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A NARRATIVE OF THE LIFE OF MRS. MARY JEMISON,
Who was taken by the Indians, in the year 1755, when only about twelve years of age, and has continued to reside amongst them to the 現在の time.
CONTAINING
An Account of the 殺人 of her Father and his Family; her sufferings; her marriage to two Indians; her troubles with her Children; barbarities of the Indians in the French and 革命の Wars; the life of her last Husband, &c.; and many Historical Facts never before published. Carefully taken from her own words, Nov. 29th, 1823.
TO WHICH IS ADDED,
An APPENDIX, 含む／封じ込めるing an account of the 悲劇 at the Devil's 穴を開ける, in 1783, and of Sullivan's 探検隊／遠征隊; the Traditions, Manners, Customs, &c. of the Indians, as believed and practised at the 現在の day, and since Mrs. Jemison's 捕らわれた; together with some Anecdotes, and other entertaining 事柄.
That to biographical writings we are indebted for the greatest and best field in which to 熟考する／考慮する mankind, or human nature, is a fact duly 高く評価する／（相場などが）上がるd by a 井戸／弁護士席-知らせるd community. In them we can trace the 影響s of mental 操作／手術s to their proper sources; and by comparing our own composition with that of those who have excelled in virtue, or with that of those who have been sunk in the lowest depths of folly and 副／悪徳行為, we are enabled to select a 計画（する） of life that will at least afford self-satisfaction, and guide us through the world in paths of morality.
Without a knowledge of the lives of the vile and abandoned, we should be wholly incompetent to 始める，決める an appropriate value upon the charms, the excellence and the 価値（がある） of those 原則s which have produced the finest traits in the character of the most virtuous.
Biography is a telescope of life, through which we can see the extremes and 超過s of the 変化させるd 所有物／資産／財産s of the human heart. 知恵 and folly, refinement and vulgarity, love and 憎悪, tenderness and cruelty, happiness and 悲惨, piety and infidelity, commingled with every other 枢機けい／主要な virtue or 副／悪徳行為, are to be seen on the variegated pages of the history of human events, and are eminently deserving the attention of those who would learn to walk in the “paths of peace.”
The brazen statue and the sculptured marble, can 祝う／追悼する the greatness of heroes, statesmen, philosophers, and 血-stained 征服者／勝利者s, who have risen to the zenith of human glory and 人気, under the 影響（力） of the 穏やかな sun of 繁栄: but it is the faithful page of biography that 送信する／伝染させるs to 未来 世代s the poverty, 苦痛, wrong, hunger, wretchedness and torment, and every nameless 悲惨 that has been 耐えるd by those who have lived in obscurity, and groped their lonely way through a long 一連の unpropitious events, with but little help besides the light of nature. While the gilded monument 陳列する，発揮するs in brightest colors the vanity of pomp, and the emptiness of 名目上の greatness, the biographical page, that lives in every line, is giving lessons of fortitude in time of danger, patience in 苦しむing, hope in 苦しめる, 発明 in necessity, and 辞職 to 避けられない evils. Here also may be learned, pity for the （死が）奪い去るd, benevolence for the destitute, and compassion for the helpless; and at the same time all the sympathies of the soul will be 自然に excited to sigh at the unfavorable result, or to smile at the fortunate 救済.
In the 広大な／多数の／重要な inexplicable chain which forms the circle of human events, each individual link is placed on a level with the others, and 成し遂げるs an equal 仕事; but, as the world is 部分的な／不平等な, it is the 状況／情勢 that attracts the attention of mankind, and excites the unfortunate vociferous eclat of elevation, that raises the pampered parasite to such an 巨大な 高さ in the 規模 of personal vanity, as, 一般に, to 奪う him of 尊敬（する）・点, before he can return to a 明言する／公表する of equilibrium with his fellows, or to the place whence he started.
Few 広大な／多数の／重要な men have passed from the 行う／開催する／段階 of 活動／戦闘, who have not left in the history of their lives indelible 示すs of ambition or folly, which produced insurmountable 逆転するs, and （判決などを）下すd the whole a mere caricature, that can be 診察するd only with disgust and 悔いる. Such pictures, however, are profitable, for “by others' faults wise men 訂正する their own.”
The に引き続いて is a piece of biography, that shows what changes may be 影響d in the animal and mental 憲法 of man; what 裁判，公判s may be surmounted; what cruelties （罪などを）犯すd, and what 苦痛 耐えるd, when 厳しい necessity 持つ／拘留するs the reins, and 運動s the car of 運命／宿命.
