Insects

369 quotes found

"What a world of wonders is there opened to our view, in the transformations the insect tribe undergo, from the period of their birth, to the full and complete development of their several organs. Unless well assured of the fact, how could we imagine the feeble helpless worm... would ever become the industrious, enterprising ant, furnished with organs of motion and of flight. How devoid would appear the statement... that the magnificent butterfly we see hovering from flower to flower, ever drew its origin from the creeping caterpillar. But these changes... are yet equalled by other circumstances connected with the metamorphoses of insects, for with these changes in appearance, the animal alters its habits and mode of life. The butterfly in its first or larva state of existence eats voraciously... greatly disproportioned to its size... in its second or pupa state, this inordinate apetite ceases, and all its active powers are suspended; in its third imago, or perfect state, no longer bound... it takes a wider range, cleaves the regions of the air, and sips the nectar of flowers. The beautiful silver-winged insect () now crossing our path, passed the first part of its existence as a water insect, and that little creature (Ephemera) we see sporting in a sun-beam, whose existence as a winged insect is limited only to a few hours... has also passed the first period of its life in the same element. The common gnat, that so much annoys us on our evening walks, was originally an inhabitant of some stagnant pool. The beetle that flits along at eve-tide, lay in a worm-like state for a considerable period, locked up in the caverned chambers of the earth, and—but why proceed, when the whole insect tribe, generally speaking, undergo such developments."

- Insect

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"The blood of slaughtered bullocks oft has borne Bees from corruption. I will trace me back To its prime source the story's tangled thread, And thence unravel. For where thy happy folk, Canopus, city of Pellaean fame, Dwell by the Nile's lagoon-like overflow, And high o'er furrows they have called their own Skim in their painted wherries; where, hard by, The quivered Persian presses, and that flood Which from the swart-skinned Aethiop bears him down, Swift-parted into sevenfold branching mouths With black mud fattens and makes Aegypt green, That whole domain its welfare's hope secure Rests on this art alone. And first is chosen A strait recess, cramped closer to this end, Which next with narrow roof of tiles atop 'Twixt prisoning walls they pinch, and add hereto From the four winds four slanting window-slits. Then seek they from the herd a steer, whose horns With two years' growth are curling, and stop fast, Plunge madly as he may, the panting mouth And nostrils twain, and done with blows to death, Batter his flesh to pulp i' the hide yet whole, And shut the doors, and leave him there to lie. But 'neath his ribs they scatter broken boughs, With thyme and fresh-pulled cassias: this is done When first the west winds bid the waters flow, Ere flush the meadows with new tints, and ere The twittering swallow buildeth from the beams. Meanwhile the juice within his softened bones Heats and ferments, and things of wondrous birth, Footless at first, anon with feet and wings, Swarm there and buzz, a marvel to behold; And more and more the fleeting breeze they take, Till, like a shower that pours from summer-clouds, Forth burst they, or like shafts from quivering string When Parthia's flying hosts provoke the fray. … The appointed altars reared, and thither led Four chosen bulls of peerless form and bulk, With kine to match, that never yoke had known; Then, when the ninth dawn had led in the day, To Orpheus sent his funeral dues, and sought The grove once more. But sudden, strange to tell A portent they espy: through the oxen's flesh, Waxed soft in dissolution, hark! there hum Bees from the belly; the rent ribs overboil In endless clouds they spread them, till at last On yon tree-top together fused they cling, And drop their cluster from the bending boughs."

- Bugonia

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"8. The priestesses of Ceres, also, as being initiated into the mysteries of the terrene Goddess, were called by the ancients bees; and Proserpine herself was denominated by them honied. The moon, likewise, who presides over generation, was called by them a bee, and also a bull. And Taurus is the exaltation of the moon. But bees are ox-begotten. And this application is also given to souls proceeding into generation. The God, likewise, who is occultly connected with generation, is a stealer of oxen. To which may be added, that honey is considered as a symbol of death, and on this account it is usual to offer libations of honey to the terrestrial Gods; but gall is considered as a symbol of life; whether it is obscurely signified by this, that the life of the soul dies through pleasure, but through bitterness the soul resumes its life, whence, also, bile is sacrificed to the Gods; or whether it is, because death liberates from molestation, but the present life is laborious and bitter. All souls, however, proceeding into generation, are not simply called bees, but those who will live in it justly and who, after having performed such things as are acceptable to the Gods, will again return (to their kindred stars). For this insect loves to return to the place from whence it first came, and is eminently just and sober. Whence, also, the libations which are made with honey are called sober. Bees, likewise, do not sit on beans, which were considered by the ancients as a symbol of generation proceeding in a right line, and without flexure; because this leguminous vegetable is almost the only seed-bearing plant whose stalk is perforated throughout without any intervening knots (note 11). We must therefore admit, that honeycombs and bees are appropriate and common symbols of the aquatic nymphs, and of souls that are married (as it were) to (the humid and fluctuating nature of) generation."

