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| ''' Calcidius ''' ([[IVth century]] [[AD]]), [[Christianism|Christian]] [[Philosophy|philosopher]] [[platonic]] that was especially an acquaintance during the [[Middle Age]] - with posteriority to his epoch - for his commented translation of [[Plato|Plato's]] [[Timaeus]], devoted to [[Osius]], [[Bishop]] of [[Córdoba|Cordova]], [[Spain]].
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| The commented Latin translation of Timaeus of Calcidius was most used by the European western intellectuality during the [[Medievo]] and part of the Modern Age as the most useful tool for the understanding of the deep doctrines of Plato spilt in this dialogue. His work seems not to have had scarcely aftereffect in his epoch, nevertheless, soon it turned into one of the most admired and studied, to which he contributed little knowledge of the [[Classic|classic]] [[Greek]] on the part of Occident during the centuries later to his epoch; something similar to what has been stated by other works of the classic [[Latin]] [[literature]], which turned in important regarding after the original Greeks did not survive.
| | ''' Calcidius ''' (4th century CE) was a [[Christianism|Christian]] [[Philosophy|philosopher]] who was noted during the [[Middle Ages]] for his annotated translation of [[Plato|Plato's]] [[Timaeus]] into Latin, a translation that he dedicated to [[Osius]], [[Bishop]] of [[Córdoba]], [[Spain]]. |
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| | For European western intellectuals during the [[Medieval Age]] and part of the Modern Age, this translation became an important tool for understanding the doctrines of Plato. Calcidius's work seems not to have been much recognized in his own day, but it came to be more widely admired and studied as knowledge of [[Ancient Greek|Greek]] declined. |
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| == Debates about his origin == | | == Debates about his origin == |
| | There have been many conjectures about who Calcidius was and where he came from, but there are few known facts. Tradition has it that Calcidius served as [[Archideacon|archideacon]] under Osius (also known as Hosius; supposedly the same Bishop of Cordova that along with the Roman priests [[Vito]] and [[Vicente]] represented the [[Pope]] in the first famous "[[ecumenical council]]" at [[Nicaea]]). There have been suggestions that he was of [[Jewish]] origin, or served as a [[deacon]] in the [[church]] of [[Carthage]], but no firm evidence on these points has surfaced. The only documents about his personality and private life are a few private letters dubiously attributed to him. |
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| As for his origin, several [[Hypothesis|hypotheses]] exist; although in reality, except the most ancient or traditional, where Calcidius appears as [[Archideacon|archideacon]] of Osius (supposedly the same Bishop of Cordova that along with the Roman priests [[Vito]] and [[Vicente]] represented the [[Pope]] in the first famous "[[Concilium Ecumenicum]]" of [[Nicea]]), up to the date, no hypothesis has existed with sufficient weight to be considered to be an official on the nationality, origin or residence of Calcidius. It has gone over up to saying that perhaps out of [[Jewish]] origin, or a [[deacon]] in the [[church]] of [[Carthage]], but nobody has showed real arguments not information of no type. The only documents that exist on his person and life, are a few doubtful private letters attributed to Calcidius, but especially the famous commented translation of the first part of Plato's Timaeus, where it remains clear that is dedicated to such a Osius.
