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An account of antlion larval silk production among Mountain Fukari of Iagip

Ouida Willoughby Johnson

A collaborator at CACA, a Community for Analysing and Clitalysing Altarity
As found at ISOCPHYS, an Institution of Sociophysiological Study
Ubicación actual : Owlstain, FZ 23632
Ubicación virtual : ouidajohnson [at] yahoo [punto] com

Brought to fruition in collaboration with Hopi Flamingo of Our Founding Faculty, May 31, 2009.
abstract Acculturation of Mountain Fukari (MF) girls is brought about through an acquisition of natural historical skills in combination with a schizomythology incorporating topographical ways of knowing, both cosmic and sublunary, pivoting about a sociophysiological axis in which a communal ouvroir for producing colorful initiation shawls of womaninity knit from spun strands of antlion silk is proximally, fulcrally, and distally vital. Though my focus in this warp of my work is antlion silk production and its concomitant sociophysiological and natural historical qualia involving proximal tasks such as finding, cooking, drying, and unwinding particular spiroid variants of antlion cocoon first brought to psammophilological light by Otto X. Goldbarg in Psammophilology (Iagip, Black Yurt, 1933), I also intromit a fulcral woof of MF schizomythology, cast a pirn of Iagip’s radial layout, and purl gloating against a distal clitalytical bobbin of non-MF nymphogogical praxis.

0.   Introduction (I) : Finding your orgasm : A cross-cultural comparison

As is globally known, girls start having orgasms, arising from manipulations both solo and sapphic, about two to four, or possibly six, solstitial pivot points avaunt initial display of monthly blood [1]. In many sociocultural groups, “finding your orgasm” is at first a haphazard thumb or fist or post or stump or stick or ball or thigh or doorknob of luck on, in, and with which only a happy handful of purring girls obtain satisfaction, usually in solitary hiding [2], though occasionally in randy pairs or trios or small sociophysiological groups [3] of, say, six, max. It is also commonly known that patriarchal and/or authoritarian populations such as your Ityalians and orthodox Poldavians actually forbid both masturbatory acts and tribadic play, though not without, in your final analysis, “forgiving,” that is, writing off as “childish skinplay,” such “sins” [4], and that particularly draconian folks such as Intrussyans go so far as to nip off a girl’s joy nubbin at its blooming humming bud — that is, Intrussyan witchdoctors conduct full clitoral ablation [5] as part of a girl’s initiation into what can only pass for a sad simulacrum of “adulthood.”

0.1.   Introduction (II) : Initiation into Mountain Fukari womaninity’s divastigatory round of orgasmic possibility

In contrast both to this drastic and morbid form of “moral and bodily purity” which, alarmingly, is invading non-Intrussyan barrios along Owlstain’s outskirts, and that common haphazard chancing upon coming’s bright slick lotus calyx amidst all too drab surroundings, a Fukari girl is born into a joyous, colorful world of willing, guiding hands. It is usually a matral aunt (nu) who, as part of a girl’s initiation [6] into a matriarchal hut of womaninity (lup, for short), first brings this gloating gift to a glad and dizzy initiand. It is on this occasion of glorious distraction that a Fukari girl starts, not just a divastigatory round of orgasmic possibility, visiting this lup and that, but also starts work on what will grow into a colorful initiation shawl of womaninity (atl) knit from spun strands of antlion silk (pco) owing its tortuous origin to particular spiroid variants of cocoon first brought to psammophilological light by Otto X. Goldbarg [7]. Allow us to abandon, thus, this clastic ludict’s gratuitously climactic introduction for a divastigation of Goldbarg’s variants’ gritty quiddity. First, though, astragalomantic oaths must plight our flight to Fukariland. If your glyphcast is auspicious [8], pack your glottographic knapsack full of florins and prophylactics, hop aboard our vagrant airship, and go go go! If not [9], simply thrust your wanton paws up this good book’s flouncy plaid skirts, allow its assonant load to sink down and mold its hypnotic form to your lymphatic lap, and languish, languish.

