[22] F. B. Everett, "Early Presbyterianism along the West Branch of the Susquehanna River," _Journal of the Presbyterian Historical Society_, XII (1927), 481. According to the Reverend Mr. Everett, whose article also appeared in the Montgomery _Mirror_ for Oct. 27, 1926, the Scotch-Irish, with the Anglicans, were the dogmatists of Pennsylvania. The Quakers and Pietistic German sects were anti-dogmatic. Dogmatically adhering to his catechisms, the Scotch-Irishman "resented the aspersions cast upon dogma and creed." The frontier gave him freedom from the Quakers who still considered Presbyterians as those "who had burnt a Quaker in New England from the cart's tail, and had murdered other Quakers."
[24] Thomas J. Wertenbaker, _The First Americans, 1607-1690_ (New York, 1927). Wertenbaker's first chapter, "A New World Makes New Men," develops this thesis generally for the American colonial experience, and, as Turner said, those first colonies were the first frontier.
[25] Clark, "Pioneer Life in the New Purchase," pp. 28, 63. Clark notes that indentured servitude appeared in Muncy, where Samuel Wallis' great holdings made such service feasible. He also mentions Wallis' ownership of slaves, verified by the Quarter Session Docket of 1778. Wallis freed two Negro slaves, Zell and Chloe, posting a £30 bond that they would not become a charge on the township.
[26] Leyburn, _The Scotch-Irish_, p. 262. _See also_ Dunaway, _The Scotch-Irish of Colonial Pennsylvania_, pp. 180-200.
[27] These "fringe area" participants in Fair Play society actually resided, for the most part, in Provincial territory and hence enjoyed greater stability and more land.
[28] Calhoun, _A Social History of the American Family_, I, 207.
[30] Leyburn, _The Scotch-Irish_, p. 271. Leyburn points out that since the Scotch-Irish were never a "minority," in the sense that their values differed radically from the norms of their areas of settlement, they never suffered the normlessness which Durkheim calls anomie--the absence of clear standards to follow. As Leyburn states it,
Anomie was an experience unknown to the Scotch-Irishman, for he moved immediately upon arrival to a region where there was neither a settlement nor an established culture. He held land, knew independence, had manifold responsibilities from the very outset. He spoke the language of his neighbors to the East through whose communities he had passed on his way to the frontier. Their institutions and standards differed at only minor points from his own. The Scotch-Irish were not, in short, a "minority group" and needed no Immigrant Aid society to tide them over a period of maladjustment so that they might become assimilated in the American melting pot.