or accepting the traditional ideas; and it must be sacred to others.” The direction of the logic is clear enough. The application of the cell-state theory to psychic life must lead to the problem of consciousness. But we must not follow it, because science has never yet penetrated into this province. It is the province of peaceful compromise with “the Church,” and we must respect it. It seems to me that the explanation is clear. The whole field of conflict that Haeckel found _within_ the science of his time is opened out, though Virchow was by no means disposed at that time to take Darwinism as an example of the thing to be avoided, as he did at Munich fourteen years afterwards. The kind of scientific inquiry that Virchow advocated is what was called “exact” at a later period. It kept clear of all philosophical speculation, and repeated over and over again that it was only concerned with facts. It had, however, another card to play—peace with “the Churches.” Philosophy was shunned in order to leave a free field for the Churches to build in. Then the exact scientist took his hat and said, I am afraid I am incompetent, and the philosopher is incompetent, to do anything here; let the Church take the vacant chair, with my compliments. No philosophy: on this we will make war to the knife. This is “a point where science makes its compromise with the Churches.” No one can understand Haeckel’s career who does not grasp this antithesis. The contrast between Haeckel and Virchow, known to all the world since 1877, is clearly indicated. Virchow’s speech in 1877 is obscure. We must go back to 1863 to get behind the veil—the veil that hides Virchow, that is to say, the most prominent representative of the hostility to Haeckel. We cannot understand otherwise how this yawning gulf came about between Haeckel’s ideas and a school that professed to follow “exact” research. Haeckel was building up a natural philosophy which, starting from the solid foundation of scientific research and its results, went on to further, and greater, and more far-reaching issues, that could not be seen, but could be reached philosophically by more or less happy deductions from the scientific data. It might or might not have lasting value in points of detail. He was subject to the law of evolution. He worked with analogy, and the things he compared thereto were ever changing. It was all the same to him. In any case the dawning glimmer of the perfect light broadened out and lit up vague outlines even in the cloud-wreathed unknown. The others worked in such a way as to leave beside them provinces of a virgin whiteness, untouched by thought or logic. At times they slipped into these provinces, and celebrated their reconciliation-festival with “the Churches.” The layman continued to think that the Churches wielded an absolute authority; that the scientist, abandoning his natural philosophy, came to pay them tribute. This situation has done infinite mischief, more than the wildest and