1.   Sublunary schizomythology (I) : Radial layout of Iagip

Upon docking in Fukariland and approaching Iagip, visitors will not fail to mark its radial layout (vid. Fig. 1, infra). Proximally, a circumcint faubourg of 11 family huts (manusio’ay to us, mansoix’ao to you) surrounds a fulcral fistular bastion consisting of a circular focal knot of 6 luprtgi’ao (matriclan huts of womaninity) [10], all corradiating a singularly imposing instar of Quinault’s mountain fir (Rhopalotsuga quinaultia Goldbarg) known to us as giprdid’ay, Our Big Fir [11]. If you follow a path through this annular convocation of asymptotic cogs or cabins bristling with schizomythic flux, and, crossing our sociophysiological playground of tawny volcanic sand, aim for that umbilical column conducting soil to sky, camp to cosmos, you will find [12] in that umbral spot at which our ambagious bosky giant sinks its ribald shaft up to its ruttish hilt in sultry Gaia’s obliging hub, a gigantic colony of dgiñoncsoix’ao [13]. Shift your focus now to what many a Mountain Fukari, or any curious child taking on, in play or pathos, in comfort or compulsion, a Fukari part and having at his [14] disposal, thus, inborn or taught or by osmosis, a prodigal grab bag of Fukari ways of knowing, will distinguish vis à vis in particular Our Big Fir and our six lupraid’ay.

1.1.   Sublunary schizomythology (II) : Augurs of spring/autumn azimuth

Waking at damp dawn avid to go watch irid Tlaatlata snails (inragi’ao; Nimloidu nyctonostici) dash slowly uphill in brookbank imitation of prismatic Arathu salmon (Oncorhyncus iridia) struggling against mountain rapids, and, constraining his ardor on our playground of taboo to first allow morning’s compass to abstract day’s dark dry path of bug’t’haosoiv’ag [15] from night’s damp dark world of mythic stars, our curious child, now following that path of quotidian action from root to crown, is bound to bump right into lupno’ud [16]. In a distant pond xaq’olraix’ag [17] sobs a titubant wail of mournful lust. And, with nightfall’s approach applauding his catch, if that lucky child, on coming back to camp, now follows Our Big Fir’s pi’t’hxisoiv’ag [18] of ritual, lupno’ur [19] will bark his shins with its stairs of rough larchwood planks, or knock his noggin with its transom.

1.2.   Sublunary schizomythology (III) : Indicators of uttarāyaṇa, or maximal northward solar pitch

Similarly, with pa’ka’klawa’shsoiv’ag [20] singing in his nuptial cowl of saffron and crimson, dancing his whirligig hop from branch to branch high atop this or that grand árbol and almost out of sight, and with axi’q’axriiv’ag [21] gliding awkwardly down to a clumsy first landing not so far from a dull brown Manna snail’s [22] hiding away among initiatory cloudbirds and xaq’ol sporting a catoptric sky collar of a moonlit path in dark woods [23] and a sprinkling of stars on his midnight back, our fulcral gip’s dawn shadow will conduct a curious child straight to lupno’on’s [24] door. And at dusk on this most sluggish of days, an avid child standing at Iagip’s hub will spy that rostroid prodromic scantling of night, narrow and distinct at its proximal foot, stalking and stabbing and staining with light’s blood and swallowing in its broad ambiguous distal maw of twilight, lupno’ix [25].

1.3.   Sublunary schizomythology (IV) : Paragons of dakṣiṇāyana, or maximal southward solar pitch

By contrast, a frisky child willing to confront snow and frost to go out at dawn to track moanzy to its lofty lair in this only lunation during which that cumbrous anthropomorphic stormy auk casts off its taboo status for just a handful of succinct angular days, this lunation of transformation during which migratory tlpa’ka’tlklawa’sh swaps its bright cowl for a faintly torpid duplication of liminality’s clitical infix and sinks out of sight far south of horizon’s lip that swallows daily a bloody pill of sun, and š’xaq’oldba [26] concomitantly casts off its astral coat and collar for a drab tidal shroud (your littoral vacationist’s standard garb) and floats incognito in various bays, bights, firths, gulfs, fjords, and surf-crashing whatnot of Arathu’s coast — a child, with blunt arrows in his aljaba so as to kill without transfixing his quarry’s frail skull, daring to confront this gray subarctic morning hour to climb Mount Spitmarkx’s talus-clad scarp — this child will follow gip’s auroral shadow and pass just sinistral to lupno’os [27], around which a haggard dissimulation of ma’iki’diksoix’ao [28] flits in lowland limbo [29], scouting for wapato crumbs and rancid salmon orts. And, upon coming back down from Mount Spitmarkx’s hazardous flanks, panting and galloping and whooping out calls of triumph thick and vaporous, this glowing child lugging, not an army of, but just a solo axsoiv’ag, will follow gip’s looming, too quickly running shadow of dusk straight toward lupno’ax [30] and its happy inhabitants who, prior to plucking, gutting, cooking, cutting apart, and doling it out among all our voracious companions, chums, amigos, and compatriots, will confirm through vision, touch, and olfaction that this uncommon victim of gastronomic cupidity actually is fit for Fukari consumption. If not, toss it — innards, quills, claws, bill, skin, tail, and all — to that pack of hungry dogs, that mob of rapacious Intrussyans, that dissimulating throng of starving ma’iki’dik, that host of gluttonous crows clamoring always in Iagip’s gloaming.

