The frontier family was undoubtedly the key social institution in transmitting this new "American" culture to subsequent generations. Regardless of national origin, the families were closely-knit, well-disciplined units, whose members formed rather complete social and economic entities. As we have already noted, the agrarian family had its own division of labor, with each member carrying out his assigned tasks and, at the same time, learning the practices and procedures of the farmers' frontier. It was also the cultural and educational core, in which its members learned their faith, received their education, and acquired the values which would serve them throughout their lives. Family loyalty was a marked characteristic on the frontier and, incidentally, among the Scotch-Irish. The woman's lot was severe but she accepted it with a submissiveness which can still be seen in some backcountry areas of Pennsylvania today.[28] Clannish and dependent upon each other, the frontier family had no use for divorce, which was practically unknown.[29] If the patterns and values of these frontier families tended to approximate those of the Scotch-Irish in particular, and they did, it was because the Scotch-Irish were representative rather than unique.[30] The church was probably the second most important social institution in developing a system of values and a "style of life" in the Fair Play territory. Here again, the Scotch-Irish with their Presbyterianism provided the most significant influence, and ultimately the first regular church--although Methodists, such as Colbert, found little to favor in Calvinism. Almost without exception, the wills probated in the courts of Northumberland and Lycoming counties between 1772 and 1830 asked for burial "in a decent and Christian like manner," and committed the departed soul to "the Creator." A Christian life and a Christian burial were valued in this frontier society. Due to the absence of regular churches, religious instruction was primarily carried on by mothers "abel to instruct," as Mrs. Hamilton put it.[31] Prayer, the reading of the Bible, and a rudimentary catechism were all a part of this home worship, conducted by one or both parents. Baptism and other sacraments of the church were provided by itinerant pastors who made their "rounds" through the valley. Presbyterians and, later, Methodists developed the practice of gathering together in their cabins in "praying societies."[32] Originally consisting of neighbor groups, these societies, in time, took in areas consisting of several miles.[33]