ted, but without success; and
on the 1st of January, 1858, his trembling hand wrote, "All going on
well, but I am dead almost.--D. C. Firm in hope."

Daniel Calcutta, whom these initials indicated, wrote these words at half-
past seven at night. By the same hour in the morning he had peacefully
passed to his rest.

One more Bishop of Calcutta we have since mourned; though the shortness
of his career was owing to accident, not disease or climate. But with
Daniel Wilson the see of Calcutta became established as a metropolitan
bishopric, and ceased to possess that character of gradual extension
which rendered its first holders necessarily missionaries. True, it
needs many subdivisions. Four Bishops are a scanty allowance for our
vast Indian Empire, and the see of Calcutta has a boundary scarce limited
to the north; but these are better days than when it included the Cape,
Australia, and New Zealand. The Bishop has now more to do with the
development of old missions than with the working of new ones; and there
can be no doubt that though there has been much of disappointment, and
the progress is very slow, yet progress there is. The older converts
form more and more of a nucleus, and although there is a large class who
hang about missions from interested motives, there are also multitudes of
quiet and contented villagers whose simplicity and remoteness shield them
from the notice of the travellers who sneer at Christianity and call
mission reports _couleur de rose_, because they have been taken in by
some cunning scamp against whom any missionary would have warned them.

The towns and the neighbourhood of troops are not favourable places for
observing the effects of Christianity. The work of the schools in the
great cities tells but very slowly. At present, out of a hundred boys
who go thither and receive the facts of Christianity intellectually, only
the minority are practically affected by it; and of these, some lose all
faith in their own system, but retain it outwardly in deference to their
families, while others try to take Christian morality without Christian
doctrine; and only one or two perhaps may be sincere and open believers.
But even if only one is gained, is not that an exceeding gain? It took
three hundred years of apostolic teaching to make the Roman Empire
Christian. Why should we "faint, and say 'tis vain," after one hundred
in India?

CHAPTER VIII. SAMUEL MARSDEN, THE AUSTRALIAN CHAPLA