The Codex Coislinianus, also known as Hp in scholarly texts, or 015 according to the Gregory-Aland numbering system, and identified as α 1022 by Soden’s classification, is sometimes referred to as the Codex Euthalianus. This ancient Greek manuscript, penned in uncial script during the 6th century, contains the Pauline epistles. What makes this document unique is the way it was written—stichometrically, meaning line by line, as opposed to in paragraphs. Additionally, it features marginal notes and a notable subscript at the conclusion of the Epistle to Titus.

This manuscript’s journey through history is as fragmented as its physical state. Originally a single codex, it was later disassembled, and its parts were repurposed for new books. Its significance was rediscovered in the 18th century, thanks to the publication efforts of Bernard de Montfaucon, bringing it back into scholarly view.

Today, what remains of the Codex Coislinianus is spread across various European libraries, including prestigious ones in Paris, Athos, Saint Petersburg, Kiev, Moscow, and Turin. Despite its piecemeal existence, the Codex Coislinianus is a crucial source for biblical scholars and is referenced in all major critical editions of the New Testament, testament to its lasting importance in the study of biblical texts.

Content

The Codex Coislinianus, known in scholarly circles as Hp, is a historic document containing fragmented pieces of several Pauline epistles. Specifically, it includes portions of 1 Corinthians (10:22–29, 11:9–16), 2 Corinthians (4:2–7, 10:5–11:8, 11:12–12:4), Galatians (1:1–10, 2:9–17, 4:30–5:5), Colossians (1:26–2:8, 2:20–3:11), 1 Thessalonians (2:9–13, 4:5–11), Philemon (1:7–2:13, 3:7–13, 6:9–13), 2 Timothy (2:1–9), Titus (1:1–3, 1:15–2:5, 3:13–15), and Hebrews (1:3–8, 2:11–16, 3:13–18, 4:12–15, 10:1–7, 10:32–38, 12:10–15, 13:24–25).

These texts are remnants of a collection that once included full texts of the Pauline epistles, organized according to a system developed by Euthalius, who edited the epistles in a format that groups verses into lines for easier reading. Unfortunately, significant portions of the Codex have been lost over time, including entire letters to the Romans, Philippians, Ephesians, 2 Thessalonians, and Philippians, leaving us with only these fragments of Paul’s influential writings.

Date

Sixth century C.E.

Physical Features

The Codex Coislinianus, recognized in scholarly circles as Hp, is a remarkable artifact housing the writings of Paul’s epistles. Originating from a period rich in religious and textual history, only 41 of its original leaves remain today. Measuring 30 by 25 cm, these leaves are a testament to the meticulous craftsmanship of its creators, featuring text inscribed on parchment in large, square uncials that span over 1.5 cm in height, arranged singularly across the page in 16 lines.

A notable feature of this codex is the later addition of breathings and accents to the text, though occasionally misplaced, revealing a layer of historical interaction with the document. It notably lacks the iota subscriptum, and demonstrates instances of itacism, such as ΙΟΔΑΙΟΙ for ΙΟΥΔΑΙΟΙ, reflecting the linguistic trends of the time. The sacred names within the text are abbreviated, preserving the reverence accorded to these terms, while some words at the line ends are contracted to fit the space.

Organizationally, the text is structured according to chapters (κεφαλαια), with their numbers noted in the margins, and includes tables of contents (κεφαλαια tables) before each book, aiding in navigation through the text.

The end of the Epistle to Titus in the codex bears a significant subscription that not only provides insight into the meticulous effort put into compiling this volume but also its scholarly verification against a revered manuscript in Caesarea, written by the hand of Pamphilus the saint. This dedication to accuracy and readability underscores the codex’s value, bridging the gap between the sacred text and its readers across generations. This historical document, therefore, stands not just as a carrier of religious texts but as a witness to the rich tradition of manuscript preservation and scholarly diligence in the early Christian era.

