GENIUS.


The Cartesian Categories are contain'd in these two
Verses,

Mens, mensura, quies, motus, positura, Figura, Sunt,
cum materia, cunctarum Exordia rerum.



The Spiritual Nature, Mens, is at the head of All. It
ought to be look'd on here, as a Transcendent Nature,
quæ vagatur per omnes Categorias.

Bayle's Diction. on the Heathen Doctrine of
many Genij. See CAINITES.



LONDON:

Printed for EM. MATTHEWS at the Bible
in Pater-Noster-Row; J. ROBERTS, in
Warwick-Lane; J. HARRISON, under the
Royal Exchange; and A. DODD, without
Temple-Bar. MDCCXIX.

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] Δαιμων or Δαιμονιον 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.

But a Genius in common Acceptation amongst us, doth not barely answer to this Sense. The Pondus Animæ 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.