal autem si infatuatum fuerit, nihilo valebit, nisi ut proiciatur foras et conculcetur ab hominibus, hoc veremur et timemus, ne cum in ecclesia securi quod nobis sacerdotalis dignitas a Domino tradita est neglegentiae, iuxta quosdam fratres inertes repperiamur, aut dum falsam communicationem damus, id quod cum honore de Dei dignatione percipimus, indignante Domino ex propria actione amittamus. Dicit enim scriptura divina: vae erit pastoribus. Quod si ipsi pastores neglegentes reperti fuerint, quid respondebunt Domino pro pecoribus, quid dicent? A pecoribus se esse vexatos? Non creditur illis: incredibilis res est pastorem aliquid posse pati a pecore, magis punietur propter mendacium suum. et alia scriptura dicit: rectorem te petierunt, noli extolli. Esto illis quasi unus ex ipsis: curam illorum habe et sic conside. Et iterum: aestimate sacerdotem esse cultorem et omnes esse apud eum delicias, granaria plena, de quo quidquid desideraverit populus meus saturetur. Iam ut constet nos id est episcopos pastores ovium esse spiritalium hoc est hominum fidelium qui sub cura nostri constituti, nullum in eis scabies vitium repperiatur. Quo magis a nobis cotidie perscrutentur, ut medicamine caelesti adhibito vellera eis florida crescant qui ad nitorem vestis caelestis proficiant. | 2. We are called the salt of the earth so that the whole brotherhood might receive the salt of heavenly wisdom from us. For in a certain place it says, "But if the salt loses its savor, it is good for nothing but to be cast out and trampled on by men." Fear and terror seizes us at the very thought that we should neglect the priestly authority which the Lord has bestowed upon us in the church. In the same way, certain brothers should take note of our deliberate inaction in this case, at least until the message is loud and clear to the guilty ones. Therefore, because we revere who God is, we do not want to be disqualified from our position by our own action. Indeed, even the divine scripture says, "Woe unto the shepherds!" If the shepherds should be found to be negligent, how shall they answer to the Lord for their flocks? What shall they say? Should they answer that they have been vexed? No one shall ever believe them again. Who shall ever be persuaded that the shepherd could endure anything by his lambs? Such a one's punishment shall be increased because of his lie. And another scripture says, "You have been chosen to lead the faithful, not to be puffed up. You should be a personal shepherd for your flock, like one who is their very own. Be a healing balm for them and remain among them." And again, "Consider the priest a farmer at whose house one finds all that is delicious, and full granaries where my people might satisfy all their desires." Therefore, the faithful should be without the blemish of sin. This will convince scorners that we bishops are the shepherds of these spiritual lambs who are under our care. We should examine them every day, anointing them with a heavenly medicine to cause the flock to furnish rich wool after the similitude of the brightness of the heavenly garment. |
| 3. In evangelio Dominus ad Petrum dixit: Petre, inquit, amas me? Et Petrus respondit: etiam Domine, tu scis quoniam amo te. Et dixit: pasce oves meas. Et sollicite mandans tertio confirmavit dicendo: pasce oves meas. Et quoniam episcopium id est spiritum sanctum per inpositionem manus cordis excepimus hospitio, cohabitatori nostro nullam maestitiam proponamus. monet dominus et dicit. Nolite contristare spiritum sanctum qui in nobis est, et, nolite exstinguere lumen, quod in nobis effulsit. Quanta autem episcopo bene agente et salubriter admonente sine tribulatione corporis condigna sint martyria, tanta et episcopo neglegente et nulla de scripturis sanctis documenta promente cumulentur tormenta. Apostolus nos excitat Paulus et condigna status sui episcopos procuratores evangelicae doctrinae ponitet dicit: quamdiu heres infans, sub procuratores et actores est: at cum creverit, tunc hereditatem suam expetit. nos etiam sumus dispensatores et procuratores evangelii: hic quoque inter dispensatores et procuratores quaeritur, ut quis fidelis et iustus inveniatur. | 3. In the Gospel, the Lord says to Peter, "Peter, do you love me?" And Peter answers saying, "By all means Lord, you know that I love you." And the Lord said, "Feed my sheep." And He diligently pointed out, asserting positively a third time, "Feed my sheep." We bishops, who have received the Holy Spirit in our hearts by the laying on of hands, are not going to repress our Holy Guest. The Lord has reminded us of this saying, "Do not grieve the Holy Spirit who is in you." And also, "Do not extinguish the light which has shone in you." The bishop, who fulfills his duty by preaching warnings that bring eternal benefits, deserves a martyr's reward, without actually suffering the martyr's death. Likewise, the bishop who neglects the warnings of the holy scriptures deserves to he heaped with torments. The apostle Paul addresses his exhortations to us and places bishops in a category worthy of their position, as caretakers of the teaching of the gospel. He says, "As long as the heir is a child, he is yet under the power of caretakers and managers, but once he is grown, he exacts by himself his inheritance." Likewise, we ourselves are the dispensers and care-takers of the gospel: "And one thing is required of the dispensers and the caretakers, that they are found to be just and faithful." |
| 4. Si ergo apud dispensatores et procuratores quaeritur ut quis fidelis et iustus inveniatur, quid si omnes delinquant et delinquentibus dispensatores ignoscant? Nonne ipsi delinquentium se pondere onerant? Apostolus idem Paulus commemorat, quando ad Timotheum docendum et corroborandum in fidei firmitate ne quid Deum fallat et ne malignum orationibus sanctorum intercedat, providus et sollicitus dicens: o Timothee fili commendatum serva: noli spernere donum quod in te est per inpositionem manuum seniorum: accingere fortiter et viriliter age ministerium tuum, cum integritate persupple: esto ceteris in bonis exemplum. nemo tibi contradicat, nemo iuventutem. Tutem tuam contemnat: peccantem coram multis argue ut et ceteri metum habeant et ne communicaveris peccatis alienis. Et iterum: si qui frater fornicarius dicitur aut idolorum cultor aut avarus aut raptor sive iniustus, cum eiusmodi quidem nec cibum capere. Et alia loco: quicumque frater more alienigenarum vivit et admittit res similes factis eorum, desine in convivium eius esse: quod nisi feceris, et tu particeps eius eris. Et in doctrinis apostolorum: si quis frater delinquit in ecclesia et non paret legi, hic nec colligatur, donec paenitentiam agat, et non recipiatur, ne inquinetur et inpediatur oratio vestra. Et apostolus iterum dicit: eximite malos e medio vestro. Quod si per multorum testium unitatem et consonantem monitionem docemur nec cum delinquentibus fratribus [---] nec cibum quidem vesci, quanto magis debeat et ab sacrificio Christi arceri? | 4. If, therefore, one seeks faithfulness and justice from the dispensers and caretakers, what will happen if all the ones under the bishop's care fall short of the bishop's standard and the dispensers of the gospel always pardon the offenders? Do they not burden themselves with the weight of the sins of these offenders? The apostle Paul warns us about this when he writes to Timothy to teach and strengthen