Textual Character

The Codex Coislinianus, marked in academic circles as Hp, is an intriguing artifact from the realm of ancient biblical manuscripts, showcasing the writings of Paul’s epistles. Dated to a period when meticulous transcription and preservation of texts were essential for disseminating religious teachings, this manuscript is recognized for its adherence to the Alexandrian text-type, albeit with a noticeable presence of Byzantine readings sprinkled throughout its content. Such a combination marks it as a unique testament to the diverse textual traditions that have influenced the New Testament’s transmission over centuries.

Experts like Lagrange have observed its textual similarities with the renowned Codex Vaticanus, indicating a high level of textual integrity and historical importance. Its text aligns closely with what is known as the Euthalian recension of the Pauline epistles, an editorial revision aiming for enhanced clarity and readability for its early Christian audience.

Esteemed biblical scholar Eberhard Nestle hailed the Codex Coislinianus as “one of the most valuable manuscripts,” a sentiment echoed by Kurt and Barbara Aland through their analytical textual profile: 71 agreements with the Byzantine standard text, 12 agreements with the original text against the Byzantine, and 3 unique readings. This profile situates the codex within Aland’s Category III, indicative of a text with significant historical value and a mixture of textual traditions, primarily Alexandrian but influenced by Byzantine corrections.

The codex’s textual character reveals its nuanced variance from the standard text, highlighted through specific deviations and omissions in passages from 2 Corinthians and Galatians to Colossians. These variations, from minor omissions to alternative word choices, underscore the meticulous care and scholarly rigor applied by its scribes and correctors. Through such textual analysis, Codex Coislinianus serves not only as a vital link to the early Christian scriptural tradition but also as a focal point for understanding the complex process of biblical text transmission and the evolution of scriptural interpretation in the Christian faith.

History of Codex Coislinianus

The Codex Coislinianus, also known by the symbol Hp, is a manuscript with a rich history that traces back to the 6th century. Its journey began in the Caesarea library, eventually making its way to the Great Lavra Monastery on Mount Athos. Initially, the codex’s significance was not fully recognized, leading to its fragmentation; parts of its parchment were repurposed over the centuries for binding other books. By the 10th and 12th centuries, pieces of this valuable text were being used in other religious works across different regions.

The dispersion of the Codex Coislinianus fragments across Europe began when Pierre Séguier, a notable French figure, acquired 14 leaves. These leaves, known as Fragmenta Coisliniana, found their way into the Fonds Coislin collection and were stored in Saint-Germain-des-Prés, Paris. The publication of these fragments by Bernard de Montfaucon in 1715 marked the first scholarly engagement with the text, although it was not without errors, later corrected by the meticulous work of Tischendorf in the mid-19th century.

The 1793 fire at St. Germain-des-Prés led to the loss of some fragments, with only 12 of the original 14 surviving. The lost fragments had previously been moved to Saint Petersburg, Russia. By the end of the 18th century, the remaining fragments were safeguarded by the Bibliothèque nationale de France in Paris, where they reside today.

Additional fragments found their way to Moscow in 1665 and were later examined by scholar Matthaei. Porphyrius Uspensky, another key figure in the manuscript’s history, managed to retrieve a leaf from Mount Athos during his travels.

Currently, the surviving parts of the Codex Coislinianus are spread across several libraries in Europe, making it a manuscript of considerable interest scattered across the continent. The most significant portions are housed in Paris, with others remaining in Mount Athos, and additional fragments located in Ukraine, Russia, and Italy.

The contributions of Henri Omont and Kirsopp Lake in the early 20th century brought further attention to the codex, incorporating it into scholarly discussions and critical editions of the Greek New Testament. Today, it is cited in major New Testament editions, recognized for its paramount importance in biblical scholarship and textual criticism. Its journey from a fragmented manuscript to a key witness in the study of the New Testament encapsulates the enduring significance of ancient texts in understanding the foundations of Christian traditions.

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