Correction 

-is a branch of the Criminal Justice System concerned with the custody
supervision and rehabilitation of criminal offenders.

- the fourth pillar in Philippine Criminal Justice System considered as the weakest among
the five for failure to reached its objectives in reforming and rehabilitating criminal offenders
who still commits crime after their released from jails or prisons.

-describing a variety of functions typically carried out by government agencies involving

treatment, supervision and punishment of persons who have been convicted of crimes.

-refers to the branch of criminal justice system that deals with individuals who have been
convicted of a crime. The role of the correctional system is to ensure that an offender's
prison sentenced is carried out, whether its time in jail or prison, probation and other
community based service.

GOALS OF CORRECTION

1.    RETRIBUTION-

 Retributive justice is a theory of punishment that when an offender breaks the law, justice
requires that they suffer in return, and that the response to a crime is proportional to the
offence. As opposed to revenge, retribution—and thus retributive justice—is not personal, is
directed only at wrongdoing, 

2.    Incapacitation

  -in the context of criminal sentencing philosophy is one of the functions of punishment. It
involves capital punishment, sending an offender to prison, or possibly restricting their
freedom in the community, to protect society and prevent that person from committing
further crimes. Incarceration, as the primary mechanism for incapacitation, is also used as
to try to deter future offending.

3. Deterrence

- in relation to criminal offending is the idea or theory that the threat of punishment will deter people
from committing crime and reduce the probability and/or level of offending in society. It is one of five
objectives that punishment is thought to achieve; the other four objectives are denunciation,
incapacitation (for the protection of society), retribution and rehabilitation.

  4.  Rehabilitation

- is the process of re-educating and retraining those who commit crime. It generally involves
psychological approaches which target the cognitive distortions associated with specific
kinds of crime committed by particular offenders - but may also involve more general
education such as literacy skills and work training. The goal is to re-integrate offenders back
into society.

PRINCIPLES OF CORRECTIONS
UNITED NATIONS

Basic Principles for the Treatment of Prisoners

Adopted and proclaimed by General Assembly resolution 45/111 of 14 December 1990

1. All prisoners shall be treated with the respect due to their inherent dignity and value as human
beings.

2. There shall be no discrimination on the grounds of race, color, sex, language, religion, political or
other opinion, national or social origin, property, birth or other status.

3. It is, however, desirable to respect the religious beliefs and cultural precepts of the group to which
prisoners belong, whenever local conditions so require.

4. The responsibility of prisons for the custody of prisoners and for the protection of society against
crime shall be discharged in keeping with a State's other social objectives and its fundamental
responsibilities for promoting the well-being and development of all members of society.

5. Except for those limitations that are demonstrably necessitated by the fact of incarceration, all
prisoners shall retain the human rights and fundamental freedoms set out in the Universal Declaration
of Human Rights, and, where the State concerned is a party, the International Covenant on Economic,
Social and Cultural Rights, and the International Covenant on Civil and Political Rights and the Optional
Protocol thereto, as well as such other rights as are set out in other United Nations covenants.

6. All prisoners shall have the right to take part in cultural activities and education aimed at the full
development of the human personality.

7. Efforts addressed to the abolition of solitary confinement as a punishment, or to the restriction of its
use, should be undertaken and encouraged.
8. Conditions shall be created enabling prisoners to undertake meaningful remunerated employment
which will facilitate their reintegration into the country's labor market and permit them to contribute to
their own financial support and to that of their families.

9. Prisoners shall have access to the health services available in the country without discrimination on
the grounds of their legal situation.

10. With the participation and help of the community and social institutions, and with due regard to the
interests of victims, favorable conditions shall be created for the reintegration of the ex-prisoner into
society under the best possible conditions.

11. The above Principles shall be applied impartially.

CORRECTIONAL ADMNISTRATION
The study of practice of a systematic management of corrections.