As 調書をとる／予約するs of this 肉親，親類d are sought and read with avidity, 特に by children, and are 井戸／弁護士席 calculated to excite their attention, 知らせる their understanding, and 改善する them in the art of reading, the greatest care has been 観察するd to （判決などを）下す the style 平易な, the language 包括的な, and the description natural. Prolixity has been studiously 避けるd. The line of distinction between virtue and 副／悪徳行為 has been （判決などを）下すd distinctly 明白な; and chastity of 表現 and 感情 have received 予定 attention. Strict fidelity has been 観察するd in the composition: その結果, no circumstance has been 故意に 誇張するd by the 絵s of fancy, nor by 罰金 flashes of rhetoric: neither has the picture been （判決などを）下すd more dull than the 初めの. Without the 援助（する） of fiction, what was received as 事柄 of fact, only has been 記録，記録的な／記録するd.
It will be 観察するd that the 支配する of this narrative has arrived at least to the 前進するd age of eighty years; that she is destitute of education; and that her 旅行 of life, throughout its texture, has been interwoven with troubles, which ordinarily are calculated to impair the faculties of the mind; and it will be remembered, that there are but few old people who can recollect with precision the circumstances of their lives, (特に those circumstances which transpired after middle age.) If, therefore, any error shall be discovered in the narration in 尊敬（する）・点 to time, it will be overlooked by the 肉親，親類d reader, or charitably placed to the 語り手's account, and not imputed to neglect, or to the want of attention in the compiler.
The 虫垂 is principally taken from the words of Mrs. Jemison's 声明s. Those parts which were not derived from her, are deserving equal credit, having been 得るd from authentic sources.
For the accommodation of the reader, the work has been divided into 一時期／支部s, and a copious （米）棚上げする／（英）提議する of contents affixed. The introduction will 容易にする the understanding of what follows; and as it 含む／封じ込めるs 事柄 that could not be 挿入するd with propriety in any other place, will be read with 利益／興味 and satisfaction.
Having finished my 請け負うing, the その後の pages are cheerfully submitted to the perusal and approbation or animadversion of a candid, generous and indulgent public. At the same time it is 情愛深く hoped that the lessons of 苦しめる that are portrayed, may have a direct 傾向 to 増加する our love of liberty; to 大きくする our 見解（をとる）s of the blessings that are derived from our 自由主義の 会・原則s; and to excite in our breasts 感情s of devotion and 感謝 to the 広大な／多数の／重要な Author and finisher of our happiness.
THE AUTHOR.
Pembroke, March 1, 1824.
The Peace of 1783, and the consequent 停止 of Indian 敵意s and barbarities, returned to their friends those 囚人s, who had escaped the tomahawk, the gauntlet, and the savage 解雇する／砲火／射撃, after their having spent many years in 捕らわれた, and 回復するd harmony to society.
The stories of Indian cruelties which were ありふれた in the new 解決／入植地s, and were calamitous realities previous to that, propitious event; slumbered in the minds that had been 絶えず agitated by them, and were only roused occasionally, to become the fearful topic of the fireside.
It is 推定するd that at this time there are but few native Americans that have arrived to middle age, who cannot distinctly recollect of sitting in the chimney corner when children, all 契約d with 恐れる, and there listening to their parents or 訪問者s, while they 関係のある stories of Indian conquests, and 殺人s, that would make their flaxen hair nearly stand 築く, and almost destroy the 力／強力にする of 動議.
At the の近くに of the 革命の war; all that part of the 明言する／公表する of New-York that lies west of Utica was uninhabited by white people, and few indeed had ever passed beyond Fort Stanwix, except when engaged in war against the Indians, who were 非常に／多数の, and 占領するd a number of large towns Between the Mohawk river and lake Erie.
いつか elapsed after this event, before the country about the lakes and on the Genesee river was visited, save by an 時折の land 相場師, or by defaulters who wished by 退却／保養地ing to what in those days was みなすd almost the end of the earth, to escape the 軍隊 of civil 法律.
At length, the richness and fertility of the 国／地域 excited 移住, and here and there a family settled 負かす／撃墜する and 開始するd 改良s in the country which had recently been the 所有物／資産／財産 of the aborigines. Those who settled 近づく the Genesee river, soon became 熟知させるd with “The White Woman,” as Mrs. Jemison is called, whose history they anxiously sought, both as a 事柄 of 利益／興味 and curiosity. Frankness characterized her 行為／行う, and without reserve she would readily gratify them by relating some of the most important periods of her life.
Although her bosom companion was an 古代の Indian 軍人, and notwithstanding her children and associates were all Indians, yet it was 設立する that she 所有するd an uncommon 株 of 歓待, and that her friendship was 井戸／弁護士席 価値（がある） 法廷，裁判所ing and 保存するing. Her house was the stranger's home; from her （米）棚上げする／（英）提議する the hungry were refreshed;—she made the naked as comfortable as her means would 収容する／認める of; and in all her 活動／戦闘s, discovered so much natural goodness of heart, that her admirers 増加するs in 割合 to the 拡張 of her 知識, and she became celebrated as the friend of the 苦しめるd. She was the protectress of the homeless 逃亡者／はかないもの, and made welcome the 疲れた／うんざりした wanderer. Many still live to 祝う／追悼する her benevolence に向かって them, when 囚人s during the war, and to ascribe their deliverance to the 介入 of “The White Woman.”