- Bugonia

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"CHAP. LIX. For it would, indeed, be absurd that certain stones and buildings should be regarded as more sacred or more profane than others, according as they were constructed for the honour of God, or for the reception of dishonourable and accursed persons; while bodies should not differ from bodies, according as they are inhabited by rational or irrational beings, and according as these rational beings are the most virtuous or most worthless of mankind. Such a principle of distinction, indeed, has led some to deify the bodies of distinguished men, as having received a virtuous soul, and to reject and treat with dishonour those of very wicked individuals. I do not maintain that such a principle has been always soundly exercised, but that it had its origin in a correct idea. Would a wise man, indeed, after the death of Anytus and Socrates, think of burying the bodies of both with like honours? And would he raise the same mound or tomb to the memory of both? These instances we have adduced because of the language of Celsus, that "none of these is the work of God" (where the words "of these" refer to the body of a man or to the snakes which come out of the body and to that of an ox, or of the bees which come from the body of an ox; and to that of a horse or of an ass, and to the wasps which come from a horse, and the beetles which proceed from an ass); for which reason we have been obliged to return to the consideration of his statement, that "the soul is the work of God, but that the nature of body is different.""

- Bugonia

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"14:1 And Samson went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines. 14:2 And he came up, and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines: now therefore get her for me to wife. 14:3 Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well. 14:4 But his father and his mother knew not that it was of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel. 14:5 Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared against him. 14:6 And the Spirit of the LORD came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand: but he told not his father or his mother what he had done. 14:7 And he went down, and talked with the woman; and she pleased Samson well. 14:8 And after a time he returned to take her, and he turned aside to see the carcass of the lion: and, behold, there was a swarm of bees and honey in the carcass of the lion. 14:9 And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcass of the lion. 14:10 So his father went down unto the woman: and Samson made there a feast; for so used the young men to do. 14:11 And it came to pass, when they saw him, that they brought thirty companions to be with him. 14:12 And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments: 14:13 But if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it. 14:14 And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle. 14:15 And it came to pass on the seventh day, that they said unto Samson's wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy father's house with fire: have ye called us to take that we have? is it not so? 14:16 And Samson's wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told it me. And he said unto her, Behold, I have not told it my father nor my mother, and shall I tell it thee? 14:17 And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people. 14:18 And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey? And what is stronger than a lion? and he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle. 14:19 And the Spirit of the LORD came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto them which expounded the riddle. And his anger was kindled, and he went up to his father's house. 14:20 But Samson's wife was given to his companion, whom he had used as his friend."

- Bugonia

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"What, again, of your not abstaining yourselves from the slaughter of lice, bugs, and fleas? You think it a sufficient excuse for this to say that these are the dirt of our bodies. But this is clearly untrue of fleas and bugs; for every one knows that these animals do not come from our bodies. Besides, if you abhor sexual intercourse as much as you pretend to do, you should think those animals all the cleaner which come from our bodies without any other generation; for although they produce offspring of their own, they are not produced in ordinary generation from us. Again, if we must consider as most filthy the production of living bodies, still worse must be the production of dead bodies. There must be less harm, therefore, in killing a rat, a snake, or a scorpion, which you constantly say come from our dead bodies. But to pass over what is less plain and certain, it is a common opinion regarding bees that they come from the carcases of oxen; so there is no harm in killing them. Or if this too is doubted, every one allows that beetles, at least, are bred in the ball of mud which they make and bury. You ought therefore to consider these animals, and others that it would be tedious to specify, more unclean than your lice; and yet you think it sinful to kill them, though it would be foolish not to kill the lice. Perhaps you hold the lice cheap because they are small. But if an animal is to be valued by its size, you must prefer a camel to a man."

