The closing paragraph is as follows:

And a man that lyveth in this worlde without vertues liveth not as a man, but as a beste. Thenne let euery man of what condycion he be that redyth, or herith this litel book redde, take thereby ensample to amende hym.

The work of Cesolis, though it went through so many editions and translations, gave no rules for the playing of the game. This deficiency was soon after supplied in the treatises of Vicent and of Lucena, (both ascribed to the year 1495,) but more completely by that of Damiano, a Portuguese, in 1512. The latter work was originally written in Spanish and Italian, and consists chiefly of the openings of the game known as the Giuoco Piano. The Ends of Games" and "Problems" difficult of solution, which conclude his volume, are many of them taken from the work of Lucena. His small book is, however, deficient in the principal openings, and expatiates chiefly on games where advantage is given. The work of Damiano was reprinted under the direction of D. Antonio Porto, who unjustly prefixed his own name as the author, although he had not made the slightest addition to the volume, or alteration of it. In 1527 Mark Jerome Vida, of Cremona, bishop of Alba, published a Latin poem on chess, called Scacchia Ludus; which has gone through many editions in Latin, Italian, French, and English. Pope notices this author in his Essay on Criticism:

Immortal Vida, on whose honoured brow,
The poet's bays, and critic's ivy grow.

And Warton, in his Essay on Pope, speaks of Vida's poem in the following terms:- "It was a happy choice to write a poem on chess; nor is the execution less happy. The various stratagems and manifold intricacies of this ingenious game, so difficult to be described in Latin, are here expressed with the greatest perspicuity and elegance, so that, perhaps, the game might be learned from this description." That this poem was valued and admired by contemporary authors is plain from the language of Pasquier, who wrote in 1560, and thus speaks :-" Jerom Vida represented this fine game of chess in the form of a battle, and his Latin verses are in the true spirit of Virgil." Specimens of the various English versification of this work are given by Twiss, but they do not appear to us sufficiently interesting for insertion here.

Di

In 1561 appeared, in Spanish, the "Book of the liberal Invention and Art of the Game of Chess, by Ruy Lopez de Sigura, clerk, inhabitant of the town of Cafra. rected to the illustrious lord, Don Garcia de Toledo." This work is said to have added little to the knowledge of chess; and the author, while censuring Damiano, and speaking contemptuously likewise of all the Italian players, was himself guilty of many errors, which were still further increased by his translator and printer. A few years after the publication of this book, the vanity

of the author met with a severe check in the defeat he suffered in the presence of Philip II., king of Spain, as the following anecdote will show:-A young man of Cutri, in Calabria, named Leonardo, went to Rome, during the pontificate of Gregory XIII., to study the law; but gave his attention much more to the study of chess, in which game he became so skilful, that though very young, and therefore called Il Puttino, the boy, he soon conquered all the best players. Ruy Lopez, who

was an ecclesiastic, and at that time considered the first chess-player in Europe, came to Rome at this time, to solicit the pope for a benefice which had then become vacant at the court of Philip II. of Spain. Having heard of the young Leonard's fame, he sought his acquaintance, and conquered him two following days; which vexed Leonardo so much that he immediately went to Naples, and devoted himself to the study and practice of chess for the space of two years. Returning from thence to his native place, he learned that his brother had been taken by corsairs, and chained to the oar. Leonardo set

out to ransom him, and agreed with the reis or captain of the galley on the price of his dismissal, which was to be two hundred crowns. Finding that the captain understood chess, Leonardo engaged him in play, and succeeded in winning from him the price agreed on for his brother's ransom, and two hundred crowns besides. With this he returned to Naples; from thence he sailed to Genoa, Marseilles, and Barcelona, playing with and conquering all he met; and then travelled to Madrid, where he soon revenged himself on his old antagonist, Ruy Lopez, by beating him at chess in the presence of the king. On this occasion Philip presented Leonardo with a thousand crowns, besides jewels, furs, &c. The victor then went to Lisbon, where success and honours likewise attended him, and where he received the title of knight-errant. On revisiting Calabria, at a subsequent period, he was poisoned by some envious person in the palace of Prince Bisignano, and died in the forty-sixth year of his age. Such are some of the particulars of the life of Leonardo of Cutri, as given in the work Il Puttino, published by Salvio, of Naples, of whose reputation as a master of chess we shall speak in due order.

CHURCHES IN LONDON.-Place yourself on the summit of that magnificent church which crowns our imperial city; from thence, survey the prospect unfolded to your ken. Immediately below you are thickly spread the monuments of former munificence and piety,-those numerous churches reared by kings, and nobles, and merchants, and religious bodies. Direct your view a little further, and, gradually, found to disappear, until, at length, it is only here and there these, the most interesting features of the landscape, are that some solitary tower or steeple breaks the monotonous expanse of house-tops, showing us that God is not utterly forgotten, that some few among his creatures still possess the privilege of worshipping their great Creator.

