And, finally, I come back to the other theory which I have noticed. To supply the defects of the simply deterrent theory, it has been found necessary, as I said, to invoke the vindictive theory. We should go, it was suggested, upon the theory that a criminal is hateful, and, therefore, that it should be a pleasure to punish him. The feelings of resentment and moral indignation are parts of our nature, to which the punishment of the offender affords them a legitimate gratification. Now, to this, I should reply that, in the first place, I do not admit that the desire for revenge, as usually understood, can ever be legitimate. Revenge, as I understand the word, implies a personal feeling. It is taking pleasure in giving pain to a man because he has given pain to me. According to my view of morals, any pleasure in causing pain is, so far, wrong; and the public punishment should be free from all personal motive. I quite agree with Bentham that we ought not to take a positive pleasure in the sufferings, even of the worst criminal; and to admit the legitimacy of such pleasure is to admit an element of pure sentiment to which it is difficult to assign any precise limits. If you allow yourself to hate a man so as to take pleasure in his sufferings, you might justify the infliction of superfluous torture and the old methods of hanging, drawing, and quartering. To do so is precisely to approve the ferocious old treatment, to which, as I conceive, the theory of simple deterrence was an excellent corrective, in so far as it at least implied a definite limit to the indulgence of fiercer passions. There is, however, I think, an element of truth in the doctrine. I admit, that is, that the punishment of a criminal should carry a moral approval, and not be regarded purely as a measure of convenience. Successful crime should be regarded with abhorrence. If a man convicted of a grave offence should be allowed to go without punishment, we should be rightly aggrieved. It is not, however, that we should take pleasure in his suffering, but that we should be pained by an example of the practical impunity of anti-social conduct. The escape of a murderer would, as we should feel, be a blow to the security of all innocent people. In that sense, we may take pleasure in his punishment, not in the sense of positive enjoyment, but, certainly, in the sense of relief from positive sense of evil. It is, and should be, painful to see the rogues flourish and honest men droop, and to observe "captive good attending captain ill". But the pleasure of seeing the necessary equilibrium restored is different from the pleasure of dwelling upon the sufferings of the disturber. The practical difference is that, while we regard the infliction of suffering as necessary, we admit it to be a necessary evil, and are keenly alive to the inability of keeping it within the limits fixed by the general necessities of the law. LUXURY.