him in this steadfast faith because nothing escapes God's notice. Remember also that evil cannot hinder the prayers of the just. He continues writing, "O Timothy, my son, be an approved servant, do not despise the gift that was given to you by the elders when they laid hands on you. Valiantly equip yourself and with confident maturity fulfill your duty. Perform your ministry with integrity. Be an example of goodness for others. Do not let anyone contradict you. Do not let anyone despise your youth. Publicly reprove sinners so that the others might develop a fear of sin. Do not practice the sins of others." And in another place he says, "If one who is called a brother be a fornicator, an idolator, a miser, a thief, a man without a true sense of justice, do not even eat with him." And in another place it says, "Should a brother live his life in a way that is similar to the pagans and should he assimilate pagan ways into his conduct, stop eating with him. By eating with this so-called brother you are actually made a partaker of his crimes." And the Didache says, "If a brother in the church sins and disobeys the law, do not admit him to the assembly of the faithful until he repents. Let no one be hospitable to the sinner so that your prayer will not be troubled or impeded." And the apostle adds another thought saying, "Banish the wicked ones from your midst." And if so many witnesses agree and address the same warning to us, teaching us with respect to brothers in sin not to eat food [lacuna] how much more should the sinning brothers be separated also from the holy eucharist? |
| 5. Quam magna et larga pietas Domini fidelium, quod in futurum praescius nobis consulat, ne quis frater incautus denuo laqueis diaboli capiatur. Sollicitos esse iussit et providos adque eruditos, quoniam hostis ille antiquus circuit pulsans Dei servos non uno genere temptans. Multae enim sunt temptationes eius quarum primordia sunt: idololatria moechiae furta rapinae avaritia fraus ebrietas inpatientia adulteria homicidia zelus perfidia falsa testimonia eloquium falsum invidia extollentia maledictum error, et si qua sunt similia quae his congruunt, ex quibus est aleae tabula. Praeest diaboli laqueus manifestus, venenum portans letalem serpentis et inductio corrumpens: quae cum videtur nihil esse, magna amplectentibus operatur deiectio. Quid illud est quaeso vos, fideles, ut manus quae iam ab iniuriis humanis expiata est et ad sacrificium dominicum admissa et quod ad salutem totius hominis pertinet ipsa de Dei dignatione suscipit, ipsa ad laudem Domini in oraculo exurgit, ipsa per quod tuemur Christi signum in frontibus notat, ipsa divina sacramenta consummat: quid est at iterum laqueis diaboli unde exuta est inplicetur? Aleatricem manum dico, quae se ipsa perdit et damnat, manum quae libidinoso studio consuevit id est aleae tabula, quod est diaboli venabulum et delicti vulnus insanabile. | 5. Christians, great and abundant is the Lord's mercy. Knowing the secrets of the future, he warns us to watch that no imprudent brother allows himself to be captured by the traps of the devil. The Lord urges us to be vigilant, prudent, and circumspect, because his old enemy stalks the servants of God and lurks on every side and suggests every type of temptation. His temptations are numerous, but the principal ones among them are idolatry, fornication, theft, extortion, avarice, fraud, drunkenness, impatience, adultery, murder, jealousy, false witness, lying, envy, wrath, slander, heresy, and a thousand other crimes like them (and of this number is the game of dice). The game of dice is an obvious snare of the devil. He presides over the game in person, bringing to it the deadly venom of the serpent and even inducing ruin, which when it is seen to be nothing, a great let-down is brought about in the players. I ask you, O Christians, why is the former the case? This hand has been purified from its sins which were committed prior to conversion and the same hand has been admitted to the holy eucharist, having received, by God's mercy, that which concerns the salvation of the whole human race. The same hand that rolls the dice is lifted up to the Lord in prayer. What should we say when the very hand with which we make the sign of the cross on our forehead, and with which we consume the holy eucharist, is involved again in the devil's noose, from which it formerly had been delivered? I speak of this hand which is always given over to gambling, causing its own ruin and damnation. This hand is accustomed to the unbridled passion of gambling because gambling is like the devil's hunting spear and those who play the dice are wounded with an irresistible allurement. |
| 6. Aleae tabula, dico, ubi diabolus praesto est ad capiendum summissua et cum ceperit de captivo triumphus suus perfidia, falsa testimonia. Tabula aleae, dico, ubi dementia furia. Et venale periurium et conloquium serpentinum. Illic rabiosa amicitia, illic atrocissimi sceleris inmanitas, illic fraternitas discordans, illic convicia et audacia saeva et mens insana et fera inpatientia. Aleae tabula, dico, ubi possessionum amissio et pecuniarum ingentium perditus et demonstrans litigiosum et furax dementia. O aleatorum noxia, sedentaria et pigra nequitia: o manus crudeles et ad periculum sui armatae, quae bona paterna et opes avorum sudoribus quaesitas ignominioso studio dilapidant. Manus trux, noxia et insomnis, nocte dieque continuis instrumentorum suorum armigera, quae peccatis se ipsa damnavit et post peccatum non desinit. O nequam manus in perniciem Domini sui armata, quae sordidissimis aeris totam substantiam perdit et cum tot essent augendae rei familiaris et multae abundantiae opes, modo inops et pauper est. Alea est quam lex odit, alea est quam insequitur crimen ignobile, ubi manifesta temptatio et poena occulta. Alveus laqueus est ille mali et supplantatio inimici, qui nec lucrum confert sed totum consumit. Hinc deinde pauperes fiunt, hinc opes suas perdunt, hinc iam consumptis omnibus rebus suis mutuis pecuniis se obruunt, hinc patrimonium sine ulla fori calumnia amittunt. Quales sunt, fideles, ut quos nemo persequitur se ipsos invidia persequantur, ut paternas suas hereditates sub ossuorum multiformi numero disperdant? Est et quando ipsi aleatores cum prostitutis mulieribus penes auctorem suum nocturnas vigilias clausis foribus celebrant: armantur adversum se miseri spiritu diaboli repleti. Et illic duplicem ac geminum crimen admittunt. Hic concrepat aleae sonus, illae silentio operatur incestus: hic sine ullo dignitatis suae respectu sine ulla excusatione pestifero studio cedere bonis suis coguntur, illic secreto mortale venenum bibitur. | 6. It is at the gambling table, I tell you, where the devil slyly watches for the moment when he shall surprise the players and immediately rejoice in his triumph over his victims. It is at the gambling table where one finds disloyalty and deception. I tell you, it is at the gambling table where insane frenzy and dishonest transactions transpire, and where language is as poisonous as a serpent's venom. At the gambling table, friends become bitter enemies, and one finds the ultimate excess of the most frightful crimes, and brotherly love is changed into discord. At the gambling table, one finds only outrage, a most cruel boldness, a mad fury, and a wild impatience. I tell you, it is at the gambling table where one loses his