But, reading on in the little time-stained, worm-eaten book, it is not very difficult to guess at last why Rusden adopted this attitude. He was the King’s bee-master, and therefore a courtier first and a naturalist6 afterwards. In the first flush of the Restoration, anyone who had anything to say in support of the divine right of kings was certain to catch the Royal eye. Rusden admits himself conversant7 with Butler’s “Feminine Monarchie,” published some fifty years before, in which the writer argues that the single great bee in a hive was really a female. To a man of Rusden’s practical experience and deductive quality of mind, this statement must have lead, and no doubt did lead, to all sorts of speculations8 and discoveries. But with a ruler of Charles the Second’s temperament9, feminine monarchies10 were not to be thought of. Rusden saw at once his restrictions11 and his peculiar12 opportunity, and wrote his book on bees, which is really an ingenious attempt to show that the system of a self-ruling commonwealth13 is a violation14 of nature, and that, whether for bees or men, government under a king is the divinely ordained15 state.
Whether, however, Rusden was deliberately16 insincere, or actually succeeded in blinding himself conveniently for his own purposes, it must be admitted not only that he argued the case with singular adroitness17, but that never did facts adapt themselves so readily to either conscious or unconscious misrepresentation. In the glass-windowed hives of the Royal bee-house at Saint James’s, he was able to show the King a nation of creatures evidently united under a common rule, labouring together in harmony and producing works little short of miraculous to the mediæval eye. He saw that these creatures were of two sorts, each going about its duty after its kind, but that in each colony there was one bee, and only one, which differed entirely18 from the rest. To this single large bee all the others paid the greatest deference19. It was cared for and nourished, and attended assiduously in its progress over the combs. All the humanly approved tokens of royalty20 were manifest about it. No wonder the King’s bee-master was not slow in recognising that, in those troublous times, he could do his patron no greater service than by pointing out to the superstitious21 and ignorant multitude—still looking askance at the restored monarchy—such indisputable evidence in nature of Charles’s parallel right.
And perhaps nature has never been at such pains to conceal22 her true processes from the vulgar eye as in this case of the honey-bee. If Rusden ever suspected that the one large bee in each colony was really the mother of all the rest, and had set himself to prove it, he would have found the whole array of visible facts in opposition23 to him. If ever a truth seemed established beyond all reasonable doubt, it was that the ordinary male-and-female principle, pertaining24 throughout the rest of creation, was abrogated25 in the single instance of the honey-bee. The ancients explained this anomaly as a special gift from the gods, and the bees were supposed to discover the germs of bee-life in certain kinds of flowers and to bring them home to the cells for development. Rusden improved upon this idea by assigning to his king-bee the duty of fertilising these embryos26 when they were placed in the cells, for he could not otherwise explain a fact of which he was perfectly27 well aware—that the large bee travelled the combs unceasingly, thrusting its body into each cell in turn. Rusden also held that the worker-bees were females, but only—as Freemasons would say—in a speculative28 manner. They neither laid eggs nor bore young. Their maternal29 duties consisted only in gathering30 the essence of bee-life from the blossoms and nursing and tending the young bees when they emerged from their cradle-cells. The drones were a great difficulty to Rusden. To admit them to be males—as some held even in his day—would have been against the declared object of his book, as tending to entrench31 upon royal prerogatives32. Luckily, this truth was as easy of apparent refutation as all the rest. No one had ever detected any traffic of the sexes amongst bees either in or out of the hives; nor, indeed, is such detection possible. The fact that the queen-bee has concourse with the drone only once in her whole life, and that their meeting takes place in the upper air far out of reach of human observation, is knowledge only of yesterday. In Rusden’s time such a marvel33 was never even suspected. As the drones, therefore, were never seen to approach the worker bees or to notice them in any way, and as also young bees were bred in the hives during many months when no drones existed at all, Rusden’s ingenuity34 was equal to the task of bringing them into line with his theory.
If he had lived a few decades earlier, and it had been Cromwell, instead of the heartless, middle-aged35 rake of a sovereign, whom he had to propitiate36, no doubt Rusden would have asked his public to swallow Pliny’s whole apiarian philosophy at a gulp37. Bee-life would then have been held up as a foreshadowing of celestial38 conditions, and the facts would have lent themselves to this view equally as well. But his task was to represent the economy of the hive as a clear proof of divine authority in kingship, and it must be conceded that, as far as knowledge went in those days, he established his case.
