The Latin codex, now in Verona, is a palimpsest,[63] probably of the sixth century, over which some two centuries later three books of Isidore of Seville’s _Sentences_ were written. The translation itself appears to have been made in the fourth century, and is a rendition of a Greek book of church laws, in which Hippolytus’s book is preceded by portions of the Didascalia and the complete Apostolic Church Order. The translator, who presumably had no idea of the authorship of the closing portion, made his version pedantically literal; a great advantage to the modern student. Unquestionably neither the sixth-century copyist, the translator nor the Greek text used was infallible; the last certainly contained duplications.[64] But the version is incomparably the best guide that we have. It includes 1. 1-9. 11a, 21. 14-24. 12a, 26. 3b-38. 2a. The Oriental manuscripts, all comparatively modern,[65] are fairly numerous,[66] and are likewise collections of laws. The Sahidic—known also as the Egyptian Heptateuch, from its seven Books—begins with the Apostolic Church Order. Then (Book II) comes Hippolytus’s work, in which chapters 1, 3, 4. 4-13, 5-6, 8. 2-5, 9. 9-12 are omitted and chapters 11-14 are arranged in the order[67] 12, 14, 11, 13; there are also minor variations to which attention is usually called in the translation and notes. Books III-VI are parallel to Constitutions VIII; Book VII contains the Apostolic Canons. Like other Coptic ecclesiastical writings it teems with transliterated Greek words, so that the original terms are obvious. But the first translator was evidently often in doubt as to the meaning of the original, and his indecisions have not been clarified by later copyists. The Bohairic was made from an inferior Sahidic manuscript in the early nineteenth century. All readings of any consequence are listed by Horner. The Arabic was made from the Sahidic, which it follows in most regards, although chapters 11-14 are not disarranged; it was therefore made from a manuscript other than the archetype of the known Sahidic codices and has a certain independent textual value. Otherwise its features are just about those to be expected in a secondary version.