- Bugonia

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"When a worm is suddenly illuminated and dashes like a rabbit into its burrow—to use the expression employed by a friend—we are at first led to look at the action as a reflex one. The irritation of the cerebral ganglia appears to cause certain muscles to contract in an inevitable manner, independently of the will or consciousness of the animal, as if it were an automaton. But the different effect which a light produced on different occasions, and especially the fact that a worm when in any way employed and in the intervals of such employment, whatever set of muscles and ganglia may then have been brought into play, is often regardless of light, are opposed to the view of the sudden withdrawal being a simple reflex action. With the higher animals, when close attention to some object leads to the disregard of the impressions which other objects must be producing on them, we attribute this to their attention being then absorbed; and attention implies the presence of a mind. Every sportsman knows that he can approach animals whilst they are grazing, fighting or courting, much more easily than at other times. The state, also, of the nervous system of the higher animals differs much at different times, for instance, a horse is much more readily startled at one time than at another. The comparison here implied between the actions of one of the higher animals and of one so low in the scale as an earth-worm, may appear farfetched; for we thus attribute to the worm attention and some mental power, nevertheless I can see no reason to doubt the justice of the comparison."

- Charles Darwin

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"Several scientists and philosophers argue that because invertebrates such as insects, spiders, worms and snails may very well be able to feel pain or suffering, our moral concern should be extended to such beings. Different kinds of evidence have been used to infer whether they can feel pain, including facts about their nervous systems, observations of behavior that indicate learning to avoid harm, and evolutionary arguments about whether feelings of pain would give a fitness advantage. Despite a growing number of studies on invertebrate pain, the evidence is not conclusive, which raises the political and ethical question of what to do under this uncertainty. The uncertainty supports that we should care about the potential suffering of invertebrates such as insects, and take and avoid at least some actions to reduce their potential suffering in case they can suffer. Potential invertebrate suffering is worth paying attention to, even if it is unlikely that they can suffer, primarily because of the large number of individuals involved and the severity of the harms that they endure. For instance, thousands of insects can be killed by boiling to produce one piece of silk clothing. This means that if such invertebrates can suffer substantially, their suffering would be a large-scale ethical disaster. In addition, the fact that invertebrates are so neglected should appeal to effective altruists and others looking to have an outsized impact."

- Unknown

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"Exotic invasive whiteflies (Hemiptera: Aleyrodidae) in India cause direct and indirect yield losses in agriculture, horticulture and forestry crop plants. Around 25 years ago, the spiralling whitefly, Aleurodicus disperses Russell invaded and established on many host plants including economically important crops in India. Recently, within a span of five years, seven whiteflies invaded India viz., solanum whitefly, Aleurothrixus trachoides (Back) reported to breed on 37 plant species; rugose spiraling whitefly (RSW), Aleurodicus rugioperculatus Martin found breeding on 40 host plants; nesting whiteflies, Paraleyrodes bondari Peracchi on 34 host plants and P. minei Ιaccarino infest about 25 host plants; legume feeding whitefly, Tetraleurodes acaciae (Quaintance) infesting 5 host plants; palm infesting whitefly, Aleurotrachelus atratus Hempel on 4 host plants and woolly whitefly, Aleurothrixus floccosus (Maskell) infesting guava. These invasive species are native to the Neotropical region, mostly from Central America and the Caribbean. Extensive spread along the coastal regions and gardens near the backwater of India is predicted owing to the favorable weather factors and availability of host plants. Species of exotic whiteflies with similar habits co-exist in more or less the same niche and have a similar pattern of growth and development. The intensity of infestation of RSW on coconut, banana and oil palm, the woolly whitefly on guava and the palm infesting whitefly and nesting whiteflies on coconut was severe. The exotic aphelinid parasitoid, Encarsia guadeloupae Viggiani (Hymenoptera: Aphelinidae), a predator Pseudomallada astur (Banks) (Neuroptera: Chrysopidae) and the entomopathogenic fungus, Isaria fumosorosea Wize (Hypocreales: Clavicipitaceae) play a major role in reducing the population of these invasives. The most insidious spread of these species in India is likely mediated by humans through the movement of infested seedlings and plant materials. Extensive surveys revealed that these species spread rapidly in the large geographical region of India mostly through transportation of infested seedlings."

- Whiteflies

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