| | There is, however, in his annotated translation of the first part of Plato's Timaeus, his personal dedication to Osius. This introductory letter is thus one of the most important elements used to identify the time and location of Calcidius' life. The letter suggests that Osius gave Calcidius the task of not only translating the Timaeus from [[Ancient Greek]] to Latin, but also of ''annotating'' the text, and, according to Calcidius, this was something that had never been tried before (''operis intemptati ad hoc tempus''). In some manuscripts, there are inscriptions which shed light on this: ''"Osius episcopo Calcidius archidiaconus"''. This suggests that Osius is a Bishop, and Calcidius his ''archideacon''. In this epoch there was indeed an Osius, Bishop of Cordova (approximately 257-357 CE) who was an important figure in western Christianity. Osius played an important role in the defense of the orthodoxy in the [[Councils of Nicea]] (325 CE) and [[Sardica]] (344 CE), and was dedicated to fighting [[Arianism]]. If it is this Osius whom Calcidius addresses in his dedication, then Calcidius wrote his annotated translation in around 325-350 CE. |
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| Between the most important elements used to place in the time and in the space to Calcidius there is the introductory letter dedicated to Osius, to which it refers in several occasions in his comment. In this letter it counts like Osius did to him the order of a task as arduous as the translation and comment of the Timaeus from the [[Classic Greek]] to the Latin, according to Calcidius, ''"something not tried till then"'' (''operis intemptati ad hoc tempus''). In some [[Manuscripts|manuscripts]] there has been a subscriptio who adds light to this question: ''"Osius episcopo Calcidius archidiaconus"''. Consequently, Osius is a Bishop, of which Calcidius is his ''archideacon''. In fact, in this epoch an Osius knows each other, Bishop of Cordova (257-357 approximately) which was an important figure in the western Christianity. In the defense of the orthodoxy, in the [[Councils of Nicea]] (325) and [[Sardica]] (344), dedicated, to fighting the arrianismo, Osius played a determinant role. Consequently, if it is a question of this Osius, Calcidius would have realized his commented translation of the Timaeus concerning the years 325-350 adC.
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| [[Waszink]], the last publisher - up to the date - of Calcidius was opposed to this hypothesis, which has always been the traditional one, believing that would be necessary to place Calcidius at the end of the IVth century or even at the beginning of the Vth century. According to Waszink, the ambience in which this agreement would have arisen neoplatonical and Christian would be that of Milan of the ends of the IVth century, epoch in which the Italian city was a center of neoplatonismo pagan and Christian, and which Osius might be a tall imperial, active official in Milan concerning 395; although well it is true that there does not exist any evidence of the existence of this supposed Osius de Waszink. On the other hand, [[Klibansky]] had already observed that San [[Isidorus Hispalensis]], who usually highlighted the Hispanic origin of the writers of the past, does not mention Calcidius, but this argument has been refuted by [[Dillon]], who recaptures the ancient traditional hypothesis sustained in the subscriptio, and for whom: | |
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| *First: that San Isidoro did not mention all the Hispanic authors who existed before his epoch.
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| *Second: that the work of Calcidius scarcely had some influence in the late antiquity, and only it consulted again after the XIIth century, or, several centuries after the epoch of San Isidoro.
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| *Third: pronounced platonic character, and I christen very little, that demonstrates the work of Calcidius, up to the point that seems even that Calcidius is afraid that it is known what is his faith (as in the previous, not very distant times, of the imperial Rome when the Christians were chased), reason more than sufficient so that San Isidoro (a fervent and devout Christian), still knowing his work, was deciding not to include it between the famous authors of the first centuries of the Hispanic Christianity.
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| Also, according to Dillon, ''it is not possible that a real Christian could have written a comment to a pagan text as the Timaeus'' (in a way clearly more partisan of the platonic ideas that of the proper Christian faith) in date later to 350. On the other hand, [[Moreschini]] pushes back both hypotheses, the traditional one and that of Waszink. For him the "subscriptio" might be an invention of someone who lived in the epoch in which Calcidius is re-discovered, the XIIth century. Nevertheless, for [[User:Georgeos Díaz-Montexano|Díaz-Montexano]]<ref>Was Calcidius Spanish? The Timaeus and Atlantis in Gibraltar. Georgeos Díaz-Montexano. Madrid, February, 2007 ([http://www.antiquos.com/La-Atlantida-de-Platon/modules.php?name=News&file=article&sid=10 original article in Spanish]).</ref>, everything seems to indicate that the traditional hypothesis - and the most ancient - defended by Dillon of whom he was a disciple of Osius would be the correct one, and since support presents an equally lexical internal study on certain intercalation that Calcidius introduces in his translation and that also offer tracks on his possible [[Andalusia|Andalusian]] or Hispanic origin. The fact of entrusting a translation to the Latin of the Timaios - in Greek - from Plato to Calcidius, is an indicative skylight of that this such a Osius (there was who was) had a big interest in the details and matters that were counted in the same one. It might be thought that really he was not interested in [[Island Atlantis|Atlantis]] but only the rest, nevertheless, Calcidius did not do a finished translation of the Timaeus but only of the first part, which demonstrates that only in this first part there would be those matters or topics that Osius was interested in, and that somehow would think to use in his studies and doctrines, and the history of the Atlantis is precisely in this first part translated by Calcidius.
