And so we may pass on at once to the last and chief element in the process of the reclamation of the evildoer, namely, forgiveness. An angel's tongue, the wisdom and insight of the loftiest of the sages, would be required to describe all the wealth of meaning contained in the sublime spiritual process which we designate by the word pardon. It is a process which affects equally both parties to the act, the one who forgives and the one who is forgiven. It exalts both, transfigures both, indeed establishes a new tie of wonderful tenderness and sublimity between them. The person who forgives is a benefactor.

Is it a little thing, when a man is sunk in the slough of poverty, denuded of all the decencies of life, harassed day and night by grinding cares, knows not whither to turn to find shelter and food, for some fellow human being, moved by pure human kindness, or let us rather say moved by respect for the worth which he sees in his perishing fellow-man, to come to the aid of the latter, to lift him out of his distress, to place him on sun-lit levels, to put him on his feet and give him a new chance, to open for him a new career in which effort may meet with its reward? Such an act of human helpfulness is not a little thing; the man who does it is rightly esteemed a great benefactor. Or is it a little thing to save the imperiled sick, to bring back from the brink of the grave a precious life, already despaired of? This, too, surely is not a little thing, and the good physician who accomplishes such a miracle is rightly esteemed a benefactor to whom lifelong gratitude is due.

But there is a yet greater thing, a benefit, by the side of which even these—great as they are—appear almost insignificant. To take a man who is sinking in the moral slough and has no courage left to rise out of it; to give him back his lost self-esteem, that jewel without which health and wealth are of little avail; to put him in a position once more to look his fellow-men straight in the eye; to place him morally on the sun-lit levels; to put him morally on his feet—this assuredly is the supreme benefit, and the man who accomplishes this for another is the supreme benefactor. And a note of exquisite moral beauty is added if the benefactor be the same person whom the guilty man had injured. This is what is meant by forgiveness. This is why forgiveness is so divine a thing. This is the reason why, when an act of genuine forgiveness occurs, "the music of the spheres" seems to become audible in our nether world. And this is also the reason why we often see such a strange kind of tie springing up between a person who has been chastised and the one who has chastised him in the right spirit and then forgiven him—a tie into which there enters shame for the wrong done, gratitude for the unmerited good received, and a reverence akin to idolatry toward the one upon whose faith in him the sinner rebuilt his faith in himself.

There should be some organ of the State to exercise this office of forgiveness toward criminals, this pardoning power in the finer sense of the term. The prison warden, if he be a man of the right stamp, sometimes exercises it. The Society for the Befriending of Released Prisoners has here an appropriate function open to it; also the employer who after due inquiry has the courage to dismiss suspicion and to give work to the released prisoner.

The methods and principles which I have described in the case of the criminal are used for illustration, not that I am interested today in discussing the special problem of the criminal, but because principles can best be exemplified in extreme cases. The same methods, the same maxims should control punishment in general; our dealings, for instance, with the misdeeds of which our own children are guilty. Here, too, there should be by no means unvarying gentleness and pleading, but when need arises the sharp check, that evil may be instantaneously stopped. Here, too, there should be the temporary disgrace, the clear presentation of the magnitude of the fault, if it have magnitude, the humiliation that calls forth penitence and good resolutions. Here, too, there should be sedulous care, to work out the better habits. And all these steps should be taken with a view to ultimate reconciliation, forgiveness, and the holier bond between parent and child.

But now can we take one step further? Can we dispose our minds and our hearts in the same fashion toward oppressors? I have in mind, for instance, the hard proprietors of houses who pitilessly wring the last penny from their tenants; the cruel taskmasters who drive the workers, sometimes only children not yet full-grown, twelve and fifteen hours a day; the unscrupulous exploiters on a large scale, who raise the price of the people's food, and in their eagerness for fabulous gain conspire by every corrupt means to crush their less crafty or less shameless competitors. As we hate wrong, must we not hate them? Shall we assail greed and exploitation merely in the abstract? What effect will that have? Which one of the oppressors will not hypocritically assent to such abstract denunciation? If we seek to produce a change, must we not proceed to more specific allegations and point the finger of scorn at the offenders, saying as the Prophet Nathan said to King David: "Thou art the man"? Is it not necessary to arouse the popular anger against the oppressors and to encourage hatred against the hateful?

Clearly the case is not the same as that of the criminal in the dock. He stands there dishonored; the evil he has done has been brought home to him; he is covered with the garment of shame. But those others are invested—despite the evil they have done and are still doing—with every outward symbol of success; they triumph defiantly over the better moral sense of the community; they inhabit, as it were, impregnable citadels; they have harvested unholy gains which no one seems strong enough to take from them; and the influence they wield in consequence of their power to benefit or harm is immense. Is it a wonder, then, that such oppressors are branded as monsters, and that the hoarse note of some of the Hebrew psalms is sometimes to be heard re-echoing in the cry of the social radicals of our time—Let vengeance be visited upon the wicked; let the oppressors be destroyed from the face of the earth!