On the first day of the new moon, when every Hindoo in the city becomes more or less busy on account of his official, domestic and religious engagements, the lady of the house is chiefly occupied with making suitable arrangements for _tutwa_ or presents, first to her son-in-law and then to her other relatives, a subject on which I shall have to say a few words in its proper place. On the eve of the sixth day of the new moon, when the grand Poojah may be said to commence, the females, consigning all their past sorrows to oblivion, feel a sort of elasticity, hopefulness and confidence which almost involuntarily draw forth from the depths of their hearts, feelings of joy and ecstacy. Even a virgin widow, whose grief is yet fresh, forgets her miseries for awhile, and cheerfully mingles in the jubilee. She forms part and parcel of the domestic sisterhood, and for the five days of her life at least, her settled sadness gives way to pleasing sensations, and though forbidden by a cruel priesthood to lend her hand to the ceremonial, she nevertheless goes up to the goddess and prays in a devotional spirit for a better future. Amidst such a scene of universal hilarity, supplemented by a confident hope of eternal beatitude, it is quite natural that Hindoo females, socially divorced from every other innocent amusement, should feel a deep, sincere and intense interest in such a national festival which possesses the two fold advantages of a religious ceremony and a social demonstration. None but the most callous hearted can remain indifferent. Men, women and children, believers and unbelievers, are alike overcome by the force of this religious anniversary. The females go to the temple at all hours of the day, and feast their eyes upon the captivating figure of mighty Doorga and her glorious satellites. Nor do they stare at her with a vacant mind; each has her grievance to represent, her wish to express; prayer in a fervent spirit is offered to the goddess for the redress of the one and the consummation of the other. Should a son die prematurely, should a husband suffer from any difficulty, should a son-in-law be not true to his wife, should a daughter be doomed to widowhood, the females wrestle hard in prayer for relief and amelioration. On the fourth or Bijoya day, when the image is to be consigned to the river, one takes away a bit of the consecrated _urghy_[67]; a second, the _khappurer sara_, or the sacrificial earthen plate; a third, the crushed betel; a fourth, the sacred _billaw_ leaves, and so on; each forms a sacred trust, and all are preserved with the greatest possible care, as the priceless heirloom of a benignant goddess.