The 解決／入植地s 増加するd, and the whole country around her was 住むd by a rich and respectable people, principally from New-England, as much distinguished for their spirit of inquisitiveness as for their habits of 産業 and honesty, who had all heard from one source and another a part of her life in detached pieces, and had 得るd an idea that the whole taken in 関係 would afford 指示／教授／教育 and amusement.
Many gentlemen of respectability, felt anxious that her narrative might be laid before the public, with a 見解（をとる） not only to perpetuate the remembrance of the 残虐（行為）s of the savages in former times, but to 保存する some historical facts which they supposed to be intimately connected with her life, and which さもなければ must be lost.
Forty years had passed since the の近くに of the 革命の war, and almost seventy years had seen Mrs. Jemison with the Indians, when Daniel W. Banister, Esq. at the instance of several gentlemen, and 誘発するd by his own ambition to 追加する something to the 蓄積するing 基金 of useful knowledge, 解決するd, in the autumn of 1823, to embrace that time, while she was 有能な of recollecting and reciting the scenes through which she had passed, to collect from herself, and to publish to an 正確な account of her life.
I was 雇うd to collect the 構成要素s, and 準備する the work for the 圧力（をかける）; and accordingly went to the house of Mrs. Jennet Whaley in the town of Castile, Genesee co. N.Y. in company with the publisher, who procured the 利益／興味ing 支配する of the に引き続いて narrative, to come to that place (a distance of four miles) and there repeat the story of her eventful life. She （機の）カム on foot in company with Mr. Thomas Clute, whom she considers her protector, and tarried almost three days, which time was busily 占領するd in taking a sketch of her narrative as she recited it.
Her 外見 was 井戸／弁護士席 calculated to excite a 広大な／多数の／重要な degree of sympathy in a stranger, who had been 部分的に／不公平に 知らせるd of her origin, when comparing her 現在の 状況／情勢 with what it probably would have been, had she been permitted to have remained with her friends, and to have enjoyed the blessings of civilization.
In stature she is very short, and かなり under the middle size, and stands tolerably 築く, with her 長，率いる bent 今後, 明らかに from her having for a long time been accustomed to carrying 激しい 重荷（を負わせる）s in a ひもで縛る placed across her forehead. Her complexion is very white for a woman of her age, and although the wrinkles of fourscore years are 深く，強烈に indented in her cheeks, yet the crimson of 青年 is distinctly 明白な. Her 注目する，もくろむs are light blue, a little faded by age, and 自然に brilliant and sparkling. Her sight is やめる 薄暗い, though she is able to 成し遂げる her necessary labor without the 援助 of glasses. Her cheek bones are high, and rather 目だつ, and her 前線 teeth, in the lower jaw, are sound and good. When she looks up and is engaged in conversation her countenance is very expressive; but from her long 住居 with the Indians, she has acquired the habit of peeping from under 注目する，もくろむ-brows as they do with the 長，率いる inclined downwards. 以前は her hair was of a light chestnut brown—it is now やめる grey, a little curled, of middling length and tied in a bunch behind. She 知らせるd me that she had never worn a cap nor a 徹底的に捜す.
She speaks English plainly and distinctly, with a little of the Irish 強調, and has the use of words so 井戸／弁護士席 as to （判決などを）下す herself intelligible on any 支配する with which she is 熟知させるd. Her recollection and memory 越えるd my 期待. It cannot be reasonably supposed, that a person of her age has kept the events of seventy years in so 完全にする a chain as to be able to 割り当てる to each its proper time and place; she, however, made her recital with as few obvious mistakes as might be 設立する in that of a person of fifty.
She walks with a quick step without a staff, and I was 知らせるd by Mr. Clute, that she could yet cross a stream on a スピードを出す／記録につける or 政治家 as 刻々と as any other person.
Her passions are easily excited. At a number of periods in her narration, 涙／ほころびs trickled 負かす／撃墜する her grief worn cheek, and at the same time, a rising sigh would stop her utterance.
産業 is a virtue which she has uniformly practised from the day of her 採択 to the 現在の. She 続けざまに猛撃するs her samp, cooks for herself, gathers and chops 支持を得ようと努めるd, 料金d her cattle and poultry, and 成し遂げるs other laborious services. Last season she 工場／植物d, tended and gathered corn—in short she is always busy.