Penology

The study of punishment for crime or of criminal offender, it includes the study of control
and prevention of crime through punishment of criminal offender.

-a sub- component of criminology that deals with the philosophy and practices of various
societies in their attempts to repress criminal activities and satisfy public opinion via an
appropriate treatment regime for persons convicted of criminal offenses.

- a division of criminology that concerns itself with the philosophy and practice of the society
in its efforts to repress criminal activities.

-is a study of punishment in its relation to crime. it is a science which deals with the
principles and methods of punishments. 

PENAL MANAGEMENT – refers to the manner or practice of managing or controlling places of

confinement as jails or prisons.

EARLY CODES

UR - NAMMUIt institutes fines of monetary compensation for bodily damage as opposed to

the later lex talionis (‘eye for an eye’) principle of Babylonian law. However, murder,
robbery, adultery and rape were capital offenses.-NAMMU-
LIPIT-ISHTAR- A more ample vestige of Sumerian law is the so-called Code of Lipit–
Ishtar (c. 1934–24 BC), which contains the typical prologue, articles, and epilogue and
deals with such matters as the rights of persons, marriages, successions, penalties, and
property and contracts.
CODE OF HAMMURABI
The Code of Hammurabi was inscribed on a stele and placed in a public place so that all
could see it, although it is thought that few were literate. The stele was later plundered by
the Elamites and removed to their capital, Susa; it was rediscovered there in 1901
in Iran and is now in the Louvre Museum in Paris. The code of Hammurabi contains 282
laws, written by scribes on 12 tablets. Unlike earlier laws, it was written in Akkadian, the
daily language of Babylon, and could therefore be read by any literate person in the
city. Earlier Sumerian law codes had focused on compensating the victim of the crime, but
the Code of Hammurabi instead focused on physically punishing the perpetrator. The Code
of Hammurabi was one of the first law code to place restrictions on what a wronged person
was allowed to do in retribution.

The structure of the code is very specific, with each offense receiving a specified
punishment. The punishments tended to be very harsh by modern standards, with many
offenses resulting in death, disfigurement, or the use of the "Eye for eye, tooth for tooth"
(Lex Talionis "Law of Retaliation") philosophy. The code is also one of the earliest examples
of the idea of presumption of innocence, and it also suggests that the accused and accuser
have the opportunity to provide evidence. However, there is no provision for extenuating
circumstances to alter the prescribed punishment.

ESHUNNA

In distinction from the other Mesopotamian collections of law, this one got its name after the
city where it had originated 
CODE OF Hittites (The Code of the Nesilim, c. 1650 – 1500 BCE)

The Code of the Nesilim (Imperial Hittites) is an ancient Hittite (Nesili) legal code dating
from c. 1650 – 1500 BCE. This contained the laws that reflected the Hittite empire's social
structure, sense of justice, and morality, addressing common outlawed actions such as
assault, theft, murder, witchcraft, and divorce, among others. It is particularly notable due to
a number of its provisions, covering social issues that included the humane treatment of
slaves. Although they were considered lesser than free men, the slaves under the code
were allowed to choose whomever they wanted to marry, buy property, open businesses,
and purchase their freedom. In comparison with The Code of Assura or the Code of
Hammurabi, the Code of Nesilim also provided less-severe punishments for the code's
violations.

TRANSLATION

1. If anyone slay a man or woman in a quarrel, he shall bring this one. He shall also give
four persons, either men or women, he shall let them go to his home.
2. If anyone slay a male or female slave in a quarrel, he shall bring this one and give two
persons, either men or women, he shall let them go to his home.

3. If anyone smite a free man or woman and this one die, he shall bring this one and give
two persons, he shall let them go to his home.

4. If anyone smite a male or female slave, he shall bring this one also and give one person,
he shall let him or her go to his home.

5. If anyone slay a merchant of Hatti, he shall give one and a half pounds of silver, he shall
let it go to his home.

6. If anyone blind a free man or knock out his teeth, formerly they would give one pound of
silver, now he shall give twenty half-shekels of silver.

