. . . . . .
‘It is not the character (the marks used to characterise the genus) which makes the genus, but the genus which makes the character;’ but the very man, who first distinctly recognised this difficulty in the natural system, helped to increase it by his doctrine of the constancy of species. This doctrine appears in Linnaeus in an unobtrusive form, rather as resulting from daily experience and liable to be modified by further investigation; but it became with his successors an article of faith, a dogma, which no botanist could even doubt without losing his scientific reputation; and thus during more than a hundred years the belief, that every organic form owes its existence to a separate act of creation and is therefore absolutely distinct from all other forms, subsisted side by side with the fact of experience, that there is an intimate tie of relationship between these forms, which can only be imperfectly indicated by definite marks. Every systematist knew that this relationship was something more than mere resemblance perceivable by the senses, while thinking men saw the contradiction between the assumption of an absolute difference of origin in species (for that is what is meant by their constancy) and the fact of their affinity. Linnaeus in his later years made some strange attempts to explain away this contradiction; his successors adopted a way of their own; various scholastic notions from the 16th century still survived among the systematists, especially after Linnaeus had assumed the lead among them, and it was thought that the dogma of the constancy of species might find especially in Plato’s misinterpreted doctrine of ideas a philosophical justification, which was the more acceptable because it harmonised well with the tenets of the Church. If, as Elias Fries said in 1835, there is ‘quoddam supranaturale’ in the natural system, namely the affinity of organisms, so much the better for the system; in the opinion of the same writer each division of the system expresses an idea (‘singula sphaera (sectio) ideam quandam exponit’), and all these ideas might easily be explained in their ideal connection as representing the plan of creation. If observation and theoretical considerations occasionally
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“I shall be pleased to assist you in your great work,” he replied in a quiet tone. “Having spent a few months out of each year at the Persian court, I should know something of the Persian view-point.”
Frances took the opportunity to steal away while her father gloomily pursued these thoughts. What a change from the tranquillity which nothing disturbed! now one day after another, there was some new thing that stirred up once more the original pain. There was no end to it. The mother’s letters at one moment, the brother’s arrival at another, and no more quiet whatever could be done, no more peace.
"How do you mean?" Arthur said.
"No," Hartford said. "It's strange. I've been told all my life of the rot and fermentation within ordinary mammals, and of the evil smells elaborated by these processes. But you, and all of Kansas, stink no more than Axenites do. You have, as we, the mulberry odor of saliva, the wheat smell of thiamin, the faint musk oil of the hair. Even your camelopards smell sweet."
And hurled it to the foaming wave,
“Well, all I can say is that it feels good to be appreciated,” Amos concluded.
These active accomplishments were taught her for the most part by admiring subalterns, who raved of her hair and her eyes and her seraphic disposition. Later, Mrs. Greaves was amused to observe that Rafella was making efforts to arrange her hair in the latest fashion. Her hair, she told Mrs. Greaves, was coming out in handfuls, and she thought a change for a time might prove beneficial. Then the mud-coloured dresses and high evening gowns were gradually discarded, to be replaced by white linens and serges, and simple though elegant frocks for dinners and dances. Also, there came a gradual moderation in Mrs. Coventry's opinions, a setting aside of small scruples, significant signs of a self-confident conceit that was fostered by the opportunities and circumstances inseparable from a mode of life in direct opposition to the one in which she had been reared. The ayah found herself neglected; Rafella had discovered a pleasanter method of doing good to others, that of bestowing good advice on erring young men, inviting their confidences, using her pure and virtuous influence--deluding herself and the susceptible youths with the notion that she was their mother-confessor and friend, their safeguard against the wicked temptations and wiles of the