in their society. Thus self-love combines with philanthropy to produce the social principle, both desire and love alternately urging us to an intercourse with each other; and from these in union originate the multiplication and preservation of the species. These two passions are the master-movers in this business; but there is a third subsidiary to them, which, though it trenches upon the social principle, considered abstractedly, is often a powerful bond of union in separate societies—you will readily perceive that I am speaking of fear;—under the influence of this passion these are drawn closer together, and unite more intimately for defence against some common enemy, and to raise works of munition that may resist his attack.

The main instrument of association is language, and no association can be perfect where there is not a common tongue. The origin of nationality was difference of speech: at Babel, when tongues were divided, nations separated. Language may be understood in a larger sense than to signify inflections of the voice,—it may well include all the means of making yourself understood by another, whether by gestures, sounds, signs, or words: the two first of these kinds may be called natural language, and the two last arbitrary or artificial.

I have said that perfect societies of insects exhibit the semblance of a nearer approach, both in their principle and its results, to the societies of man himself, because, unless we could perfectly understand what instinct is, and how it acts, we cannot, without exposing ourselves to the charge of temerity, assert that these are precisely the same.

But when we consider the object of these societies, the preservation and multiplication of the species; and the means by which that object is attained, the united labours and co-operation of perhaps millions of individuals, it seems as if they were impelled by passions very similar to those main-springs of human associations, which I have just enumerated. Desire appears to stimulate them—love to allure them—fear to alarm them. They want a habitation to reside in, and food for their subsistence. Does not this look as if desire were the operating cause, which induces them to unite their labours to construct the one and provide the other? Their nests contain a numerous family of helpless brood. Does not love here seem to urge them to that exemplary and fond attention, and those unremitted and indefatigable exertions manifested by the whole community for the benefit of these dear objects? Is it not also evidenced by their general and singular attachment to their females, by their mutual caresses, by their feeding each other, by their apparent sympathy with suffering individuals and endeavours to relieve them, by their readiness to help those that are in difficulty, and finally by their sports and assemblies for relaxation? That fear produces its influence upon them seems no less evident, when we see them, agitated by the approach of enemies, endeavour to remove what is most dear to them beyond their reach, unite their efforts to repel their attacks, and to construct works of defence. They appear to have besides a common language; for they possess the faculty, by significative gestures and sounds, of communicating their wants and ideas to each other[35].

There are, however, the following great differences between human societies and those of insects. Man is susceptible of individual attachment, which forms the basis of his happiness, and the source of his purest and dearest enjoyments:—whereas the love of insects seems to be a kind of instinctive patriotism that is extended to the whole community, never distinguishing individuals, unless, as in the instance of the female bee, connected with that great object.

Man also, endowed with reason, forms a judgement from circumstances, and by a variety of means can attain the same end. Besides the language of nature, gestures, and exclamations, which the passions produce, he is gifted with the divine faculty of speech, and can express his thoughts by articulate sounds or artificial language.—Not so our social insects. Every species has its peculiar mode of proceeding, to which it adheres as to the law of its nature, never deviating but under the control of imperious circumstances; for in particular instances, as you will see when I come to treat of their instincts, they know how to vary, though not very materially, from the usual mode[36]. But they never depart, like man, from the general system; and, in common with the rest of the animal kingdom, they have no articulate language.

Human associations, under the direction of reason and revelation, are also formed with higher views,—I mean as to government, morals, and religion:—with respect to the last of these, the social insects of course can have nothing to do, except that by their wonderful proceedings they give man an occasion of glorifying his great Creator; but in their instincts, extraordinary as it may seem, they exhibit a semblance of the two former, as will abundantly appear in the course of our correspondence.

I shall not detain you longer by prefatory remarks from the amusing scene to which I am eager to introduce you; but the following observations of M. P. Huber on this subject are so just and striking, that I cannot refrain from copying them.

"The history of insects that live in solitude consists of their generation, their peculiar habits, the metamorphoses they undergo; their manner of life under each successive form; the stratagems for the attack of their enemies, and the skill with which they construct their habitation: but that of insects which form numerous societies, is not confined to some remarkable proceedings, to some peculiar talent: it offers new relations, which arise from common interest; from the equality or superiority of rank; from the part which each member supports in the society;—and all these relations suppose a connexion between the different individuals of which it consists, that can scarcely exist but by the intervention of language: for such may be called every mode of expressing their wishes, their wants, and even their ideas, if that name may be given to the impulses of instinct. It would be difficult to explain in any other way that concurrence of all wills to one end, and that species of harmony which the whole of their institution exhibits."

The great end of the societies of insects being the rapid multiplication of the species, Providence has employed extraordinary means to secure the fulfilment of this object, by creating a particular order of individuals in each society, which, freed from sexual pursuits, may give themselves wholly to labour, and thus absolve the females from every employment but that of furnishing the society from time to time with a sufficient supply of eggs to keep up the population to its proper standard. In the case of the Termites, the office of working for the society, as these insects belong to an order whose metamorphosis is semi-complete, devolves upon the larvæ; the neuters, unless these should prove to be the larvæ of males, being the soldiers of the community.

From this circumstance perfect societies may be divided into two classes; the first including those whose workers are larvæ, and the second those whose workers are neuters