however, gives up all efforts in the past which have proved futile and erroneous, cheerfully surrenders all errors of research and interpretation, starts investigation afresh, begins new discoveries, and rewrites the story they have to tell. Religion, on the other hand, comes to a full stop when once she has made or accepted a discovery, when once she has pronounced that the great unknown has become known to her votaries and supporters. She is skilful to use the results of science up to the point where they serve her purpose, and to use the terms of science in order to build up her shattering position. But she does not advance. She does not accept the first chapter of Genesis as a wonderful revelation of the early stages of human investigation into the realms of the unknown, but still keeps to her old formula of a revelation of the deity as to the origin of man, and she does not see that by this attitude she is lessening every day her capacity for teaching truth. I think the attitude of science to the Hebrew tradition is only a little less unfortunate than that of religion. Professor Huxley employed all the resources of his great knowledge to disprove the scientific accuracy of the tradition, and when one rereads his chapters on this subject[190] one wonders at the absence of the sense of proportion. Perhaps it was necessary, considering the place which the Hebrew tradition occupies in civilised thought, to show its utter inconsistency with the facts of nature, but it was equally necessary to show that it has its place in the history of human thought. The folklorist replaces it among the myths of creation, and then proceeds to analyse and value it. The Hebrew is shown by the myth he adopted to have frankly acknowledged that the origin of man and of the world was undiscoverable by him. Whatever older myths he once possessed, he discarded them in favour of a mythic God-creator, and this is only another way of stating that the mystery of man's origin could not, to the Hebrew mind, be met by such a myth as the New Zealander believed in, or as the Kumis believed in, but could only be met by the larger conception of a special creation. The Hebrew could not find his answer in nature, so he appealed to super-nature. His God was the unknown God, and the realm of the unknown God was the unknowable. Though in terms this may not be the interpretation of the Hebrew creation myth, its ultimate resolve is this; and because modern science has penetrated beyond this confession of the unknown origin of man to the evolution of man, it should not therefore treat contemptuously the effort of early Hebrew science. Because it is not possible to admit this effort as part of modern science, it must not be rejected from the entire region of science. It must be respected as one of the many efforts which have made possible the last effort of all which proclaims that man has kinship with all the animal world.