Lebrecht, p. 391, states that this was a scarf of black velvet, generally a portion of the hangings of the mosque of Mecca, which was suspended from a balcony of the Palace and was called the Sleeve of the Caliph.
The statements here made are strangely contradictory; see a suggestive article by Dr. Goldziher in Z.D.P.V., 1905, p. 151.
A valuable work, Bagdad during the Abbaside Caliphate, from Contemporary Arabic and Persian Sources, appeared in 1900, written by Mr. Guy Le Strange, which helps to explain Benjamin's account of the Moslem metropolis. The Caliph Mansur in 762 selected it as the Capital of the Empire. Numerous references in the Talmud prove that a Jewish settlement was there long before. Mansur built a double-walled Round City two miles in diameter on the western side of the Tigris. It formed the nucleus of suburbs, which spread over both banks of the Tigris. A very fair idea of the metropolis may be obtained if we imagine the Round City as situated on the Surrey side of the Thames, having the "Elephant and Castle" for its centre. At this spot stood the great Mosque of Mansur, where the Friday services were held, and where the Caliph took a prominent part in the service on the Bairam, at the close of the Ramazan fast. The Round City being subject to periodical inundations, the government buildings were gradually transferred to the eastern side of the river. The Royal Palaces, in the grounds called the Harim, which were fully three miles in extent, occupied the site similar to that from Westminster to the City. At one time there were as many as twenty-three palaces within the royal precincts. The Caliph, when visiting the Mosque in state, left the palace grounds, and proceeded over the main bridge, corresponding to Westminster Bridge, along a road which in Benjamin's time led to the Basrah Gate quarter. At the close of the ceremony in the Mosque, the Caliph returned, crossing the bridge of boats, and proceeded to his palace by a road corresponding to the Thames Embankment. The members of his court and the nobles entered barges and escorted him alongside the river.
The Arab writers mention that certain palaces were used as state prisons, in which the Caliphs kept their nearer relations in honourable confinement. They were duly attended by numerous servants, and amply supplied with every luxury, but forbidden under pain of death to go beyond the walls. Lebrecht, p. 381, explains the circumstances under which the Caliph Moktafi imprisoned his brother and several of his kinsmen. There were large hospitals in Bagdad: the one to which Benjamin alludes is the Birmaristan of the Mustansiriyah, in Western Bagdad, which for three centuries was a great school of medical science. Its ruins, close to the present bridge of boats, are still to be seen. The reader must bear in mind that at the time when Benjamin visited Bagdad, the Seljuk Sultans had been defeated, and the Caliphs stood higher than ever in power. They, however, took little interest in political affairs, which were left entirely in the hands of their viziers.
Asher and the other printed editions give the Jewish population at 1,000. Pethachia makes the same estimate, which, however, is inconsistent with his statement, that the Head of the Academy had 2,000 disciples at one time, and that more than 500 surrounded him. The British Museum and Casanatense MSS. solve the difficulty; they have the reading forty thousand. It would be wearisome to specify in these notes all the places where a superior reading is presented by these MSS.; the student will, however, find that not a few anomalies which confronted Asher are now removed.