The Lance of Kanana: A Story of Arabia. French Harry Willard
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The Lance of Kanana: A Story of Arabia
Encircled by the fiery, trackless sand,
A fainting Arab halted at a well
Held in the hollow of the desert's hand.
Empty! Hope vanished, and he gasped and fell.
At night the West Wind wafted o'er the land
The welcome dew, a promise to foretell:
Hers this result, for which she bade him stand.
I
THE COWARD OF THE BENI SADS
Kanana was an Arab – a Bedouin boy of many years ago, born upon the desert, of the seed of Ishmael, of the tribe of Beni Sad.
It seems well-nigh impossible that the Bedouin boy could have lived who was not accustomed to the use of the sword and lance, long before he reached the dignity of manhood.
The peculiar thing about Kanana was that he never held a lance in his hand but once; yet many a celebrated sheik and powerful chieftain of his day lies dead, buried, and forgotten long ago, while the name of Kanana is still a magic battle-cry among the sons of Ishmael, and his lance is one of the most precious relics of Arabia.
The old mothers and the white-haired veterans love to tell the story of the lance of Kanana; their black eyes flash like coals of fire when they say of it that it rescued Arabia.
The Beni Sads were a powerful tribe of roving Bedouins. Kanana was the youngest son of the venerable chief; the sheik who in the days of his strength was known from the Euphrates to the sea as the "Terror of the Desert."
By a custom older than the boyhood of King David it fell to the lot of the youngest son to tend his father's sheep. The occupation was not considered dignified. It was not to Kanana's liking and it need not have lasted long; for the Terror of the Desert thought more of making warriors than shepherds of his sons, but greatly to his father's disgust Kanana refused to exchange his shepherd's staff for a warrior's lance. It was not that he loved the staff, but that he objected to the lance.
The tribe called Kanana effeminate because he was thoughtful and quiet, where other boys were turbulent, and as he grew older and the boyish fancy became a decided conviction against the combats constantly going on between the different tribes, they even called him a coward and said that he did not dare to fight.
There is but one name more bitter than "coward" to the Arab. That name is "traitor," and after being called a coward almost all his life, the very last words which Kanana heard from the lips of his countrymen came in frantic yells, calling him a traitor.
To-day, however, it is always with throbbing hearts and flashing eyes that they repeat the story of the Lance of Kanana that rescued Arabia.
Until he was five years old, Kanana rolled about in the sand and sunshine, like the other children, with nothing on him but a twisted leather cord, tied round his waist.
Then, for five years, according to the custom of his people, he helped the women of his father's tent; shaking the goat-skin filled with cream till it turned into butter; watching the kedder upon the fire, drying the buttermilk to be ground into flour, and digging kemma, which grow like truffles, under the sand.
After he was ten, for three years he watched the sheep and goats and the she-camels. That was the regular course of education through which all Bedouin boys must pass.
When he reached the age at which Ishmael was sent away with Hagar by Abraham, he was supposed to drop all menial labor and take his place among men; making a position for himself according to the fighting qualities which he possessed.
Kanana's fighting qualities, however, were only exhibited in the warfare which now began between him and his father.
There were at that time very few occupations open to the Bedouin boy. The tribe was celebrated for its men of learning and boasted the most skillful physicians in all Arabia; but they had all won their first laurels with the lance, and none of them wanted Kanana.
Three times his father came to him with the question: "Are you ready to be a man?" and three times Kanana replied, "My father, I can not lift a lance to take a life, unless it be for Allah and Arabia."
How he came by a notion so curious no Arab could tell. The lad well knew the old decree that the hand of the Ishmaelite should be against every man, and every man's hand against him. He knew that every Arab of the desert lived by a warfare that was simply murder and robbery. Was he not an Arab, and an Ishmaelite?
Alone, among the sheep and camels, he had thought out his own theory. Kanana said to himself, "I am taught that Allah created these animals and cares for them, and that I cannot please him if I allow them to suffer; it must be surely that men are more precious to Allah than animals. Why should we kill one another, even if we are Arabs and Ishmaelites?"
The menial tasks still allotted to Kanana grew more and more irksome. His punishment was far more keen than the tribe supposed; no one dreamed of the sharp cringe of pain with which he heard even the children call him a coward.
There were some faculties which Kanana possessed that made the warriors all envy him. He had a remarkable power over animals. No other Beni Sad could ride a camel or a horse so fast as Kanana. The most refractory creature would obey Kanana. Then, too, Kanana was foremost in the games and races. No other shepherd's eye was nearly so quick as Kanana's to detect an enemy approaching the flocks at night. No other young Bedouin, watching the ripening grain, could throw a stone from his sling so far and so accurately at the robber birds.
These accomplishments, however, only made his father the more angry that Kanana would not turn his gifts to some more profitable end.
Every year for three months – from planting to harvest-time – the Beni Sads encamped upon a river bank, on the outskirts of the Great Desert.
The encampment numbered nearly five hundred tents set in four rows as straight as an arrow flies.
These tents, of black goats'-hair cloth, were seven feet high in the center and five feet high on the sides. Some of them were twenty feet broad, and each was divided by a beautiful hanging white Damascus carpet. The men occupied one side, and the women and children the other. The favorite mare and the most valuable of the camels always slept by the tent, and the master's lance stood thrust into the ground at the entrance.
Far as the eye could reach, up and down the sluggish river, a field of ripening grain filled the narrow space between the yellow water and the silver-gray of the desert sand.
Here and there, through the grain-field, rose curious perches – platforms, constructed upon poles driven into the ground. Upon these platforms watchers were stationed when the grain began to head, and there they remained, night and day, till it was harvested, frightening the birds away.
Once a day the women brought them food, consisting of buttermilk, dried and ground and mixed with melted butter and dates; these same women renewed the supply of stones to throw at the birds.
The watchers were old men, women who were not needed in the tents, and little children; but all alone, this year, upon the most distant perch, sat Kanana.
There was not one of the tribe but felt that he richly deserved this disgrace; and Kanana could see no way to earn their respect, no way to prove himself a brave fellow. He was glad that they had given him the most distant perch, for there he could bear his hard lot, away from jests and jeers.
The women who brought the food stopped for a long time at some of the perches, reporting all the news, but they never troubled themselves to relieve Kanana's solitude. The perches were too far apart for conversation. Kanana had always time enough to think, and as the grain grew yellow this year, he came to two positive conclusions. He firmly resolved that before the reapers entered that field he would do something to convince his people that he was not a coward; failing that, he would hang his head in shame, acknowledge that they were right, and fly forever from their taunts.
II
THE OLD SHEIK'S PROMISE
The sun was beating fiercely down upon Kanana's perch,