possessions and enormous sums of money. This loss leads him into court battles and insane passions of theft. O noxious gamblers, you are pernicious and filled with indolent iniquity! O cruel hands, which turn their own arms against themselves, ruining with disgraceful zeal the estate which their ancestors have amassed by the sweat of their brow. O savage hands that run to the dice, guilty and indefatigable, applying themselves day and night without leave. You damn yourselves by your sin, yet after having committed it, you do not stop! O worthless hands armed for selfdestruction, when figuring out your dishonorable tallies, you find that you lost all of your fortunes. Despite all the ways to increase your riches, you are soon reduced to indigence and poverty. It is the game of dice which the law hates and which follows in the wake of shameful crimes. Gambling's temptation is obvious to everyone, but its punishmentis hidden. The gambling board is the devil's snare and the enemy's trap which intices greed but (in actuality brings) utter ruin. By gambling, men become poor, squandering their own riches. Then, after all of their own fortunes have been wasted, they overwhelm themselves with borrowed money. By gambling, men lose all of their inheritence without even being swindled in court. How shall they be described, O Christians, those whom greed pushes to prosecute themselves when no one else would prosecute them? They ruin their father's wealth by wagering it on the numbers that come up on the dice. Frequently, the dice players, possessed by a demon troubling their spirit, spend the whole night shut-up with wretched prostitutes. And so their sin multiplies, and they commit a two-fold crime - in one place, the noise of the dice and in another place, the silence of fornication. In the first place, the gambler has absolutely no regard for his dignity; without an excuse, he is forced to concede his wealth by this detestable game. In the other place, in secret, the gambler drinks the deadly venom of fornication. |
| 7. Unde haec sacrilega meditatio, unde hoc crimen, auctorum testimonio conprobamus. Cum enim quidam studio litterarum bene eruditus multum meditando hoc malum et tam perniciosum studium adinvenit, instinctu [---] diaboli qui eum artibus suis repleverat: hanc ergo artem ostendit quam et colendam sculpturis cum sua imagine fabricavit. Statuit itaque imaginem speciei suae cum nominis sui subscriptione suggerente sibi inimico, qui ut hanc artem excogitaret in pectore subiecit. Sic ergo se in imagine perniciosa demonstrans alto se quodam loco condidit, in sinus suos hanc aleae tabulam gestans, ut quasi ipso lusor et adinventor huius malitiae appareret, cuius nomen a Dei semis nominari non debet (sic enim in nomine turpis est quomodo in factis iniquus), et quisque Dei servus aleae tabulam amplectitur auctoris nomine vocaretur. Ille enim cum se in statunculis et simulacris formaret, aliud crimen adinvenit, quo se ab imitatoribus suis colendum diceret, sacrificandi sibi legem terminavit, ita ut qui vellet studio eius adhaerere non ante manum in tabulam porrigeret, nisi auctori eius prius sacrificasset. Inde factum est, ut olim qui homo fuerat et facinoris admissionis adulter, post mortem a profanis et errantibus sub fictioso nomine deitatis coli meruerit. | 7. We attest to the origin of this sacrilegious and even criminal game by the testimony of other authors. A certain person, well-versed in literature, but undoubtedly under the influence [lacuna] of the devil, who filled the inventor with his tricks, after much reflection, invented this dismally destructive practice. He was the first person who taught this game to men, and to make a cultic object of it, he fashioned statues bearing his image. Therefore, he erected his own statue inscribed with his own name and thereby, following the devil's suggestions, he was led to concoct this detestable game. He caused his dreadful statue to be set up in some high place, bearing in his arms this gambling board, so that the originator appears simultaneously as an inventor and player of this evil game. Servants of God should not even mention his name, for the horror that the mere mention of his name might be equivalent to the wickedness associated with him. And the servent of God who gives himself over to this game of chance will be called by the name of the game's inventor. By having his image represented in statues and reproductions, this inventor originated another crime, that of having a religious cult paid to him by his religious devotees. He instituted as a rule that honors of sacrifice be offered to him in such a way that anyone who wants to take up this game cannot put his hand to the dice without first offering sacrifice to its originator. He arranged things in such a way that, because of who he was prior to the invention of dice, he merited after his death to be honored with the false name of god by his wayward sectarians. |
| 8. Aleae tabula qui ludet, et maleficium nosse debet, quod a Dei servos longe sit scientes quoniam furor iste maleficus et venenarius est, sed iterum in iudicii die igne rotante torquebitur. Aleae tabula qui ludet prius auctori eius sacrificare debet, quod Christianis non licet dicente Domino: sacrificans diis eradicabitur, nisi Domino soli, et iterum: nolite sacrificare diis alienis, ne incitetis me in operibus manuum vestrarum ad disperdendos vos. Christianus quicumque es et aleae tabula ludes, licet non sacrifices, lege huius facinoris particeps es. Et utique Dominus occurrit et dicit: exite de ea populus meus, ne particeps sis delictorum eius. Et iterum: discedite, discedite inde, exite e medio eius qui fertis vasa Domini et inmundum ne tetigeritis. Christianus quicumque ea et alea ludes, hoc primo in loco scire debes quia non es Christianus sed ethnicum tibi nomen est et illud quod ad sacrificium dominicum pertinet in vacuum sumis. Sic enim Dominus dicit: omnis inmundus non tanget sacrificii sancti. Et iterum: omnis vir manducans carnem sacrificii, et inmunditia eius super ipsum: peribit anima illa de populo meo. Aleator quicumque es Christianum te dicis, quod non es eo quod saeculo particeps ea. Nec amicitiam cum Christo habere potes qui Christi inimico amicus es. | 8. The person that plays dice ought to know with certainty that he commits a sin which the servants of God ought to hold in horror. Surely, they are not ignorant of the words that say, "Let the evil-doers and poisoners be cast out," and then, "on the day of judgment they shall be tormented by a whirlwind of fire." The gambling table is evil because the one who sits at it must first sacrifice to the god who presides there. Certainly, the Christians have received a formal interdiction against gambling. Hear the words of the Lord, "He who sacrifices to another god, rather than to the only true God, shall suffer death," and again, "Do not sacrifice to foreign gods for the fear that the work of your hands provoke my anger and I destroy you." O Christian who give yourself over to the game of dice, whoever you are, even if you should avoid sacrificing, you still fall under the law that relates to this crime. Truly the Lord forbids this sin when he says, "Come out, my people, so that you do not participate in the sins which are committed there," and again, "Go away, far away from there, go forth out of this place, you who bear the vessels of the Lord, and do not touch that which is impure." O Christian who give yourself over to the game of dice, whoever you are, you ought to know above all other things that you are not a real Christian. You deserve the name of pagan, and it is in vain that you receive that which relates to the sacrifice of the Lord. The Lord says, "Let no sinful man partake of the divine sacrifice," and again, "Everyone who eats the flesh of the sacrifice, while he is stained with sin, shall perish from the midst of my people." O dice-player who claims to be a Christian, whoever you are, you are not a Christian, because you participate in the sins of the world. You cannot be the friend of Christ when you are a friend of his enemy. |
