The priests feel such repugnance for things that are of a superfluous nature that they not only eschew most legumes, as well as mutton and pork,Cf. Herodotus, ii. 37, and , 286 e. which leave a large residuum, but they also use no saltCf. infra, 363 e; , 684 f, 729 a; and Arrian, , iii. 4. 4. with their food during their periods of holy living. For this they have various other reasons, but in particular the fact that salt, by sharpening the appetite, makes them more inclined to drinking and eating. To consider salt impure, because, as Aristagoras has said, when it is crystallizing many minute creatures are caught in it and die there, is certainly silly.

It is said also that they water the Apis from a well of his own, and keep him away from the Nile altogether, not that they think the water unclean because of the crocodile, as some believe; for there is nothing which the Egyptians hold in such honour as the Nile. But the drinking of the Nile water is reputed to be fattening and to cause obesity.Cf. Aelian, , xi. 10. They do not want Apis to be in this condition, nor themselves either; but rather they desire that their bodies, the encasement of their souls, shall be well adjusted and light, and shall not oppress and straiten the divine element by the predominance and preponderance of the mortal.

As for wine, those who serve the god in Heliopolis bring none at all into the shrine, since they feel that it is not seemly to drink in the day-time while their Loi’d and King is looking upon them.Cf. Iamblichus, , 97 and 98, who says that the Pythagoreans would have nothing to do with wine in the day-time. See also the critical note on the opposite page. The others use wine, but in great moderation. They have many periods of holy living when wine is prohibited, and in these they spend their time exclusively in studying, learning, and teaching religious matters. Their kings also were wont to drink a limited quantityCf. Diodorus, i. 70. 11. prescribed by the sacred writings, as HecataeusDiels, , ii. p. 153, Hecataeus no. B 11. has recorded; and the kings are priests. The beginning of their drinking dates from the reign of Psammetichus; before that they did not drink wine nor use it in libation as something dear to the gods, thinking it to be the blood of those who had once battled against the gods, and from whom, when they had fallen and had become commingled with the earth, they believed vines to have sprung. This is the reason why drunkenness drives men out of their senses and crazes them, inasmuch as they are then filled with the blood of their forbears. These tales Eudoxus says in the second book of his are thus related by the priests.

As for sea-fish, all Egyptians do not abstain from all of them,Cf. Herodotus, ii. 37. but from some kinds only; as, for example, the inhabitants of Oxyrhynchus abstain from those that are caught with a hookCf. Strabo, xvii. 1. 40 (p. 812); Aelian, , x. 46; Clement of Alexandria, , ii. 39. 5 (p. 34 Potter); also 358 b and 380 b, infra.; for, inasmuch as they revere the fish called oxyrhynchus (the pike), they are afraid that the hook may be unclean, since an oxyrhynchus may have been caught with it. The people of Syenê abstain from the phagrusCf. Aelian, , x. 19. (the sea-bream); for this fish is reputed to appear with the oncoming of the Nile, and to be a self-sent messenger, which, when it is seen, declares to a glad people the rise of the river. The priests, however, abstain from all fish; and on the ninth day of the first month, when every one of the other Egyptians eats a broiled fish in front of the outer door of his house, the priests do not even taste the fish, but burn them up in front of their doors.Cf., 729 a. For this practice they have two reasons, one of which is religious and curious, and I shall discuss it at another time,Plutarch does not explain this elsewhere (Cf. 363 e, infra), but the reason may be that given by Clement of Alexandria, , vii. 6. 34. 1 (p. 850 Potter), that fish do not breathe the same air as other living creatures. since it harmonizes with the sacred studies touching Osiris and Typhon; the other is obvious and commonplace, in that it declares that fish is an unnecessary and superfluous food, and confirms the words of Homer, who, in his poetry, represents neither the Phaeacians, who lived amid a refined luxury, nor the Ithacans, who dwelt on an island, as making any use of fish, nor did even the companions of Odysseus, while on such a long voyage and in the midst of the sea, until they had come to the extremity of want.Homer, iv. 369 and xii. 332. Cf. also , 730 c, d. The facts are as stated, but the deduction that fishing was despised in Homeric times is not warranted. In fine, these people hold the sea to be derived from purulent matter, and to lie outside the confines of the world and not to be a part of it or an element, but a corrupt and pestilential residuum of a foreign nature.Cf., 729 b.

