me at the time exceedingly liberal and charitable, and I well remember that the speaker was loudly applauded by the meeting.

to an invisible community; and is described by Christ under such terms as clearly imply its visibility: "If thy brother trespass against thee, go tell him his fault between thee and him alone; Minist. I regret that there are societies of this but if he will not hear thee, take with thee two or ill-advised nature in existence, as I believe they three more, and if he shall neglect to hear them, lead no less to a perversion of the truth (since, of tell it unto the Church; but if he neglect to hear course, the publications of such societies must the Church, let him be unto thee as a heathen man be framed so as to please the discordant parties and a publican" (Matt xviii. 15-17). Now what of which they are composed), than to the encouadvice does our Saviour here give, if the Church be ragement of schism. The minor differences will be an invisible body? He enjoins a reference to an examined by and by. The notion of an invisible invisible judgment-seat, and an acting upon its Church referred to as consisting of pious Chrisdecision. Again, St. Paul, in his directions to Ti- tians of all denominations, is opposed to the proof mothy on appointing him bishop, in order that, in || already alleged, that it is a visible body, and is bethe apostles' absence, he might know how to behave sides directly opposed to our Saviour's description himself in the "house of God, the pillar and ground of the Church, or Gospel kingdom. It is likened of the truth," implies the fact we are contending by Him to a husbandman who sowed wheat in his for, since surely the "house of God," in which the field, but when men slept, the parable tells us, the bishop's ministry was to be exercised, and for the enemy came and sowed tares; the servants of the regulation of whose affairs the apostolic precepts husbandman, wishing to root up the tares, were were given, was a visible assembly, and not a secret forbidden, lest they should root up the wheat also. undiscernible body. The power of excommuni- Let both grow together till the harvest, and in the cation, also, or exclusion from Christ's fold, and time of harvest, says our Saviour, who is the heare-admission of the returning penitent, as in the venly husbandman, I will say unto the reapers, case of the incestuous Corinthian (1 Cor. v. 5); the || "Bind the_tares in bundles to be burnt, but gather sin of schism, or separation from this body, against the wheat into my barn" Matt. xiii. 24-30) .From which we are frequently warned in Scripture, no this parable, afterwards explained by our Saviour, less clearly imply its visibility. it is obvious that the Church will consist of the righteous and wicked (which man cannot, in all instances, at least, distinguish from each other), who will form its members until the end of all things; and consequently, that the notion of an invisible society, consisting of the good only, is inaccordant with its true nature, as thus described.

Parish. I admit the conclusiveness of your proof of this point; but why do you particularly insist upon it, as it seems self-evident? Is it not, I would ask, a matter of historic and unquestioned truth, that a body of men professing a belief in certain doctrines, and observing certain rites and ceremonies, existed in the early ages, separated from the heathen world around them, and called Christians?

have no tie of union either in regard to doctrine or discipline.

Parish. I perceive, now, that the Church is one visible organised body, instituted by Christ himself as the means of dispensing the blessings of Minist. This is undoubtedly true; and this His atonement, and therefore cannot consist of a fact, as you justly state, would be of itself suffi-junction between discordant sects and parties, who cient to prove the visibility of Christ's Church. The reason of my bringing accumulated proof of this point arises from a conviction that a forgetfulness of it has been the main cause of all modern errors respecting the Church. In order to set aside the argument against dissent obviously connected with the visibility of the Church, men, either disposed to dissent themselves, or to judge charitably, as it is called, of those who have forsaken the Church, have invented a modern theory of an invisible Church. The one Church or body spoken of in the Bible, and the one Catholic and Apostolic Church of the Nicene Creed, consists, they say, of pious people of all denominations of professing Christians; and therefore, if we are sincere in our belief, and our hearts right in the sight of God, as we think, it is a matter of no essential importance whether we belong to the communion of the Church, or any sect of dissenters.

Parish. I have often heard this explanation of the "one Church" given by Churchmen no less than dissenters; and remember that I once attended the meeting of a society, the object of which was to circulate religious publications, and which was supported alike by Churchmen and Dissenters, one of the speakers of which observed, that "it was the duty of Christians to forget all minor and nonessential differences, and to unite in an object of this kind, which was alone of vital importance, the conversion of sinners." The remark appeared to

Minist. Your observation is undoubtedly correct. The metaphors descriptive of the unity of Christ's Church,-as the members of a body to each other and the head, the branches of a tree to the trunk, the stones of a building to each other and the foundation,-alike forbid the notion of any imaginary union which leaves men disunited in belief and mode of government, and leads them to represent schism and division, which the Holy Ghost warns us against as grievous sins, as merely constituting a trivial and non-essential difference.

