Free The Devil and the River by R.J. Ellory

Special Forces flattops, their jackets bearing eight or ten gold hash marks, one for each six-month tour they had served. A week, that was all, and then Gaines applied for reintegration to his platoon. He knew that if he stayed for thirty days, most of the people he knew, most of his friends, would be dead by the time he got back. The application was received; Gaines was told to see an army psychologist. The psychologist asked questions that Gaines could not answer, and then he signed the release and Gaines was packed onto a flight and expedited to a combat zone near Ðk Tô.
    On the 12th of December, 1968, John Gaines was shot through the stomach in Buon Enoa, east of Ban Me Thuot. His platoon had been assigned to assist the Special Forces deployment run by 5th Group at Nha Trang. Special Forces were working “hearts and minds” on the Montagnard people, a minority peoples persecuted by the South Vietnamese. Their history of conflict with the South Vietnamese made them easy targets for Viet Cong subversion, but in exchange for their loyalty to the South, they were given military assistance and civic support. The program worked, and the Montagnard militia became enormously effective in search and destroys against VC bases and outposts.
    It was during one such mission that Gaines’s platoon came under heavy fire. Thirty-eight men went out, twenty-one came back, and of those twenty-one, eight were wounded. The bullet that hit Gaines had missed all vital organs. It was a through and through, but he bled heavily, and when he arrived in the field hospital outside of Ðà Lat, he was in poor shape. Gaines had survived Ðk Tô in November of the previous year, the heaviest conflict since the Ia Drang Valley in 1965. Back then, the fighting had been so intense that medevacs—the KIA Travel Bureau—could not land to collect the dead and wounded. Perhaps Gaines had believed himself impregnable, unassailable, blessed with divine protection. His mother, Alice, had written to him about faith. She was a Louisiana Catholic. She believed in God, in Jesus Christ who died for our sins, but she believed also in Papa Legba, in conjure, in grimoires, in Li Grand Zombi and gris-gris. She was a complex woman, a woman of strange superstitions and intense shifts of mood, and in her letters—the few that Gaines received—she spoke of perceiving him, guiding him, defending him against the shadow of death. It was not until Gaines returned to Whytesburg that he understood how ill she had become, that in his absence she had been diagnosed with cancer, that she was drifting between spells of extraordinary lucidity and morphine-induced hallucination. Gaines’s neighbors, Leonard and Margaret Rousseau, their daughter, Caroline—all of thirteen years old at the time—were good people, and they kept watch over her, did their utmost to assist her, but she was a difficult and ornery woman at the best of times.
    Whether Gaines had known that there was trouble at home, or if his wounding had merely reoriented him to the realness of his own mortality, he wasn’t certain. But when he was asked by an army chaplain if he wished to return to combat after his recuperation, he said no. He had completed his tour. He had fulfilled his obligation. He wanted out. He knew of his mother’s cancer. Had this not been the case, he believed the army might have held him to his agreement to serve the additional six months. He was discharged honorably, and his journey—combat zone to small-town sidewalk—was all of twenty-four hours. One day he was standing amid the mud and blood of a South Vietnamese field hospital, the next he was in front of the post office in Whytesburg with his discharge papers and a check in his pocket.
    Gaines did not tell his mother he had been shot. It would have served no purpose but to diminish the hardship of her own situation, and—more important—it would have invalidated the belief she possessed in her will for him to survive unharmed.