Other portions of Turkish Arabia are accessible, at least to some extent. (1) The entire coast of Hejaz is accessible; two cities, Jiddah, and Hodeidah, are specially suited for medical mission work; while it is not at all improbable that with proper faith and kindly tact, the lovely town of Taif, that garden of Mecca, would harbor a medical missionary. Doughty’s experiences seem to indicate that Taif is not considered holy ground.[151] (2) Yemen, the Arabia Felix indeed; with a splendid climate, a superior Arab population, numerous villages and cities, and with marvellous fertility of soil. Surely these highlands will not remain forever under the rod of oppression; when the hour of deliverance comes, every village should have a mission-school and every city a mission-station. Even now under the Turks work is possible for the large _Jewish_ population. (3) Hassa with its capital Hofhoof and Katif on the coast. (4) The vilayets of Busrah and Bagdad. These four regions in Turkish Arabia are accessible, with three limitations to missionary-work:—Every missionary must have proper passports; no medical missionary can practice without a Constantinople diploma; and no books or Bibles can be sold unless they have been examined by a censor of the press and bear the seal of the government. The passport matter is awkward at times but is not an insurmountable barrier; where the government considers travelling safe, passports are always given. The medical diploma requirement is not different from the law of France and other countries; once in possession of such a diploma, the leverage power of the Christian physician is increased rather than limited. The third restriction prevents the distribution of all controversial literature but admits the Bible and many other Christian books; it is rather burdensome and irritating to one’s patience but does not shut the door to real missionary work. Every copy of the Arabic Scriptures printed at Beirut bears the _imprimatur_ of the Ottoman Government—the sign and seal of the “Caliph” that the Word of God shall have free course in his tottering empire. Finally there is the vast interior—Asir, Nejran, Yemama, Nejd, Jebel Shammar—is that too accessible? The whole region is free from Ottoman rule and, for the greater part, under one independent prince, Abd-ul-Aziz, the successor of Ibn Rashid. But for the rest the question must remain unanswered until a missionary has attempted to enter these regions and has brought back a report. For travellers the whole of the interior has proved accessible since the days of Palgrave; and the presumptive evidence is that a missionary could also penetrate everywhere even if he were not at first allowed to settle in any of the towns. I have not the least doubt that a properly qualified medical missionary with a thorough knowledge of the language would find not only an open door but a warm welcome in the capital of Nejd or even at Riad.