href="@public@vhost@g@gutenberg@html@files@15870@[email protected]#FNanchor_G_7" class="pginternal" tag="{http://www.w3.org/1999/xhtml}a">[G] Ingenium quasi intus genitum.

There is a vast Variety of these Inclinations among Mankind. Some there are who have no bent to Business at all; but, if they could indulge Inclination, would doze out Life in perpetual Sloth and Inactivity: Others can't be altogether Idle, but incline only to trifling and useless Employments, or such as are altogether out of Character. Both these sorts of Men are properly good for nothing: They just live, and help to[I] consume the Products of the Earth, but answer no valuable End of Living, out of Inclination I mean; Providence and good Government have sometimes made them serviceable against it.

The better, and in Truth only valuable, Part of Mankind, have a Turn for one sort of Business or other, but with great variety of Taste. Some are addicted to deep Thought and Contemplation: Some to the abstracted Speculations of Metaphysicks; some to the evident Demonstrations of the Mathematicks; some to the History of Nature, built upon true Narration, or accurate Observations and Experiments: Some to the Invention of Hypotheses, to solve the various Phenomena. Some affect the study of Languages, Criticism, Oratory, Poetry, and such like Studies. Some have a Taste for Musick, some for History and those Sciences which must help to Accuracy in it: Some have Heads turned for Politicks, and others for Wars. Some few there are of such quick and strong Faculties, as to grasp at every thing, and who have made a very eminent Figure in several Professions at once. We have known in our Days the same Men learned in the Laws, acute Philosophers, and deep Divines: We have known others at once eloquent Orators, brave Soldiers, and finished Statesmen. But these Instances are rare.

The more general Inclination among Men is to some Mechanical Business. Of this there is most general Use for the Purposes of Human Life, and it needs most Hands to carry it on. The bulk of Mankind seem turned for some or other of these Employments, and make them their Choice; and were not such a multiplicity of Hands engaged in them, great part of the Conveniencies of Human Life would be wanting. But even the Multitude of these Employments leaves room for great variety of Inclinations, and for different Genij, to display and exert themselves.

This is an admirable and wise Provision to answer every End and Occasion of Mankind, for a sure and harmonious Concurrence of Mens Actions to all the necessary and useful Affairs of the World. When in very different Ways, but with equal Pleasure and Application, they contribute to the Order and Service of the whole. Mr. Dryden has given an Hint, how we may form a beautiful and pleasing Idea of this from the Powers of Musick, that arise from the Variety and artful Composition of Sounds.

From Harmony, from Heavenly Harmony,
This Universal Frame began.
From Harmony to Harmony,
Thro' all the Compass of the Notes it ran,
The Diapasm closing full in Man.

There seems to be a wonderful Likeness in the natural Make of Mens Minds to the various Tones and Measures of Sounds; and in their Inclinations and most pleasing Tastes to the several Styles and Manners of Musick. Something there is in the Mind, of alike Composition, that is easily touch'd by the kindred Harmony of Musick,

For Man may justly tuneful Strains admire,
His Soul is Musick, and his Breast a Lyre.

We have all the Materials of Musick in the Tones and Measure. For the infinite Variety Composition admits of, can be nothing else, but higher or lower Tones, stronger or softer Sounds, with a slower or swifter Motion. The Artist, by an harmonious Mixture of these, makes the Musick either strong and martial, brisk and airy, grave and solemn, or soft and moving.

There seems to be in Man a Composition of natural Powers and Capacities, not unlike to these. From hence I would take the first Original of their distinguishing Genij. The Words by which they are usually explain'd, have a manifest Allusion hereto. Thus we say of some Men, they have a brisk and airy Genius; of others, they have a strong and active Genius, a quick and lively Spirit, a grave and solemn Temper, and the like. The different readiness of Apprehension, strength of Judgment, vivacity of Fancy and Imagination, with a more or less active Disposition, and the several Mixtures of which these Powers are capable, are sufficient to explain this. They may shew us how some have a particular Genius for Wit and Humour, others for Thought and Speculation. Whence it is, some love a constant and persevering Application to whatever they undertake; and others are continually jumping from one Thing to another, without finishing any thing at all.

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 didSaul'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