[14.1] . . . My son John, was a doctor, considerably celebrated amongst the Indians of various tribes, for his skill in curing their diseases, by the administration of roots and herbs, which he gathered in the forests, and other places where they had been planted by the hand of nature. [ethnobotany]

[14.2] In the month of April, or first of May, 1817, he was called upon to go to Buffalo, Cattaraugus and Allegany, to cure some who were sick. He went, and was absent about two months. When he returned, he observed the Great Slide [avalanche] of the bank of Genesee river, a short distance above my house, which had taken place during his absence; and conceiving that circumstance to be ominous of his own death, called at his sister Nancy's, told her that he should live but a few days, and wept bitterly at the near approach of his dissolution. Nancy endeavored to persuade him that his trouble was imaginary, and that he ought not to be affected by a fancy which was visionary. . . .

[14.3] While at Squawky Hill he got into the company of two Squawky Hill Indians, whose names were Doctor and Jack, with whom he drank freely, and in the afternoon had a desperate quarrel, in which his opponents, (as it was afterwards understood,) agreed to kill him. The quarrel ended, and each appeared to be friendly. John bought some spirits [whiskey] of which they all drank, and then set out for home. John and an Allegany Indian were on horseback, and Doctor and Jack were on foot. It was dark when they set out. They had not proceeded far, when Doctor and Jack commenced another quarrel with John, clenched and dragged him off his horse, and then with a stone gave him so severe a blow on his head, that some of his brains were discharged from the wound. The Allegany Indian, fearing that his turn would come next, fled for safety as fast as possible.

[14.4] John recovered a little from the shock he had received, and endeavored to get to an old hut that stood near; but they caught him, and with an axe cut his throat, and beat out his brains, so that when he was found the contents of his skull were lying on his arms.

[14.5] Some squaws, who heard the uproar, ran to find out the cause of it; but before they had time to offer their assistance, the murderers drove them into a house, and threatened to take their lives if they did not stay there . . . .

[14.6] Next morning, Esq. [Mr.] Clute [the executor of her business affairs] sent me word that John was dead, and also informed me of the means by which his life was taken. . . . [M]yself and family followed the corpse to the grave as mourners. I had now buried my three sons, who had been snatched from me by the hands of violence, when I least expected it.

[14.7] Although John had taken the life of his two brothers, and caused me unspeakable trouble and grief, his death made a solemn impression upon my mind, and seemed, in addition to my former misfortunes, enough to bring down my grey hairs with sorrow to the grave. Yet, on a second thought, I could not mourn for him as I had for my other sons, because I knew that his death was just . . . .

[14.8] John's vices were so great and so aggravated, that I have nothing to say in his favor: yet, as a mother, I pitied him while he lived, and have ever felt a great degree of sorrow for him, because of his bad conduct.

[14.9] From his childhood, he carried something in his features indicative of an evil disposition, . . . and it was the opinion and saying of Ebenezer Allen, that he would be a bad man, and be guilty of some crime deserving of death. There is no doubt but what the thoughts of murder rankled in his breast, and disturbed his mind even in his sleep; for he dreamed that he had killed Thomas for a trifling offence, and thereby forfeited his own life. Alarmed at the revelation, and fearing that he might in some unguarded moment destroy his brother, he went to the Black Chief, to whom he told the dream, and expressed his fears that the vision would be verified.

[14.10] Having related the dream, together with his feelings on the subject, he asked for the best advice that his old friend was capable of giving, to prevent so sad an event. The Black Chief, with his usual promptitude, told him, that from the nature of the dream, he was fearful that something serious would take place between him and Thomas; and advised him by all means to govern his temper, and avoid any quarrel which in future he might see arising, especially if Thomas was a party. John, however, did not keep the good counsel of the Chief . . . .

[14.11] John left two wives with whom he had lived at the same time, and raised nine children. His widows are now living at Caneadea with their father, and keep their children with, and near them. His children are tolerably white, and have got light-colored hair. John died about the last day of June, 1817, aged 54 years.

[14.12] Doctor and Jack, having finished their murderous design, fled before they could be apprehended, and lay six weeks in the woods . . . . They then returned and sent me some wampum by Chongo, (my son-in-law,) and Sun-ge-waw (that is Big Kettle) expecting that I would pardon them, and suffer them to live as they had done with their tribe. I however, would not accept their wampum, but returned it with a request, that, rather than have them killed, they would run away and keep out of danger.