Her dress at the time I saw her, was made and worn after, the Indian fashion, and consisted of a shirt, short gown, petticoat, stockings, moccasins, a 一面に覆う／毛布 and a bonnet. The shirt was of cotton and made at the 最高の，を越す, as I was 知らせるd, like a man's without collar or sleeves—was open before and 延長するd 負かす／撃墜する about 中途の of the hips.—The petticoat was a piece of broadcloth with the 名簿（に載せる）／表（にあげる） at the 最高の，を越す and 底（に届く） and the ends sewed together. This was tied on by a string that was passed over it and around the waist, in such a manner as to let the 底（に届く） of the petticoat 負かす／撃墜する half way between the 膝 and ankle and leave one-fourth of a yard at the 最高の，を越す to be turned 負かす／撃墜する over the string—the 底（に届く） of the 転換 coming a little below, and on the outside of the 最高の，を越す of the 倍の so as to leave the 名簿（に載せる）／表（にあげる） and two or three インチs of the cloth 暴露するd. The stockings, were of blue broadcloth, tied, or pinned on, which reached from the 膝s, into the mouth of the moccasins.—Around her toes only she had some rags, and over these her buckskin moccasins. Her gown was of undressed flannel, colored brown. It was made in old yankee style, with long sleeves, covered the 最高の，を越す of the hips, and was tied before in two places with strings of deer 肌. Over all this, she wore an Indian 一面に覆う／毛布. On her 長，率いる she wore a piece of old brown woollen cloth made somewhat like a sun bonnet.
Such was the dress that this woman was contented to wear, and habit had （判決などを）下すd it convenient and comfortable. She wore it not as a 事柄 of t necessity, but from choice, for it will be seen in the sequel, that her 所有物／資産／財産 is 十分な to enable her to dress in the best fashion, and to 許す her every 慰安 of life.
Her house, in which she lives, is 20 by 28 feet; built of square 木材／素質, with a shingled roof, and a でっちあげる，人を罪に陥れるd stoop. In the centre of the house is a chimney of 石／投石するs and sticks, in which there are two 解雇する／砲火／射撃 places. She has a good でっちあげる，人を罪に陥れるd barn, 26 by 36, 井戸／弁護士席 filled, and owns a 罰金 在庫／株 of cattle and horses. Besides the buildings above について言及するd, she owns a number of houses that are 占領するd by tenants, who work her flats upon 株. Her dwelling, is about one hundred 棒s north of the 広大な／多数の／重要な Slide, a curiosity that, will be 述べるd in its proper place, on the west 味方する of the Genesee river.
Mrs. Jemison, appeared sensible of her ignorance of the manners of the white people, and for that 推論する／理由, was not familiar, except with those with whom she was intimately 熟知させるd. In fact she was (to 外見) so jealous of her 権利s, or that she should say something that would be injurious to herself or family, that if Mr. Clute had not been 現在の, we should have been unable to have 得るd her history. She, however, soon became 解放する／自由な and unembarrassed in her conversation, and spoke with degree of mildness, candor and 簡単, that is calculated to 除去する all 疑問s as to the veracity of the （衆議院の）議長. The 副／悪徳行為s of the Indians, she appeared 性質の／したい気がして not to 悪化させる, and seemed to take pride in extoling their virtues. A 肉親，親類d of family pride inclined her to 保留する whatever would blot the character of her 子孫s, and perhaps induced her to keep 支援する many things that would have been 利益／興味ing.
For the life of her last husband, we are indebted to her cousin, Mr. George Jemison, to whom she referred us for （警察などへの）密告，告訴（状） on that 支配する 一般に. The thoughts of his 行為s, probably 冷気／寒がらせるd her old heart, and made her dread to rehearse them, and at the same time she 井戸／弁護士席 knew they were no secret, for she had frequently heard him relate the whole, not only to her cousin, but to others.
Before she left us she was very sociable, and she 再開するd her 自然に pleasant countenance, enlivened with a smile.
Her neighbors speak of her as 所有するing one of the happiest tempers and disposition, and give her the 指名する of never having done a censurable 行為／法令／行動する to their knowledge.
Her habits, are those of the Indians—she sleeps on 肌s without a bedstead, sits upon the 床に打ち倒す or on a （法廷の）裁判, and 持つ／拘留するs her victuals on her （競技場の）トラック一周, or in her 手渡すs.
Her ideas of 宗教, correspond in every 尊敬（する）・点 with those of the 広大な／多数の／重要な 集まり of the Senecas. She applauds virtue, and despises 副／悪徳行為. She believes in a 未来 明言する／公表する, in which the good will be happy, and the bad 哀れな; and that the 取得／買収 of that happiness, depends まず第一に／本来 upon human volition, and the consequent good 行為s of the happy 受取人 of blessedness. The doctrines taught in the Christian 宗教, she is a stranger to.
Her daughters are said to be active and enterprizing women, and her grandsons, who arrived to manhood, are considered able, decent and respectable men in their tribe.
Having in this cursory manner, introduced the 支配する of the に引き続いて pages, I proceed to the narration of a life that has been 見解（をとる）d with attention, for a 広大な／多数の／重要な number of years by a few, and which will be read by the public the mixed sensations of 楽しみ and 苦痛, and with 利益／興味, 苦悩 and satisfaction.
