LETTER CCLXXVII.
CIRCULAR, dated 10th BEHÂRY. (14th May) to
GHÛLÂM HÛSAIN, at AURUNGBÂ-
BÂD;
The Sons of SHAIKHÛN SÂHEB, and
MÛSEEM* SÂHEB (the Nephew
of the above-named) at BEEJÂ-
POOR.
SUJJÂD SÂHEB and IBN SÂHEB, at
HYDERÂBÂD;
 

[AFTER compliments]...... Our mind is most anxious for the attain­ment of the benefit of an interview with you: but as all events have their appointed times, we, in the meanwhile, trouble your reverence with the present address, in the confidence that, turning your mind, in an especial manner, to the means of promoting the prosperity and advantage of the people of Islâm, and of overthrowing the unrighteous Infidels, you will do whatever may be in your power, to encrease the lustre of the firm religion of Mahommed.

Actuated by similar motives, the persons most distinguished here for virtue and excellence, have extracted from the traditions, theological tracts, and commentaries, certain religious doctrines, a copy of which we enclose for your benevolent notice. We request of your reverence, also, to assist the cause, by your admonitions to the faithful; to all of whom we feel an earnest desire of extending that protection and support, which we possess the means, no less than the wish, of bestowing upon them.

OBSERVATIONS.

No doubt, the proclamation, or manifesto, at page 293, is the enclosure here referred to, and which, hitherto, had probably been circulated only in the terri­tories dependent on Mysore. But as the chief design of the Sultan, in that address, was to draw to his standard the Musulman subjects of other states, and particularly such as lived under the authority of his immediate enemies, it was necessary that it should be promulgated far and near. What means he adopted for this purpose, with respect to more distant countries, or whether he made any attempt to introduce the document in question into the British dominions, does not appear: but here we see him selecting as his instruments for publishing it, and promoting its proposed effect, within the dominions of the Mahrattahs and of the Nizâm, persons actually residing under the protection of, and owing alle­giance to, those very powers; and who, consequently, could neither pray for the success of his arms, nor contribute their endeavours to supply him with recruits (which was his chief object on the present occasion), without a violation of their civil duties, or without exposing themselves to the most imminent danger. Tip­poo, however, did not allow himself to be restrained by considerations of this nature. He was, at all times, in communication with the priests belonging to the different shrines, or places of peculiar sanctity among Musulmans, that are scat­tered over the Peninsula, but not one of which, I believe, was included within his own dominions. The only thing to be wondered at, on this occasion, is the temerity of the reverend personages who engaged in such a hazardous correspon­dence; for though it does not appear how the present letter was received by the individuals to whom it was addressed, the records found at Seringapatam afford abundant proof, that the Sultan, throughout his reign, stood high in the favour of this particular class. For this distinction he might, in some degree, be indebted to the gifts which he occasionally bestowed on them; but he, most probably, owed it principally to their bigotry. He fought avowedly for the glory and extension of their religion; and that, with zealots, would be a sufficient apology for treason, as well as a sufficient motive for risking their personal safety in the advancement of his cause.