But why inquire?  Every self-assertion, every form of self-seeking however small or poor, world-noble or grotesque, is a separating and scattering force.  And these forces are multitudinous, these points of radial repulsion are innumerable, because of the prevailing passion of mean souls to seem great, and feel important.  If such cannot hope to attract the attention of the great-little world, if they cannot even become ‘the cynosure of neighbouring eyes,’ they will, in what sphere they may call their own, however small it be, try to make a party for themselves; each, revolving on his or her own axis, will attempt to self-centre a private whirlpool of human monads.  To draw such a surrounding, the partisan of self will sometimes gnaw asunder the most precious of bonds, poison whole broods of infant loves.  Such real schismatics go about, where not inventing evil, yet rejoicing in iniquity; mishearing; misrepresenting; paralyzing affection; separating hearts.  Their chosen calling is that of the strife-maker, the child of the dividing devil.  They belong to the class of the perfidious, whom Dante places in the lowest infernal gulf as their proper home.  Many a woman who now imagines herself standing well in morals and religion, will find herself at last just such a child of the devil; and her misery will be the hope of her redemption.

But it is not for her sake that I write these things:  would such a woman recognize her own likeness, were I to set it down as close as words could draw it?  I am rather as one groping after some light on the true behaviour toward her kind.  Are we to treat persons known for liars and strife-makers as the children of the devil or not?  Are we to turn away from them, and refuse to acknowledge them, rousing an ignorant strife of tongues concerning our conduct?  Are we guilty of connivance, when silent as to the ambush whence we know the wicked arrow privily shot?  Are we to call the traitor to account? or are we to give warning of any sort?  I have no answer.  Each must carry the question that perplexes to the Light of the World.  To what purpose is the spirit of God promised to them that ask it, if not to help them order their way aright?

One thing is plain—­that we must love the strife-maker; another is nearly as plain—­that, if we do not love him, we must leave him alone; for without love there can be no peace-making, and words will but occasion more strife.  To be kind neither hurts nor compromises.  Kindness has many phases, and the fitting form of it may avoid offence, and must avoid untruth.

We must not fear what man can do to us, but commit our way to the Father of the Family.  We must be nowise anxious to defend ourselves; and if not ourselves because God is our defence, then why our friends? is he not their defence as much as ours?  Commit thy friend’s cause also to him who judgeth righteously.  Be ready to bear testimony for thy friend, as thou wouldst to receive the blow struck at him; but do not plunge into a nest of scorpions to rescue his handkerchief.  Be true to him thyself, nor spare to show thou lovest and honourest him; but defence may dishonour:  men may say, What! is thy friend’s esteem then so small?  He is unwise who drags a rich veil from a cactus-bush.