LIFE OF MARY JEMISON.
Nativity of her Parents.—Their 除去 to America.—Her Birth.—Parents settle in Pennsylvania.—Omen of her 捕らわれた.
Although I may have frequently heard the history of my 家系, my recollection is too imperfect to enable me to trace it その上の 支援する than my father and mother, whom I have often heard について言及する the families from whence they 起こる／始まるd, as having 所有するd wealth and honorable 駅／配置するs under the 政府 of the country in which they resided.
On the account of the 広大な／多数の／重要な length of time that has elapsed since I was separated from my parents and friends, and having heard the story of their nativity only in the days of my childhood, I am not able to 明言する／公表する 前向きに／確かに, which of the two countries, Ireland or Scotland, was the land of my parents birth and education. It, however, is my impression, that they were born and brought up in Ireland.
My Father's 指名する was Thomas Jemison, and my mother's before her marriage with him, was Jane Erwin. Their affection for each other was 相互の, and of that happy 肉親，親類d which tends 直接／まっすぐに to sweeten the cup of life; to （判決などを）下す connubial 悲しみs はしけ; to assuage every discontentment and to 促進する not only their own 慰安, but that of all who come within the circle of their 知識. Of their happiness I recollect to have heard them speak; and the remembrance I yet 保持する of their mildness and perfect 協定 in the 政府 of their children, together with their 相互の attention to our ありふれた education, manners, 宗教的な 指示／教授／教育 and wants, （判決などを）下すs it a fact in my mind, that they were ornaments to the married 明言する／公表する, and examples of connubial love, worthy of imitation. After my remembrance they were strict 観察者／傍聴者s of 宗教的な 義務s; for it was the daily practice of my father, morning and evening, to …に出席する, in his family, to the worship of God.
解決するd to leave the land of their nativity they 除去するd from their 住居 to a port in Ireland, where they lived but a short time before they 始める，決める sail for this country, in the year 1742 or 3 on board the ship Mary William, bound to Philadelphia, in the 明言する／公表する of Pennsylvania.
The intestine 分割s, civil wars, and ecclesiastical rigidity and 支配 that 勝つ／広く一帯に広がるd those days, were the 原因（となる）s of their leaving their mother country and a home in the American wilderness, under the 穏やかな and temperate 政府 of the 子孫s of William Penn; where without 恐れる they might worship God, and 成し遂げる their usual avocations.
In Europe my parents had two sons and one daughter, whose 指名するs were John, Thomas and Betsey; with whom, after having put their 影響s on board, they 乗る，着手するd, leaving a large connexion of 親族s and friends, under all those painful sensations, which are only felt when kindred souls give the parting 手渡す and last 別れの（言葉，会） to those to whom they are endeared by every friendly tie.
In the course of their voyage I was born, to be the sport of fortune and almost an outcast to civil society; to 茎・取り除く the 現在の of adversity through a long chain of vicissitudes, unsupported by the advice of tender parents, or the 手渡す of an affectionate friend; and even without the enjoyment from others, of any of those tender sympathies that are adapted to the sweetening of society, except such as 自然に flow from uncultivated minds, that have been calloused by ferocity.
Excepting my birth, nothing remarkable occurred to my parents on their passage, and they were 安全に landed at Philadelphia. My father 存在 fond of 田舎の life, and having been bred to 農業の 追跡s, soon left the city, and 除去するd his family to the then frontier 解決／入植地s of Pennsylvania, to a tract of excellent land lying on 沼 creek. At that place he （疑いを）晴らすd a large farm, and for seven or eight years enjoyed the fruits of his 産業. Peace …に出席するd their labors; and they had nothing to alarm them, save the midnight howl of the prowling wolf, or the terrifying shriek of the ferocious panther, as they occasionally visited their 改良s, to take a lamb or a calf to 満足させる their hunger.
During this period my mother had two sons, between whose ages there was a difference of about three years: the oldest was 指名するd Matthew, and the other Robert.
Health 統括するd on every countenance, and vigor and strength characterized every exertion. Our mansion was a little 楽園. The morning of my childish, happy days, will ever stand fresh in my remembrance, notwithstanding the many 厳しい 裁判，公判s through which I have passed, in arriving at my 現在の 状況／情勢, at so 前進するd an age. Even at this remote period, the recollection of my pleasant home at my father's, of my parents, of my brothers and sister, and of the manner in which I was 奪うd of them all at once, 影響する／感情s me so powerfully, that I am almost 圧倒するd with grief, that is seemingly insupportable. Frequently I dream of those happy days: but, 式のs! they are gone; they have left me to be carried through a long life, 扶養家族 for the little 楽しみs of nearly seventy years, upon the tender mercies of the Indians! In the spring of 1752, and through the 後継するing seasons, the stories of Indian barbarities （打撃，刑罰などを）与えるd upon the whites in those days, frequently excited in my parents the most serious alarm for our safety.
