intent of which is to free them from ceremony. The meeting is called to
order by acts ever so simple, and dismissed by two old persons shaking
hands; but these are invariable and formal as a doxology and a
benediction. They receive a stranger in their own way. A visiting
minister is honored with fixed propriety. An expelled member is read out
of meeting with stated excommunicatory maledictions.

Worship has had on Quaker Hill a large place in characterizing the
social complexion of the people. By this, I mean that the peculiarities
of the Quaker worship, now a thing of the past, have engraved themselves
upon character. Those peculiarities are four: the custom of silence; the
non-employment of music, or conspicuous color or form; the separate
place provided for women; the assertion and practice of individualism.

The silence of the Quaker meeting is far from negative. It is not a mere
absence of words. It is a discipline enforced upon the lower elements of
human nature, and a reserve upon the intellectual elements, in order
that God may speak. I think that in this silence of the meeting we
discover the working of the force that has moulded individual character
on Quaker Hill and organized the social life. For this silence is a
vivid experience, "a silence that may be felt." The presence and
influence of men are upon one, even if that of God be not. The
motionless figures about one subtly penetrate one's consciousness,
though not through the senses. They testify to their belief in God when
they do not speak better than they could with rhetoric or eloquence. It
is the influence of many, not of one; yet of certain leaders who are the
organs of this impression, and of the human entity made of many who in
communion become one. The self-control of it breathes power, and
principle, and courage. One would expect a Quaker meeting to exert an
imperious rule upon the community. It is an expression of the majesty of
an ideal. I believe that the Quaker Hill meeting has been able to
accomplish whatever it has put its hand to do. The only pity is that the
meeting tried to do so little.

The original religious influence of Quakerism, carried through all
changes and transformation, was a pure and relentless individualism. It
was the doctrine that the Spirit of God is in every heart of man,
absolutely every one; resisted indeed by some, but given to each and
all. With honest consistency it must be said, the Quakers applied
this--and t