names of all created things, except possibly fishes, were given by Adam and in Hebrew; but all this theory was whelmed in ruin when it was found that there were other and indeed earlier names for the same animals than those in the Hebrew language; and especially was this enforced on thinking men when the Egyptian discoveries began to reveal the pictures of animals with their names in hieroglyphics at a period earlier than that agreed on by all the sacred chronologists as the date of the Creation. Still another part of the sacred theory now received its death-blow. Closely allied with the question of the origin of language was that of the origin of letters. The earlier writers had held that letters were also a divine gift to Adam; but as we go on in the eighteenth century we find theological opinion inclining to the belief that this gift was reserved for Moses. This, as we have seen, was the view of St. John Chrysostom; and an eminent English divine early in the eighteenth century, John Johnson, Vicar of Kent, echoed it in the declaration concerning the alphabet, that "Moses first learned it from God by means of the lettering on the tables of the law." But here a difficulty arose--the biblical statement that God commanded Moses to "write in a book" his decree concerning Amalek before he went up into Sinai. With this the good vicar grapples manfully. He supposes that God had previously concealed the tables of stone in Mount Horeb, and that Moses, "when he kept Jethro's sheep thereabout, had free access to these tables, and perused them at discretion, though he was not permitted to carry them down with him." Our reconciler then asks for what other reason could God have kept Moses up in the mountain forty days at a time, except to teach him to write; and says, "It seems highly probable