The "Pennsylvania Dutch" have simple doctrinal characteristics. They have never worked out in detail the logic of their beliefs. They put the weight of their organization upon practical customs, as the Quakers did. In some cases, this applied to clothing; in some or all of these sects to the manner of speech; to family customs; but, the one peculiar principle in it all, which has been vital to the success, to the persistence, to the wide extension of these sectarian groups has been that the religious life has penetrated the economic life. They have not permitted members of their community to be poor. They have turned the attention of their religious sympathies to the economic margin of the community. They have enforced the payment of debts, and they have governed and controlled marriage conditions. By subtle enforcement of custom having the power of laws, they have governed the community in its vital relations, and perfected the system by which the poorest man shall make his living and by which the richest man shall make his fortune. Recently, I was in Lancaster, Penn., and passing through a market I was told by a resident that all the truck farming of the market for that city had come into the hands of the Amish, and my friend added, "If you go at an early hour to buy, and ask the price of certain vegetables, you will probably be told, 'We do not know the price yet; we will have to wait until all the farmers come in.'" That is, after two hundred and more years of living as farmers in this section of Pennsylvania, these sectarians maintain their community life, co-operate in the monopolizing of an industry, and in fixing the price of the monopolized product in the markets of a Pennsylvania city. This survey of community-building peoples in America may throw light upon the recommendations of Sir Horace Plunkett for the organization of country life upon an economic basis. The present writer heartily agrees with him that the center of the community must be economic. He says that "Better business must come first" in constructive policies for American country life, but "by failing to combine, American and British farmers persistently disobey an accepted law." Social division is the impending danger which threatens the future of the American community in the country. For if the analysis of agricultural success in this chapter is correct, then the farmer is exceedingly dependent upon his neighbor, and the permanence of rural populations depends upon the social unity of the farmers in the community. The highest expression of this social unity is in the farmer's religion. Worship thus becomes a symbol of agricultural prosperity. The writers and the orators have then truly spoken who symbolized the beauty of rural life in the church steeple. The farmer himself seems to recognize, in the church spire rising above the roofs of the hamlet, the symbol of prosperous and satisfactory life in the country.