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leths as well as orthodoxy. "Business is business" on Quaker Hill. Not "to save money" is an unforgiven sin--and a rare one! Much has been done in forming the common mind of Quaker Hill by antipathies and sympathies, chiefly again of a religious order modified by the economic. The community is markedly divided into rich and poor, and into orthodox and not-orthodox. These have no inclination one to another. Each group has its symbols and pass-words, and while neighborly, and answering to certain appeals to which the community has always responded, each resident of the Hill lives and dwells in his own group and has no expectation of moving out of it. So long as a man stays in his group he is, by a balancing of antipathy and sympathy, respected and valued. If he venture to be other than what he was born to be, he suffers all the social penalties of a highly organized community. Authority, working along the lines of belief and dogma, has almost irresistible force for the Quaker Hill social mind. A visitor to the Hill said "These are an obedient people." Any barrenness of the Hill is to be attributed rather to the lack of leaders who could speak to the beliefs and in harmony with the dogmas, than to lack of willingness to obey authority. From the past the families on the Hill inherit their willingness respectively to command and to obey. This is true socially of certain families and religiously of others. That to-day some are not led is due solely to the decadence of initiative in the households which, by reason of wealth or dogmatic rectitude, inherit and claim the first place. It was said above that Quaker Hill has shown great power of assimilating foreign material, and of causing newcomers to be possessed of the communal spirit. The agency which from the first accomplished this was religious idealization, embodied in the meeting, the dress, language and manners of Friends. Generally the Meeting was recruited from births, and members were such by birthright. In former times the community and the Meeting were one. This assimilating of foreign material by social imitation to the Quaker type, and into organic subjection to the Quaker Hill community, was wrought by six agencies. They were language, manners, costume, amusements, worship, and morals. In each of these the Quakers were peculiar. In the use of the "plain language" the Quakers had a machinery of amazing and subtle fascination for holding the attention, purifyi
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