X.  But perhaps some one of those who are too impetuous and festive may say, “What has all this to do with us?  Spur on your horse to the goal; talk to us about the Festival and the reasons for our being here to-day.”  Yes, this is what I am about to do, although I have begun at a somewhat previous point, being compelled to do so by the needs of my argument.  There will be no harm in the eyes of scholars and lovers of the beautiful if we say a few words about the word Pascha itself, for such an addition will not be useless in their ears.  This great and venerable Pascha is called Phaska by the Hebrews in their own language; and the word means Passing Over.  Historically, from their flight and migration from Egypt into the Land of Canaan; spiritually, from the progress and ascent from things below to things above and to the Land of Promise.  And we observe that a thing which we often find to have happened in Scripture, the change of certain nouns from an uncertain to a clearer sense, or from a coarser to a more refined, has taken place in this instance.  For some people, supposing this to be a name of the Sacred Passion, and in consequence Grecizing the word by changing Phi and Kappa into Pi and Chi, called the Day Pascha. Pascha represents the Hebrew PHSKH.  Throughout 2 Chron. the LXX. represents the word by Phasek, which like Pascha is a transliteration of the Hebrew word.  The form which the transliteration takes is due to the fact that the Greek language does not tolerate these two aspirates in juxtapostion.  S. Gregory is correct in remarking that Pascha has no real connection with πάσχω (to suffer), though it might appear to unlearned ears that it has.  And custom took it up and confirmed the word, with the help of the ears of most people, to whom it had a more pious sound.