tion, I inquired, "Are you happy?" To this he replied, that he was somewhat in the condition of a very profane youth who had just got religion at a backwoods camp-meeting. Soon after his conversion, the preacher, taking him affectionately by the hand, inquired: "My young friend, are you very happy?" "Well, parson," replied the only halfconverted youth, "I am not damn happy, just happy, that's all." His only brother was for many years a Representative in Congress from Illinois. Clark Ingersoll was himself able and eloquent, but overshadowed by the superior gifts of his younger brother, the subject of this sketch. The death of the former was to Colonel Ingersoll a sorrow which remained with him to the last. The funeral occurred in Washington in the summer of 1879, and of the pall-bearers selected by Colonel Ingersoll for the last sad service to his brother, were men well known in public life, one of whom but two years later, while President of the United States, fell by the hand of an assassin. From a Washington paper of the day succeeding the funeral of Clark Ingersoll, the following is taken: “When Colonel Ingersoll ceased speaking the pall-bearers, Senator Allison, Senator David Davis, Senator Blaine, Senator Voorhees, Representatives Garfield of Ohio, Morrison, Boyd, and Stevenson of Illinois, bore the casket to the hearse and the lengthy cortège proceeded to the Oak Hill Cemetery where the remains were interred." The occasion was one that will not easily pass from my memory. There was no service whatever save the funeral oration which has found its way into all languages. I stood by the side of Colonel Ingersoll near the casket during its delivery, and vividly recall his deep emotion, and the faltering tones in which the wondrous sentences were uttered. It is probable that this oration has no counterpart in literature. It seemed in very truth the knell of hope, the expression of a grief that could know no surcease, the agony of a parting that could know no morrow. In such an hour how cheerless and comfortless these words: "Life is a narrow vale between the cold and barren peaks of two eternities. We strive in vain to look beyond the heights. We cry aloud, and the only answer is the echo of our wailing cry. 'Every life, no matter if its every hour is rich with love, and every moment jewelled with a joy, will at its close become a tragedy as sad and deep and dark as can be woven of the warp and woof of mystery and death." And yet in those other words, "But in the night of death, hope sees a star, and listening love can hear the rustle of a wing," and, "while on his forehead fell the golden dawning of a grander day," there is a yearning for "the touch of a vanished hand," and a hope that no philosophy could dispel of a reunion sometime and somewhere with the loved and lost. Two decades later, again "the veiled shadow stole upon the scene," and the sublime mystery of life and death was revealed. The awful question, “If a man die shall he live again?" was answered, and to the great agnostic all was known. XVII A CAMP-MEETING ORATOR PETER CARTWRIGHT, METHODIST PREACHER HIS FEARLESS- - HIS ATTENDCARTCONVERSION OF A WRIGHT'S AVERSION TO OTHER SECTS HE Rev. Peter Cartwright was a noted Methodist seen, he was a man never to be forgotten. He was, in the most expressive sense of the words, sui generis; a veritable product of the times in which he lived, and the conditions under which he moved and had his being. All in all, his like will not appear again. He was converted when a mere youth at a camp-meeting in southern Kentucky; soon after, he was licensed to preach, and became a circuit rider in that State, and later was of the Methodist vanguard to Illinois. It was said of him that he was of the church military as well as "the church militant." He was of massive build, an utter stranger to fear, and of unquestioned honesty and sincerity. He was gifted with an eloquence adapted to the times in which he lived, and the congregations to which he preached. There would be no place for him now, for the untutored assemblages who listened with bated breath to his fiery appeals are of the past. "For, welladay! Their day is fled, Old times are changed, old manners gone." The narrative of his tough conflicts with the emissaries of Satan is even now of the rarest reading for a summer's day or a winter's night. How he fought the Indians, fought the robbers, swam rivers, and threaded the prairies, in order that he might carry the Gospel to the remotest frontiersmen, was of thrilling interest to many of the new generation as his own sands were running low. He literally took no thought of the morrow, but without staff and little even in the way of scrip unselfishly gave the best years of a life extending two decades beyond the time allotted, to the service of his Master. Until the Judgment leaves are unfolded the good which this man and many of his co-laborers did in the new country will never be known. A journey of days on horseback to fill an appointment, to perform a marriage ceremony, preach a funeral sermon, or speak words of hope and comfort to the sick or to the bereaved, was part of the sum of a life of service that knew little of rest. There would probably be few pulpits open to Peter Cartwright in these more cultivated times. Old things have passed away; the pioneer in his rough garb, with axe upon his shoulder, and rifle in hand, is now but a tradition, while the border line of civilization has receded westward to the ocean. None the less, the typical minister of to-day would have had very scant welcome in the rude pulpits of the days of which we write. His elegant attire, conventional manners, written sermons, and new theology, would have been sadly out of place in the camp-meeting times, for be it remembered that Cartwright called things by their right names. He gave forth no uncertain sound. His theology was that of the Fathers. We hear little in these modern days of "the fire that quencheth not" and of "total depravity" and of "the bottomless pit." Such expressions are unfitted for ears polite. Higher criticism, new thought, and all kindred ideas and suggestions, "Sapping a solemn creed with solemn sneer," were believed by Cartwright and his contemporaries to be mere contrivances of Satan for the ensnaring of immortal souls. His abhorrence of all these "wiles of the devil," and his scorn for their advocates, knew no bounds. His preaching was of the John Wesley, George Whitefield, and Jonathan Edwards type. Mingled with his denunciations of sin, his earnest exhortations to repentance, his graphic description of the New Jerusalem, with its "streets of gold, walls of jasper, and gates of pearl," and of the unending bliss of the redeemed, were expressions now relegated to the limbo of the past. Little time, however, was wasted by the Rev. Peter in picking out soft words for fear of giving offence. To his impassioned soul "the final doom of the impenitent," the "torment of the damned," and "hell fire" itself, were veritable realities. And so indeed, when rolling from his tongue, did they appear, not alone to the rapt believer, but oftentimes to the ungodly and the sinner as well. More than one marvellous conversion under his ministration is recorded by Brother Cartwright in the autobiography written in the closing years of his life. At one time in crossing a stream, he was deeply offended by the profanity of the boatman. The kindly admonition and the gentle rebuke of the minister apparently added zest and volume to the oaths of the boatman. Suddenly seizing the offender, the irate preacher ducked him into the river, and turned a deaf ear to his piteous appeals for succor until the half-drowned wretch had offered a prayer for mercy and made profuse promises of repentance. Hopeful conversion, and an everafter life of Christian humility, were the gratifying sequels to the baptism so unexpectedly administered. Another experience no less remarkable occurred when, during the early years of his ministry, he was crossing the mountains on his way to the General Conference. At a tavern by the wayside, where he had obtained lodging for the night, he found preparations in progress for a ball to come off that very evening. The protestation of the minister against such wickedness only aroused the ire of the landlord and his family. The dance promptly began at the appointed time. "Soft eyes looked love to eyes which spake again, There being but a single room to the house, and a storm raging without, the outraged and indignant minister was |