"What seems to be your trouble, my child.”

  “It’s Irving Loon,” she said, sitting on the bed and playing with the empty highball glass she had brought in with her, ignoring the irony, “he was so happy back in Ontario. At ricing time, you see, all the families are together, everyone happy, Togetherness in Ojibwa land. Blasts, brawls, sex orgies, community sings, puberty rituals. All kinds of wonderful local color to fill up notebook after notebook with. And Irving Loon, ten feet tall with fists like rocks and enough to make even a jaded heart like mine uneasy.” Then, surprisingly—and, for Siegel, embarrassingly—she began reeling off a list of the affairs she had had in all the underdeveloped areas she had visited for the State Dept.; several pages of unofficial statistics which sounded a little like the Catalogue aria from Don Giovanni.

  It seemed she had this habit of picking up male specimens wherever she went and bringing them back with her and dropping them after a few weeks. Her exes either assimilated in with The Group or found a niche in some other group or dropped out of sight completely and forever. But Irving Loon, she insisted, was different. He had this brooding James Dean quality about him.

  “He’s been standing in the same corner all evening,” she said. “He hasn’t spoken a word for two days. I feel”—and her eyes gazed over Siegel’s shoulder, out into God knows where—“that it’s not only nostalgia for the wilderness, but almost as if somehow out there, in the hinterlands, with nothing but snow and forests and a few beaver and moose, he has come close to something which city dwellers never find all their lives, may never even be aware exists, and it’s this that he misses, that the city kills or hides from him.” I’ll be damned, thought Siegel. This broad is serious. “And this is just what I can’t tell Paul,” she sighed. “He makes fun of Irving, calIs him ignorant. But it’s a divine melancholia and it’s what I love about him.”

  Good grief, that was it.

  Melancholia. Just by accident she had used that word, the psychologist’s term, instead of “melancholy.” Little Professor Mitchell, perched like a sparrow on his desk in anthropology lecture, hands in his coat pockets, a permanently sarcastic smile twisting one side of his mouth, talking about psychopathy among the Ojibwa Indians. Of course. The old memory bank was still functioning after all. “You must remember that this group lives forever at the brink of starvation,” Mitchell said in that deprecating, apologetic tone which implied that for him all cultures were equally mad; it was only the form that differed, never the content. “It has been said that the Ojibwa ethos is saturated with anxiety,” and simultaneously 50 pens copied the sentence verbatim.

  “The Ojibwa are trained, from childhood, to starve; the male child’s entire upbringing is dedicated to a single goal: that of becoming a great hunter. Emphasis is on isolation, self-sufficiency. There is no sentimentality among the Ojibwa. It is an austere and bleak existence they lead, always one step away from death. Before he can attain to the state of manhood a boy must experience a vision, after starving himself for several days. Often after seeing this vision he feels he has acquired a supernatural companion, and there is a tendency to identify. Out in the wilderness, with nothing but a handful of beaver, deer, moose and bear between him and starvation, for the Ojibwa hunter, feeling as he does at bay, feeling a concentration of obscure cosmic forces against him and him alone, cynical terrorists, savage and amoral deities”—this time a smile in self-reproach—“which are bent on his destruction, the identification may become complete. When such paranoid tendencies are further intensified bv the highly competitive life of the summer villages at ricing and berry-picking time, or by the curse, perhaps, of a shaman with some personal grudge, the Ojibwa becomes highly susceptible to the well-known Windigo psychosis.”

  Siegel knew about the Windigo, all right. He remembered being scared out of his wits once at camp by the fireside yarn image of a mile-high skeleton made of ice, roaring and crashing through the Canadian wilderness, grabbing up humans by the handful and feeding on their flesh. But he had outgrown the nightmares of boyhood enough to chuckle at the professor’s description of a half-famished hunter, already slightly warped, identifying with the Windigo and turning into a frenzied cannibal himelf, foraging around the boondocks for more food after he had gorged himself on the bodies of his immediate family. “Get the picture,” he had told Grossmann that night, over mugs of Würtzburger. “Altered perception. Simultaneously, all over God knows how many square miles, hundreds, thousands of these Indians are looking at each other out of the corner of their eye and not seeing wives or husbands or little children at all. What they see is big fat juicy beavers. And these Indians are hungry, Grossmann. I mean, my gawd. A big mass psychosis. As far as the eye can reach”—he gestured dramatically—“Beavers. Succulent, juicy, fat.”

  “How yummy,” Grossmann had commented wryly. Sure, it was amusing, in a twisted sort of way. And it gave anthropologists something to write about and people at parties something to talk about. Fascinating, this Windigo psychosis. And oddly enough its first stages were marked by a profound melancholia. That was what had made him remember, a juxtaposition of words, an accident. He wondered why Irving Loon had not been talking for two days. He wondered if Debby Considine knew about this area of the Ojibwa personality.

  “And Paul just won’t understand,” she was saying. “Of course it was a bitchy thing to complain to the police but I’d lie awake nights, thinking of him crouched up in that tree, like some evil spirit, waiting for me. I suppose I’ve always been a little afraid of something like that, something unfamiliar, something I couldn’t manipulate. Oh yes,” she admitted to his raised eyebrows, “I’ve manipulated them all right. I didn’t want to, Siegel, God knows I didn’t. But I can’t help it.” Siegel felt like saying, “Use a little less mascara or something,” but was brought up short by an awareness which had been at the back of his mind since Lupescu had left: a half-developed impression about the role Lupescu had occupied for this group; and it occurred to him that his double would never have said anything like that. You might give absolution or penance, but no practical advice. Tucked snugly in some rectory of the mind, Cleanth Siegel, S.J., looked on with approval. “Changing the subject for a moment,” Siegel said, “do you know, has Irving told you anything about the Windigo?”

  “It’s funny you should mention that,” she said, “it’s a nature god or something, that they worship. I’m not on the anthropology end of things or I could tell you more about it. But the last time Irving was talking—he speaks English so well—he said once ’Windigo, Windigo, stay by me.’ It’s this poetic, religious quality in him that’s so touching.” And right about here Siegel began to feel really uneasy, to hear this tiny exasperating dissonance. Poetic? Religious? Ha, ha."

–“Uncollected Fiction”, Uncollected Works, Thomas Pynchon