has a different set of ethical values from theirs, and has energy enough to give effect to this extra vision and its valuations in whatever manner best suits his or her specific talents.

Here is brought out the tendency to heterodoxy which characterizes genius and is the source of much of its difficulty. Shaw dwells upon these difficulties in saying:

But it is not so easy for mental giants who neither hate nor intend to injure their fellows to realize that nevertheless their fellows hate mental giants and would like to destroy them, not only enviously because the juxtaposition of a superior wounds their vanity, but quite honestly because it frightens them. Fear will drive men to any extreme; and the fear inspired by a superior being is a mystery which cannot be reasoned away. Being immeasurable it is unbearable when there is no presumption or guarantee of its benevolence and moral responsibility; in other words, when it has official status.

This is the same trend of thought which Mill (11) follows in his Essay on Liberty, noting the originality that characterizes genius and the troubles that result from it, and insisting upon freedom for genius in the interests of the general welfare.

It would not be denied by anybody that originality is a valuable element in human affairs. There is always need of persons not only to discover new truths, and point out when what were once truths are true no longer, but also to commence new practices, and set the example of more enlightened conduct, and better taste and sense in human life. . . . It is true that this benefit is not capable of being rendered by everybody alike; there are but few persons in comparison with the whole of mankind, whose experiments, if adopted by others, would be likely to be any improvement on established practice. But these few are the salt of the earth; without them, human life would become a stagnant pool. . . . Persons of genius, it is true, are and are always likely to be, a small minority; but in order to have them, it is necessary to preserve the soil in which they grow. Genius can only breathe freely in an atmosphere of freedom. Persons of genius are, ex vi termini, more individual than any other people . . . less capable, consequently, of fitting themselves, without hurtful compression, into any of the small number of moulds which society provides in order to save its members the trouble of forming their own character. If from timidity they consent to be forced into one of these moulds, and to let that part of themselves which cannot expand under the pressure remain unexpanded, society will be little better for their genius. If they are of strong character, and break their fetters, they become a mark for the society which has not succeeded in reducing them to common-place, to point with solemn warning as "wild," "erratic," and the like; much as if one should complain of the Niagara River for not flowing smoothly between its banks like a Dutch canal.

Mill says further:

I insist thus emphatically on the importance of genius, and the necessity of allowing it to unfold itself freely both in thought and in practice, being well aware that no one will deny the position in theory, but knowing also that almost everyone, in reality, is totally indifferent to it.

Mill, indeed, had much to say about the conditions under which the exceptional individual contributes to social change and progress, which bears immediately upon the education of highly exceptional children.

Bearing further upon the persecution to which genius is often subject as a penalty for nonconformity, Havelock Ellis (5) after studying a large number of British men of genius says:

It is practically impossible to estimate the amount of persecution to which this group of preëminent persons has been subjected, for it has shown itself in innumerable forms, and varies between a mere passive refusal to have anything to do with them or their work and the active infliction of physical torture and death. There is, however, at least one form of persecution, very definite in character, which it is easy to estimate, since the national biographers have probably in few cases passed over it. I refer to imprisonment. I find that at least 160, or over 16 per cent, of our 975 eminent men were imprisoned, once or oftener, for periods of varying length, while many others only escaped imprisonment by voluntary exile.

This is a conclusion reached by one investigating the condition of genius among what are probably the most liberal people in the world—the British, a nation of protestants.

Another condition of genius frequently alleged is that of personal isolation. Shaw makes Saint Joan say, "I was always alone." Schopenhauer (14) says: "It is often the case that a great mind prefers soliloquy to the dialogue he may have in the world." Hirsch (7) dwells at some length upon isolation:

The genius is constantly forced to solitude, for he early learns from experience that his kind can expect no reciprocation of their generous feelings. . . . Solitude can best be defined as the state in which friends are lacking or absent, rather than as the opposite of sociability. . . . Solitude is but a refuge of genius, not its goal. Time after time one detects, from the lives or writings of genius, that solitude is not its destiny but only a retreat; not the normal fruition of its being, but an empty harbor sheltering it from the tortures, griefs, and calumnies of the world. . . . It is a grievous error to credit the genius with an innate inclination to shun men. But in his youth he learns by experience that solitude is preferable to suffocation, stupefaction, or surrender.

Alger (1) sees isolation as a necessary corollary of the insistence upon perfection and accuracy which characterizes genius:

A passion for perfection will make its subject solitary as nothing else can. At every step he leaves a group behind. And when, at last, he reaches the goal, alas, where are his early comrades?

These references to the early experience of the genius in meeting the uncordial response of the world as constituted, with its resultant tendency to isolation, connect themselves with an account found in the Apocryphal New Testament, in a portion called the Hebrew Gospels.

And Joseph, seeing that the child was vigorous in mind and body, again resolved that he should not remain ignorant of the letters, and took him away, and handed him over to another teacher. And the teacher said to Joseph: I shall teach him the Greek letters, and then Hebrew. He wrote out the alphabet and began to teaching him in an imperious tone, saying: Say Alpha. And he gave him his attention for a long time and he made no answer, but was silent. And he said to him: If thou art really a teacher, tell me the power of the Alpha and I will tell thee the power of the Beta. And the teacher was enraged at this, and struck him.

SPECULATION AND COMMENT CONCERNING GENIUS

The ecology of genius has evoked speculation and comment.
Thus Churchill (3) says:

Mountain regions discourage the budding of genius because they are areas of isolation, confinement, remote from the great