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Page 5
OF
GENIUS.
It is a Matter of common Observation, that there is a vast
Variety in the Bent of Mens Minds. Some have a Taste of one Way
of Living, some of another; some have a Turn for one kind of
Employment, others for what is quite different. Whether this be
from the Constitution of the Mind itself, as some Soils are more
apt to produce some Plants and Herbs than others; or from the
Laws of Union between the Body and Mind, as some Climates are
more kindly to nurse particular Vegetables than others; or from
the immediate Impulse of that Power which governs the World, is
not so easy to determine.
We ascribe this to a difference of _Genius_ amongst Men. _Genius_
was a Deity worshipped by the Ancient Idolaters: Sometimes as the
God of _Nature_; sometimes as the God of a particular _City_ or
_Country_, or _Fountain_, or _Wood_, or the like; sometimes as
the Guardian and Director of a _single Person._
Exuitur, _Geniumq; meum_ prostratus adorat.
Propert. _l_. 4. _El._ 9 V. 43.
The Heathens had a Notion, that every Man upon his Birth was
given up to the[A] Conduct of some invisible Being, who was to
form his Mind, and govern and direct his Life. This _Being_ the
_Greeks_ called[B] [Greek: Daim�n or Daimonion]; the _Latins,
Genius_. Some of them suppos'd a[D] Pair of _Genij_ were to
attend every _Man_ from his Birth; one Good, always putting him
on the Practice of Virtue; the other Bad, prompting him to a
vicious Behaviour; and according as their several Suggestions
were most attended to, the Man became either Virtuous or Vicious
in his Inclinations: And from this Influence, which the _Genius_
was suppos'd to have towards forming the Mind, the Word was by
degrees made to stand for the Inclination itself. Hence[E]
_indulgere Genio_ with the _Latins_ signifies, to give Scope to
Inclination, and more commonly to what is none of the best. On
the other Hand, [F]_Defraudare Genium_, signifies to deny Nature
what it craves.
[A] _Ferunt Theologi, in lucem editis Hominibus cunctis, Salva
firmitate fatali, bujusmodi quedam, velut actus vectura, numina
Sociari: Admodum tamen paucissimis visa, quos multiplices
auxere virtutes. Idque & Oracula & Autores docuerunt praclari_.
Ammian Marcel Lib. 21.
[B] [Greek: Hapanti Daim�n andri symparistatai
Euthys genomen� mystag�gos tou biou. Menan]
[C] Scit Genius Natale comes, qui temperat Astrum, Nature Deus
Humana. Horat. [Transcriber's Note: This footnote is not seen
in the text.]
[D] _Volunt unicuique Genium appositum Damonem benum & malum,
hoc est rationem qua ad meliora semper boriatur, & libidinem
qua ad pejora, hic est Larva & Genius malus, ille bonus Genius
& Lar._ Serv. in Virgil, Lib. 6. v. 743.
[E] _Indulge Genio: carpamus dulcia_. Pers. Sat. 5.
[F] _Suum defraudans Genium._ Terent. Phorm. Act 1.
But a _Genius_ in common Acceptation amongst _us_, doth not
barely answer to this Sense. The _Pondus Anim�_ is to be taken
into its Meaning, as well as the bare Inclination; as Gravitation
in a Body (to which this bears great Resemblance) doth not barely
imply a determination of its Motion towards a certain Center, but
the _Vis_ or Force with which it is carried forward; and so the
_English_ Word _Genius_, answers to the same _Latin_ Word, and
_Ingenium_ together. [G]_Ingenium_ is the _Vis ingenita_, the
natural Force or Power with which every Being is indued; and
this, together with the particular Inclination of the Mind,
towards any Business, or Study, or Way of Life, is what we mean
by a _Genius_. Both are necessary to make a Man shine in any
Station or Employment. Nothing considerable can be done against
the Grain, or as the _Latins_ express it, _invita Minerva_, in
spite of Power and Inclination, "Forc'd Studies, says[H]
_Seneca_, will never answer: The Labour is in vain where Nature
recoils." Indeed, where the Inclination towards any Thing is
strong, Diligence and Application will in a great Measure supply
the Defect of natural Abilities: But then only is in a finish'd
_Genius_, when with a strong Inclination there is a due
Proportion of Force and Vigour in the Mind to pursue it.
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