From the examination of solitary imprisonment, in itself considered, we are naturally led to enquire into its real tendency as to the article of reformation. To be virtuous, it is requisite that we should consider men, and their relation to each other. As a preliminary to this study, is it necessary that we should be shut out from the society of men? Shall we be most effectually formed to justice, benevolence and prudence in our intercourse with each other, in a state of solitude? Will not our selfish and unsocial dispositions be perpetually increased? What temptation has he to think of benevolence or justice, who has no opportunity to exercise it? The true soil in which atrocious crimes are found to germinate is a gloomy and morose disposition. Will his heart become much either softened or expanded, who breathes the atmosphere of a dungeon? Surely it would be better in this respect to imitate the system of the universe, and, if we would teach justice and humanity transplant those we would teach into a simple and reasonable state of society. Solitude, absolutely considered, may instigate us to serve ourselves, but not to serve our neighbours. Solitude, imposed under too few limitations, may be a nursery for madmen and idiots, but not for useful members of society.
Another idea which has suggested itself with regard to the removal of offenders from the community they have injured is that of reducing them to a state of slavery or hard labour. The true refutation of this system is anticipated in what has been already said. To the safety of the community it is unnecessary. As a means to the reformation of the offender, it is inexpressibly ill-conceived. Man is an intellectual being. There is no way to make him virtuous but in calling forth his intellectual powers.
There is no way to make him virtuous but by making him independent. He must study the laws of nature, and the necessary consequence of actions, not the arbitrary caprice of his superior. Do you desire that I should work? Do not drive me to it with the whip; for, if, before, I thought it better to be idle, this will but increase my alienation. Persuade my understanding, and render it the subject of my choice. It can only be by the most deplorable perversion of reason that we can be induced to believe any species of slavery, from the slavery of the school-boy to that of the most unfortunate Negro in our West India plantations, favourable to virtue.
A scheme greatly preferable to any of these, and which has been tried under various forms, is that of transportation or banishment. This scheme under the most judicious modifications, is liable to objection. It would he strange if any scheme of coercion or violence were not so. But it has been made appear still more exceptional than it will he found in its intrinsic nature by the crude and incoherent circumstances with which it has usually been executed.
Banishment in its simple form, that is, a mere prohibition of residence has, at least in certain aggravated cases, a strong appearance of injustice.
The citizen whose presence we will not endure in our own country, we have a very questionable right to impose upon any other.
Banishment has sometimes been joined with slavery. Such was the practice of Great Britain previously to the defection of her American colonies.
This cannot stand in need of a separate refutation.
A very usual species of banishment is removal to a country yet unsettled.
Something may be alleged in favour of this mode of proceeding. The labour by which the undisciplined mind is best weaned from the vicious habits of a corrupt society is the labour, not which is prescribed by the mandate of a superior, but which is imposed by the necessity of subsistence. The first settlement of Rome, by Romulus and his vagabonds, is a happy image of this, whether we consider it as a real history, or as the ingenious fiction of a writer well acquainted with the principles of mind. Men who are freed from the injurious institutions of European government, and obliged to begin the world for themselves, are in the direct road to be virtuous.
Two circumstances have hitherto contributed to render this project abortive.
First, that the mother-country pursues this species of colony with her hatred. The chief anxiety is, in reality, to render its residence odious and uncomfortable, with the vain idea of deterring offenders. The chief anxiety ought to be to smooth their difficulties, and contribute to their happiness. We should recollect that the colonists are men, for whom we ought to feel no sentiments but those of kindness and compassion. If we were reasonable, we should regret the cruel exigence that obliges us to treat them in a manner unsuitable to the nature of mind; and having complied with the demand of that exigence, we should next be anxious to confer upon them every benefit in our power. But we are unreasonable. We harbour a thousand savage feelings of resentment and vengeance. We thrust them out to the remotest corner of the world. We subject them to perish by multitudes with hardship and hunger. Perhaps, if our treatment of such unfortunate men were sufficiently humane, banishment to the Hebrides would prove as effectual as banishment to the Antipodes.