Parish. But is not the Church sometimes spoken of in Scripture as consisting of the good only (Ephes. v. 27), and may thus be regarded, as the good can be known to God only, as invisible? or may we not say that there are two Churches, one visible, and the other invisible; the one entered into at baptism, and the other at our conversion ?

Minist. The assertion of two Churches is plainly contrary to Scripture (Ephes. iv. 4); and if, moreover, the privileges of Christianity are alone obtained by becoming members of the invisible, in opposition to the visible Church, why was the latter appointed at all? There is, indeed, in a certain sense, an invisible Church, and the term itself is unobjectionable if rightly understood as consisting of the really believing and faithful members of the visible Church, or of that innumerable

company of the redeemed who, persevering in faith tion, as the Church could not have existed during and obedience unto the end, shall hereafter walk the greater part of a hundred years, about the before the Lamb in white, for they are worthy.lifetime of St. John, and have extended over Judea, The visible Church may also be called invisible in another respect, I mean as regards its privileges as the new birth in baptism, and the body and blood of our blessed Lord in the holy communion: these are in their own nature invisible, the subjects of faith, and not of sight; and being imparted solely to the members of the Church, and through her ordinances, are thus her peculiar privileges. We may say of the Church, then, that "it is a visible body invested with, or, I may say, existing in, invisible privileges." "1

Parish. Are there any other marks which distinguish the Church of Christ?

Minist. Yes; it is apostolic. The Church must have existed from the time of the apostles to the present day, since Christ promised that He would be with the Church alway, even unto the end, and that the gates of hell should not prevail against her. Any body of professing Christians, therefore, which cannot trace their origin to the apostolic age, have no claim to be considered as a part of Christ's Church. Try any sect of Protestant dissenters by this criterion, as, for instance, the Methodists."

Parish. They originated, I believe, about the middle of last century, and are named from John Wesley, their founder, or father, as they call him.

a great part of Asia Minor, and even to Rome, without a form of government. This form is not only clearly referred to in Scripture, but also borne witness to by contemporary authors, as, for example, St. Ignatius, who was a fellow-labourer of the apostles, speaks of the bishop, priests, and deacons, and represents this threefold ministry as essential to the constitution of a Christian Church. When our Saviour commissioned His apostles to found a Church, he promised to be with them always, even unto the end of the world, which, as addressed to mortal men, could only be fulfilled in a perpetual presence with their successors. The apostles at least understood our Saviour in this sense, or they would not have appointed successors, and deputed to them the power of governing the Church, which we know from the New Testament that they did. This power was given by the imposition of hands, and has been continued from one bishop to another, through an unbroken succession, to the present day. You will now, I think, be able to understand the mode of the connexion of any modern with the primitive Church: the former must be able to trace its union with the latter-and thus with Christ-through the episcopal or apostolical succession. Allow me to ask if you are able, from what has been said, to discover any assured marks of the true Church?

Parish. You have shewn that the Church is a visible society, has existed from the time of the apostles, and is distinguished by a threefold ministry, which marks certainly point out our own Church as a true member of the body of Christ. But do they not equally agree with the Romish Church?

Minist. What claim, then, can the followers of this man have to consider themselves as a part of that Church which our Saviour established, since Wesley, and not Christ, founded their religion. | Surely Wesleyans is a title far more appropriate to them than that of Christians. The claims of any other sectarians, as the Socinians, Independents, Baptists, or Quakers, may be brought to the same test; and as we can shew the origin and human Minist. The adherents of the Church of Rome founder of these societies (few of which have been in England are guilty of schism, as they separated in existence for more than three centuries), their from the Church of Christ established in this claims are at once set aside. Let us suppose any country at the time of the Reformation. From the of these to be the true Church, and what would be time of King Edward, when the first alterations the consequence? our Saviour's promise, that He were made in the liturgical offices in use (in puriwould be with His Church for ever, must have fying them from corruptions and later additions), failed, as during the time which intervened between to the eleventh year of Queen Elizabeth, the RoHis ascension and the establishment of the sect, manists had no separate places of worship, but no true Church would have been in existence, and whether agreeing with, or disapproving of, the altermankind would have wandered in heathenish dark- ations in the public services, frequented the Church ness," without hope, and without God in the world." as before. About the last-mentioned period, howParish. I see now that dissent in any form can- ever, at the command of the Pope, whose supremacy not be a branch of the true Church, as inconsistent || Queen Elizabeth refused to acknowledge, the Rowith Christ's promise of its perpetual duration.manists, i. e. they who approved of the old superBut how can any Church founded in modern times, stitions, withdrew to separate assemblies; and thus as when a heathen country is converted to the began the Romish schism' in England. Gospel, claim any connexion with that Church which our Saviour founded so many hundred years ago? Are not all Churches of modern foundation necessarily separated from the apostolic age and Church?