The next year the 嵐／襲撃する gathered faster; many 殺人s were committed; and many 捕虜s were exposed to 会合，会う death in its most frightful form, by having their 団体／死体s stuck 十分な of pine 後援s, which were すぐに 始める，決める on 解雇する／砲火／射撃, while their tormentors, exulting in their 苦しめる, would rejoice at their agony!
In 1754, an army for the 保護 of the 植民／開拓者s, and to 運動 支援する the French and Indians, was raised from the 民兵 of the 植民地の 政府s, and placed (secondarily) under the 命令（する） of Col. George Washington. In that army I had an uncle, whose 指名する was John Jemison who was killed at the 戦う／戦い at the 広大な／多数の／重要な Meadow or Fort Necessity. His wife had died some time before this, and left a young child, which my mother nursed in the most tender manner, till its mother's sister took it away, a few months after my uncle's death. The French and Indians, after the 降伏する of Fort Necessity by Col. Washington, (which happened the same season, and soon after his victory over them at that place,) grew more and more terrible. The death of the whites, and plundering and 燃やすing their 所有物／資産／財産, was 明らかに their only 反対する: But as yet we had not heard the death-yell, nor seen the smoke of a dwelling that had been lit by an Indian's 手渡す.
The return of a new-year's day 設立する us unmolested; and though we knew that the enemy was at no 広大な／多数の／重要な distance from us, my father 結論するd that he would continue to 占領する his land another season: 推定する／予想するing (probably from the 広大な／多数の／重要な exertions which the 政府 was then making) that as soon as the 軍隊／機動隊s could 開始する their 操作／手術s in the spring, the enemy would be 征服する／打ち勝つd and compelled to agree to a 条約 of peace.
In the 先行する autumn my father either moved to another part of his farm, or to another 近隣, a short distance from our former abode. I 井戸／弁護士席 recollect moving, and that the barn that was on the place we moved to was built of スピードを出す／記録につけるs, though the house was a good one.
The winter of 1754-5 was as 穏やかな as a ありふれた 落ちる season, and the spring 現在のd a pleasant seed time, and 示すd a plenteous 収穫. My father, with the 援助 of his oldest sons, 修理d his farm as usual, and was daily 準備するing the 国／地域 for the 歓迎会 of the seed. His cattle and sheep were 非常に／多数の, and によれば the best idea of wealth that I can now form, he was 豊富な.
But 式のs! how transitory are all human 事件／事情／状勢s! how (n)艦隊／(a)素早いing are riches! how brittle the invisible thread on which all earthly 慰安s are 一時停止するd! Peace in a moment can take an immeasurable flight; health can lose its rosy cheeks; and life will 消える like a vapor at the 外見 of the sun! In one 致命的な day our prospects were all 爆破d; and death, by cruel 手渡すs, （打撃，刑罰などを）与えるd upon almost the whole of the family.
On a pleasant day in the spring of 1755, when my father was （種を）蒔くing flax-seed, and my brothers 運動ing the teams, I was sent to a neighbor's house, a distance of perhaps a mile, to procure a horse and return with it the next morning. I went as I was directed. I was out of the house in the beginning of the evening, and saw a sheet wide spread approaching に向かって me, in which I was caught (as I have ever since believed) and 奪うd of my senses! The family soon 設立する me on the ground, almost lifeless, (as they said,) took me in, and made use of every 治療（薬） in their 力／強力にする for my 回復, but without 影響 till day-break, when my senses returned, and I soon 設立する myself in good health, so that I went home with the horse very 早期に in the morning.
The 外見 of that sheet, I have ever considered as a forerunner of the melancholy 大災害 that so soon afterwards happened to our family: and my 存在 caught in it I believe, was ominous of my 保護 from death at the time we were 逮捕（する）d.
Her Education.—捕らわれた.—旅行 to Fort Pitt.—Mother's 別れの（言葉，会） 演説（する）／住所.—殺人 of her Family.—準備 of the Scalps.—Indian 警戒s.—Arrival at Fort Pitt, &c.
My education had received as much attention from my parents, as their 状況／情勢 in a new country would 収容する／認める. I had been at school some, where I learned to read in a 調書をとる／予約する that was about half as large as a Bible; and in the Bible I had read a little. I had also learned the Catechism, which I used frequently to repeat to my parents, and every night, before I went to bed, I was 強いるd to stand up before my mother and repeat some words that I suppose was a 祈り.
