Why do women in mourning wear white robes and white head-dresses?

Do they do this, as men say the Magi do, arraying themselves against Hades and the powers of darkness, and making themselves like unto Light and Brightness?

Or is it that, just as they clothe the body of the dead in white, they think it proper that the relatives should also wear this colour? They adorn the body thus since they cannot so adorn the soul; and they wish to send forth the soul bright and pure, since it is now set free after having fought the good fight in all its manifold forms.

Or are plainness and simplicity most becoming on these occasions? Of the dyed garments, some reflect expense, others over-elaboration: for we may say no less with reference to black than to purple: These be cheating garments, these be cheating colours. Apparently a misquotation of Herodotus, iii. 22. 1: otherwise misquoted in , 646 b and 863 e. Cf. also Clement of Alexandria, , i. x. 48. 6 (p. 344 Potter). That which is naturally black is dyed not through art, but by nature: and when it is combined with a dark colour, it is overpowered.This apparently means: Naturally black wool may be dyed purple or any other strong dark colour. It is possible, however, that Plutarch wroteκέκραται (and so several mss.): it is modified when combined with a dark colour. Only white,Cf. Plato, , 729 d-e. therefore, is pure, unmixed, and uncontaminated by dye, nor can it be imitated: wherefore it is most appropriate for the dead at burial. For he who is dead has become something simple, unmixed, and pure, once he has been released from the body, which is indeed to be compared with a stain made by dyeing. In Argos, as SocratesMüller, iv. 498. says, persons in mourning wear white garments washed in water.

Why do they regard all the city wall as inviolable and sacred, but not the gates?

Is it, as Varro has written, because the wall must be considered sacred that men may fight and die with enthusiasm in its defence? It was under such circumstances, it seems, that Romulus killed his brother because he was attempting to leap across a place that was inviolable and sacred, and to make it traversable and profane.

But it was impossible to consecrate the gates, for through them they carry out many other objectionable things and also dead bodies.Cf., 518 b. Wherefore the original founders of a city yoke a bull and a cow, and mark out with a plough all the land on which they intend to buildCf. Varro, , v. 143, , ii. 1. 9; Dionysius of Halicarnassus, , i. 88; Ovid, , iv. 819 ff.; and when they are engaged in tracingCf., xi. (23 d). the circuit of the walls, as they measure off the space intended for gates, they lift up the ploughshare and thus carry the plough across, since they hold that all the land that is ploughed is to be kept sacred and inviolable.

Why do they tell children, whenever they would swear by Hercules, not to do so under a roof, and bid them go out into the open air?Cf. Varro, , v. 66.

Is it, as some relate, because they believe that Hercules had no pleasure in staying in the house, but rejoiced in a life in the open air and a bed under the stars?

Or is it rather because Hercules is not one of the native gods, but a foreigner from afar? For neither do they swear under a roof by Bacchus, since he also is a foreign god if he is from Nysa.

Or is this but said in jest to the children, and what is done is really a check upon over-readiness and hastiness to swear, as Favorinus stated? For what is done following, as it were, upon preparation produces delay and allows deliberation. Yet one might urge against Favorinus the fact that this custom is not common, but peculiar to Hercules, as may be seen from the legend about him: for it is recorded that he was so circumspect regarding an oath that he swore but once and for Phyleus, the son of Augeas, alone. Wherefore they say that the prophetic priestess also brought up against the Spartans all the oaths they had sworn, saying that it would be better and much more to be desired if they would keep them!Cf., 229 b and the note (Vol. III. p. 372).

Why do they not allow the bride to cross the threshold of her home herself, but those who are escorting her lift her over?Cf., xv. (26 d-e).

Is it because they carried off by force also the first Roman brides and bore them in in this manner, and the women did not enter of their own accord?

Or do they wish it to appear that it is under constraint and not of their own desire that they enter a dwelling where they are about to lose their virginity?

Or is it a token that the woman may not go forth of her own accord and abandon her home if she be not constrained, just as it was under constraint that she entered it? So likewise among us in Boeotia they burn the axle of the bridal carriage before the door, signifying that the bride must remain, since her means of departure has been destroyed.