The Glow-Worm and Other Beetles

I have just been practising on insects tricks which to all appearances are as puerile as those which we practised on the Turkeys in the days when the farmer's wife used to run after us cracking her whip. Do not laugh: a serious problem looms behind this artlessness.

My insects' condition bears a strange resemblance to that of my poultry. Both present the image of death, inertia, the contraction of convulsed limbs. In both again the immobility is dispelled before its time by the agency of a stimulus, by sound in the case of the bird, by light in that of the insect. Silence, darkness and tranquillity prolong it. Its duration varies greatly in different species and appears to increase with corpulence.

Among ourselves, who are very unequal subjects for induced sleep, the hypnotist is obliged to pick and choose. He succeeds with one and not with another. Similarly, among the insects, a selection is necessary, for they do not all of them, by a long way, respond to the experimenter's attempts. My best subjects have been the Giant Scarites and the Cloudy Buprestis; but how many others have resisted quite indomitably, or remained motionless for only a few seconds!

The insect's return to the active state presents certain peculiarities which are well worthy of attention. The key to the problem lies here. Let us return for a moment to the patients who have been subjected to the ordeal of ether. These are really hypnotized. They do not remain motionless by way of a ruse, there is no doubt upon that point; they are actually on the threshold of death; and, if I did not take them in good time out of the flask in which a few drops of ether have been evaporated, they would never recover from the torpor whose last stage is death.

Now what symptoms herald their return to activity? We know the symptoms: the tarsi tremble, the palpi quiver, the antennæ wave to and fro. A man emerging from a deep sleep stretches his limbs, yawns and rubs his eyes. The insect awaking from the etheric sleep likewise has its own fashion of marking its recovery of consciousness: it flutters its tiny digits and the more mobile of its organs.

Let us now consider an insect which, upset by a shock, perturbed by some sort of excitement, is believed to be shamming dead, lying on its back. The return to activity is announced exactly in the same fashion and in the same order as after the stupefying effect of ether. First the tarsi quiver; then the palpi and antennæ wave feebly to and fro.

If the creature were really shamming, what need would it have of these minute preliminaries to the awakening? Once the danger has disappeared, or is deemed to have done so, why does the insect not swiftly get upon its feet, to make off as quickly as possible, instead of dallying with untimely pretences? I am quite sure that, once the Bear was gone, the comrade who had shammed dead under the animal's nose did not think of wasting time in stretching himself or rubbing his eyes. He jumped up at once and took to his heels.

And the insect is supposed to carry its cunning to the length of counterfeiting resuscitation down to the least details! No, no and again no; it would be madness. Those quiverings of the tarsi, those awakening movements of the palpi and antennæ are the obvious proof of a genuine torpor, now coming to an end, a torpor similar to that induced by ether but less intense; they show that the insect struck motionless by my artifice is not shamming dead, as the vulgar idiom has it and as the fashionable theories repeat. It is really hypnotized.

A shock which disturbs its nerve-centres, an abrupt fright which seizes upon it reduce it to a state of somnolence like that of the bird which is swung for a second or two with its head under its wing. A sudden terror sometimes deprives us human beings of the power of movement, sometimes kills us. Why should not the insect's organism, so delicate and subtle, give way beneath the grip of fear and momentarily succumb? If the emotion be slight, the insect shrinks into itself for an instant, quickly recovers and makes off; if it be profound, hypnosis supervenes, with its prolonged immobility.

The insect, which knows nothing of death and therefore cannot counterfeit it, knows nothing either of suicide, that desperate means of cutting short excessive misery. No authentic example has ever been given, to my knowledge, of an animal of any kind robbing itself of its own life. That those most richly endowed with the capacity of affection sometimes allow themselves to die of grief I grant you; but there is a great difference between this and stabbing one's self or cutting one's throat.

Yet the recollection occurs to me of the Scorpion's suicide, sworn to by some, denied by others. What truth is there in the story of the Scorpion who, surrounded by a circle of fire, puts an end to his suffering by stabbing himself with his poisoned sting? Let us see for ourselves:

Circumstances favour me. I am at this moment rearing, in large earthen pans, with a bed of sand and with potsherds for shelter, a hideous menagerie which hardly comes up to my expectations as regards the study of morals.[109 - For the habits of the White or Languedocian Scorpion, cf. The Life and Love of the Insect: chaps. xvii. and xviii. —Translator's Note.] I will profit by it in another way. It consists of some twenty-four specimens of Buthus occitanus, the large White Scorpion of the south of France. The odious animal abounds, always isolated, under the flat stones of the neighbouring hills, in the sandy spots which enjoy the most sunlight. It has a detestable reputation.

On the effects of its sting I personally have nothing to say, having always avoided, by a little caution, the danger to which my relations with the formidable captives in my study might have exposed me. Knowing nothing of it myself, I get people to tell me of it, wood-cutters in particular, who from time to time fall victims to their imprudence. One of them tells me the following story:

"After having my dinner, I was dozing for a moment among my faggots, when I was roused by a sharp pain. It was like the prick of a red-hot needle. I clapped my hand to the place. Sure enough, there was something moving! A Scorpion had crept under my trousers and stung me in the lower part of the calf. The ugly beast was full as long as my finger. Like that, sir, like that!"

