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...during the time of his striving and movement. He likened the way each player moves their pieces to the labor of life; how each person gathers and earns for themselves, pulling the wealth and treasures they have acquired into their own domain. He likened the placing of the markers original: "al-a‘lam," the playing pieces. in the furthest "house" of the opponent's side to the general struggle of humanity or so it appears in what they possess. Each person vies to seize what is in their companion's hand, moving it from the other's domain into their own, seeking their share of the highest goals—as the pursuit of one's needs is a trait shared by all creatures.
He likened a player's rescue of their own goods and the taking of what they can of the opponent's markers to the success of one who achieves their needs in this world when the arrow of the celestial sphere original: "sahm al-falak," a metaphor for fate or astrological luck. aids them. He also likened the confusion of a player who falters in their game, and the falling of an error original: "al-tih," literally "the wandering" or "the labyrinth," referring to a state of being lost or making a fatal blunder. into the hands of another, to the striving of a man in this world who falls into the hands of his enemies, his own pride leading him toward his [unintended] end.
He likened its board to a battlefield where two armies line up for combat. He likened the six types of pieces—the Shah, the Farzan, the Fil, the Faras, the Rukh, and the Baydaq—to the six principles upon which the conduct of war revolves and which cannot be dispensed with:
1. The King who governs.
2. The Vizier The Minister or Counselor. who manages.
3. The Commander of the Army who organizes the ranks ..
4. The Cavalry ..
5. The Guards who protect the fortresses.
6. The Infantry The foot-soldiers. ..
Thus, he made the Shah The King. stand in for the King .. and the Farzan The Counselor; in modern chess, the Queen. stand in for the [Vizier]...