As a Briton, Adair contributed to Priber's fate; and as such he approves it. As a scholar with philosophical and ethnological leanings, however, he deplores it, and hopes that Priber's valuable manuscripts may "escape the despoiling hands of military power." Priber had spent his leisure in compiling a Cherokee dictionary; Adair's occupation, while domiciled in his winter house in Great Telliko, was the writing of his Indian Appendix to the Pentateuch. As became brothers in science, they had exchanged notes, so we gather from Adair's references to conversations and correspondence. Adair's difficulties as an author, however, had been increased by a treacherous lapse from professional etiquette on the part of the Secretary: "He told them [the Indians] that in the very same manner as he was their great Secretary, I was the devil's clerk, or an accursed one who marked on paper the bad speech of the evil ones of darkness." On his own part Adair admits that his object in this correspondence was to trap the Secretary into something more serious than literary errata. That is, he admits it by implication; he says the Secretary "feared" it. During the years of their duel, Adair apparently knew that the scholarly compiler of the Cherokee dictionary was secretly inciting members of this particular Lost Tribe to tomahawk the discoverer of their biblical origin; and Priber, it would seem, knew that he knew!

Adair shows, inferentially, that land encroachment was not the sole cause of those Indian wars with which we shall deal in a later chapter. The earliest causes were the instigations of the French and the rewards which they offered for English scalps. But equally provocative of Indian rancor were the acts of sometimes merely stupid, sometimes dishonest, officials; the worst of these, Adair considered, was the cheapening of the trade through the granting of general licenses.

"Formerly each trader had a license for two [Indian] towns....

At my first setting out among them, a number of traders... journeyed through our various nations in different companies and were generally men of worth; of course they would have a living price for their goods, which they carried on horseback to the remote Indian countries at very great expences.... [The Indians] were kept under proper restraint, were easy in their minds and peaceable on account of the plain, honest lessons daily inculcated on them...but according to the present unwise plan, two and even three Arablike peddlars sculk about in one of those villages...who are generally the dregs and offscourings of our climes...by inebriating the Indians with their nominally prohibited and poisoning spirits, they purchase the necessaries of life at four and five hundred per cent cheaper than the orderly traders.... Instead of showing good examples of moral conduct, beside the other part of life, they instruct the unknowing and imitating savages in many diabolical lessons of obscenity and blasphemy."

In these statements, contemporary records bear him out. There is no sadder reading than the many pleas addressed by the Indian chiefs to various officials to stop the importation of liquor into their country, alleging the debauchment of their young men and warning the white man, with whom they desired to be friends, that in an Indian drink and blood lust quickly combined.

Adair's book was published in London in 1775. He wrote it to be read by Englishmen as well as Americans; and some of his reflections on liberty, justice, and Anglo-Saxon unity would not sound unworthily today. His sympathies were with "the principles of our Magna Charta Americana"; but he thought the threatened division of the English-speaking peoples the greatest evil that could befall civilization. His voluminous work discloses a man not only of wide mental outlook but a practical man with a sense of commercial values. Yet, instead of making a career for himself among his own caste, he made his home for over thirty years in the Chickasaw towns; and it is plain that, with the exception of some of his older brother traders, he preferred the Chickasaw to any other society.

The complete explanation of such men as Adair we need not expect to find stated anywhere--not even in and between the lines of his book. The conventionalist would seek it in moral obliquity; the radical, in a temperament that is irked by the superficialities that comprise so large a part of conventional standards. The reason for his being what he was is almost the only thing Adair did not analyze in his book. Perhaps, to him, it was self evident.

We may let it be so to us, and see it most clearly presented in a picture composed from some of his brief sketches: A land of grass and green shade inset with bright waters, where deer and domestic cattle herded together along the banks; a circling group of houses, their white-clayed walls sparkling under the sun's rays, and, within and without, the movement of "a friendly and sagacious people," who "kindly treated and watchfully guarded" their white brother in peace and war, and who conversed daily with him in the Old Beloved Speech learned first of Nature. "Like towers in cities beyond the common size of those of the Indians" rose the winter and summer houses and the huge trading house which the tribe had built for their best beloved friend in the town's center, because there he would be safest from attack. On the rafters hung the smoked and barbecued delicacies taken in the hunt and prepared for him by his red servants, who were also his comrades at home and on the dangerous trail. "Beloved old women" kept an eye on his small sons, put to drowse on panther skins so that they might grow up brave warriors. Nothing was there of artifice or pretense, only "the needful things to make a reasonable life happy." All was as primitive, naive, and contented as the woman whose outline is given once in a few strokes, proudly and gayly penciled: "I have the pleasure of writing this by the side of a Chikkasah female, as great a princess as ever lived among the ancient Peruvians or Mexicans, and she bids me be sure not to mark the paper wrong after the manner of most of the traders; otherwise it will spoil the making good bread or homony!"

His final chapter is the last news of James Adair, type of the earliest trader. Did his bold attacks on corrupt officials and rum peddlers--made publicly before Assemblies and in print--raise for him a dense cloud of enmity that dropped oblivion on his memory? Perhaps. But, in truth, his own book is all the history of him we need. It is the record of a man. He lived a full life and served his day; and it matters not that a mist envelops the place where unafraid he met the Last Enemy, was "weighed on the path and made light."