Warnings of this kind have come occasionally from Du Bois-Reymond, but the true type of this group, and its mode of thought, is Virchow. It will repay us and suffice us to make acquaintance with it through him. His opposition to Darwinism and the theory of descent was directed at its most salient point: the descent of man from the apes. In lectures and treatises, at zoological and anthropological congresses, especially at the meetings of his own Anthropological-Ethnological Society in Berlin, from his “Vorträge über Menschen-und Affen-Schädel” (Lectures on the Skulls of Man and Apes, 1869), to the disputes over Dubois’ _Pithecanthropus erectus_ in the middle of the nineties, he threw the whole weight of his immense learning—ethnological and anthropological, osteological, and above all “craniological”—into the scale against the Theory of Descent and its supporters. Virchow has therefore been reckoned often enough among the anti-Darwinians, and has been quoted by apologists and others as against Darwinism, and he has given reason for this, since he has often taken the field against “the Darwinists” or has scoffed at their “longing for a pro-anthropos.”(13) Sometimes even it has been suggested that he was actuated by religious motives, as when he occasionally championed not only freedom for science, but, incidentally, the right of existence for “the churches,” leaving, for instance, in his theory of psychical life, gaps in knowledge which faith might occupy in moderation and modesty. But this last proves nothing. With Virchow’s altogether unemotional nature it is unlikely that religious or spiritual motives had any rôle in the establishment of his convictions, and in Haeckel’s naïve blustering at religion, there is, so to speak, more religion than in the cold-blooded connivance with which Virchow leaves a few openings in otherwise frozen ponds for the ducks of faith to swim in! And he has nothing of the pathos of Du Bois-Reymond’s “ignorabimus.” He is the neutral, prosaic scientist, who will let nothing “tempt him to a transcendental consideration,”(14) either theological or naturalistic, who holds tenaciously to matters of fact, who, without absolutely rejecting a general theory, will not concern himself about it, except to point out every difficulty in the way of it; in short, he is the representative of a mood that is the ideal of every investigator and the despair of every theoriser.