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,
cry of the animal, establishes the spaces and temporalities
that regulate the opening of worlds---the human and animal
form apart from one another." A.M. Lippit, Electric
Animal: Toward a Rhetoric of Wildlife. Minneapolis, MN., 2000.
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.
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.
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.
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.
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.
shape of weathering: E.M. Cioran, Anathemas
and Admiration. New York, 1991. p.149.