Graham's Magazine, Vol. XLI, No. 5, November 1852

The weaving is done either by “lashing” or from Jacquard cards. The Jacquard loom answers for the eternal patterns, and the “lashing” method suffices for those which are not likely to be repeated. The man seated at the “piano-machine,” playing on a sort of keys from the colored pattern stuck up before his eyes, is punching the Jacquard cards, which are then transferred in their order to the lacing-machine, where they are strung together by boys into that series which is to operate upon the warp in the weaving, lifting up the right threads for the shuttle to pass under to form the pattern, as in other more familiar manufactures. The “lashing” is read off from the pattern, too, in the same way as with carpet patterns at Kendal; so many threads being taken up and interlaced with twine for a red stitch, and then so many more for a green, and so on. Boys then fasten each symbol of a hue to a netting of whipcord, by that tail of the netting which, by its knots, signifies that particular hue; so that, when the weaving comes to be done, the boy, pulling the symbolic cord, raises the threads of the warp – green, blue, or other – which are required for that throw of the shuttle. Thus the work is really all done before-hand, except the mere putting together of the threads; done, moreover, by any body but the weaver, who is – to say the truth – a mere shuttle-throwing machine. The poor man does not even see and know what he is doing. The wrong side of the shawl is uppermost – and not even such a wrong side as we see, which gives some notion of the pattern on the other. Previous to cutting, the wrong side of a shawl is a loose surface of floating threads of all colors; of the threads, in fact, which are thrown out of the pattern, and destined to be cut away and given to the papermakers to make coarse gray paper. One pities the weaver, who sits all day long throwing the shuttle, while the boy at the end of his loom pulls the cords which make the pattern, and throw up nothing but refuse to the eye. He has not even the relief of stopping to roll up what he has done; for a little machine is now attached to his loom, which saves the necessity of stopping for any such purpose. It is called “the up-taking motion.” By it a few little cogwheels are set to turn one another, and, finally, the roller, on which the woven fabric is wound as finished.

The bundles of weaving-strings and netting which regulate the pattern, are called “flowers.” From the quantity of labor and skill wrought up in their arrangement, they are very valuable. A pile of them, on a small table, were, as we were assured, worth one thousand pounds. We may regard each as the soul or spirit of the shawl – not creating its material, but animating it with character, personality, and beauty. We have said that it takes a man a week to weave a shawl: but this means a “long” shawl, and not a “square.” The square remain our favorites; but the female world does not seem to be of our mind. It is true the symmetry of the pattern is spoiled when the white centre hangs over one shoulder. It is true, the “longs” are heavy and very warm, from being twice doubled. But they have one advantage, which ladies hold to compensate for those difficulties; they can be folded to any size, and therefore to suit any figure – tall or short, stout or thin. We are assured that, for one square shawl that is sold, there are a hundred “longs.”

A capital machine now intervenes, with its labor-saving power; this time of French invention. Formerly, it took two girls a whole day to cut off the refuse threads from the back of a shawl. But this machine, superintended by a man, does it in a minute and a half. A horizontal blade is traversed by spiral blades fixed on a cylinder, the revolving of which gives to the blades the action of a pair of scissors. The man’s office is to put in the shawl, set the machine going, and to beat down the refuse as fast as it is cut off.

The upper surface of the shawl remains somewhat rough – rough enough to become soon a rather dirty article of dress, from the dust which it would catch up and retain. It is therefore smoothed by singing. This very offensive process is performed by a man who must have gone through a severe discipline before he could endure his business. He heats his iron (which is like a very large, heavy knife, turned up at the end) red hot, spreads the shawl on a table rather larger than itself, and passes the red-hot iron over the surface, with an even and not very rapid movement. What would that Egyptian dragoman have said, who, being asked to iron out an English clergyman’s white ducks, burned off the right leg with the first touch of his box-iron? That box-iron was not red-hot, nor any thing like it; yet there is no such destruction here. There is only the brown dust fizzing. Pah! that’s enough! let us go somewhere else.

