Down to the middle of the last century and later, it was commonly believed that in the beginning the cosmos came into being by divine fiat substantially as it is. Previously the earth had been "without form and void," as in the Scripture. Had it not been for the growth and gradual acceptance of the doctrine of evolution, and its reactionary effect upon human thought, it is conceivable that the early view might have persisted to the present day; but now it is universally held that everything in the heavens above and the earth beneath is subject more or less to secular change, and is the result of an orderly development throughout indefinite past ages, a progressive evolution which will continue through indefinite aeons of the future. In the writings of the Greek philosophers, and down through the Middle Ages we find the idea of an original "chaos" prevailing, with no indication whatever of the modern view of the process by which the cosmos came to be what they saw it and as it is to-day. If we go still farther back, there is no glimmer of any ideas that will bear investigation by scientific method, however interesting they may be as purely philosophical conceptions. Many ancient philosophers, among them Anaxagoras, Democritus, and Anaximenes, regarded the earth as the product of diffused matter in a state of the original chaos having fallen together haphazard, and they even presumed to predict its future career and ultimate destiny. In Anaximander and Anaximenes alone do we find any conception of possible progress; their thought was that as the world had taken time to become what it is, so in time it would pass, and as the entire universe had undergone alternate renewal and destruction in the past, that would be its history in the future. Aristotle, Ptolemy, and others appear to have held the curious notion that although everything terrestrial is evanescent, nevertheless the cosmos beyond the orbit of the moon is imperishable and eternal. By tracing the history of the intellectual development of Europe we may find why it was that scientific speculation on the cosmogony was delayed until the 18th century, and then undertaken quite independently by three philosophers in three different countries. Swedenborg, the theologian, set down in due form many of the principles that underlie the modern nebular hypothesis. Thomas Wright of Durham whose early theory of the arrangement of stars in the Galaxy we have already mentioned, speculated also on the origin and development of the universe, and his writings were known to Kant, who is now regarded as the author of the modern nebular hypothesis. This presents a definite mechanical explanation of the development and formation of the heavenly bodies, and in particular those composing the solar system.