This etymology, on the contrary, seems to us rather to be calculated to show precisely that the conception of infinity is not primitive, and that the first time the Hindus invoked the dawn under the name of Aditi, they were far from possessing any distinction between finite and infinite. The night was for them a prison-house, the return of day was their deliverance. It is well known that they represented day as a luminous cow, which moved slowly out of the stable at night and stepped across the fields of heaven and of earth. Sometimes these cows are represented as stolen and confined in sombre caverns. Aurora herself is retained in the depths of _Rita_; night threatens to reign without end, but the gods set out in search of her, Indra discovers and delivers her, and with her aid, the cows bellowing for liberty are discovered in their cavern. It seems to us that for one who enters into the spirit of these primitive legends, it is easy to determine the primitive sense of Aditi. Aditi is the dawn who, confined one knows not where, succeeds at last in breaking bonds and appears radiantly in the open heaven, delivering and delivered, breaking the jail in which the hours of darkness have confined the world. Aditi is the dawn, freed and giving freedom. And, by an extension of meaning, it comes to signify the immortal and imperishable light which no power can veil or hide for more than a day. Whereas, Diti signifies what is mortal and perishable and prisoned in the bounds of matter. This construction is simple, and what is more, is confirmed by the legends to which we have just alluded; after having advocated it in the _Revue philosophique_ (December, 1879), we find it adopted by M. Réville, _Prolégomènes à l’histoire des religions_, 1881. [Sidenote: “Suffering from the invisible,” a modern malady.]