With its right secured, the Egyptian Expeditionary Force was now free to advance on Jerusalem. With British officers on its right fetching Feisal’s Hejaz Army northward toward Damascus, the E. E. F. wheeled into the lower end of the Syrian corridor against stubborn Turco-German opposition. With small French and Italian detachments posted to it in view of the award of Palestine to an international Western regime, the E. E. F. finally occupied Jerusalem late in 1917 and, having broken up repeated enemy attempts to recover it, rested on its arms while the Residency at Cairo converted it into a British fait accompli.

When Godfrey de Bouillon captured Jerusalem in a former episode, he waded through blood to his saddle girth to rescue the Holy Sepulchre, but mediaevalism has changed its methods. When General Allenby captured it in 1917, he tacked up an “Out of Bounds” sign on the Holy Sepulchre, the Residency at Cairo hurried up one of its attaches to serve as military governor of the town, an assistant city engineer from Alexandria hurriedly arrived to draw up a new town plan for it and a landscape artist was hurried down from London to put the new town plan into effect. So Jerusalem became a British fait accompli and so it remains to this day. And the new town plan, having presumably served its purpose, has disappeared.

The war has given us all an aptitude for loose thinking and a full share of loose thought has attached to General Allenby and his Egyptian Expeditionary Force. Under our Western political tradition, a majority of the population is given the right to determine its own destiny, provided it is of a sufficient degree of intelligence to shoulder its responsibilities. If the faith of that majority in Palestine happens to be Islam, is not Islam the only one of the three faiths to which both Christian and Jewish shrines are equally sacred with its own? Has Islam ever failed in respect to the Christian and Jewish shrines in Jerusalem during its centuries of trusteeship? And what has happened to Islam’s shrines in Cordoba, Grenada and Toledo, in Sicily and Malta, under Christian rule?

At the British demand, the Ottoman Caliph finally withdrew his garrison from Medina after the armistice in 1918. It is simple enough to upset the theology of an Ottoman Caliphate, but the British Foreign Office, despite the Government of India’s specific undertaking to Moslems in India, has upset the fact of an Ottoman Caliphate and in the last fifty years the fact and the theology of the matters. The Caliphate has become the symbol of all those Eastern traditions which are woven into the fabric of Islamic civilization, a symbol thrown into vivid relief by the increasing inroads which Western and Russian imperialisms have been making into that civilization. However narrow Old Turkish opinion was, however stubbornly it confined the Young Turks to a rigidly conservative interpretation of the Caliphate, Islam in India could Caliphate may have come to be two quite separate adjust its Caliphate to such modern and healthy growths as that of Arab nationalism. But the forcible imposition of Western civilization upon the Arabs was a still further step in that process of Western imperialism against which the very existence of the Caliphate had become a protest.

Until the war ended, Islam in India relied not only on the Government of India’s undertaking to the effect that the Caliphate was a matter for Moslem opinion alone to decide, but on the fact that the Empire as a whole contained 100,000,000 Moslems to 80,000,000 Christians. With these assurances, Indian Moslem troops even participated in the capture of Jerusalem, but when the peace proposed to continue what the war had begun, the Caliphate agitation in India soon became the most formidable fact in the British Empire. The Foreign Office and the India Office are supposed to be housed on the same quadrangle off Downing Street in London, but the distance which the Anglo-Russian Treaty of 1907 has brought between them is one of the sheer curiosities of contemporary history. One sometimes wonders, on that exalted plane on which Sovereigns dwell, what the Emperor of India has been saying to the Defender of the Faith since 1907 and what reply the Defender of the Faith has been making to the Emperor of India.

XI

THE COLLAPSE OF CZARIST RUSSIA

THE CZAR ABDICATES—​THE FRENCH DEPOSE CONSTANTINE AT ATHENS—​KEMAL URGES ENVER TO WITHDRAW FROM THE WAR—​MR. LLOYD GEORGE’S NEW WAR AIMS IN TURKEY—​THE ANGLO-RUSSIAN TREATY OF 1907 ABROGATED—​PAN-TURANIANISM LEAPS INTO LIFE ON THE HEELS OF THE RUSSIAN ROUT—​THE MUDROS ARMISTICE OPENS THE BRITISH ROAD TO THE CHAOS IN RUSSIA.

Following the East India Company’s lead, the Government of India had long continued to weave into closer mesh the fabric of British influence which covered the land-locked Persian Gulf. In Nejd, Koweit and Mohammerah, in the maintenance for more than a century of an Agent at Bagdad, there lay the seeds of a British Arabian enterprise comparable to the great enterprise of British India. The Anglo-Russian Treaty of 1907 ensued and in 1914 the Government of India diverted a brigade of Indian Expeditionary Force “A” for Egypt and France, to the Persian Gulf where it lay off Bahrein Island to make a lightning stroke against Basra, the key to Bagdad. As soon as war was declared, it was heavily reinforced and, having been designated Indian Expeditionary Force “D,” it moved at once on Basra which it occupied in three weeks. Its Political Officer urged an immediate advance on Bagdad, but the Government of India was already groaning under the pressure from London. “D” Force succeeded, however, in advancing slowly north against a stiffening Turco-German opposition until it reached Kut-el-Amara.