but of the soul's illness there be also many kinds, and of these I
will mention a few.' These are ignorance, disobedience, haste,
cunning, avarice, tyranny, lying, pride, deceit, and envy. Deceit is
said to be of two kinds: that which deceives others, and that which
deceives ourselves. But of all evils, ignorance is the greatest; 'for
it is the soul's death, as learning is its life; and for this disease
is chess an especial cure, since there is no way by which men arrive
more speedily at knowledge and wisdom; and in like manner, by its
practice, all the faults which form the diseases of the soul are
converted into their corresponding virtues.' It is not to be doubted
that chess-playing may keep individuals out of mischief; but, whatever
may have been the case in ancient times, we do not hear of its
transforming vicious characters into virtuous ones in our days.

The eighth advantage is social, inasmuch as it brings men of different
degrees together, and promotes their intimacy and friendship; and
'advantage the ninth, is in wisdom and knowledge, and that wise men do
play chess; and to those who object that foolish men also play chess,
and, though constantly engaged in it, become no wiser, it may be
answered, that the distinction between wise and foolish men in playing
chess, is as that of man and beast in eating of the tree--that the man
chooses its ripe and sweet fruit, while the beast eats but the leaves
and branches, and the unripe and bitter fruit; and so it is with
players at chess--the wise man plays for those virtues and advantages
which have been already mentioned, and the foolish man plays it but
for mere sport and gambling, and regards not its advantages and
virtues. This is the condition of the wise man and foolish man in
playing chess.' From this it seems a descent to the tenth advantage,
which is, that chess combines war with sport; and pleasant allegories
are made subservient to the inculcation of sound truths and important