Part 15

When the configurations are fully formed, and all the water evaporated, most kinds of them are soon destroyed again by the moisture or action of the air upon them; their points and angles lose their sharpness, become uneven and defaced, and moulder as it were away; but some few are permanent, and by being inclosed between glasses, they may be preserved months or even years.

It happens oftentimes that a drop of a saline solution can hardly be spread on the slip of glass, by reason of the glass’s smoothness, but breaks into little globules, as it would do were the surface greasy: the way to prevent this is, by rubbing the broken drop with your finger over the glass, so as to leave the glass smeared with it; on which smeared place, when dry, another drop of the solution may be spread very easily in whatever form is agreeable.

It sometimes happens, that when a heated drop is placed properly for examination, the observer finds such a cloudiness that he can distinguish nothing of the object; which is owing to saline steams that arise from the drop, covering and obscuring the object glass, and therefore must immediately be wiped away with a soft cloth or leather.

In all examinations of saline solutions by the microscope, even though made in the day-time, you must use a candle; for the configurations, being exceedingly transparent, are rendered much more distinguishable by the brown light a candle affords, than by the more white and transparent day-light; and besides, either by moving the candle, or turning the microscope, such light may be varied or directed just as the subject requires.

It may be also proper to take notice, that no kinds of microscopes are fit for these observations, but such as have an open stage, whereon the slips of glass, with the liquor upon them, may be placed readily, and in a perfect horizontal position; and moreover, where they can be turned about freely, and without disordering the fluid.

CHAP. V.

THE IMPORTANCE OF NATURAL HISTORY; OF INSECTS IN GENERAL, AND OF THEIR CONSTITUENT PARTS.

There is no human science which to a rational mind exhibits a greater variety of attractions, or which is more deserving of general esteem, than that of NATURAL HISTORY; accordingly we find, that from the earliest times in which the sciences have been promulgated, it has never been entirely destitute of its votaries; but, on the contrary, has for ages employed the lives of many learned men, as being, in fact, the study of DIVINE WISDOM displayed in the creation: the farther our researches are carried, the more striking proofs of it every where abound. In the present century, an æra particularly devoted to investigation, and propitious to discovery and improvement in various branches of science, Natural History, so far from being neglected, has been more generally cultivated, and pursued with an ardor unprecedented at any former period. Men of the first rank in literature have become indefatigable labourers in the vast and unbounded field which it presents to the eyes of an accurate and attentive observer. The animal, the vegetable, and the mineral kingdoms, have been examined with the utmost care; that confusion and perplexity which seemed unavoidably to result from a view of the immense variety of articles contained in each of those departments, and which frequently deterred persons from engaging in the pursuit, have been in a great measure removed by the introduction of systematic arrangement; by these means, the various subjects are distributed into classes and genera, enabling us to form distinct and comprehensive ideas of them. To the same methodical plan, and the nicety of discrimination thence arising, we must attribute the discovery and description of many new species; this has excited an emulation still farther to pursue the inquiry, nor need any apprehension be entertained that the subject will be exhausted, as, no doubt, an infinite variety still remains unexplored to engage the utmost attention of the philosophic mind, and fully to compensate the pains bestowed on so interesting a branch of knowledge.

Of the abundance of articles enumerated in books of Natural History, there are comparatively few, whose uses are as yet known, or their properties fully understood. The true naturalist should always bear in mind that there is a vast difference between retaining the names, and investigating the nature and peculiar qualities of the creatures to which they belong. It is highly proper, indeed necessary, that the multifarious objects of Natural History should be well ascertained and distinguished with nicety in all their varieties; the science and admirers of it are, therefore, unquestionably indebted to the able naturalists who have devoted their time, and exercised their ingenuity in devising commodious methods of arrangement, and invented systems for identifying the several subjects with accuracy, and less danger of fallacy or mistake: but all who are, or would wish to be thought naturalists, ought to consider, that the best possible mode of classification is, after all, but an introduction to Natural History. The ingenious and indefatigable LINNÆUS, who spent his life in fabricating the curious system now generally adopted, intended it certainly for the improvement of the science, as a basis for the service of knowledge and the benefit of mankind; let us be cautious not to mistake the means for the end, but in the prosecution of the science, think of the true ends of knowledge, and endeavour to promote our own instruction, and the advancement of others, with a view to the adoration of that DIVINE BEING to whom all creation is indebted for existence, and their application to the occasions and uses of life, all along conducting and perfecting the study in the spirit of benevolence.