So situated, while above all seems fair and bright, and below all is gilded by the sunshine, I behold, on the verge surely "gathering blackness," from whence, ere long, there of the horizon, a dark belt of angry clouds, slowly but will burst forth the tempest and the storm,-" hail-stones and coals of fire."-BISHOP BLOMFIELD.

VACCINATION.-Most people now have their children vaccinated; but all are not aware that care and attention are required in order that it should really be a preventive from that dreadful disorder, the small-pox. If a gentleman's from being rubbed, or in any way disturbed afterwards. It child is vaccinated, great care is taken to preserve the arms is seen again by the doctor on the very day he desires to see it: if only one place, of the several places where it is vaccinated, takes, that place is not touched or opened, but left to dry away; and if, after all, the doctor is not satisfied that it has taken, after a time the child is vaccinated again. Great attention is also paid in all cases by the doctors, that the

proper

matter should be in a fit state, and taken at the time. It is a general complaint, however, that the lower classes will not pay attention to the most important part of the business, letting the doctor see the child again on the very day he fixes, and taking care to prevent the arm being touched or rubbed in any way. "It has been vaccinated," and they think it safe; do not keep away from small-pox (which even after inoculation should be avoided, if possible, as many have had it again); and are astonished that it is

taken, and that vaccination has "FAILED," which, with care, it very seldom does; and even if people do take the smallpox, they have it, after vaccination, very slightly. At first, thirty or forty years ago, it was not so well understood, and perhaps some mistakes were made which are now corrected. One place only was vaccinated, and that place opened. Perhaps, in such cases, it would be safer to vaccinate again. Doctors can tell by the marks, if vaccination took or not. If parents who did not take their children to the doctor as desired, a second time, would now have the marks examined very carefully, it might save their children from risk, as, if necessary, they could be vaccinated again.

[From Useful Hints, Second Series; published by
the Labourer's Friend Society.]

THE LANDSCAPES ENGLISH AND INDIAN.

I STOOD upon an English hill,

And saw the far meandering rill,
A vein of liquid silver, run
Sparkling in the summer sun;
While adown that green hill's side,
And along the valley wide,

Sheep, like small clouds touched with light,
Or like little breakers bright
Sprinkled o'er a smiling sea,
Seemed to float at liberty.

Scattered all around were seen
White cots on the meadows green,
Open to the sky and breeze,

Or peering through the sheltering trees.,
On rustic gateways, loosely swung,
Laughing children idly hung:
Oft their glad shouts, shrill and clear,
Came upon the startled ear,
Blended with the tremulous bleat
Of truant lambs, or voices sweet,
Of birds that take us by surprise,
And mock the quickly-searching eyes.
Nearer sat a bright-haired boy,
Whistling with a thoughtless joy;
A shepherd's crook was in his hand,
Emblem of a mild command;
And upon his rounded cheek

Were hues that ripened apples streak.
Disease, nor pain, nor sorrowing,
Touched that small Arcadian king.
His sinless subjects wandered free-
Confusion without anarchy.
Happier he upon his throne,
The breezy hill-though all alone-
Than the grandest monarchs proud,
Who mistrust the kneeling crowd;
For he ne'er trembles for his fate,
Nor groans beneath the cares of state.

On a gently rising ground,
The lovely valley's farthest bound,
Bordered by an ancient wood,
The cots in thicker clusters stood;
And a church uprose between,
Hallowing the peaceful scene.
Distance o'er its old walls threw
A soft and dim cerulean hue,
While the sunlit gilded spire
Gleamed as with celestial fire!
I have crossed the ocean-wave
Haply for a foreign grave-
Haply never more to look
On a British hill or brook-
Haply never more to hear
Sounds unto my childhood dear ;-
Yet if sometimes on my soul,
Bitter thoughts beyond control
Throw a shade more dark than night,
Soon upon the mental sight
Flashes forth a pleasant ray,
Brighter, holier, than the day;
And unto that happy mood
All seems beautiful and good.

Though from home and friends we part,
Nature and the human heart

Still may soothe the wanderer's care,
And his God is everywhere!

