[Footnote A: It is more dangerous to define than to describe: a dry definition excludes so much, an ardent description at once appeals to our sympathies. How much more comprehensible our great critic becomes when he nobly describes genius, "as the power of mind that collects, combines, amplifies, and animates; the energy without which judgment is cold, and knowledge is inert!" And it is this POWER OF MIND, this primary faculty and native aptitude, which we deem may exist separately from education and habit, since these are often found unaccompanied by genius.]
Such theorists deduce the faculty called genius from a variety of exterior or secondary causes: zealously rejecting the notion that genius may originate in constitutional dispositions, and be only a mode of the individual's existence, they deny that minds are differently constituted. Habit and education, being more palpable and visible in their operations, and progressive in the development of the intellectual faculties, have been imagined fully sufficient to make the creative faculty a subject of acquirement.
But when these theorists had discovered the curious fact, that we have owed to accident several men of genius, and when they laid open some sources which influenced genius in its progress, they did not go one step further, they did not inquire whether such sources and such accidents had ever supplied the want of genius in the individual. Effects were here again mistaken for causes. Could Spenser have kindled a poet in Cowley, Richardson a painter in Reynolds, and Descartes a metaphysician in Malebranche, if those master-minds, pointed out as having been such from accident, had not first received the indelible mint-stamp struck by the hand of Nature, and which, to give it a name, we may be allowed to call the predisposition of genius? The accidents so triumphantly held forth, which are imagined to have created the genius of these men, have occurred to a thousand who have run the same career; but how does it happen that the multitude remain a multitude, and the man of genius arrives alone at the goal?
This theory, which long dazzled its beholders, was in time found to stand in contradiction with itself, and perpetually with their own experience. Reynolds pared down his decision in the progress of his lectures, often wavered, often altered, and grew more confused as he lived longer to look about him.[A] The infirm votaries of the new philosophy, with all their sources of genius open before them, went on multiplying mediocrity, while inherent genius, true to nature, still continued rare in its solitary independence.
[Footnote A: I transcribe the last opinions of Mr. Edgeworth. "As to original genius, and the effect of education in forming taste or directing talent, the last revisal of his opinions was given by himself, in the introduction to the second edition of 'Professional Education.' He was strengthened in his belief, that many of the great differences of intellect which appear in men, depend more upon the early cultivating the habit of attention than upon any disparity between the powers of one individual and another. Perhaps, he latterly allowed that there is more difference than he had formerly admitted between the natural powers of different persons; but not so great as is generally supposed."—Edgeworth's Memoirs, ii. 388.]
Others have strenuously denied that we are born with any peculiar species of mind, and resolve the mysterious problem into capacity, of which men only differ in the degree. They can perceive no distinction between the poetical and the mathematical genius; and they conclude that a man of genius, possessing a general capacity, may become whatever he chooses, but is determined by his first acquired habit to be what he is.[A]
In substituting the term capacity for that of genius, the origin or nature remains equally occult. How is it acquired, or how is it inherent? To assert that any man of genius may become what he wills, those most fervently protest against who feel that the character of genius is such that it cannot be other than it is; that there is an identity of minds, and that there exists an interior conformity as marked and as perfect as the exterior physiognomy. A Scotch metaphysician has recently declared that "Locke or Newton might have been as eminent poets as Homer or Milton, had they given themselves early to the study of poetry." It is well to know how far this taste will go. We believe that had these philosophers obstinately, against nature, persisted in the attempt, as some have unluckily for themselves, we should have lost two great philosophers, and have obtained two supernumerary poets.[B]
It would be more useful to discover another source of genius for philosophers and poets, less fallible than the gratuitous assumptions of these theorists. An adequate origin for peculiar qualities in the mind may be found in that constitutional or secret propensity which adapts some for particular pursuits, and forms the predisposition of genius.
[Footnote A: Johnson once asserted, that "the supposition of one man having more imagination, another more judgment, is not true; it is only one man has more mind than another. He who has vigour may walk to the east as well as the west, if he happens to turn his head that way." Godwin was persuaded that all genius is a mere acquisition, for he hints at "infusing it," and making it a thing "heritable." A reversion which has been missed by the many respectable dunces who have been sons of men of genius.]
[Footnote B: This very Scotch metaphysician, at the instant he lays down this postulate, acknowledges that "Dr. Beattie had talents for a poet, but apparently not for a philosopher." It is amusing to learn another result of his ungenial metaphysics. This sage demonstrates and concludes in these words, "It will therefore be found, with little exception, that a great poet is but an ordinary genius." Let this sturdy Scotch metaphysician never approach Pegasus—he has to fear, not his wings, but his heels. If some have written on genius with a great deal too much, others have written without any.]
Not that we are bound to demonstrate what our adversaries have failed in proving; we may still remain ignorant of the nature of genius, and yet be convinced that they have not revealed it. The phenomena of predisposition in the mind are not more obscure and ambiguous than those which have been assigned as the sources of genius in certain individuals. For is it more difficult to conceive that a person bears in his constitutional disposition a germ of native aptitude which is developing itself to a predominant character of genius, which breaks forth in the temperament and moulds the habits, than to conjecture that these men of genius could not have been such but from accident, or that they differ only in their capacity?
Every class of men of genius has distinct habits; all poets resemble one another, as all painters and all mathematicians. There is a conformity in the cast of their minds, and the quality of each is distinct from the other, and the very faculty which fits them for one particular pursuit, is just the reverse required for another. If these are truisms, as they may appear, we need not demonstrate that from which we only wish to draw our conclusion. Why does this remarkable similarity prevail through the classes of genius? Because each, in their favourite production, is working with the same appropriate organ. The poetical eye is early busied with imagery; as early will the reveries of the poetical mind be busied with the passions; as early will the painter's hand be copying forms and colours; as early will the young musician's ear wander in the creation of sounds, and the philosopher's head mature its meditations. It is then the aptitude of the appropriate organ, however it varies in its character, in which genius seems most concerned, and which is connatural and connate with the individual, and, as it was expressed in old days, is born with him. There seems no other source of genius; for whenever this has been refused by nature, as it is so often, no theory of genius, neither habit nor education, have ever supplied its want. To discriminate between the habit and the predisposition