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means of extricating oneself from a supposed insurmountable difficulty, that one is encouraged to continue the contest to the last, in hopes of victory by our own skill, or at least of getting a stale mate, by the negligence of our adversary. And whoever considers, what in chess he often sees instances of, that particular pieces of success are apt to produce presumption, and its consequent inattention, by which the losses may be recovered, will learn not to be too much discouraged by the present success of his adversary, nor to despair of final good fortune upon every little check he receives in the pursuit of it.

That we may therefore be induced more frequently to choose this beneficial amusement, in preference to others which are not attended with the same advantages, every circumstance which may increase the pleasures of it should be regarded; and every action or word that is unfair, disrespectful, or that in any way may give uneasiness, should be avoided, as contrary to the immediate intention of both the players, which is to pass the time agreeably.

Therefore, first, if it is agreed to play according to the strict rules, then those rules are to be exactly observed by both parties, and should not be insisted on for one side, while deviated from by the other—for this is not equitable.

Secondly, if it is agreed not to observe the rules exactly, but one party demands indigencies, he should then be as willing to allow them to the other.

Thirdly, no false move should ever be made to extricate yourself out of difficulty, or to gain an advantage. There can be no pleasure in playing with a person once detected in such unfair practice.

Fourthly, if your adversary is long in playing, you ought not to hurry him, or express any uneasiness at his delay. You should not sing, nor whistle, nor look at your watch, nor take up a book to read, nor make a tapping with your feet on the floor, or with your fingers on the table, nor do any thing that may disturb his attention. For all these things displease; and they do not show your skill in playing, but your craftiness or your rudeness.

Fifthly, you ought not to endeavor to amuse and deceive your adversary, by pretending to have made bad moves, and saying, that you have now lost the game, in order to make him secure and careless, and inattentive to your schemes: for this is fraud and deceit, not skill in the game.

Sixthly, you must not, when you have gained a victory, use any triumphing or insulting expression, nor show too much pleasure; but endeavor to console your adversary, and make him less dissatisfied with himself, by every kind of civil expression that may be used with truth, such as, "you understand the game better than I, but yo i are a little inattentive ;" or, "you play too fast;" or, " you had the best of the game, but something happened to divert your thoughts, and that turned it in my favor."

Seventhly, if you are a spectator while others play, observe the most perfect silence. For if you give advice, you offend both parties, him against whom you give it, because it may cause the loss of his game, him in whose favor you give it, because, though it be good and he follows it, he loses the pleasure he might have had, if you had permitted him to think until it had occurred to himself. Even after a move or moves, you must not, by replacing the pieces, show how it might have been placed better; for that displeases, and may occasion disputes and doubts about their true situation. All talking to the players lessens or diverts their attention, and is therefore unpleasing. Nor should you give the least hint to either party, by any kind of noise or motion. If you do, you are unworthy to be a spectator. If you have a mind to exercise or show your judgment, do it in playing your own game, when you have an opportunity, not in criticising, or meddling with, or counselling the play of others.

Lastly, if the game is not to be played rigorously, according to the rules above mentioned, then moderate your desire of victory over your adversary, and be pleased with one over yourself. Snatch not eagerly at every advantage offered by his unskilfulness or inattention; but point out to him kindly, that by such a move he places or leaves a piece in danger and unsupported; that by another he will put his king in a perilous situation, &c. By this generous civility (so opposite to the unfairness above forbidden) you may, indeed, happen to lose the game to your opponent, but you will win what is better, his esteem, his respect, and his affection, together with the silent approbation and good-will of impartial spectators.


Il y avoit un officier, homme de bien, appelé Montresor, qui étoit très malade: son curé, croyant qu'il alloit mourir, lui conseilla de faire sa paix avec Dieu, afin d'être reçu en Paradis. "Je n'ai pas beaucoup d'inquiétude à ce sujet," dit Montresor, " car j'ai eu, la nuit dernière, une vision qui m'a tout-à-fait tranquillisé." "Quelle vision avezvous eue?" dit le bon prêtre. « J'étais," répondit Montresor, "à la porte du Paradis, avec une foule de gens qui vouloient entrer. Et St. Pierre demandoit à chacun, de quelle religion il étoit? L'un répondoit, Je suis Catholique Romain. Hé bien, disoit St. Pierre, entrez, et prenez votre place là parmi les Catholiques. Un autre dit, qu'il étoit de l'église Anglicane. Hé bien, dit St. Pierre, entrez,

et placez-vous la parmi les Anglicans. Un autre dit qu'il etoit Quaker. Entrez, dit St. Pierre, et prenez place parmi les Quakers. Enfin, mon tour etant arrive, il me demanda de quelle religion j'etois? Helas! repondis-je, malheureusement le pauvre Jacques Montresor n'en a point. C'est dommage, dit le Saint, je ne sais ou vous placer; mais entrez, toujours; vous vous mettrez ou vous pourrez."



AN officer named Montresor, a worthy man, was very ill. The curate of his parish, thinking him likely to die, advised him to make his peace with God, that he might be received into Paradise. "I have not much uneasiness on the subject," said Montresor, " for I had a vision last night which has perfectly tranquillised my mind."—" What vision have you had 1" said the good priest. "I was," replied Montresor, "at the gate of Paradise, with a crowd of people who wished to enter, and St. Peter inquired of every one what religion he was of? One answered, I am a Roman Catholic;—Well, said St. Peter, enter and take your place there among the Catholics. Another said he was of the Church of England ;—Well, said the Saint, enter and place yourself there among the Anglicans. A third said he was a Quaker;—Enter, said St. Peter, and take your place among the Quakers. At length, my turn being come, he asked me of what religion I was 1 Alas! said I, poor Jacques Montresor has none. Tis pity, said the Saint; I know not where to place you, but enter nevertheless, and place yourself where you cm."

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