| 9. Certe qualis dementia aieatorum fidelium, ubi insaniunt et furatissimis vocibus perierant, et deorbati diaboli caligine invicem sibi manus inferunt, maledicunt, se devovunt, parentorum originem turbis praesentibus dehonorant. Sonat publice aleae strepitus, festinant ad necem hereditatis suae manus, nec intellegit miser quod sibi noceat, quando se aleae auctorat. Et qui iam saepius vincitur rursus ad nocentiorem studium diabolo suadente animatur. O ars infesta studentibus et studium libidinosum, qui non divitias sed nuditatem et inopiam praestat. Manus carnifex, manus noxia, qui nec post lucra desinit, sed adhuc post damna ludit. Christianus qui alea ludet ad sacrificium diaboli inmolantibus penes auctorem manus polluit. Et idcirco Dominus ad hoc indignari se dicit: nolite, inquit, extendere manus vestras iniuste, ne exacerbetis me, et non sinam vos diu permanere super terram, et iterum: abstinete manus vestras ab iniusto, et ne feceritis quicquam mali. Et apostolus beatissimus Paulus similiter dicit: videte fratres, ne configuremini huic saeculo et pompis et deliciis et voluptatibus eius, sed continete vos ab omni iniustitia saeculi. | 9. Without a doubt, the foolishness is great of the faithful who yet play dice. They become insane at the dice table, and in their fury they swear the most frightful oaths. The calamity is of the devil, in turn by him the hand sacrifices, they speak evil and devote themselves to it and even dishonor their family name. The noise of the dice even resounds on the public roads, but their hands hasten to squander their inheritance. And the poor wretches do not understand the extent to which they harm themselves when they sell themselves completely over to this game. Even though they lose at dice so frequently, they always get carried away again by their lust under the influence of the devil. It is a deadly game for those who give themselves over to it. An unbridled passion gives place to destitution and misery instead of riches. Think of the insanity of these murderous, destructive hands, which cannot be stopped by winning, but continue to play even after loss. The Christian who plays dice soils his hands, seeing that he sacrifices to a demon, represented by the inventor-god. This is why the Lord in indignation cries out saying, "Do not set your hands to injustice, lest you arouse my anger and I render your life a short span upon the earth," and again, "Keep your hands from all injustice and do no evil." The blessed apostle Paul, likewise, says, "Beware brethren not to conform yourselves to this world," to its pomps, to its pleasures, and to its delights, but rather, abstain from all the sins of the earth. |
| 10. Nam quod delicti in Deum nulla fit excusatio nec indulgentia ulla et nemini venia datur, in evangelio Dominus dicit, si qui, inquit, dixerit blasphemiam in filium hominis, dimittetur ei: qui autem peccaverit in spiritum sanctum, non dimittetur illi, nec hic nec in futuro saeculo. Et iterum per prophetam: si delinquendo peccaverit vir adversus virum, orabitur pro eo ad Dominum: si autem in Deum peccaverit, quis orabit pro eo? Et beatus apostolus procurator et vicarius Christi ecclesiasticam curam agens ponit et dicit: vos estis templum Dei, et in vobis Christus habitat: si quis templum Dei violaverit, perdit illum Deus et Dominus iterum in evangelio negat peccatores et exprobrat dicens: recedite a me omnes qui operamini iniustitiam: nescio vos. Et Iohannes apostolus dicit: omnis qui peccat, non est de Deo, sed de diabolo est: et scitis quoniam ideo venturus est filius Dei, ut perdat filios diaboli. Quis Christianus aleator es, tuus et hereditatis tuae inimicus es. Quicumque es desine ab illa dementia tua miser. Quid te in laqueum mortis cum diabolo ultro praecipitas? Quid opes et divitias tuas sordidissimis aeris amittis? Quid te laqueis saecularibus involuis ut cum saeculo iudiceris? Quid inimicum tuum favoribus laudando delinquis, cum quo necesse est ut puniaris? | 10. For the Lord says in his Gospel that there is no excuse, no indulgence, and no forgiveness for sins against God: "If anyone blasphemes against the Son of Man, his sin shall be remitted; but the one who has sinned against the Holy Spirit, shall receive no pardon, neither in this life nor in the life to come." It is said again by the prophet, "If a man by sinning offend another man, one shall be able to pray to God on his behalf, but if he has committed a sin against God himself, who shall be able to intercede on his behalf?" The blessed apostle, caretaker and earthly representative of Christ, out of his concern for the church says to us, "You are the temple of God, Christ lives in you. If someone violates the temple of God, God will destroy him." And once again in his Gospel, the Lord rejects sinners and reproaches them with their crimes saying, "Go far away from me, all of you who commit sin, I do not know you." And the apostle John says, "Every man who sins is not of God, but belongs to the devil. And you know that because of this the Son of God shall come to condemn the children of the devil." O Christian, you who give yourself over to the game of dice, you are your own enemy and the enemy of your fortune. O wretched man, whoever you are, abandon this madness. Why cast yourself by your own volition into the trap of death along with the devil? Why lose your goods and your riches for filthy lucre? Why do you ensnare yourself in the nets of worldly lust and subject yourself to the doom of the world system? Why sin and shower favors on your enemy, while you shall of necessity be punished with him? |
| 11. Esto potius non aleator sed Christianus, pecuniam tuam adsidente Christo spectantibus angelis et martyribus praesentibus super mensam dominicam sparge, patrimonium tuum quod forsitan saevo studio perditurus eras pauperibus divide, divitias tuas Christo vincenti committe, servus cum Domino tuo avocare, studio deifico obsequere, artem Domini imitare quae non perdet sed potius acquiret. Desine ab illos tuos furacissimos mores, cohibe praecipitem nequitiam tuam: sit tibi cum pauperibus cotidianus lusus, sit tibi cum viduis frequens operatio: censum et adparatus tuos omnes ad studium ecclesiae distrahe, aurum tuum et argentum et pecunias tuas in thesauris caelestibus repone, fundos et villas tuas iusta operatione ad paradisum remove, ut peccata tua donentur tibi eleemosynis, et operationibus continuis incumbe. Alea ne luseris, ubi lusos nocivus est et crimen mortale, ubi dementia sine consideratione, ubi nulla veritas, sed mendaciorum mandra. Abscide inde manum tuam et averte inde cor tuum: extrahe caliginem inimici ab oculis tuis et purifica manum tuam a sacrificiis diaboli: abice abs te furaces