'deciphering' and 'reading' of animals' tracks is metaphorical.
But it is worth trying to understand it literally, as a verbal distillation
of a historical process leading, though across a very long
toward the invention of writing. The same connection is suggested
in a Chinese tradition explaining the origins of writing, according
to which it was invented by a high official who had remarked
the footprints of a bird in a shady riverbank." C.
Morelli, Freud, and Sherlock Holmes." In, V. Eco and T.A.
Sebeok, eds., The Sign of Three. Bloomington, IN., 1983.
a centrifuge: V. Kaufmann, "Valéry's Garbage
Can." Yale French Studies #89 (1996). "working
down through the characters - beginning elsewhere translated as
origin or Origin, goings still confusing to me. The Exile – Paul
Chamberland or Gaston Miron or Virillio on endocolonization – is
centrifugal - I think instead of centripetal, a continuous turning
inward towards the dissipating source." A. Sondheim.
the earliest evidence: T.
Molleson, "The Archaeology and Anthropology of Death: What the
Bones Tell Us." In, S.C. Humphreys and H. King, eds., Mortality
and Immortality: The Anthropology and Archaeology of Death. London,
1981. p.16. “Two miles east of Oakley, Contra Costa Co.,
CA., at a depth of 37 inches, a bear's skeleton lay on its right side,
legs flexed, skull to northeast, tail southwest. Placed directly about
the skull and neck were five whole abalone shells, all lying convex
side uppermost except the smallest one which lay beneath one of the
larger shells. Rectangular shell beads of Olivella biplicata, shingled
in pairs, and numbering about 100, lay in five strips at two-inch intervals
on the thorax and abdomen, parallel to the ribs. These appeared to
have been attached to the exterior surface of a fabric, rather than
strung as beads. There were no other associations with this interment,
either with artifacts or human burials." R.F. Heizer
and G.W. Hewes, "Animal Ceremonialism in Central California in
the Light of Archaeology." American Anthropologist. Vol
42, No.4. Part 1. Oct-Dec 1940. pp. 588-89.
book: "I know of an uncouth region whose librarians
repudiate the vain and superstitious custom of finding a meaning
in books and equate it with that of finding a meaning in dreams
or in the chaotic lines of one's palm." J. L. Borges, "The
Library of Babel." In, Labyrinths. New York, 1964.
bone: "The next day a final feast is held to see the
bear off. Before the assembled community, the bear is asked not
to be offended and to send other bears. The cedar bear-surrogate
is carried around the fire in the direction of the sun s movement,
then the chest with its sacred remains is also walked seven times
around the fire. The bark drawing is taken into the forest and
suspended from a notch cut into a young cedar tree, or the bear's
skull is placed on the end of a broken branch in a tree or on the
end of a pole stuck in the ground. The bear's bones are carefully
collected, bound together with bark...and buried by the host in
a hollow tree or in the ground. When the picture hung on the tree
dries and falls to the ground, the bear begins a new life." P.
Shepard and B. Sanders, The Sacred Paw. New York, 1985.
pp. 78-9. (Festival of the Slain Bear, observed in 1958 among the
Ket, a tribe of Siberian Ostyaks, by E.A. Alekseenko, a Soviet