The man of science gives us no dogmatic philosophy of any kind, but facts. But for these facts and for the research that leads to them he must have an _absolutely free_ path. No power can legitimately stand in his way that does not offer him more of what he regards as his palladium—facts. And, curiously enough, when we think of later events, the illustration that Virchow takes in 1863 to enforce this is—the Darwinism that Haeckel had just put before them. Haeckel and Virchow were friendly colleagues at the time. We have already said that Haeckel was Virchow’s assistant at Würtzburg. Not only as a man, but especially as a scientist, Virchow was then (and long afterwards) greatly admired by him. The idea of the cell-state got into his blood; it was one of the bases on which he built up the Darwinian theory. Though he had never recognised this distinction between the mere investigation of facts and philosophic reflection on them, he respected Virchow as a master of methodological education. What was “method” at the bottom but philosophy! Was not the method that expressly excluded “miracles,” that sought always the natural law and the causal connection and the continuous series, a “philosophy”? This was the only method taught under Virchow as long as Haeckel worked with him. At the time the divergence of their ideas was not shown more openly. The one called “philosophy” what the other said was “the purely objective method of investigating the truth.” The figure of Pilate rises up behind the dilemma with his question: “What is truth?”