The Confusion

 

OLIVER GOOD’S GRANDFATHER had dwelt for a dozen years on a farm between Athlone and Tullamore, which placed it in Leinster. But it lay not far from the Connaught frontier, which was regarded by Protestants as the utmost boundary of civilization. He had obtained title to the land by driving off its Catholic inhabitants, the Ferbanes, who had driven their cattle west across a ford of the Shannon and thereby vanished from ken. Good’s justification, if he needed any, was that those Ferbanes had taken part in the Rebellion of 1641 and expanded their farm at the expense of some neighboring Protestants who had come over from England in Elizabethan times. But he had to stop using that justification after he was confronted by several ragged men who appeared on the property one day claiming to be the descendants and rightful heirs of those same Elizabethan Protestants! After that, if anyone dared question his claim to the land, he said it was his by right of conquest, and because he had a piece of paper that said so.

 

He and his children toiled on the land as only Puritans could toil on the land, and made many improvements, few of which were obvious, none of which produced results quickly. They bore arms all their days and often rode the countryside hunting down “disorderly elements.” They did not see those ragged Protestants any more, and forgot about them altogether, except for their surname, which could be read from the odd gravestone: Crackington.

 

After Charles II restored the monarchy, however, it was learned that the Crackingtons had somehow found their way back to England and made themselves pests and parasites on their relations, who went to the new Parliament (along with thousands of other Anglo-Irish landholders who had been displaced by other Cromwellian soldiers) and demanded that the Phanatiques be cast out of Ireland. As one of the new King’s first acts had been to put Cromwell’s head up on a stick, their chances of success seemed reasonable enough. In the end, they got only part of what they wanted. Some of the Cromwellian settlers were kicked off their land and some were not. The Goods managed to hang on to theirs, but only because of some obscure and contingent political happenstance at Westminster.

 

They were not, however, free to practice their religion any more, and that was what drove them off the land in the end, and sent half of them to Massachusetts. The Crackingtons came back and took over the farm, with all of its improvements, and began to prosper, and even paid for the reconstruction of the local Anglican church (which the Goods had made useful as a barn). This had occurred not long after the birth of Oliver Good, with the result that he had only ill-formed childish memories of the farmstead that he intended to re-occupy one day.

 

Then when James II became King, he re-Catholicized Ireland. The Crackingtons awoke one morning to find breaches in their fences, and wild Connaught kine grazing in their enclosures, guarded closely by red-haired men who spoke no English and carried French muskets. It was not possible to persuade them to leave because the new Catholic government in Dublin had confiscated the weapons of the English gentry. After not very long the Crackingtons judged it prudent to leave until a judge could rule on the title to the land—or the titles to the lands, rather, as by this point the farm comprised half a dozen contiguous patches of dirt, each of which had an equally complex story. The Ferbanes, it turned out, had been carrying on boundary-feuds with their neighbors for five hundred years—some were mere interlopers who’d been driven inland by the Vikings.

 

At any rate the Crackingtons packed up what household effects they could, rounded up a few horses (the Ferbanes had driven most of them off), and set out for Dublin, where they kept a town-house. Along the way they were set upon by rapparees. But just when it looked as if all were lost, they were saved by a Protestant militia band that came on in a grand, noisy rush and drove the rapparees away. The Crackington patriarch thanked these mangy-looking Protestants again and again, and promised to reward them in golden guineas if they would sent a representative to call on him at his town-house in Dublin—”my name,” he said, “is Mr. Crackington and anyone in Dublin—” (by which he meant any Anglican English gentleman) “—will be able to direct you to my house.”

 

“Did you say Crackington?” said one of the militia. “My name is Good. Do you know me?”

 

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