The study of nature, or in other words, a serious contemplation of the works of GOD, is indeed a great and proper object for the exercise of our rational faculties; nor can we perhaps employ them better, than in endeavouring to make ourselves acquainted with the works of that glorious Being from whom they were received.

Though there is a great deal of pleasure in contemplating the material world, or that system of bodies into which the DIVINE ARCHITECT has so admirably wrought the mass of dead matter, with the several relations which those bodies bear to one another; there is still something more wonderful and surprizing arising from the contemplation of the animated world; by which is to be understood all those animals with which every part of the universe is furnished. The material world is only the shell of the universe; the animated world are its inhabitants.

Existence is a blessing to those beings only which are endowed with perception, and appears useless when bestowed upon dead matter, any farther than as it is subservient to beings which are conscious of their existence. Thus we find, from the bodies which lie under our observation, that matter is only made as the basis and support of animals, and that there is no more of the one than what is necessary for the exigence of the other.

There are some living creatures which are raised but just above dead matter; there are many others, but one remove from these, which have no other senses but those of feeling and taste; others have still an additional sense of hearing; others of smell, and again others of sight. It is wonderful to observe, by what a gradual progress life advances through a prodigious variety of species, before a creature is formed that possesses all these senses; and even among these, there is such a different degree of perfection in the senses which one animal enjoys beyond what appears in another, that, though the sense in different animals be distinguished by the same common denomination, it seems almost of a different nature. If, after this, we look into the several inward qualities of sagacity, or what is generally called instinct, we find them rising after the same manner imperceptibly one above another, and receiving additional improvements, according to the species in which they are implanted. This progress in nature is so very gradual, that what appears to us the most perfect of an inferior species, comes very near to the most imperfect, as we are accustomed to call it, of that which is immediately above it.

The exuberant and overflowing goodness of the SUPREME BEING, whose mercy extends to all his works, is plainly seen, as before observed, from his having made so very little matter, at least what falls within our knowledge, that does not swarm with life; nor is his goodness less visible in the diversity than in the multitude of living creatures. Had he only made one species of animals, none else could have enjoyed the happiness of existence; he has, therefore, included in his creation, every degree of life, every capacity of being. The whole chasm of nature, from a plant to a man, is filled up with diverse kinds of creatures, rising one above another, by such a gentle and easy ascent, that the little transitions and deviations from one species to the other are almost insensible. This intermediate space is so prudently managed, that there is scarce a degree of perception which does not appear in some one part of the animated world. Is the goodness or the wisdom of the DIVINE BEING more manifest in this his proceeding?

In this system of creation there is no creature so wonderful in its nature, and which so much merits our particular attention, as man, who fills up the middle space between the animal and intellectual nature, the visible and invisible world; and is that link, in the chain of beings, which has been often termed the “nexus utriusque mundi.” So that he, who in one respect being associated with angels and arch-angels, may look upon a BEING of infinite perfection as his father, and the highest order of spirits as his brethren, may, in another respect, say to corruption, “Thou art my father, and to the worm, thou art my mother and my sister.”[46]

[46] Spectator, Vol. vii. Numb. 519.

There are, however, many who form their judgments of the works of nature from external appearance only; hence they imagine, that the greatest and most magnificent are the only perfect parts of creation, and worthy of our regard. Hence they confine their attention to the more splendid and shining branches of philosophy, and are too apt to treat the other parts with coolness and indifference, not to say contempt.

But surely a true philosopher is one who diligently pursues the study of nature in all its branches; who can behold with admiration her noblest productions, yet view with pleasure the smallest of her works: in short, one who thinks every thing excellent that owes its formation to the GOD of nature; and we need only take a transient view of the smaller creatures with which the earth is peopled, to discover that they are perfect in their kind, and carry about them as strong marks of infinite wisdom, power, and beneficence as the greatest. It has been justly said, “that there is not a vegetable that grows, nor an insect that moves, but what is sufficient to confound the Atheist, and to afford the candid observer endless materials for devout adoration and praise.”

If we examine insects with attention, we shall soon be convinced of their divine origin, and survey with admiration the wonderful art and mechanism of their structure, wherein such a number of vessels, parts, and movements are collected in a single point; yet are they furnished with weapons to seize their prey, dexterity to escape their foes, every thing requisite to perform the business of their stations, and enjoy the pleasures of their conditions. What a profusion of the richest ornaments and the gayest colours are often bestowed on one little insect! and yet there are thousands of others that are as beautiful and wonderful in their kind; some are covered with shining coats of mail, others are adorned with plumes of feathers, all of them furnished with every thing that is proper to make them answer the purposes for which they were designed.

