use of the dagger, whilst her intense relish of seeing her people ride men down in the bazar, and of superintending bastinadoes administered with Persian apparatus, made the Banyans crouch in their shops with veiled faces, and the Arabs thank Allah that their women were not like those of the A’ajám. In a short time the lady made herself so disagreeable, that her husband sent her back divorced to her own country. The Sayyid kept a company of 60 or 70 concubines, and he always avoided those that bore him children. Though a man of strong frame and vigorous constitution, he exhausted his powers by excesses in the harem, he suffered from Sarcocele (sinistral) during later life, and an alarming emaciation argued consumption. The heat of Maskat, which he last visited when hostilities between England and Persia were reported, brought him to his grave. In October, 1856, he died at sea off the Seychelles Islands, on board his own frigate, the ‘Victoria.’ Aged 67, the ‘Second Omar,’ as his subjects were fond of calling him before his face, seems to have had a presentiment of death; before embarking he prepared, contrary to Arab custom, a ‘Sandúk el Mayyit,’ or coffin, and when dying he gave orders that his remains should be thrown overboard. The corpse, however, was carried to Zanzibar and interred in the city. Sayyid Said was probably as shrewd, liberal, and enlightened a prince as Arabia ever produced, yet Europe overrated his powers. Like Orientals generally, he was ever surrounded by an odious entourage, whom he consulted, trusted, and apparently preferred to his friends and well- wishers. He firmly believed in the African Fetish and in the Arab Sahir’s power of metamorphosis;[82] he would never flog a Mganga (medicine-man), nor cut down a ‘devil’s tree.’ He sent for a Shaykh whose characts were famous, and with a silver nail he attached the paper to the doorway of Lieut.-Colonel Hamerton’s sick-room, thereby excluding evil spirits and the ghost of Mr Napier, who had died at the Consulate. He refused to sit for his portrait—even Colonel Smyth’s History of Knight-errantry and Chivalrous Characters failed to tempt him, for the European peasants’ reason,—it would take away part of his life. When ‘chivalry’ was explained to him, he pithily remarked that only the ‘Siflah’ (low fellows) interfere between man and wife, master and man. His pet axiom—a fair test of mental bias—was ‘Mullahs, women, and horses never can be called good till death,’ in this resembling Pulci— Cascan le rose, e restan poi le spine; Non giudicate nulla innanzi al fine.