My reading, Catechism and 祈りs, I have long since forgotten; though for a number of the first years that I lived with the Indians, I repeated the 祈りs as often as I had an 適切な時期. After the 革命の war, I remembered the 指名するs of some of the letters when I saw them; but have never read a word since I was taken 囚人. It is but a few years since a Missionary kindly gave me a Bible, which I am very fond of 審理，公聴会 my neighbors read to me, and should be pleased to learn to read it myself; but my sight has been for a number of years, so 薄暗い that I have not been able to distinguish one letter from another.
As I before 観察するd, I got home with the horse very 早期に in the morning, where I 設立する a man that lived in our 近隣, and his sister-in-法律 who had three children, one son and two daughters. I soon learned that they had come there to live a short time; but for what 目的 I cannot say. The woman's husband, however, was at that time in Washington's army, fighting, for his country; and as her brother-in-法律 had a house she had lived with him in his absence. Their 指名するs I have forgotten.
すぐに after I got home, the man took the horse to go to his house after a 捕らえる、獲得する of 穀物, and took his gun in his 手渡す for the 目的 of 殺人，大当り game, if he should chance to see any.—Our family, as usual, was busily 雇うd about their ありふれた 商売／仕事. Father was shaving an axe-helve at the 味方する of the house; mother was making 準備s for breakfast;—my two oldest brothers were at work 近づく the barn; and the little ones, with myself, and the woman and her three children, were in the house.
Breakfast was not yet ready, when we were alarmed by the 発射する／解雇する of a number of guns, that seemed to be 近づく. Mother and the women before について言及するd, almost fainted at the 報告（する）／憶測, and every one trembled with 恐れる. On 開始 the door, the man and horse lay dead 近づく the house, having just been 発射 by the Indians.
I was afterwards 知らせるd, that the Indians discovered him at his own house with his gun, and 追求するd him to father's, where they 発射 him as I have 関係のある. They first 安全な・保証するd my father, and then 急ぐd into the house, and without the least 抵抗 made 囚人s of my mother, Robert, Matthew, Betsey, the woman and her three children, and myself, and then 開始するd plundering.
My two brothers, Thomas and John, 存在 at the barn, escaped and went to Virginia, where my grandfather Erwin then lived, as I was 知らせるd by a Mr. Fields, who was at my house about the の近くに of the 革命の war.
The party that took us consisted of six Indians and four Frenchmen, who すぐに 開始するd plundering, as I just 観察するd, and took what they considered most 価値のある; consisting principally of bread, meal and meat. Having taken as much 準備／条項 as they could carry, they 始める，決める out with their 囚人s in 広大な／多数の／重要な haste, for 恐れる of （犯罪，病気などの）発見, and soon entered the 支持を得ようと努めるd. On our march that day, an Indian went behind us with a whip, with which he frequently 攻撃するd the children to make them keep up. In this manner we travelled till dark without a mouthful of food or a 減少（する） of water; although we had not eaten since the night before. Whenever the little children cried for water, the Indians would make them drink urine or go thirsty. At night they 野営するd in the 支持を得ようと努めるd without 解雇する／砲火／射撃 and without 避難所, where we were watched with the greatest vigilance. 極端に 疲労，（軍の）雑役d, and very hungry, we were compelled to 嘘（をつく） upon the ground supperless and without a 減少（する） of water to 満足させる the cravings of our appetites. As in the day time, so the little ones were made to drink urine in the night if they cried for water. 疲労，（軍の）雑役 alone brought us a little sleep for the refreshment of our 疲れた／うんざりした 四肢s; and at the 夜明け of day we were again started on our march in the same order that we had proceeded on the day before. About sunrise we were 停止（させる）d, and the Indians gave us a 十分な breakfast of 準備／条項 that they had brought from my father's house. Each of us 存在 very hungry, partook of this bounty of the Indians, except father, who was so much 打ち勝つ with his 状況／情勢—so much exhausted by 苦悩 and grief, that silent despair seemed fastened upon his countenance, and he could not be 勝つ／広く一帯に広がるd upon to refresh his 沈むing nature by the use of a morsel of food. Our repast 存在 finished, we again 再開するd our march, and, before noon passed a small fort that I heard my father say was called Fort Canagojigge.
That was the only time that I heard him speak from the time we were taken till we were finally separated the に引き続いて night.
に向かって evening we arrived at the 国境 of a dark and dismal 押し寄せる／沼地, which was covered with small hemlocks, or some other evergreen, and other bushes, into which we were 行為／行うd; and having gone a short distance we stopped to 野営する for the night.
Here we had some bread and meat for supper: but the dreariness of our 状況／情勢, together with the 不確定 under which we all labored, as to our 未来 運命, almost 奪うd us of the sense of hunger, and destroyed our relish for food.
Mother, from the time we were taken, had manifested a 広大な／多数の／重要な degree of fortitude, and encouraged us to support our troubles without complaining; and by her conversation seemed to make the distance and time shorter, and the way more smooth. But father lost all his ambition in the beginning of our trouble, and continued 明らかに lost to every care—吸収するd in melancholy. Here, as before, she 主張するd on the necessity of our eating; and we obeyed her, but it was done with 激しい hearts.
