Finally, there is a last degree above all other preceding degrees, namely, _to return good for evil_. This kind of virtue, the highest of all, has no particular name in the language. Charity, in fact, consists in doing good generally, and comprises the two degrees: to do good to the unfortunate, and return good for evil. Clemency may consist in simply pardoning; it does not necessarily go so far as to return good for evil. Corneille might as well have called his tragedy of Cinna, the Clemency of Augustus, even if Augustus had merely pardoned Cinna, and not added: "Let us be friends!" Thus has this great and magnificent virtue no name, and as science is powerless in creating words suitable for every-day language, it must rest satisfied with periphrases. Nevertheless, this sublime virtue finds nowhere a grander expression than in those maxims of the Gospel: "You have been told that it was said: Thou shalt love thy neighbor and hate thy enemy: But I say to you: Love your enemies; do good to those that hate you, and pray for those that despitefully use you and persecute you." =20. Different kinds of social duties.=--After the preceding division, which answers to the different degrees of obligation which may exist among men, there is another classification which rests on the various _species_ or _kinds_ of duties which we may have to perform towards our fellow-beings. Let us first briefly state what will be developed at greater length in the following chapters. 1. _Duties relating to the life of others._--According to the two maxims cited above, these duties are of two kinds: 1, not to attempt the life of others; 2, to make efforts to save the life of others. All attempt at the life of others is called _homicide_. When accompanied by perfidy or treason, it is _assassination_. The murder of parents by children is called _parricide_; of children by parents (especially at the tenderest age), _infanticide_; of brothers by brothers, _fratricide_. All these crimes are most odious, and most repugnant to the human heart. Murder is never permitted, even when the highest interest and the greatest good is at stake. Thus did the ancients err in believing that the murder of a tyrant, or _tyrannicide_, was not only legitimate, but also honorable and beautiful. However, there is to be excepted the case of _legitimate self-defense_; for we cannot be forbidden to defend ourselves against him who wishes to deprive us of life. But the _duel_ should not be considered an act of legitimate self-defense: that is evident in the case of the aggressor; and, on the other side, there is only the defense that there has been the consent to be put in peril. As to the question whether an attack on honor is not equivalent to an attack on life, it cannot be said that it is false in all cases; but the abuse of the thing is here so near the principle, that it is wiser to condemn altogether a barbarous practice, of which so deplorable an abuse has been made. Finally, homicide