In a light, upper room, women and girls are at work, sitting on low stools, each with a shawl stretched tightly over her knees. Some of these are darning, with the utmost nicety, any cracks, thin places, or “faults” in the fabric; darning each in its exact color. Some are putting silk fringes upon the printed shawls, tacking them in with a needle, measuring each length by eye and touch, and then knotting, or, as it is called, “netting” the lengths by cross-ties. One diminutive girl of nearly ten, is doing this with wonderful quickness, as she sits by her mother’s knee. The girls do not come to work before this age; nor the boys before twelve. In other rooms, women are seated at tables, or leaning over them, twisting the fringes of plaid shawls, or picking out knots and blemishes with pincers, and brushing all clean, and then folding them, with sheets of stiff pasteboard between, ready for the final pressure in the hydraulic press, which makes them fit for the shop.

The fabric for the printed shawls is light and thin, in comparison with the woven. The thinness is various; from the barège to the lightest gossamer that will bear the pressure of the block. The whole importance of the production consists in printing; for the fabric is simple and common enough. A man can weave ten yards per day of the barège; and the silk gauze, striped or plain, requires no particular remark.

The designing is done with the same pains and care as for the genuine shawl, but the range of subjects is larger. While something of the Oriental character of the shawl patterns must be preserved, much of the beauty of French figured silks and brocades and embroidery may be admitted. Thus the designing and coloring-rooms contain much that pleases the eye, though one does not see there the means and appliances which fill some apartment or another of Birmingham factories – the casts from the antique, the volumes of plates, the flower in water, and so on. The preparation of the blocks for printing, and yet more the application of them, reminded us of the paper-staining, which we had certainly never thought of before in connection with shawls. The wood used is lime-wood. Some of the blocks are chiseled and picked out, like those of the paper-stainer. The cast-blocks are more curious. A punch is used, the point or needle of which is kept hot by a flame, from which the workman’s head is defended by a shield of metal. He burns holes by puncturing with this hot needle along all the outlines of the block he holds in his hands, much as a little child pricks outlines on paper on a horse-hair chair-bottom. There is a groove along the face of each block, to allow the metal to run in. The burned blocks are screwed tight in a press, their joined tops forming a saucer, into which the molten metal (composed of tin, bismuth and lead) is poured. In it goes, and down the grooves, penetrating into all the burnt holes; and, of course, when cool, furnishing a cast of the patterns desired, in the form of upright thorns or spikes on a metallic ground or plate. These plates are filed smooth at the back, and fixed on wood, and you have the blocks ready to print from; one representing one color, another another, and so on, till the plates for a single shawl of many colors may mount up in value to a very large sum.

Before printing, the fabric has been well washed; the barège being passed, by machinery, over cylinders which apply and squeeze out a wash of soap, soda, and glue. All roughness had previously been removed by a “cropping” machine. After drying, it comes to the printing-table, where it is treated much like a paper-hanging. This is all very well; but what is to be done in case of a shower of rain? a not improbable incident in the life of a shawl. A paper-hanging would not stand a driving rain. Are ladies imposed upon in this matter, when they are offered a gay-printed shawl as wearable out of doors? By no means. Nobody knows how it is, but the fact is certain, that a good steaming, at a tremendous heat, fixes the colors by some chemical action, without in the least hurting their lustre: so the shawls go into the steaming-box, and come out of it able to bear as many washings as you please, without any change of color. After drying, in a heat of one hundred and ten degrees, they go up stairs to be surveyed, fringed, folded and pressed.

It seems a pity that the fat, easy, lazy Bokharian, and the slim, lithe, patient Hindoo, should not come to Paisley, and see how shawls are made there. To the one, shaving his camel on the plain, and the other, throwing his antique shuttle under the palm, how strange would be the noise, and the stench, and the speed, and the numbers employed, and the amount of production! To the one, it may be the work of years to furnish to the traveling merchant strips of eight inches wide, enough to make a shawl; and to the other, the production of such an article is an event in life; while here, at Paisley, if the pattern requires months, the weaving of the most genuine and valuable kind occupies only a week. We do not believe that the simple and patient Oriental will be driven out of the market by us, because there is no promise, at present, of our overtaking their excellence. We hope there will be room in the world of fashion for them and us forever – (the “forever” of that world.) We shall not go back to their methods, and it is not very likely that they should come up to ours; so we shall probably each go on in our own way, which is what everybody likes best.

