"The existence of a great man," says Victor Cousin, the French philosopher, "is not the creation of arbitrary choice; he is not a thing that may, or may not, exist; he is not merely an individual; too much, or too little, of individuality are equally destructive to the character of a great man. On the one hand, individuality of itself is an element of what is pitiful and little, because particularity, the contingent and the finite, tends unceasingly to division, to dissolution, and to nothingness. On the other hand, every general tends to absolute unity. It possesses greatness but it is exposed to the risk of losing itself in abstractions. The great man is the harmonious combination of what is particular with what is general. This combination constitutes the standard value of his greatness, and it involves a two-fold condition: first, of representing the general spirit of his nation, because it is in his relation to that general spirit that his greatness consists; and, secondly, of representing the general spirit which confers upon his greatness in his own person, in a real form, that is, in a finite, positive, visible, and determinate form; so that what is general may not suppress what is particular; and that which is particular may not dissipate and dissolve what is general—that the infinite and the finite may be blended together in that proportion which truly constitutes human greatness."

All which applies to Lincoln.

"Conceive a great machine," wrote Guizot, the historian, "the design of which is centred in a single mind, though its various parts are entrusted to various workmen, separated from, and strangers to, each other. No one of them understands the work as a whole, nor the general result which he concerts in producing; but every one executes with intelligence and freedom, by rational and voluntary acts, the particular task assigned to him. It is thus that by the hand of man the designs of Providence are wrought out in the government of the world. It is thus that the two great facts, which are apparent in the history of civilisation, come to co-exist. On the one hand, those portions of it which may be considered as fated, or which happen without the control of human knowledge or will; on the other hand, the part played in it by the freedom and intelligence of man and what he contributes to it by means of his own knowledge and will."