Chapter 2

But we do not only consider in Musick these Materials, as I may call them, of which it is composed; but also the Style and Manner. This diversifies the _Genius_ of the Composer, and produces the most sensible and touching Difference. There is in all Musick the natural difference of Tone and Measure. They are to be found in the most vulgar Compositions of a Jig or an Hornpipe. But it is a full Knowledge of the Force and Power of Sounds, and a judicial Application of them to the several Intentions of Musick, that forms the Style of a _Purcel_ or _Corelli_. This is owing to successive Improvements. The Ear is formed to an elegant Judgment by Degrees. What is harsh and harmonious is discovered and corrected. By many Advantages, some at last come to find out what, in the whole Compass of Sounds, is most soft and touching, most brisk and enlivening, most lofty and elevating. So that whatever the Artist intends, whether to set an Air, or compose a _Te Deum_, he does either, with an equal _Genius_, that is, with equal Propriety and Elegance. Thus long ago,

Timotheus _to his breathing flute, and sounding Lyre, Could swell the Soul to Rage, or kindle soft Desire._ And, _Thus_ David'_s Lyre did_ Saul'_s wild Rage controul, And tune the harsh Disorders of his Soul._

This may direct us to another Cause, from whence a _Genius_ arises: A _Genius_ that is formed and acquired. For the Turn that Education, Company, Business, the Taste of the Age, and above all, Principles of vitious or virtuous Manners, give to a Man's natural Capacities, is what chiefly forms his _Genius_. Thus we say of some, they have a rude unpolish'd _Genius_; of others, they have a fine, polite _Genius_. The manner of applying the natural Powers of the Mind, is what alone may produce the most different and opposite _Genij_. Libertine Principles, and Virtuous Morals, may form the Genius of a _Rake_, from the same natural Capacity, out of which Virtuous Principles might have form'd an _Hero_.

There is certainly in our natural Capacities themselves, a Fitness for some Things, and Unfitness for others. Thus whatever great Capacities a Man may have, if he is naturally timorous, or a Coward, he never can have a Warlike _Genius_. If a Man has not a good Judgment, how great soever his Wit may be, or polite his Manners, he never will have the _Genius_ of a Statesman. Just as strong Sounds and brisk Measures can never touch the softer Passions. Yet as the Art and Skill of the Composer, is required to the _Genius_ of Musick, so is a Knowledge of the Force and Power of the natural Capacity, and a judicious Application of it to the best and most proper Purposes, what forms a _Genius_ for any Thing. This is the effect of Care, Experience and a right Improvement of every Advantage that offers. On this Observation _Horace_ founded his Rules for a Poetical _Genius_.

_Versate diu quid sere recusent Quid valeant humeri._ And, _Ego nec studium sine divite vena, Nec rude quid profit video ingenium._

_To speak my Thoughts, I hardly know What witless Art, or artless Wit can do._

The same Observation in another kind is elegantly described by Mr. _Waller_.

_Great_ Julius _on the Mountains bred, A Flock perhaps, or Herd had led. He that the World subdued, had been But the best Wrestler on the Green. 'Tis Art and Knowledge that draw forth The hidden Seeds of Native Worth. They blow those Sparks, and make 'em rise Into such Flames as touch the Skies._

The High and Martial Spirit of _Casar_ would have inclined and fitted him, to gain the Prize of Wrestling above any Country Sport. But it was the Circumstance of his own Birth and Fortune, the State and Condition of the Commonwealth, and the Concurrence of many other Advantages, which he improv'd with great Care and Application, that made him a finish'd _Genius_, both in Arms and Policy.

There is yet another Thing of Consequence to a true _Genius_ in Musick. A Knowledge of the Compass and peculiar Advantages of each several Instrument. For the same Composition will very differently touch both the Ear and the Mind, as perform'd by a Flute, or Trumpet, an Organ, or a Violin. A difference of which, all discern by the Ear, but which requires a judicious Observation in the Composer. Mr. _Hughes_ has thus express'd their different Powers.