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| Exactly the [[Lexicography|lexical]] analysis realized on this part of the Timaeus has allowed to discover some details that might reinforce - of certain way - the ancient hypothesis of Calcidius as disciple of Osius, the same famous Bishop of Cordova. These tracks are in several passages of the Timaeus related to the history of Atlantis. For example: Calcidius realizes a precision (like intercalation) exactly when he translates the Greek fragment of the Timaios 24e: '''ΝΗΣΟΝ ΓΑΡ ΠΡΟ ΤΟΥ ΣΤΟΜΑΤΟΣ ΕΙΧΕΝ Ο ΚΑΛΕΙΤΕ ΩΣ ΠΗΑΤΕ ΗΥΜΕΙΣ ΗΡΑΚΛΕΟΥΣ ΣΤΗΕΛΑΣ'''<ref>Palinography of the writen Old Classic Greek from Plato's time according the medieval codices and MS of Plato's texts.</ref>, whose lexicographical and grammatical translation would be: ''"since it had a 'insular land' (ΝΗΣΟΣ) before of the mouth that you name, as you announce, the Pillars of Hercules”, but that Calcidius translates (in reallity he interprets): "HABENS IN ORE '''[AC VESTIBULO SINUS]''' INSULAM, QUOD OS A VOBIS HERCULIS CENSETUR COLUMNAE"<ref>Calcidii in Platonis Timaeus. Osney Abbey Codex; MS. Digby 23. Bodleian Library Collection.</ref>, ''"it had in the mouth'' '''[and vestibule, in the gulf]''' ''an island, which is the one that you consider to be the Columns of Hercules."''.
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| The part between square brackets does not exist in the Greek text of the Timaios, in none of the codices and well-known [[Manuscript|MS]]; nevertheless, Calcidius inserts it in his translation. This precision that does Calcidius '''[AC VESTIBULO SINUS]''', corresponds with a species of ''clarification'' or ''explanation'', which he does for Osius, as if Calcidius believed to be necessary to ''specify'' - even more - the exact place where he understanding that Plato was locating "ATLANTIS INSULA", ie, before of the mouth of the strait of Hercules, but “in the same vestibule or entry (VESTIBULO), in the gulf (SINUS), ie, in the current Gulf of Cadiz (also known as ''Atlantic Gulf'' or ''Atlantic Pelagus''), which is the only ''Gulf'' that exists, joust in the Atlantic mouth, before of de Pillars of Hercules, ie, the [[Gibraltar]] Strait. This precision of Calcidius only can be understood when it is accepted that he was then a philosopher who knew well the region, or who had more precise information on the location of legendary "ATLANTIS INSULA", presented by Plato as a ''"true history"'' (ΑΛΗΘΙΝΟΝ ΛΟΓΟΝ), already be because Calcidius could know local traditions, or because he could have access to other sources, foreign to Plato himself, which unfortunately today we do not know. In any case, this Clacidius's precision that he adds or inserts '''[AC VESTIBULO SINUS]''', shows a clear intention to offer to the person who commissioned the translation, namely, his religious superior, Bishop Osius, a greater precision on the exact spot where or closest was Atlantis, and this reinforces the idea that Osius have a special interest in this part of the Timaeus Plato.