mores, esto patiens et Christianus, esto tibi et vitae tuae in operationibus iustus et providus, fuge diabolum persequentem et fuge aleam inimicam operum tuorum: studium sit tibi sapientiae, evangelicis monitis erudire, puras manus ad Christum extendere, ut promereri Dominum possis. Aleam noli respicere. Amen. | 11. Stop being a dice player and start being a Christian. Before Christ, beneath the gaze of the angels, and in the presence of the martyrs, cast your money upon the altar of the Lord. Distribute your money to the poor before you allow it to be squandered by your unruly passions. Entrust your stakes to Christ, who is always victorious! Servant, find your recreation in the Lord and obey His divine impulse. Imitate your Master's skill, one who never loses, but always wins. Cast aside these ill-taken vices and curb your extraordinaarily worthless habit. Play out your daily game with the poor and let the widow's comfort be your frequent occupation. Divert all your fortune and surplus for the necessities of the church. Deposit your gold and silver and all your riches in heavenly treasuries. Take your lands and your estates with you to Paradise. Dedicate yourself unceasingly to the giving of alms and to the works of mercy so that your sins might be forgiven you. Flee the game of dice, the game which is so harmful and which is a mortal sin. A mindless frenzy prevails in the game of dice, where sincerity is supplanted by a string of lies. Snatch your hands back from the game and turn your heart away from its allurements. Keep the darkness of the enemy out of sight and keep your hands pure from the sacrifices of the devil. Break away from these unruly customs and pursue being a self-controlled Christian. For your own self and for the interest of your own life be just and provident in all of your deeds. Flee from the devil who pursues you, and also flee from the game of dice, which is the enemy of your fortune. Apply yourself to wisdom and teach yourself in the counsels of the Gospel. Lift pure hands up to Christ that the Lord might be your reward. No longer look upon the dice. Amen. |
Corpus Scriptorum Ecclesiasticorum Latinorum. Wien 1871. |
Translation Scott T. Carroll, 1991. |
The Codex Justinianus preserves laws against gambling and betting from the 6th century.
| Codex Justinianus | |
| 1.4.0. De Episcopali Audientia et de Diversis Capitulis, Quae ad Ius Curamque et Reverentiam Pontificalem Pertinent. | Book I. Fourth Title. Episcopal Adjudication and Various Chapters Relating to the Rights, Responsibilities, and Reverence of Bishops. |
| 1.4.25. [Greek text] | [25] The same Augustus to Demosthenes, Praetorian Prefect. |
| [Greek text] | Regarding what We have legislated concerning the game called dice or kottoi and its prohibition, We grant the most reverend bishops the right to investigate and stop its occurrence and to bring offenders to reason (by punishment) through the viri clarissimi provincial governors and the fathers and defenders of the cities. | D. X k. Oct. Constantinopoli Decio cons. | Given September 22, at Constantinople, in the consulship of Decius (529). |
| 1.4.34. [Greek text] | [34] The same Augustus to Epiphanius, Most Holy Archbishop of This Blessed City and Ecumenical Patriarch. |
| 1. [Greek text] | 1. As We were reflecting on these things, it was reported to Us to Our surprise that some of the most pious deacons, and indeed even some of the presbyters - for We blush to name any beyond this rank, namely, reverend bishops - that some of them are not ashamed to play dice of their own accord and partake in this so unseemly spectacle, which We have strictly forbidden to laymen; while others do not play this game themselves but either mingle with those who do or sit as spectators of this disgraceful practice and watch with rapt attention the most detestable of all things, hearing blasphemous words, which inevitably are uttered in such circumstances, and sullying their hands, eyes, and ears at such damnable and prohibited games. And still others openly either bet on horse races or even challenge others to bet on the defeat or victory of horses, indecently making such bets in person or through others; or they sit as spectators of shows on the stage or in the orchestra, or attend battles between fighters and beasts in the theaters, and think not thereon that they preach to the recently converted and those found worthy of the worshipful mysteries to abstain from serving the Opponent Demon, and from all such pomp, of which such spectacles make up no small part. |
| 2. [Greek text] | 2. We have often bid them to observe these things. But in light of the frequent report of such matters to Us, We have been forced to enact the present law out of Our zeal for piety and for the sake of the priesthood itself, as well as for the benefit to the commonwealth. |
| 3. [Greek text] | 3. And We decree that neither deacon nor presbyter, let alone bishop - which might indeed seem beyond belief, since in their election both prayers are offered up to the Lord Christ Our God, and the worshipful Holy Spirit is invoked, and the holiest mysteries among us are laid or placed on their heads or in their hands, so that all their senses should be made pure and consecrated to God - none of them, then, shall dare after this Our divine law either to play any kind of dice game, mingle or sit with those playing, or enjoy or condone such games, or to bet on the public spectacles that We mentioned above and do anything forbidden at them, but they shall hereafter abstain from all contact with these things. |
| 4. [Greek text] | 4. As for the past, although We should investigate and punish accordingly, We nevertheless grant pardon by reason of Our benevolence, but We require full observance of the present law henceforth for all time. For it behooves them to devote themselves to fasts, vigils, study of the divine scriptures, and prayers on behalf of all, and not, forsaking these, to engage in utterly profane and forbidden things. |
| 5. [Greek text] | 5. We decree the same thing with respect to the rest of the clergy, namely subdeacons and readers, who themselves are servants and ministers of the sacred table and of all adornments of the most holy churches; who, practicing the divine sayings - some read to us the divine scriptures of the holy books, others sing songs. |
| 6. [Greek text] | 6. If someone hereafter should be caught doing such a thing, and it is reported either in This Blessed City to Your Holiness, or in the provinces to the most reverend metropolitans and other bishops under Your supervision, who are appointed by the See of Your Blessedness, and such an accusation is made against a deacon, presbyter, or indeed even against one of the most reverend bishops, then Your Blessedness here, the most reverend metropolitans under You and the bishops under them in the provinces, shall most carefully investigate and examine these matters according to priestly regulations; and they shall not make a cursory investigation but shall hear credible witnesses and try every means of reaching the truth. For just as We forbid them to do such things, so too do We prohibit them to be slandered by anyone. |