_Let the Trumpet's shrill Voice, And the Drum's thundering Noise Rouse every dull Mortal from Sorrow profound. _And_, Proceed, sweet Charmer of the Ear, Proceed, and through the mellow Flute, The moving Lyre, And Solitary Lute, Melting Airs, soft Joys inspire, Airs for drooping Hope to hear. _And again, _Now, let the sprightly Violin A louder Strain begin: And now, Let the deep mouth'd Organ blow, Swell it high and Sink it low. Hark! how the Treble and the Base In wanton Fuges each other chase, And swift Divisions run their Airy Race. Thro' all the travers'd Scale they fly, In winding Labyrinths of Harmony, By turns They rise and fall, by Turns we live and die._

One might not unfitly compare to this difference of Instruments, the different Make and Constitution of Mens Bodies, with the Influence they have, and the Impression they make on their Minds, Passions and Actions. From hence alone they may know much, how to direct their own proper Capacities, and how they are to suit each Person they are to use, to the most proper Employment. As Mr. _Pope_ Speaks of the Instruments of Musick.

_In a sadly pleasing Strain, Let the warbling Lute complain. Let the loud Trumpet sound, Till the Roofs all around The shrill Echo's rebound. While in more lengthen'd Notes and slow, The deep, majestick, solemn Organs blow._

Harmony, in its most restrain'd Sense, is the apt and agreeable mixture of various Sounds. Such a Composition of them as is fitted to please the Ear. But every thing in a more extended Sense is harmonious, where there is a variety of Things dispos'd and mix'd in such apt and agreeable Manner. Things may indeed be thrown together in a Crowd, without Order or Art. And then every thing appears in Confusion, disagreeable and apt to disgust. But absolute Uniformity will give little more Pleasure than meer Confusion. To be ever harping on one String, though it be touch'd by the most Masterly Hand, will give little more Entertainment to the Ear, than the most confused and discordant variety of Sounds mingled by the Hand of a meer Bungler. To have the Eye for ever fix'd on one beautiful Object, would be apt to abate the Satisfaction, at least in our present State. Variety relieves and refreshes. It is so in the natural World. Hills and Valleys, Woods and Pasture, Seas and Shores, not only diversify the Prospect, but give much more Entertainment to the Eye, that can successively go from one to the other, than any of them could singly do. And could we see into all the Conveniencies of things, how well they are fitted to each other, and the common Purposes of all, we shou'd find that the Diversity is as usefull as it is agreeable.

It is the same also with the World of Mankind. If all had a like Turn or Cast of Mind, and all were bent upon one Business or way of Living, it would spoil much of the present Harmony of the World, and be a manifest Inconvenience to the Publick. Perhaps one Part of Learning, or Method of Business, would be throughly cultivated and improved; but how many others must be neglected, or remain defective? And it would create Jealousy and Uneasiness among themselves. As Men are forc'd to justle in a Crowd. For there would not be sufficient Scope for every one to exert and display himself, nor so much Room for many to excel, when all must do it in one Way. Variety of Inclination and Capacity is an admirable Means of common Benefit. It opens a wide Field for Service to Others, and gives great Advantage to Mens own Improvement.

And it is surprising to consider how great this Diversity is. It is almost as various as that of bodily Features and Complexion. There is no Instance of any kind of Learning or Business; any Thing relating to the Necessity or Delight of Life; not the meanest Office or the hardest Labour, but some or other are found to answer the different Purposes of each. They are carried through all the Difficulties in their several Ways, by the meer Force of a _Genius_: And attempt and achieve that, with an high relish of Pleasure, which would give the greatest Disgust to others and utterly discourage them. This stirs up an useful Emulation, and gives full Scope for every one to show Himself and appear to advantage. And it is certainly for the Beauty and Advantage of the Body. As many Hands employed in different Ways about some noble Building, yet all help either to secure its Strength, or furnish out all the Convenience, or give a State and Grandeur to it.

