Inshtatheamba — Inskip

love for his work he had risen from the lowest
hierarchical rank to the highest at that time in
the Russian church. When Alaska was trans-
ferred to the United States in 1867, and later,
he often served as adviser to the government,
notably at the time of the regulation of the gov-
ernment accounts and of those of the Alaskan
churches with the Russian-American Company.
His memory still lives in Alaska, not only as a
missionary and teacher, but also as a carpenter,
blacksmith, and watch-maker. American visi-
tors to Sitka find there many objects of his
handiwork, and legends and stories of his ex-
ploits.

[Sources include: Ivan Barsukov, Innokentii (Mos-
cow, 1883), Pis'ma Innokentiqi (3 vols., St. Peters-
burg, 1897-1901), and Tvoreniia Innokenfiia (3 vols.,
Moscow, 1886-88); A. P. Kashevaroff, in Alaska Mag-
asine (Juneau, Alaska), Feb., Mar., Apr. 1927; papers
relating to clerical affairs in Alaska, kept since 1927 in
the Lib. of Cong, (see Report of the Librarian of Cong.,
1928, pp. 27-28). The dates of birth and death here
given are according to the Russian calendar (see
S'Peterburgskna Viedomostr, Apr. 3/15, 1879).]

INSHTATHEAMBA [See BRIGHT EYES,
1854-1903],

INSKIP, JOHN SWANEL (Aug. 10, 1816-
Mar. 7, 1884), Methodist Episcopal clergyman,
was one of the fourteen children of Edward and
Martha (Swanel) Inskip. He was born in Hunt-
ingdon, England, and was brought to the United
States in 1821, whither the other members of the
family had migrated the year before. His home
was first in Wilmington, Del., and later in Ches-
ter County, Pa. Here, when he was sixteen
years old, he was converted under the preaching
of Levi Scott, subsequently a bishop of the
Methodist Church. He at once entered with
zeal into the Methodist activities of his neigh-
borhood, and soon decided to become a minister.
His education had been slight, but he had a good
mind and a natural gift for public speaking. He
was licensed to preach on May 23, 1835, and the
following year was admitted to the Philadelphia
Conference on trial. This same year, Nov. i, he
married Martha J. Foster of Cecil County, Md.
In 1838 he was ordained deacon, and in 1840,
elder.

For the first ten years of his ministry his ap-
pointments were to circuits and stations in the
Philadelphia Conference. He was a man of
large mould, great physical strength, and in-
tense emotion. His command of language and
fluency of speech were remarkable, and when he
was fully aroused he became a veritable whirl-
wind. Notable revivals everywhere accompanied
his work. In 1845 he was transferred to the
OWo Conference, and stationed at the Ninth

Inskip

Street Church in Cincinnati, where his parents
were then living. His subsequent appointments
in this Conference were to Dayton, Urbana,
Springfield, and Troy. During this period he
became embroiled in a controversy over the in-
troduction into Methodist churches of "pro-
miscuous sitting," which, while common in the
East, was opposed in the West as a violation of
the Discipline requirement that men and women
should sit apart. Inskip favored "promiscuous
sitting/' and it was introduced into new churches
built while he was at Dayton and Springfield.
In 1851 he also published a well-written treatise
entitled, Methodism Explained and Defended, in
which he interpreted the Discipline rule in ques-
tion as advisory rather than mandatory. At the
following session of the Conference he was
charged with violation of a solemn pledge, "con-
tumacious treatment" of the Conference, and "the
publication of obnoxious matter or doctrine" in
his book. He was judged not guilty of wilfully
breaking a pledge, but was admonished for error.
He appealed to the General Conference held at
Boston in 1852, where, after a masterly defense
made by himself, the action of his Conference
was reversed. Transferred to the New York
East Conference, he was stationed at the Madi-
son Street Church, New York. Thereafter, all
but one or two of his charges were in that city or
Brooklyn. From the beginning of the Civil War
until his health failed fourteen months later, he
was chaplain of the I4th Regiment, New York
State Militia.

In 1864 he experienced, as he believed, "entire
sanctification," and became one of the leaders in
the "holiness movement." When, in 1867, the
National Camp Meeting Association for the
Promotion of Holiness was formed, he was
chosen president. Up to the time of his death,
fifty-two camp meetings had been held in vari-
ous parts of the country, at forty-eight of which
he presided. After 1871 he gave practically his
entire time to evangelistic work. That year, in
company with others he held a notable series of
meetings on the Pacific coast and in Salt Lake
City. These were followed by many similar meet-
ings in other sections. In 1880 the campaign
was carried to England; from there to India;
and then to Australia. From 1876 until his death
he also edited the Christian Standard. After his
return from his tour around the world his health
failed, and in October 1883 a cerebral hemor-
rhage put an end to his labors. He partially re-
covered, but died at Ocean Grove, N. J., the
following March.

[W. McDonald and J. E, Searles, The Life of Rev.
John S. Inskip (1883); Minutes of the Annual Con-

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