strengthen his resistance to the onslaught of his evil instincts. But his good conduct will always be at stake in the struggle between his power of inhibition and his instincts, and the stronger of the two will always carry the day. And finally, upon the man whose organic disposition makes him anti-social, upon Lombroso's born criminal, society can have no educative effect whatever. It is a hopeless case. Society can render him harmless, it cannot alter him. Consideration for his neighbour will never find a place in his consciousness. He will never learn to resist his impulses and desires. His spiritual insensibility makes him indifferent to the sufferings of others. Incapable of continuous and equable effort, he will always want to prey on society by begging, deceiving, stealing and robbing. He has no conscience and does not hear the voice of society in his mind. He knows nothing of good and evil, which are both empty phrases for him, words without any meaning, and he is convinced that he acts rightly every time he seeks to satisfy his appetites. In his case it is love's labour lost to try and give a moral meaning to the sanctions of the law. Punishment is not directed against the soul of the born criminal, only against his body. It overwhelms him, fetters him and makes him either for the time being, or permanently, harmless; but his organic tendency continues to sway him, and whenever he recovers his liberty he is the same as before he was punished. The Mystics give to punishment the character of fatherly and chastening discipline by which the sinner expiates his crime and is purged of the sin; thus it purifies him and leads him back to the state of innocence; a kind of anticipatory hell fire which enables him to enter paradise. In "Gorgias" Plato says explicitly: "He who is punished is liberated from the evil of his soul." And the Apostle Paul teaches us: "Punishment is ordained for the betterment of man." Criminal anthropology recognizes that it is useless to expect this moralizing and redeeming effect from punishment. Lombroso altogether rejects punishment as a means of discipline and expiation, and before him Bentham and J. S. Mill, and simultaneously with him and after him Fouillée, Guyau and Maudsley adopted the same view. According to them the sanction of criminal law, which extends and completes it and ensures its efficacy, can have no other aim than the law itself, and this aim is to defend society against its active enemies, if possible by converting them, if necessary by forcible subjugation.