A description of the amiable personal qualities, the disposition, manners and usages of that ornament of the throne of silence, (death) Tipú Sultán.* These, notwithstanding from the abun­dance of evidence and proof they require no detail, or amplifica­tion, still agreeably to custom, a concise account of them is here given.

IN his courts the splendour of kingly magnificence and majesty were well sustained. He had profited to a considerable extent in all the sciences. He wrote and composed with ease and elegance, and indeed had a genius* for literary acquire­ment, and a great talent for business; and, there­fore, he was not obliged to rely on the aid or guidance of others in the management of public affairs. He had a pleasing address and manner, was very discriminating in his estimation of the character of men of learning, and laboured sedulously in the encouragement and instruction of the people of Islám. He had, however, a great dislike to, or rather an abhorrence of, the people of other religions. He never saluted (or returned a salute to) any one. He held his Durbars from the morning until midnight, and after the morning prayers, he was used to employ some time in reading the Korán, and he was to be seen at all times with his Tusbíh or rosary in his hand, having performed his ablutionary duties. He made only two meals a day, and all his Amírs and the princes dined with him. But from the day on which peace was made between him and Lord Cornwallis, Buhadúr, (to the day of his death) he abandoned* his bed and bed­stead and slept or took a few hours rest on certain pieces of a coarse kind of canvas called Khaddi, (used for making tents) spread upon the ground. He was accustomed on most occasions to speak Persian, and while he was eating his dinner, two hours were devoted by him to the perusal (from standard historical works,) of the actions of the Kings of Persia and Arabia, religious works, tra­ditions and biography. He also heard appropriate stories and anecdotes related by his courtiers. Jests and ribaldry, however, from the repetition of which the religion of Islám might suffer disparagement, or injury, were never allowed in the courts or assemblies of that most religious prince. For the sake of recreation (<Arabic>),* as is the custom of men of high rank, he sometimes witnessed dancing (or was present at the performance of Bayaderes). He was not, however, lavish or expensive in any of his habits or amusements, not even in his dress, and contrary to his former custom he latterly avoided the use of coloured garments. On his journeys and expeditions, however, he wore a coat of cloth of gold, or of the red tiger stripe embroidered with gold. He was also accustomed to tie a white handkerchief over his turban and under his chin, and no one was allowed to tie on, or wear, a white handkerchief in that manner, except himself.

Towards the end of his reign he wore a green turban Shumlehdár, (twisted apparently) after the fashion of the Arabs, having one embroidered end pendant* on the side of his head. He conferred honours on all Professors of the Arts, and in the observance of his prayers, fasts and other religious duties, he was very strict, and in that respect the instructor,* or example of the people of Islám. Contrary to the custom of the deceased Nawáb, he the Sultán retained the hair of his eyebrows, eye­lashes, and moustaches. His beard, however, which was chiefly on his chin, he shaved thinking it not becoming to him. In delicacy or modesty of feeling he was the most particular man in the world, so much so that from the days of his child­hood to that of his death, no one ever saw any part of his person except his ancle and wrist, and even in the bath he always covered himself from head to foot.

In the whole of the territories of the Balaghaut, most of the Hindoo women go about with their breasts and their heads uncovered like animals. He, therefore, gave orders that no one of these women should go out of her house without a robe and a veil or covering for the head. This immodest custom was, therefore, abolished in that country. In his strict sense and keen perception of propriety and right he was unequalled. It hap­pened that on some festival or day of rejoicing, he went to his father’s private apartments to present his congratulations to his mother, and after the performance of this duty, and presenting dresses to her and her servants, he laid himself down to sleep a short time. During this period two ladies of the deceased Nawáb’s family, both of them young and handsome, (God knows with what intention good or bad) came forth from their apart­ments, and began to rub his feet. While, how­ever, they were doing this, he awoke, and when he saw they were the widows of the late Nawáb, (or in the place of his mother), he became exceed­ingly angry at their presumption, and trembling with rage, said, “you are both of you my mothers, what insolence is this of which you have been guilty and by which you have blackened my face, what answer shall I give to-morrow to my father?” (meaning at the day of judgement) after this expostulation he sent for one of the Eunuchs of the Serai and directed him to punish these women, so that they might be an example to others.