The Wisdom and Beauty of Providence appear at once in this Variety and Distinction of Powers and Inclinations among Mankind. It is a very wise and a necessary Provision for the common Good, and the Advantage and Pleasure of particular Men. It answers to all the Ends and Occasions of Mankind. They are in this Way made helpful to one another, and capable of serving Themselves, and that without much trouble or fatigue. Business by this Means becomes a Pleasure. The greatest Labours and Cares are easy and entertaining to Him who pursues his _Genius_. Inclination still urges the Man on: Obstacles and Oppositions only sharpen his Appetite, and put Him upon summoning all his Powers, that He may exert Himself to the uttermost, and get over his Difficulties. All the several Arts and Sciences, and all the Improvements made in them from Time to Time; all the different Offices and Employments of humane Life, are owing to this variety of Powers and Inclinations among Men. And is it not obvious to every Eye how much of the Conveniences and Comforts of humane Life spring from these Originals? It is a glorious Display and most convincing Proof of the Interest of Providence in humane Affairs, and the Wisdom of its Conduct, to fit Things in this Manner to their proper Uses and Ends. And so to _sort_ Mankind, and suit their Talents and Inclinations, that all may contribute somewhat to the Publick Good, and hardly one Member of the whole Body be lost in the Reckoning, useless to it self, or unserviceable to the Body. Were it otherwise, what large Tracts of humane Affairs would lie perfectly waste and uncultivated? Whereas now all the Parts of humane Learning and Life lie open to Improvement, and some or other is fitted by Nature, and dispos'd by Inclination, to help towards it.

And as Providence gives the Hint, Men should take it, and follow the Conduct of _Genius_ in the Course of their Studies, and Way of Employment in the World; and in the Education and Disposal of their Children. Men too often in this Case consult their own Humour and Convenience, not the Capacity and Inclination of the Child: And are governed by some or other external Circumstance, or lower Consideration; as, what they shall give with them, or to whom to commit the Care of them, &c. Thus they after contrive unsuitable Marriages, on the single View of worldly Advantage. From this Cause proceed fatal Effects, and many young Men of great Hopes, and good Capacities, miscarry in the after Conduct of Life, and prove useless or mischievous to the World. They turn off from a disagreeable Employment, and run into Idleness and Extravagance. If People better consider'd the peculiar _Genius_ or proper Talents of their Children, and took their Measures of Treatment and Disposal thence, we should certainly find answerable Improvements and lasting good Effects. The several Kinds of Learning and Business would come to be more advanced, and the Lives of Men become more useful and significant to the World.

I have known a large Family of Children, with so remarkable a Diversity of _Genius_, as to be a little Epitome of Mankind. Some studious and thoughtful, and naturally inclin'd to _Books_ and _Learning_; Others diligent and ambitious, and disposed to _Business_ and rising in the World. Some bold and enterprizing, and loved nothing so well as the _Camp_ and the _Field_; or so daring and unconfined, that nothing would satisfy but _going_ to _Sea_ and visiting Foreign Parts. Some have been gay and airy, Others solid and retired. Some curious and Observers of other Men; Others open and careless. In short, their Capacities have been as various as their Natural Tempers or Moral Dispositions.

Now what a Blunder would be committed in the Education of such a Family, if, with this different Turn of Mind in the Children, there should be no difference made in the Management of them, or their Disposal in the World. If all should be put into one Way of Life, or brought up to one Business. Or if in the Choice of Employment for Them, their several Biass and Capacity be not consulted, but the roving _Genius_ mew'd up in a Closet, and confounded among Books: And the studious and thoughtful _Genius_ sent to wander about the World, and be perfectly scattered and dissipated, for want of proper Application and closer Confinement. Whereas, one such a Family wisely educated, and dispos'd in the World, would prove an extensive Blessing to Mankind, and appear with a distinguished Glory; was the proper _Genius_ of every Child first cultivated, and he then put into a Way of Life that would suit his Taste.

_Genius_ is a part of natural Constitution, not acquir'd, but born with us. Yet it is capable of Cultivation and Improvement. It has been a common Question, whether a Man be born a Poet or made one? but both must concur. Nature and Art must contribute their Shares to compleat the Character. Limbs alone will not make a Dancer, or a Wrestler. Nor will _Genius_ alone make a good Poet; nor the meer Strength of natural Abilities make a considerable Artist of any kind. Good Rules, and these reduc'd to Practice, are necessary to this End. And Use and Exercise in this, as well as in all other Cases, are a second Nature. And, oftentimes, the second Nature makes a prodigious Improvement of the Force and Vigour of the first.

