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The following measure was introduced to the Convention for debate shortly before the 10th bell by the Count Jonatan Castell i Bover de Cerdanya, and was approved by the convention after brief argument and a vote: 

In light of the diversity and severity of punishments under Infernal Rule, Cheliax shall in matters of criminal law only perform the following fourteen punishments on civilians:

Whipping, with a horsewhip, no more than 80 times, ceasing before the point of risk to life.
Fine, with any amount unpaid collected via indenture as an agricultural worker or domestic laborer, for a maximum term of 1 year per ten crowns left unpaid.
Imprisonment.
Pillory, not to exceed one month.
Branding.
Civil Death.*
Banishment.
Maiming, only in situations where it will inhibit commission of the same crime and will not pose a risk to life.
Hard labor, not to exceed ten years.
Death, by hanging, garroting, or beheading, with an eye to swiftness.
Confiscation, or death and seizure of inheritance.
Burning at the Stake.
Breaking upon the Wheel.
Turning to Parts, reserved solely for the punishment of High Treason.
Writers of criminal laws shall identify which punishments from this set are appropriate for violations of that law, and may not invent new punishments. It shall be standard, in the case of repeat offenses, to increase the quantitative penalty or to increase the grade of the punishment. Punishments 1-3 may be referred to as "corrective" punishments. Punishments 4-7 may be referred to as "humiliating" punishments. Punishments 8-11 may be referred to as "afflictive" punishments. Punishments 12-14 may be referred to as "torturous" punishments. The military shall determine its own punishments under a separate law.

* Civil death is the loss of all civil rights, and all property is considered to pass on as though the individual had died.

In those regions of Cheliax which practiced trial by ordeal before the Asmodean regime came to power, this statute shall additionally permit those who have been accused of crimes for which the ordinary sentence is afflictive or torturous to undergo trial by ordeal, in accordance with their Arodenite traditions. However, if the accused requests an ordinary trial instead of trial by ordeal, this request must be granted.

Right now in Cheliax it is illegal to burn people at the stake. It is illegal to break people on the wheel. It is illegal to slowly disembowel people ("turning to parts"). These methods have not been practiced in Cheliax in eighteen months since the overthrow of the Asmodean government. 

The Lord Marshal Cansellarion, a paladin of Iomedae, spoke against the proposal. The Archduke Requena spoke against the proposal.  The Archduke Narikopolus spoke against the proposal. The Archduchess Bainilus spoke against the proposal. A priestess of Shelyn spoke against the proposal. Several noblemen from Taldor, the Count Bellumar and the Count Acevedo, spoke in support of the proposal. 

 Many additional men stood in line to discuss the proposal further but did not have the opportunity to speak, as Count Cerdanya called for a vote on the proposal, and on an amendment to add execution by gladiatorial games (which passed) and an amendment to require the final blade (which failed), before the eleventh bell.

From Lastwall, an explanation of the teachings of Iomedae on punishment:

Whatever must be done, it should be done so as to cause as little unnecessary suffering as possible: this is an important principle of Good. Executions, therefore, if they must be conducted, should be conducted so as to bring about the death of the condemned as swiftly as possible. The practice of protracted executions is an Evil one. It is also not a necessary one for the maintenance of order, as Iomedae determined in her life. In Iomedae's time Imperial Taldor conducted executions by a wide range of methods, most of them torturous, many of them with the aim of making an example of the victim. But even at the time it was obvious that such executions can inspire sympathy and create martyrs and rebellious sentiment against the government as easily as they can inspire fear of it, and further that fear of the government is not the attitude most conducive to a well-functioning state. People terrorize slaves to prevent slave rebellions, and this is effective (though greatly Evil). But it is not the proper conduct of a state. Ideally people would believe that their government is just, that their government does not need to terrorize them because it functions in their interests, that it does not relate to them as an overseer to a great many rebellious slaves but as a worthy authority that protects them and with which they should cooperate. The cooperation of the people with the state is more valuable than their terrorized compliance. 

 Furthermore the deterrent benefits of executions can be had from swift ones. In the armed forces the need for the maintenance of order is very great, but executions are generally conducted swiftly for reasons of security. Iomedae spoke to many soldiers of their impressions of executions they had witnessed. In general, executions which were swift and clean made as strong an impression as executions which were messy or protracted, and in many cases a stronger impression: swift executions were disciplined, efficient, and civilized. When the Shining Crusade switched over to requiring that all executions be swift, there was no increase in misconduct among the forces. When the early administration of what became Lastwall similarly required executions be conducted swiftly, they saw no increase in criminal conduct. When criminals are interviewed about their motivations and decisionmaking, they almost always did not contemplate the consequences of their actions, expected not to be caught, or expected not to be taken alive; the way that they would die if they were captured alive and subsequently executed was almost never of any relevance to them.

Mendev conducts executions for collaboration with demons by burning at the stake, and a number of Mendevian paladins and inquisitors of Iomedae fell during the height of the inquisition against such demon collaborators. A subsequent investigation found that people were more reluctant to report relatives who were suspected demon cultists after witnessing such executions, and that demon cultists generally avowed no fear of their fate.

It is a popular myth that killing a person slowly and painfully gives them time to repent and escape the Evil afterlives. This is untrue. Giving people time before execution to reflect and seek spiritual counsel for repentance can help them escape the Evil afterlives, and is required in Lastwall except where security concerns render it unfeasible. But being tortured is not conducive to spiritual reflection of any kind and there is no indication that it aids anyone at judgment.

When Iomedae lived, the best method of swift execution was beheading, but beheading is only swift if a swordman is skilled, and for this reason Iomedae charged her country with finding a method of execution which was swift, not unnecessarily painful, and could be used wherever it was required. After decades of work on this problem (and thanks to the contribution of many brave volunteers in the final stages of dying by untreatable illness or old age, who offered to participate in the experiments and then be asked questions by Speak With Dead about the speed of cessation of consciousness), Lastwall arrived at long-drop hanging, or hanging where the condemned falls at least eight feet, breaking their neck instantly. Military executions are still by custom conducted by beheading.

The human impulse towards anger at criminals, and towards a desire to see those convicted of particularly heinous crimes suffer, is common, and is itself best understood not as an inherently Evil impulse but as a place where the law is written on human hearts: our desire to punish wrongdoers is part of what deters wrong conduct. However, our innermost hearts are not good at calculating what harm dealt to others is necessary, nor what costs it imposes; for that we ought to use our reason. And to make a person suffer because you are angry at them, or because they are bad and seem deserving, or because you enjoy it as sport, or because you wrongly believe it necessary, is Evil, even if it is done under cover of law.

The Queen has not yet indicated whether she intends to make the Convention's proposal the law of the land. If you have your own opinion on the matter, you are permitted to petition the Queen.