Fig. 1.   Radial layout of Iagip, showing, moving from out to in, 11 proximal family cabins (man), 6 fulcral matriclan huts of womaninity (lup), our pivotal Big Fir (giprdid’ay), and solar partitioning according to auroral and gloaming shadows (bug’t’hao and pi’t’hxi) cast by Our Big Fir; 4 distal huts of masculinity, on outskirts in woods aligning with canonical compass quadrants, not shown.

1.4.   Sublunary schizomythology (V) : Summary

As our diagram (right, Fig. 1) shows, a solar partitioning of Iagip involving a dawn–dusk opposition pivoting around a virtual north–south but actual up–down axis as laid out by Our Big Fir’s Baumschaft obtains, thus casting from day to day throughout sun’s symbolic circumambulation of our dorp’s sublunary pillar (which, as all Fukari know, is but a schizomythic mirror of what “actually” occurs), auroral shadows on lupno’ud, lupno’on, and lupno’os; twilight shadows on lupno’ur, lupno’ix, and lupno’ax. Slicing across this cosmic warp is a four-ply woof involving a hot–cold solstitial opposition girdling a dual azimuth subsuming both spring and fall such that lupno’os and lupno’ax occupy our cold or north guṇa; lupno’ud and lupno’ur, our spring/fall guṇa; and lupno’on and lupno’ix, our hot or south guṇa. This notional scaffold consisting of two pairs of oppositions — hot contra cold and dawn against dusk — along with a sort of impartial autumn/spring anchor and our gip’s fiducial pillar, functions as a schizomythic paradigm informing, among so many vital ritual things, Mountain Fukari marital transactions [31]; our atl’s original anastomotic construction involving a dual rivulation splicing plait to twill contributing to this initiation shawl’s diagnostic and unusual chromatic parallax; and that idiomatic whorlcraft a Fukari girl must cast so as to spin pco with aplomb.

2.   Antlion natural history (I) : Introductory psammology

A visitor to Iagip will find all of supra in any good work of cultural anthropology [32]; what you’ll not find, but what our curious child indubitably will, is a singular fact that is most important to our topic at hand — all six matriclan huts of womaninity stand on top of an umbral sub-colony, or pod, of dgiñonc! And what do you think surrounds our six dgiñonc pods (dginc’loncusio’ay) [33]? In coro (but not in short), la risposta giusta is an antiphonal illation that barks back, without pausing, panting, paying or playing out a sham slacking off, nor basking in or asking pardon for our pains: six populous throngs of conical antlion pits, naturally — six voracious conglobations of arthropod-wrought marplots lying cunningly in wait to waylay unwary awkward ants (drunk on aromatic Puccinia monoica) and various small incautious chitinous culls (such as [34]?) in an obstinant, forlorn crumbling away of what must burst forth to its (sic) victims as a wildly pitching flurry of mordacious sand! Now, of that lilliputian psammophilous daidalos [35] it is not its natural history in toto that commands our assiduous scrutiny, nor that particular backward motion involving a diminishing chain of inward spiraling furrows it brings into play to construct its pitfalls, nor its half-lustrum or so of cryptic larval lochaios [36] prior to a scant 20 days of airy imaginal promiscuity — no, what I’m talking about is antlion silk, a topic that constrains our focal aim to cocoons and pupation.

2.1.   Antlion natural history (II) : Lunation and pupation

In Iagip, spring’s first full moon prompts pupation among fifth instar antlion nymphs living in propinquity to lupno’ud. In apposition to this rath pupation, stands Iagip’s last, or cunctatious, pupation, which occurs among fifth instar nymphs of lupno’ax’s antlion population usually around autumn’s most proximal full moon. Our Strumlaufplan (infra, Fig. 2) diagrams how pupation among our six antlion populations occurs in synchrony with six lunations from spring to fall, provoking a configuration not dissimilar to that which informs Fukari marital transactions and so forth:
Lunation 1º (Spring) 6º (Fall)
Pupation lupno’ud lupno’on lupno’ur lupno’os lupno’ix lupno’ix
    lupno’ud lupno’on lupno’ur lupno’os lupno’os
      lupno’ud lupno’on lupno’ur lupno’ur
        lupno’ud lupno’on lupno’on
          lupno’ud lupno’ud

Fig. 2.   Strumlaufplan showing cosmic synchrony linking six lunations from spring to fall with pupations among antlion populations of Iagip’s six matriclans’ huts of womaninity (lup). First, or rath, pupation occurs at lupno’ud during spring’s first lunation; last, or cunctatious, pupation, at lupno’ax during autumn’s most proximal lunation.

