Hi Jim!
Starting on p.146 of the Desjardins treatise, there is ample discussion of the decorative motifs. Even if one cannot read French, there are diagrams and tables. Desjardins' conclusion seems to be that the ensemble is purely decorative and is achieved through a combination of basic shapes depending on the shape and length of the blade. The whole is a balanced composition and there are no two symbols or images alike. She proposes that all of the old flyssa's demonstrate the same use of combinations of three blocks of decoration. The client is ultimately responsible for choosing the blocks from a choice presented by the smith, so perhaps we are not seeing any indications of social status based on decorative scheme.
Incidentally, I read some 19th century accounts of Algeria, and I encountered numerous passages describing Kabyle culture and ways. At one point there was mention of a young man leaving the village with his clothes and his flissa. When he had made a fortune, he would return to his village, buy a house and a yataghan and get married. It seems that the Ottoman yataghans coexisted with the flyssa, and it was more highly regarded than the latter.
Furthermore, it seems that Kabyles - while supersticious - did not use amulets and charms. If such is this case, the explanation of the dot/ball on the flyssa pommel as a ward against the evil eye may be incorrect. I will look for the texts again and provide the sources.
Lastly, Desjardins specifies that flyssa blades are mostly iron, with only slight carburizing. It seems that there is enough carbon content along the edge to allow hardening, but the interior and back remain low-carbon and soft. Could anyone do a test to confirm or refute this?
Forum member Berberdagger posted a document of different Berber symbols a while ago
http://www.vikingsword.com/vb/attach...chmentid=18230 . Some are recognizable on flyssa's, but not all.
I'll translate and post the relevant passages in Desjardins...it'll take a bit though.
Best regards,
Emanuel