give him self-respect, to get him in the way of leading a normal and
natural life. But it is true that what he acquires by the discipline of
study and the discipline of work will be available in his earning an
honest living. Keep a man long enough in this three-ply discipline, and
he will form permanent habits of well-doing. If he cannot and will not
form such habits, his place is in confinement, where he cannot prey upon
society.

There is not space here to give the details of the practices at Elmira.
They are easily attainable. But I will notice one or two objections that
have been made. One is that in the congregate system men necessarily
learn evil from each other. This is, of course, an evil. It is here,
however, partially overcome by the fact that the inmates are kept so busy
in the variety of discipline applied to them that they have little or no
time for anything else. They study hard, and are under constant
supervision as to conduct. And then their prospect of parole depends
entirely upon the daily record they make, and upon their radical change
of intention. At night they are separated in their cells. During the day
they are associated in class, in the workshop, and in drill, and this
association is absolutely necessary to their training. In separation from
their fellows, they could not be trained. Fear is expressed that men will
deceive their keepers and the board which is to pass upon them, and
obtain parole when they do not deserve it. As a matter of fact, men under
this discipline cannot successfully play the hypocrite to the experts who
watch them. It is only in the ordinary prison where the parole is in use
with no adequate discipline, and without the indefinite sentence, that
deception can be practiced. But suppose a man does play the hypocrite so
as to deceive the officers, who know him as well as any employer knows
his workmen or any teacher knows his scholars, and deceives the
independent board so as to get a parole. If he violates that parole, he