he saw nothing ultimately in the plant but leaves and stem, including the root in the stem[1].
Long before Goethe's time speculation had busied itself with attempts to explain these observations; we saw how Cesalpino and Linnaeus, starting from the old view that the pith is the seat of the soul in plants, regarded the seeds as metamorphosed pith, the floral envelopes with the stamens and the true leaves as metamorphosed layers of the rind and wood of the stem. The word metamorphosis from their point of view had a very plain meaning; it was really the cylindrical pith whose upper end changed into seeds, it was the actual substance of the cortex which produced both the ordinary leaves and the parts of the flower. Wolff on the other hand from a point of view of his own gave an apparently intelligible physical explanation of the proposition, that all appendages of the stem are leaves, but the explanation had the fault of not being true; he attributed the metamorphosis of leaves to altered nourishment, the flowers especially to his 'vegetatio languescens.'
Goethe's conception of the matter was from the first much less clear, and chiefly because he was never able to bring the abnormal into its true connection with the normal or ascending metamorphosis. In the first sentence of his 'Doctrine of metamorphosis' (1790) he says, 'that it is open to observation that certain exterior parts of plants sometimes change and pass into the form of adjacent parts, either wholly or in a greater or less degree.' In the cases of which Goethe is here thinking a distinct meaning can be affixed to the word metamorphosis; if, for example, the seeds of a plant with normal flowers produce a plant which has petals in place of stamens, or in which the ovaries are resolved into green expanded leaves, it is actually the case that a plant of a known form has given rise to another plant of a different form, in other words, a change or metamorphosis has