2.2.   Antlion natural history (III) : Finding, cooking, and drying Goldbarg’s variants

Pupation starts with spinning, au fond du trou and by moonlight, a cocoon; an antlion will finish this task in about four days. Also working by moonlight, slinking about in avid inquiry on all fours throughout bright moon’s duration, a Fukari girl, aglow from a fulcral laying on of hands, will distinguish which portion of a population of antlion pits surrounding a lup harbors fifth instar nymphs, and which portion of this subpopulation harbors fully spun cocoons. Having found a solution to this conundrum [37], a Fukari girl will now start digging up cocoons, putting any normal variant back into its dark sanctuary, patting down atop it a crow-proof glacis of sand and soil; any of Goldbarg’s variants, into a clay pot cast or thrown for this particular function. In addition to this waning gibbous, though still bright moon’s hoard of dǧaiǧuriv’ao, a Fukari girl’s clay pot also contains a twilight bounty of gastropods — a concoction of both Manna and common Mountain Fukari snails (an and on) along with bog-loving wapato (Sagittaria latifolia Willd.) and/or wild potato (atp; Solanum maglia L.) which you’ll bring to a boil at dawn (sacrificing to cosmic synchrony, thus, night’s oblation of fifth instar antlion nymphs), allow to cool, and finally dip your hands into to pluck out your cocoons, which you’ll allow to air dry, in sunlight or shadow according to your artful aspirations for particular atl colors [38], prior to focusing on what, in truth, is a Fukari girl’s most vital task prior to spinning pco with aplomb: uncoiling Goldbarg’s variants.

3.   Sociophysiology of antlion silk production : Uncoiling and spinning Goldbarg’s variants

Uncoiling starts off with chiral manipulations involving undulating saltatory fondling actions, typically of your sinistral hand, by using your thumb to roll a cocoon’s crimson or saffron taut ovoid form (about as long as your auricularis’s distal phalanx) across your salutaris and impudicus, burnishing it with tight, but languid, pliant, and discriminating motions of your fastidious volar pads until an almost indistinct gibbosity or gummy umbo starts to pout from its smooth husk, this twinkling gibbosity sprouts into a glossy corpuscular calyx, and, with a stunningly joyous flood of warm pinquid sap, moist floss parts of its own accord, a diaphanous capillary intaglio sloughs out of its dainty hood, and within that oscitant axilla’s faucal frill, our assiduously sought-for strand’s galvanic nib buds forth, turgid and radiant, a lustrous nubbin’s crinoidal nativity toward which your jubilant right hand now quickly darts, grabs, pulls, and casts it on (sic) to a bobbin on which you’ll spool about as many varas of a continuous raw fibril of antlion silk as Iagip is high. And as you sustain your sutric spooling by moving your bobbin-holding hand in purling rhythmic tugs and lissom infundibular arcs, as you play out that fibril’s susurrant titillation in your cocoon-constraining hand’s guiding pizzicato and disfurnish that moribund larva of its spiral tomb, its circular ruins, do not succumb to your growling stomach’s parasitic command to pop that savory tidbit into your parsimonious mouth — no, stand firm, and toss it back into your pot of snails, add a fistful of arrowgrass stolons (Triglochin maritimum) for tooth, a bract of coastal plantain (Plantago maritima) for flavor, and lavish it on your bosom lup-maids and lup-hosts for lunch, for lunch is not just whorlcraft’s locus classicus, but its locus in quo! During lunch, you’ll spin individual raw silk strands into six-ply guṇas, and guṇas into four-ply yarn, occasionally dipping, as Strickland saw [39], a hand into this onurgi’ag andǧaiǧs’onuriv’ao atpsoix’ao, spinning and munching and chatting wistfully about connubial futurity, and spinning and giggling and slurping and chatting cordially about customary ways of coaxing a colorfast black tint out of acorn caps and walnut rinds, and, slurring slightly from that juicy crunchy nymph’s toxalbumin buzz, disporting a frisky gambit as to tradition’s injunction against importing Maya indigo from Tixpu or using Intrussyan viridian from Dirna, and spinning and burping and laughing and moaning and plucking witty musical chords of such profound pathos and dizzy sociophysiological jollity from this ouvroir of communal crooning and gyroscopic group wailing, this voluptuous affiliation of satiny raw silk and luscious viscosity dripping from our lips and our digits and our uvuloglottolingual noria of wagging chins that I thought I might go on living that way for—but cyprian duty binds with a whipcrack this yojana of yarn [40].

