The other elements who have been adopted into the Quaker Hill population are small in number in comparison with the Irish. They are among the working people, one Swiss, two Poles, who have bought small places at Sites 42 and 75, respectively; and two New York ladies who about 1890 purchased places at Sites 41 and 35, who have become a strong influence, being socially and religiously in sympathy with the original Quaker population. Their influence is described in the chapter upon "The Common Mind of the Mixed Community." Purchases of land have been made in the years 1905-1907, more than in the preceding decade, by persons coming from outside the Quaker Hill population, all of the buyers being from New York City. These purchases are all upon the outer fringes of the Hill territory, at Sites 107, 108, 111, 118, in the southwestern part, and Sites 6 and 10 in the "North End," and in the Coburn neighborhood, Sites 88 and others near the Meeting House, Site 139. The land in the central section has changed hands, in the years 1890-1907, only through the increase in the holdings of those who owned large estates before the period of the Mixed Community. [33] Descriptive and Historical Sociology, p. 118. CHAPTER II. THE ECONOMY OF HOUSE AND FIELD. The hospitality of the Quakers is worthy of a treatise, not of the critical order, but poetic and imaginative. It cannot be described in mere social analysis. It has grown out of their whole order of life, and expresses their religious view, as well as their economic habits. I showed in Chapter VII, Part I, that the hospitality of the Friends acquired religious importance from their belief that in every man is the Spirit of God. With the simplicity, and direct adherence to a few truths, which characterized the early Friends this belief was practiced, and became one of the religious customs of the Society. They entertained travellers, "especially such as were of the household of faith." They made it a religious tenet to house and welcome "Friends travelling on truth's account." With equal directness they proceeded further to welcome every traveller, and to endure often the intrusions of those who would not be desired as guests, because they believed that such might be acting by the divine impulse. The hospitality, therefore, of such a community is very beautiful. For they have their ways of asserting themselves, in spite of non-resistance. They open their doors, they set their table, with a religious spirit. A thoroughness characterizes all their household arrangements, a grace is given to all their housekeeping, which infuses an indescribable content into the experiences of a guest in these homes. Their hospitality to one another has been therefore a powerful enginery for continuing and for extending the domains of Quakerism.