Minist. Before I answer your question, I will mention another criterion of the true Church, which will enable us, in the clearest manner, to test the claims of any pretended one,-I mean the mode of government established in it. Now, it is certain that some form of government was established by the apostles, which is, of course, of divine institu

Parochial Sermons by Newman, Vol. III. "Church Visible and Invisible."

Parish. Why could they not withdraw to separate assemblies, and still continue a branch of the true Church?

Minist. Because a branch of the true Church already, as we have seen, existed in England; it was consequently impossible that another could be formed in the same place, which would be inconsistent with the unity of the Church, and necessarily involve the guilt of schism. The Romish sect existing in England should be dated from this

This fact appears not to have been sufficiently insisted upon of late. If, as is undoubtedly the case, a Romanist in England is as much a schismatic as a Quaker or Socinian, both should on that ground be equally avoided and con demned.-ED,

schism, which dissevered their connexion with the one Catholic and Apostolic Church.

Parish. I understand now why the adherents of the Church of Rome have no claims to be considered as the Catholic Church in England, and that that title can alone in this country belong to the Anglican Church. The importance also of that article of our Creed, the belief in one holy Catholic and Apostolic Church, appears to me in a more striking light than before, as affording a warning || against schism, and a means of guidance to the inquirer after salvation into the communion of the Apostolic or Episcopal Church.

||

ceremonies, &c., and the landscapes of the country in which they live; as well as a very extensive and curious collection of their costumes, and all their other manufactures, from the size of a wigwam down to the size of a quill or rattle." All these are now being exhibited, and copies of the most important ones are engraved in the volumes which are now before us.

To ascertain what are the habits and customs of any large family of the human race cannot but be an interesting inquiry: but there are circumstances connected with the history of these tribes, which commend them in a peculiar manner to our symMinist. Your observation is undoubtedly true: pathy. A little more than 300 years ago they were this article of the Creed, instead of being a mere the undisturbed possessors of the whole continent truism, or unimportant truth, as it would be to of North America, having their title to the land from profess our belief that there ever would be faithful "the Great Spirit," who created them and placed Christians in the world, is in reality of the greatest them there. They were a happy and flourishing importance. It assures us that the Church of || people, enjoying all the comforts of life with which Christ, alone possessed of the means of grace, and they were acquainted; numbering sixteen millions, the covenanted promise of eternal blessedness, and "sending that number of daily prayers to the will ever, amidst the convulsions of the world, be Almighty, and thanks for His goodness and protecpreserved by Divine Power amongst mankind—an tion. The country was entered by white men; and ark of refuge and safety from that storm of divine || thirty millions of these are now scuffling for the wrath which awaits a fallen world. Its characteris- goods and luxuries of life over the bones and ashes tic mark of unity ought also to warn us against of twelve millions of red men; six millions of whom trusting to any other fancied means of escape from have fallen victims to the small-pox, and the reGod's wrath, lest, excluded from her communion, mainder to the sword, the bayonet, and whisky; we lose all participation in our Saviour's most preall which means of their death and destruction cious bloodshedding, and endanger our everlasting have been introduced and visited upon them by salvation. Thus, as a fundamental article of our acquisitive white men-and by white men whose faith-one indispensably necessary for the guarforefathers were welcomed and embraced in the dianship, or rather the very existence of the reli- land where the poor Indian met and fed them gion of Jesus Christ-we profess a belief in " with ears of green corn and pemican.' Of the Catholic and Apostolic Church." two millions remaining alive at this time, about 1,400,000 are already the miserable living victims and dupes of white men's cupidity, - degraded,

one

MR. CATLIN AND THE NORTH AMERICAN discouraged, and lost in the bewildering maze that

INDIANS.

