The service of the church on any one of the festival days is exclusively connected with the divine mystery, so called. These include the Assumption, or Immaculate Conception, celebrated by the people in the festival "the Blessing of the Grapes"; the miraculous birth, which corresponds to the Christmas festival; the Transfiguration, or the folk-festival Vartavar; the Redemption, to which the Easter festival corresponds; and the Resurrection, including Ascension or Fortune-Telling Day. There are other festivals celebrated by the church, such as the festival of the Holy Cross, and of the Holy Church, which I omit because there is not a corresponding social expression. Grand mass is said at the church, and the particular passages of scripture that have a direct bearing on the occasion are read. The Armenian calendar is curious in that many of the festivals occupy a succession of days; there are, for example, 39 days for the Resurrection, 3 days for the Transfiguration, 10 days for the Ascension, etc., which make up a grand total of 136 days in the year to which festivals are assigned. As there are 160 days devoted to abstinence, 117 of which are liturgical abstinence, that is, days of penitence mentioned in the liturgy, there are left only 112 days for the commemoration of saints, which have necessarily to be grouped together, since there are more than 112 saints. [148] Because, therefore, of the continuity of festival days, one could not expect any one of the festivals to have any social value from the standpoint of the church service. But there is never any conflict between the services of the church and the festivities without, which are thus sanctioned by the church and in many cases directed and carried out by church officials. It has been noticed that the blessing of the priest was secured for the magic bowl, before it was placed underneath the stars on the eve of Ascension Day.