When, later, the Hindus got into a region where the sun was deadly, they said, "Yon burning sun-god is death," but in the Rig Veda' they said, "Yon sun is the source of life,"[17] and no other conception of the sun is to be found in the Rig Veda. There are about a dozen hymns to S[=u]rya, and as many to Savitar, in the Rig Veda.[18] It is noteworthy that in the family-books the hymns to Savitar largely prevail, while those to S[=u]rya are chiefly late in position or content. Thus, in the family-books, where are found eight or nine of the dozen hymns to Savitar, there are to S[=u]rya but three or four, and of these the first is really to Savitar and the Açvins; the second is an imitation of the first; the third appears to be late; and the fourth is a fragment of somewhat doubtful antiquity. The first runs as follows: "The altar-fire has seen well-pleased the dawns' beginning and the offering to the gleaming ones; come, O ye horsemen (Açvins), to the house of the pious man; the sun (S[=u]rya), the shining-god, rises with light. The shining-god Savitar has elevated his beams, swinging his banner like a good (hero) raiding for cattle. According to rule go Varuna and Mitra when they make rise in the sky the sun (S[=u]rya) whom they have created to dissipate darkness, being (gods) sure of their habitation and unswerving in intent. Seven yellow swift-steeds bear this S[=u]rya, the seer of all that moves. Thou comest with swiftest steeds unspinning the web, separating, O shining-god, the black robe. The rays of S[=u]rya swinging (his banner) have laid darkness like a skin in the waters. Unconnected, unsupported, downward extending, why does not this (god) fall down? With what nature goes he, who knows (literally, 'who has seen')? As a support he touches and guards the vault of the sky" (IV. 13).