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Metrodorus of Lampsacus the Elder Testimonies in Greek

The Testimonies is a lost philosophical work by Metrodorus of Lampsacus the Elder, a 5th-century BCE disciple of Anaxagoras. Written in Ionic Greek, the work survives only through a handful of fragmentary quotations preserved by later authors, including Plato, Diogenes Laertius, and Tatian. These testimonia indicate the work was a collection of doctrines, though its original structure and full scope are unrecoverable. The extant fragments suggest it engaged with core Anaxagorean themes, particularly cosmology and the ordering principle of mind. Metrodorus is historically significant as one of the earliest systematic allegorists of Homer, and the Testimonies is believed to have contained his interpretations that read figures and events in epic poetry as allegories for physical elements and philosophical truths. For instance, he interpreted the god Zeus as representing the mind, Hera as air, and the hero Agamemnon as the aether, thereby translating myth into a framework of natural philosophy. The work’s importance lies in its role as a bridge between Ionian speculative thought and the later traditions of allegorical exegesis that flourished in Hellenistic and Roman philosophy.

1 PLAT. Ion p. 530c οἶμαι κάλλιστα ἀνθρώπων λέγειν περὶ Ὁμήρου, ὡς οὔτε Μητρόδωρος ὁ Λαμψακηνὸς οὔτε Στησίμβροτος ὁ Θάσιος οὔτε Γλαύκων οὔτε ἄλλος οὐδεὶς τῶν πώποτε γενομένων ἔσχεν εἰπεῖν οὕτω πολλὰς καὶ καλὰς διανοίας περὶ Ὁμήρου, ὅσας ἐγώ.
2 DIOG. II 11 ἐπὶ πλεῖον δὲ [als Anaxagoras] προστῆναι τοῦ λόγου Μητρόδωρον τὸν Λαμψακηνὸν γνώριμον ὄντα αὐτοῦ, ὃν καὶ πρῶτον σπουδάσαι τοῦ ποιητοῦ περὶ τὴν φυσικὴν πραγματείαν.
3 TATIAN. c. 21 καὶ Μ. δὲ ὁ Λαμψακηνὸς ἐν τῶι Περὶ Ὁμήρου λίαν εὐήθως διείλεκται πάντα εἰς ἀλληγορίαν μετάγων. οὔτε γὰρ Ἥραν οὔτε Ἀθηνᾶν οὔτε Δία τοῦτ’ εἶναί φησιν ὅπερ οἱ τοὺς περιβόλους αὐτοῖς καὶ τεμένη καθιδρύσαντες νομίζουσιν, φύσεως δὲ ὑποστάσεις καὶ στοιχείων διακοσμήσεις. καὶ τὸν Ἕκτορα δὲ καὶ τὸν Ἀχιλλέα δηλαδὴ καὶ τὸν Ἀγαμέμνονα καὶ πάντας ἁπαξαπλῶς Ἕλληνάς τε καὶ βαρβάρους σὺν τῆι Ἑλένηι καὶ τῶι Πάριδι τῆς αὐτῆς φύσεως ὑπάρχοντας χάριν οἰκονομίας ἐρεῖτε παρεισῆχθαι οὐδενὸς ὄντος τῶν προειρημένων ἀνθρώπων.
4 HESYCH. Ἀγαμέμνονα τὸν αἰθέρα Μητρόδωρος εἶπεν ἀλληγορικῶς. PHILODEM. Voll. Herc. c. alt. VII 3f. 90 [Gomperz Wien. Sitz. Ber. ph. h. Cl. 116, 14] καὶ περὶ νόμων καὶ ἐθισμῶν τῶν παρ’ ἀνθρώποις, καὶ τὸν Ἀγαμέμνονα μὲν αἰθέρα εἶναι, τὸν Ἀχιλλέα δ’ ἥλιον, τὴν Ἑλένην δὲ γῆν καὶ τὸν Ἀλέξανδρον ἀέρα, τὸν Ἕκτορα δὲ σελήνην καὶ τοὺς ἄλλους ἀναλόγως ὠνομάσθαι τούτοις. τῶν δὲ θεῶν τὴν Δήμητρα μὲν ἧπαρ, τὸν Διόνυσον δὲ σπλῆνα, τὸν Ἀπόλλω δὲ χολήν.
5 PORPHYR. Quaest. hom. zu K 252 (πλέω νὺξ) I p. 147, 18 Schrad. Μητρόδωρος [?] μὲν οὖν τὸ ‘πλεῖον‘ δύο σημαίνειν φησὶ παρ’ Ὁμήρωι· καὶ γὰρ τὸ σύνηθες, ὡς ὅταν λέγηι ‘νώτου ἀποπροταμών, ἐπὶ δὲ πλεῖον ἐλέλειπτο‘ [θ 475] καὶ ‘ἀλλὰ τὸ μὲν πλεῖον πολυάϊκος πολέμοιο χεῖρες ἐμαὶ διέπουσι‘ [Α 165], σημαίνει〈ν δὲ〉 καὶ τὸ πλῆρες ὡς ἐν τῶι ‘σὸν δὲ πλεῖον δέπας αἰεὶ ἕστηκε‘ [Δ 262] καὶ ἐν τῶι ‘πλεῖαί τοι χαλκοῦ κλισίαι‘ [Β 226]. νῦν οὖν τὸ ‘πλέον‘ ἀντὶ τοῦ πλῆρες εἰρῆσθαι.
6 SYNCELLUS Chron. 140C. I p. 282, 19 Dind. ἑρμηνεύουσι δὲ οἱ Ἀναξαγόρειοι τοὺς μυθώδεις θεοὺς νοῦν μὲν τὸν Δία, τὴν δὲ Ἀθηνᾶν τέχνην, ὅθεν καὶ τὸ ‘χειρῶν ὀλλυμένων ἔρρει πολύμητις Ἀθήνη‘ [Orph. Frag. 347 Κ.].