Eucrate argued, that nothing but the most severe and vindictive Punishments, such as placing the Bodies of the Offenders in Chains, and putting them to Death by the most exquisite Torments, would be sufficient to extirpate a Crime which had so long prevailed and was so firmly fixed in the Opinion of the World as great and laudable; but the King answered, That indeed Instances of Ignominy were necessary in the Cure of this Evil; but considering that it prevailed only among such as had a Nicety in their Sense of Honour, and that it often happened that a Duel was fought to save Appearances to the World, when both Parties were in their Hearts in Amity and Reconciliation to each other; it was evident that turning the Mode another way would effectually put a Stop to what had Being only as a Mode.  That to such Persons, Poverty and Shame were Torments sufficient, That he would not go further in punishing in others Crimes which he was satisfied he himself was most Guilty of, in that he might have prevented them by speaking his Displeasure sooner.  Besides which the King said, he was in general averse to Tortures, which was putting Human Nature it self, rather than the Criminal, to Disgrace; and that he would be sure not to use this Means where the Crime was but an ill Effect arising from a laudable Cause, the Fear of Shame.  The King, at the same time, spoke with much Grace upon the Subject of Mercy; and repented of many Acts of that kind which had a magnificent Aspect in the doing, but dreadful Consequences in the Example.  Mercy to Particulars, he observed, was Cruelty in the General:  That though a Prince could not revive a Dead Man by taking the Life of him who killed him, neither could he make Reparation to the next that should die by the evil Example; or answer to himself for the Partiality, in not pardoning the next as well as the former Offender.

’As for me, says Pharamond, I have conquer’d France, and yet have given Laws to my People:  The Laws are my Methods of Life; they are not a Diminution but a Direction to my Power.  I am still absolute to distinguish the Innocent and the Virtuous, to give Honours to the Brave and Generous:  I am absolute in my Good-will:  none can oppose my Bounty, or prescribe Rules for my Favour.  While I can, as I please, reward the Good, I am under no Pain that I cannot pardon the Wicked:  For which Reason, continued Pharamond, I will effectually put a stop to this Evil, by exposing no more the Tenderness of my Nature to the Importunity of having the same Respect to those who are miserable by their Fault, and those who are so by their Misfortune.  Flatterers (concluded the King smiling) repeat to us Princes, that we are Heaven’s Vice-regents; Let us be so, and let the only thing out of our Power be to do Ill.’

’Soon after the Evening wherein Pharamond and Eucrate had this Conversation, the following Edict was Published.

Pharamond’s Edict against Duels.