I conclude these remarks on voluntary subordination with some reference to the origin of punishment. It is commonly referred to the principle of vengeance, but, though feelings of personal grievance and revenge may be closely involved in its origin and development, they can not entirely account for the institution of punishment. Even the play of children clearly distinguishes between personal revenge and social chastisement. The infraction of the unwritten laws of our familiar games arouses a spontaneous and general sentiment against the offender which does indeed resemble the demand for vengeance, but stresses more the idea of social injury. What urges to the chastisement of the liar, the coward, and the betrayer is a righteous indignation which results from outraged social feelings, and the desire to expel the offender from the group. This was apparent in the early tribes from which all civilized peoples have developed. Justice is as old as social humanity, and if it can be derived at all from personal revenge this could have been possible only as far as offences between man and man were regarded as offences against the community as a whole. Social sympathy next demands our attention as connected with the demand for association, and for the sake of brevity I include in the term not merely the inward sentiment, but also the _émotion tendre_ and the readiness to lend a helping hand to other members of the same group. It is perhaps best defined by the expression “good fellowship,” which is everywhere current. Play has a significant part in it as well with children as with adults. I introduced a passage in The Play of Animals on the actions of some young foxes who amused themselves playing together until some occasion arose for strife. Then, one of them being bitten so that blood flowed, the others fell upon and devoured him; and I then remarked that “the good comradeship of young animals is first of all a play comradeship. It exists in play when aside from the conditions of the play there is little sympathetic feeling.” This is to a great degree applicable to humanity as well. Apart from relations of actual friendship which are deeper than simple comradeship, we find among individuals very little genuine interest and kindliness. It is only when people are members of the same social group that they learn to regard one another with the friendly feeling which is necessary for effective association. Social sympathy is apt to be but a wider egoism, and the identification of the individual I with the social whole a slightly more circuitous route to self-advancement. When party lines are obliterated the interest subsides, as many have discovered who counted on personal friendship as a result of social sympathy. Further consideration of the value of this comradeship, however, shows it to be indispensable to the formation and maintenance of society, and that the school in which it is developed is furnished by play.