It has been long ago determined by the great Masters of Letters, that good Sense is the chief Qualification of a good Writer.

_Scribendi certe sapere est & Principium & Fons._

Horat.

Yet the best natural Parts in the World are capable of much Improvement by a due Cultivation.

_Doctrina sed vim promovet insitam, Rectique cultus Pectora roborant._

Horat.

The Spectator's golden Scales, let down from Heaven to discover the true Weight and Value of Things, expresses this Matter in a Way which at once shews, a _Genius_, and its Cultivation. "There is a Saying among the _Scots_, that an Ounce of Mother-Wit, is worth a Pound of Clergy. I was sensible of the Truth of this Saying, when I saw the difference between the Weight of natural Parts and that of Learning. I observ'd that it was an hundred Times heavier than before, when I put Learning into the same Scale with it."

It has been observ'd, of an _English_ Author, that he would be all _Genius_. He would reap the Fruits of Art, but without the Study and Pains of it. The _Limæ Labor_ is what he cannot easily digest. We have as many Instances of Originals, this way, as any Nation can produce. Men, who without the help of Learning, by the meer Force of natural Ability, have produced Works which were the Delight of their own Times, and have been the Wonder of Posterity. It has been a Question, whether Learning would have improved or spoiled them. There appears somewhat so nobly Wild and Extravagant in these great _Genij_, as charms infinitely more, than all the Turn and Polishing which enters into the _French Bel Esprit_, or the _Genius_ improved by Reading and Conversation.

But tho' this will hold in some very rare Instances, it must be much for its Advantage in ordinary Cases, that a _Genius_ should be diligently and carefully cultivated. In order to this, it should be early watched and observ'd. And this is a matter that requires deep Insight into Humane Nature. It is not so easy as many imagine, to pronounce what the proper _Genius_ of a Youth is. Every one who will be fiddling, has not presently a _Genius_ for Musick. The Idle Boy draws Birds and Men, when he should be getting his Lesson or writing his Copy; _This Boy_, says the Father, _must be a_ Painter; when alas! this is no more the Boy's _Genius_ than the _Parhelion_ is the true Sun. But those who have the Care of Children, should take some Pains to know what their true _Genius_ is. For here the Foundation must be laid for improving it. If a Mistake be made here, the Man sets out wrong, and every Step he takes carries him so much farther from Home.

The true _Genius_ being discovered, it must be supplied with Matter to work upon, and employ it self. This is Fuel for the Fire. And the fitting a _Genius_ with proper Materials, is putting one into the Way of going through the World with Wind and Tide. The whole Force of the Mind is applied to its proper Use. And the Man exerts all his Strength, because he follows Inclination, and gives himself up to the proper Conduct of his _Genius_. This is the right way to excel. The Man will naturally rise to his utmost Height, when he is directed to an Employment that at once fits his Abilities, and agrees with his Taste.

Care must also be taken, that a _Genius_ be not overstrain'd. Our Powers are limited. None can carry beyond their certain Weight. Whilst we follow Inclination, and keep within the Bounds of our Power, we act with Ease and Pleasure. If we strain beyond our Power, we crack the Sinews, and after two or three vain Efforts, our Strength fails, and our Spirits are jaded. It wou'd be of mighty Advantage towards improving a _Genius_, to make its Employment, as much as possible, a Delight and Diversion, especially to young Minds. A Man toils at a Task, and finds his Spirits flag, and his Force abate, e'er he has gone half thro'; whereas he can put forth twice the Strength, and complain of no Fatigue, in following his Pleasures. Of so much Advantage is it to make Business a Pleasure, if possible, and engage the Mind in it out of Choice. It naturally reluctates against Constraint, and is most unwilling to go on when it knows it _must_. But if it be left to its own Choice, to follow Inclination and pursue its Pleasure, it goes on without any Rubs, and rids twice the Ground, without being half so much tired.

