From this superstitious faith spring also the miracles of that pious saint, who had assumed the staff of Saint Francis Xavier, the Prince Hohenlohe. One of these was the cure of Miss O’Connor, attested by Dr. Baddeley, of Chelmsford, who had tried in vain to relieve the lady of _acute neuralgia_. She was directed to prostrate herself at the altar in Chelmsford at the moment when the sainted prince would kneel at his shrine in the cathedral of Bamberg. At the appointed time, during the solemn celebration of high mass, as she exclaimed, “Thy will be done, O Lord,” the agonizing limb was painless. I do not doubt the possibility of such an incident. And here is the unfolding of another secret of these German magnetizers, who were believed to _shoot at_ their patients with the unerring aim of a rifle, even though many miles might intervene. Nadler, as we are told in the “Asclepeion,” was so good a shot, that he brought a woman to the ground at the moment he fixed his magnetic aura at her, aiming between the eyes and the bosom, even at the distance of eighteen miles. I am aware that this, my philosophy, would not pass current at the Vatican, for “the congregation of the holy office, having once applied to the pope, to know if animal magnetism were lawful, and if penitents might be permitted to be operated on; his holiness replied, that the application of principles and means purely physical to things and effects which are supernatural, for the purpose of explaining them _physically_, is nothing but an unlawful and heretical deception.” But I may tell you that his holiness himself was once a great monopolist of saints’ cures, if we may believe a book, printed by Roberts, in London, in 1605, entitled, “A Declaration of egregious Popish Impostures, to withdraw the hearts of religious men, under pretence of casting out devils; practised by Father Edmunds, alias Weston, a Jesuite, and divers Romish priests his wicked associates.” And, moreover, the interference of priests has often led to the interdiction of protestants, in their scientific ministering to disease the most severe, as typhus fever, or surgical operations, because they were heretics; while the profane Paracelsus says, “It matters not, by God or devil, so he _be_ cured;” even without an indulgence, I presume, from Della Genga, or the leave of the sacred college. Believe me, the influence of faith will illustrate all this mystery, and reduce even these impostures to a simple truth. Without it, only the grossest superstition would believe that sympathy would thus “take the wings of the morning,” and impart to a mind that was thinking at our antipodes a consciousness of our own sentiments; for this would be a revival of that blind credulity, which in the darker ages was reposed in the superhuman agency of magic and of witchcraft. SIBYLLINE INFLUENCE.