schools in Tennessee. Clarence Darrow was the defense counsel, and William Jennings Bryan was the prosecutor. Bryan appealed for assistance to George McCready Price, Johns Hopkins University physician Howard A. Kelly, physicist Louis T. More, and Alfred W. McCann, all of whom had written books supporting creationism. Price was away in England, Kelly and More told Bryan they considered themselves more convinced by evolution, and McCann was not interested because of Bryan's stance on prohibition. Nevertheless, a schoolteacher named John T. Scopes was found guilty of teaching evolution and fined, although the case was later dismissed on a technicality. Following up on the Butler Act, antievolutionary laws were passed in Mississippi in 1926, and then in Arkansas in 1928. However, the 1928 election and the onset of the Depression changed the playing field. Creationists shifted their attention from state legislatures to local school boards, having substantial success. They set themselves to the tasks of "the emasculation of textbooks, the 'purging' of libraries, and above all the, continued hounding of teachers." Discussions of evolution vanished from almost all schoolbooks. By 1941, about one third of American teachers were afraid of being accused of supporting evolution.W. B. Gatewood, 3r., Ed., Controversy in the Twenties (Vanderbilt Univ. Press, Nashville 1969), p. 39; J. V. Grabiner and P. D. Miller Science 185, 832 (1974). In 1929, a book by one of George McCready Price's former students, Harold W. Clark described Price's catastrophism as "creationism" in Back to Creationism. Previously anti-evolutionists had described themselves as being "Christian fundamentalists" "Anti-evolution" or "Anti-false science." The term creationism had previously referred to the creation of souls for each new person, as opposed to traducianism, where souls were said to have been inherited from one's parents. In 1933, a group of atheists seeking to develop a "new religion" to replace previous, deity-based religions, composed the Humanist Manifesto, which outlined a fifteen-point belief system, the first two points of which provided that "Religious humanists regard the universe as self-existing and not created" and "Humanism believes that man is a part of nature and that he has emerged as a result of a continuous process." This document exacerbated the ideological tone of the discussion in many circles, as many creationists came to see evolution as a doctrine of the "religion" of atheism. In 1935, the "Religion and Science Association" was formed by a small group of creationists, led by a Wheaton