First Chapter.

Time and religion of Chalcidius. Standing of the commentary. The translation of the Platonic Timaeus.

Chalcidius ¹), under whose name a translation and a commentary ²) of the first part of the Timaeus have come down to us, is otherwise a completely unknown writer ³). We have no certain or indisputable reports regarding his home or his lifetime. The fact, however, that the commentary is dedicated to a friend named Osius ⁴), whose Christian character ⁵) we cannot doubt based on the frequent indications in the Chalcidian

¹) Five codices write Calcidius. The first Vienna Codex (U¹) writes Chalcidius. Likewise, the author of a 12th-century commentary on Chalcidius’ Timaeus and subsequent writers. Cf. Joh. Wrobel, Platonis Timaeus interprete Chalcidio (Plato's Timaeus interpreted by Chalcidius). Lipsiae 1876, p. VIII f.

²) The translation extends from the beginning (p. 17 A) to 53 C. The commentary begins at 31 B, omitting the introduction.

³) Fulgentius Planciades dedicated his work De prisco sermone (On Ancient Language) to a grammarian named Chalcidius. We have, however, no reason to identify him with our author. Cf. Forcellini under Chalcidius. — Mullach says in the preface to his edition of the commentary: "And indeed Fabius Planciades Fulgentius, a Christian writer later in age than Martianus Capella, who in his 'Allegories of the Books of Virgil' inscribed them to Chalcidius, did not hesitate to call him 'a most holy levite.' Moreover, in the writing of the booklet 'On Ancient Language,' which the same F. sent to Ch., he is called in the editions of Hadrian Junius and Dionysius Gothofredus 'a Grammarian, interpreter of Plato's Timaeus.' But these words seem to have been added by a more recent hand... Therefore, it is permissible to consider that levite to be different from our Chalcidius." Cf. Fabricius, Bibl. Lat. l. III c. 7. tom. 3. p. 105 ff. ed. Ernesti. — ⁴) See Prooemium.

⁵) C. 126, where the philosopher's stone is discussed, concludes the report with the words: "which are much better known to you than to others." Cf. 133: "Nor let the name (of demons) disturb us, applied indiscriminately to good and bad, since it does not disturb us even regarding angels, when some angels are ministers of God—those who are such are called holy—and some are satellites of the opposing power, as you know very well."