"You would kill her?" I said.

"No, no!" said Pumpkin. "Waniyanpi are not permitted to kill. We would only have to put her out."

"You would, then, let the Barrens do your killing for you," I said.

"She might survive," he said.

"Possibly," I said.

"It always makes us sad to have to put someone out," he said.

"I can imagine," I said.

"Surely you cannot expect us to permit the existence of false ideas in the compound?" he asked.

"Why not?" I asked.

"I do not know," he said.

"Perhaps you fear your beliefs, if presented with plausible alternatives, might fare badly?"

"No, no," he said. "Truth does not need to be afraid of falsity. Truth is not fearful and weak."

"I am glad to hear it," I said. "So what is wrong with having a few false ideas around?"

"It is against the teaching," said Pumpkin.

"Perhaps it is feared someone might believe one," I said.

"How could anyone do that?" he scoffed.

"Perhaps some depraved or benighted individual," I suggested.

"Perhaps," he said.

"Thus," I said, "ignorance is the bulwark of truth."

"Perhaps," granted Pumpkin.

"But here is an interesting thought," I said. "What if your beliefs are not true, but false. How would you ever find out about it?"

"I suppose we might not," said Pumpkin. "Thus, it is fortunate for us that our beliefs are true."

"How do you know?" I asked.

"It is one of our beliefs," he said.

"Sameness is a lie," I said. "And it is not even a subtle or plausible lie. It is obviously and patently a lie."

"It is not to be questioned," said Pumpkin. "Even if it is a lie it is a lie which lies at the very foundation of our society. It is the premise of our world. All worlds have their myths. The alternative to the myth is chaos."

"The alternative of falsehood," I said, "is not chaos, but truth."

"One must belive something," said Pumpkin.

"Try truth," I said.

"Would you like to see Trunip?" he asked.

"Is she here?" I asked.

"Yes," he said. "We did not wish to bring her, but the oy who was in charge of us picked her out to come along, thus giving us, appropriately, an exactly equal number of males and females."

"Why 'appropriately'?" I asked. "If you are all the same, what difference should it make? Why not all males or all females, or any ratio?"

"I suppose you are right," said Pumpkin. "We ourselves do not distinguish between males and females."

"That, at least, if peculiar, is consistent," I said. "But you have noticed, surely, that there seem to be some differences between males and females."

"We try not to notice that," said Pumpkin.

"Have you noticed," I asked, "that males are better at dragging heavy weights across the prairie than women?"

"We notice, of course," said Pumpkin, "that not all Sames are of equal size or strength."

"And have you noticed, further," I asked, "that there seems to be a correlations between the stronger Sames and those the red savages regard as males, and between the slighter, weaker Sames and those the red savages regard as females?"

"I try not to notice such things," said Pumpkin.

"Were you harnessed to a travois?" I asked.

"Yes," said Pumpkin.

"How many pulled it with you?" I asked.

"I, alone, drew it," he said.

"And what of some of the other travois," I asked, "those drawn by the smaller, slighter Sames. How were they harnessed?"

"Five to a travois," shrugged Pumpkin. "But the trek is long, and the weight is heavy."

"I see," I said. "Where is Turnip?"

"I will show you," said Pumpkin. "She is with one of the groups. You will be pleased to see how she turned out."

I followed Pumpkin through, and behind, several lodges. Then, in a few moments, we came to a place where a low, sloping shelter, of travois poles, sticks and canvas, had been erected. I could see some similar shelters in the nearby vicinity.

"Have these women been brought to the camp to be bred with other Waniyanpi?" I asked. "It seems they have been prepared for what you fold refer to as 'the Ugly Act. Is the day of Waniyanpi Breeding at hand?"

"No," said Pumpkin, laughing. "It is done for other reasons."

The five women sitting near the shelter, in their drab garments, all had sacks tied over their heads, knotted under their chins. For the day of Waniyanpi Breeding, male waniyanpi from one compound are marched, hooded, to the vicinity of some other compound. Near it they are led to hooded, stripped Waniyanpi women, selected for breeding, from the other compound, lying bound in a maize field. There, then, between hooded couples, under the whips of red masters, are fulfilled the offices of the day of Waniyanpi Breeding. This is supposedly the only physical contact, incidentally, which takes place between Waniyanpi men and women.

As would be expected, their tiny, pathological culture, implicitly or explicitly, to one degree or another, is opposed to sexuality. For example, sexual inertness and figidity are praised as virtues. Similarly, an attempt is made, though such things as verbal abuse and ridicule, to make individuals with truly powerful sexual drives succumb to irrational guilts and shames. "True persons," which is a euphemism for conformists to the social norms, are supposed to be "above sex," or, at least, to recognize its "relative unimportance," or to understand that it may be accpetable, in some "place," or other, which is never clarified. That a given individual of strong passions could scream with the need for sexual release is something that they cannot understand or which, somehow, terrifies them. They are flowers and, it seems, lack the senses which would enable them to understand such things as hungers and storms. Buttercups and lions will perhaps always be mutually unintelligible to one another. Most simply, perhaps, sexuality is regarded by the Waniyanpi as being inimical to Sameness, as being subversive of the Identity thesis so essential to its madness. Too, in an interesting concession to putative sexual difference, sexuality, by the Waniyanpi, is regarded as being demeaning to women.

It is not clear, historically, whether the values of slaves were imposed on the Waniyanpi by their masters, or whether the Waniyanpi invented their ethos to dignify and enoble their own weakness. It may be mentioned, that interestingly, since that there is, in the compounds, an unusual incidence of homosexuality, both of male and female varieties. This is perhaps a natural enough development considering the conditioned obstacles placed in the way of more usual relationships. It also fits in better with the values of Sameness. To be sure, officially the Waniyanpi disparage all sex, despite the relative countenance tacitly afforded by their ethos to the homosexual relationship. Where natural sexuality is prohibited there is little perversions. The prescribed choice for the Waniyanpi, of course, is loftly abstinence, pretneding no problems exist. The reason that Waniyanpi breeding takes place in a maize field, incidentally, seems to be that, in the medicine beliefs of the red savages, the example of their breeding is supoosed to encourage the maize to flourish.

"What are the other reasons?" I asked.

"There are two," said Pumpkin, regarding the hooded women. "The first is that we thus hide their faces from the red savages, and thus reduce the probability of their being taken away from us."

"Thier clothing," I said, "to a large extent, hides their figures."

"Yes," said Pumpkin, embarrassed.

"Frankly," I said, "I do not think they are in much danger. The red savages have their pick of many women, lovely, vital woman, many of them nude and collared, and trained, like she-kaiila, to service their pleasures. I do not think they would be likely to be much interested in Waniyanpi females." Such females, I adjudged, from seeing Radish, and the men, would be unpleasant and rigid, or, more likely, dismal, miserable slave market, even to give such women. It was interesting to speculate whether under a proper reginmen of whipping, bonds and training something might be done with them. "What is the second reason?" I asked.