Returning for a moment to De Candolle's article, we are disposed to notice his criticism of Linnaeus's "definition" of the term species (Philosophia Botanica, No. 157): "Species tot numeramus quot diversae formae in principio sunt creatae"— which he declares illogical, inapplicable, and the worst that has been propounded. "So, to determine if a form is specific, it is necessary to go back to its origin which is impossible A definition by a character which can never be verified is no definition at all."
Now as Linnaeus practically applied the idea of species with a sagacity which has never been surpassed and rarely equaled and indeed may be said to have fixed its received meaning in natural history, it may well be inferred that in the phrase above cited he did not so much undertake to frame a logical definition, as to set forth the idea which, in his opinion, lay at the foundation of species; on which basis A.L. Jussieu did construct a logical definition—"Nunc rectius definitur perennis individuorum similium successio continuata generatione renascentium." The fundamental idea of species, we would still maintain, is that of a chain of which genetically-connected individuals are the links. That, in the practical recognition of species, the essential characteristic has to be inferred, is no great objection—the general fact that like engenders like being an induction from a vast number of instances, and the only assumption being that of the uniformity of Nature. The idea of gravitation, that of the atomic constitution of matter, and the like, equally have to be verified inferentially. If we still hold to the idea of Linnaeus, and of Agassiz, that existing species were created independently and essentially all at once at the beginning of the present era, we could not better the propositions of Linnaeus and of Jussieu. If; on the other hand, the time has come in which we may accept, with De Candolle, their successive origination, at the commencement of the present era or before, and even by derivation from other forms, then the "in principio" of Linnaeus will refer to that time, whenever it was, and his proposition be as sound and wise as ever.
In his "Geographie Botanique" (ii., 1068-1077) De Candolle discusses this subject at length, and in the same interest. Remarking that of the two great facts of species, viz., likeness among the individuals, and genealogical connection, zoologists have generally preferred the latter,[IV-4] while botanists have been divided in opinion, he pronounces for the former as the essential thing, in the following argumentative statement:
"Quant a moi, j'ai ete conduit, dans ma definition de l'espece, a mettre decidement la ressemblance au-dessus de caracteres de succession. Ce n'est pas seulement a cause des circonstances propres au regne vegetal, dont je m'occupe exclusivement; ce n'est pas non plus afin de sortir ma definition des theories et de la rendre le plus possible utile aux naturalistes descripteurs et nomenclateurs, c'est aussi par un motif philosophique. En toute chose il faut aller au fond des questions, quand on le peut. Or, pourquoi la reproduction est-elle possible, habituelle, feconde indefiniment, entre des etres organises que nous dirons de la meme espece? Parce qu'ils se ressemblent et uniquement a cause de cela. Lorsque deux especes ne peuvent, ou, s'il s'agit d'animaux superieurs, ne peuvent et ne veulent se croiser, c'est qu'elles sont tres differentes. Si l'on obtient des croisements, c'est que les individus sont analogues; si ces croisements donnent des produits feconds, c'est que les individus etaient plus analogues; si ces produits euxmemes sont feconds, c'est que la ressemblance etait plus grande; s'ils sont fecond habituellement et indefiniment, c'est que la ressemblance interieure et exterieure etait tres grande. Ainsi le degre de ressemblance est le fond; la reproduction en est seulement la manifestation et la mesure, et il est logique de placer la cause au-dessus de l'effet."
We are not yet convinced. We still hold that genealogical connection, rather than mutual resemblance, is the fundamental thing—first on the ground of fact, and then from the philosophy of the case. Practically, no botanist can say what amount of dissimilarity is compatible with unity of species; in wild plants it is sometimes very great, in cultivated races often enormous. De Candolle himself informs us that the different variations which the same oak-tree exhibits arc significant indications of a disposition to set up separate varieties, which becoming hereditary may constitute a race; he evidently looks upon the extreme forms, say of Quercus Robur, as having thus originated; and on this ground, inferred from transitional forms, and not from their mutual resemblance, he includes them in that species. This will be more apparent should the discovery of transitions, which he leads us to expect, hereafter cause the four provisional species which attend Q. Robur to be merged in that species. It may rightly be replied that this conclusion would be arrived at from the likeness step by step in the series of forms; but the cause of the likeness here is obvious. And this brings in our "motif philosophique."
Not to insist that the likeness is after all the variable, not the constant, element—to learn which is the essential thing, resemblance among individuals or their genetic connection—we have only to ask which can be the cause of the other.
In hermaphrodite plants (the normal case), and even as the question is ingeniously put by De Candolle in the above extract, the former surely cannot be the cause of the latter, though it may, in case of crossing, offer occasion. But, on the ground of the most fundamental of all things in the constitution of plants and animals—the fact incapable of further analysis, that individuals reproduce their like, that characteristics are inheritable—the likeness is a direct natural consequence of the genetic succession; "and it is logical to place the cause above the effect."
We are equally disposed to combat a proposition of De Candolle's about genera, elaborately argued in the "Geographie Botanique," and incidentally reaffirmed in his present article, viz., that genera are more natural than species, and more correctly distinguished by people in general, as is shown by vernacular names. But we have no space left in which to present some evidence to the contrary.