The rule now observed in the Highlands is “seven short weeks from Shrovetide to Easter,” Shrovetide being “the first Tuesday of the New Moon in Spring,” or, Easter is “the first Sunday of the second wane of the moon in spring” (chiad Di-dòmhnaich de ’n dara earra-dhubh san Earrach).
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.
Two Sundays were held as Càisg. The second was distinguished only by a better feast than usual in the houses. The first Sunday was called “Big Easter” (Càisg mhòr), and the Sunday after it “Old Men’s Easter” (Càisg nam bodach), corresponding to the English Low Sunday.
ALL-FOOLS’ DAY
is variously known in the Highlands as “The Day of going on Fools’ errands” (Latha na Gogaireachd), “Cuckoo Day” (Latha na Cuthaig), and “The Day of Tricks” (Latha nan Car). Its observance is on the first of April, N.S., and this argues its very recent introduction into the Highlands. The tricks and practices of the day are the same as elsewhere, the sending of acquaintances on sleeveless errands. Sometimes, but only rarely, there is some ingenuity displayed in taking advantage of local and passing events to throw the most suspicious off their guard, and send them on fools’ messages. It is not difficult to impose on men with a serious face and a plausible story, when it entails but little trouble to see if so likely a story or so pressing a message is real.