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“... Wilfred Thesiger was born in Addis Ababa in 1910 and spent the first nine years of his life in Abyssinia. Visions of Abyssinian barbarism and splendour were to stay with him for the rest of his life, in particular his presence at Ras Tafari’s victory parade in 1916 after a battle on the plain at Sagale. The defeated but proud Negus Mikael walked in chains, while victorious tribesmen with spears, banners, drums, trumpets and horses draped in the bloody clothing of slain enemies processed in triumph through the Abyssinian capital ...”

“... the absolute power of the Dey depended on the military support of the Janissary regiment. Charles-Robert Ageron’s Modern Algeria: A History from 1830 to the Present (1964) affords essentially the same picture. In the 1830s people said Algiers was a despotism, not because they were indulging in stereotypical thinking, but because it was a fact. One of the ...”

“... I’ll just explain the central situation. Six people are trapped in a lift between two floors of a skyscraper – a musician, a surgeon, a charwoman, a conjuror and his female assistant, and a hunchback carrying a small suitcase.’ ‘Containing some sandwiches, I hope,’ chuckled the local curate. ‘They’re bound to get hungry before long ...”

“... In his preface to The Crusades, Yasir Suleiman, professor of Arabic at Edinburgh University, observes that ‘the author has as her primary aim the scholarly objective of balancing the skewed picture of the Crusades in Western scholarship.’ I’m not sure what he means by this. David Hume, in his History of Great Britain (1754-62), denounced the Crusades as ‘the most signal and durable monument of human folly that has yet appeared in any age or nation ...”

“... In the section of The Anatomy of Melancholy devoted to the perils of religious enthusiasm, Robert Burton pauses briefly to comment on the complex and meritorious rituals of the hajj, or pilgrimage to Mecca: their fastings, their running till they sweat, their long prayers, Mahomets temple, tombe, and building of it, would aske a whole volume to dilate: and for their paines taken in this holy pilgrimage, all their sins are forgiven, and they are reputed so many saints ...”

“... starring as Rafe Ashton in his former wife Hilda Doolittle’s novel Bid Me to Live (1960), and as Robert Cunningham in D.H. Lawrence’s Aaron’s Rod (1922), he may have had the misfortune to furnish the model for Sir Clifford Chatterley. Aldington’s maledictory novel, Death of a Hero, has not worn well. The parents of George, the ‘hero’, are parodic ...”

“... On my way to the British Museum to do some research for my novel, I think of pinball, and despair. Once thought of, the temptation cannot be resisted. I turn off and head for a pub a block to the south of New Oxford Street. It has a pinball machine which I have been playing a lot in the last few weeks. This particular model is called ‘Bram Stoker’s Dracula ...”

“... I have been working on a review of a facsimile edition of Vivant Denon’s Voyage dans la Basse et la Haute Egypte (first published in 1802). After only a couple of hours of typing and revising, I am tense. I visualise the tension as a spider perched on the nape of my neck, where it inserts its poison-tipped legs into my flesh. From the neck, the tension spreads to the back and the head ...”

“... The dust-jacket of this handsome book reproduces a medieval manuscript miniature of mounted Arabs beating drums and blowing what are probably mizmars (woodwind instruments). According to the caption, this is a ‘Celebration of Ramadan, from “The Meetings” illustrated by al-Hariri, 13th century’. Oh no it isn’t. Al-Hariri, author of the Maqamat (literally ‘Standings’, but more usually translated as ‘Sessions’) died in 1122 ...”

“... Some years ago I wrote an account of the sanguinary career of Tamerlane for the Time-Life History of the World. After my editor, Charles Boyle, had read the first draft, he went home and dreamed a strange dream in which ‘Old Hoppity’ turned up at Time-Life’s London offices. The dream, in time, metamorphosed into a poem, which he included in his collection The Very Man (1993 ...”

“... Gamal Abdul Nasser was inspired in his youth by ‘Awdat al-ruh (literally ‘Return of the Spirit’), a novel by one of the grand figures in Egyptian literature, Tawfiq al-Hakim (1898-1987). Published in 1933, it chronicles the tribulations of the urban poor and ends on a triumphant note, with the nationalist demonstrations of 1919. In its simple way it was an inspiring document written in days of hope, before cynicism and despair found their way into Arab fiction ...”

“... At the end of the 18th century the main threat to British possession of India seemed to come from France. In Egypt in 1798, Bonaparte studied the campaigns of Alexander the Great. He had corresponded with Tippoo Sahib, the Sultan of Mysore, and talked of leading the French expeditionary force on to conquer the British possessions in India. In 1800, the Russian Empire’s frontier was still a long way from that of British India and the two were separated by a (not particularly sanitary) cordon: thousands of miles of mountains and deserts populated by fiercely independent khans and tribal warriors ...”

“... Kahlil Gibran was born in Lebanon. His father was a wealthy and aristocratic Arab, and his grandfather owned a palatial mansion guarded by lions. The child rode out hunting with his attendants and met the Kaiser on the latter’s Middle Eastern tour. Only after his imperious and incorruptible father had been brought low by the intrigues of his enemies did the family emigrate to Boston ...”

“... Back in the 1960s, when I was studying to become a Sufi saint in North Africa, my Sheikh told me to read the Koran again and again, stopping only for prayers, meals and sleep. At that stage in my life I had only the most elementary knowledge of the background to the Koran. Equally crucially, I had no knowledge of, or access to, the vast body of exegetical literature developed over the centuries to explain it ...”

“... A remarkably high proportion of those who now teach and write about the modern Middle East in this country were taught by Albert Hourani. He encouraged the historians he supervised to take an interest in developments in anthropology and sociology. More than anyone else, he was responsible for challenging the notion that the Ottoman period was a dark age of political and cultural stagnation for the Arabs ...”