Before long these serviceable and interesting dresses will have disappeared, and the unfortunate women will then feel the improving effects of modern civilisation, by having nothing to wear but villanous coloured pocket-handkerchiefs, and chilly white cotton goods. Yes, alas! from the draperies of antiquity to dresses of Manchester printed stuff, intended to be cut into handkerchiefs, is a too easy and inevitable jump.
The dress, hanging very loosely about the arms, which are bare for convenience, is sometimes kept closer to the figure, by a red band which passes in a loop over each shoulder, and crosses at the back, where it is ornamented with little red tassels. This is called an Asfifi, and is a pretty feature. When the arms are raised, the loose drapery hanging through the loops has much the appearance of the full sleeve of the Italian peasant.
The Asfifi is interesting as explaining the origin of the corset of the Moorish women, which at the back is only three or four inches in depth; this is merely an Asfifi solidified. The tiny Moorish corset, but little enlarged, was to be found in the old costume of Capri, Procida, and Ischia, in which the corset only reached about half way to the waist.
Shoulder-pins, called Ifizimen, are made of silver, often enriched with coral and enamels, the fastening is just an Irish brooch; they have in addition, triangular ornamented plates of metal attached to the lower end of the fastening. These pins are sometimes connected with a chain, to the centre of which is suspended a little metal box, enamelled, and containing scent.
The girdle, which is called an Argooz, effective in appearance, consists of a quantity of woollen plaits, the prevailing hue red, bound together at points about eighteen inches apart, with cross bindings of bright colours. These ties are sometimes of silk, and the girdles are from fifteen to twenty feet in length.
On the head is worn a little peaked bonnet, like the French cap of liberty. This is called a Timhárent. It is made by doubling in half, lengthway, a broad silk band, and sewing up one side. It is kept in its place by a second kerchief, bound round, and knotted behind. These silk Timhárents come from Tunis. Many women allow their hair to wave free, or confine it simply with a fillet.
A frequent ornament is a round silver brooch called a ‘Táfizimth,’ with an opening in the centre crossed by a pin. Bosses of coral, as well as knobs of silver, which latter have a very pearl-like effect, are dotted about it. These are effective pieces of jewellery, and with the sun shining on them, they glisten like moons. They are not adopted till a woman becomes a mother. On the birth of a girl the Táfizimth is worn between the breasts; on the birth of a boy, it is raised, and gleams above the forehead. Remarking that many of these brooches offered for sale, were damaged, a Kabyle gave a frank explanation which was: ‘When a man’s wife was disobedient, and got beaten, her custom was to undo the “Táfizimth” and dash it to the ground at his feet.’
There is another head-ornament, handsomer than this. It is called a ‘Taasubth,’ and consists of a central silver brooch over the forehead, and side brooches above the temples, enriched in the same style, and with rows of silver gleaming semispheres completely encircling the head, and forms a glittering tiara fit for a princess. The ‘repoussé’ semispheres are about three-quarters of an inch in diameter. I have seen this same ornament in Pompeian jewellery.
Bracelets of ‘repoussé’ work, and sometimes silver anklets, are worn. Necklaces are made of beads and coral, and also of cloves and sweet-smelling paste, but a handsomer and more characteristic sort, called a ‘Theslegth,’ is a row of square silver boxes, containing scents, strung together with pieces of coral.
During the wet weather, I had plenty of time to study my Kabyle Dictionary and Grammar; the school children also came and gave help in learning the language; and as Kabyles sat in the tent nearly all day, I had constant opportunities for trying to speak it, and made progress. Our friends brought a servant rejoicing in the name of Zachariah, who spoke Arabic; this was of service, and we called upon him for help, when mutual ignorance brought conversation to a dead-lock, as it often did. The Kabyles are such travellers that in every village some speak Arabic; but there is not a woman in the country who understands anything but Kabyle.