Morals Of Chess

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Morals of Chess (1793), published in Works of the late Doctor Benjamin Franklin

The Morals of Chess" is an essay on chess by the American intellectual Benjamin Franklin, which was first published in the Columbian Magazine in December 1786.[1]

Franklin, who was one of the Founding Fathers of the United States, played chess from at least 1733. Evidence suggests that he was an above-average player, who, however, did not reach the top level. He outlined the essay around 1732, but did not publish it until 1786. After a short prologue in which Franklin details the history of chess he gets to the main part of his essay. He compares chess to life and writes that foresight, circumspection and caution can be learnt from the game. After describing the effects chess can have on one's perception of life he describes a set of moral rules that a chess player should hold, including to not cheat and not disturb the opponent. Franklin suggests that the opponent be told about mistakes he makes, for example if he would lose a piece.

The essay is one of the first texts about chess that was published in the United States; it appeared in the first chess-related book that was published in Russia in 1791. It still is widely reproduced, especially on the Internet. In 1999 Franklin was inducted into the US Chess Hall of Fame.[2]

MORALS of CHESS.

PLAYING at cheſs is the moſt ancient and moſt univerſal 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 begins lately to make its appearance in theſe States. It is ſo intereſting in itſelf, as not to need the view of gain to induce engaging in it; and thence it is never 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, ſhews, 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.

THE game of cheſs is not merely an idle amuſement. Several 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 ill events, that are, in ſome degree, the effects of prudence or the want of it. By playing at cheſs, then, we may learn,

I. Foreſigbt, 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 defend myſelf from his attacks?"

II. Circumſpection, which ſurveys the whole cheſs-board, 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 take 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 again it 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 bad appearances in the ſtate of our affairs, the habit of hoping for a favourable 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 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 giving a ſtale mate, by the negligence of our adverſary. And whoever confiders, what in chefs he often fees inſtances of, that particular pieces of ſucceſs are apt to produce preſumption, and its conſequent inattention, by which the loſs 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 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 pleaſure 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 indulgencies, 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 a 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 mew your ſkill in playing, but your craftineſs or your rudeneſs.

Fifthly, You ought not to endeavour 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 endeavour 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 favour."

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 favour 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 ſhew 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.