Natural Law in the Spiritual World by Henry Drummond (that summer book txt) 📕

crossed and thwarted as a man,
Not left in God's contempt apart,
With ghastly smooth life, dead at heart,
Tame in earth's paddock as her prize.
... ... ... ... ...
Thank God, no paradise stands barred
To entry, and I find it hard
To be a Christian, as I said."--_Browning._

"Work out your own salvation."--_Paul._

"Be no longer a chaos, but a World, or even Worldkin. Produce!
Produce! Were it but the pitifullest infinitesimal fraction of a
Product, produce it, in God's name!"--_Carlyle._


From a study of the habits and organization of the family of Hermit-crabs we have already gained some insight into the nature and effects of parasitism. But the Hermit-crab, be it remembered, is in no real sense a parasite. And before we can apply the general principle further we must address ourselves briefly to the examination of a true case of parasitism.

We have not far to seek. Within the body of the Hermit-crab a minute organism may frequently be discovered resembling, when magnified, a miniature kidney-bean. A bunch of root-like processes hangs from one side, and the extremities of these are seen to ramify in delicate films through the living tissues of the crab. This simple organism is known to the naturalist as a Sacculina; and though a full-grown animal, it consists of no more parts than those just named. Not a trace of structure is to be detected within this rude and all but inanimate frame; it possesses neither legs, nor eyes, nor mouth, nor throat, nor stomach, nor any other organs, external or internal. This Sacculina is a typical parasite. By means of its twining and theftuous roots it imbibes automatically its nourishment ready-prepared from the body of the crab. It boards indeed entirely at the expense of its host, who supplies it liberally with food and shelter and everything else it wants. So far as the result to itself is concerned this arrangement may seem at first sight satisfactory enough; but when we inquire into the life history of this small creature we unearth a career of degeneracy all but unparalleled in nature.

The most certain clue to what nature meant any animal to become is to be learned from its embryology. Let us, therefore, examine for a moment the earliest positive stage in the development of the Sacculina. When the embryo first makes its appearance it bears not the remotest resemblance to the adult animal. A different name even is given to it by the biologist, who knows it at this period as a Nauplius. This minute organism has an oval body, supplied with six well-jointed feet by means of which it paddles briskly through the water. For a time it leads an active and independent life, industriously securing its own food and escaping enemies by its own gallantry. But soon a change takes place. The hereditary taint of parasitism is in its blood, and it proceeds to adapt itself to the pauper habits of its race. The tiny body first doubles in upon itself, and from the two front limbs elongated filaments protrude. Its four hind limbs entirely disappear, and twelve short-forked swimming organs temporarily take their place. Thus strangely metamorphosed the Sacculina sets out in search of a suitable host, and in an evil hour, by that fate which is always ready to accommodate the transgressor, is thrown into the company of the Hermit-crab. With its two filamentary processes--which afterward develop into the root-like organs--it penetrates the body; the sac-like form is gradually assumed; the whole of the swimming feet drop off--they will never be needed again--and the animal settles down for the rest of its life as a parasite.

One reason which makes a zoologist certain that the Sacculina is a degenerate type is, that in almost all other instances of animals which begin life in the Nauplius-form--and there are several--the Nauplius develops through higher and higher stages, and arrives finally at the high perfection displayed by the shrimp, lobster, crab, and other crustaceans. But instead of rising to its opportunities, the sacculine Nauplius having reached a certain point turned back. It shrunk from the struggle for life, and beginning probably by seeking shelter from its host went on to demand its food; and so falling from bad to worse, became in time an entire dependant.

In the eyes of Nature this was a twofold crime. It was first a disregard of evolution, and second, which is practically the same thing, an evasion of the great law of work. And the revenge of Nature was therefore necessary. It could not help punishing the Sacculina for violated law, and the punishment, according to the strange and noteworthy way in which Nature usually punishes, was meted but by natural processes, carried on within its own organization. Its punishment was simply that it was a Sacculina--that it was a Sacculina when it might have been a Crustacean. Instead of being a free and independent organism high in structure, original in action, vital with energy, it deteriorated into a torpid and all but amorphous sac confined to perpetual imprisonment and doomed to a living death. "Any new set of conditions," says Ray Lankester, "occurring to an animal which render its food and safety very easily attained, seem to lead as a rule to degeneration; just as an active healthy man sometimes degenerates when he becomes suddenly possessed of a fortune; or as Rome degenerated when possessed of the riches of the ancient world. The habit of parasitism clearly acts upon animal organization in this way. Let the parasitic life once be secured, and away go legs, jaws, eyes, and ears; the active, highly-gifted crab, insect or annelid may become a mere sac, absorbing nourishment and laying eggs."[95]