Seated on a bank of green,
Gazing on an Indian scene,

I have dreams the mind to cheer,
And a feast for eye and ear.
At my feet a river flows,
And its broad face richly glows
With the glory of the sun,
Whose proud race is nearly run.
Ne'er before did sea or stream
Kindle thus beneath his beam,
Ne'er did miser's eye behold
Such a glittering mass of gold!
'Gainst the gorgeous radiance float
Darkly, many à sloop and boat,

While in each the figures seem
Like the shadows of a dream;
Swift, yet passively, they glide
As sliders on a frozen tide.
Sinks the sun-the sudden night
Falls, yet still the scene is bright.
Now the fire-fly's living spark
Glances through the foliage dark,
And along the dusky stream
Myriad lamps with ruddy gleam
On the small waves float and quiver,
As if upon the favoured river,
And to mark the sacred hour,
Stars had fallen in a shower.
For many a mile is either shore
Illumined with a countless store
Of lustres ranged in glittering rows;
Each a golden column throws,
To light the dim depths of the tide ;
And the moon in all her pride,
Though beauteously her regions glow,
Views a scene as fair below.

Never yet hath waking vision
Wrought a picture more Elysian ;
Never gifted poet seen
Aught more radiant and serene !
Though upon my native shore
Mid the hallowed haunts of yore
There are scenes that could impart
Dearer pleasure to my heart,
Scenes that in the soft light gleam
Of each unforgotten dream,
Yet the soul were dull and cold,
That its tribute oould withhold
When enchantment's magic wand
Waves o'er this romantic land!

This description has reference to the night of some religious festival. [RICHARDSON's Literary Leaves.]

WE cannot comprehend the wonders of creation, much less those of the resurrection. For our belief in the possibility of this stupendous mystery, we trust to reason; for the certainty of it, to revelation; for the performance of it to Omnipotence!-Daubeney.

UNJUSTIFIABLENESS OF REVENGE.-Let every one beware how he indulges the idea of returning evil for evil. In such deplorable contests, it is always he who comes off, as he may think, the conqueror, that is the most really to be pitied.-ST. GREGORY.

Ir the very great, the enormous power of the Deity is sometimes urged, from a comparison with the feebleness and littleness of man; if his insignificance in the inappreciable extent of creation is pointed out; it is still, for the purpose of comparison, not with a design to debase him. Man himself is a great effort of power; the more extraordinary that Power which could perform so much more. The nations of the world are as dust in the balance: but the poet intended to magnify God, to whom even nations could be as that dust which is unfelt. Yet, nevertheless, He is "mindful" of man. This is to understand our just relations to Him. The lesson which natural history conveys, from the extent and the population of the unbounded universe, is not a lesson of despair. The same argument which had depressed us, serves to elevate us again when it is justly contemplated. When man looks above at the boundless heaven of orbs and their incomputable inhabitants, he shrinks before the thought; when ne inspects the myriads, of incalculable smallness, and utter apparent insignificance, beneath, he rises again, secure that He, who thinks for them, as He erected them, thinks also for him, thinks and cares for all. But I have fallen, unawares, into the argument used by the highest authority which we have known on earth. That He appealed to natural history is a warranty for the choice here made; that His arguments were those of natural religion ought to prove that He thought this study worthy of man, when He thought it not beneath Himself.-MACCULLOCH.

ARISTIPPUS very properly replied to a man who boasted of his reading," It is not those who eat the most who are hale and healthy, but those who can best digest."-M1LLINGEN's Experience.

A BRIEF HISTORY OF GLOVES,

ANCIENT AND Modern,

WHEN We draw upon our hands the comfortable and useful articles termed GLOVES, we are apt to think them an invention of modern luxury or convenience, and need to be reminded that they were much in use in very early times. We intend, therefore, to consider this subject with reference both to the ancient and to the modern condition of the world.

As the Old Testament is one of the most ancient books now existing, we naturally look first to it, for some allusions to the subject under consideration. In the book of Ruth (ch. iv., v. 7,) the custom is noticed of a man taking off his shoe, and giving it to his neighbour, as a pledge for redeeming or exchanging any thing. The events of the book of Ruth belong to the year 1245 B.C., and the word in this text usually translated shoe by the Chaldee paraphrast is in this place rendered glove. A like supposition is offered with regard to the passage at Psalm cviii. 9, where the royal prophet declares he will cast his shoe over Edom. The expression occurs likewise at Psalm LX. 8, and both these religious hymns were composed about the year 1040 B.C. Casaubon is of opinion that gloves were worn by the Chaldeans, from the word used in the book of Ruth being explained in the Talmud Lexicon by the clothing of the hand.

Xenophon tells us that the ancient Persians used gloves: when describing their manners, he cites this as a proof of their effeminacy, Homer describes Laertes, the father of Ulysses, as working in his garden with gloves on his hands, to secure them from the thorns. Now Homer lived about 900, and Xenophon about 400 years B.C.

