The Sultán after this returned to his tent, and to punish the contumacy of the men who had followed the commandant, some were put to death, and some after having their hands and noses cut off were turned out of the camp. These poor men, who had been punished for their companion­ship with the prisoner in irons, followed him for two stages, crying out to him, “Oh thou vile incendiary, thou art the cause of our ruin; our hands and noses have been sacrificed to our sense­less love of thee.”

When these cries reached the ears of the com­mandant, his feelings of honour and compassion were violently affected, but he repressed his agi­tation as best he could until night, and at mid­night having performed his ablutionary duties he cut out his tongue, or rather drew it out by the root; and like a lamp at the approach of morn­ing, died. Some say that he had a diamond ring on his finger, and that having taken out the dia­mond and rubbed it on a stone, he swallowed it and so died.* Some one found the date of his death in the following words <Arabic> The prop or pillar of the state is fallen, 1198 Hijri.

When the people of his escort the next morning found him dead in the palankin, they took him up and returned with him and his horses to the presence, and all the furniture and moveables of his house were one by one examined by the Sultán. Among the articles was a small box, locked, and on its being opened and examined, several letters from English officers were found, written and sent to him during the expedition to the Payanghaut to induce him to join them, and promising him in that event large Jageers, &c., which letters, although that faithful servant had answered by scornfully rejecting their offers, still, from his extreme simplicity he had neglected to tear up,— these, by accident passed under the angry inspection of the Sultán and when therefore the contents were explained, they became, or were made, the grounds of obloquy and reproach, and the suspicion which had been entertained of his disaffection and treachery was confirmed.

The Sultán, therefore, gave orders that the commandant’s corpse should be dragged outside the camp and there left, and his sons were made the Sultán’s slaves, and his Khadima or wife, was given as a wife to one of his (the Sultán’s) slaves, a worthy and excellent man, who kept her in respectability and honour to her death, and never addressed her by any other name than mother, and indeed treated her in every respect as if he had been her son.

The mother of the Sultán on hearing of these events, which arose entirely from misunderstand­ing, was much grieved, and cursed the hasty anger of her son, and sent for his, the commandant’s, widow who resided at Seringaputtun to live with her in the Hurum Sera, or Seraglio.

The deceased commandant, although a man of blood, and very intemperate, still, was universally known for his liberality and generous support of the poor, and monthly and yearly forty or fifty Fakírs, or religious mendicants, spread their carpets in his tents, and resided there, and often elephants, palankins and horses presented to him by the Nawáb, were given away by him in charity to these men to that extent, that the deceased Nawáb, knowing his liberality, frequently repur­chased them from them, and when occasion required bestowed them again in presents on the commandant. The fame of his generosity to the poor extended so far, that whenever a party of these religious beggars assembled at the gate of the palace, calling out for charity, Hydur Alí was accustomed to send word to them to go to that low or vulgar fellow, (meaning the commandant), and he, pleased beyond measure at the compliment, gave up to them whatever he had of money, plate, utensils, clothes, &c.

After his death, when his property was examined, in his own chest, they found nothing but some old clothes, a religious mendicant’s cap, and a coat, or frock presented to him by Amin Sáhib a Mushaik’h of Arkat, who was his Moorshud, or spiritual guide, and forty cash or copper coins with the impression of an elephant upon them. But to return:— After these events, the Sultán having consigned the charge of the forts of that quarter to the most faithful and distinguished men among his servants; Budruzzumán Khán, who left the force of Syud Sáhib after the battle of Cudda­lore,* which circumstance will be mentioned here­after, was now summoned by the Sultán, and appointed to the Foujdári and government of the district of Nuggur, and the Sultán then marched towards Koorg, when at this period arrived Mr. Sadleir, Colonel Dallas &c., on the part of the governor of the port of Madras, in order to renew and confirm the relations of peace,* and, with expressions of friendship and regard, they presented rich dresses, and a profusion of gold and jewels, to the servants of the Sultán; and with well weighed words or explanations cleared away the dust of enmity from the mind of the Sultán: after there­fore the preliminary arrangement of the conditions of peace, and amity, and the accomplishment of their objects, they with Abdul Wahab Khán, (who had been a prisoner in Seringaputtun), and certain European prisoners returned to Madras.

The governors of the forts and districts in the territories of each of the opposing nations were now recalled.

The Sultán’s mind being now set at ease by the establishment of peace, he determined to revisit his capital, and he therefore marched and encamped with all his retinue and army in the vicinity of the Bul district, and having named that fort Munzirabád, he gave it in charge to a brave officer as governor, and selected and appointed Zein al Abidín Mehdivi, who was a favourite servant, to the entire government of Koorg; and gave him strict orders to displace, imprison, and punish all the rebellious and seditious people of that district; and the capital of that Souba, which was before called Murkera, was named Zuffurabád.* The Sultán after this dismissed him, and about the conclusion of the year, at a fortunate hour entered his capital Seringaputtun. On this occasion the chiefs and nobility, such as the Sadaut and religious chiefs, according to custom, went out of the city to meet him, and had the honour to kiss the victorious stirrup, they being also received with distinguished marks of favour.

When the kingly throne became enlightened by the resplendent countenance of that sun of the fir­mament of victory, (the Sultán), he addressed him­self seriously to the regulation of the country, his army and all the departments depending on his state, and revised and altered the rules and prin­ciples of the protection and defence of his kingdom after a new form;— for instance, in former days, that is in the time of the deceased Nawáb, the exercises and manœuvres of the regular troops were arranged and performed, and the word given according to the French system of military evolu­tion or tactics,— but, now, the Sultán drawing the pen of examination or correction through that system, with the advice of Zein al Abidín Shus­tree, (the brother of Abúl Kasím Khán, Hydura­badi, who was also honoured with the title of Mír Alum Shusteri), he changed the military code of regulations and altered the technical terms or words of command, above mentioned, (the French), to words of the Persian and Turkish languages; and a separate treatise called Futtah al Mujáhidín* was written by Zein al Abidín and his system was con­firmed. From the regular infantry, five thousand men being selected, they were named a Kushoon, and the officer commanding that body was called a Sipahdár. In each Kushoon were four Risaladárs or colonels of infantry, and one of cavalry, and under the orders of each Risaladár or colonel, were ten Jowkdárs or captains, and on that scale or proportion one hundred men being a Jowk, the chief of them was called a Jowkdár, every Jowk or company included two Sur Kheil, ten Jema­dárs, and ten Duffadárs.— In the regiments of troop or regular horse,* which were formed and appointed after the manner of the Europeans, the Teepdár and Soubadár who, in the French and English languages are called major and adjutant, were called Youzdár and Nakíb. In distinction to the Nakíb of the Kushoon and Risala, he, who was called Yussakchi,* had his name changed to Shurbushurn. The officer commanding three or four Teeps, (regiments of cavalry), was called Mokubdár. In this mode he invented new terms in all departments, as will be succinctly mentioned hereafter.

The Shoostri before mentioned was now appointed to command the Kushoon of the deceased commandant, and after some time he was known to every body by the sobriquet or nick name, of “Chup gír Dumuk*”— “shoulder, or carry arms.”

About this time the Bar or regular infantry, Kutcheri, was called the Jysh Kutcheri;* the troop or regular horse Kutcheri, the Uskeri Kutcheri; and the Bundeh, or Slave Kutcheri, was called the &xc1;sad illáhi Kutcheri.