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.