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To pass from theological, and philosophical truth, to the truth of civil business; it will be acknowledged, even by those that practise it not, that clear, and round dealing, is the honor of man's nature; and that mixture of falsehoods, is like alloy in coin of gold and silver, which may make the metal work the better, but it embaseth it. For these winding, and crooked courses, are the goings of the serpent; which goeth basely upon the belly, and not upon the feet. There is no vice, that doth so cover a man with shame, as to be found false and perfidious. And therefore Montaigne saith prettily, when he inquired the reason, why the word of the lie should be such a disgrace, and such an odious charge? Saith he, If it be well weighed, to say that a man lieth, is as much to say, as that he is brave towards God, and a coward towards men. For a lie faces God, and shrinks from man. Surely the wickedness of falsehood, and breach of faith, cannot possibly be so highly expressed, as in that it shall be the last peal, to call the judgments of God upon the generations of men; it being foretold, that when Christ cometh, he shall not find faith upon the earth.

We will add this in general, touching the affection of envy; that of all other affections, it is the most importune and continual. For of other affections, there is occasion given, but now and then; and therefore it was well said, Invidia festos dies non agit: for it is ever working upon some or other. And it is also noted, that love and envy do make a man pine, which other affections do not, because they are not so continual. It is also the vilest affection, and the most depraved; for which cause it is the proper attribute of the devil, who is called, the envious man, that soweth tares amongst the wheat by night; as it always cometh to pass, that envy worketh subtilly, and in the dark, and to the prejudice of good things, such as is the wheat.

This illustration is entirely apt, the only difference between the two cases consisting in the fact that the variation in the flower is not a useful, but a disadvantageous one, which can only be preserved by artificial selection on the part of the gardener, while the transformations that have taken place parallel with the sterility of the ants are useful, since they procure for the colony an advantage in the struggle for existence, and they are therefore preserved by natural selection. Even the sterility itself in this case is not disadvantageous, since the fertility of the true females has at the same time considerably increased. We may therefore regard the sterile forms of ants, which have gradually been adapted in several directions to varying functions, _as a certain proof_ that selection really takes place in the germ-cells of the fathers and mothers of the workers, and that _special complexes of primordia_ (_ids_) are present in the workers and in the males and females, and these complexes contain the primordia of the individual parts (_determinants_). But since all living entities vary, the determinants must also vary, now in a favourable, now in an unfavourable direction. If a female produces eggs, which contain favourably varying determinants in the worker-ids, then these eggs will give rise to workers modified in the favourable direction, and if this happens with many females, the colony concerned will contain a better kind of worker than other colonies.

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