THE name of Mr. Catlin will probably be familiar to many of our readers. They will have heard of him as an adventurer who has spent many years of his life among the native tribes of North America: but the two large volumes, in which the incidents of that residence are contained, are beyond the reach of many; and few, perhaps, may have had the opportunity of witnessing his "Indian Gallery,"

which has been for some time exhibited at the Egyptian Hall in London.

Mr. Catlin is by birth an American; and soon exchanged the profession of the law for that of an artist. He longed, however, to observe nature in more simple form than it is presented to view in the towns of the United States; and his curiosity being further stimulated by the sight of a deputation of one of the wild Indian tribes passing through the place in which he dwelt, he determined, in the year 1832, to set forth upon a voyage of discovery into the "Far West," resolving, if possible, to visit every tribe. Eight years have been passed in this manner; and the result, yet incomplete, we have in his own words: "I have visited 48 different tribes, the greater part of which I found speaking different languages, and containing in all 400,000 souls. I have brought home safe and in good order 310 portraits in oil, and all painted in their native dress, and in their own wigwams; and also 200 other paintings in oil, containing views of their villages, their wigwams, their games, and religious

is produced by the use of whisky and its concomitant vices; and the remaining number are yet unroused and unenticed from their wild haunts and their primitive modes, by the dread or love of the white man and his allurements."

Besides the actual destruction and moral cor

ruption which is thus being every where introduced among this unoffending people, and which must shortly end in their entire extinction, Mr. Catlin considers that within eight or ten years they must become the victims of famine. With the exception of one or two tribes, who cultivate corn to be eaten only as a green vegetable during a very few days of the year, the Indians live entirely on animal food. The buffalo is, in fact, to them the staff of life, and the magazine for all necessaries.

"The great variety of uses to which they convert the body and other parts of that animal are almost incredible to any person who has not actually dwelt among these people, and closely studied their manners and customs. Every part of the flesh is converted into food in some shape or other, and on it they entirely subsist. The robes of the animals are worn by the Indians instead of blankets; their skins, when tanned, are used as coverings for their lodges, and for their beds: undressed they are used for constructing canoes, for saddles and bridles, lassoes and thongs. Their horns are shaped into ladles and spoons: the brains are used for dressing the skins; their bones are used for saddle-trees, for war-clubs, and

scrapers for graining the robes; and others are broken up for the marrow contained in them. Their sinews are used for strings and backs to their bows; for thread to string their beads and sew their dresses. The feet of the animals are boiled with their hoofs, for the glue they contain, for fastening their arrow-points, and many other uses. The hair from the head and shoulders, which is long, is twisted and braided into halters; and the tail used for a fly-brush."

