zoon: "The phantasm of a primordial unity continues to haunt the dialectics of logos and zoon, writing and speech, human and animal being, even as the proximity of speech to its other, the affective cry of the animal, establishes the spaces and temporalities that regulate the opening of worlds---the human and animal worlds that form apart from one another." A.M. Lippit, Electric Animal: Toward a Rhetoric of Wildlife. Minneapolis, MN., 2000. p.33

monstrum: "a monstrum is a message that breaks into this world from the realm of the divine. Even in the ancient and cruel notion of 'monstrous births' as revelations of divine judgment, the otherness of the monster is considered not only horrifically unnatural but also horrifically supernatural, charged with religious import. T.K. Beal, Religion and its Monsters. New York, 2002. p.7.

but now: "We wish to stress that modern Westernized scholars should bear in mind that if a shaman believes that he becomes his animal spirit-helper and all his people so believe, then by all criteria concerning the nature of reality available to them, when he does so, he is the animal. But such belief takes instruction." D. Davenport and M.A. Jochim, "The Scene in the Shaft at Lascaux." Antiquity. September, 1988.

make me shutter: "Could it be that 'Man' as we have understood him to be, as the zenith of evolution, as the biological and ethical centerpiece of nature, as the only creature blessed by God, is an extravagant fiction we can no longer afford, not only due to the havoc his story has wreaked on the environment, but the poverty he has caused in our souls?" C. Manes, Other Creatures: Rediscovering the Spirituality of Animals. New York, 1997. p. 211.

in general: P. Gravestock, "Did Imaginary Animals Exist? In, D. Hassig, The Mark of the Beast: The Medieval Bestiary in Art, Life, and Literature. New York, 1999. p.120.
"Perhaps the most useful way to approach the problem of imaginary animals is to hypothesize that medievals knew quite well that these animals did not exist and to view the question as to whether or not they actually existed as irrelevant."
Ibid. p.130.

etheogenic: "We need a word that designates virtually nonaddictive mind-altering substances that are approached seriously and reverently, and the word 'entheogens' does just that. It is not without problems of its own, for etymologically it suggests 'God-containing,' whereas 'God-enabling' would be more accurate." H. Smith, Cleansing the Doors of Perception. New York, 2000. pp.xvi,xvii.

the shape of weathering: E.M. Cioran, Anathemas and Admiration. New York, 1991. p.149.