eul_wid: dmk-ac
DOI 10.5281/zenodo.20335421 PDFMarkdown

On Physis and Knowledge by Metrodorus of Chios

On Nature and Knowledge is a philosophical poem composed in verse by the 4th-century BCE Greek thinker Metrodorus of Chios. A disciple of the atomist Democritus, Metrodorus wrote this work to summarize and elucidate the physical theories of earlier Presocratic philosophers, including Thales and Anaxagoras, in an accessible poetic form. The title, sometimes translated as Extracts or Fragments, reflects its nature as a collection of passages rather than a continuous treatise. The work is now lost as an independent book and survives only through quotations in later authors, most notably the skeptic Sextus Empiricus, who cited it to illustrate dogmatic positions he opposed.

The surviving portions of the text, known through approximately 27 fragments, cover topics in cosmology and the principles of nature, consistent with the atomist and materialist philosophy of its author. A particularly famous fragment expresses a radical epistemological skepticism, declaring that no one knows anything, not even whether they know or do not know, or even whether anything exists at all. The work is a doxography—a systematic compilation of philosophical opinions—intended for students or a general educated audience, following a tradition of presenting complex ideas in memorable verse. Through these preserved fragments, Metrodorus’s poem served to transmit early Greek philosophical thought and contributed to later debates concerning knowledge and skepticism.

ΜΗΤΡΟΔΟΡΟΥ ΠΕΡΙ ΦΥΣΕΩΣ

Εὐσέβιος ἕπεται τούτοις συνεξετάσαι καὶ τοὺς τὴν ἐναντίαν βαδίσαντας καὶ πάντα χρῆναι πιστεύειν ταῖς τοῦ σώματος αἰσθήσεσιν ὁρισαμένους, ὧν εἶναι Μητρόδωρον τὸν Χῖον καὶ Πρωταγόραν τὸν Ἀβδηρίτην. τὸν μὲν οὖν Μητρόδωρον Δημοκρίτου ἔφασαν ἀκηκοέναι· ἀρχὰς δὲ ἀποφήνασθαι τὸ πλῆρες καὶ τὸ κενόν, ὧν τὸ μὲν ὄν, τὸ δὲ μὴ ὂν εἶναι. γράφων γέ τοι Περὶ φύσεως εἰσβολῆι ἐχρήσατο τοιαύτηι· «οὐδεὶς ἡμῶν οὐδὲν οἶδεν οὐδʼ αὐτὸ τοῦτο, πότερον οἴδαμεν ἢ οὐκ οἴδαμεν οὐδʼ αὐτὸ τὸ μὴ εἰδέναι καὶ τὸ εἰδέναι οἴδαμεν ὅτι ἔστιν οὐδʼ ὅλως πότερον ἔστι τι ἢ οὐκ ἔστιν». ἥτις εἰσβολὴ κακὰς ἔδωκεν ἀφορμὰς τῶι μετὰ ταῦτα γενομένωι Πύρρωνι. προβὰς δέ φησιν ὅτι

«πάντα ἐστίν, ὃ ἄν τις νοήσαι».

ΤΡΩΙΚΑ

Ἀθήναιος Μ. δʼ Χῖος ἐν Τρωικοῖς σύριγγα μέν φησιν εὑρεῖν Μαρσύαν καὶ αὐλὸν … ἐν Κελαιναῖς, τῶν πρότερον ἑνὶ καλάμωι συριζόντων ...

Σχόλια εἰς Ἰλιάδα καὶ Ὀδύσσειαν Μ. ἐν Τρωικοῖς· «μετὰ ταῦτα λέγουσι παρʼ αὐτὸν ἀφικέσθαι δύο ἄνδρας, ὁπόθεν μὲν καὶ οἵτινες, οὐδεὶς ἔχει εἰπεῖν ἀτρεκέως· ἐλθόντας δὲ εἰπεῖν, ὅτι Λαομέδοντι χρὴ ἀνδρὶ βασιλεῖ εἶναι ἀκρόπολιν ἐν τῆι πόλει, ἐν ἧι αὐτὸν οἰκεῖν πρέποι· “ἡμεῖς οὖν σοι θέλομεν τειχίον κτίσαι καὶ ἐπιστατῆσαι”».

ΙΩΝΙΚΑ

Πλούταρχος τὸ δὲ τεκμήριον ἐλαμβάνομεν ἐκ τῶν Μητροδώρου Ἰωνικῶν· ἱστορεῖ γὰρ ὅτι Σμυρναῖοι τὸ παλαιὸν Αἰολεῖς ὄντες θύουσι Βουβρώστει ταῦρον μέλανα καὶ κατακόψαντες αὐτόδορον ὁλοκαυτοῦσιν.