“After an attentive examination of the nature and fabric of both the least and largest animals, I cannot,” says the great and excellent Swammerdam, “but allow the less an equal, perhaps a superior degree of dignity; whoever duly considers the conduct and instinct of the one, with the manners and actions of the other, must acknowledge, that they are all under the direction and controul of a supreme and particular intelligence; which, as in the largest it extends beyond the limits of our comprehension, escapes our researches in the smallest. If, while we dissect with care the larger animals, we are filled with wonder at the elegant disposition of their limbs, the inimitable order of their muscles, and the regular direction of their veins, arteries, and nerves, to what an height is our astonishment raised, when we discover all the parts arranged in the least, and in the same regular manner! How is it possible but we must stand amazed when we reflect, that those little animals, whose bodies are smaller than the point of the dissecting knife, have muscles, veins, arteries, and every other part common to the larger animals? Creatures so very diminutive, that our hands are not delicate enough to manage, or our eyes sufficiently acute to see them.”

The subserviency of the several beings in the visible creation to one another; the order in which each of them appears in that appointed season, when only it can be conducive to the purposes of the rest; and the preservation of a sufficient number of every species, amidst the immense havoc that reigns throughout, are, among other things, proofs of the amazing and incomprehensible wisdom by which they were all formed. With what pleasure does the mind, accustomed to look up from effects to their causes, from created beings to the GREAT SOURCE OF BEING, view that unbounded beneficence, which leaves not the smallest space, capable of supporting existence of any kind, unplanted with them. There is hardly any portion of matter, or the least drop of fluid naturally found on the surface of the earth, that is not inhabited by multitudes of animals; the subterraneous regions are peopled with their minute inhabitants, and the abyss of the sea, where no human eye can penetrate, abounds with animated beings.

The air is usually considered as the great source of destruction to bodies, whether animal or vegetable; but we do not always understand by what means or in what manner it is performed. What we term destruction and decay of one substance, occasions the production and ripening a multitude of others; wherever the air is admitted, with it a thousand different things find their way; and what is usually attributed to the effects of that fluid, is in general occasioned by the multitudes of bodies with which it is fraught. Redi observed, that flesh preserved from the access of flies, would bread no maggots; and it is as constant an observation, that vegetable substances will keep a long time in whatever state they are, if the air be excluded; but as soon as it is admitted, they also produce or afford their several kinds either of animal, or minuter vegetable inhabitants. In the first of these cases, the parent flies make their way to the exposed flesh, and there deposit their eggs for the production of a new offspring; in the other, multitudes of the seeds of minute plants and ovula of animals are floating in the air, and accompany it wherever it enters; if they be thus deposited in a place proper for vegetation and accretion, they burst their inclosures, and attain their growth as regularly as the seeds of plants deposited in the earth, or the eggs of larger animals in the nest.

The same wisdom which placed the sun in the center of the system, and arranged the several planets around him in their order, has no less shewn itself in the provision made for the food and dwelling of every bird that roams in the air, and every beast that wanders in the desert; equally great in the smallest and in the most magnificent objects; in the star and in the insect; in the elephant and in the fly; in the beam that shines from heaven and in the grass that cloathes the ground. Nothing is overlooked, nothing is carelessly performed: every thing that exists is adapted with perfect symmetry to the end for which it was designed. This wisdom displayed by the Almighty in the creation, was not intended merely to gratify curiosity and to raise wonder; it ought to beget profound submission, and pious trust in every heart.

Histories of the providence and caution, the care and foresight of the most inconsiderable among animal beings, must surely ever be read with pleasure and attention, as conveying a most beautiful lesson to a reflecting mind; it is impossible for any one thus instructed to think that the Great Being, who has been so careful of those inferior creatures, can be regardless of him whom he has placed in a station infinitely more exalted. Throughout the whole system of things, we behold a manifest tendency to promote the benefit either of the rational or the animal creation. In some parts of nature, this tendency may be less obvious than in others. Objects, which to us seem useless or hurtful, may sometimes occur; and strange it were, if in so vast and complicated a system, difficulties of this kind should not occasionally present themselves to beings, whose views are so narrow and limited as ours. It is well known, that in proportion as the knowledge of nature has increased among men, these difficulties have diminished. Satisfactory accounts have been given of many perplexing appearances; useful and proper purposes have been found to be promoted by objects which were at first thought to be unprofitable or noxious.[47]

[47] The great beauty of the dye produced by the cochineal insect, and the medical virtues of the cantharis, have occasioned them to be considered as very extensive and valuable articles of commerce. The benefits derived from the bee and the silk-worm are universally known; and spiders, could a method be devised to induce them to live in harmony, might also be productive of very essential advantages to the human race. EDIT.

