ay Milton] with three stores, three
taverns, two ball allies. Agreeable to its size it appears to be one
of the most dissipated places I ever saw. I could not tell how to
pass them--I inquired at one of the ball allies if preaching was
expected--A religious old Presbyterian standing by where they were
playing answered that he did not know. I then asked them that were
playing ball, they answered no. I farther asked them if they did not
think they would be better employed hearing preaching than playing
ball. Their answer was a laugh, that there was time for all things
and that they went to preachings on Sundays. I told them they would
not be willing to go to judgment from that exercise--they said they
ventured that. So after a little conversation with the old man I
left them ripening for destruction....[20]

Colbert's journal is filled with snide remarks and caustic comments
about Presbyterians in general and Calvinist doctrines in
particular.[21] He was especially concerned for the "lost souls" of the
Presbyterians of the West Branch Valley. A twentieth-century theologian
suggests that Presbyterian dogmatism had driven the Scotch-Irish to the
frontier; this same problem complicated their social relationships in
the backwoods country.[22]

The process of acculturation of the frontier was marked by the impact of
the aborigines upon the new white settlers in terms of the developing
style of life in the West Branch Valley. In fact, the culture of the
Indian may have affected the white settlers more than theirs affected
that of the Indian. For instance, Mr. Davy says that "the Dress &
manners of the People more nearly assimilate to those of the Indians
than lower down, but the purest English Language is universally
spoken."[23]

The West Branch Valley was a new world whose experiences made new men,
rather than a transplanted old world with its emphasis on heritage and
tradition.[24] However, the English language and Scots Presbyterianism
were basic ingredients in the melting pot of this and other frontiers
where the American character emerged.

The social class structure of Fair Play society is rather difficult to
assess. Extensive land holdings and material possessions were not
characteristic of these "squatter" settlements. Consequently, property
was not the distinguishing factor in stratifying the social levels of
the Fair Play community. Furthermore, there was no slave p