And, adding gesture to speech, the worthy man extended his great fore-finger. This size did not surprise me: while insect-hunting, I have seen Scorpions as large.

"I wanted to go on with my work," he continued, "but I came out in a cold sweat; and my leg swelled up so you could see it swelling. It got as big as that, sir, as big as that."

More mimicry. Our friend spreads his two hands round his leg, at a distance, so as to denote the girth of a small barrel:

"Yes, like that, sir, like that; I had great trouble to get home, though it was only half a mile away. The swelling crept up and up. Next day it had got so high."

A gesture indicates the height.

"Yes, sir, for three days I couldn't stand up. I bore it as well as I could, with my leg stretched out on a chair. Soda-compresses did the trick; and there you are, sir, there you are."

Another woodcutter, he adds, was also stung in the lower part of the leg. He was binding faggots together at some distance and had not the strength to regain his home. He collapsed by the side of the road. Some men passing by carried him on their shoulders:

"À la cabro morto, moussu, à la cabro morto!"

The story of the rustic narrator, more versed in mimicry than in speech, does not seem to me exaggerated. A White Scorpion's sting is a very serious accident for a human being. When stung by his own kind, the Scorpion himself quickly succumbs. Here I have something better than the evidence of strangers: I have my own observations.

I take two healthy specimens from my menagerie and place them together at the bottom of a glass jar on a layer of sand. Excited with the tip of a straw which brings them face to face again whenever they draw back, the two harassed creatures decide on mortal combat. Each no doubt attributes to the other the annoyances of which I myself am the cause. The claws, those weapons of defence, are displayed in a semicircle and open to keep the adversary at a distance; the tails, in sudden jerks, are flung forward above the back; the poison-phials clash together; a tiny drop, limpid as water, beads the point of the sting.

The fight does not last long. One of the Scorpions receives the full force of the other's poisoned weapon. It is all over: in a few minutes the wounded one succumbs. The victor very calmly proceeds to gnaw the fore-part of the victim's cephalothorax, or, in less crabbed terms, the bit at which we look for a head and find only the entrance to a belly. The mouthfuls are small, but long-drawn-out. For four or five days, almost without a break, the cannibal nibbles at his murdered comrade. To eat the vanquished, that's good warfare, the only sort excusable. What I do not understand, nor shall until we tin the meat on the battle-field for food, is our wars between nations.

We now have authentic information: the Scorpion's sting is fatal, promptly fatal, to the Scorpion himself. Let us come to the matter of suicide, such as it has been described to us. When surrounded by a circle of live embers, the animal, so we are told, stabs itself with its sting and finds an end of its torment in voluntary death. This would be very fine on the creature's part if it were true. We shall see.

In the centre of a ring of burning charcoal, I place the largest specimen from my menagerie. The bellows increase the glow. At the first smart of the heat, the animal moves backwards within the circle of fire. It collides by inadvertence with the burning barrier. Now follows a disorderly retreat, in every direction, at random, renewing the agonizing contact. At each attempt to escape, the burning is repeated more severely than before. The animal becomes frantic. It darts forward and scorches itself. In a desperate frenzy, it brandishes its weapon, crooks it, straightens it, lays it down flat and raises it again, all with such disorderly haste that I am quite unable to follow its movements accurately.

The moment ought to have come for the Scorpion to release himself from his torture with a blow of the stiletto. And indeed, with a sudden spasm, the long-suffering creature becomes motionless, lies at full-length, flat upon the ground. There is not a movement; the inertia is complete. Is the Scorpion dead? It really looks like it. Perhaps he has pinked himself with a thrust of his sting that escaped me in the turmoil of the last efforts. If he has actually stabbed himself, if he has resorted to suicide, then he is dead beyond a doubt: we have just seen how quickly he succumbs to his own venom.

In my uncertainty, I pick up the apparently dead body with the tip of my forceps and lay it on a bed of cool sand. An hour later, the alleged corpse returns to life, as lusty as before the ordeal. I repeat the process with a second and third specimen. The results are the same. After the frantic plunges of the desperate victim, we have the same sudden inertia, with the creature sprawling flat as though struck by lightning, and the same return to life on the cool sand.

It seems probable that those who invented the story of the Scorpion committing suicide were deceived by this sudden swoon, this paralysing spasm, into which the high temperature of the enclosure throws the exasperated beast. Too quickly convinced, they left the victim to burn to death. Had they been less credulous and withdrawn the animal in good time from its circle of fire, they would have seen the apparently dead Scorpion return to life and thus assert its profound ignorance of suicide.

