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κυάμους. H. is right that the priests did not eat beans; cf. the Pythagoreans again, and Juv. XV. 174 (Pythagoras) ‘ventri indulsit non omne legumen’, with Mayor's notes for parallels. Diogenes Laertius (viii. 24, 34), in speaking of this Pythagorean abstinence, quotes Aristotle as giving various reasons, the most probable of which is that beans αἰδοίοις εἰσὶν ὅμοιοι. The aversion to beans is supposed by some to have been derived by Pythagoras from Egypt (cf. 123 nn.); but it is common in many primitive civilizations, e. g. in India and in early Rome, where beans were supposed to tend to unchastity, while on the other hand they were especially used in funeral banquets; cf. Plut. Rom. Quaes. 95, the introduction to which (Carabbas Library, by F. B. Jevons, pp. 86-94) has an interesting discussion of the meaning of the superstition; he connects it with ‘sympathetic magic’. The Flamen Dialis might neither touch nor name beans; cf. Fowler, Rom. Fest. p. 110. For recent discussions, cf. Gruppe, Myth. Liter. (1908), pp. 370-1. τρώγουσι: cf. i. 71. 3, ‘munch’ (like animals), i. e. things uncooked. ἀρχιερεύς. H. is right here; there were grades of rank among the priests; the highest were in later (i.e. Ptolemaic) times the highpriest or prophet, the overseer of the ritual, and the scribe (28. 1). τούτου ὁ παῖς. Stein takes this to mean that the son was admitted ‘into the college’, but ‘in the lowest position’. This, however, is not what H. says, and there seem to be clear cases on the monuments of son definitely succeeding father (as other Greeks, e.g. Diod. i. 88, besides H. state). But this was not the rule, and H. as usual generalizes too much.
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