ng knowledge may have somewhat softened the language
of vengeance, still both religion and the law have found their chief
justification for punishment in the doctrine of revenge.

The church has constantly taught from the first that God would punish
the sinner with everlasting torment. It has taught that all are bad from
birth and can be saved only by grace. The punishment to be suffered was
as terrible as man's mind could conceive. It would continue infinitely
beyond the time when it might be needed for correction or example. In
spite of a few humane or over-sensitive ministers, the doctrine persists
and is carefully preserved by the church. That the State likewise holds
fast to the idea of vengeance, punishment for the sake of suffering, is
just as evident. One needs only to note the force and degree of hatred
of the good to the one accused of crime, and the zeal that is shown for
a man hunt, to realize how deeply the feeling of vengeance is planted in
the structure of man. The truth is that it was a part of life before
religion and political institutions were evolved.

Still, most people are now ashamed to admit that punishment is based on
vengeance and, for that reason, various excuses and apologies have been
offered for the cruelty that goes with it. Some of the more humane, or
"squeamish," who still believe in punishment, contend that the object of
this infliction is the reformation of the victim. This, of course,
cannot be urged of the death penalty or even punishment for life, or for
very long-term sentences. In these cases there is neither inducement to
reform nor any object in the reformation. No matter how thorough the
reform, the prisoner never goes back to society, or he returns after
there is no longer a chance for him to be of use to the world or to
enjoy life.

Those who say that punishment is for the purpose of reforming the
prisoner are not familiar with human psychology. The prison almost
invariably tends to brutalize men and breeds bitterness and blank
despair. The life of the ordinary prisoner is given over to criticism
and resentment against existing things, especially to settled hatred of
those who are responsible for his punishment. Only a few, and these are
the weakest, ever blame themselves for their situation. Every man of
intelligence can trace the various steps that led him to the prison
door, and he can feel, if he does not understand, how inevitable each
step was. The number of "repeater