Apart from man, no living thing knows the last resource of a voluntary end, because none has a knowledge of death. As for us, to feel that we have the power to escape from the miseries of life is a noble prerogative, upon which it is good to meditate, as a sign of our elevation above the commonalty of the animal world; but in point of fact it becomes cowardice if from the possibility we pass to action.

He who proposes to go to that length should at least repeat to himself what Confucius, the great philosopher of the yellow race, said five-and-twenty centuries ago. Having surprised a stranger in the woods fixing to the branch of a tree a rope wherewith to hang himself, the Chinese sage addressed him in words the gist of which was as follows:

"However great your misfortunes, the greatest of all would be to yield to despair. All the rest can be repaired; this one is irreparable. Do not believe that all is lost for you and try to convince yourself of a truth which has been proved indisputable by the experience of the centuries. And that truth is this: so long as a man has life, there is no need for him to despair. He may pass from the greatest misery to the greatest joy, from the greatest misfortune to the highest felicity. Take courage and, as though you were this very day beginning to recognize the value of life, strive at every moment to make the most of it."

This humdrum Chinese philosophy is not without merit. It suggests the moralizing of the fabulist:

"… Qu'on me rende impotent,
Cul-de-jatte, goutteux, manchot, pourvu qu'en somme
Je vive, c'est assez: je suis plus que content."[110 - "… So powerless let me lie,Gout-ridden, legless, armless; if only, after all,I live, it is enough: more than content am I."]

Yes, yes, La Fontaine and Kung the philosopher are right: life is a serious matter, which it will not do to throw away into the first bush by the roadside like a useless garment. We must look upon it not as a pleasure, nor yet as a punishment, but as a duty of which we have to acquit ourselves as well as we can until we are given leave to depart.

To anticipate this leave is cowardly and foolish. The power to disappear at will through death's trap-door does not justify us in deserting our post; but it opens to us certain vistas which are absolutely unknown to the animal.

We alone know how life's pageant closes, we alone can foresee our end, we alone profess devotion to the dead. Of these high matters none other has any suspicion. When would-be scientists proclaim aloud, when they declare that a wretched insect knows the trick of simulating death, we will ask them to look more closely and not to confound the hypnosis due to terror with the pretence of a condition unknown to the animal world.

Ours alone is the clear vision of an end, ours alone the glorious instinct of the beyond. Here, filling its modest part, speaks the voice of entomology, saying:

"Have confidence; never did an instinct fail to keep its promises."

CHAPTER XVI

THE CRIOCERES

I am a stubborn disciple of St. Thomas the Apostle and, before I agree to anything, I want to see and touch it, not once, but twice, thrice, an indefinite number of times, until my incredulity bows beneath the weight of evidence. Well, the Rhynchites[111 - A genus of Weevils, the essays upon whom will appear in a later volume to be entitled The Life of Weevil. —Translator's Note.] have told us that the build does not determine the instincts, that the tools do not decide the trade. And now, yes, the Crioceres come and add their testimony. I question three of them, all common, too common, in my paddock. At the proper season, I have them before my eyes, without searching for them, whenever I want to ask them for information.

The first is the Crioceris of the Lily, or Lily-beetle. Since Latin words offend our modesty let us just once mention her scientific name, Crioceris merdigera, LIN., without translating it, or, above all, repeating it. Decency forbids. I have never been able to understand why natural history need inflict upon a lovely flower or an engaging animal an odious name.

As a matter of fact, our Crioceris, so ill-treated by the nomenclators, is a sumptuous creature. She is nicely shaped, neither too large nor too small, and a beautiful coral red, with jet-black head and legs. Everybody knows her who in the spring has ever glanced at the lily, when its stem is beginning to show in the centre of the rosette of leaves. A Beetle, of less than the average size and coloured sealing-wax red, is perched up on the plant. Your hand goes out to seize her. Forthwith, paralysed with fright, she drops to the ground.

Let us wait a few days and return to the lily, which is gradually growing taller and beginning to show its buds, gathered together in a bundle. The red insect is still there. Further, the leaves, which are seriously bitten into, are reduced to tatters and soiled with little heaps of greenish ordure. It looks as if some witchcraft had mashed up the leaves and then splashed the mess all over the place.

Well, this filth moves, travels slowly along. Let us overcome our repugnance and poke the heaps with a straw. We uncover, indeed we unclothe an ugly, pot-bellied, pale-orange larva. It is the grub of the Crioceris.

The origin of the garment of which we have just stripped it would be unmentionable, save in the world of the insect, that manufacturer devoid of shame. This doublet is, in fact, obtained from the creature's excretions. Instead of evacuating downwards, on the superannuated principle, the Crioceris' larva evacuates upwards and receives upon its back the waste products of the intestine, materials which move from back to front as each fresh pat is dabbed upon the others. Réaumur has complacently described how the quilt moves forward from the tail to the head by wriggling along inclined planes, making so many dips in the undulating back. There is no need to return to this stercoral mechanism after the master has done with it.

We now know the reasons that procured the Lily-beetle an ignominious title, confined to the official records: the grub makes itself an overcoat of its excrements.