8. If anyone blind a male or female slave or knock out their teeth, he shall give ten half-
shekels of silver, he shall let it go to his home.

10. If anyone injure a man so that he cause him suffering, he shall take care of him. Yet he
shall give him a man in his place, who shall work for him in his house until he recovers. But
if he recover, he shall give him six half-shekels of silver. And to the physician this one shall
also give the fee.

17. If anyone cause a free woman to miscarry, if it be the tenth month, he shall give ten half-
shekels of silver, if it be the fifth month, he shall give five half-shekels of silver.

18. If anyone cause a female slave to miscarry, if it be the tenth month, he shall give five
half-shekels of silver.

20. If any man of Hatti steal a Nesian slave and lead him here to the land of Hatti, and his
master discover him, he shall give him twelve half-shekels of silver, he shall let it go to his
home.

21. If anyone steal a slave of a Luwian from the land of Luwia, and lead him here to the land
of Hatti, and his master discover him, he shall take his slave only.

24. If a male or female slave run away, he at whose hearth his master finds him or her, shall
give fifty half-shekels of silver a year.

31. If a free man and a female slave be fond of each other and come together and he take
her for his wife and they set up house and get children, and afterward they either become
hostile or come to close quarters, and they divide the house between them, the man shall
take the children, only one child shall the woman take.

32. If a slave take a woman as his wife, their case is the same. The majority of the children
to the wife and one child to the slave.
33. If a slave take a female slave their case is the same. The majority of children to the
female slave and one child to the slave.

34. If a slave convey the bride price to a free son and take him as husband for his daughter,
nobody dare surrender him to slavery.

36. If a slave convey the bride price to a free son and take him as husband for his daughter,
nobody dare surrender him to slavery.

40. If a soldier disappears, and a vassal arise and the vassal say, A This is my military
holding, but this other one is my tenancy, @ and lay hands upon the fields of the soldier, he
may both hold the military holding and perform the tenancy duties. If he refuses the military
service, then he forfeits the vacant fields of the soldier. The men of the village shall cultivate
them. If the king gives a captive, they shall give the fields to him, and he becomes a soldier.

98. If a free man set a house ablaze, he shall build the house, again. And whatever is inside
the house, be it a man, an ox, or a sheep that perishes, nothing of these he need
compensate.

99. If a slave set a house ablaze, his master shall compensate for him. The nose of the
slave and his ears they shall cut off, and give him back to his master. But if he does not
compensate, then he shall give up this one.

158. If a man goes for wages, bind sheaves, load it into carts, spread it on the straw barn
and so forth "till they clear the threshing floor, for three months his wages are thirty pecks of
barley. If a woman goes for wages in the harvest, for two months he shall give twelve pecks
of barley.

159. If anyone harness a yoke of oxen, his wages are one-half peck of barley.

160. If a smith makes a copper box, his wages are one hundred pecks of barley. He who
makes a copper dish of two-pound weight, his wages are one peck of emmer.

164. If anyone come for borrowing, then make a quarrel and throw down either bread or
wine jug, then he shall give one sheep, ten loaves, and one jug of beer. Then he cleanses
his house by the offering. Not until the year has elapsed may he salute again the other's
house.

170. If a free man kills a serpent and speak the name of another, he shall give one pound of
silver; if a slave, this one shall die.

173. If anyone oppose the judgment of the king, his house shall become a ruin. If anyone
oppose the judgment of a lord, his head shall be cut off. If a slave rises against his master,
he shall go into the pit.

176. If anyone buy an artisan's apprentice, buy either a potter, a smith, a carpenter, a
leatherworker, a tailor, a weaver, or a lace-maker, he shall give ten half-shekels.
178. A plow-ox costs fifteen half-shekels of silver, a bull costs ten half-shekels of silver, a
great cow costs seven half-shekels of silver, a sheep one half-shekel of silver, a draft horse
twenty half-shekels of silver, a mule one pound of silver, a horse fourteen half-shekels of
silver.