4.   Scholia, works, and whatnot

  1. Monthly blood. — By contrast, you say, and discounting such stray hazards of crotchbliss arising from vigorous combinations of thighstrain and abdominal contractions as might occur during racy bouts of tightly clinging climbing and agonic rough-housing, orgasm, for boys, typically turns into a goal of masturbation only about dos años prior to that hormonal transition involving scrotum-filling gonad fall and instigation of pubic hair growth known as manhood’s start, at which point groups of traditional hunting folk inflict circumcision and subincision, not simply as a painful way to bring about a sloughing off of childish husks or to mark that transformation from boy to man, but also as both a cultural constraint against lust analogous to biological inhibition of ovulation in girls and a warning signal akin to this crimson sin of womaninity that says, “Stay away, this girl is off-limits to us boys and, following a ritual ‘cooking’ in an isolation hut, shall go off as part of a round of adult marital transactions, abandoning us to tautophysical acts of skin-to-skin contact.”
  2. Solitary hiding. — Hopi M. Flamingo, Singular charms: A girl’s own oral history of onanistic gratification in a cross-cultural family, Owlstain and Paris, Urdostoist Publishing Assn., 1987, p. 11.
  3. Randy small groups. — Paula R. Bar-Schatz, Camping out and wacking off: A sociophysiological approach to small acts of group masturbation, Shatsbrook, Appalachian Spiritual Institution, 1986, p. 187.
  4. Childish skinplay, sins. — Flamingo, op. cit., p. 23.
  5. Clitoral ablation. — Intrussyans, thus, by framing cuntblood as a distinct, though congruous, sign of huntblood, cast schizomythic similarity in a virtually prosaic light, such that it is not just a ritual “cooking” that custom inflicts on a bloody girl, you say, but an actual cutting, as of carving up a sacrificial lamb for distribution to ummah and imam. Historically, this drastic trimming away of carnal bliss follows from a curtailing of a girl’s fairly long childhood brought about by a global transition from hunting animals to growing grain. Apropos of this cutting short of childhood, R. Chacal (La chanson du lampion cramoisi d’amour intrafamilial, Shatsbrook, La Tour du Pont, 1980, p. 214), slavishly faithful to spurious findings (such as, you ask, what?), thinks that what’s causing this drop in social maturity vis à vis womaninity’s physiological start is artificial lighting acting on a tiny tawny strobiliform gland sitting dorso-caudal to our mid-brain’s pulvinar. I might amplify discussion of this topic in my final TSMR.
  6. Girl’s initiation. — Mountain Fukari initiation follows a ritual path of instars that schizomythically mirrors a natural history of antlion transformation, such that instars of womaninity conjoin with instars of Formicophagus tlaatlata; instars of masculinity, F. maa, as our chart (infra) shows:
    Instars F. tlaatlata F. maa Womaninity Masculinity
    [qat] či bi
    it [qit] di go
    qid at ko gog
    id [gat] qok ’ago’g
    idg [gut] t’h’ok t’h’ago’g
    [5º´] dǧaiǧ, ut ut pwo’k  
    ot qot oš, g’a oc, m’a
        os, no pi
        k’os k’oc
    Natural historical transformations of F. tlaatlata consist of larval instars 1º–5º , it, qid, id, and idg; two gross variants of pupal instars [5º´], normal variant ut and Goldbarg’s variant dǧaiǧ; and imaginal instar 6º ot. Words for instars of F. maa typically signal only larval at, pupal ut, and imaginal qot forms, although Goldbarg (Psammophilology, Iagip, Black Yurt, 1933, pp. 97–129) found four occult variants in shamanic idioglossia to fill in this phonological falling short — qat, qit, gat, and gut. As for our catadioptric imitation of antlion natural history, first instar of womaninity či, from birth to about 6, schizomythically mirrors and is in sociophysiological synchrony with a boy’s first instar bi; di, from about 6 to 9, mirrors it and consorts with go, which spans from 6 to 11; ko, marking a girl’s first orgasm arising from tautocarnal manipulations at about 9, concurs with qid and is in harmony with masculinity’s third instar gog lasting from 11 to 15 or so and marking a boy’s first initiation ritual which also brings tautocarnality into play; a girl’s allocarnal physicality starts around 11 at instar qok, which hangs out with id in our mirror antlion world and hooks up occasionally with ’ago’g (15 to 25) in our slant world of masculinity and in fact “How Tlaatlata Brought Us Bow and Arrows” (cf. my “Grammaticalization of schizomythia and taboo in Mountain Fukari root class: Confirmation of a functional