AMONG THE MOORS

THE LEGEND OF THE CASTLE

Notwithstanding its proximity to Gibraltar, and the constant intercourse and commerce kept up with Europeans, Tangier preserves its primitive appearance and bears the stamp of a thoroughly Moorish town. Like most Moslem cities it is surrounded by beautiful gardens, and the ride of a few miles will reward the tourist with some very pretty scenery. There is work, too, for the antiquary round about Tangier. Ruins of cities, remains of a Roman aqueduct, traces of the Portuguese dominion, strange tombs of warrior saints who fell in battle, are to be visited. To the north, also, near the sea, there stand the ruins of an old castle, famous as having once been the retreat of a bold chieftain who rebelled against the sultan. This ruin, with portions of its massive outer wall yet standing, covers a large extent of ground, and used frequently to be the destination of my morning rides. Day after day, when riding listlessly through the neighboring lanes, between hedges of the aloe and prickly pear, my horse paused at the old castle, and I went in to raise a panic among bats and owls that were disturbed by my wandering among its gloomy passages and desolate old halls.

A very matter-of-fact soldier had, for a long time, been the attendant on our rides – for it is unsafe to trespass far beyond the town without a guard; this gentleman had not a word wherewith to satisfy my curiosity, or gratify my feminine desire to provide every ruin with its legend. A change of guide, however, brought me at last under the shadow of a charming fellow, a battered, tale-telling old hunter, named Shebah, or the Lion, no doubt from his courage. His conversation was stocked largely with magicians, genii, and enchanted castles, which he built up with much gorgeousness of detail, yet speaking always with a certain dignified simplicity and a peculiarity of idiom that gave a piquant relish to the richness of the diet upon which my ears were put.

One bright September morning, as a small party of us rested on a grassy spot on what perhaps had been the tilt-yard of the castle before-mentioned, enjoying a cool pic-nic breakfast, the old hunter sat cross-legged in our neighborhood, with his long gun beside him, and a knife glittering in his belt, looking with grave wistfulness at the sparkle of our wine, and wrestling mentally, perhaps, with the hard veto of his prophet. To console himself, he lifted up his voice and told us all he knew about surrounding objects, sliding eventually into what he called the Legend of the Castle. I really cannot repeat it after him in his own gorgeous words, that sounded very well upon his lips under the Moorish castle walls, but would trip less successfully from mine in England. I will tell the story as I can, beginning properly with Once upon a Time.

Once upon a time when this castle, now decayed, was a strong fortress, there dwelt in it a certain Arab chief named Muley ben Abel, alias Al Zagal, or the Valiant. Al Zagal’s valor was not tempered with mercy, and he was by no means universally esteemed by all who knew him. The two half-brothers of Al Zagal were, however, known as the Good Lords, and the public preference of these two brothers caused their sudden disappearance. They were followed out of the world by their father, Ibn Amir, when he was a man still in the prime of life. Al Zagal had, after this time, many fingers pointed at him, and became so greatly dreaded by the people that he was not unwilling to give them other cause for dread. He began accordingly to prey upon the country people, and the Sultan, being busy in a war with mountain tribes, had neither time nor inclination to put any check on his proceedings. So Al Zagal collected a troop of black warriors, with consciences of a like color with their skins, and levied black mail on all travelers and merchants as they passed on their way to Granada, “which then,” said the hunter, “our people possessed, and, by the blessing of Allah, will again possess.” The Moors faithfully believe that they shall in due time reconquer Spain; and many families of note, tracing descent from Moors of Granada, still keep the keys of houses, and the title-deeds of lands held by their ancestors, ready to be produced in the good time that is coming. Every Friday the Imaums in the mosque pray for the consummation so devoutly wished.

Al Zagal and his black guards did more mischief than a herd of wolves among the surrounding hamlets, and their den came to be called accordingly the Black Castle. The robbers would sweep by in the night, like a hot wind from the desert, and leave every thing destroyed upon their track.

Now it so happened that the shiek of a small mountain village, distant about half a day’s journey from the Black Castle, (Hamet al Hassan was his name,) had a fair daughter, the only child left to him by thirteen wives, and she was named Lindora. Lindora means light of the dawn; and the damsel was as soft, and quiet, and delightful as her godmother, Aurora. Necessarily she was, for is she not the heroine of the legend that was told us by the Moorish hunter under the Black Castle’s walls?

