_Consolations, exhortations, instructions._ After the duties toward the body come the duties toward the soul: and this distinction has place for others as for ourselves. It is not enough to insure and save the lives of men, and give them the daily bread; one must also nourish their souls, their intelligences, their moral weaknesses, which also need sustenance. Thence three different obligations: to _console_ the afflicted; to _exhort_ the weak; to _instruct_ the ignorant. The consoling of the afflicted is a virtue, which needs no rule, and does not admit of any. One does not console by order, by processes, by principles. Here the heart is better than strict laws. Listen to your heart; it will teach you how to be merciful without being indiscreet; how to touch without wounding; how to say enough without saying too much. In respect to poor people, one often consoles them by relieving their misery, and the duty here blends with benevolence. After the consolation come the _exhortations_. The duty here becomes more and more delicate. It is no easy thing to advise men; we have not even always a right to do so; for it is attributing to ourselves a certain superiority over them. This duty of exhortation is therefore an affectation of pride rather than an inspiration of fraternity. It is especially with children, with young people, that good exhortations properly made can be useful. In a few words, moderate and just, one may often recall to them their duties of respect towards themselves, and of economy, sobriety, devotion towards their relatives. Finally comes the duty of _instruction_. Here it is not the office of all, but only of those who are charged with this function. Yet may we contribute our share towards the instruction of children either by money-contributions, or by visiting the schools, or by encouragement-societies; in a word, by all sorts of auxiliary means. Such are the principal duties in regard to souls. =73. Clemency.--Pardon of injuries.--Love of enemies.=--The foregoing duties consist not only in returning good for evil, but also in doing good to those who have not done us any. A superior degree of charity, which is called _generosity_, consists in returning good for evil, in forgiving the wicked,--not the wrong they have done to others, but the wrong they have done to ourselves. This, in the case of sovereigns, is called _clemency_. The saying of Louis XII. is well known, having pardoned the enemies he had had before taking the crown: "The king," said he, "should forget the injuries done to the duke of Orleans." The great Condé was moved to tears over Corneille's celebrated lines in _Cinna_: "Let us be friends, Cinna; it is I who invite thee: I gave thee thy life as to my enemy, And despite the fury of thy cowardly designs, I still give it thee, as to my murderer."