After the outbreak of the Thirty Years’ War, the Codex was transmitted to Prague for safety. In the year of 1648, Prague, or rather the older portion of the town, was captured by the Swedish general, Count Hans Christopher Kœnigsmark, who, among the vast treasures of the Bohemian capital, found also the Codex Argenteus which he presented to Queen Christine. All the books and manuscripts of the queen were in the care of her librarian, Isaac Vossius, a learned but eccentric scholar of Dutch parentage. Vossius was at first Queen Christine’s teacher of Greek, not a very agreeable position, for the queen called him to the castle at three o’clock in the morning for her first hour. In 1650 he had to leave court and country on account of a quarrel with that light of learning, Claude de Saumaise (Salmasius), another one of the foreign scholars in favor with the queen. In 1653 he was called back, and again took charge of the books of the queen, but soon returned to Holland. Before his departure he gathered several costly books and manuscripts, among which Codex Argenteus, with or without the queen’s private permission, taking them with him. In 1670, Vossius came to England, where he died, in 1688, as court chaplain at Windsor. King Charles II. of England said of him: “Vossius believes in anything but the Bible.” When in Holland, the Codex Argenteus passed out of the hands of Vossius after his uncle Franziskus Junius had made a complete copy of it. Junius, called the “grandfather of modern philology,” published the first edition of Codex Argenteus at Dortrecht, in 1665, providing the beautiful fac-simile with parallel Old English texts and a Gothic glossary. In Holland the Codex changed hands repeatedly until found in Brabant by Samuel Pufendorff, in 1661, who, in the following year, bought it for Count de la Gardie, paying a sum of something like $1,200 for it. Once more in Sweden the Codex Argenteus was made the subject of close attention, a new edition of it being published, in 1671, by Georg Stiernhielm, the innovator of Swedish language and literature.[3] That Bishop Wulfila’s Bible should ultimately harbor in Sweden does not seem out of place, for of all languages now spoken the Swedish comes closest to the language of the Goths as crystallized during its classical epoch. The interest taken by Swedish scholars in the book has always been great and fruitful of results, in times when it was thought to be written in the mother tongue of all the Teutonic languages, as well as later, when Gothic was found to be, not the mother, but the oldest sister in the family.