Or rather, we may guesse thus much thereby: that in such cases, that which is most simple and least costly, is best beseeming; whereas clothes of any other colour died, do commonly bewray either superfluitie or curiositie: for we may say even aswell of blacke, as of purple: These robes are deceitfull: these colours also are counterfeit. And as touching that which is of it selfe blacke, if it have not that tincture by diers art, surely it is so coloured by nature, as being mixed and compounded with obscuritie: and therefore there is no colour els but white, which is pure, unmixt, and not stained and sullied with any tincture, and that which is inimitable; in which regard, more meet and agreeable unto those who are interred, considering that the dead is now become simple, pure, excempt from all mixtion, and in very trueth, nothing els but delivered from the bodie, as a staine and infection hardly scowred out and rid away. Semblably, in the citie of Argos, whensoever they mourned, the maner was to weare white garments, washed (as Socrates said) in faire and cleere water.
27.
What is the reason that they esteeme all the walles of the citie sacred and inviolable, but not the gates.
Is it (as Varro saith) because we ought to thinke the walles holie, to the end that we may fight valiantly, and die generously in the defence of them? for it seemeth that this was the cause, why Romulus killed his owne brother Remus, for that he presumed to leape over an holy and inviolable place: whereas contrariwise, it was not possible to consecrate and hallow the gates, thorow which there must needs be transported many things necessary, and namely, the bodies of the dead. And therefore, they who begin to found a citie, environ and compasse first with a plough all that pourprise and precinct wherein they meant to build, drawing the said plough with an oxe and a cow coupled together in one yoke: afterwards, when they have traced out all the said place where the walles should stand, they measure out as much ground as will serve for the gates, but take out the plough-share, and so passe over that space with the bare plough, as if they meant thereby, that all the furrow which they cast up and eared, should be sacred and inviolable.
28.
What is the reason, that when their children are to sweare by Hercules, they will not let them do it within doores, but cause them to go forth of the house, and take their oath abroad?
Is it because (as some would have it) that they thinke Hercules is not delighted with keeping close within house and fitting idely, but taketh pleasure to live abroad and lie without?
Or rather, for that of all the gods, Hercules is not (as one would say) home-bred, but a stranger, come amongst them from afarre? For even so they would not sweare by Bacchus, under the roofe of the house, but went forth to do it; because he also is but a stranger among the gods.
Or haply, this is no more but a word in game and sport, given unto children: and besides (to say a trueth) it may be a meanes to withholde and restraine them from swearing so readily and rashly, as Phavorinus saith: for this device causeth a certeine premeditate preparation, and giveth them (whiles they goe out of the house) leasure and time to consider better of the matter. And a man may conjecture also with Phavorinus, and say with him: That this fashion was not common to other gods, but proper to Hercules: for that we finde it written, that he was so religious, so respective and precise in his oath, that in all his life time he never sware but once, and that was onely to Phileus the sonne of Augias. And therefore, the prophetisse at Delphos, named Pythia, answered thus upon a time to the Lacedæmonians:
When all these oaths you once forfend,