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| Other evidences exist in the same commented translation of Calcidius that support these facts, for example, in the Timaios 25a:
| | However, Waszink, the most recent editor of Calcidius, disagrees <ref>Waszink JH (1964) Studien zum Timaioskommentar des Calcidius, I. Die erste Hälfte des Kommentars (mit Ausnahme der Kapitel über die Weltseele), Leiden, Brill.</ref>, believing that Calcidius must have lived at the end of the 4th century or even at the beginning of the 5th. According to Waszink, the intellectual attitude reflected in Calcidius' work (the mix of [[neoplatonic]] and Christian thought) would be that of [[Milan]] of the end of the 4th century, an epoch in which the Italian city was a center of neoplatonism both pagan and Christian, and where Osius might have been an active imperial official around 395 CE. There is, though, no evidence of this supposed Osius of Milan. Also, Raymond Klibansky<ref>????''Continuity of the Platonic Tradition During the Middle Ages'' |
| | by Raymond Klibansky Kraus Intl Pubns (September 1982) ISBN 0527501301</ref> observed that [[Isidore of Seville]], who usually highlighted the Hispanic origin of writers of the past, does not mention Calcidius. This argument, that Calcidius is related to Milan around 395 CE, has been refuted by Dillon<ref>????</ref>, who returns to the ancient, traditional hypothesis sustained in the inscription, and points out: |
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| "...ΤΑΔΕ ΜΕΝ ΓΑΡ ΟΣΑ ΕΝΤΟΣ ΤΟΥ ΣΤΟΜΑΤΟΣ ΟΥ ΛΕΓΟΜΕΝ ΦΑΙΝΕΤΑΙ ΛΙΜΗΝ ΣΤΕΝΟΝ ΤΙΝΑ ΕΧΩΝ ΕΙΣΠΛΟΥΝ..." (Timaios. Platon; 25a)<ref>Palinography of the writen Old Classic Greek from Plato's time according the medieval codices and MS of Plato's texts.</ref>.
| | *that Isidore did not mention all the Hispanic authors who existed before his epoch. |
| | *that the work of Calcidius scarcely had any influence in late antiquity, and was only consulted again after the 12th century; i.e., many centuries after Isidore's time. |
| | *and that the Platonic character of Calcidius' work would be a more than sufficient reason for Isidore (a fervent and devout Christian) not to include it among the famous authors of the early centuries of Hispanic Christianity. |
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| ''"…On the other hand, which is inside the mouth that we mention, appears like a narrow port for anyone that sails inwards..."''<ref>English translation from Castilian translation according Lexicographical and grammar translation from the Greek codices by Georgeos Díaz-Montexano, 2000.</ref>
| | According to Dillon, at around 350 CE it would have been impossible for "a real Christian" to have written a commentary to "a pagan text" like the Timaeus, especially in a manner that is clearly more partisan of the Platonic ideas that of the proper Christian faith. |
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| Calcidius translates to Latin as:
| | Moreschini<ref>????</ref> disagreees with both the traditional and the Waszink hypotheses. For Moreschini, the inscription might be an invention of someone who lived in the epoch in which Calcidius was re-discovered, namely, the 12th century. |
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| ''"...quippe hoc intra os sive Herculeas columnas fretum angusto quodam litore, '''[in quo etiam nunc portus veteris apparent vestigia, dividitur a continente]'''..."''<ref>Calcidii in Platonis Timaeus. Osney Abbey Codex; MS. Digby 23. Bodleian Library Collection.</ref>
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| ''"...what is here inside the mouth or of your Columns of Hercules, which is like a coast with a narrow strait '''[in it also now is the apparent vestige, of an ancient port, which divides the continent]'''..."'' <ref>English translation from Castilian translation according medieval codices in Latin (XII AD) of Calcidius in Platonis Timaeus by Georgeos Díaz-Montexano, 2000).</ref>
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| This new intercalation of Calcidius, undoubtedly, directed once again to his principal reader, Osius, adds a more descriptive explanation (and quite exact from the geographical point of view) on the strait of Hercules; description that turns out to be difficult to admit, could have been realized by someone who did not have geographical sufficient knowledge of the area of the strait of the Pillars of Hercules. In this sense, developer is much the hypothesis or speculation that Calcidius adds in this seción, about which the strait of Hercules is like a ''"apparent vestige, of an ancient port, which divides the continent"'', because only in the modern times it is when we have known that actually both continents, [[Europe]] and [[Africa]], were joined someone time by the strait of Hercules; although also it is true that an intelligent mind could have come to this conclusion. In any case, the description of Calcidius of the strait of Hercules, it is quite faithful to the aspect of the current Strait of Gibraltar, which without doubts, is like a ''"apparent vestige, of an ancient port, which divides the continent"'' European from the African.
