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ἀγαθά. The priestly colleges possessed lands of their own, to the extent (Diod. i. 21) of one-third of all Egypt; from these they and the sacrifices were maintained. H. means by οὔτε . . . δαπανῶνται that no individual priest had to keep himself. For the priests' property and privileges cf. App. X, § 9, and Erman, E. pp. 298 f. κρεῶν. Plut. I. et O. 5 says the priests did not eat sheep or swine flesh. οἶνος. H. says (77. 4) there are no ‘vines’ in Egypt; here and elsewhere (e. g. cc. 60, 121) he speaks of wine as common. As he mentions the importation of wine (iii. 6. 1) there need be no inconsistency. But certainly the monuments (cf. Erman, E. pp. 198-9) show an extensive cultivation of vines in Egypt, and certain kinds of its wines were famous, e. g. the Mareotic (Hor. Odes, i. 37. 14). Cf., too, Gen. xl. 11; Ps. lxxviii. 47. Probably, therefore, H. is mistaken in c. 77. Others, however (e. g. Brugsch), accept his statement, and argue that the monuments belong to a period before H., and that in his day Greek competition had killed vine-growing in Egypt. This may be partially confirmed by the present state of things there; grapes are still grown, but wine is not made, as ‘Egypt is already amply supplied with cheap wines from every part of the Mediterranean’ (Baedeker, p. lix). ἰχθύων. H. is right that the priests were forbidden to eat fish. This food might not be offered in sacrifice; hence the Pythagorean refusal to eat fish may have come from Egypt; for it cf. Plut. Quaes. Conv. viii. 8; Mor. 728 F. But fish was a frequent article of diet among the Egyptians generally, as H. rightly says (77. 4).
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