The demon of Socrates had so great a reputation, that Apuleius, the author of the “Golden Ass,” who was himself a magician of good repute, says in his “Treatise on the Genius of Socrates,” that a man must be without religion who denies it. You see that Apuleius reasons precisely like brothers Garasse and Bertier: “You do not believe that which I believe; you are therefore without religion.” And the Jansenists have said as much of brother Bertier, as well as of all the world except themselves. “These demons,” says the very religious and filthy6 Apuleius, “are intermediate powers between ether and our lower region. They live in our atmosphere, and bear our prayers and merits to the gods. They treat of succors8 and benefits, as interpreters and ambassadors. Plato says, that it is by their ministry9 that revelations, presages10, and the miracles of magicians, are effected.”— C?terum sunt qu?dam divin? medi? potestates, inter7 summum ?thera, et infimas terras, in isto intersit? ?ris spatio, per quas et desideria nostra et merita ad deos commeant. Hos Gr?co nomine demonias nuncupant. Inter terricolas c?li colasque victores, hinc pecum, inde donorum: qui ultro citroque portant, hinc petitiones, inde suppetias: ceu quidam utriusque interpretes, et salutigeri. Per hos eosdem, ut Plato in symposio autumat, cuncta denuntiata; et majorum varia miracula, omnesque pr?sagium species reguntur.”
St. Augustine has condescended11 to refute Apuleius in these words:
“It is impossible for us to say that demons are neither mortal nor eternal, for all that has life, either lives eternally, or loses the breath of life by death; and Apuleius has said, that as to time, the demons are eternal. What then remains12, but that demons hold a medium situation, and have one quality higher and another lower than mankind; and as, of these two things, eternity13 is the only higher thing which they exclusively possess, to complete the allotted14 medium, what must be the lower, if not misery15?” This is powerful reasoning!
As I have never seen any genii, demons, peris, or hobgoblins, whether beneficent or mischievous16, I cannot speak of them from knowledge. I only relate what has been said by people who have seen them.
Among the Romans, the word “genius” was not used to express a rare talent, as with us: the term for that quality was ingenium. We use the word “genius” indifferently in speaking of the tutelar demon of a town of antiquity17, or an artist, or a musician. The term “genius” seems to have been intended to designate not great talents generally, but those into which invention enters. Invention, above everything, appeared a gift from the gods — this ingenium, quasi ingenitum, a kind of divine inspiration. Now an artist, however perfect he may be in his profession, if he have no invention, if he be not original, is not considered a genius. He is only inspired by the artists his predecessors18, even when he surpasses them.
It is very probable that many people now play at chess better than the inventor of the game, and that they might gain the prize of corn promised him by the Indian king. But this inventor was a genius, and those who might now gain the prize would be no such thing. Poussin, who was a great painter before he had seen any good pictures, had a genius for painting. Lulli, who never heard any good musician in France, had a genius for music.
Which is the more desirable to possess, a genius without a master, or the attainment19 of perfection by imitating and surpassing the masters which precede us?
If you put this question to artists, they will perhaps be divided; if you put it to the public, it will not hesitate. Do you like a beautiful Gobelin tapestry20 better than one made in Flanders at the commencement of the arts? Do you prefer modern masterpieces of engraving21 to the first wood-cuts? the music of the present day to the first airs, which resembled the Gregorian chant? the makers22 of the artillery23 of our time to the genius which invented the first cannon24? everybody will answer, “yes.” All purchasers will say: “I own that the inventor of the shuttle had more genius than the manufacturer who made my cloth, but my cloth is worth more than that of the inventor.
In short, every one in conscience will confess, that we respect the geniuses who invented the arts, but that the minds which perfect them are of more present benefit.
§ II.
The article on “Genius” has been treated in the “Encyclop?dia” by men who possess it. We shall hazard very little after them.
Every town, every man possessed25 a genius. It was imagined that those who performed extraordinary things were inspired by their genius. The nine muses26 were nine genii, whom it was necessary to invoke27; therefore Ovid says: “Et Deus in nobis, agitante calescimus illo” —“The God within us, He the mind inspires.
But, properly speaking, is genius anything but capability28? What is capability but a disposition29 to succeed in an art? Why do we say the genius of a language? It is, that every language, by its terminations, articles, participles, and shorter or longer words, will necessarily have exclusive properties of its own.
By the genius of a nation is meant the character, manners, talents, and even vices30, which distinguish one people from another. It is sufficient to see the French, English, and Spanish people, to feel this difference.
We have said that the particular genius of a man for an art is a different thing from his general talent; but this name is given only to a very superior ability. How many people have talent for poetry, music, and painting; yet it would be ridiculous to call them geniuses.
Genius, conducted by taste, will never commit a gross fault. Racine, since his “Andromache,” “Le Poussin,” and “Rameau,” has never committed one. Genius, without taste, will often commit enormous errors; and, what is worse, it will not be sensible of them.
点击收听单词发音
1 demon | |
n.魔鬼,恶魔 | |
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2 precisely | |
adv.恰好,正好,精确地,细致地 | |
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3 demons | |
n.恶人( demon的名词复数 );恶魔;精力过人的人;邪念 | |
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4 dictated | |
v.大声讲或读( dictate的过去式和过去分词 );口授;支配;摆布 | |
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5 labors | |
v.努力争取(for)( labor的第三人称单数 );苦干;详细分析;(指引擎)缓慢而困难地运转 | |
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6 filthy | |
adj.卑劣的;恶劣的,肮脏的 | |
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7 inter | |
v.埋葬 | |
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8 succors | |
n.救助,帮助(尤指需要时)( succor的名词复数 )v.给予帮助( succor的第三人称单数 ) | |
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9 ministry | |
n.(政府的)部;牧师 | |
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10 presages | |
v.预示,预兆( presage的第三人称单数 ) | |
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11 condescended | |
屈尊,俯就( condescend的过去式和过去分词 ); 故意表示和蔼可亲 | |
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12 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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13 eternity | |
n.不朽,来世;永恒,无穷 | |
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14 allotted | |
分配,拨给,摊派( allot的过去式和过去分词 ) | |
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15 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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16 mischievous | |
adj.调皮的,恶作剧的,有害的,伤人的 | |
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17 antiquity | |
n.古老;高龄;古物,古迹 | |
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18 predecessors | |
n.前任( predecessor的名词复数 );前辈;(被取代的)原有事物;前身 | |
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19 attainment | |
n.达到,到达;[常pl.]成就,造诣 | |
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20 tapestry | |
n.挂毯,丰富多采的画面 | |
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21 engraving | |
n.版画;雕刻(作品);雕刻艺术;镌版术v.在(硬物)上雕刻(字,画等)( engrave的现在分词 );将某事物深深印在(记忆或头脑中) | |
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22 makers | |
n.制造者,制造商(maker的复数形式) | |
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23 artillery | |
n.(军)火炮,大炮;炮兵(部队) | |
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24 cannon | |
n.大炮,火炮;飞机上的机关炮 | |
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25 possessed | |
adj.疯狂的;拥有的,占有的 | |
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26 muses | |
v.沉思,冥想( muse的第三人称单数 );沉思自语说(某事) | |
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27 invoke | |
v.求助于(神、法律);恳求,乞求 | |
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28 capability | |
n.能力;才能;(pl)可发展的能力或特性等 | |
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29 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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30 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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