It was natural that, in the midst of the extreme variability of phenomena presented by the surface of our globe, and the aerial ocean by which it is surrounded, man should have been impressed by the aspect of the vault of heaven, and the uniform and regular movements of the sun and planets. Thus the word Cosmos, which primitively, in the Homeric ages, indicated an idea of order and harmony, was subsequently adopted in scientific language, where it was gradually applied to the order observed in the movements of the heavenly bodies, to the whole universe, and then finally to the world in which this harmony was reflected to us. According to the assertion of Philolaus, whose fragmentary works have been so ably commented upon by Böckh, and conformably to the general testimony p 69 of antiquity, Pythagoras was the first who used the word Cosmos to designate the order that reigns in the universe, or entire world.* [footnote] *[Greek word], in the most ancient, and at the same time most precise, definition of the word, signified 'ornament' (as an adornment for a man, a woman, or a horse); taken figuratively for [Greek word], it implied the order or adornment of a discourse. According to the testimony of all the ancients, it was Pythagoras who first used the word to designate the order in the universe, and the universe itself. Pythagoras left no writings; but ancient attestation to the truth of this assertion is to be found in several passages of the fragmentary works of Philolaus (Stob., 'Eclog.', p. 360 and 460, Heeren), p. 62, 90, in Bockh's German edition. I do not, according to the example of Nake, cite Timof Locris, since his authenticity is doubtful. Plutarch ('De plac. Phil.', ii., I) says, in the most express manner, that Pythatoras gave the name of Cosmos to the universe on account of the order which reigned throughout it; so likewise does Galen ('Hist. Phil.', p. 429). This word, together with its novel signification, passed from the schools of philosophy into the language of poets and prose writers. Plato designates the heavenly bodies by the name of 'Uranos', but the order pervading the regions of space he too terms the Cosmos, and in his 'Timus' (p. 30 a.) he says 'that the world is an animal endowed with a soul' [Greek words]. Compare Anaxag. Claz., ed. Schaubach, p. III, and Plut. ('De plac. Phil.', in Aristotle ('De Caelo', I, 9), 'Cosmos' signifies "the universe and the order pervading it," but it is likewise considered as divided in space into two parts -- the sublunary world, and the world above the moon. ('Meteor.', I., w, 1, and I., 3, 13, p. 339, 'a', and 340, 'b', Bekk.) The definition of Cosmos, which I have already cited is taken from Pseudo-Aristoteles 'de Mundo', cap. ii. (p. 391); the passage referred to is as follows: [Greek words]. Most of the passages occurring in Greek writers on the word 'Cosmos' may be found collected together in the controversy