a sectarian division. It was
indeed the end of the old community ruled by religion, and the formation
of a new neighborhood life; a new Quakerism, ruled by economic classes:
the persons of influence being invariably persons of means, and the
dominating leaders rich. Doubtless the Quakers who led in the Division
of 1828 hoped, in each party equally, to maintain the old religious
domination. The community has never granted that leadership to the
divided Meeting, neither to the Orthodox, nor to the Hicksites. The real
power has, since a period antedating the division, been in the hands of
those who have owned farms centrally located; who in addition to owning
land centrally located have been possessed of large means: the "rich
men" and "wealthy women" have possessed a monopoly of actual leadership.
If also, they have been religiously inclined, their leadership has been
absolute.

[31] "Thomas Taber and Edward Shove--a Reminiscence," by Rev.
Benjamin Shove; Quaker Hill Series, 1903.

[32] The matter is fully treated in "Quaker Hill in the
Nineteenth Century," by Rev. Warren H. Wilson; Quaker Hill Series of
Local History No. IV.

CHAPTER III.

RELIGIOUS LIFE IN TRANSITION.

In religion the solidarity of this country place has been best shown in
the fact that, during most of its history, it has had but one church at
a time. For one hundred years there was the undivided meeting. From 1828
to 1885 the Hicksite--Unitarian, branch of the Friends held the Old
Meeting House, with diminishing numbers. The Orthodox had their smaller
meeting house around the corner, attended by decreasing gatherings. In
1880 was organized Akin Hall, in which till 1892 were held religious
services in the summer only. Since that time religious services have
been held there all the year round. The early united meeting had a
membership of probably two hundred, and audiences of three hundred were
not uncommon.

The church in Akin Hall, named "Christ's Church, Quaker Hill," had in
1898 a membership of sixty-five, and audiences of fifty to two hundred
and fifty, according to the occasion and the time of year. In the past
the general attitude of the community toward religion has been reverent
and sympathetic. It is no less so to-day.

Of religious ceremonies the Quakers claim to have none. But they are
fond of ceremoniousness beyond most men. The very processes by which
they abolish forms are made formal processes. They have ceremonies the