181-182. Four pounds of copper cost one half-shekel of silver; one tub of lard, one half-
shekel of silver; two cheese one half-shekel of silver; a gown twelve half-shekels of silver;
one blue woolen garment costs twenty half-shekels of silver; breeches cost ten half-shekels
of silver ...

187. If a man has intercourse with a cow, it is a capital crime, he shall die. They shall lead
him to the king's hall. But the king may kill him, the king may grant him his life. But he shall
not approach the king.

188. If a man has intercourse with his own mother, it is a capital crime, he shall die. If a man
has intercourse with a daughter, it is a capital crime, he shall die. If a man has intercourse
with a son, it is a capital crime, he shall die.

190. If a man and a woman come willingly, as men and women, and have intercourse, there
shall be no punishment. And if a man has intercourse with his stepmother, there shall be no
punishment; except if his father is living, it is a capital crime, the son shall die.

191. If a free man picks up now this woman, now that one, now in this country, then in that
country, there shall be no punishment if they came together sexually willingly.

192. If the husband of a woman dies, his wife may take her husband's patrimony.

194. If a free man picks up female slaves, now one, now another, there is no punishment for
intercourse. If brothers sleep with a free woman, together, or one after the other, there is no
punishment. If father and son sleep with a female slave or harlot, together, or one after the
other, there is no punishment.

195. If a man sleeps with the wife of his brother, while his brother is living, it is a capital
crime, he shall die. If a man has taken a free woman, then have intercourse also with her
daughter, it is a capital crime, he shall die. If he has taken her daughter, then have
intercourse with her mother or her sister, it is a capital crime, he shall die.

197. If a man rapes a woman in the mountain, it is the man's wrong, he shall die. But if he
rapes her in the house, it is the woman's fault, the woman shall die. If the husband finds
them and then kill them, there is no punishing the husband.

199. If anyone have intercourse with a pig or a dog, he shall die. If a man has intercourse
with a horse or a mule, there is no punishment. But he shall not approach the king, and
shall not become a priest. If an ox spring upon a man for intercourse, the ox shall die but
the man shall not die. One sheep shall be fetched as a substitute for the man, and they
shall kill it. If a pig spring upon a man for intercourse, there is no punishment. If any man
has intercourse with a foreign woman and pick up this one, now that one, there is no
punishment.
200. If anyone give a son for instruction, be it a carpenter, or a potter, or a weaver, or a
tailor, or a smith, he shall give six half-shekels of silver for the instruction. 

CODE OF DRACO

 The Draconian constitution, or Draco's code, was a written law code created by Draco near
the end of the 7th century BC in response to the unjust interpretation and modification of
oral law by Athenian aristocrats. As most societies in Greece codified basic law during the
mid-seventh century BC, Athenian oral law was manipulated by the aristocracy until the
emergence of Draco's code. Around 621 BC the people of Athens commissioned Draco to
devise a written law code and constitution, giving him the title of the first legislator of
Athens. The literate could read the code at a central location accessible to anyone. This
enactment of a rule of law was an early manifestation of Athenian democracy.

TWELVE TABLES

The Law of the Twelve tables (Latin: Leges Duodecim Tabularum or Duodecimo Tabulae)

was the legislation that stood at the foundation of Roman law. The Tables consolidated
earlier traditions into an enduring set of laws.

Displayed in the Forum, "The Twelve Tables" stated the rights and duties of the Roman
citizen. Their formulation was the result of considerable agitation by the plebeian class, who
had hitherto been excluded from the higher benefits of the Republic. The law had previously
been unwritten and exclusively interpreted by upper-class priests, the pontifices. Something
of the regard with which later Romans came to view the Twelve Tables is captured in the
remark of Cicero (106–43 BC) that the "Twelve Tables...seems to me, assuredly to surpass
the libraries of all the philosophers, both in weight of authority, and in plenitude of utility".
Cicero scarcely exaggerated; the Twelve Tables formed the basis of Roman law for a
thousand years.

