He is one of Britain’s most successful travel writers, whose highly entertaining books elegantly combine scholarship and story-telling, trans-cultural investigations and romance.
Interpretation of previously untranslated documents in the Indian national archives offers a wealth of new perspectives on the Uprising and its aftermath. Inevitably, such an account of the conflict between Evangelical Christianity and Muslims brings to mind contemporary conflicts, and helps us to understand them.
Jules Smith, in "William Dalrymple: Critical Perspective".
Jules Smith, in "William Dalrymple: Critical Perspective".
And who was this speaker, anyway? I waited to the end, enduring the nonsense of it all just to find out. It turned out to be William Dalrymple. Ah, of course. William Dalrymple, described here long ago, quite accurately, as an up-market Barbara Cartland, whose tales of trans-racial passion at the Mughal Court, or at this or that princely court in the time of the Mughals, has it all: star-crossed lovers, and of course the Splendor That Was India, or rather the India of the Muslim rulers who lived off of their Hindu subjects, the subjects who were killed by the Muslims in numbers without any historical parallel. (The historian K. S. Lal and others estimate that 60-70 million Hindus were killed by the Muslim conquerors and masters). Now a love of luxe, and of luxe combined with heaving breasts, is the kind of thing that the Barbara-Cartlands of this world love, including even the plausible sort who put in a bit more history and a little less of the Romance-novelette lord or duke or Arab prince (see “The Sheik”), who picks up the girl in her swoon at the very end (the promise of sex has always been just beyond what Nabokov calls “the skyline of the page”) — that is, William Dalrymple. He’s as vulgar and stupid as they come, behind the plummy voice and the pretense of being a historian.
Hugh Fitzgerald: A tribute to William Dalrymple [1] 2006.