"Conversion of the Hindoos to Islam has sensibly diminished, as might be expected, since it ceased to be compulsory. Formerly it must have proceeded so rapidly as almost to threaten the very existence of Hinduism; at Mathara, Hala and other places, there are still whole streets full of Nau-Muslim [New Moslems], as the converted pagans are termed by the Faithful. The ceremony of conversion is as follows: The Hindoo is bathed from head to foot, dressed in pure garments, generally of a black colour, and taken to the Mosque to listen to a Maulud, of which he does not understand a word. He is then mounted upon a horse, or placed in a palanquin and carried round the town, accompanied by a crowd of people firing guns, performing on musical instruments, and displaying other signs of joy. When he dismounts, pieces of money are thrown upon his head, and are afterwards given to him as a present. He is then taken to the house of the Kazi, who chooses him a name. Finally, he mentions some caste into which he wishes to be received, and is circumcised with all due solemnity. This last measure is omitted in the initiation of females; in all other points the ceremony is the same. It is presumed and believed that the proselytes are afterwards instructed in the rules of the strange religion; generally speaking, however, they are left in almost utter ignorance of them. They frequently retain their aversion of beef and other equally unmistakable proofs of a heathen origin. The Moslems, here as elsewhere, honour new converts in theory and despise them in practice; for the advantage of their religion, however, they are careful not to make any display of contempt and seldom neglect to provide them with a wife and some kind of employment. The exigencies of their peculiar position have compelled the Sindh Hindoos to relax one of their strictest rules and re-admit members of their own body whom force or persuasion separated from them. This, however, is confined to those places where the Hindoos are not sufficiently numerous to be able to reject such persons. As has been before mentioned, in some towns they are much more strict than in others. For instance, at Kurrachee, where the Moslems are in the minority, one of the riches merchants was not permitted to return to his caste. He was a Tohryal; (circumcised), and had tasted impure meats; this was deemed a sufficient objection against him, and although he has for years conformed to the practice of his former faith, and has been most liberal in fees, donations and alms, he is still compelled to eat and drink alone. At Shikarpur, and other places, this would not have been the case. During the native rule any attempt at apostatising from the Moslem faith would infallibly have incurred condign punishment. Under our government the candidate applies for a written permission, directed to the Kardar, or revenue officer, and a circular to the Mahajans (merchants), advising them that they may re-admit the applicant. The apostate Shaykh then applies to the Brahmans, and spends some time and a considerable sum of money in cajolery and bribery. At last the priest yields and asks the candidate three times in a set phrase whether he be willing and ready to return to the faith of his forefathers. This being duly answered in the affirmative, the candidate is desired to name his terms, which are raised by infinite haggling and chaffering to the utmost of his means, and he solemnly promises to obey the Brahmans in every thing. His head is then shaved and he is directed to feed cows in the jungle for about a week, during which time he wears a skull cap and cloth round the waist. A staff is placed in his hand, but no slippers are allowed. After this he returns home, his head is again shaved, and the place where the Choti ought to be is left untouched by the razor. After the candidate’s house has been purified by cowdung, Brahmans repair to it for the purpose of praying and performing some minor ceremonies. Again the candidate is asked if he be willing to return to Hinduism, and receives from the priests certain rules of conduct, which he is ordered strictly to follow. Presents of money, clothes, grain, clarified butter and other edibles are given to those who officiate; the latter then name some particular place of pilgrimage which the candidate must visit. This is imperative, but the distance of the holy spot, the time to be spent there, and the alms to be distributed, are proportioned to the pilgrim’s means. When he returns, he must feast a number of Brahmans, and recommence a course of offerings; he is also expected to give small presents of sweetmeats to all his brotherhood. Thus concludes the ceremony; the candidate being now supposed to be restored to his former state of purity."