The Twelve Tables are sufficiently comprehensive that their substance has been described
as a 'code',[4] although modern scholars consider this characterization exaggerated. The
Tables were a sequence of definitions of various private rights and procedures. They
generally took for granted such things as the institutions of the family and various rituals for
formal transactions. The provisions were often highly specific and diverse.

Tables I & II: Procedure for Courts and Judges and Further Enactments on Trials

These two tables are concerned with the Roman court proceedings. Table I covers
proceedings between the defendant and the plaintiff, with responses to potential situations
such as when age or illness prevents the defendant from making appearance, then
transportation has to be arranged to assist them. It also deals with:

·         The failure of appearance by the defendant.

·         If there is a failure to appear by either party, then after noon the judge must make
judgement in favor of the one who is present.

·         Provides a time-table for the trial (ends at sunset)

Table II sets the amount of financial stake for each party depending on the source of
litigation, what to do in case of impairment of the judge, and rules of who must present
evidence.

Table III: Execution of Judgment

The laws the Twelve Tables covered were a way to publicly display rights that each citizen
had in the public and private sphere. These Twelve Tables displayed what was previously
understood in Roman society as the unwritten laws. The public display of the copper tablets
allowed for a more balanced society between the Roman patricians who were educated and
understood the laws of legal transactions, and the Roman plebeians who had little
education or experience in understanding law. By revealing the unwritten rules of society to
the public, the Twelve Tables provided a means of safeguard for Plebeians allowing them
the opportunity to avoid financial exploitation and added balance to the Roman economy.

Featured within the Twelve Tables are five rules about how to execute judgments, in terms
of debtors and creditors. These rules show how the ancient Romans maintained peace with
financial policy. In his article Development of the Roman Law of Debt Security, Donald E.
Phillipson states the Twelve Tables were, “A set of statutes known as the Twelve Tables
that was passed by an early assembly served as the foundation of the Roman private law.
The Twelve Tables were enacted in the mid-fifth century B.C. as the result of a conflict
among social classes in ancient Rome.”

In the book, The Twelve Tables, written by an anonymous source due to its origins being
collaborated through a series of translations of tablets and ancient references, P.R.
Coleman-Norton arranged and translated many of the significant features of debt that the
Twelve Tables enacted into law during the 5th century. The translation of the legal features
surrounding debt and derived from the known sources of the Twelve Tables are stated as
such

“1. Of debt acknowledged and for matters judged in court (in iure) thirty days shall be
allowed by law [for payment or for satisfaction].

2. After that [elapse of thirty days without payment] hand shall be laid on (Manus infection)
[the debtor]. He shall be brought into court (in ius).

3. Unless he (the debtor) discharges the debtor unless someone appear in court (in iure) to
guarantee payment for him, he (the creditor) shall take [the debtor] with him. He shall bind
[him] either with thong or with fetters, of which the weight shall be not less than fifteen
pounds or shall be more if he (the creditor) chooses.
4. If he (the debtor) chooses, he shall live on his own [means]. If he lives not on his own
[means], [the creditor,] who shall hold him in bonds, shall give [him] a pound of bread daily;
if he (the creditor) shall so desire, he shall give [him] more.

5. Unless they (the debtors) make a compromise, they (the debtors) shall be held in bonds
for sixty days. During those days they shall be brought to [the magistrate] into the comitia
(meeting-place) on three successive markets.

The five mandates of the Twelve Tables encompassing debt created a new understanding
within social classes in ancient Rome that insured financial exploitation would be limited
within legal business transactions.