There could be no more impressive illustration than this of what with entire appropriateness one might call "the physiology of backsliding." We fail to appreciate the meaning of spiritual degeneration or detect the terrible nature of the consequences only because they evade the eye of sense. But could we investigate the spirit as a living organism, or study the soul of the backslider on principles of comparative anatomy, we should have a revelation of the organic effects of sin, even of the mere sin of carelessness as to growth and work, which must revolutionize our ideas of practical religion. There is no room for the doubt even that what goes on in the body does not with equal certainty take place in the spirit under the corresponding conditions.

The penalty of backsliding is not something unreal and vague, some unknown quantity which may be measured out to us disproportionately, or which perchance, since God is good, we may altogether evade. The consequences are already marked within the structure of the soul. So to speak, they are physiological. The thing affected by our indifference or by our indulgence is not the book of final judgment but the present fabric of the soul. The punishment of degeneration is simply degeneration--the loss of functions, the decay of organs, the atrophy of the spiritual nature. It is well known that the recovery of the backslider is one of the hardest problems in spiritual work. To reinvigorate an old organ seems more difficult and hopeless than to develop a new one; and the backslider's terrible lot is to have to retrace with enfeebled feet each step of the way along which he strayed; to make up inch by inch the lee-way he has lost, carrying with him a dead-weight of acquired reluctance, and scarce knowing whether to be stimulated or discouraged by the oppressive memory of the previous fall.

We are not, however, to discuss at present the physiology of backsliding. Nor need we point out at greater length that parasitism is always and indissolubly accompanied by degeneration. We wish rather to examine one or two leading tendencies of the modern religious life which directly or indirectly induce the parasitic habit and bring upon thousands of unsuspecting victims such secret and appalling penalties as have been named.

Two main causes are known to the biologist as tending to induce the parasitic habit. These are, first, the temptation to secure safety without the vital exercise of faculties, and, second, the disposition to find food without earning it. The first, which we have formally considered, is probably the preliminary stage in most cases. The animal, seeking shelter, finds unexpectedly that it can also thereby gain a certain measure of food. Compelled in the first instance, perhaps by stress of circumstances, to rob its host of a meal or perish, it gradually acquires the habit of drawing all its supplies from the same source, and thus becomes in time a confirmed parasite. Whatever be its origin, however, it is certain that the main evil of parasitism is connected with the further question of food. Mere safety with Nature is a secondary, though by no means an insignificant, consideration. And while the organism forfeits a part of its organization by any method of evading enemies which demands no personal effort, the most entire degeneration of the whole system follows the neglect or abuse of the functions of nutrition.

The direction in which we have to seek the wider application of the subject will now appear. We have to look into those cases in the moral and spiritual sphere in which the functions of nutrition are either neglected or abused. To sustain life, physical, mental, moral, or spiritual, some sort of food is essential. To secure an adequate supply each organism also is provided with special and appropriate faculties. But the final gain to the organism does not depend so much on the actual amount of food procured as on the exercise required to obtain it. In one sense the exercise is only a means to an end, namely, the finding food; but in another and equally real sense, the exercise is the end, the food the means to attain that. Neither is of permanent use without the other, but the correlation between them is so intimate that it were idle to say that one is more necessary than the other. Without food exercise is impossible, but without exercise food is useless.

Thus exercise is in order to food, and food is in order to exercise--in order especially to that further progress and maturity which only ceaseless activity can promote. Now food too easily acquired means food without that accompaniment of discipline which is infinitely more valuable than the food itself. It means the possibility of a life which is a mere existence. It leaves the organism _in statu quo_, undeveloped, immature, low in the scale of organization and with a growing tendency to pass from the state of equilibrium to that of increasing degeneration. What an organism is depends upon what it does; its activities make it. And if the stimulus to the exercise of all the innumerable faculties concerned in nutrition be withdrawn by the conditions and circumstances of life becoming, or being made to become, too easy, there is first an arrest of development, and finally a loss of the parts themselves. If, in short, an organism does nothing, in that relation it is nothing.

We may, therefore, formulate the general principle thus: _Any principle which secures food to the individual without the expenditure of work is injurious, and accompanied by the degeneration and loss of parts._

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