The efforts of Jussieu, Joseph Gärtner, De Candolle, Robert Brown, and their successors up to Endlicher and Lindley, are not marked only by the fact that they did truly seek to exhibit the gradations of natural affinities by means of the natural system; equally characteristic of these men is their firm belief in the dogma of the constancy of species as defined by Linnaeus. Here at once was a hindrance to their efforts; the idea of natural relationship, on which the natural system exclusively rests, necessarily remained a mystery to all who believed in the constancy of species; no scientific meaning could be connected with this mysterious conception; and yet the farther the inquiry into affinities proceeded, the more clearly were all the relations brought out, which connect together species, genera, and families. Pyrame de Candolle developed with great clearness a long series of such affinities as revealed to us by comparative morphology, but how were these to be understood, so long as the dogma of the constancy of species severed every real objective connection between two related organisms? Little indeed could be made of these acknowledged affinities; still, in order to be able to speak of them and describe them, recourse was had to indefinite expressions, to which arbitrary and figurative meanings could be assigned. Where Linnaeus had spoken of a class-plant or generic plant, the expression ‘plan of symmetry’ or ‘type’ was used, meaning an ideal original form, from which numerous related forms might be derived. It was left undecided, whether this ideal form ever really existed, or whether it was merely the result of intellectual abstraction; and thus the forms of thought of the old philosophy soon began to reappear. The Platonic ideas, though mere abstractions and therefore only products of the understanding, had been regarded not only by the school of Plato, but also by the so-called Realists among the schoolmen, as really existing things. The systematists obtained the idea of a type by abstraction, and the next step was easy, to ascribe with the Platonists an objective existence to this creature of thought, and to conceive of the type in the sense of a Platonic idea. This was the only view that was possible in combination with the dogma of the constancy of species, and so Elias Fries, in his ‘Corpus Florarum,’ 1835, in speaking of the natural system, could consistently say, ‘est quoddam supranaturale,’ and maintain that each division of it ‘ideam quandam exponit.’ So long as the constancy of species is maintained, there is no escaping from the conclusion drawn by Fries, but it is equally certain that systematic botany at the same time ceases to be a scientific account of nature. Systematists, adopting this conclusion as necessarily following from the dogma, might consider themselves as seeking to express in the natural system the plan of creation, the thought of the Creator himself; but in this