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1 J. E. Marshall, Review of E. Roy Calvert's Capital Punishment in the Twentieth Century 74 (1929)

handle is hein.death/rercc0001 and id is 1 raw text is: ( 74 )
Art. 5.-CAPITAL PUNISHMENT.
Capital Punishment in the Twentieth Century. By E. Roy
Calvert. 3rd Edition. Putnam, 1928.
IT may not be out of place that one who, during twenty-
six years on the Bench of the Egyptian Courts, has
probably judged more cases of murder and manslaughter
than most living men, should sum up the case for and
against Capital Punishment. So far as we have any
authentic record the Death Penalty probably owes its
inception and its force to the earlier chapters of the Old
Testament. Almost co-eval with the Creation in the
Bible story, in Genesis ix, 6, it is uncompromisingly laid
down that : ' Whoso sheddeth man's blood, by man
shall his blood be shed ; for in the image of God made
He man.' In Exodus xxi, 12 we read : ' He that smiteth
a man, so that he die, shall be surely put to death.'
And in Numbers xxxv the laws of murder and man-
slaughter are codified and are remorseless in their
vindictive severity. There can be little doubt that the
Mosaic law was the inspiration which guided the early
law-givers of Europe in framing their punishment for the
crime of murder. This law has justly been called the
' lex talionis,' and whatever may have been its merits in
the time of Moses for dealing with a stiff-necked and
cruel people, to-day it is an anachronism and a reproach
to a civilisation founded on the more elevated plane of
the teachings of Christ and the New Testament. Every
argument advanced in favour of the retention of Capital
Punishment is antagonistic to this teaching.
It is asserted by those who favour the Death Penalty,
that killing satisfies the personal desire for vengeance ;
that it strikes terror into the minds of those who might
contemplate the imitation of a bad example. That
death is the only means of ensuring immunity from
attacks on life and property ; that it is the readiest way
of dealing with those whose actions threaten disturbance
of the public peace ; that it is an expiatory sacrifice to
an offended Deity and an element of the retributive
action which passes under the name of justice. In reality
it is a heritage from the Mosaic dispensation, the Institu-
tions of the Wergild and the Lex Talionis. These ancient

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