| 7. [Greek text] | 7. And if upon exhaustive inquiry, with the divine scriptures before them, the accusation appears to be true, and a deacon or presbyter is convicted of playing dice, of mingling with the players, of attending such frivolities, or of betting on the aforementioned spectacles; or if perchance one of the most reverend bishops - which We trust will not happen - should take part in such a spectacle or dare to sit among those playing dice or to condone them; then such a one, if he is one of the aforementioned clergymen, shall immediately be removed from his sacred office by Your Blessedness, by the metropolitan, or by the most reverend bishop under whom he serves; and the canonical punishment shall be imposed on him and the time fixed during which he must, with fasting and supplications, placate great God for such a sin. |
| 8. [Greek text] | 8. And if the person on whom this penalty is imposed indeed perseveres through the appointed time with tears and repentance and fasting and prayer to the Lord God, begging for the remission of his sin, then his superior shall carefully ascertain this and cause a common prayer to be offered on his behalf, and he shall urgently enjoin him to abstain from such outrage on the priesthood ever after. And if his superior deems him sufficiently penitent, then he may give him a share in priestly mercy (i.e., reinstate him). |
| 9. [Greek text] | 9. But if after excommunication he is found not genuinely penitent but contemptuous, his soul entirely possessed by the Opponent, then the bishop under whom he serves shall strike his name from the register of the clergy and utterly depose him. |
| 10. [Greek text] | 10. He shall no longer be permitted to enter the priestly order. If he has property, the curia of the city in which he formerly served as priest, or if it does not have a curia, another curia in the province that is most in need of curials, shall take him as its servant ever after along with his property. If he does not possess wealth, he shall thereafter be a member of the provincial staff, instead of a priest as before; and since he has left the order of God, he shall belong to the order of the provincial staff, having subjected himself to this disgrace in the place of his former honor. |
| 11. [Greek text] | 11. We moreover decree that Your Holiness shall observe all these measures in This Blessed City and likewise the defenders and stewards in each most holy church, whose duty it shall be to investigate and denounce such misconduct and to deprive those caught from the sustenance and support given them by the most holy churches. In the provinces, the most reverend metropolitans under the jurisdiction of Your Blessedness, as well as the reverend bishops under them and their defenders of the church and stewards, shall go about the matter in the same way as We have said above and shall keep the sacerdotal dignity irreproachable and blameless in every respect. |
| 12. [Greek text] | 12. Also Our viri gloriosissimi Praetorian Prefects shall see that these provisions are observed, namely those of the East in the provinces under their jurisdiction, as will those of the diocese of Illyricum and the diocese of Africa as well as the staffs that answer to them, the viri clarissimi provincial governors, and the Defenders of the cities. Those who hold high offices shall dread Our displeasure; the staffs that answer to them shall suffer a fine of 10 pounds of gold; the greater and lesser provincial governors, the staffs that answer to them, and the defenders of the cities shall fear a fine of 5 pounds of gold, if upon learning of such misconduct they do not report it to the priests, that is, either to the most reverend bishops or to the most holy metropolitans or to the most holy patriarchs of the diocese, according to the district in which each serves, so that they, upon learning these things, may proceed as has been established above; and when one convicted of such misconduct has been deposed, they shall see to it that he is handed over either to the curia of the city or to the provincial staff. |
| 13. [Greek text] | 13. The Most Illustrious Prefect of This Blessed City, along with the staff that answers to him, shall also observe these provisions, he dreading Our displeasure; his staff, fearing a fine of 10 pounds of gold. |
| 14. [Greek text] | 14. Thus have We made these provisions law. For it is fitting that We should consecrate to God the solemnity due him from his priests. |
| 15. [Greek text] | 15. But if they should transgress one of these provisions and dissemble and not prosecute such transgressions but choose instead a kind of censurable clemency, in addition to the penalties from Our laws they shall face punishment from Heaven and judgment there, which shall be rendered them at the tribunal of God and shall prove and punish their unseemly connivance. |
| 16. [Greek text] | 16. If any of the greater or lesser civilian magistrates or a member of their staffs or a defender, upon learning of such misconduct, either fails to report it or, if able to prosecute it, neglects to do so or even betrays his duty for a bribe, he shall know that, in addition to the punishment threatened by Us, he shall face the imminent vengeance of Mighty God and shall be subject to all the execrations contained in the sacred scriptures. |
| 17. [Greek text] | 17. As We have enacted these provisions for no other reason than for the worship of the Lord, so We also add this: that the inquiries shall be made with care and no calumniator shall assail anyone, making false accusations or bearing false witness in such matters. |
| 18. [Greek text] | 18. For as We have established such great punishment for priests, if they do such a thing, so too do We desire that punishment from Heaven and from Our laws be visited upon those who attempt to calumniate them, if after denouncing them they refuse to prosecute them or prove unable to substantiate their accusations. For We cleave to equity and justice, which We honor in every deed and most of all in the enactment of laws. | D. prid. non. Nov. Constantinopoli lustiniano pp. A. IIII et Paulino vc. conss. | Given November 4, at Constantinople, in the consulship of Justinian, Ever Augustus, for the fourth time, and the vir clarissimus Paulinus (534). |
| 3.43.0. De aleae lusu et aleatoribus. | Book III. Forty-Third Title. The Game of Dice and Dice Players. |
| 3.43.1. Iust. A. Demostheni eparcho praitorion. | [1] The Emperor Justinian Augustus to Demosthenes, Praetorian Prefect. |
| pr. Alearum lusus antiqua res est et extra operas pugnantibus concessa, verum pro tempore prodiit in lacrimas, milia extranearum nominationum suscipiens. Quidam enim ludentes nec ludum scientes, sed nominationem tantum, proprias substantias perdiderunt, die noctuque ludendo in argento apparatu lapidum et auro. Consequenter autem ex hac inordinatione blasphemare conantur et instrumenta conficiunt. | pr. The game of dice is ancient and is permitted only to contenders in games, and outside working hours. But in the course of time it has become a calamity, taking hold of thousands of others. For some, though knowing nothing of the game except to name the figures on the dice, gamble, and have lost their property by gambling, day and night with silver, precious stones, and gold. As a result, however, of this impropriety, they dare to blaspheme and they draw up acknowledgments of debt. |
