administered the salaries, and looked to the quality of the work. This post was entrusted by the princes to one of the foremost officers of their kingdom, or else to some freedman who thoroughly deserved their confidence.” The same historian adds that the manufacture of tiraz was conducted in Spain in the same manner as in the East under the dynasty of the Ommeyades. It is, however, certain that among the Spanish Moors tiraz was not produced exclusively in royal factories. Al-Makkari states that in the time of the Somadies and the Almoravides there were looms at Nerja (and possibly at Almería) for weaving this luxurious fabric, as well as holas, a fine brocade, heavily embroidered, and adorned with figures representing the caliphs and other personages. In the time of the Almoravides there were at Almería as many as a thousand factories for making holas.

The piece of tiraz which belongs to the Spanish Academy of History measures about a yard and a half in length by eighteen inches wide. Riaño describes it as of wool, embroidered in silks with “seated figures which appear to be a king, a lady, lions, birds, and quadrupeds”; but after carefully examining it I cannot but agree with Miquel y Badía that this fabric is woven throughout of pure silk, without the slightest trace of hand-embroidery. It has two borders containing these inscriptions in Cufic letters: “In the name of God, the clement, the merciful. (May) the blessing of God and happiness (be) for the Caliph Iman Abdallah Hixem, the favoured of God and prince of believers.” This monarch, second of the name, reigned at the end of the tenth century and early in the eleventh, and the tiraz we are noticing was found in a casket on the altar of a church at San Esteban de Gormaz, in the province of Soria. As Riaño suggests, it was very probably a war trophy.

I
THE “BANNER OF LAS NAVAS”
(Monastery of Santa Maria la Real de las Huelgas, Burgos)

Another most interesting example of Saracenic textile work is the so-called “banner of Las Navas” (Plate i.), which popular tradition affirms to have been captured (a.d. 1212) in the memorable battle of Las Navas de Tolosa, between the Almohades and the Spanish Christians. Most experts now consider that this object is not a military ensign, but a curtain or some other hanging for a tent or doorway. The material is sirgo or silken serge, and both the decoration and the workmanship are purely Moorish. The design is rich and intricate throughout, consisting of scrolls, leaves, stems, and inscriptions from the Koran, disposed with exquisite effect about the principal and central motive, formed by a large eight-pointed star within a circle, and which contains, so as to form the angles of the star, eight repetitions of the words in Arabic, “The Empire.” The dominant colour is carmine, and the fabric terminates in eight farpas or scallops with red and yellow edges, and bearing a series of inscriptions in the African character.

The “pendon of the Rio Salado,” a trophy which seems to have really been a war-flag, belongs to the cathedral of Toledo. It measures at this day about nine feet two inches by seven feet four inches, but is believed to have been originally of a square form, with scalloped edges. The dominant colours are red, green, and gold. The decorative scheme consists of tastefully combined circles and inscriptions in the Cufic character, and the lower end concludes in the following sentences, now rendered incomplete through the loss of nearly two feet of the material:—“ … the wise, the victorious, the assiduous, the generous, the sultan, the caliph, the famous emir of the Muslims and representative of the Lord of the Universe, Abu-Said Otsmin, son of our lord and master … the worshipper of (Allah), the modest, the warlike, the emir of the Mussulmans Nassir-li-Din (defender of the law), Abu Yusuf Yacub, son of Abd-il-Hac. In the Alcázar of Fez (God bless it. Praised be God), in the Moon of Moharran of the year twelve and seven hundred” (712 of the Hegira, or May 9th–June 7th, a.d. 1312).

Tastefully disposed in white Cufic characters, within four rows of circles woven in gold, are the words which sum the Mussulman religion,—“There is no God but God: Mahoma is His Messenger”; and on other parts of the flag are inscribed these sentences:—

“The prophet believes in the purpose for which he was sent by his Lord, and all the faithful believe in God, in His angels, in His writings, and in His messengers. We make no distinction between any of His messengers. And these declare: ‘We hear and do obey. Pardon us, O Lord.’

“…. And unto Thee we shall return. God will not lay on any soul but such a weight as it can bear; for it or against it shall be the deeds it may have done. O Lord, chastise not our forgetfulness or errors. O Lord, lay not upon us the burden Thou hadst laid on those that were before us.

“…. O Lord, burden us not too heavily. Blot out our faults, and pardon them to us, and have mercy on us. Thou art our Lord. Grant us victory over the infidel. There came to us a glorious prophet that was born among us.

“On him rests the weight of your faults, and full of goodness and of clemency he longs ardently for you to believe. If you should be forsaken, exclaim, ‘God is sufficient for me. There is no God but He. I trust in Him, because He is Lord of the throne that is on high.’”

Miquel y Badía considers that when it was intact this object must have measured eleven feet square. Attention was first drawn to its merit and antiquity when it was shown at the Exposición Histórico Europea of 1892.

The chasubles of Chirinos (Caravaca) and of the Chapel of the Constable in Burgos cathedral are both considered to be of Spanish-Moorish workmanship. The former is woven of silk of various colours, but without admixture of gold thread, and bears an inscription in Arabic which Amador de los Ríos has interpreted as, “Glory to our Sultan Abul-Hachach.” The same authority deduces that the fabric dates from the fourteenth or the fifteenth century—that is, from the time of the Sultan Abul-Hachach (Yusuf the First) or of his immediate successors.

The chasuble preserved at Burgos is also woven of variegated silk without gold thread, and may originally have been a tiraz, since it bears, in African letters, the inscription, “Glory to our lord the Sultan.” The date is probably the fifteenth or sixteenth century. Fragments of similar material are in the collections of Señores Osma and Miquel y Badía.