[14.13] On their receiving back the wampum, they took my advice, and prepared to leave their country and people immediately. Their relatives accompanied them a short distance on their journey, and when about to part, their old uncle, the Tall Chief, addressed them in the following pathetic and sentimental speech:

[14.14] "Friends, hear my voice!—When the Great Spirit made Indians, he made them all good, and gave them good corn-fields; good rivers, well stored with fish; good forests, filled with game and good bows and arrows. But very soon each wanted more than his share, and Indians quarreled with Indians, and some were killed, and others were wounded. Then the Great Spirit made a very good word, and put it in every Indian’s breast, to tell us when we have done good, or when we have done bad; and that word has never told a lie. . . .

[14.15] "Friends! your crime is greater than all those [drinking, lying]:—you have killed an Indian in a time of peace; and made the wind hear his groans, and the earth drink his blood. . . . Yes, you are very bad Indians; and what can you do? If you go into the woods to live alone, the ghost of John Jemison will follow you, crying, blood! blood! and will give you no peace! If you go to the land of your nation, there that ghost will attend you, and say to your relatives, see my murderers! If you plant, it will blast your corn; if you hunt, it will scare your game; and when you are asleep, its groans, and the sight of an avenging tomahawk, will awake you! What can you do? Deserving of death, you cannot live here; and to fly from your country, to leave all your relatives, and to abandon all that you have known to be pleasant and dear, must be . . . more terrible than death! And how must we feel?—Your path will be muddy; the woods will be dark; . . . and you will start at every sound! [<gothic?] Peace has left you, and you must be wretched.

[14.16] "Friends, hear me, and take my advice. Return with us to your homes. Offer to the Great Spirit your best wampum, and try to be good Indians! And, if those whom you have bereaved shall claim your lives as their only satisfaction, surrender them cheerfully, and die like good Indians. And—" Here Jack, highly incensed, interrupted the old man, and bade him stop speaking or he would take his life. Affrighted at the appearance of so much desperation, the company hastened towards home, and left Doctor and Jack to consult their own feelings.

[14.17] As soon as they were alone, Jack said to Doctor, "I had rather die here, than leave my country and friends! Put the muzzle of your rifle into my mouth, and I will put the muzzle of mine into yours, and at a given signal we will discharge them, and rid ourselves at once of all the troubles under which we now labor, and satisfy the claims which justice holds against us."

[14.18] Doctor heard the proposition, and after a moment's pause, made the following reply:—"I am as sensible as you can be of the unhappy situation in which we have placed ourselves. We are bad Indians. . . . [B]ut, because we are bad and miserable, shall we make ourselves worse? If we were now innocent, and in a calm reflecting moment should kill ourselves, that act would make us bad, and deprive us of our share of the good hunting in the land where our fathers have gone! What would Little Beard [a chief who died recently] say to us on our arrival at his cabin? He would say, 'Bad Indians! Cowards! . . . Go (Jogo) to where snakes will lie in your path . . . and where you will be naked and suffer with the cold! Jogo, (go,) none but the brave and good Indians live here!' I cannot think of performing an act that will add to my wretchedness. It is hard enough for me to suffer here, and have good hunting hereafter—worse to lose the whole."

[14.19] Upon this, Jack withdrew his proposal. They went on about two miles, and then turned about and came home. Guilty and uneasy, they lurked about Squawky Hill near a fortnight, and then went to Cattaraugus, and were gone six weeks. When they came back, Jack's wife earnestly requested him to remove his family to Tonnewonta; but he remonstrated against her project, and utterly declined going. His wife and family, however, tired of the tumult by which they were surrounded, packed up their effects in spite of what he could say, and went off.

[14.20] Jack deliberated a short time . . . and finally, rather than leave his old home, he ate a large quantity of muskrat root, and died in 10 or 12 hours. His family being immediately notified of his death, returned to attend the burial, and is yet living at Squawky Hill. [Jack’s death makes restitution for John’s death, so that Jack’s family is no longer persecuted.]

[14.21] Nothing was ever done with Doctor, who continued to live quietly at Squawky Hill till sometime in the year 1819, when he died of Consumption.