His book was published under the ægis of the Royal Society, and “by his Majestie’s especial Command,” which was less a testimony39 of the King’s love for natural history than of his political astuteness40. Apart, however, from its peculiar mission, the book is interesting as a sidelight on the old bee-masters and their ways. Probably it represents very fairly the extent of knowledge at the time, which had evidently advanced very little since the days of Virgil. Rusden taught, with the ancients, that honey was a secretion41 from the stars, and that wax was gathered from the flowers, as well as the generative matter before mentioned. He had one theory which seems to have been essentially42 his own. The little lumps of many-coloured pollen43, which the worker-bees fetch home so industriously44 in the breeding season, he held to be the actual substance of the young bees to come, in an elementary state. These, he tells us, were placed in the cells, having absorbed the feminine virtues45 from their bearers on the way. The king-bee then visited each in turn, vivifying them with his essence, after which they had nothing to do but grow into perfect bees. He got over the difficulty of the varying sexes of the bees bred in a hive by asserting that these lumps of animable matter were created in the flowers, either female, or neuter—as he called the drones—or royal, as the case might be. Having denied the drones any part in the production of their species, or in furnishing the needs of the hive, Rusden was hard put to it to find a use for them in a system where it would have been lèse-majesté to suppose anything superfluous46 or amiss. He therefore hits upon an idea which, curiously47 enough, embodies48 matter still under dispute at the present time, although it is being slowly recognised as a truth. Rusden says the use of the drones is to take the place of the other bees in the hive when these are mostly away honey-gathering. Their great bodies act as so many warming stoves, supplying the necessary heat to the hatching embryos and the maturing stores of honey. It is well known that drones gather together side by side, principally in the remoter parts of the hive, often completely covering these outer combs. They seldom rouse from their lethargy of repletion49 to take their daily flight until about midday, when most of the ingathering work is over, and the hive is again fairly populous50 with worker-bees. Probably, therefore, Rusden was quite right in his theory, which, hundreds of years after, is only just beginning to be accepted as a fact.
点击收听单词发音
1 apiarian | |
adj.蜜蜂的,养蜂的 | |
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2 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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3 retinue | |
n.侍从;随员 | |
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4 miraculous | |
adj.像奇迹一样的,不可思议的 | |
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5 fables | |
n.寓言( fable的名词复数 );神话,传说 | |
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6 naturalist | |
n.博物学家(尤指直接观察动植物者) | |
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7 conversant | |
adj.亲近的,有交情的,熟悉的 | |
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8 speculations | |
n.投机买卖( speculation的名词复数 );思考;投机活动;推断 | |
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9 temperament | |
n.气质,性格,性情 | |
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10 monarchies | |
n. 君主政体, 君主国, 君主政治 | |
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11 restrictions | |
约束( restriction的名词复数 ); 管制; 制约因素; 带限制性的条件(或规则) | |
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12 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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13 commonwealth | |
n.共和国,联邦,共同体 | |
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14 violation | |
n.违反(行为),违背(行为),侵犯 | |
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15 ordained | |
v.任命(某人)为牧师( ordain的过去式和过去分词 );授予(某人)圣职;(上帝、法律等)命令;判定 | |
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16 deliberately | |
adv.审慎地;蓄意地;故意地 | |
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17 adroitness | |
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18 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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19 deference | |
n.尊重,顺从;敬意 | |
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20 royalty | |
n.皇家,皇族 | |
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21 superstitious | |
adj.迷信的 | |
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22 conceal | |
v.隐藏,隐瞒,隐蔽 | |
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23 opposition | |
n.反对,敌对 | |
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24 pertaining | |
与…有关系的,附属…的,为…固有的(to) | |
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25 abrogated | |
废除(法律等)( abrogate的过去式和过去分词 ); 取消; 去掉; 抛开 | |
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26 embryos | |
n.晶胚;胚,胚胎( embryo的名词复数 ) | |
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27 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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28 speculative | |
adj.思索性的,暝想性的,推理的 | |
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29 maternal | |
adj.母亲的,母亲般的,母系的,母方的 | |
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30 gathering | |
n.集会,聚会,聚集 | |
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31 entrench | |
v.使根深蒂固;n.壕沟;防御设施 | |
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32 prerogatives | |
n.权利( prerogative的名词复数 );特权;大主教法庭;总督委任组成的法庭 | |
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33 marvel | |
vi.(at)惊叹vt.感到惊异;n.令人惊异的事 | |
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34 ingenuity | |
n.别出心裁;善于发明创造 | |
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35 middle-aged | |
adj.中年的 | |
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36 propitiate | |
v.慰解,劝解 | |
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37 gulp | |
vt.吞咽,大口地吸(气);vi.哽住;n.吞咽 | |
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38 celestial | |
adj.天体的;天上的 | |
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39 testimony | |
n.证词;见证,证明 | |
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40 astuteness | |
n.敏锐;精明;机敏 | |
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41 secretion | |
n.分泌 | |
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42 essentially | |
adv.本质上,实质上,基本上 | |
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43 pollen | |
n.[植]花粉 | |
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44 industriously | |
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45 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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46 superfluous | |
adj.过多的,过剩的,多余的 | |
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47 curiously | |
adv.有求知欲地;好问地;奇特地 | |
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48 embodies | |
v.表现( embody的第三人称单数 );象征;包括;包含 | |
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49 repletion | |
n.充满,吃饱 | |
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50 populous | |
adj.人口稠密的,人口众多的 | |
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