Nothing that is irrational or fabulous or prompted by superstition, as some believe, has ever been given a place in their rites, but in them are some things that have moral and practical values, and others that are not without their share in the refinements of history or natural science, as, for example, that which has to do with the onion. For the tale that Dictys, the nurseling of Isis, in reaching for a clump of onions, fell into the river and was drowned is extremely incredible. But the priests keep themselves clear of the onionCf. Aulus Gellius, xx. 8. and detest it and are careful to avoid it, because it is the only plant that naturally thrives and flourishes in the waning of the moon. It is suitable for neither fasting nor festival, because in the one case it causes thirst and in the other tears for those who partake of it.

In like manner they hold the pig to be an unclean animal,Cf. Herodotus, ii. 47. because it is reputed to be most inclined to mate in the waning of the moon, and because the bodies of those who drink its milk break out with leprosy and scabrous itching.Cf., 670 f; Aelian, , x. 16; Tacitus, , v. 4. The story which they relate at their only sacrifice and eating of a pig at the time of the full moon, how Typhon, while he was pursuing a boar by the light of the full moon, found the wooden coffin in which lay the body of Osiris, which he rent to pieces and scattered,Cf. 358 a, infra. they do not all accept, believing it to be a misrepresentation, even as many other things are.

Moreover, they relate that the ancient Egyptians put from them luxury, lavishness, and self-indulgence, to such a degree that they used to say that there was a pillar standing in the temple at Thebes which had inscribed upon it curses against Meinis,Usually known as Menes. The name is variously written by Greek authors as Min, Minaeus, Meneus, Menas. According to tradition he was the first king of Egypt. His reign is put circa 3500 or 3400 b.c. Cf. Herodotus, ii. 4. In Diodorus, i. 45, is found this same story. their king, who was the first to lead the Egyptians to quit their frugal, thrifty, and simple manner of living. It is said also that Technactis,Tefnakhte (also spelled Tnephachthos or Tnephachtho by Greek writers), after much fighting, made himself king of Lower Egypt circa 725 b.c. the father of Bocchoris,Bekneranef, king of Egypt circa 718-712 b.c., was, according to Greek tradition, a wise and just ruler. An apocryphal story about him may be found in Aelian, , xii. 3. when he was leading his army against the Arabians, because his baggage was slow in arriving, found pleasure in eating such common food as was available, and afterwards slept soundly on a bedding of straw, and thus became fond of frugal living; as the result, he invoked a curse on Meinis, and, with the approval of the priests, had a pillar set up with the curse inscribed upon it.

The kings were appointed from the priests or from the military class, since the military class had eminence and honour because of valour, and the priests because of wisdom. But he who was appointed from the military class was at once made one of the priests and a participant in their philosophy, which, for the most part, is veiled in myths and in words containing dim reflexions and adumbrations of the truth, as they themselves intimate beyond question by appropriately placing sphinxesCf. Clement of Alexandria, , v. 5. 31, chap. 5 (p. 664 Potter). before their shrines to indicate that their religious teaching has in it an enigmatical sort of wisdom. In Saïs the statue of Athena, whom they believe to be Isis, bore the inscription: I am all that has been, and is, and shall be, and my robe no mortal has yet uncovered.

Moreover, most people believe that Amoun is the name given to Zeus in the land of the Egyptians,Cf. Herodotus, ii. 42. a name which we, with a slight alteration, pronounce Ammon. But Manetho of Sebennytus thinks that the meaning concealed or concealment lies in this word. HecataeusCf. Diels, , Hecataeus (60), No. B, 8. of Abdera, however, says that the Egyptians use this expression one to another whenever they call to anyone, for the word is a form of address. When they, therefore, address the supreme god, whom they believe to be the same as the Universe, as if he were invisible and concealed, and implore him to make himself visible and manifest to them, they use the word Amoun; so great, then, was the circumspection of the Egyptians in their wisdom touching all that had to do wTith the gods.