Erkki Koskenniemi, «The Famous Liar and the Apostolic Truth», Vol. 24 (2011) 59-69
The words Kretes aei pseustai, kaka theria, gasteres argai. in Tit 1:2 are traditionally attributed to Epimenides, and, for example, Nestle – Aland27 (ad locum) refers to his work “de oraculis / peri kresmon”. However, we can only discern a shadow of the man, a pre-Socratic philosopher, or of several men. We do not have his works, and a work peri kresmon is never mentioned in ancient sources. Clement of Alexandria mentions Epimenides, but not his work; Jerome is the first who certainly attributes the work to Epimenides. This article proposes a new reconstruction of the history of the tradition. In the beginning was the proverb that the Cretans were famous liars, and in the second stage, this reputation was used to construct a logical paradox. In the next stage, Epimenides, the famous Cretan philosopher, was involved in the paradox. It is thus not correct to claim that Tit refers to Epimenides’ work peri kresmon: Epimenides is only ahistorically involved in this paradox. Consequently, the verse does not prove that the writer knew Classical literature well.
The Famous Liar and the Apostolic Truth 65
strangely enough does not attribute the line to Epimenides (although he
claims that the words τοῦ γὰρ καὶ γένος ἐσμέν quoted in Acts 17:28
originate from him!), but to Callimachus (In epistulam ad Titum ho-
miliae 1-6 PG 62, 676). Callimachus’ words are later used by Theodorus
of Mopsuestia (2,243 Swete). Epiphanius (Panarion 2,169)30 was able to
quote both the line quoted in Tit, which he attributes to Epimenides (ἵνα
τὸν ’Επιμενίδην δείξῃ, ἀρχαῖον ὄντα φιλόσοφον καὶ κτιστὴν τοῦ παρὰ
Κρησὶν εἰδώλου), and Callimachus’ words.
To sum up, it is very problematic to say that “Paul” quotes Epimenides’
work Περὶ χρησμῶν: That the writer refers to a precise work of Epime-
nides only relies on later and very uncertain identifications. Moreover, as
far as I know, a work named Περὶ χρησμῶν is never mentioned in the
ancient sources. Actually, although it seems probable, it is not certain
that Tit 1:12 refers to Epimenides at all31.
The Cretan Liars: The Tradition and the Paradox
We thus know the words Κρῆτες ἀεὶ ψεῦσται from “Epimenides” and
Callimachus. However, the idea of Cretan liars also lived elsewhere in
classical literature. Eustathius32 attributes the words to Odysseus, who
was unwilling to accept the fact that Ithaca was far away (Commenta-
rii ad Homeri Odysseam, 2,49). According to Photius, Athenodorus of
Eretria reported that an outraged Medea quoted the maxim (Κρῆτες ἀεὶ
ψεῦσται), when Idomeneus, acting as judge, estimated Thetis to be the
more beautiful of the two (Photius, codex 190 Bekker 150,41). Antiochus
(FGrHist 29.1) tells the same story, adding that Medea cursed the Cre-
tans so that they were bound with lies for eternity.
How should we thus evaluate the traditions? Cretan liars were present
in Christian propaganda. John Chrysostomus (In epistulam ad Titum
homiliae 1-6 PG 62, 676) presents the view that Zeus was only a mortal
man, whose tomb was in Crete: He even quotes the epigram on the tomb.
In this context he heavily attacks Callimachus, who called the Cretans
liars and does not attribute the words to Epimenides at all: Callimachus
had, according to him, tried to protect Zeus’ cult. John Chrysostomus
30
According to Epiphanius, Paul’s words in 1 Cor 14:18 (“I thank God that I speak in
tongues more than all of you”) refer to his extensive Greek education, and he quotes the
hexameter as evidence for that.
31
See below, p. 128-129.
32
On Eustathius (ca 1115–1195), the monk, who wrote learned commentaries on
Homer’s works, see I. VASSIS, “Eustathius”, DNP 4 (1998) 313.
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