Hamet, the father, for the sake of peace and quietness, seeing how weak he was, paid a black mail to Al Zagal, that was collected on behalf of the castle, at fixed periods, by one of the chief’s swarthy followers. It happened that such a messenger one day chanced to behold Lindora when she returned from drawing water at the village well.

“Son of Al Hassan,” said the envoy, “give me, I pray thee, thy daughter to my wife, for the maid finds favor in my sight. I will befriend thee with my influence, and cause Al Zagal to remit this tribute.”

“Most worthy envoy of the most noble Al Zagal,” said the old man in reply, “many have asked Lindora at my hands in marriage, but she is betrothed to Cedi Mohammed Ibn Amar, my brother’s son; and when he returns from fighting for the sultan, I have promised that they shall be wedded. So even the marriage gifts are prepared against his coming. Wo is me! I have said it.”

But the same night, when the inmates of that mountain hamlet were asleep, a strong light fell upon their eyes, and shrieks and war-cries fell upon their ears, and they awoke to the slaughter, for the band of the Black Castle had come down, and fired the village. Young men fought, and women fled; but in the morning the hamlet was a ruin far behind the backs of the marauders, who drove sheep and oxen on the way before them, and with Lindora and her father in the middle of their band, marched back to the Black Castle, well content with the good stroke of business they had done.

Several weeks after that night, a young Moorish warrior, handsomely equipped, attended by about a dozen lances, galloped up-hill toward the ruin of Al Hassan’s tents. He was an extremely handsome man, you may be sure, because he is the hero of the legend. Not having expected to find any ruin on the spot, his first impression, when he saw no tents, was, that his father’s brother must have struck them, and removed into another neighborhood. Soon, however, he discovered marks of fire, and – by the beard of the Prophet! – blood. Need I say that the young man was Cedi Mohammed Ibn Amar, and that his agony at this discovery was dreadful? He sent his spears abroad in vain for tidings, and then turned his own horse’s head toward Tetuan, the nearest town.

Lindora was at this time, of course, in the Black Castle, imprisoned in a lonely tower. The old man, too old to be sold as a slave, would have been promptly dispatched, if the cries of Lindora for her father had not suggested that his life and presence were essential to the preservation of her beauty. The dark envoy was most instrumental in the securing of his safety, but Al Zagal having seen the maiden, who had been seized for his envoy’s satisfaction, was desirous, of course, as the dullest legend reader would perceive, to add her to the roll of his own wives.

When Cedi Mohammed Ibn Amar, knowing nothing of all this, reached Tetuan, he went to the house of Al Hadj Halek Ibn Abdallah, a famous marabout, and said, “Salaam on Aleekomm! Know, O holy man, that I am come to thee for news, the odor of which would be sweet unto my nostrils.” The wise man, having heard his question, was able, fortunately, to return an answer. And the youth said: “I will depart this hour again to Fez, and throw myself at the feet of the Prince of Believers to ask vengeance; and it shall come to pass that he shall grant me power to lead his warriors against Al Zagal, destroy his castle, and deliver Lindora from its walls; for the maiden loves me still,” he added, looking at the hilt of his dagger, in which a large opal glittered cheerfully. “Tabeeb, farewell!”

Lindora was at that time in her lonely tower, shrieking with but little intermission. Al Zagal appeared on the battlements, and leaning over, shouted to one of his followers: “Asharky, place thyself at the head of a score of lances, and ride the country through till thou findest a Tabeeb, for the daughter of Al Hassan is possessed.” The Tabeeb who was brought declared the maiden to be in the delirium of fever; so thereafter Al Zagal, who by no means desired that she should die, frequently paced the battlements in a moody way, invoking on her case the blessing of the Prophet.

One day he was awakened from such a reverie by the sound of distant tom-toms and cymbals, and looking up he saw the royal banner coming down the road from Fez. Bright arms of warriors glittered about it, and a dark crowd of country people, that had joined with the great army of the Sultan, was shouting his name; they were his debtors from the surrounding country, now resolved to take this advantageous opportunity of paying him the little things they owed. When the multitude had halted near the castle walls, a single horseman spurred out of the main body – a herald he was – summoning Muley ben Abel, alias Al Zagal, to surrender his castle and give up the prisoners therein, particularly Lindora and her father, otherwise the Lord Cedi Mohammed Ibn Amar, Caliph of the Sultan, was prepared in the Sultan’s name to lay siege to its walls. A valorous discussion followed, which was closed by a follower of Al Zagal, who, with a stone from a sling, struck the herald on the forehead, and unhorsed him. Then the siege commenced.

