The period of Mu'āwiya b. Sufyān, as governor over Syria and al-Jazīra under the caliph 'Uthmān from at least 25–6/646–7, and then as Umayyad caliph in Damascus 41–60/661–80, was crucial for the first impetus of Arab expansion in the eastern Mediterranean. Egypt had been conquered by 'Amr b. al-'Āṣ during 'Umar's caliphate, and the great port of Alexandria passed definitively into Arab hands by 21/642. Alexandria possessed famed dockyards, and had a Greco-Egyptian population which the Arabs were able to press into service for manning their warships operating out of the Egyptian ports and out of the harbours along the Syrian coast, such as Jaffa, Acre, Beirut and Tripoli.

In 305 B.C. Demetrius I Poliorcetes of Macedonia (r. 321–283), pursuing his ambition of reuniting the empire of Alexander, marched against the island city of Rhodes, which since the partition of 323 had been able to reassert its independence and pursue its own foreign policies. The ensuing siege, one of the most famous military campaigns of Hellenistic times, was a failure, and in 304 Demetrius was obliged to admit defeat and withdraw, leaving behind his siege train and large amounts of other military stores. The jubilant Rhodians gathered up this equipment and sold it for 300 talents, which, in gratitude for their deliverance, they used to commission a spectacular monument to the sun god Helios, the focus of a lively cult at Rhodes. The sculptor selected for the task was Chares, an artist from the town of Lindos (about 40 kilometres south of the capital) and a student of the renowned Lyssipus, who had recently erected a great bronze statue of Zeus at Tarentum in Italy.

The expansion of Islam and the proliferation of the Arabic language and culture throughout the Near East during the seventh and eighth centuries created a growing need amongst Jews living within the Muslim empire for translating the Hebrew Bible into Arabic, their spoken tongue and the lingua franca of their age.

Annette Susannah Beveridge (1842–1929) was one of the outstanding oriental scholars of the early twentieth century. The work which established her reputation is her translation of the Bābur-nāma, the autobiographical memoir of the first Mughal emperor, published in 1922 by the Royal Asiatic Society. It was the first English translation from the Chaghatai Turki in which Babur wrote his famous account. A monumental work of scholarship, it is all the more remarkable for having been completed at a time when Chaghatai language studies were in their infancy. The translation is characterized by utter reliability and precision, exhaustive footnotes and numerous appendices: Western and Asian scholars continue to consult it as the standard translation of this classic Timurid text. Yet, despite the stature of her work, little is known about Beveridge herself, an unusual figure in the British orientalist landscape if only because she was a woman who raised four children and learned oriental languages when she was past the age of 50.

Marco Polo's book — The Travels, The Description of the World, II Milione, or whatever we prefer to call it — is unquestionably the best known of all contemporary sources on that unprecedented historical phenomenon, the Mongol Empire of the thirteenth and fourteenth centuries. That is not to say that it is by any means the best source. As history, it cannot compare, for example, with Rashīd al-Dīn's Jāmi' al-tawārīkh, and as a European travel account (if that is what it is), it is not remotely in the same class as Friar William of Rubruck's Itinerarium. Nevertheless, while Friar William may have been completely forgotten and Chinggis Khan remembered only as someone a political reactionary can, by dint of great effort, get himself (or herself, one should hasten to add) to the right of, there are many who know at least something about Marco Polo: perhaps principally the fact that he went to China — as almost everyone has hitherto supposed that he did.