And now having detailed to you thus amply the wonderful history and proceedings of the social tribes of the insect world, you will allow, I think, that I have redeemed my pledge, when I taught you to expect that this history would exceed in interest and variety and marvellous results every thing that I had before related to you. I trust, moreover, that you will scarcely feel disposed to subscribe to that opinion, though it has the sanction of some great names, which attributes these almost miraculous instincts to mere sensation; which tells us, that the sensorium of these insects is so modelled with respect to the different operations that are given them in charge, that it is by the attraction of pleasure alone that they are determined to the execution of them; and that, as every circumstance relative to the succession of their different labours is pre-ordained, to each of them an agreeable sensation is affixed by the Creator: and that thus, when the bees build their cells; when they sedulously attend to the young brood, when they collect provisions; this is the result of no plans, of no affection, of no foresight; but that the sole determining motive is the enjoyment of an agreeable sensation attached to each of these operations[288]. Surely it would be better to resolve all their proceedings at once into a direct impulse from the Creator, than to maintain a theory so contrary to fact; and which militates against the whole history which M. Huber, who adopts this theory from Bonnet, has so ably given of these creatures. That they may experience agreeable sensations from their various employments, nobody will deny; but that such sensations instruct them how to perform their several operations, without any plan previously impressed upon their sensorium, is contrary both to reason and experience. They have a plan, it is evident; and that plan, which proves that it is not mere sensation, they vary according to circumstances. As to affection—that bees are irritable, and feel the passion of anger, no one will deny; that they are also susceptible of fear, is equally evident: and if they feel anger and fear, why may they not also feel love? Further, if they have recourse to precautions for the prevention of any evil that seems to threaten them, how can we refuse them a degree of foresight? Must we also resolve all their patriotism, and the singular regard for the welfare of their community, which seems constantly to actuate them, and the sacrifices, even sometimes of themselves, that they make to promote and ensure it, into individual self-love? We would not set them up as rivals to man in intelligence, foresight, and the affections; but they have that degree of each that is necessary for their purposes. On account of the difficulties attending all theories that give them some degree of these qualities, to resolve all into mere sensation, is removing one difficulty by a greater.
That these creatures from mere selfishness build their combs, replenish them with the fruit of their unwearied labours, attend so assiduously to the nurture of the young brood, lavish their caresses upon their queen, prevent all her wants, give a portion of the honey they have collected to those that remain in the hives, assist each other, defend their common dwelling, and are ready to sacrifice themselves for the public good—is an anomaly in rerum natura that ought never to be admitted, unless established by the most irrefragable demonstration;—and I think you will not be disposed without full proof to yield yourself to a mere theory, so contradictory of all the facts we know relative to this subject.
After all, there are mysteries, as to the primum mobile, amongst these social tribes, that with all our boasted reason we cannot fathom; nor develop satisfactorily the motives that urge them to fulfill in so remarkable though diversified a way their different destinies. One thing is clear to demonstration, that by these creatures and their instincts, the power, wisdom and goodness of the Great Father of the universe are loudly proclaimed; the atheist and infidel confuted; the believer confirmed in his faith and trust in Providence, which he thus beholds watching, with incessant care, over the welfare of the meanest of his creatures; and from which he may conclude that he, the prince of the creation, will never be overlooked or forsaken: and from them what lessons may be learned of patriotism and self-devotion to the public good; of loyalty; of prudence, temperance, diligence, and self-denial.—But it is time at length to put an end to this long disquisition.
I am, &c.
[LETTER XXI.]
MEANS BY WHICH INSECTS DEFEND THEMSELVES.
When a country is particularly open to attack, or surrounded by numerous enemies, who from cupidity or hostile feelings are disposed to annoy it, we are usually led to inquire what are its means of defence? whether natural, or arising from the number, courage, or skill of its inhabitants. The insect tribes constitute such a nation: with them infinite hosts of enemies wage continual war, many of whom derive the whole of their subsistence from them: and amongst their own tribes there are numerous civil broils, the strong often preying upon the weak, and the cunning upon the simple: so that unless a watchful Providence (which cares for all its creatures, even the most insignificant,) had supplied them with some mode of resistance or escape, this innumerable race must soon be extirpated. That such is the case, it shall be my endeavour in this letter to prove; in which I shall detail to you some of the most remarkable means of defence with which they are provided. For the sake of distinctness I shall consider these under two separate heads, into which indeed they naturally divide themselves:—Passive means of defence, such as are independent of any efforts of the insect; and active means of defence, such as result from certain efforts of the insect in the employment of those instincts and instruments with which Providence has furnished it for this purpose.