(2) So again, to refer to a very different subject-matter, we often hear of the exploits of some great lawyer, judge or advocate, who is able in perplexed cases, when common minds see nothing but a hopeless heap of facts, foreign or contrary to each other, to detect the principle which rightly interprets the riddle, and, to the admiration of all hearers, converts a chaos into an orderly and luminous whole. This is what is meant by originality, in thinking: it is the discovery of an aspect of a subject-matter, simpler, perhaps, and more intelligible than any hitherto taken. (3) On the other hand, such aspects are often unreal, as being mere exhibitions of ingenuity, not of true originality of mind. This is especially the case in what are called philosophical views of history. Such seems to me the theory advocated in a work of great learning, vigour, and acuteness, Warburton’s “Divine Legation of Moses.” I do not call Gibbon merely ingenious; still his account of the rise of Christianity is the mere subjective view of one who could not enter into its depth and power. (4) The aspect under which we view things is often intensely personal; nay, even awfully so, considering that, from the nature of the case, it does not bring home its idiosyncrasy either to ourselves or to others. Each of us looks at the world in his own way, and does not know that perhaps it is characteristically his own. This is the case even as regards the senses. Some men have little perception of colours; some recognize one or two; to some men two contrary colours, as red and green, are one and the same. How poorly can we appreciate the beauties of nature, if our eyes discern, on the face of things, only an Indian-ink or a drab creation!