proximal–distal quantal continuum of ligativity in affixival clitics of womaninity and pronominal control,” JSocPhys 01108, August 2003, in which you’ll not only find a corpus, glossary, and grammatical synopsis of MF, but also important citations furnishing insight into discussions about MF customs, sociophysiology, natural history, and whatnot) links an ’ago’g’s act of plunging his unspoilt salubrious and still ritually raw phallus up to its mirthful hilt into a qok’s complaisant squishy ob or ow to that of stringing his bow and shooting an arrow; instauration of monthly blood typically around 16 or 17 among traditional Mountain Fukari brings on a young lady’s fifth instar t’h’ok which stands in schizomythic apposition to idg and sociophysiological apposition involving taboo to t’h’ago’g; on any and all occasions of moonblood flow that follow, a woman transforms into pupal morph pwo’k which is schizomythically analogous to dǧaiǧ but lacks a ritual and sociophysiological homology to any instar of masculinity (knowing how much work must go into knitting a full-blown atl, no scholar, I think, will find surprising many a Fukari girl’s wish to hold at bay that occasion of t’h’ok conspiring to prompt its actual fabrication, which occurs primarily during pwo’k, a sort of ritual cooking analogous notionally and practically to that transformation occurring in dǧaiǧ; what Fukari girls fall back on to attain this goal of voluptuous inaction is carnal promiscuity, a situation many scholars might dismiss as fallacious or immoral (as Intrussyans do who do not, though, shy away from profiting from Fukari girls’ polymorphous inclinations), but, in fact, Fukari girls know a thing or two, for, in contrast to carnal promiscuity following instauration of moonblood’s flow, which is known to kick start ovulation, carnal promiscuity prior to t’h’ok, girl-on-girl action in particular, actually inhibits folliculin production, thus blocking ovarian cycling); t’h’ago’g in turn marks a round of rituals of masculinity involving circumcision and subincision spanning usually 20–25; first imaginal instars of womaninity match ot and obtain as primiparous form and primigravid form g’a which typically conjoin connubially with oc and m’a such that during rituals of matrimony an oc or m’a will swoop about in spiral gyrations languidly lifting and flapping his arms in imitation of a qot’s mating flight; pluriparous forms os and no (signifying gravid condition) lack for antlion parity but show homoiousia with pi; k’oc is a dirty old man, and k’os his ribald tribadic companion.
  7. Otto X. Goldbarg. — By combining natural historical insights with traditional ways of knowing and doing, Goldbarg (op. cit.) saw that F. tlaatlata in Iagip, and also Iaqip, spin two kinds of cocoon, a rough tan globular 59-day pupating form, and a smooth sallow ovoid form, now known as Goldbarg’s variant (GBV), that cuts this duration in half. Spun from a continuous strand of silk forming a spiroid primordium, GBV actually consists of two subvariants, GBV-I and GBV-II. GBV-I spirals sinistrally, that is, according to Fukari, in a sunwhorl; GBV-II, rightward in a starwhorl. Both subvariants of GBV distill functional fibrils that will proficuously go towards an atl’s fabrication. A normal cocoon, by contrast, is spun in fits and starts with its top half joining its bottom in a fairly uniform though far from rotund and totally unproficuous fashion and brushing off its clinging sandgrains to uncoil or unspool it, thus, will avail you nothing. Distinguishing by sight and touch a nodular normal cocoon from a glabrous GBV is actually not too difficult, but a Fukari girl working at night also profits from two singular facts: i) with GBV pupation occuring in 29 and a half days contra your normal form’s 59-day pupation, any possibility of digging up a normal form is half that of digging up a GBV; and, ii) owing to parasitism by Chalcidid wasps (Lasiochalcidia or Hybothorax spp.), Goldbarg’s variants “sing” with a faint stridulous or sibilant hum.
  8. Auspicious. — Conical troughs and spiral furrows of an antlion larva’s nocturnal doodling.
  9. Not. — Triply stung prong scars; naughty notch of two sigmoid v’s caught in locus copulatio flagrantibus.
  10. Matriclan huts of womaninity. — Built of rough larchwood planks and standing on stilts about as high as a short woman or tall child, with a windproof mortar ground from a combination of gypsum and tufa or tuff, a crumbly brown rock, filling drafty cracks in walls and occasionally floors. In addition, I show off my Mountain Fukari (MF) vocabulary by bringing MF words into play ad gradatim in a slant font and usually a priori in a fully oral instantiation involving both root (RT) and caudal clitics (CC) and post hoc in a common typographical ascription typically showing only RT sans CC and sans slant but occasionally both RT and CC mais still sans slant (vid. Johnson op. cit.).