| 1. Commodis igitur subiectorum providere cupientes hac generali lege decernimus, ut nulli liceat in privatis seu publicis locis ludere neque in specie neque in genere: et si contra factum fuerit, nulla sequatur condemnatio, sed solutum reddatur et competentibus actionibus repetatur ab his qui dederunt vel eorum heredibus aut his neglegentibus a patribus seu defensoribus locorum: | 1. Desiring, therefore, to look after the interests of Our subjects, We ordain by this general law that no one shall be permitted to gamble in private or public places, either in a particular (game) or in general. If this order is violated, no penalty shall follow, but lost money shall be repaid and recovered in an appropriate action brought by those who have lost or by their heirs or, in case they fail to bring such actions, by the local commissioners or defenders of the cities. |
| 2. Non obstante nisi quinquaginta demum annorum aliqua praescriptione: | 2. And there shall be no impediment to this except a limit of fifty years. |
| 3. Episcopis locorum hoc inquirentibus et praesidum auxilio utentibus. | 3. The bishops of the places shall inquire into these matters, using the help of the governors. |
| 4. Deinde vero ordinent quinque ludos, ton monobolon ton condomonobolon ke kondacca ke repon ke perichyten. Sed nemini permittimus etiam in his ludere ultra unum solidum, etsi multum dives sit, ut, si quem vinci contigerit, casum gravem non sustineat. Non solum enim bella bene ordinamus et res sacras, sed et ista: interminantes poenam transgressoribus, potestatem dando episcopis hoc inquirendi et auxilio praesidum sedandi. | 4. They shall further arrange for five games: long jump, pole vault, javelin toss, horse racing, and wrestling. But We permit no one to risk more than a gold piece even in these games and even if he is very rich, so that when someone happens to win over another, his loss is not great. For not only do We regulate wars and sacred things well, but these matters also, threatening punishment to transgressors and giving power to bishops to investigate, and, with the help of the governors, to curb transgression |
| D. X k. Oct. Constantinopoli Decio cons. | Given September 22, at Constantinople, in the consulship of Decius (529). |
| 3.43.2 Iust. A. | [2] The same Augustus. |
| pr. Prohibemus etiam, ne sint equi lignei: sed si quis ex hac occasione vincitur, hoc ipse recuperaret: domibus eorum publicatis, ubi haec reperiuntur. | pr. We also prohibit (the game with) wooden horses; if anyone loses in it, he may recover the loss. The houses of persons where these games are discovered shall be confiscated. |
| 1. Si autem noluerit recipere is qui dedit, procurator noster hoc inquirat et in opus publicum convertat. | 1. However, if a person who has lost refuses to reclaim his loss, Our procurator shall make an investigation and direct the amount recovered to public works. |
| 2. Similiter provideant iudices, ut a blasphemiis et periuriis, quae ipsorum inhibitionibus debent comprimi, omnes penitus conquiescant. | 2. The judges must likewise take care that everyone shall cease completely from blasphemy and perjury, which they should suppress through their restraints. |
| Recognovit et retractavit Paulus Krueger. Berlin 1877. | Translation Friedrich Heinrich Blume (Fred H. Blume). |
| Iustiniani Novellae | Novels of Justinian. |
| 123. De sanctissimis et Deo amabilibus et reverentissimis episcopis et clericis et monachis. | 123. Concerning the most holy bishops and the most reverend clergy and monks. |
| Imp. Iustinianus Aug. Petro gloriosissimo pp.. | The Emperor Justinian to Peter, Most Glorious Praetorian Prefect. |
| 10. Ut autem omnis ecclesiasticus status et sacrae regulae diligenter custodiantur, iubemus unumquemque beatum archiepiscopum et patriarcham et metropolitam sanctissimos episcopos sub se constitutos in eadem provincia semel aut secundo per singulos annos ad se convocare, et omnes causas subtiliter examinare, quas episcopi aut clerici aut monachi ad invicem habent, easque disponere, et super haec quicquid extra regulas a quacumque persona delinquitur emendari. | 10. In order that ecclesiastical discipline may be strictly maintained, and the sacred canons be complied with, We order that every blessed archbishop, patriarch, and metropolitan shall call together the very reverend bishops subject to his authority in the same province once or twice every year, in order, with their assistance, carefully to investigate all controversies which have arisen between bishops, clerks, or monks, decide these controversies, and remedy everything which has been done contrary to the canons by anyone whomsoever. |
| 10.1. Interdicimus autem sanctissimis episcopis et presbyteris et diaconibus et subdiaconibus et lectoribus et omni alii cuiuslibet venerandi collegii aut schematis constitutis ad tabulam ludere aut talia ludentibus participes aut inspectores fieri aut ad quodlibet spectaculum spectandi gratia venire. Si quis autem ex eis hoc deliquerit, iubemus hunc in tribus annis venerabili ministerio prohiberi et monasterio redigi. Si autem in medio tempore ostenderit dignam sui vitii paenitentiam, liceat et sacerdoti sub quo constitutus est minuere tempus et hunc rursus proprio reddere ministerio, scientibus quoque sanctissimis episcopis debentibus haec vindicare, quia si tale aliquid agnoscentes non vindicaverint, ipsi rationem deo pro tali causa persolvent. | 10.1. We forbid the most reverend bishops, priests, deacons, subdeacons, readers, and all other ecclesiastics, no matter of what holy association or order they may be members, to gamble with dice; to take part as spectators in games of chance, where other persons are playing; or to be present at a public exhibition of any kind. If any one of them should violate this provision, We order that he shall be prohibited from performing his sacred duties for three years, and shall be confined in a monastery. Nevertheless, if during the said term of three years, he should evince repentance in proportion to his sin, his superior is hereby authorized to shorten the time, and restore him to the ministry. The most reverend bishops are notified that they must punish every violation of this law; and if, after having learned of an offence committed against its provisions, they fail to exact the penalty, they themselves will be accountable to God for not doing so. |
| 10.2. Nullum autem episcopum invitum cogi quemlibet clericum sub se constitutum de proprio clero dimittere. | 10.2. No bishop, however, shall be compelled against his will to remove from his clergy any priest who is under his jurisdiction. |
| D. kal. Mai. CP. imp. dn. Iustiniani A. anno XVIII post cons. Basilii vc. anno III. | Given at Constantinople, on the Kalends of May, during the reign of the Emperor Justinian, and the Consulate of Basil (546). |
| Recognovit Rudolfus Schoell. Opus Schoellii morte interceptum absolvit Guilelmus Kroll. Leipzig 1880-1895. | Translation Samuel P. Scott, 1932. |
The combination of the condemning of gambling by Christians and the numerals 6, 1 and 6 on the Ostian dice might lead us to think of the number of the beast in the Book of Revelation: 616 is a known variant of 666. Could three times 6, the maximum throw, have been regarded as the ultimate throw of Satan? The immediate objection will be that 616 and 666 are numbers, not sequences of three digits: DCLXVI and DCXVI, chi iota stigma (χις) and chi xi stigma (χξς) in Greek. However, bishop Irenaeus, discussing the two numbers around 180 AD, speaks of "the digit six being adhered to throughout".
