ment from the deed through fear. At the same time, the correction of knowledge and the awakening of the desire to work can certainly be attained; it will appear what effect this can produce. Besides this, it appears to me, from the aim of punishment set forth in the text, that, when possible, the apparent severity of the punishment should exceed the actual: but solitary confinement achieves the reverse. Its great severity has no witnesses, and is by no means anticipated by any one who has not experienced it; thus it does not deter. It threatens him who is tempted to crime by want and misery with the opposite pole of human suffering, ennui: but, as Goethe rightly observes –
"When real affliction is our lot,
Then do we long for ennui."
The contemplation of it will deter him just as little as the sight of the palatial prisons which are built by honest men for rogues. If, however, it is desired that these penitentiary prisons should be regarded as educational institutions, then it is to be regretted that the entrance to them is only obtained by crimes, instead of which it ought to have preceded them.
That punishment, as Beccaria has taught, ought to bear a proper proportion to the crime does not depend upon the fact that it would be an expiation of it, but rather on the fact that the pledge ought to be proportionate to the value of that for which it answers. Therefore every one is justified in demanding the pledge of the life of another as a guarantee for the security of his own life, but not for the security of his property, for which the freedom, and so forth, of another is sufficient pledge. For the security of the life of the citizens capital punishment is therefore absolutely necessary. Those who wish to abolish it should be answered, "First remove murder from the world, and then capital punishment ought to follow." It ought also to be inflicted for the clear attempt to murder just as for