Table IV: Right of Familial Heads

The fourth table of the Twelve Tables deals with the specific rights of Patriarchs of families.
One of the first proclamations of the Table IV is that "dreadfully deformed" children must be
quickly euthanized. It also explains that sons are born into inheritance of their family. Babies
with physical and mental diseases must be killed by the father himself. If a husband no
longer wants to be married to his wife he can remove her from their household and "order
her to mind her own affairs" Not all of the codes of table IV are to the benefit of only the
patriarch. If a father attempts to sell his son three times then the son earns his freedom from
the father.

Women: Tables V, VI & X

The Twelve Tables have three sections that pertain to women as they concern estates and
guardianship, ownership and possession, and religion, which give a basic understanding as
to the legal rights of females.

·         Table V (Estates and Guardianship): “Female heirs should remain under

guardianship even when they have attained the age of majority, but exception is made for
the Vestal Virgins.”

·         Table VI (Ownership and Possession): “Where a woman, who has not been united to
a man in marriage, lives with him for an entire year without interruption of three nights, she
shall pass into his power as his legal wife.”

·         Table X (Religion): “Women shall not during a funeral lacerate their faces, or tear
their cheeks with their nails; nor shall they utter loud cries bewailing the dead.”

One of the aspects highlighted in the Twelve Tables is a woman's legal status and standing
in society. Women were considered to be a form of guardianship similar to that of minors,
[17]
 and sections on ownership and possession give off the impression that women were
considered to be akin to a piece of real estate or property due to the use of terms such as
"ownership" and "possession".

Table VII: Land Rights and Crimes

This table outlines the attitudes towards property. The following are all rules about property

·         Boundary disputes are settled by third-parties.

·         Road widths are eight feet wide on straight parts and double that on turns.

·         People who live near the road are in charge of maintaining it. However, if a road is
not well maintained then carts and animals can be ridden where the riders want to

·         Property owners can request removal of trees that have been blown onto their
property

·         Fruit that falls from a tree onto a neighbor's property still belongs to the original tree
owner.

Table VIII: Torts and Delicts (Laws of Injury)

Torts are laws dealing with litigating wrongs that occur between citizens. One such situation
is that of physical injury, retaliation for which can range from dealing the perpetrator an
injury in kind, to monetary compensation to the injured. This table also establishes the legal
ramifications for damage dealt to property by animals and damage dealt to crops by people
or animals. The penalty for stealing crops is hanging as sacrifice to Ceres

The table also describes several laws dealing with theft.

Table IX: Public Law

This section of the tables makes it illegal for anyone to define what a citizen of Rome with
the exception of the greatest assembly, or maximus comitatus. It also outlaw’s execution of
those unconvicted, bribery of judges, and extradition of a citizen to enemy powers.[16]

The Supplements: Tables XI & XII

·         Table XI (Marriage Between Classes): A person of a certain class shall not partake in
marriage with a person of a lower class.

·         Table XII (Binding into Law): Whatever one or more persons have ordered into law,
shall be held by the law.
MOSAIC LAW

Moses and authorship of the Law

Main articles: Moses, Deuteronomist, and Mosaic authorship

According to the Hebrew Bible, Moses was the leader of early Israel out of Egypt; and
traditionally the first five books of the Hebrew Bible are attributed to him, though most
modern scholars believe there were multiple authors. The law attributed to Moses,
specifically the laws set out in the books of Leviticus and Deuteronomy, as a consequence
came to be considered supreme over all other sources of authority (any king and/or his
officials), and the Levites were the guardians and interpreters of the law.

The Book of Deuteronomy (Deuteronomy 31:24–26) records Moses saying, "Take this book
of the law, and put it by the side of the Ark of the Covenant of the LORD." Similar passages
referring to the Law include, for example, Exodus 17:14, "And the LORD said unto Moses,

Burgundian   Code –code   that   introduced   the concept  of  restitution  but 
punishment  was  meted according   to   the   social   class   of   the   offenders.
Offender had to pay the specified value in order not to undergo physical sufferings
as penalty.

