The name “_Càsg_” is but the Gaelic form of the Hebrew _Pascha_. The change of P into C, K, or Q is well known in philology, and the most noticeable difference between the Welsh and Gaelic branches of the Celtic tongue is, that the latter has an aversion which the former has not to _p_ as an initial consonant, preferring _c_ instead. Lhuyd (_Arch. Brit._, p. 20) says, “It is very remarkable that there are scarce any words in the Irish (besides what are borrowed from the Latin or some other language) that begin with P, insomuch that in an ancient alphabetical vocabulary I have by me, that letter is omitted; and no less observable that a considerable number of those words whose initial letter it is in the British begin in that language with a K or (as they constantly write) C.” He then quotes as illustrations, W. _Pask_, Easter, Ir. _Kasg_; Corn. _Peneas_, Whitsuntide, Ir. _Kinkis_; W. _pen_, a head, Ir. _keann_, etc. He quotes from Vassius instances of a similar change in the interrogatives and relatives of the Greek Ionic dialect. A readily recognised instance is the change of the Greek ἱππος into the Latin _equus_. On Càisg Sunday, the sun was believed in the Highlands of Scotland, as in Ireland, to dance soon after rising, and many respectable people are to be found who say they saw the phenomenon. The alternate glancing and darkening of the sun on a fitful spring morning was no doubt often so construed by those who stared too long at a brilliant object. A liability to north wind has made “_Gaoth tuath na Càisg_” (the north wind of Easter) a proverbial expression. The most trying part of the spring is still to come, and it is an expression employed to moderate excessive joy, and to put people in mind that the cares of life are not all past yet, that there is “a long spring after Easter” (_Earrach fada ’n déigh Càisg_). Another expression, reminding men that it is not too late to acquit themselves of their duties or hold rejoicings, is “a Feast can be kept after Easter” (_Gleidhear cuirm an déigh Càisg_). Easter was a particular holiday with the young, and preparations were made for it long beforehand. Every egg that a boy could steal or lay his hands on unobserved, was hid by him in the thatch of an out-house, or in a hole in the ground, under a turf, or wherever else he thought his treasure would remain undiscovered. When the great day came, he and his companions, each with his collection of eggs, went away to some retired spot, at a distance from the houses, and beyond the probability of being disturbed by their seniors. Here they had a grand feast of pancakes, and enjoyed themselves uncontrolled. The eggs were deemed of no use unless they had been secreted or stolen, and this originated, perhaps, in a feeling that with honestly or openly got eggs the feast was not so entirely independent of the older people. The reason why eggs were used at all is supposed to be from an egg being emblematic of the resurrection.