my life-a very aged and emaciated man of the tribe, who he told me was to be exposed. The tribe were going where hunger and dire necessity compelled them to go; and this pitiable object, who had once been a chief, and a man of distinction in his tribe, who was too old to travel, being reduced to mere skin and bone, was to be left to starve, or meet with such death as might fall to his lot, and his bones be picked by the wolves! I lingered around this poor, old, forsaken patriarch for hours Painful, then, is it to learn, that the avarice of the before we started, to indulge the tears of sympathy whites is hastening the total extermination of this which were flowing for the sake of this poor benoble animal; and is absolutely availing itself of nighted and decrepit old man, whose worn-out the ignorance of the Indians, to make them the limbs were no longer able to support him, their instruments of this fatal measure. The whole of kind and faithful offices having long since been the frontier is occupied by fur-trading companies performed, and his body and mind doomed to from America, England, and Russia, who, by the || linger into the withering agony of decay, and grabribe of a little whisky, or by some worthless dual solitary death. I wept, and it was a pleasure to bauble, induce these poor people to slaughter whole weep, for the painful looks and the dreary prospects herds of buffaloes. Mr. Catlin mentions that on of this old veteran, whose eyes were dimmed, whose one occasion, in a few hours "fourteen hundred venerable locks where whitened by an hundred fresh buffalo-tongues" (an article of luxury in years, whose limbs were almost naked, and tremEurope) were in this manner obtained. bling as he sat by a small fire which his friends Now let us inquire what Mr. Catlin found by had left him, with a few sticks of wood within his experience to be the character of the people among reach, and a buffalo's skin stretched on some whom he sojourned - the unsophisticated inhabit- crotches over his head. Such was to be his only ants of the great western plains or praieries. He dwelling, and such the chances for his life, with declares the Indian in his natural state, as seen only a few half-picked bones that were laid within "under his own humble roof, with his wife and his reach, and a dish of water, without weapons or children around him, and his faithful dogs and means of any kind to replenish them, or strength horses hanging about his hospitable tenement," to move his body from its fatal locality. In this to be an "honest and honourable man." "I have sad plight I mournfully contemplated this miserable been welcomed generally in their country (he says), remnant of existence, who had unluckily outlived and treated to the best that they could give me : the fates and accidents of wars, to die alone, at they have often escorted me through their ene- death's leisure. His friends and his children had mies' country at some hazard to their own lives, all left him, and were preparing in a little time to and aided me in passing mountains and rivers with be on the march. He had told them to leave him; my awkward baggage: and, under all these cir- 'he was old (he said), and too feeble to march. cumstances of exposure, no Indian ever betrayed || My children (said he), our nation is poor, and it me or struck me a blow, or stole from me a shil- is necessary that you should all go to the country ling's worth of property, that I am aware of. . . In where you can get meat: my eyes are dim, and my these little communities I have often beheld peace, strength is no more: my days are nearly all numand happiness, and quiet, reigning supreme, for bered, and I am a burden to my children: I canwhich kings and emperors might envy them. I not go, and I wish to die. Keep your hearts stout, have seen rights and virtue protected, and wrongs and think not of me; I am no longer good for any redressed; and I have seen conjugal, filial, and thing.' In this they had finished the ceremony of paternal affection in the simplicity and contented-exposing him, and taken their final leave of him. I ness of nature. I have unavoidably formed strong and warm attachments to some of these men, which I do not wish to forget,-who have brought me near to their hearts, and in our final separation have embraced me in their arms, and commended me and my affairs to the keeping of the Great Spirit."

Of course there are customs existing among the Indians which are very revolting to our ideas. We will now mention one of this class, and shall then add Mr. Catlin's comment upon it.

"When we were about to start on our way up the river from the village of the Puncahs, we found that they were packing up all their goods, and preparing to start for the prairies, further to the west, in pursuit of buffaloes, to dry meat for their winter's supplies. They took down their wigwams of skins to carry with them, and all were flat to the ground, and every thing packing up ready for the start. My attention was directed by Major Sandford, the Indian agent, to one of the most miserable and helpless-looking objects that I ever had seen in

advanced to the old man, and was, doubtless, the last human being who held converse with him. I sat by the side of him, and though he could not distinctly see me, he shook me heartily by the hand, and smiled, evidently aware that I was a white man, and that I sympathised with his inevitable misfortune. I shook hands again with him and left him. This cruel custom of exposing their aged people belongs, I think, to all the tribes who roam about the prairies, making severe marches. When such decrepit persons are totally unable to go-unable to ride or to walk-when they have no means of carrying them,-it often becomes absolutely necessary in such cases that they should be left: and they uniformly insist upon it, saying, as this old man did, that they are old and of no further use― that they left their fathers in the same mannerthat they wish to die, and that their children must not mourn for them."

Herodotus relates that the Scythians were in the habit of burning the old persons belonging to their tribes.

selves, and cannot do a great deal. Though our brother has lived very poor since he came among us, he is patient, and makes no complaint; we We wish to do something for his support; but this it is impossible for us to do at present, as we have lately raised between 3 and 4000 dollars, to enable us to build a little chapel." The letter concludes "Come, venerable Father, and visit your children, and warm their hearts by your presence in the things which belong to their everlasting peace. May the great Head of the Church, whom you serve, be with you, and His blessing remain with you! We, venerable Father, remain your dutiful children :" and is signed by the different heads of the tribe. Bishop Hobart afterwards visited them, and was much pleased by the fervour of their devotion, and the intelligent manner in which they used the services of our Church. He also ordained Mr. Williams to take the oversight of their souls.

We shall conclude with an interesting story, illustrative of Mr. Catlin's manner of travelling; and shewing, as might be expected, that the same kindness of heart which has led him to advocate the cause of the poor Indians, had also the effect of attaching even dumb animals to him.

