Primitive man has not the least idea that the power of vision is limited, that the vault of heaven is the vault of his incapacity and that infinite space stretches beyond; habitually, primitive man locates the end of the world at the extremity of his line of vision, which forms on all sides of him a visible and motionless sphere. It is difficult for him to understand that heavenly space is greater than the visible world. He finds it equally difficult to conceive the infinitely little; the infinite divisibility of matter of which, according to Max Müller, the senses take cognizance, is a conception which results only from the most abstract reasoning. Man’s natural belief is that the divisibility of matter stops at the same point that his power of taking cognizance of it does—at the visible atom. [15] Max Müller, as is well known, goes the length of believing that the authors of the first myths were perfectly conscious that they were speaking in parables; and that subsequent generations misunderstood them, because they personified the figures and the names by which the Divine was referred to; so that mythology becomes literally the science of a disease of language. [16] Among the most ingenious and least contestable of Max Müller’s suggestions, we cite the paragraph devoted to the Vedic deity Aditi, one of the names of the dawn: “You will be as surprised as I certainly was surprised when the fact first presented itself to me, that there really is a deity in the Veda who is simply called the boundless or the infinite, in Sanscrit A-_diti_. _Aditi_ is derived from _diti_, and the negative particle _a_. _Diti_, again, is regularly derived from a root DÂ (dyati), to bind, from which _dita_, the participle, meaning bound, and _diti_, a substantive, meaning binding and bound. _Aditi_, therefore, must originally have meant without bounds, not chained nor inclosed, boundless, infinite, infinitude.”