called themselves "Satya-gooroos." They traced their new faith to a
much-worn book kept in a wooden box in one of their villages. No
one could say whence it had come; all they knew was that they had
possessed it for many years. It was Carey's first Bengali version
of the New Testament of our Lord and Saviour Jesus Christ. In the
wide and elastic bounds of Hindooism, and even, as we shall see,
amid fanatical Mussulmans beyond the frontier, the Bible, dimly
understood without a teacher, has led to puritan sects like this, as
to earnest inquirers like the chamberlain of Queen Candace.

The third edition of the Bengali Testament was published in 1811 in
folio for the use of the native congregations by that time formed.
The fourth, consisting of 5000 copies, appeared in 1816, and the
eighth in 1832. The venerable scholar, like Columba at Iona over
the thirty-fourth psalm, and Baeda at Jarrow over the sixth chapter
of John's Gospel, said as he corrected the last sheet--the last
after forty years' faithful and delighted toil: "My work is done; I
have nothing more to do but to wait the will of the Lord." The Old
Testament from the Hebrew appeared in portions from 1802 to 1809.
Such was the ardour of the translator, that he had finished the
correction of his version of the first chapter of Genesis in January
1794. When he read it to two pundits from Nuddea, he told Fuller in
his journal of that month they seemed much pleased with the account
of the creation, but they objected to the omission of patala, their
imaginary place beneath the earth, which they thought should have
been mentioned. At this early period Carey saw the weakness of
Hindooism as a pretended revelation, from its identification with
false physics, just as Duff was to see and use it afterwards with
tremendous effect, and wrote:--"There is a necessity of explaining
to them several circumstances relative to geography and chronology,