The Roman Questions (28-29)

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?[*]

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![*]

Why do they not allow the bride to cross the threshold of her home herself, but those who are escorting her lift her over?[*]

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.