Justinian Code

Justinian  Code –Roman  Emperor  Justin  put  this code  into  law  in  529  AD  and 
became  the  standard law  in  all  the  areas  occupied  by  the  Roman  Empire
particularly Europe. This code  was a revision of the Twelve Tables of Roman Law
that originated at bout 500  BC  stating  every  crime  and  penalties  for  every
offense listed in the said table.

PEOPLE BEHIND THE DEVELOPMENT OF CORRECTION

JOHN HOWARD FRS (2 September 1726 – 20 January 1790) was a philanthropist and

early English prison reformer. Considered as the Father of Prison Reform. He also coined
the word “ penitentiary" which came from the root word “penitence” meaning the feeling of
deep sadness from a wrong act committed.
Cesare Bonesana di Beccaria, Marquis of Gualdrasco and Villareggio (Italian: [ˈtʃeːzare
bekkaˈriːa, ˈtʃɛː-]; 15 March 1738 – 28 November 1794) was an Italian criminologist,  jurist,
philosopher, and politician, who is widely considered one of the greatest thinkers of the Age
of Enlightenment. He is well remembered for his treatise On Crimes and Punishments
(1764), which condemned torture and the death penalty, and was a founding work in the
field of penology and the Classical School of criminology. Beccaria is considered the father
of modern criminal law and the father of criminal justice.
Cesare Beccaria was best known for his book on crimes and punishments. In 1764, with the
encouragement of Pietro Verri, Beccaria published a brief but celebrated treatise On Crimes
and Punishments. Some background information was provided by Pietro, who was writing a
text on the history of torture, and Alessandro Verri, a Milan prison official who had firsthand
experience of the prison's appalling conditions. In this essay, Beccaria reflected the
convictions of his friends in the Il Caffè (Coffee House) group, who sought reform through
Enlightenment discourse.

WILLIAM BLACKSTONE
The Penitentiary Act (19 Geo. III, c.74) was a British Act of Parliament passed in 1779
which introduced a policy of state prisons for the first time. The Act was drafted by the
prison reformer John Howard and the jurist William Blackstone and recommended
imprisonment as an alternative sentence to death or transportation.
JEREMY BENTHAM – panopticon design of prison.
William Penn was the first great Quaker prison reformer. In his ‘Great Experiment’ in
Pennsylvania in the 1680s he abolished capital punishment for all crimes except murder. He
also stated that ‘prisons shall be workhouses,’ that bail should be allowed for minor
offences’, and ‘all prisons shall be free, as to fees, food and lodgings’. He provided for
rehabilitation, as he stipulated that prisoners should be helped to learn a trade, so that they
could make an honest living when they were released. These were radical reforms for his
time, putting into practice his Quaker faith in equality and the possibility of nurturing ‘that of
God’ in everyone.
Montesquieu after analyzing law as an expression of justice, he stands on a belief that
severe punishment would undermine morality and appeals that moral sentiments is a better
means of preventing crime.  He used this account to explain how governments might be
preserved from corruption. He saw despotism, in particular, as a standing danger for any
government not already despotic, and argued that it could best be prevented by a system in
which different bodies exercised legislative, executive, and judicial power, and in which all
those bodies were bound by the rule of law.
FRANÇOIS-MARIE AROUET (French: [fʁɑ̃swa maʁi aʁwɛ]; 21 November 1694 – 30 May
1778), known by his nom de plume Voltaire  was a French Enlightenment writer, historian,
and philosopher famous for his wit, his criticism of Christianity—especially the Roman
Catholic Church—as well as his advocacy of freedom of speech, freedom of religion, and
separation of church and state.

A philosopher who believes in the legality of torture and fear of shame is a deterrent to
crime.

