act that it was originally assembled by popular subscription, and
only later sustained by the Akin endowment is a token of the exceptional
latent interest in literature, and the passive culture, to which tribute
has been paid in this study of the Quaker Hill population. It is fair to
say, however, that such interest has been confined to a small group of
the population, now fast disappearing.

There is a small corporation, formed for the purpose of holding and
caring for the "Old Meeting House." It is known as Oblong Meeting House,
Incorporated. To this corporation, consisting of three trustees, a
self-perpetuating body, the Yearly Meeting of Friends[36] handed over in
1902 the building and grounds known as the "Old Meeting House," at Site
28. This ancient building, erected in 1764, is probably the oldest
edifice on the Hill, and is the embodiment of the religious and
historical traditions of the community. These trustees attend to the
repair of the Meeting House, which is maintained in exactly the
condition in which it was used for over a century. No meeting of worship
is held now in this building, the "monthly meeting" having been "laid
down" in 1885. The building is, however, the center of frequent
pilgrimages during the summer, by the visitors to the Hill and boarders,
who delight in its quaint interior. It is used for occasional "sales"
for the "benefit" of some public interest. Once a year at the close of
Quaker Hill Conference, it is the place of "Quaker Hill Day" exercises,
at which addresses and papers are presented, in celebration and
commemoration of the past history of the community.

The Hill has record of few revivals. Quaker ways preclude surprises, and
revivals usually arise from new things. There was, however, during five
years, 1892-1897, a religious awakening, prolonged month after month,
for five years with undiminished force. The cause of it seems to have
been the study of the Bible in the historic method; a new mode of
awakening traditional religious interest. During that time the whole
community was keenly alive, old and young; and in certain cases a change
of life became permanent. In many young persons a definite religious
impulse was the result.

This quickened religious interest involved all the Quaker influence,
both Orthodox and Hicksite, and it was reinforced by several strong
personalities from outside the Hill, persons trained in church work in
New York and elsewhere. It crystallized in