  11. Our Big Fir. — Notwithstanding its tasty spring cambium, Our Big Fir (and also Our Small Fir, qiprdid’ay, in Iaqip) is taboo to all Fukari.
  12. You will find. — Typically with a sibilant sigh of disgust or dismay but occasionally with a mirthful gasp of childish curiosity.
  13. Dgiñoncsoix’ao. — Fungus-growing ants (Atta flouziana Goldbarg) found only in our Viridian Mountains of Wyoming and Flouziana. Fukari distinguish two taboo forms of this Atta clan — royal morph idgagñaundz and flying morph dguiŋoñč — and four non-taboo forms — major morph dgigñonc, submajor morph dgiñonc, minor morph dgiqñunc, and nanitic morph ’idgiqñunc. Fanatical formicologists and Atta addicts will scoff at this classification that fails to distinguish warrior and minion morphs, and, in particular, fails to point out officious guard morphs of any format that sniff all colony- and pod-bound ants, casting out any found stinking of Puccinia monoica, a parasitic fungus that blights Atta’s far-flung mycocultural catacombs. In addition, owing to most Atta individual’s ability to avoid Puccinia’s aromatic thrall and psychotropic thrill, it is typically only such whoozy Puccinia-drunk pariahs that succumb to formicophagy by antlions (in addition to Johnson op. cit., you should also glom a look at my Divastigations; in particular, § 0, § 63, and § 300).
  14. His. — Not for lack of trying did I opt to assign masculinity to our curious child’s pronoun in this part of our acount of antlion silk production in Iagip, nor for lack of assuming that it’s only an oral constraint that prompts it, for as you know, much of what a boy can do, a girl, according to traditional vacuity, should not, or must not, or simply cannot without invoking what by custom’s conid, that is, having to do with Conium maculatum, la cicuta y su jugo tóxico.
  15. Bug’t’haosoiv’ag. — Dawn shadow. Built by infixing two clitics, glottal stop , ‘condition of womaninity,’ and t’h, ‘blood,’ into root bugao, ‘sun of dawn, dawn sunlight,’ this root conforms to a Fukari notion linking shadow to light’s blood.
  16. Lupno’ud. — Io Moth (ud) matriclan’s hut of womaninity.
  17. Xaq’olraix’ag. — Arathu huart (xaq’ol) or lascivious loon (Gavia arathusia Spitmarkx, 1841).
  18. Pi’t’hxisoiv’ag. — Twilight shadow (from root pixi, ‘sun of dusk, twilight’).
  19. Lupno’ur. — Assassin Bug (ur) matriclan’s hut of womaninity.
  20. Pa’ka’klawa’shsoiv’ag. — A sooty sort of cardinal (pa’ka’klawa’sh; Piranga ludoviciana Wilson, 1811) with fulvid wingbars and bosom. Although it is only homozygous individuals of this family — of virtually all birds, in fact &madsh; that sport flamboyant coloration during mating months, Mountain Fukari think of this bird’s colorful cap and gown thrown nonchalantly across fuliginous wings as analogous to a woman’s atl worn on occasions of vinculum matrimonii. From a chromosomal outlook, pourtant, this notion is actually not totally sans raison.
  21. Axi’q’axriiv’ag. &mdsh; Moanzy burrasca tyro (axi’q’ax). Although grammatically this bungling young stot taking its first flight is taboo only for a Fukari woman, no Fukari child will hunt it, as both cock and mavis still nourish it with trophallaxis, a good part of which consists of Tlaatlata snails (Johnson op. cit.).
  22. Manna snail. — N. nyctonostici; MF an (Johnson op. cit.).
  23. Moonlit path in dark woods. — This is how Mountain Fukari think of what Appalachians call ‘Milky Way.’
  24. Lupno’on. — Snail (on) matriclan’s hut of womaninity.
  25. Lupno’ix. — Mountain Jay (ix) matriclan’s hut of womaninity.
  26. Š’xaq’oldba. — Xaq’ol’s wintry form, involving clitical infix š’, ‘motion into hiding,’ and postpositional clitic dba, ‘sloughing off, slipping out of.’
  27. Lupno’os. — Woman (os) matriclan’s hut of womaninity.
  28. Ma’iki’diksoix’ao. — This ‘snow bird’ (ma’iki’dik) is actually Spitmarkx’s tortuous junco, Junco gonortu, and though grammatically off-limits to no Fukari, forms no part of Fukari pabulum, Kochkunst, cocina, or art of cooking.
  29. Lowland limbo. — Although, at about 2000 varas high, Iagip is hardly low!
  30. Lupno’ax. — Crow (ax) matriclan’s hut of womaninity.
