We are disposed to think that the instinct of swearing is very deeply rooted in the mental constitution. A very little experience of mankind will incline one to the belief that the censors of morals have on the whole done wisely in temporising with this strange humour. Of all the philosophers who of old laid down rules for worldly guidance, Socrates may be trusted to have held at a just appreciation the trips and sallies of Athenian manhood. And yet even Socrates is understood to have sworn deeply and volubly. Not, however, the Herculean oaths that were resounded in the amphitheatre and at the festivals, but by the names of more despicable objects, by the dog, the caper, and the plane-tree.[7] The philosopher was too well versed in the ways of headstrong humanity to run exactly counter to all the follies inspired by the grape of Chios and Lesbos. On the contrary, he gains his momentary end and creates a lasting remonstrance while seemingly sporting and dallying with the abuse. In like manner, Aristophanes could afford to trifle with the asseverations of his own Athenian audiences. In portraying the wind-paved city of the feathered tribes, he transforms these oaths into the milder shape of "by snares," "by nets," "by meshes." And further to display the ludicrous side of Attic swearing, he records a time when "no man used to swear by gods, but all by birds. And still Lampon swears by the goose when he practises any deceit."[8] It would seem almost as if all writers of this indulgent turn had arrived at one perception, namely, that "bad language" is an indispensable element in social life, an element to be only softened by ridicule or perhaps be checked by dissuasion. To seek to suppress it altogether is regarded as futile. The same impression has evidently prevailed among the number of practical philosophers who in everyday life are accustomed to handicap the ebullitions of this impetuous vice. They may place nagging obstacles in the way of its career, and burdens upon its back; but otherwise it is allowed to run its course. By means of an accepted code of rules a kind of _modus vivendi_ in this respect is obtained. Thus the conversation that is conceded in a club smoking-room would be intolerable in the boudoir. In some sort men have been permitted the enjoyment of swearing, and that with impunity, provided they did not carry it beyond the prohibited pale. To turn again to ancient Athens for illustration, we find that even children were allowed to swear profanely by the name of Hercules, but with the single restriction that they should do so in the open air. The oath was for some singular reason deemed the especial privilege of young people, and was only thought offensive and visited with punishment when invoked within the curtilage of the dwelling.[9]