till you shall be able to pay him. When you have got your bargain, you may, perhaps, think little of payment; but, as Poor Richard says, 'Creditors have better memories than debtors; creditors are a superstitious sect, great observers of set days and times.' The day comes round before you are aware, and the demand is made before you are prepared to satisfy it; or, if you bear your debt in mind, the term, which at first seemed so long, will, as it lessens, appear extremely short. Time will seem to have added wings to his heels as well as his shoulders. 'Those have a short Lent who owe money to be paid at Easter.' At present, perhaps, you may think yourselves in thriving circumstances, and that you can bear a little extravagance without injury; but

'For age and want save while you may;
No morning sun lasts a whole day.'

Gain may be temporary and uncertain, but ever, while you live, expense is constant and certain; and 'It is easier to build two chimneys, than to keep one in fuel,' as Poor Richard says; so, 'Rather go to bed supperless than rise in debt.'

'Get what you can, and what you get hold;

'Tis the stone that will turn all your lead into gold.'

And, when you have got the philosopher's stone, sure you will no longer complain of bad times, or the difficulty of paying

taxes.

"IV. This doctrine, my friends, is reason and wisdom; but, after all, do not depend too much upon your own industry, and frugality, and prudence, though excellent things; for they may all be blasted, without the blessing of Heaven; and, therefore, ask that blessing humbly, and be not uncharitable to those that at present seem to want it, but comfort and help them. Remember, Job suffered, and was afterwards prosperous.

"And now, to conclude, ' Experience keeps a dear school, but fools will learn in no other,' as Poor Richard says, and scarce in that; for, it is true, ' We may give advice, but we cannot give conduct.' However, remember this, 'They that will not be counselled, cannot be helped'; and further, that, If you will not hear Reason, she will surely rap your knuckles,' as Poor Richard says."

Thus the old gentleman ended his harangue. The people heard it, and approved the doctrine; and immediately practised the contrary, just as if it had been a common sermon; for the auction opened, and they began to buy extravagantly. I found the good man had thoroughly studied my " Almanacs," and digested all I had dropped on these topics during the course of twenty-five years. The frequent mention he made of me must have tired anyone else; but my vanity was wonderfully delighted with it, though I was conscious that not a tenth part of the wisdom was my own, which he ascribed to me, but rather the gleanings that I had made of the sense of all ages and nations. However, I resolved to be the better for the echo of it; and, though I had at first determined to buy stuff for a new coat, I went away resolved to wear my old one a little longer. Reader, if thou wilt do the same, thy profit will be as great as mine.

MORALS OF CHESS

LAYING at chess is the most ancient and most universal

PLA

game known among men; for its original is beyond

the memory of history, and it has, for numberless ages, been the amusement of all the civilized nations of Asia, the Persians, the Indians, and the Chinese. Europe has had it above a thousand years; the Spaniards have spread it over their part of America; and it has lately begun to make its appearance in the United States. It is so interesting in itself as not to need the view of gain to induce engaging in it; and thence it is seldom played for money. Those, therefore, who have leisure for such diversions, cannot find one that is more innocent; and the following piece, written with a view to correct (among a few young friends) some little improprieties in the practice of it, shows at the same time that it may, in its effects on the mind, be not merely innocent, but advantageous, to the vanquished as well as the victor.

Several

The game of chess is not merely an idle amusement. very valuable qualities of the mind, useful in the course of human life, are to be acquired or strengthened by it, so as to become habits, ready on all occasions. For life is a kind of chess, in which we have often points to gain, and competitors or adversaries to contend with, and in which there is a vast variety of good and evil events, that are in some degree the effects of prudence or the want of it. By playing at chess, then, we may learn

I. Foresight, which looks a little into futurity, and considers the consequences that may attend an action; for it is continually occurring to the player, " If I move this piece, what will be the advantage of my new situation? What use can my adversary make of it to annoy me? What other moves can I make to support it, and to defend myself from his attacks?"

II. Circumspection, which surveys the whole chessboard, or

scene of action; the relations of the several pieces and situations, the dangers they are respectively exposed to, the several possibilities of their aiding each other, the probabilities that the adversary may make this or that move, and attack this or the other piece, and what different means can be used to avoid his stroke, or turn its consequences against him.

III. Caution, not to make our moves too hastily. This habit is best acquired by observing strictly the laws of the game; such as, "If you touch a piece, you must move it somewhere; if you set it down, you must let it stand "; and it is therefore best that these rules should be observed, as the game thereby becomes more the image of human life, and particularly of war; in which, if you have incautiously put yourself into a bad and dangerous position, you cannot obtain your enemy's leave to withdraw your troops, and place them more securely, but you must abide all the consequences of your rashness.

And, lastly, we learn by chess the habit of not being discouraged by present appearances in the state of our affairs, the habit of hoping for a favorable change, and that of persevering in the search of resources. The game is so full of events, there is such a variety of turns in it, the fortune of it is so subject to sudden vicissitudes, and one so frequently, after long contemplation, discovers the means of extricating one's self 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,1 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 im

1 When the King is so situated that he cannot move without going into check, and

is not in check at the time, it is termed stale. mate, which counts as a drawn game.

mediate 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 indulgences, 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 anything 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 you 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 may give it, because, though it be good, and he follows it, he loses the pleasure