Exercise is also very necessary to improve a _Genius_. It not only shines the more, by exerting it self, but, like the Limbs of an Humane Body, gathers Strength by frequent and vigorous Use, and becomes more pliable and ready for Action. There must indeed sometimes be a Relaxation. Our Minds will not at present bear to be continually bent, and in perpetual Exercise. But our Faculties manifestly grow by using them. The more we exert our selves, if we do not overstrain our Powers, the greater Readiness and Ability we acquire for future Action. A _Genius_, in order to be much improv'd, should be well workt, and kept in close Application to its proper Pursuit.

All the Foreign Help must be procured, that can be had, towards this Improvement. The Instruction and Example of such as excell in that particular way, to which a Man's Mind is turned, is of vast Use. A good Master in the Mechanical Arts, and careful Observation of the nicest and most dextrous Workmen, will help a _Genius_ of this sort. A good Tutor in the Sciences, and free Conversation with such as have made great Proficiency in them, must vastly improve the more liberal _Genius_. Reading, and careful Reflection on what a Man reads, will still add to its Force, and carry the Improvement higher. Reading furnishes Matter, Reflexion digests it, and makes it our own; as the Flesh and Blood which are made out of the Food we eat. And Prudence and the Knowledge of the World, must direct us how to employ our _Genius_, and on all occasions make the best Use of it. What will the most exalted _Genius_ signify, if the World reaps no Advantage from it? He who is possess'd of it, may make it turn to Account to himself, and have much Pleasure and Satisfaction from it; but it is a very poor Business, if it serves no other Purpose, than to supply Matter for such private and narrow Satisfaction. It is certainly the Intention of Providence, that a good _Genius_ should be a publick Benefit; and to wrap up such a Talent in a Napkin, and bury it in the Earth, is at once to be unfaithful to God, and defraud Mankind.

Those who have such a Trust put into their Hands, should be very careful that they do not abuse it, nor squander it away. The best _Genius_ may be spoiled. It suffers by nothing more, than by neglecting it, and by an Habit of Sloth and Inactivity. By Disuse, it contracts [J]Rust, or a Stiffness which is not easily to be worn off. Even the sprightly and penetrating, have, thro' this neglect, sunk down to the Rank of the dull and stupid. Some Men have given very promising Specimens in their early Days, that they could think well themselves; but, whether from a pusillanimous Modesty, or a lazy Temper at first, I know not; they have by Degrees contracted such an Habit of Filching and Plagiary, as to lose their Capacity at length for one Original Thought. Some Writers indeed, as well as Practitioners in other Arts, seem only born to copy; but it is Pity those, who have a Stock of their own, should so entirely lose it by Disuse, as to be reduc'd to a Necessity, when they must appear in Publick, to borrow from others.

[J] Otium ingera rubig. [Transcriber's Note: "rubig" not readable, may be the word for rust or stiffness.]

Men should guard against this Mischief with great Care. A _Genius_ once squandered away by neglect, is not easily to be recovered. _Tacitus_ assigns a very proper Reason for this. "[K]Such is the Nature, saith he, of Humane Infirmity, that Remedies cannot be applied, as quick as Mischiefs may be suffered; and as the Body must grow up by slow Degrees, but is presently destroyed; so you may stifle a _Genius_ much more easily than you can recover it. For you'll soon relish Ease and Inactivity, and be in Love with Sloth, which was once your Aversion." This can hardly fail of raining the best Capacity, especially, if from a neglect of severer Business, Men run into a Dissolution of Manners, which is the too common Consequence. The greatest Minds have thus been often wholly enervated, and the best Parts buried in utter Obscurity.

[K] Natura infirmitatis humanae, tadiora sunt remedia quam mala; & ut corpora lente augescunt, cito extinguuntur, sic ingenia studiaque oppresseris, facilius quam revocaveris; subit quippe ipsius inertiae dulcedo, et invisa primo desidia postremo amatur. Tacit. Vit. Agricol. c. 3.