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| ''' Calcidius ''' ([[4th century]] [[AD]]) was a [[Christianism|Christian]] [[Philosophy|philosopher]] who was noted during the [[Middle Ages]] for his annotated translation of [[Plato|Plato's]] [[Timaeus]], dedicated to [[Osius]], [[Bishop]] of [[Córdoba]], [[Spain]]. | | ''' 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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| Calcidius's Latin translation of Timaeus was used by European western intellectuals during the [[Medieval Age]] and part of the Modern Age as the most useful tool for the understanding of the doctrines of Plato outlined in this dialogue. Calcidius's work seems not to have been much recognized in his own day, yet eventually it became one of the most admired and studied. This was because of the scanty knowledge of [[Ancient Greek|Greek]] in the West during the later centuries of its existence - and also of [[Latin]], the [[literature]] of which was an important reference source in cases where the original Greek did not survive.
| | 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, yet so far no one hypothesis, on either his origin, nationality, or residence, has been confirmed as fact. Tradition has it that Calcidius served 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]]). There have been suggestions that he was of [[Jewish]] origin, or served as a [[deacon]] in the [[church]] of [[Carthage]], but no firm arguments or indisputable information on these points have yet surfaced. The only documents that exist regarding his personality and private life are a few private letters doubtfully attributed to him. There is, however, in his famous annotated translation of the first part of Plato's Timaeus, his personal dedication to 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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| One of the most important elements used to identify the time and location of Calcidius's life is this introductory letter dedicated to Osius. The letter suggests that Osius gave Calcidius the arduous task of not only translating the Timaeus from [[Ancient Greek]] to Latin, but also to add annotations to the text. (According to Calcidius, this was ''"something not tried till then"'', ''operis intemptati ad hoc tempus''.) In some [[Manuscripts|manuscripts]] there is an inscription which sheds light on this: ''"Osius episcopo Calcidius archidiaconus"''. This suggests that Osius is a Bishop, of whom Calcidius is his ''archideacon''. In fact, in this epoch there was indeed an Osius, Bishop of Cordova (257-357 approximately) who was an important figure in western Christianity. Osius played a consequential role in the defense of the orthodoxy, in the [[Councils of Nicea]] (325) and [[Sardica]] (344), and was dedicated to fighting the arrianismo. If it is this particular Osius whom Calcidius addresses in his dedication, then Calcidius would have written his annotated translation of the ''Timaeus'' around the years 325-350 AD. This hypothesis of Calcidius's dates has always been the traditional one.
| | 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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| However, [[Waszink]], the last publisher - up to the present day - of Calcidius, was opposed to this hypothesis, believing that it is necessary to place Calcidius at the end of the 4th century or even at the beginning of the 5th. According to Waszink, the prevailing intellectual attitude reflected in Calcidius's work (the mix of neoplatonic and Christian) 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. There is, though, no evidence of this supposed Osius of Milan. Also, [[Klibansky]] observed that San [[Isidorus Hispalensis]], who usually highlighted the Hispanic origin of writers of the past, does not mention Calcidius. But this argument, that Calcidius is related to Milan around 395, has been refuted by [[Dillon]], 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. |
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| *First: that San Isidoro did not mention all the Hispanic authors who existed before his epoch.
| | 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. |
| *Second: that the work of Calcidius scarcely had an influence in late antiquity, and was only consulted again after the XIIth century; i.e., many centuries after the epoch of San Isidoro.
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| *Third: the pronounced Platonic character of Calcidius's work would be a more than sufficient reason for San Isidoro (a fervent and devout Christian) not to include it among the famous authors of the early centuries of Hispanic Christianity.
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| ==Calcidius as a disciple of Osius==
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| The debate continues. According to Dillon, "it is not possible that," around the year 350, "a real Christian could have written a commentary to a pagan text such as the Timaeus" (and in a manner that is clearly more partisan of the Platonic ideas that of the proper Christian faith). On the other hand, [[Moreschini]] refutes 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 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 - in other words, the most ancient, and the one defended by Dillon - is the correct one: that Calcidius was a disciple of Osius, Bishop of Cordova, in the first half of the 4th century. Supporting this hypothesis is a lexical study of Calcidius's language which suggests a possible [[Andalusia|Andalusian]] or Hispanic origin.
