104

Θησαυρός (fr. 18)

Interpretation To value the possessions here enumerated is a commonplace;
cf. Dodds 1959 on PL Grg. 451e for further examples. Dodds sees these values
as reflecting aristocratic opinion, but is rightly sceptical of the attempt of
Wilamowitz 1931-1932 11.255 to read καλόν (3) as shorthand for καλόν καί
αγαθόν. But it would be a mistake to understand Anaxandrides’ reworking of
the relative importance of these possessions as a reaction to the changing po-
litical or social realities of the fourth century; cf. on 5-6. A possible precursor
to such a formulation is the oft-quoted (cf. Rzach 1902 ad loci) Hes. Op. 293-7;
for additional examples, see Spyropoulos 1974. 85 n. 5.
1 ό τό σκόλιον ευρών Cf. fr. 31 ό πρώτος εύρών with n. εύρίσκω in
the sense ‘discover’ or ‘invent’ is common (e. g. frr. 10.2; 30.1). Used of poetry
with the sense ‘compose’, it is far rarer, and LSJ cite no examples; cf. Pi. fr.
122.14 τοιάνδε μελίφρονος άρχάν εύρόμενον σκολίου; Ar. Th. 546-7 επίτηδες
εύρίσκων λόγους όπου γυνή πονηρά / έγένετο, Μελανίππας ποών Φαίδρας
τε (of Euripides); Ec. 882-3 Μοΰσαι,... / μελύδριον εύροΰσαι τι τών ’Ιωνικών;
[Men.] Mon. 713 σοφού παρ’ άνδρός πρώτος εύρέθη λόγος. The locution may
owe its origin to the notion that a poet does not create poetry out of nothing
but from an outside source, an idea present already in Homer (II. 1.1; Od. 1.1)
and common in Aristophanes (e. g. Ach. 665-75; Pax 775-81 with Olson 1998
ad loc. for further examples). In this instance, however, the speaker may be
thinking less of the act of creating poetry than of the discovery or recognition
of the truism the poetry presents (despite his subsequent disavowal of it).
έκεΐνος, δστις ήν For εκείνος referring to a vague, unknown person, e. g.
Η. II. 9.63 (quoted at Ar. Pax 1097); Antiph. fr. 207.5-6.
2 τό μέν ύγιαίνειν πρώτον ώς άριστον όν Health is commonly (and
not unreasonably) valued highly in such formulations;44 cf. Philem. fr. 150 αιτώ
δ’ ύγίειαν πρώτον; [Epich.] fr. 250 άνδρί δ’ ύγιαίνειν άριστόν έστιν; [Men.]
Mon. 562 ούκ εσθ’ ύγιείας κρεΐττον ούδέν έν βίω; Thgn. 255; Simon. PMG 604;
carm. pop. PMG 882; Critias fr. B 6.20; Maced. Pae. 21; Dunbar 1995 on Ar. Av.
604-5; Cope-Sandys 1877 on Arist. Rh. 1394bl3. S. fr. 356, on the other hand,
appears to rank health second, after possessing what one loves. At Hdt. 1.30-2,
Solon dispenses with such ranking and values only dying happy, although he
does acknowledge (1.32) that benefits such as health and wealth will naturally
be enjoyed by one who is thus blessed. Note also that ύγιαίνειν has a wider
semantic range than English ‘to be in good health’ and includes mental as well
as physical health, and perhaps has moral connotations in addition; see Dover
1974. 126-9; Taillardat 1965 §473.

44 The most famous example is Sapph. fr. 16.1-4; cf. Page 1955. 55-7. For the form in
general, Race 1982.