work of Varuna and Mitra; through the sun is she awakened” (I. 124; III. 61. 6-7).  In the ritualistic period Dawn is still mechanically lauded, and her beams “rise in the east like pillars of sacrifice” (IV. 51. 2); but otherwise the imagery of the selections given above is that which is usually employed.  The ‘three dawns’ occasionally referred to are, as we have shown elsewhere,[98] the three dawn-lights, white, red, and yellow, as they are seen by both the Vedic poet and the Florentine.

Dawn becomes common and trite after awhile, as do all the gods, and is invoked more to give than to please.  ‘Wake us,’ cries a later poet, ’Wake us to wealth, O Dawn; give to us, give to us; wake up, lest the sun burn thee with his light’—­a passage (V. 79) which has caused much learned nonsense to be written on the inimical relations of Sun and Dawn as portrayed here.  The dull idea is that Dawn is lazy, and had better get up before S[=u]rya catches her asleep.  The poet is not in the least worried because his image does not express a suitable relationship between the dawn and the sun, nor need others be disturbed at it.  The hymn is late, and only important in showing the new carelessness as regards the old gods.[99] Some other traits appear in VII. 75. 1 ff., where Dawn is ‘queen of the world,’ and banishes the druhs, or evil spirit.  She here is daughter of Heaven, and wife of the sun (4, 5); ib. 76. 1, she is the eye of the world; and ib 81. 4, she is invoked as ‘mother.’

There is, at times, so close a resemblance between Dawn-hymns and Sun-hymns that the imagery employed in one is used in the other.  Thus the hymn VI. 64 begins:  “The beams of Dawn have arisen, shining as shine the waters’ gleaming waves.  She makes good paths, ... she banishes darkness as a warrior drives away a foe (so of the sun, IV. 13. 2; X. 37. 4; 170. 2).  Beautiful are thy paths upon the mountains, and across the waters thou shinest, self-gleaming” (also of the sun).  With the last expression may be compared that in VI. 65. 5:  “Dawn, whose seat is upon the hills.”

Dawn is intimately connected not only with Agni but with the Twin Horsemen, the Acvins (equites)—­if not so intimately connected as is Helen with the Dioskouroi, who, pace Pischel, are the Acvins of Hellas.  This relationship is more emphasized in the hymns to the latter gods, but occasionally occurs in Dawn-hymns, of which another is here translated in full.

  TO DAWN (IV. 52).

  The Daughter of Heaven, this beauteous maid,
  Resplendent leaves her sister (Night),
  And now before (our sight) appears.

  Red glows she like a shining mare,
  Mother of kine, who timely comes—­
  The Horsemen’s friend Aurora is.

  Both friend art thou of the Horsemen twain,
  And mother art thou of the kine,
  And thou, Aurora, rulest wealth.

  We wake thee with our praise as one
  Who foes removes; such thought is ours,
  O thou that art possesst of joy.