Malignant must be the mind of that person; with a distorted eye he must have contemplated creation, who can suspect that it is not the production of infinite benignity and goodness. How many clear marks of benevolent intention appear every where around us? What a profusion of beauty and ornament is poured forth on the face of nature? What a magnificent spectacle presented to the view of man? What a supply contrived for his wants? What a variety of objects set before him, to gratify his senses, to employ his understanding, to entertain his imagination, to cheer and gladden his heart? Indeed the very existence of the universe is a standing memorial of the goodness of the Creator; for nothing except goodness could originally prompt creation. No new accession of felicity or glory was to result to him from creatures whom he made: it was goodness communicating and pouring itself forth, goodness delighting to impart happiness in all its forms, which in the beginning created the heaven and the earth. Hence those innumerable orders of living creatures with which the earth is peopled, from the lowest class of sensitive being to the highest rank of reason and intelligence. Wherever there is life, there is some degree of happiness; there are enjoyments suited to the different powers of feeling; and earth, air, and water, are with magnificent liberality made to teem with life.[48]

[48] Blair’s Sermons.

Let us not then slight, or deem that unworthy our notice, in which immensity is so conspicuous; or that trivial, in which there is such a manifestation of infinite beneficence; but rather let those striking displays of creating goodness call forth, on our part, responsive love, gratitude, and veneration. To this Great Father of all existence and life, to Him who hath raised us up to behold the light of day, and to enjoy all the comforts which his world presents, let our hearts send forth a perpetual hymn of praise. Evening and morning let us celebrate Him who maketh the morning and the evening to rejoice over our heads; who “openeth his hand and satisfieth the desire of every living thing.” Let us rejoice that we are brought into a world, which is the production of infinite goodness; over which a supreme intelligence presides; and where nothing happens but by his divine permission for the wisest purposes. Convinced that he hateth not the works which he hath made, nor hath brought creatures into existence merely to suffer unnecessary pain, let us even in the midst of sorrow, receive with calm submission whatever he is pleased to send; thankful for what he bestows; and satisfied that, without good reason, he takes nothing away.

Such, in general, are the effects which meditation on the works of the creation ought to produce. It presents such an astonishing conjunction of power, wisdom, and goodness, as we cannot behold without religious veneration.

In short, the world around us is the mighty volume wherein god hath declared himself; a picture wherein his perfections are displayed. The book of nature is written in a character that every one may read; it consists not of words, but things; it is a school where GOD is the teacher. All the objects of sense are as the letters of an universal language, in which all people and nations have a common interest; the Creator himself has made this use of it, revealing his will by it, and referring man to it for instruction. Hence the universal agreement between nature and revelation; hence, also, he that can understand GOD as the Fountain of truth and the Saviour of men in the holy scriptures, will be better enabled to understand and adore him as the fountain of power and goodness in the natural creation. Thus will philosophy and divinity go hand in hand, and shew that the world was made, as the scriptures were written, for our instruction; and that the creation of GOD is a school for Christians, if they use it aright.[49]

[49] It is a curious, though melancholy subject of contemplation, to observe how different have been the sentiments of learned and reputedly pious men in times less enlightened; a period when attention to, or compassion for, the animal creation could find no place in a breast that withheld and denied the mercy of God unto men; when mercy itself was deemed heresy! Even in prior and purer times it was affirmed that “It is absurd, and a disparagement to the majesty of GOD to suppose him to know how many insects there are in the world, or how many fishes in the sea; yea, that such an idea of the Omniscience of GOD would be foolish flattery to Him, and an injury to ourselves.” For the satisfaction of the learned reader, I shall here quote the original. “Absurdum est ad hoc Dei deducere Majestatem, ut sciat per momenta singula quot nascantur culices, quotve moriantur; quæ cimicum et pulicum et muscarum sit in terra multitudo; quanti pisces in aqua natent, et qui de minoribus majorum prædæ cedere debeant. Non simus tam fatui Adulatores Dei, ut dum potentiam ejus ad ima detrahimus in nos ipsos injuriosi simus.” HIERONYMI Comment. in Abac. Lib. 1. Edit. Basil. Tom. vi. p. 187. EDIT.

A GENERAL DESCRIPTION OF INSECTS.