Pre-modern
In the Middle Ages and during the Renaissance, chess was a part of noble culture; it was used to teach war strategy and was dubbed the "King's Game".[65] Gentlemen are "to be meanly seene in the play at Chestes", says the overview at the beginning of Baldassare Castiglione's The Book of the Courtier (1528, English 1561 by Sir Thomas Hoby), but chess should not be a gentleman's main passion. Castiglione explains it further:
And what say you to the game at chestes? It is truely an honest kynde of enterteynmente and wittie, quoth Syr Friderick. But me think it hath a fault, whiche is, that a man may be to couning at it, for who ever will be excellent in the playe of chestes, I beleave he must beestowe much tyme about it, and applie it with so much study, that a man may assoone learne some noble scyence, or compase any other matter of importaunce, and yet in the ende in beestowing all that laboure, he knoweth no more but a game. Therfore in this I beleave there happeneth a very rare thing, namely, that the meane is more commendable, then the excellency.
Many of the elaborate chess sets used by the aristocracy have been lost, but others partially survive, such as the Lewis chessmen.
Chess was often used as a basis of sermons on morality. An example is Liber de moribus hominum et officiis nobilium sive super ludo scacchorum ('Book of the customs of men and the duties of nobles or the Book of Chess'), written by an Italian Dominican monk Jacobus de Cessolis c. 1300. This book was one of the most popular of the Middle Ages.[67] The work was translated into many other languages (the first printed edition was published at Utrecht in 1473) and was the basis for William Caxton's The Game and Playe of the Chesse (1474), one of the first books printed in English.[68] Different chess pieces were used as metaphors for different classes of people, and human duties were derived from the rules of the game or from visual properties of the chess pieces:[69]
The knyght ought to be made alle armed upon an hors in suche wyse that he haue an helme on his heed and a spere in his ryght hande/ and coueryd wyth his sheld/ a swerde and a mace on his lyft syde/ Cladd wyth an hawberk and plates to fore his breste/ legge harnoys on his legges/ Spores on his heelis on his handes his gauntelettes/ his hors well broken and taught and apte to bataylle and couerid with his armes/ whan the knyghtes ben maad they ben bayned or bathed/ that is the signe that they shold lede a newe lyf and newe maners/ also they wake alle the nyght in prayers and orysons vnto god that he wylle gyue hem grace that they may gete that thynge that they may not gete by nature/ The kynge or prynce gyrdeth a boute them a swerde in signe/ that they shold abyde and kepe hym of whom they take theyr dispenses and dignyte.
Known in the circles of clerics, students, and merchants, chess entered into the popular culture of Middle Ages. An example is the 209th song of Carmina Burana from the 13th century, which starts with the names of chess pieces, Roch, pedites, regina.
In the Middle Ages and during the Renaissance, chess was a part of noble culture; it was used to teach war strategy and was dubbed the "King's Game".[65] Gentlemen are "to be meanly seene in the play at Chestes", says the overview at the beginning of Baldassare Castiglione's The Book of the Courtier (1528, English 1561 by Sir Thomas Hoby), but chess should not be a gentleman's main passion. Castiglione explains it further:
And what say you to the game at chestes? It is truely an honest kynde of enterteynmente and wittie, quoth Syr Friderick. But me think it hath a fault, whiche is, that a man may be to couning at it, for who ever will be excellent in the playe of chestes, I beleave he must beestowe much tyme about it, and applie it with so much study, that a man may assoone learne some noble scyence, or compase any other matter of importaunce, and yet in the ende in beestowing all that laboure, he knoweth no more but a game. Therfore in this I beleave there happeneth a very rare thing, namely, that the meane is more commendable, then the excellency.
Many of the elaborate chess sets used by the aristocracy have been lost, but others partially survive, such as the Lewis chessmen.
Chess was often used as a basis of sermons on morality. An example is Liber de moribus hominum et officiis nobilium sive super ludo scacchorum ('Book of the customs of men and the duties of nobles or the Book of Chess'), written by an Italian Dominican monk Jacobus de Cessolis c. 1300. This book was one of the most popular of the Middle Ages.[67] The work was translated into many other languages (the first printed edition was published at Utrecht in 1473) and was the basis for William Caxton's The Game and Playe of the Chesse (1474), one of the first books printed in English.[68] Different chess pieces were used as metaphors for different classes of people, and human duties were derived from the rules of the game or from visual properties of the chess pieces:[69]
The knyght ought to be made alle armed upon an hors in suche wyse that he haue an helme on his heed and a spere in his ryght hande/ and coueryd wyth his sheld/ a swerde and a mace on his lyft syde/ Cladd wyth an hawberk and plates to fore his breste/ legge harnoys on his legges/ Spores on his heelis on his handes his gauntelettes/ his hors well broken and taught and apte to bataylle and couerid with his armes/ whan the knyghtes ben maad they ben bayned or bathed/ that is the signe that they shold lede a newe lyf and newe maners/ also they wake alle the nyght in prayers and orysons vnto god that he wylle gyue hem grace that they may gete that thynge that they may not gete by nature/ The kynge or prynce gyrdeth a boute them a swerde in signe/ that they shold abyde and kepe hym of whom they take theyr dispenses and dignyte.
Known in the circles of clerics, students, and merchants, chess entered into the popular culture of Middle Ages. An example is the 209th song of Carmina Burana from the 13th century, which starts with the names of chess pieces, Roch, pedites, regina.
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