He makes the victory over Amalek a type of Christ's victory over demons, and declares that Isaiah said evil angels inhabit the land of Tanis in Egypt. He declares of the Jews in the wilderness: "The latchets of your shoes did not break, and your shoes waxed not old, and your garments wore not away, but _even those of the children grew along with them_" ("Dialogue with Trypho," 131, p. 266.) This is a very consistent addition to the fable found in Deut xxix., 5. He charges (Dial., chap, lxxii.) the Jews with having removed passages from Ezra and Jeremiah, and in the following chapter with having taken away the words "from the wood" in the passage from the ninety-sixth Psalm, "Tell ye among the nations the Lord hath reigned '_from the wood._''" To which the note appended in the "Ante-Nicene Christian Library" edition (p. 189) is "These words were not taken away by the Jews, but added by some Christian."--Otto. Tertullian follows Justin in regard to this passage. He complains of their rejecting the Septuagint version, and gravely tells how Ptolemy, King of Egypt, had seventy different translators shut up in seventy separate cots or cells for the purpose of translating the Hebrew Scriptures. After the completion Ptolemy found the seventy men "had not only given the same meaning but had employed the same words," whereupon he believed "the translation had been written by divine power." Byway of proof that he narrates no fable, he says, "We ourselves, having been in Alexandria, saw the remains of the little cots still preserved" ("Address to Greeks" chap. xiii., p. 300). Ptolemy, however, he makes contemporary with Herod (Apol. xxxi., 33.) Christ, he says, suffered under Herod the Ascalonite. He calls Moses the first Prophet, yet declares "He was predicted before he appeared, first, 5000 years before, and again 3000, then 2000, then 1000, and yet again 800; in the succession of generations, prophets after prophets arose" (1st Apol., chap, xxxi., p. 38). David, he makes to have lived 1500 B.C.