Of all the subjects to which the thought and imagination of man could turn, the question as to the origin of the world has, since remote antiquity, been the favourite arena of the wildest speculation. Beneficent and malignant deities, giants, Kronos who devours his children, Niflheim, with the ice-giant Ymir, who is killed by the celestial Asas,[23] that out of him the world may be constructed--these are all figures which fill the cosmogonic systems of the more cultivated of the peoples. But the universality of the fact, that each people develops its own cosmogonies, and sometimes in great detail, is an expression of the interest, felt by all, in knowing what is our own origin, what is the ultimate beginning of the things about us. And with the question of the beginning is closely connected that of the end of all things; for that which may be formed, may also pass away. The question about the end of things is perhaps of greater practical interest than that of the beginning. [Footnote 23: Cox’s _Aryan Mythology_, vol. i. 372. Longmans.] Now, I must premise that the theory which I intend to discuss to-day was first put forth by a man who is known as the most abstract of philosophical thinkers; the originator of transcendental idealism and of the Categorical Imperative, Immanuel Kant. The work in which he developed this, the _General Natural Philosophy and Theory of the Heavens_, is one of his first publications, having appeared in his thirty-first year. Looking at the writings of this first period of his scientific activity, which lasted to about his fortieth year, we find that they belong mostly to Natural Philosophy, and are far in advance of their times with a number of the happiest ideas. His philosophical writings at this period are but few, and partly like his introductory lecture, directly originating in some adventitious circumstance; at the same time the matter they contain is comparatively without originality, and they are only important from a destructive and partially sarcastic criticism. It cannot be denied that the Kant of early life was a natural philosopher by instinct and by inclination; and that probably only the power of external circumstances, the want of the means necessary for independent scientific research, and the tone of thought prevalent at the time, kept him to philosophy, in which it was only much later that he produced anything original and important; for the _Kritik der reinen Vernunft_ appeared in his fifty-seventh year. Even in the later periods of his life, between his great philosophical works, he wrote occasional memoirs on natural philosophy, and regularly delivered a course of lectures on physical geography. He was restricted in this to the scanty measure of knowledge and of appliances of his time, and of the out-of-the-way place where he lived; but with a large and intelligent mind he strove after such more general points of view as Alexander von Humboldt afterwards worked out. It is