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But scientific modes of thought still progressed, and we next have influential theologians agreeing that writing was a Mosaic invention; this is followed by another theological retreat to the position that writing was a post-Mosaic invention. Finally, all the positions are relinquished, save by some few skirmishers who appear now and then upon the horizon, making attempts to defend some subtle method of "reconciling" the Babel myth with modern science. Just after the middle of the nineteenth century the last stage of theological defence was evidently reached--the same which is seen in the history of almost every science after it has successfully fought its way through the theological period--the declaration which we have already seen foreshadowed by Wiseman, that the scientific discoveries in question are nothing new, but have really always been known and held by the Church, and that they simply substantiate the position taken by the Church. This new contention, which always betokens the last gasp of theological resistance to science, was now echoed from land to land. In 1856 it was given forth by a divine of the Anglican Church, Archdeacon Pratt, of Calcutta. He gives a long list of eminent philologists who had done most to destroy the old supernatural view of language, reads into their utterances his own wishes, and then exclaims, "So singularly do their labours confirm the literal truth of Scripture." Two years later this contention was echoed from the American Presbyterian Church, and Dr. B. W. Dwight, having stigmatized as "infidels" those who had not incorporated into their science the literal acceptance of Hebrew legend, declared that "chronology, ethnography, and etymology have all been tortured in vain to make them contradict the Mosaic account of the early history of man." Twelve years later this was