Varro, who lived in the time of Cicero, tells us of their long-standing use among the Romans. He wrote a book on "Rural Business," wherein he tells us that olives gathered with the naked hand are preferable to those gathered with gloves. Athenæus speaks of a celebrated glutton, who always came to table with gloves on his hands, that he might be able to handle and eat the meat while hot, and devour more than the rest of the company,

Thus far it would seem that gloves were not so much an ordinary covering, as a protection used for specific purposes: the use of them among the ancients was therefore not so common as among the moderns. In a hot climate the wearing of gloves implies a considerable degree of effeminacy, so that the early use of gloves can be more clearly traced among northern nations. When the primitive simplicity of Rome had passed away, the philosophers were found to rail at the prevailing use of gloves. Pliny the younger informs us, in his account of his uncle's journey to Vesuvius, that his secretary sat by him, ready to write down anything remarkable that occurred; and that he had gloves on his hands, that the coldness of the weather might not impede his business.

It is curious to find that Musonius, a philosopher who lived at the close of the first century of Christianity, among other invectives against the corruption of the age, says: "It is shameful that persons in perfect health should clothe their hands and feet with soft and hairy coverings."

The use of these articles kept on progressing, until, at the beginning of the ninth century after Christ, the church began to lay down regulations for this part of dress. At the Council of Aix it was ordained that the monks should wear gloves made of sheep-skin. Surius tells us a Romish legend respecting St. Gudula, the patroness of Brussels, that, as she was praying in a church, without her shoes, the priest compassionately put his gloves under her feet; but she threw them away, and they miraculously hung in the air for the space of an hour, whether in compliment to the saint or the priest does not appear.

Gloves have been used on several great and solemn occasions, as in the ceremony of investitures, in bestowing lands, or in conferring dignities. Giving possession by delivering a glove has prevailed in several parts of Christendom in later ages, Bishops have been instituted to their sees by means of the glove; and it was thought so necessary a part of the episcopal habit, that when some abbots in France presumed to wear gloves, the Council of Poitiers interposed, and forbad them, as peculiar to the bishop alone.

The custom of blessing gloves at the coronation of the kings of France is a remnant of the Eastern practice of investiture by a glove. The influence of this notion is exhibited in the case of the unfortunate Conradin, who was deprived of his crown and life by the usurper Mainfroy. When he had mounted the scaffold the injured prince lamented his hard fate, asserted his right to the crown, and, as a token of investiture, threw his glove among the crowd, intreating it might be conveyed to some of his relations, who would avenge his death. It was taken up by a knight, and carried to Peter, king of Arragon, who, in virtue of this glove, was afterwards crowned at Palermo, in Sicily.

To deprive a person of his gloves was a mark of divesting or depriving him of his office. When the Earl of Carlisle, in the reign of Edward the Second, was impeached of holding a correspondence with the Scots, and was condemned to die as a traitor, his spurs were cut off with a hatchet, and his gloves and shoes were taken off.

In former ages the throwing down of a glove constituted a challenge, which he accepted who took it up. Such sort of single combat was meant as a trial of innocence, and was likewise often practised for deciding rights and property. This custom was continued down to the reign of Elizabeth. A dispute concerning some lands in the county of Kent was appointed to be settled by duel in Tothill-fields, in the year 1571. The plaintiffs had appeared in court, and demanded single combat. One of them threw down his glove, which the other party immediately taking up, carried off on the point of his sword, and the day of fighting was appointed: but this affair was adjusted by the judicious interference of the queen.

In Germany, on receiving an affront, to send a glove to the offending party is a challenge to a duel; and this method of daring a person to fight, has been in use even in this country, where local circumstances made feuds and animosities commor; as the following narration will show.

Bernard Gilpin was a faithful ecclesiastic of the sixteenth century, whose spiritual work was carried on among the northern borderers. On a certain Sunday going to preach in those parts wherein deadly feuds prevailed, he observed a glove, hanging up on high in the church, He demanded of the sexton what it meant, and why it hung there. The sexton answered that it was a glove which one of the parishioners had hung up there as a challenge to his enemy; signifying thereby, that he was ready to enter into combat hand to hand, with him, or any one else, who should dare to take the glove down. Mr. Gilpin requested the sexton to take it down. "Not I, sir," replied he, "I dare do no such thing." Then Mr. Gilpin, calling for a long staff, took down the glove himself, and put it in his bosom. By and by, when the people came to church, and Mr. Gilpin in due time went up into the pulpit, he in his sermon reproved the barbarous custom of challenges, and especially the custom which they had of making challenges by the hanging up of a glove. "I hear, said he, "that there is one amongst you, who even in this sacred place, hath hanged up a glove to this purpose, and threateneth to enter into combat with whosoever shall take it down. Behold, I have taken it down myself." Then, plucking out the glove, he showed it openly, and, inveighing against such practices in any