In Yamen proper it should be feasible to travel again within certain limits as soon as the Imam can come to an understanding with the tribal chiefs. There is not much left for the explorer or naturalist to do, unless he goes very far inland toward the great central desert, which project is not likely to be encouraged by the local authorities. There is, however, a possible field for the mineralogist and prospector east and south-east of Sanaa, which area also contains Sabæan ruins and inscriptions of interest to the archæologist.
The northern boundary of Yamen may be said nowadays to trend north-east from Loheia inland through highland country to the desert borders of Nejran (once a Christian diocese). Its eastern border is very vague, but may be said to coincide approximately with the 45th parallel of longitude. Southward the limit has been clearly defined by the Anglo-Turkish Boundary Commission of 1902-5 inland from the Bana valley, about a hundred map-miles north of Aden, to the straits of Bab-el-Mandeb.
Within these limits the two great divisions of Islam are represented in force--the orthodox _Sunnis_ on the littoral plain and far inland along the upland deserts, while the highlanders among the lofty fertile ranges separating these two areas and forming the backbone of the country follow the _Shiah_ schism, being Zeidis, which of all the schismatic sects approaches most nearly to orthodox Islam and regards Mecca as its pilgrim-centre. The feeling between these two religious divisions may be compared with that existing between Anglicans and Catholics. They will occasionally use each other's places of worship--more especially the upper or governing classes--and seldom come to open loggerheads; when they do, it is usually about politics, and not religion. At the same time, if you, as a Christian traveller among both parties, want a scathing opinion of a Zeidi, you will get it from an orthodox lowlander, and the men of the mountains reciprocate with point and weight, for the balance of religious culture and position is with them among the big hill-centres; including Sanaa, the political capital where the Imam holds, or should hold, his court as hereditary ruler spiritual and temporal. This ecclesiastical potentate has backed the Turk in a non-committal but flamboyant manner during the War up to the turning of the tide against them, when he sat on the fence until his Turkish subsidy ceased. He now looks to Western diplomacy in general and the British Government in particular not only to continue but to enhance this subsidy, in order that he may really govern in Yamen. His attitude throughout is natural and, indeed, justifiable in the interests of himself and his dynasty; at least occidental politicians cannot cavil at his motives; but what they ought to ascertain is how far he can fill the bill as a ruler in Yamen and the extent to which he should be backed. Without a considerable subsidy his administrative powers (not hitherto very marked) will not carry far even in the highlands.