Who was Acorn Whistler, and why did he have to die? A deeply researched analysis of a bloody eighteenth-century conflict and its tangled aftermath, The Four Deaths of Acorn Whistler unearths competing accounts of the events surrounding the death of this Creek Indian. Told from the perspectives of a colonial governor, a Creek Nation military leader, local Native Americans, and British colonists, each story speaks to issues that transcend the condemned man’s fate: the collision of European and Native American cultures, the struggle of Indians to preserve traditional ways of life, and tensions within the British Empire as the American Revolution approached.

At the hand of his own nephew, Acorn Whistler was executed in the summer of 1752 for the crime of murdering five Cherokee men. War had just broken out between the Creeks and the Cherokees to the north. To the east, colonists in South Carolina and Georgia watched the growing conflict with alarm, while British imperial officials kept an eye on both the Indians’ war and the volatile politics of the colonists themselves. They all interpreted the single calamitous event of Acorn Whistler’s death through their own uncertainty about the future. Joshua Piker uses their diverging accounts to uncover the larger truth of an early America rife with violence and insecurity but also transformative possibility.

A work of original scholarship and compelling sweep, Okfuskee is a community-centered Indian history with an explicitly comparativist agenda. Joshua Piker uses the history of Okfuskee, an eighteenth-century Creek town, to reframe standard narratives of both Native and American experiences.

This unique, detailed perspective on local life in a Native society allows us to truly understand both the pervasiveness of colonialism's influence and the inventiveness of Native responses. At the same time, by comparing the Okfuskees' experiences to those of their contemporaries in colonial British America, the book provides a nuanced discussion of the ways in which Native and Euro-American histories intersected with, and diverged from, each other.

Piker examines the diplomatic ties that developed between the Okfuskees and their British neighbors; the economic implications of the Okfuskees' shifting world view; the integration of British traders into the town; and the shifting gender and generational relationships in the community. By both providing an in-depth investigation of a colonial-era Indian town in Indian country and placing the Okfuskees within the processes central to early American history, Piker offers a Native history with important implications for American history.

Richard M. Gummere, writing with characteristic warmth and humor, explores the attitudes toward the classics of seven prominent colonial Americans--Hugh Jones, Robert Calef, Michael Wigglesworth, Samuel Davies, Henry Melhior Muhlenberg, Benjamin Rush, and Thomas Paine.

A companion volume to the author's The American Colonial Mind and the Classical Tradition, this book provides separate, absorbing biographies of these "seven wise men." Each of them was essentially pragmatic and judged the value of the classics not only on the basis of their intrinsic worth but also for their relevance to contemporary problems.

Hugh Jones--who advocated a practical training for the youth of Colonial Virginia--and Benjamin Rush questioned particularly the value of the classics as a requisite part of the school curriculum, although granting their importance for college admission and professional careers. Thomas Paine, openly skeptical about the wisdom of studying Greek and Latin in the original, scattered references in translation throughout his writings, so that he often seems to be "a classicist malgré lui."

Higglesworth, Davies, and Muhlenberg regarded the ancient languages as aids tothe understanding of Christian theology and as basic preparation for both the minister and the layman. Wigglesworth, at home in both ancient and modern literature, peppered his sermons with Latin quotations, but took care to keep his interpolations strictly subservient to the Gospel.

Some academicians and religious leaders adapted or even misinterpreted the classics in order to find in them support for various moralistic positions. Robert Calef opposed this disingenuousness and debated vigorously with Cotton Mather the evils of the Salem witch trial convictions, whose virtue Mather sought to prove by citing classical myths and legends. Calef raised a seemingly lone voice in his plea for a Christian policy of forbearance and understanding.