  31. Marital transactions. — By tradition, a woman of Woman matriclan should marry a man of Crow matriclan and a woman of Crow matriclan should marry a man of Mountain Jay matriclan and a woman of Mountain Jay matriclan should marry a man of Io Moth matriclan and a woman of Io Moth matriclan should marry a man of Assassin Bug matriclan and a woman of Assassin Bug matriclan should marry a man of Snail matriclan and a woman of Snail matriclan should marry a man of Woman matriclan. By custom, though, Fukari matrimony is typically a hybrid affair, involving sundry Intrussyan, Norlian, Poldavian, Flouzianian, Ityalian, Tagma, Ingush, Gallo-Slavic, Appalachian, Intrussyan, Flouzianian, Flouzianian, and Intrussyan grooms and so on. Also, in Iaqip, Assassin Bug matriclan is missing.
  32. Cultural anthropology. — Cf. Ms. Strickland’s transcription, compilation, and annotation of Hugh Alvin Strickland’s Flora, fauna and phonology of Fouqqari Country. Consisting of an amalgamation of various journals calling into account a naturalist’s sojourn in Wyoming and Flouziana from 1841 to 1845, Owlstain and Paris, Urdostoist Publishing Assn., 2003; Arnaut Raymond’s Parlons Fouqqari, Paris, L’Harmattan, 2002; A. Raymond and C. Kidjaki’s “Social anthropological transawakalations. IV. Mountain Fukari,” JSocPhys 00405, May 1996; and C. J. Strauss-Lacanacal’s anthrocult classic, Phallic subincision and vaginal subduction, Paris, Plon, 1953.
  33. Dginc’loncusio’ay. ‐ Clitically infixing c’l, ‘hiving or formicating mass, as of ants or wasps,’ into root dgiñonc, ‘A. flouziana submajor morph,’ phonologically conditions assimilation of palatal ñ to apical n.
  34. Such as? — Such as thrips and baby phasmids (walking sticks); such as auricular forficulids (your common Ohrwurm); such as symphylan and pauropodan myriapods; such as proturans, diplurans, thysanurans (machilids), and springtails; such as bugs of all sorts including assassin urchins and nabid nymphs; such as lost caddis- and dragonfly naiads; such as aphids, phalangids, solifugids, uropygids, schizomids, amblypygids, trigonotarbids, scorpions, ticks, and small worms; tautophagy also is not unknown, nor is taking down and sucking vital bodily fluids out of bostrichiformic, cucujiformic, and staphyliniformic polyphagans and sundry psammophilous, coprophilous, sciophilous, anthophilous, and sarcophilous scarabids.
  35. Daidalos. — Δαίδαλος, as this cunning fabricator of bug-trapping labyrinths and fugacious author of a caducous bursting forth into muscular flight (Formicophagus tlaatlata) or frail airy frumbling skyward (F. maa) at dusk is known in Ionian or Phrygian or Lydian or Norlian or Cyprian or Attic or Glamporium’s muggy stalls of glamorous compulsion (cf. my Divastigations passim).
  36. Lochaios. — And should I world a way through book and law only to find that my archaic byword (λοχαῖος) too parlously flirts with, and possibly too ticklishly rubs against — la chatouillant à la floraison d’un rond pas tout à fait clos finissant par un trait horizontal — an invidiously uncommon locution for a villainous lying-in-wait for and wont to ambush in bocca al lupus in fabula ad captandum vulgus?
  37. Conundrum. — Simply poking a stick into a pit to call up an animal’s instinctual policy of sand-flinging and jaw-snapping will not work, as an individual of any instar with a full stomach, and any fifth instar nymph waiting for its cloacal organs to transform into tools for spinning silk, may go into an asitotic stupor for a lunation or two or four. In addition, by autumn’s full moon, any nymphs that do not spin cocoons slouch into a frigid torpor until spring. Adopting only such bold distinctions as this ludict posits plainly, and which any Fukari girl from Mountain to Coast knows how to put out for from scratch without looking back and that sort of thing, can you find a solution to this conundrum?
  38. Atl colors. — Cocons cuits aux colimaçons and laid out to dry in blatant sunlight turn a bright crimson; shadow-drying, by contrast, imparts a rich intrinsic saffron tonality.
  39. Strickland saw. — H. A. Strickland, loc. cit.
  40. Yarn. — Any position claiming that not just a solitary but in fact a plurality of Ouidas spun this ludict from pith to pulp and back again is not totally wrong. I wish to thank my multivocal support group, my companions in fondling our ubiquitous womaninity, my curious collaborators in plumbing myth’s marrow and stroking that quaking, occasionally quailing, skin of taboo to a panting point just shy of culmination’s abyss: Atoca I, Gasa A, Hopi F, Inuhka B, Maryam R, and Mona C — from Coast to Mountain, Fukari girls all, in play or pathos, in agony or actor’s duty, in comfort or compulsion: p’obgukpulraid’ay ptašarowdrwraid’ay xlipbdaoǰpultsparraid’ay basčg’abd’kor’vqokpoid’am.