We purposely introduce this painful narrative, lest we should seem unduly to depreciate the blessings of civilisation. In the main, however, it cannot be denied that Mr. Catlin's researches are cal-pity him, because we love him as we do ourselves. culated to raise these tribes very much in our estimation, and to suggest some very important views of responsibility to us as a nation and a Church. We have already learnt that in their primitive condition they are temperate, honest, chaste, affectionate, and skilful; but that after intercourse with white men they become false and thievish, idle and drunken. It is well that we should consider this, when we feel disposed to pride ourselves upon the progress of civilisation and refinement among us, or upon our exertions to evangelise the heathen. A single fact of this kind is enough to dissipate all self-complacency; and to fill us with the deepest shame and remorse, when we consider that it is the avarice and profligacy of our own countrymen, and of the Americans our descendants, which is producing this awful demoralisation. The natural inquiry is, whether something cannot be done to stay this plague. We fear that it is now too late. That in times past it might have been done, there is no reason to doubt. Had our traders been well imbued with Christian principles when they went forth, and had the establishments been duly provided with clergy, both to instruct the people employed in them, and to communicate the hallowing truths and influence of religion to the neighbouring Indians, a very different state of things would have been the result. They would have retained their honesty, and temperance, and faithfulness, upon better principles: what was faulty in their practice might have been amended; and they might have learnt to approach "the Great Spirit" by Him through whom alone there is access for fallen man. It is but fair to say, that some more consideration is paid to the claims of these poor people by the government of the American States than was a short time since. Nor has their religious instruction been in every instance quite neglected. The following pleasing picture is taken from the life of the excellent Bishop Hobart. In the diocese of New York is a tract of country reserved for the possession of the Oneida Indians, in whose welfare the bishop had taken great interest; had caused the Prayer-book to be translated into their tongue; and had licensed a Mr. Willams, a half-blood Indian, to be their catechist and schoolmaster. In this letter, addressed to the bishop, we see how his services had been received.

Right reverend Father,—We rejoice to say, that by sending Brother Williams among us, a great light has risen upon us: we see now that the Christian religion is intended for the good of the Indians as well as of the white people: we see it and do feel it, that the religion of the Gospel will make us happy in this and in the world to come. We now profess it outwardly, and we hope, by the grace of God, that some of us have embraced it inwardly. May it ever remain in our hearts, and we be enabled, by the Spirit of the Eternal One, to practise the great duties which it points out to us! Right reverend Father, agreeably to your request, we have treated our brother with that attention and kindness which you required of us; we have assisted him all that was in our power, as to his support: but you know well we are poor our

"I generally halted on the bank of some little stream, at half an hour's sun, when feed was good for 'Charley' (the name of his horse), and where I could get wood to kindle my fire, and water for my coffee. The first thing was to undress Charley, and drive down his picket, to which he was fastened to graze over a circle that he could inscribe at the end of his lasso. In this wise he busily fed himself until nightfall; and after my coffee was made and drunk, I uniformly moved him up with his picket by my head, so that I could lay my hand upon his lasso in an instant, in case of any alarm that was likely to drive him from me. On one of these evenings as he was grazing as usual, he slipped the lasso over his head, and deliberately took his supper at his pleasure, wherever he chose to prefer it, as he was strolling around. night approached I took the lasso in hand, and endeavoured to catch him; but I soon saw that he was determined to enjoy a little freedom; and he continually evaded me until dark, when I made up my mind that I should inevitably lose him, and be obliged to perform the rest of my journey on foot. He had led me a chase of half a mile or more, when I left him busily grazing, and returned to my little solitary bivouac; and laid myself on my bear-skin and went to sleep.

When

"In the middle of the night I waked, whilst I was lying on my back, and on half opening my eyes, I was instantly shocked to the soul, by the huge figure (as I thought) of an Indian standing over me, and in the very instant of taking my scalp! The chill of horror that paralysed me for the moment held me still till I saw there was no need of my moving-that my faithful horse Charley had played shy' till he had filled his belly, and had then moved up from feelings of pure affection, or from instinctive fear, or, possibly, from a due share of both, and taken his position with his forefeet at the edge of my bed, with his head hanging directly over me, while he was standing fast asleep!

"My nerves, which had been most violently