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| The fact of entrusting a translation into Latin of the Greek Timaios is indicative that this Osius had a direct interest in the literary work. Calcidius did not do a finished translation of the Timaeus but only of the first part, which suggests that only in this first part would there be matters and topics that Osius might be interested in and which might be useful in Osius's own studies and doctrines. Although it might be thought that Osius may not have been interested in [[Island Atlantis|Atlantis]] but only the rest, nevertheless, the history of Atlantis is included in this first part translated by Calcidius.
| | 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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| The [[Lexicography|lexical]] analysis on Calcidius' translation of the Timaeus has led to the discovery of some details that might reinforce the ancient hypothesis of Calcidius as a disciple of Osius. These details are in several passages of the Timaeus that are related to the history of Atlantis.
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| For example, 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> The lexicographical and grammatical translation of this passage would be: ''"since it had an 'insular land' (ΝΗΣΟΣ) before of the mouth that you name, as you announce, the Pillars of Hercules"''. However, Calcidius translates (in reality he interprets) the Greek fragment into: "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, nor in any of the codices and well-known [[Manuscript|MS]]; nevertheless, Calcidius inserts it in his translation. In short, Calcidius has made an addition to the text.
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| This addition '''[AC VESTIBULO SINUS]''', corresponds with a species of ''clarification'' or ''explanation'', which is intended specifically for Osius, as if Calcidius believed it was necessary to ''specify'' the exact place where 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, just in the Atlantic mouth, before the Pillars of Hercules, i.e., the [[Strait of Gibraltar]].
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| This precision of Calcidius -- his precise information on the location of the legendary "ATLANTIS INSULA" (as presented by Plato as a ''"true history"'' [ΑΛΗΘΙΝΟΝ ΛΟΓΟΝ]) --
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| suggests that (1) Calcidius knew the region well; (2) and/or knew of the local traditions of the region; (3) or perhaps he had had access to other sources foreign to Plato himself, which unfortunately today we do not know. In any case, this precision that Calcidius 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 closer understanding of Atlantis, and this reinforces the idea that Osius may have had a special interest in this part of the Timaeus of Plato.
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| Other evidences exist in the same annotated translation of Calcidius that support these facts. For example, in the Timaios 25a:
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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>
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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 to a lexicographical and grammar translation from the Greek codices by Georgeos Díaz-Montexano, 2000.</ref>
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| Calcidius translates this to Latin as:
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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 to medieval codices in Latin (XII AD) of Calcidius in Platonis Timaeus by Georgeos Díaz-Montexano, 2000).</ref>
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| This interpolation by 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. It is a description that is arguably difficult to ascribe to someone who would not have had sufficient geographical knowledge of the area of the strait of the Pillars of Hercules.
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| '''this paragraph requires a fix:''' In this sense, developer is much the hypothesis or speculation that Calcidius adds in this section, 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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| There are other arguments regarding the life of Calcidius. One open question is whether his work reflects more the [[Platonism|middleplatonical]] than [[Platonism|neoplatonical]]. This question has been an object of polemics between diverse authors. It has been suggested that Calcidius did not know the neoplatonical doctrine of Plotinus, even though Plotinus was used by all the Christian authors of his epoch). Hoeever, perhaps Calcidius was not interested in Plotinus, preferring the ancient middleplatonism. The simple fact of this open question actually offers another point in favor of the Andalusian or Hispanic origin of Calcidius, since the neoplatonical doctrine of Plotinus developed exclusively in the Italian peninsula.
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| The evidence addressed above suggests that it is highly probable that Calcidius was a philospher of Andalusian or Spanish origin, and in all probability he was a disciple of Osius, Bishop of Cordova. Calcidius must have been a connoisseur of the classic languages, especially of the Greek, and would have of course known of the geography of [[Hispania]], particularly of the geography of the Strait of Gibraltar. All this would explain why he was chosen by Osius for the translation of the Timeo.
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| '''this paragraph requires a fix:'''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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| == 'Calcidius' in other languages ==
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| *Spanish: Calcidio
| | == External links == |
| *German: 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. |
| *Finnish: Kalkidios | | *[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). |
| *French: Chalcidius
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| *Italian: Calcidio
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| *Japanese: 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
