9. She knows the first day’s name, and brightly shining, White she is born to-day, from out the darkness; The maiden never breaks th’ eternal order[29], And day by day comes to the place appointed. 10. Proud of thy beauty, maiden-like thou comest, O goddess to the god[30] who thee desireth; A smiling girl, thou openest before him Thy bosom’s splendour, as thou shinest brightly. 11. Fair as a bride, adorned by loving mother, Thou showest forth thy form, that they may see it; Auspicious Dawn, shine forth more wide and brightly, No other dawns[31] have ever reached thy splendour. 12. With horses, cows, and all delightful treasures, And striving with the rays of yonder Sûrya, The Dawns depart and come again with splendour, Bearing auspicious names and forms auspicious. 13. Obedient to the reins of law eternal, Grant us auspicious thoughts for our endeavours, Shine thou upon us, Dawn, thou swift to listen, May we and all our liberal chieftains prosper! In spite of all the angry and ill-natured words of M. Bergaigne, I ask once more whether this address to the Dawn is not perfectly natural and intelligible. Whether it required a priest to compose it, or whether any father of a family could have done so, who can tell? And who can tell whether the first priest was not simply the father of a family, who had his fire always burning on the domestic hearth, and who felt grateful for the return of the dawn, which coincided with the kindling of the fire on his hearth? If the morning service was called Pûrvahûti, what is that more than the early calling, Hûti being derived from the same root, Hvê, from which we had before Hot_ri_, the invoker, the priest.