The moves of all the pieces employed in the Chaturanga were the same as those made in Asia and Europe down to the close of the Fifteenth century of our era. The Queen up to that time was a piece with only a single square move, the Bishop in the original game was represented by a ship, the Castle or Rook (as it is now indiscriminately called) by an elephant, the Knight by a horse, the two last named have never at any time undergone the slightest change, the alteration in the Bishop consists only in the extension of its power of two clear moves, to the entire command of its own coloured diagonal. The total force on each side taking a Pawn as 1 for the unit was about 26 in the Chaturanga as compared with 32 in our game. There appear ample grounds for believing that the dice used, constituted the greatest if not the main charm in the game with the Brahmans, and that the elimination of that element of chance and excitement, destroyed its popularity with them. ------ THE ANCIENT HINDU CHATURANGA The Chaturanga signifies the game of four angas, or four species of forces, which, according to the Amira Kosha of Amara Sinha and other authorities means elephants, horses, chariots and foot soldiers, which, in the native tongue is Hasty, aswa, ratha, padatum. It was first brought to notice by the learned Dr. Thomas Hyde of Oxford, in his work De Ludus Orientalibus, 1694. About 90 years later the classical Sir William Jones, also of Oxford, who became Judge of the Supreme Court in India from 1783 to 1794 gave translations of the accounts of the Chaturanga. This was at a time when knowledge of Sanskrit had been only just disclosed to European scholars, the code of Gentoo laws, &c., London 1781, being the first work mentioned, though by the year 1830 according to reviews, 760 books had appeared translated from that language, no mention of the Chaturanga is found in Europe before the time of Dr. Hyde, and all the traditionists down to the days of Sir William Jones would seem to have been unacquainted with it. In respect to Asia, so far as can be judged or gathered, the details and essence of the Sanskrit translations mentioned in the biography of the famous and magnificent Al Mamun of Bagdad 813 to 833 or those for the enlightened Akbar 1556 to 1605 are unknown to European scholars; there are no references to any translation of them, or to the nature of those alluded to in the Fihrist of Abu L. Faraj. Eminent contributors to the Archaeologia, F. Douce, 1793, and Sir F. Madden, 1828, adopt the conclusions of Dr. Hyde and Sir William Jones and they receive confirmation from native works of this century, and incidentally from Sanskrit scholars who wrote not as chess players.