And the poet al-Ḥumeyd says, ‘They (the camels) go to water before the breaking of the morning, whilst the son of splendour (the dawn) is still _hiding in the cloak_,’ i.e. before it is yet day, Fawaradat ḳabla-nbilâji-l-fajri * wabnu ḏukâʾa _kâminun fî kafri_.[538] A very witty use of the application of the epithet _kâfir_ to the Night is make by the poet Behâ al-Dîn Zuheyr. He would fain prolong the duration of the night, which passes away far too soon for all the pleasures that it brings him in the midst of a merry circle, and so he says: ‘To me is due from thee the reward of a Champion of the Faith [in battle against the infidels], if it is true that Night is a _kâfir_ (an infidel, properly a ‘coverer’), Lî fîka ajru mujâhidin * in ṣaḥḥa anna-l-leyla kâfir.[539] As the Darkness of night is what covers over and hides, so on the other hand the Dawn, or the Sun in general, is that which uncovers and discloses. We have met with this conception before in the case of Noah (p. 131). In Arabic safara or asfara is said of the _uncovering_ of any concealed object, and the same words are used of the breaking-forth of the morning sun. There is no doubt that this latter usage is deduced from the signification ‘to reveal, uncover;’ the instance quoted in the lexicons, ‘The night which removes the cover from the morning of the Friday’ (yusfir ʿan), i.e. which precedes Friday, shews by the preposition ʿ_an_ that ‘to uncover’ is the fundamental signification. Thus the Arabic etymologists whom I mentioned in a former work[540] may be right in a certain sense in tracing back most of the derivations of the root safar to this sense. But in Egyptian and in the Arabic of the desert the word al-sufrâ denotes the Sunset, the reason of which is by no means clear.[541] No doubt can now be entertained that our Lot is identical with his namesake the Arabic Kâfir the Concealer, the Covering Night. Now we can consider the myth. ‘The daughters of Night form a sexual connexion with their father.’ When the evening glow, which is a daughter of the Night (for, as we have seen, the myth identifies the morning and the evening glow), unites with the shades of night and becomes darker and dimmer, so as at length to lose itself in the night, the myth-creators said, ‘The daughters of Lot, the Coverer, are going to bed with their father.’ From the bright, lively character, which the myth must have attributed to the Glow in comparison with the dark, heavy Night, they would naturally regard the aged Lot as the victim of an intrigue of his lustful daughters; whereas in the Aryan myth it is Prajâpati who uses force against his daughter Ushas. The names of Lot’s daughters are not given in the Old Testament; but we know them from another source. The Arabic legend in which the story of Lot, communicated by Jews, likewise finds a place, tells us their names. It is scarcely credible that these are pure inventions of the Arabs; it is