Θησαυρός (fr. 18)

105

For ώς with the participle, see Kiihner-Gerth 1898-1904 11.95.
3 δεύτερον δ’ είναι καλόν Although the adjective καλός can refer to
more than simple physical beauty (cf. Dover 1974. 69-73), the limited sense
is at issue here, as the text of the skolion shows (PMG 890.2 καλόν φυάν; see
Dodds 1959 on Pl. Grg. 45 le). Admiration of physical beauty is a commonplace
(e. g. καλός-inscriptions); for an extreme view, see Mimn. frr. 1; 3 (contrast
between the beauty of the young and the ugliness of the old).
4 τρίτον δέ πλουτεΐν Wealth in itself, especially as a guarantee of fu-
ture security, is often highly valued (although sometimes cynically, as at Thgn.
928 έν δέ τοιωδε γένει χρήματ’ άριστον έχειν); cf. Pi. Ρ. 2.56 τό πλουτεΐν δέ
συν τύχα πότμου σοφίας άριστον; Ar. Pl. 128-30, 144-97. It is not uniformly
praised, however, especially in regard to the behavior of the rich; cf. Ar. Pl.
564 τού πλούτου δ’ έστΐν ύβρίζειν; Timocr. fr. 5, PAIG731; Dover 1974.110-12.
Placing it third, as in the skolion discussed in this fragment, presumably re-
flects an older, aristocratic outlook on the part of those sure of their position
in society; contrast 5. For the order health, beauty, wealth, cf. Gal. Protr. 9-14.
For wealth and health, cf. Plu. Mor. 693f.
όρας For parenthetic όρας, cf. Alex. fr. 9.8; Ar. Nu. 355 with Kock 1894a
and Teuffel 1887 ad loc.·, Th. 490; Alex. fr. 9.8 with Arnott 1996 ad loc.·, Men. Pk.
with Gomme-Sandbach 1973 ad loc.·, Wackernagel 1955. 785; Kiihner-Gerth
1898-1904 11.353—4. Starkie 1911 on Ar. Nu. 355 makes the point that it is used
‘generally where there is a touch of malice.’
έμαίνετο Cf. E. IT 1300 μαίνη· τί δ’ ήμΐν των ξένων δρασμοϋ μέτα; fr. 640
(where Schmidt’s emendation reflects a failure to recognize this sense of the
word); Antiph. fr. 230.1 ό διδούς τον όρκον τω πονηρω μαίνεται; the use of
μανικόν at Anaxandr. fr. 29; English ‘crazy’ as a strong form of ‘mistaken.’45
LSJ do not document the word in this sense.
5 One obvious possibility is that this line was spoken by a miser, if the
plot of the play was similar to that of Plautus Aulularia. Note that the miser
tends to be an old man, who presumably no longer has much interest in being
καλός in the physical sense, an attribute primarily of the young. It is equally
likely, however, that the speaker was someone of humble circumstances with
newly acquired wealth (i. e. the treasure of the title). He might understandably
be celebrating his gain with a drinking-party (hence the occasion for the
skolion) and would value wealth highly (knowing keenly the consequences
of its lack).

45 Worth noting as well are E. Ba. 399, 887, 999, although the emphasis on μανία
throughout the play may have some influence in these instances.