Read the ancient, both Greek and Latin histories, and you shall find that the town of Alba (the first pattern of Rome) was founded and so named by reason of a white sow that was seen there. You shall likewise find in those stories, that when any man, after he had vanquished his enemies, was by decree of the senate to enter into Rome triumphantly, he usually rode in a chariot drawn by white horses: which in the ovation triumph was also the custom; for by no sign or colour would they so significantly express the joy of their coming as by the white. You shall there also find, how Pericles, the general of the Athenians, would needs have that part of his army unto whose lot befell the white beans, to spend the whole day in mirth, pleasure, and ease, whilst the rest were a-fighting. A thousand other examples and places could I allege to this purpose, but that it is not here where I should do it.
By understanding hereof, you may resolve one problem, which Alexander Aphrodiseus hath accounted unanswerable: why the lion, who with his only cry and roaring affrights all beasts, dreads and feareth only a white cock?
For, as Proclus saith, Libro de Sacrificio et Magia, it is because the presence of the virtue of the sun, which is the organ and promptuary of all terrestrial and sidereal light, doth more symbolize and agree with a white cock, as well in regard of that colour, as of his property and specifical quality, than with a lion. He saith, furthermore, that devils have been often seen in the shape of lions, which at the sight of a white cock have presently vanished. This is the cause why Galli or Gallices (so are the Frenchmen called, because they are naturally white as milk, which the Greeks call Gala,) do willingly wear in their caps white feathers, for by nature they are of a candid disposition, merry, kind, gracious, and well-beloved, and for their cognizance and arms have the whitest flower of any, the Flower de luce or Lily.
If you demand how, by white, nature would have us understand joy and gladness, I answer, that the analogy and uniformity is thus. For, as the white doth outwardly disperse and scatter the rays of the sight, whereby the optic spirits are manifestly dissolved, according to the opinion of Aristotle in his problems and perspective treatises; as you may likewise perceive by experience, when you pass over mountains covered with snow, how you will complain that you cannot see well; as Xenophon writes to have happened to his men, and as Galen very largely declareth, lib. 10, de usu partium: just so the heart with excessive joy is inwardly dilated, and suffereth a manifest resolution of the vital spirits, which may go so far on that it may thereby be deprived of its nourishment, and by consequence of life itself, by this perichary or extremity of gladness, as Galen saith, lib. 12, method, lib. 5, de locis affectis, and lib. 2, de symptomatum causis. And as it hath come to pass in former times, witness Marcus Tullius, lib. 1, Quaest. Tuscul., Verrius, Aristotle, Titus Livius, in his relation of the battle of Cannae, Plinius, lib. 7, cap. 32 and 34, A.
Gellius, lib. 3, c. 15, and many other writers,--to Diagoras the Rhodian, Chilon, Sophocles, Dionysius the tyrant of Sicily, Philippides, Philemon, Polycrates, Philistion, M. Juventi, and others who died with joy. And as Avicen speaketh, in 2 canon et lib. de virib. cordis, of the saffron, that it doth so rejoice the heart that, if you take of it excessively, it will by a superfluous resolution and dilation deprive it altogether of life.
Here peruse Alex. Aphrodiseus, lib. 1, Probl., cap. 19, and that for a cause. But what? It seems I am entered further into this point than Iintended at the first. Here, therefore, will I strike sail, referring the rest to that book of mine which handleth this matter to the full.
Meanwhile, in a word I will tell you, that blue doth certainly signify heaven and heavenly things, by the same very tokens and symbols that white signifieth joy and pleasure.
