Before the period of the mixed community this power of idealization, of "making believe," had wrought its greatest effects, but it still has full course and power without the highest direction. The minds of the residents of the Hill are very suggestible; but the persons who have the power to implant the suggestion are no longer inspired as of old, with a sublime and unearthly ideal. They are only animated with an economic one. But the result is the same. It is social, rather than religious. It was one thing for the early Friends to cement together a community through the feeling that in every man was the Spirit of God. A wonderful appetite was that for the assimilation of new members coming into the community. It was a doctrine that made all the children birthright members of the Meeting and so of the community. But in our later time, between 1895 and 1905, this power of "making believe" had suffered the strain of a division of the meeting. It was harder to believe that the Spirit of God was in all men, when half the community was set off as "unorthodox." It had suffered the strain of seeing the wide social difference caused by money. Yet it bravely played the game. Children are not more adapt at "making believe" than were these old Friends. They deceived even themselves; and their "pretending" assimilated into the communal life every newcomer. For it created underneath all differences a sense of oneness; it kept alive, in all divisions, many of the operations of unity. It compelled strangers and doctrinal enemies to "make believe" to be friends. I find it difficult to describe this elusive force of the communal spirit in the place, just as the communal character of the place is itself evanescent, while always powerful. I know clearly only this, that it proceeded, and still on Quaker Hill proceeds from the old religious inheritance, and from the present religious character of the place; that it tends directly to the creation of the community of all men, of all different groups, and that it is ready at hand at all time, to be called to the assistance of anyone who knows how to appeal to that communal unity; and that it is a power of idealization, meaning by that "a power of making believe." In this power, I recognize this community as being more expert and better versed than any I have ever known. The dramatic expression of an ideal has had great social power. Upon the casual observer or visitor it has wrought with the effect of a charm to impress upon them in a subtle way the ideal of Quakerism. Expressed in words, it would have no interest: acted out so quaintly, it awakens admiration, interest, and imitation, not of the forms, but always in some degree of the substance of the Quaker ideal. Thus the Quaker ideal has given authority to the Friends, especially to the older and more conservative of them; has furnished a subtle machinery for assimilating new members into the community and thus has been an organizing power.