In the light of these two evolutions, then--one of the visible universe, the other of a sacred creation-legend--science and theology, if the master minds in both are wise, may at last be reconciled. A great step in this reconciliation was recently seen at the main centre of theological thought among English-speaking people, when, in the collection of essays entitled Lux Mundi, emanating from the college established in these latter days as a fortress of orthodoxy at Oxford, the legendary character of the creation accounts in our sacred books was acknowledged, and when the Archbishop of Canterbury asked, "May not the Holy Spirit at times have made use of myth and legend?"(10) (10) For the first citations above made, see The Cosmogony of Genesis, by the Rev. S. R. Driver, D.D., Canon of Christ Church and Regius Professor of Hebrew at Oxford, in the Expositor for January, 1886; for the second series of citations, see the Early Narratives of Genesis, by Herbert Edward Ryle, Hulsean Professor of Divinity at Cambridge, London, 1892. For evidence that even the stiffest of Scotch Presbyterians have come to discard the old literal biblical narrative of creation and to regard the declaration of the Westminster Confession thereon as a "disproved theory of creation," see Principal John Tulloch, in Contemporary Review, March, 1877, on Religious Thought in Scotland--especially page 550. II. THEOLOGICAL TEACHINGS REGARDING THE ANIMALS AND MAN. In one of the windows of the cathedral at Ulm a mediaeval glass-stainer has represented the Almighty as busily engaged in creating the animals, and there has just left the divine hands an elephant fully accoutred, with armour, harness, and housings, ready-for war. Similar representations appear in illuminated manuscripts and even in early printed books, and, as the culmination of the whole, the Almighty is shown as fashioning the first man from a hillock of clay and extracting from his side, with evident effort, the first woman. This view of the general process of creation had come from far, appearing under varying forms in various ancient cosmogonies. In the Egyptian temples at Philae and Denderah may still be seen representations of the Nile gods modelling lumps of clay into men, and a similar work is ascribed in the Assyrian tablets to the gods of Babylonia. Passing into our own sacred books, these ideas became the starting point of a vast new development of theology.(11) (11) For representations of Egyptian gods creating men out of lumps of clay, see Maspero and Sayce, The Dawn of History, p. 156; for the Chaldean legends of the creation of men and animals, see ibid., p. 543; see also George Smith, Chaldean Accounts of Genesis, Sayce's edition, pp. 36, 72, and 93; also for similar legends in other ancient nations, Lenormant, Origines de l'Histoire, pp. 17 et seq.; for mediaeval representations of the creation of man and woman, see Didron, Iconographie, pp. 35, 178, 224, 537.