69.[65] The enumeration affixed to the Pauline Epistles shows that these were copied from a manuscript in which Hebrews came after Galatians, though in B its position has been changed so as to follow 2 Thessalonians. The copyist has also retained in part of the Old Testament the enumeration of the stichoi which he found in his original. In the New Testament the order of the books is Gospels, Acts, Catholic Epistles, Pauline Epistles. An increased interest would be lent to this manuscript if, as has been supposed, it represents the recension of the Egyptian Bishop and Martyr Hesychius, of which Jerome makes mention in two places. (Bousset, _Textkritische Studien zum Neuen Testament_, pp. 74-110, see especially p. 96.) On the Egyptian character of B, see also Burkitt in _Texts and Studies_, v. p. viii. f., and compare below, p. 183 f. (_See Plate IV._) Hug, _Commentatio de antiquitate codicis Vaticani_, 1810. Vercellone, _Dell’ antichissimo codice Vaticano della Bibbia Greca_, 1859; reprinted in his _Dissertazioni accademiche_, Roma, 1864, 115 ff. First facsimile reproduction, _Bibliorum sacrorum Graecus Codex Vaticanus ... collatis studiis Caroli Vercellone et Josephi Cozza editus_, vol. v., Rome, 1868; vol. vi. (Proleg. Comment. Tab. ed. Henr. Fabiani et Jos. Cozza), 1881; _cf._ _ThLz._, 1882, vi. 9. A. Giovanni, _Della Illustrazione dell’ edizione Romana del Codice Vaticano_, Rome, 1869. Photographic edition, _Novum Testamentum e Codice Vaticano 1209 ... phototypice repraesentatum ... curante Jos. Cozza-Luzi_, Rome, 1889, fol.; see H. C. Hoskier, _The Expositor_, 1889, vol. x. 457 ff.; O. v. Gebhardt, _ThLz._, 1890, 16; Nestle, _Sep.-St._, ii. 16 ff. Alf. Rahlfs, _Alter und Heimat der Vatikanischen Bibelhandschrift_ (Nachrichten der Gesell. der Wiss. zu Göttingen, Philologisch-historische Klasse, 1889, Heft i. pp. 72-79). In this article Rahlfs seeks to prove that the number and order of the books in the Old and New Testaments contained in B correspond exactly to the Canon of the Scriptures given by Athanasius in his thirty-ninth Festal Letter of the year 367. In it, Athanasius, after mentioning all the canonical books of the Bible, including those of the N. T., cites the extra-canonical books of the O. T. which are allowed to be read, putting them after the second group, βίβλοι στιχήρεις, because two of these books, Wisdom and Sirach, were to be written στιχηδόν. In the N. T. the Greek and Syriac forms of the Festal Letter put Hebrews expressly between the Epistles to the Churches and the Pastoral Epistles. In the Sahidic version of the Letter, however, Hebrews stands before Galatians. This latter arrangement is evidently the survival of a pre-Athanasian order which has been longer preserved in the Sahidic translation.[66] But if B is the work of Athanasius, it follows that