| 1. His autem sic se habentibus, et in omnibus antiquis et probatissimis et veteribus scripturis numero hoc posito, et testimonium perhibentibus his, qui facie ad faciem Johannem viderunt, et ratione docente nos, quoniam numerus nominis bestise secundum Grsecorum computationem per literas quae in eo sunt, sexcentos habebit, et sexaginta, et sex; hoc est, decadas sequales hecatontasin, et hecatontadas sequales monasin; Numerus enim qui digitus sex, similiter custoditus, recapitulationes ostendit universae apostasiae ejus quse initio, et quae in mediis temporibus, et quae in fine erit; ignoro quomodo erraverunt quidam sequentes idiotismum, et medium frustrantes numerum nominis, quinquaginta numeros deducentes, pro sex decadis unam decadem volentes esse. [Hoc autem arbitror scriptorum peccatum fuisse, ut solet fieri, quoniam et per literas numeri ponuntur, facile literam Graecam, quae sexaginta enuntiat numerum, in iota Orsecorum literam expansam; post deinde quidam sine exquisitione hoc acceperunt; alii quidem simpliciter et idiotice usurpaverunt denarium numerum: quidam autem per ignorantiam ausi sunt et nomina exquirere, habentia falsum erroris numerum ... | 1. Such, then, being the state of the case, and this number being found in all the most approved and ancient copies [of the Apocalypse], and those men who saw John face to face bearing their testimony [to it], while reason also leads us to conclude that the number of the name of the beast, [if reckoned] according to the Greek mode of calculation by the [value of] the letters contained in it, will amount to six hundred and sixty and six; that is, the number of tens shall be equal to that of the hundreds, and the number of hundreds equal to that of the units (for that number which [expresses] the digit six being adhered to throughout, indicates the recapitulations of that apostasy, taken in its full extent, which occurred at the beginning, during the intermediate periods, and which shall take place at the end) - I do not know how it is that some have erred following the ordinary mode of speech, and have vitiated the middle number in the name, deducting the amount of fifty from it, so that instead of six decads they will have it that there is but one. [I am inclined to think that this occurred through the fault of the copyists, as is wont to happen, since numbers also are expressed by letters; so that the Greek letter which expresses the number sixty was easily expanded into the letter Iota of the Greeks.] Others then received this reading without examination; some in their simplicity, and upon their own responsibility, making use of this number expressing one decad; while some, in their inexperience, have ventured to seek out a name which should contain the erroneous and spurious number ... |
| 2. Oportet itaque tales discere, et ad verum recurrere nominis numerum; ut non in pseudoprophetarum loco deputentur. Sed scientes firmum numerum qui a Scriptura annuntiatus est, id est, sexcentorum sexaginta sex, sustineant primum quidem divisionem regni in decem: post deinde illis regnantibus, et incipientibus corrigere sua negotia, et augere suum regnum, qui de improviso advenerit regnum sibi vindicans, et terrebit prsedictos, habens nomen continens prsedictum numerum, hunc vere cognoscere esse abominationem desolationis ... | 2. These men, therefore, ought to learn [what really is the state of the case], and go back to the true number of the name, that they be not reckoned among false prophets. But, knowing the sure number declared by Scripture, that is, six hundred sixty and six, let them await, in the first place, the division of the kingdom into ten; then, in the next place, when these kings are reigning, and beginning to set their affairs in order, and advance their kingdom, [let them learn] to acknowledge that he who shall come claiming the kingdom for himself, and shall terrify those men of whom we have been speaking, having a name containing the aforesaid number, is truly the abomination of desolation ... |
| Irenaeus, Adversus Haereses (Against Heresies) V,30,1-2. Edition W. Wigan Harvey, 1857. |
Translation The Ante-Nicene Fathers. |
Some literature:
- M. Kurlowicz, "Das Glücksspiel im römischen Recht", Zeitschrift des Savigny-Stiftung für Rechtsgeschichte. Romanistische Abteilung 102 (1985), 185-219 [https://ur.booksc.eu/book/40786151/80580f].
- S.T. Carroll, "An Early Church Sermon Against Gambling (CPL 60)", Second Century: A Journal of Early Christian Studies 8.2 (1991), 83-95.
- N. Purcell, "Literate Games: Roman Urban Society and the Game of Alea", Past and Present 147 (1995), 3-37 [https://www.academia.edu/4459724 and https://www.jstor.org/stable/651038].
- U. Schädler, "XII Scripta, Alea, Tabula - New Evidence for the Roman History of 'Backgammon'", New Approaches to Board Games Research, Leiden 1995, 73-98 [https://www.researchgate.net/publication/280303336_XII_Scripta_Alea_Tabula_--_New_Evidence_for_the_Roman_History_of_Backgammon].
- V. Dasen, "Play and Games in Ostia", Life and death in a multicultural harbour city: Ostia Antica from the Republic through Late Antiquity, Rome 2020, 305-311 [http://irfrome.org/wp/wp-content/uploads/2020/12/acta47.pdf].