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| Be as it will be, other reasonable arguments exist, as for example, the stated fact of which his influence is [[Platonism|middleplatonical]] and not [[Platonism|neoplatonical]], that it is what would be waited for a Christian author of his epoch (IVth AD). Still for solving, this fact considered an authentic quandary has been an object of a lot of polemics between diverse authors, since of it it is deduced that Calcidius did not know the neoplatonical doctrine of Plotino (when this one was used exactly by all the Christian authors of his epoch), or perhaps that he was not interested in the absolute in this issue, preferring the ancient middleplatonism, which would keep on being something very little probable; nevertheless, actually, this fact offers another track in favor of the Andalusian or Hispanic origin of Calcidius, since exactly the neoplatonical doctrine of Plotino developed exclusively in the italic peninsula, and there do not exist firm evidences of which it has been introduced between the Hispanic authors not even in epochs later to Calcidius.
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| These evidences drive to think that it is highly probable that Calcidius was an Andalusian philosopher, or, Spanish, with all probability a disciple of Bishop of Cordova, Osius. Calcidius should have been a big connoisseur of the classic languages, especially of the Greek, and of course of the geography of [[Hispania]], especially of the geography of the environment of the Strait of Gibraltar, and it would explain also why it was chosen by Osius for the translation of the Timeo; what in turn opens the possibility that it was a natural author of [[Gadeira]], or [[Gades]], or of [[Cadiz|Cádiz]], a land that offered to the history also other important philosophers and scholars; the same place in which the Pillars of Hercules have always been, the same Pillars that all the classic sources, from the most ancient, previous up to the contemporaries to Plato, locate [[Solon]] in the same strait, which as an ''"apparent vestige, of an ancient port, which divides the continent"'' of Europe on the African continent, ie, the Strait of Gibraltar.
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| ==References and notes== | | ==References and notes== |
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| ==== Studies ==== | | ==== Studies ==== |
| *BOEFT, J. DEN, Calcidius on fate. His doctrine and sources, Leiden, 1970. | | *BOEFT, J. DEN, Calcidius on fate. His doctrine and sources, Leiden, 1970. |
| *BOEFT, J. DEN, Calcidius on demons (Commentarius ch. 127-136), Leiden, 1977. | | *Boeft, J. De, Calcidius on demons (Commentarius ch. 127-136), Leiden, 1977. |
| *CALCIDIO, Commentario al «Timeo» di Platone (testo latino a fronte), a cura di Claudio Moreschini, con la collaborazione di Marco Bertolini, Lara Nicolini, Ilaria Ramelli, Bompiani, Il Pensiero Occidentale, Milán, 2003. | | *Calcidio, Commentario al «Timeo» di Platone (testo latino a fronte), a cura di Claudio Moreschini, con la collaborazione di Marco Bertolini, Lara Nicolini, Ilaria Ramelli, Bompiani, Il Pensiero Occidentale, Milán, 2003. |
| *CICERÓN, Sobre la adivinación, Sobre el destino, Timeo, introd., trad. y notas de Ángel Escobar, Biblioteca Clásica Gredos, nº 271, Madrid, 1999. | | *Easterling PE., Knox BMW (eds.)(1990).Historia de la literatura clásica (Cambridge University). I. Literatura griega, vers. esp. Federico Zaragoza Alberich, Madrid, |
| *EASTERLING, P. E & KNOX, B. M. W. (eds.), Historia de la literatura clásica (Cambridge University). I. Literatura griega, vers. esp. Federico Zaragoza Alberich, Madrid, 1990.
