Once more. I will pass away from tender ground, and will endeavor to lodge a broader appeal to the enlightened judgment of the author. Says Odysseus in the Illiad (B. II.) [--Greek--]: and a large part of the world, stretching this sentiment beyond its original meaning, have held that the root of civil power is not in the community, but in its head. In opposition to this doctrine, the American written Constitution, and the entire American tradition, teach the right of a nation to self-government. And these propositions, which have divided and still divide the world, open out respectively into vast systems of irreconcilable ideas and laws, practices and habits of mind. Will any rational man, above all will any American, contend that these conflicting systems have been adopted, upheld, and enforced on one side and the other, in the daylight of pure reasoning only, and that moral, or immoral, causes have had nothing to do with their adoption? That the intellect has worked impartially, like a steam-engine, and that selfishness, love of fame, love of money, love of power, envy, wrath, and malice, or again bias, in its least noxious form, have never had anything to do with generating the opposing movements, or the frightful collisions in which they have resulted? If we say that they have not, we contradict the universal judgment of mankind. If we say they have, then mental processes are not automatic, but may be influenced by the will and by the passions, affections, habits, fancies that sway the will; and this writer will not have advanced a step toward proving the universal innocence of error, until he has shown that propositions of religion are essentially unlike almost all other propositions, and that no man ever has been, or from the nature of the case can be, affected in their acceptance or rejection by moral causes.* * The chief part of these observations were written before I had received the January number of the Review, with Col. Ingersoll's additional letter to Dr. Field. Much, of this letter is specially pointed at Dr. Field, who can defend himself, and at Calvin, whose ideas I certainly cannot undertake to defend all along the line. I do not see that the Letter adds to those, the most salient, points of the earlier article which I have endeavored to select for animadversion. To sum up. There are many passages in these noteworthy papers, which, taken by themselves, are calculated to command warm sympathy. Towards the close of his final, or latest letter, the writer expresses himself as follows (N. A. R., vol. 146, p. 46.):