‘Of magic look and meaning’: themes concerning the cultural chess-player
definition of ‘Automaton’, quoted in W. B. Hyman,
‘Introduction’, in W. B. Hyman (ed.), The Automaton in English RenaissanceLiterature
(Farnham: Ashgate, 2011), p. 5.
A cultural history of chess-players
6 ‘Acknowledgements’, in A. S. Mittman (ed.) with P. Dendle, The Ashgate Research
Companion to Monsters and the Monstrous (Farnham: Ashgate, 2012), p. xxii.
7 D. H. Li, The Genealogy of Chess (Bethesda, MD: Premier Publishing, 1998).
8 H. Golombek, A History of Chess (London: Routledge, 1976), p. 10.
9 R. Eales, Chess: The History of a Game (Glasgow
Three lives of the chess-player in medieval and early-modern literature
explains the whole. “At this [story] every man laughed … for the lye.”’64 The
story, that is, was well understood as parody, a temporary carnival space where
that which was peripheral (India; Portugal; ape; at play) became the centre,
reorienting the social landscape. These stories existed in a well-established lineage of similar stories – ‘a recurring motif [within Renaissanceliterature] in ape
and monkey folk lore has to do with the animal’s ability to play chess, fetch wine
from taverns, and do other feats s eemingly requiring the ability to reason’.65 The
IBM’s Deep Blue and the Automaton Chess-Player, 1997–1769
: Springer, 2013),
pp. 145–6, for a discussion of the evolution of the term artificial intelligence.
3 W. B. Hyman, ‘Introduction’, in W. B. Hyman (ed.), The Automaton in English
RenaissanceLiterature (Farnham: Ashgate, 2011), p. 5.
4 Ibid., pp. 5–6.
5 M. Serres, Statues: The Second Book of Foundations, trans. R. Burks (London: Bloomsbury,
2015), pp. 1–4.
6 Ibid., p. 5.
7 S. During, Modern Enchantments: The Cultural Power of Secular Magic (Cambridge, MA:
Harvard University Press, 2002), p. 1.
8 R. A. Gilbert, ‘David Brewster’, in G. Budge et al. (eds
Daguerrean Mystique’, in
G. Clarke (ed.), The Portrait in Photography (London: Reaktion, 1992), p. 185. Arthur’s
tale had appeared in an article in Godey’s Lady Book in 1849.
41 See also Martin, Curious Visions, p. 90.
42 W. B. Hyman, ‘Introduction’, in W. B. Hyman (ed.), The Automaton in English
RenaissanceLiterature (Farnham: Ashgate, 2011), p. 4.
43 Spooner, ‘Technologies’, p. 673.
44 Trachtenberg, ‘Likeness as Identity’, p. 185.
45 Ibid., p. 186.
47 G. McCool, ‘Say Good Knight, Garry’, Pittsburgh Post Gazette, 12 May 1997, p. 2.
48 R. Chandrasekaran
Religion, persecution and identity in Britain and Ireland, 1558–1794
Identities and English RenaissanceLiterature (Cambridge, 2002), pp. 37–50.
But there is no overview of the exilic movement.
7 Bernard Cottret, The Huguenots in England: Immigration and Settlement c.
1550–1700 (Cambridge, 1991); Robin D. Gwynn, Huguenot Heritage: The
History and Contribution of the Huguenots in Britain (1986; 2nd edn, Brighton,
8 H.T. Dickinson, ‘The poor Palatines and the parties’, English Historical Review,
82 (1967), 464–85. Yet toleration had clear limits. When perhaps as many
as 2,000 Catholics were found to be among the estimated 10