| | *Gersh S (1986) ''Middle Platonism and Neoplatonism: The Latin Tradition, Publications in Medieval Studies,'' vol. 23. University of Notre Dame Press. |
| *GERSH, Stephen, Middle Platonism and Neoplatonism: The Latin Tradition, Publications in Medieval Studies, vol. 23. University of Notre Dame Press, 1986. | | *Platon, Oeuvres Complètes. Tomo X. Timée, Critias, texte établi et traduit par Albert Rivaud, Les Belles Lettres, París, 1970 (5ª reimpr.). |
| *PLATON, Oeuvres Complètes. Tomo X. Timée, Critias, texte établi et traduit par Albert Rivaud, Les Belles Lettres, París, 1970 (5ª reimpr.). | | *Winden, Van JMC (1959) Calcidius on matter. His doctrine and sources. A chapter in the history of platonism, Leiden, Brill, 1959. |
| *WASZINK, J. H., Studien zum Timaioskommentar des Calcidius, I. Die erste Hälfte des Kommentars (mit Ausnahme der Kapitel über die Weltseele), Leiden, Brill, 1964. | |
| *WINDEN, VAN J. M. C., Calcidius on matter. His doctrine and sources. A chapter in the history of platonism, Leiden, Brill, 1959.
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| == External linkage ==
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| *[http://image.ox.ac.uk/show?collection=bodleian&manuscript=msdigby23a Plato's Timaeus by Calcidius, in a Manuscript of the XIIth century found in Osney Abbey]. Bodleian Library Collection.
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| *[http://www.antiquos.com/La-Atlantida-de-Platon/modules.php?name=News&file=article&sid=10 Was Calcidius Spanish? The Timaeus and Atlantis in Gibraltar]. Georgeos Díaz-Montexano. Madrid, February, 2007 (original article in Spanish).
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| [[Category:Platonic Philosophers]] [[Category:Spanish Philosophers]] [[Category:Christian Philosophers]]
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| == The Calcidius name in other languages ==
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| *[[es:Calcidio]]
| | == External links == |
| *[[de:Chalcidius]] | | *[http://image.ox.ac.uk/show?collection=bodleian&manuscript=msdigby23a Plato's Timaeus by Calcidius, in a Manuscript of the 12th century found in Osney Abbey]. Bodleian Library Collection. |
| *[[en:Calcidius]] | | *[http://www.antiquos.com/La-Atlantida-de-Platon/modules.php?name=News&file=article&sid=10 Was Calcidius Spanish? The Timaeus and Atlantis in Gibraltar]. Georgeos Díaz-Montexano. Madrid, February, 2007 (original article in Spanish).[[Category:Suggestion Bot Tag]] |
| *[[fi:Kalkidios]]
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| *[[fr:Chalcidius]]
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| *[[it:Calcidio]]
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| *[[ja:カルキディウス]]
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Calcidius (4th century CE) was a Christian philosopher who was noted during the Middle Ages for his annotated translation of Plato's Timaeus into Latin, a translation that he dedicated to Osius, Bishop of Córdoba, Spain.
For European western intellectuals during the Medieval Age and part of the Modern Age, this translation became an important tool for understanding the doctrines of Plato. Calcidius's work seems not to have been much recognized in his own day, but it came to be more widely admired and studied as knowledge of Greek declined.
Debates about his origin
There have been many conjectures about who Calcidius was and where he came from, but there are few known facts. Tradition has it that Calcidius served as archideacon under Osius (also known as Hosius; supposedly the same Bishop of Cordova that along with the Roman priests Vito and Vicente represented the Pope in the first famous "ecumenical council" at Nicaea). There have been suggestions that he was of Jewish origin, or served as a deacon in the church of Carthage, but no firm evidence on these points has surfaced. The only documents about his personality and private life are a few private letters dubiously attributed to him.
