"Dictamnum genetrix Cretaea carpit ab Ida, Puberibus caulem foliis et flore camantem Purpureo; non illa feris incognita capris Gramina, cum tergo volucres haesere sagittae."
So that it was no marvel (the manner of antiquity being to consecrate inventors) that the Egyptians had so few human idols in their temples, but almost all brute:
"Omnigenumque Deum monstra, et latrator Anubis, Contra Neptunum, et Venerem, contraque Minervam, &c."
And if you like better the tradition of the Grecians, and ascribe the first inventions to men, yet you will rather believe that Prometheus first stroke the flints, and marvelled at the spark, than that when he first stroke the flints he expected the spark; and therefore we see the West Indian Prometheus had no intelligence with the European, because of the rareness with them of flint, that gave the first occasion. So as it should seem, that hitherto men are rather beholden to a wild goat for surgery, or to a nightingale for music, or to the ibis for some part of physic, or to the pot-lid that flew open for artillery, or generally to chance or anything else than to logic for the invention of arts and sciences. Neither is the form of invention which Virgil describeth much other:
"Ut varias usus meditande extunderet artes Paulatim."
For if you observe the words well, it is no other method than that which brute beasts are capable of, and do put in ure; which is a perpetual intending or practising some one thing, urged and imposed by an absolute necessity of conservation of being. For so Cicero saith very truly, Usus uni rei deditus et naturam et artem saepe vincit. And therefore if it be said of men,
"Labor omnia vincit Improbus, et duris urgens in rebus egestas,"
it is likewise said of beasts, Quis psittaco docuit suum ?a??e? Who taught the raven in a drought to throw pebbles into a hollow tree, where she spied water, that the water might rise so as she might come to it? Who taught the bee to sail through such a vast sea or air, and to find the way from a field in a flower a great way off to her hive? Who taught the ant to bite every grain of corn that she burieth in her hill, lest it should take root and grow? Add then the word extundere, which importeth the extreme difficulty, and the word paulatim, which importeth the extreme slowness, and we are where we were, even amongst the Egyptians' gods; there being little left to the faculty of reason, and nothing to the duty or art, for matter of invention.
(3) Secondly, the induction which the logicians speak of, and which seemeth familiar with Plato, whereby the principles of sciences may be pretended to be invented, and so the middle propositions by derivation from the principles; their form of induction, I say, is utterly vicious and incompetent; wherein their error is the fouler, because it is the duty of art to perfect and exalt nature; but they contrariwise have wronged, abused, and traduced nature. For he that shall attentively observe how the mind doth gather this excellent dew of knowledge, like unto that which the poet speaketh of, Aerei mellis caelestia dona, distilling and contriving it out of particulars natural and artificial, as the flowers of the field and garden, shall find that the mind of herself by nature doth manage and act an induction much better than they describe it. For to conclude upon an enumeration of particulars, without instance contradictory, is no conclusion, but a conjecture; for who can assure (in many subjects) upon those particulars which appear of a side, that there are not other on the contrary side which appear not? As if Samuel should have rested upon those sons of Jesse which were brought before him, and failed of David which was in the field. And this form (to say truth), is so gross, as it had not been possible for wits so subtle as have managed these things to have offered it to the world, but that they hasted to their theories and dogmaticals, and were imperious and scornful toward particulars; which their manner was to use but as lictores and viatores, for sergeants and whifflers, ad summovendam turbam, to make way and make room for their opinions, rather than in their true use and service. Certainly it is a thing may touch a man with a religious wonder, to see how the footsteps of seducement are the very same in divine and human truth; for, as in divine truth man cannot endure to become as a child, so in human, they reputed the attending the inductions (whereof we speak), as if it were a second infancy or childhood.