The siege was tedious, for the castle walls were thick, but as the black band was not accustomed to live peaceably on short provisions, it turned very blue when the wine failed, and became finally seditious. Nevertheless the siege was tedious, and Cedi Mohammed Ibn Amar began to fear the approach of the rainy season and the departure of his peasant allies, when one day he saw, in strong relief against the morning sky, Lindora and her father led out chained upon the battlements of the Black Castle. Al Zagal had an offer of accommodation to suggest. If the siege were raised he would give up his captives for a ransom of a thousand mets-kal. If not, he would cut off their heads next morning, and throw them down into the camp.

This threw Cedi Mohammed Ibn Amar into great perplexity, for his honor as a soldier and his desire as a lover, were played off unpleasantly against each other. While he still pondered in his tent, the tent curtain was drawn aside and the dark envoy entered. Cedi Mohammed Ibn Amar knew the dark envoy well, although he did not know him as the first cause of Lindora’s misery: he knew him only as a doughty fighting man throughout the siege. What did the dark envoy want. “Son of Amar,” he said, “grant but a free pass to myself and a few companions, and the castle shall be delivered up to-night into your hands. Al Zagal has wronged me, and the sons of Allah are not able to forgive.”

“Can I believe this?”

“Fear not, Cedi; I will remain in this tent till my word has been fulfilled. To-night Al Zagal, having lulled and deceived thee by this morning’s offer, will make a sally with his whole band, and attempt to cut a way to safety for himself and for his captives through your unsuspicious ranks. He hopes to get beyond the mountains into Rif. His men will be divided into two bands, one headed by myself, the other by my brother, who will join against him at a given signal.”

“Fight thine own battles with Al Zagal,” said Cedi Mohammed Ibn Amar; “I will have no traitor for ally.” The youth, nevertheless, profited by the dark envoy’s useful information, and disseminated it industriously throughout his camp. In the night, the castle gates having been thrown open, a band of horsemen passed the drawbridge stealthily with muffled hoofs, formed into rank, and placed their captives in the centre, intending to burst in their old way with a sudden cry upon the sleeping enemy. “By the beard of my father,” said Al Zagal, “we will yet teach the shepherds what it is to have a lion at bay.” He had not long spoken before the lances of the shepherds came upon him, and lances of his own troops also were turned against him. Seeing that he was betrayed, he closed with those men who were faithful to him round the captives, and endeavored to regain the castle; but the enemy possessed the path. There was a terrible fight, and Cedi Mohammed riding high among the torches, friends fought against friends, emirs, splendidly caparisoned on Arab steeds, engaged with half-clad members of the black band, on wiry mountain ponies. Al Zagal, through the tumult and the torch-light fighting desperately, succeeded with a few followers in forcing a way with Lindora back into the castle, of which a large part was already in the hands of the besiegers. He secured Lindora in a secret room, and then descending through dark vaults and passages to a magazine that had long been prepared for any such occasion, added arson to his other crimes. The savage horror of the scene was at its highest as the flames leaped their highest up into the night. The red blaze was a pleasant beacon-fire to men who, waking up by chance in distant places, said it must be the Black Castle that was then on fire, and so there would be peace again upon their tents now that the Black Castle was destroyed.

But among the blazing ruins the strife still went on. The band of Al Zagal had their lives to sell, and valued their lives dearly. “There is one chance more,” said Al Zagal to a gigantic black who had been unhorsed in the struggle; “let us mount the first horses we can get, and we may yet escape beyond the mountains into Rif.” Al Zagal had soon forced an emir from his charger, and was darting from the castle when the dark envoy confronted him. “Know me!” the chief said, “I am Al Zagal.” But the dark envoy struck him, bidding him die like a dog; and after a great struggle he did die, like a brave dog, fighting gallantly. But the dark envoy had fought for Lindora, and had made Lindora his war-cry in the act of treason. Down there came, therefore, in wrath, upon the head of the dark envoy the sword of Cedi Mohammed Ibn Amar. There was another desperate encounter, and I suppose no shrewdness could discover which of the two combatants was killed.