There is, however, in his annotated translation of the first part of Plato's Timaeus, his personal dedication to Osius. This introductory letter is thus one of the most important elements used to identify the time and location of Calcidius' life. The letter suggests that Osius gave Calcidius the task of not only translating the Timaeus from Ancient Greek to Latin, but also of annotating the text, and, according to Calcidius, this was something that had never been tried before (operis intemptati ad hoc tempus). In some manuscripts, there are inscriptions which shed light on this: "Osius episcopo Calcidius archidiaconus". This suggests that Osius is a Bishop, and Calcidius his archideacon. In this epoch there was indeed an Osius, Bishop of Cordova (approximately 257-357 CE) who was an important figure in western Christianity. Osius played an important role in the defense of the orthodoxy in the Councils of Nicea (325 CE) and Sardica (344 CE), and was dedicated to fighting Arianism. If it is this Osius whom Calcidius addresses in his dedication, then Calcidius wrote his annotated translation in around 325-350 CE.
However, Waszink, the most recent editor of Calcidius, disagrees [1], believing that Calcidius must have lived at the end of the 4th century or even at the beginning of the 5th. According to Waszink, the intellectual attitude reflected in Calcidius' work (the mix of neoplatonic and Christian thought) would be that of Milan of the end of the 4th century, an epoch in which the Italian city was a center of neoplatonism both pagan and Christian, and where Osius might have been an active imperial official around 395 CE. There is, though, no evidence of this supposed Osius of Milan. Also, Raymond Klibansky[2] observed that Isidore of Seville, who usually highlighted the Hispanic origin of writers of the past, does not mention Calcidius. This argument, that Calcidius is related to Milan around 395 CE, has been refuted by Dillon[3], who returns to the ancient, traditional hypothesis sustained in the inscription, and points out:
- that Isidore did not mention all the Hispanic authors who existed before his epoch.
- that the work of Calcidius scarcely had any influence in late antiquity, and was only consulted again after the 12th century; i.e., many centuries after Isidore's time.
- and that the Platonic character of Calcidius' work would be a more than sufficient reason for Isidore (a fervent and devout Christian) not to include it among the famous authors of the early centuries of Hispanic Christianity.
According to Dillon, at around 350 CE it would have been impossible for "a real Christian" to have written a commentary to "a pagan text" like the Timaeus, especially in a manner that is clearly more partisan of the Platonic ideas that of the proper Christian faith.
Moreschini[4] disagreees with both the traditional and the Waszink hypotheses. For Moreschini, the inscription might be an invention of someone who lived in the epoch in which Calcidius was re-discovered, namely, the 12th century.
References and notes
- ↑ Waszink JH (1964) Studien zum Timaioskommentar des Calcidius, I. Die erste Hälfte des Kommentars (mit Ausnahme der Kapitel über die Weltseele), Leiden, Brill.
- ↑ ????Continuity of the Platonic Tradition During the Middle Ages
by Raymond Klibansky Kraus Intl Pubns (September 1982) ISBN 0527501301
- ↑ ????
- ↑ ????
Bibliography
Translation
Studies
- BOEFT, J. DEN, Calcidius on fate. His doctrine and sources, Leiden, 1970.
- Boeft, J. De, Calcidius on demons (Commentarius ch. 127-136), Leiden, 1977.
- Calcidio, Commentario al «Timeo» di Platone (testo latino a fronte), a cura di Claudio Moreschini, con la collaborazione di Marco Bertolini, Lara Nicolini, Ilaria Ramelli, Bompiani, Il Pensiero Occidentale, Milán, 2003.
- Easterling PE., Knox BMW (eds.)(1990).Historia de la literatura clásica (Cambridge University). I. Literatura griega, vers. esp. Federico Zaragoza Alberich, Madrid,
- Gersh S (1986) Middle Platonism and Neoplatonism: The Latin Tradition, Publications in Medieval Studies, vol. 23. University of Notre Dame Press.
- Platon, Oeuvres Complètes. Tomo X. Timée, Critias, texte établi et traduit par Albert Rivaud, Les Belles Lettres, París, 1970 (5ª reimpr.).
- Winden, Van JMC (1959) Calcidius on matter. His doctrine and sources. A chapter in the history of platonism, Leiden, Brill, 1959.
External links
