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Disclaimer: This is a work of fiction. The characters, incidents and dialogues are products of the author’s imagination and are not to be construed as real. Any resemblance to actual events or persons living or dead is entirely coincidental.
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Publisher:
CCB Publishing
British Columbia, Canada
Introduction
There is only one earth. It is composed of evil and good. Perhaps it started in the Garden of Eden with the Tree of Knowledge. Perhaps there are genes for good and evil. And then maybe we learn from our elders, peers, and experience a way of conducting our affairs. To accomplish worthy acts, we pave our road to hell. To avoid this road, we may sprinkle a few redeeming behaviors in amongst the rot. Al Capone found employment for Italian immigrants while he butchered many. Josef Stalin murdered millions, but he kicked Hitler out of Russia.
In this novel, I have created three characters that combine high ideals with low life behaviors and rages that originated in their past. Craine Mikawber killed people in his native Ireland and brought a criminal career to the United States. Rodin La Monde brings a hatred that spans the French and Indian wars for something done to his family and sought revenge by trying to weaken the French empire. Donny Clippingbird was saved from a bleak future on the reservation by being adopted by a Boston elite family. He used his influence to destroy white power. Their consciences become intrigued with building a museum dedicated to war dead of both sides.
However, one cannot teach an old dog new tricks and they find themselves using methods with which they grew up to achieve their ends. It is our judgment whether they do more harm than good and if their fates need to be determined by existing legal framework or by a framework that weighs good against evil. Is the law of our forefathers applicable or is our democratic life being threatened by new concepts by the word “terrorist”?
As has been said previously, there is only one earth. We cannot make it into 200 models, but we can structure it so that is has some flexibility for the people who populate it. Our forefathers devised laws that they felt defined a free society ruled by law not mob. They built in protective structures, but these structures became repressive and are growing in dictatorial aspects. At this point in our history maybe we should ask ourselves whether or not we want to follow in these directions. Hopefully, these three caricatures will provide a base for such decision making.
Section I
Craine Mikawber
Chapter 1
It was November of 1914. The world was at war. Ireland was shaking with rage at its exploitation by the English lords. The mess had started centuries ago, when the screaming Tudor woman had colonized them and used them to defeat Spain. Through the following centuries, famines were excuses for the bloody royals to seize their lands and rob them blind by taking the income and produce. There had also been fighting between Protestants and Catholics, maybe because England was a Protestant nation and the Prots wanted to be linked to England for protection. At any rate, a Protestant community flourished in Belfast, and Greens and Oranges fought some pretty fierce battles. The Mikawber family was pretty outspoken and were said to show a little Orange when they lost their tempers or yelled. Tyndall Mikawber and his five sons, McTavish, Oleander, Brython, Michael, and Craine stood for the Auld Orange and resisted the recently formed gangs of Sinn Fein that looked for Prot sacrifices to their pagan altar.
Craine was on his way to Greg Moriarity’s grocery with a shopping list. It was a family rule since Mum had died two years ago, that the first one home had to do the shopping. Across the street, Craine saw several boys that had accompanied their fathers to Sinn Fein meetings. They knew what he was about and circled around the door to the grocery. He crossed the street, he heard, “Good morrow, me Prot laddie. Would ye like to accompany me to the true Church of a Sunday or do ye plan to continue yer present devilment?” “Up yer arse, Lobsterback,” was Craine’s hot reply. The boys advanced and one of them had a razor. Craine was not new at this game, and he pulled out his knife and said, “O.K., let’s have at it then.”
As the boys advanced on each other, Craine gulped because he well knew that one or both of them could end up stuck for eternity and stone cold dead. The decision was made, as neither was backing down. How one came to God seemed to be the major issue. A human life had no meaning in the decision about how a person or a nation came to the Lord. Each one felt he was fighting for the right way to approach God and would be blessed for fighting for the right way.
The Sinn Fein youth slashed out, and Craine ducked and fell to his knees. He slashed at his opponent’s leg. “Take that one back to your priest, Boyo,” he sniggered. He was yanked backward by a pair of hands and held lying on his back. The knife bearer was sitting on him and slashed his face in the rage that followed the leg wound. Another boy tried it on Craine’s legs but Tyndall’s son knew more about fighting and kicked him in the face. He bridged up by putting his crown down on the ground and struggling to raise his chest, toppling his assailant off of him. Quickly he got to his feet and reached for his knife, as his opponent did the same.
Both of them prepared to stab the other, and the other young men tried to get the knife away from Craine, as he slashed out. Some of them caught a slash in the process. Suddenly Craine felt a pair of strong arms around him forcing his knife hand down; as did the other fellow. He heard a familiar voice holler out, “Hold on me fighting colt,” and recognized the voice of his brother, Brython. Oleander held his opponent. The other boys scattered. McTavish, Michael, and Tyndall had happened along after finishing helping a neighbor paint his barn. Tyndall brought the two boys together asking for an explanation of the events that brought four or five boys to attack his son and to bring the issue of knives to the forefront. After he heard the explanation from both sides, he asked the boy his name. The answer he got was that he didn’t feel obliged to share his name with a Protestant heretic. He answered the lad with a statement that heretic or not, he was entitled to respect because he was the boy’s elder and because he had spoken respectfully to the youth even though he had a knife to his son.
The
