while the larger part of their physiological axioms were not
derived from observations on plants at all, but from philosophical principles, and especially from analogies taken from the
animal world.
The first step towards a scientific treatment of the doctrine of nutrition was an enlargement and critical examination of the materials to be gained from experience; nor were any difficult observations or experiments needed to discover contradictions between the truths of nature and the old philosophy; all that was necessary was to look into things more closely and to judge of them with less prejudice.
In this way Jung was led to oppose one important point of the Aristotelian account of nutrition. In the second fragment of his work 'De plantis doxoscopiae physicae minores' is to be found a remark, which is evidently directed against the notion that plants receive their food already elaborated from the earth, and therefore give off no excrements[1]. Plants, says Jung in accord with Aristotle, appear not to need a thinking soul (anima intelligente), which would be able to distinguish wholesome from unwholesome food, and Aristotle therefore provided them with food which had already been perfectly prepared in the earth. But Jung takes another view founded on actual observation. It is very possible, he says, that the openings in the roots which take in liquid matter are so organised, that they do not allow every kind of juice to enter, and who can say that plants have the peculiarity of only absorbing what is useful to them, for like all other living creatures they have their excreta, which are exhaled through the leaves, flowers, and fruits. But among these he reckons the resins and other exuding liquids, and says that it is possible after all that a large part of the juices of plants escapes by imperceptible evaporation, as happens in animals.
- ↑ See the Fragments of Aristotelian phytology in Meyer's 'Geschichte der Botanik,' i. p. 120.
