Every Hindoo, young or old, who is able to read and write, observes this ceremony with apparent solemnity, abstaining from the use of fish on that day as a mark of reverence to the goddess. The worship is performed either before an image of the goddess, or before a pen, ink-bottle and _pooti_ (manuscript), which are symbolically regarded as an appropriate substitute for the image. The officiating priest, after reading the prescribed formula, and presenting rice, fruits, sweetmeats, flowers, &c., directs the votaries of the goddess to stand up with flowers in their hands and repeat the usual service, beseeching her to bestow on them the blessings of learning, health, wealth, good luck, longevity, fame, &c. Apart from its idolatrous feature, it is a rather strange sight to see a number of youths, after going through the process of ablution and changing their clothes, stand up before the goddess in a body, and in a devotional spirit address her in prayer for the blessings above enumerated. Even apart from its superstitious character, it is decidedly objectionable on the score of its purely secular tendency, as it makes no allusion whatever to the primary object of all prayer, _viz._, the atonement and pardon of sin and the salvation of the soul--an element in which the religious ceremonies of the Hindoos are singularly deficient. "Life is real, life is earnest, And the grave is not its goal; 'Dust thou art, to dust returnest,' Was not spoken of the soul." It was reported of Sir William Jones that when he studied Sanskrit, he used to place on the table a metal image of this goddess, evidently to please his Pundit. Let it not be inferred from this that he advocated the continuance of idolatry; far from it, but even in appearance to acquiesce in homage to an idol made of clay and straw is to withhold from the Most High the reverence, gratitude and obedience due to Him alone. The early formation of a prayerful habit divested of any idolatrous feature will always exercise a healthy religious influence on the mind in maturer years. In every _chatoospati_ or school, the Brahmin Pundit and his pupils worship this goddess with religious strictness. The Pundit setting up an image, invites all his patrons, neighbouring friends and acquaintances on this occasion. Every one who attends must make a present of one or a half Rupee to the goddess, and returns home with the hollow benediction of the Brahmin. To so miserable a strait have the learned Pundits been reduced of late years, that they anxiously look forward to the anniversary of this festival as a small harvest of gain to them, as the authoritative ministers of the goddess. They make from fifty to one hundred Rupees a year by the celebration of this Poojah, which keeps them for six months; should any of their friends fail to make the usual present to the goddess, they are sure to come and demand it as a right.[82]