Sherif Hussein
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When Adbul Hamid fell, the less-wily Young Turks reversed his policy and sent back Sherif Hussein to Mecca as Emir. He at once set to work unobtrusively to restore the power of the Emirate, and strengthened himself on the old basis, keeping the while close and friendly touch with Constantinople through his sons Abdulla, vice-chairman of the Turkish House, and Feisal, member for Jidda. They kept him informed of political opinion in the capital until war broke out, when they returned in haste to Mecca.
The outbreak of war made trouble in the Hejaz. The pilgrimage ceased, and with it the revenues and business of the Holy Cities. There was reason to fear that the Indian foodships would cease to come (since the Sherif became technically an enemy subject); and as the province produced almost no food of its own, it would be precariously dependent on the goodwill of the Turks, who might starve it by closing the Hejaz Railway. Hussein had never been entirely at the Turks’ mercy before; and at this unhappy moment they particularly needed his adherence to their “Jehad,” the Holy War of all Moslems against Christianity.
To become popularly effective this must be endorsed by Mecca; and if endorsed it might plunge the East in blood. Hussein was honourable, shrewd, obstinate and deeply pious. He felt that the Holy War was doctrinally incompatible with an aggressive war, and absurd with a Christian ally: Germany. So he refused the Turkish demand, and made at the same time a dignified appeal to the Allies not to starve his province for what was in no way his people’s fault. The Turks in reply at once instituted a partial blockade of the Hejaz by controlling the traffic on the pilgrim railway. The British left his coast open to specially-regulated food vessels.
The Turkish demand was, however, not the only one which the Sherif received. In January 1915, Yasin, head of the Mesopotamian officers, Ali Riza, head of the Damascus officers, and Abd el Ghani el Areisi, for the Syrian civilians, sent down to him a concrete proposal for a military mutiny in Syria against the Turks. The oppressed peoples of Mesopotamia and Syria, the committees of the Ahad and the Fetah, were calling out to him as the Father of the Arabs, the Moslem of Moslems, their greatest prince, their oldest notable, to save them from the sinister designs of Talaat and Jemal.