ALEXANDER MACONOCHIE (11 February 1787 – 25 October 1860) was a Scottish naval

officer, geographer, and penal reformer. The mark system symbolized the decline of the “let
the punishment fit the crime” theory of correction and presaged the use of indeterminate
sentences, individualized treatment, and parole. Above all, it emphasized training and
performance as the chief mechanisms of reformation. Almost 1,400 convicts had been
discharged during Maconochie's term, and he always claimed that a high percentage did
not offend again. He is known as the "Father of Parole".
Matthew Davenport Hill
The Father of Probation in England, 

John Augustus (1785-June 21, 1859) was a Boston boot maker who is called the "Father of
Probation" in the United States because of his pioneering efforts to campaign for more
lenient sentences for convicted criminals based on their backgrounds.

Sir Evelyn Ruggles-Brise

prison reformer who was instrumental in the founding and development of England’s Borstal
system for the treatment of young offenders. Appointed prison commissioner in 1895 (a
position he held until 1921), he had the duty of applying the recommendations of the
Gladstone Committee. The committee held that offenders between 16 and 21 years of age
should not be subjected to the harsh punitive treatment that was administered to older, less
tractable prisoners and should be given education and industrial training at a penal
reformatory under the supervision of a qualified staff.

Sir Walter Frederick Crofton (1815–1897)  was chair of the Board of Directors of Convict
Prisons for Ireland between 1854 and 1862. He is sometimes cited as Alexander
Maconochie's ideological heir. Under Crofton's system of prison administration, known as
the Irish system, prisoners progressed through three stages of confinement. During the first
stage, the penal stage, prisoners were held in solitary cells for approximately nine months.
The second stage involved communal labor in public works prisons. For the third stage,
officials promoted prisoners in small numbers to "intermediate" prisons (essentially a
halfway house, where they could run errands and attend church in the community) as a final
test of their readiness for Irish tickets of leave. A prisoner who received a ticket was granted
conditional release into the community, in which he would be supervised by law
enforcement or civilian personnel who were required to secure employment and to conduct
home visits. These "supervisors" represented the forerunner to modern parole officers.

Frédéric-Auguste Demetz (1796–1873) was a French penal reformer and jurist. He toured
the United States in 1836, together with the architect Guillaume-Abel Blouet, to study
progressive American prison architecture and administration for the French Ministry of the
Interior. Upon their return, they published a detailed and laudatory report.  The result was
Blouet's appointment as Inspecteur général des prisons in 1838, and a prison farm for
juvenile offenders at Mettray, on the outskirts of Tours, founded in 1839; it was conceived
by both men and directed by Demetz, as a prison without walls, with the backing of the
vicomte de Bretignières de Courteilles. It also provides housefathers as in charge, once
discharged the boys are placed under the supervision of a patron.
MANUEL MONTESIMOS
Governor of Prisons in Valencia Spain in 1835, who divided the population into several
companies and assigned qualified prisoners as petty officers in charge with the convicts
monitoring of good behavior preparing for its gradual release. Academic Classes of one
hour a day is given to all inmates under 20 years of age. During his time, he ran the prison
with military discipline and reduced 1/3 of sentence if prisoner participated in programs and
was on good behavior. He resigned when a law that allowed to repealed the latter was
passed.

Zebulon Reed Brockway (April 28, 1827 – October 21, 1920) was a penologist and is
sometimes regarded as the "Father of prison reform" and "Father of American Parole" in the
United States.. ELMIRA REFORMATORY, FORERUNNER OF MODERN PENOLOGY.
NICKNAME THE “HILL”
CAPTAIN ELAM LYNDS
 (1784–1855) was a prison warden. He helped create the Auburn system, which consisted
of congregate labor during the day and isolation at night, starting in 1821 and was Warden
of Sing Sing from 1825 to 1830

NELSON MANDELA- MANDELA RULES FOR MINIMUM TREATMENT OF PRISONERS

JEAN JACQUES VILLAIN - Father of Penitentiary and was expose to ordinary temptations of

freedom. Science - pioneered classification to separate women and IV.