As soon as I had finished my supper, an Indian took off my shoes and stockings and put a pair of moccasins on my feet, which my mother 観察するd; and believing that they would spare my life, even if they should destroy the other 捕虜s, 演説（する）／住所d me as 近づく as I can remember in the に引き続いて words:—
“My dear little Mary, I 恐れる that the time has arrived when we must be parted forever. Your life, my child, I think will be spared; but we shall probably be tomahawked here in this lonesome place by the Indians. O! how can I part with you my darling? What will become of my 甘い little Mary? Oh! how can I think of your 存在 continued in 捕らわれた without a hope of your 存在 救助（する）d? O that death had snatched you from my embraces in your 幼少／幼藍期; the 苦痛 of parting then would have been pleasing to what it now is; and I should have seen the end of your troubles!—式のs, my dear! my heart bleeds at the thoughts of what を待つs you; but, if you leave us, remember my child your own 指名する, and the 指名する of your father and mother. Be careful and not forget your English tongue. If you shall have an 適切な時期 to get away from the Indians, don't try to escape; for if you do they will find and destroy you. Don't forget, my little daughter, the 祈りs that I have learned you—say them often; be a good child, and God will bless you. May God bless you my child, and make you comfortable and happy.”
During this time, the Indians stripped the shoes and stockings from the little boy that belonged to the woman who was taken with us, and put moccasins on his feet, as they had done before on 地雷. I was crying. An Indian took the little boy and myself by the 手渡す, to lead us off from the company, when my mother exclaimed, “Don't cry Mary—don't cry my child. God will bless you! 別れの（言葉，会）—別れの（言葉，会）!”
The Indian led us some distance into the bushes, or 支持を得ようと努めるd, and there lay 負かす／撃墜する with us to spend the night. The recollection of parting with my tender mother kept me awake, while the 涙／ほころびs 絶えず flowed from my 注目する，もくろむs. A number of times in the night the little boy begged of me 真面目に to run away with him and get （疑いを）晴らす of the Indians; but remembering the advice I had so lately received, and knowing the dangers to which we should be exposed, in travelling without a path and without a guide, through a wilderness unknown to us, I told him that I would not go, and 説得するd him to 嘘（をつく） still till morning.
早期に the next morning the Indians and Frenchmen that we had left the night before, （機の）カム to us; but our friends were left behind. It is impossible for any one to form a 訂正する idea of what my feelings were at the sight of those savages, whom I supposed had 殺人d my parents and brothers, sister, and friends, and left them in the 押し寄せる／沼地 to be devoured by wild beasts! But what could I do? A poor little defenceless girl; without the 力／強力にする or means of escaping; without a home to go to, even if I could be 解放するd; without a knowledge of the direction or distance to my former place of 住居; and without a living friend to whom to 飛行機で行く for 保護, I felt a 肉親，親類d of horror, 苦悩, and dread, that, to me, seemed insupportable. I durst not cry—I durst not complain; and to 問い合わせ of them the 運命／宿命 of my friends (even if I could have 召集（する）d 決意／決議) was beyond my ability, as I could not speak their language, nor they understand 地雷. My only 救済 was in silent stifled sobs.
My 疑惑s as to the 運命／宿命 of my parents 証明するd too true; for soon after I left them they were killed and scalped, together with Robert, Matthew, Betsey, and the woman and her two children, and mangled in the most shocking manner.
Having given the little boy and myself some bread and meat for breakfast, they led us on as 急速な／放蕩な as we could travel, and one of them went behind and with a long staff, 選ぶd up all the grass and 少しのd that we 追跡するd 負かす／撃墜する by going over them. By taking that 警戒 they 避けるd （犯罪，病気などの）発見; for each 少しのd was so nicely placed in its natural position that no one would have 嫌疑者，容疑者／疑うd that we had passed that way. It is the custom of Indians when scouting, or on 私的な 探検隊／遠征隊s, to step carefully and where no impression of their feet can be left—shunning wet or muddy ground. They seldom take 持つ／拘留する of a bush or 四肢, and never break one; and by 観察するing those 警戒s and that of setting up the 少しのd and grass which they やむを得ず lop, they 完全に elude the sagacity of their pursuers, and escape that 罰 which they are conscious they 長所 from the 手渡す of 司法（官）.
After a hard day's march we 野営するd in a thicket, where the Indians made a 避難所 of boughs, and then built a good 解雇する／砲火／射撃 to warm and 乾燥した，日照りの our benumbed 四肢s and 着せる／賦与するing; for it had rained some through the day. Here we were again fed as before. When the Indians had finished their supper they took from their baggage a number of scalps and went about 準備するing them for the market, or to keep without spoiling, by 緊張するing them over small hoops which they 用意が出来ている for that 目的, and then 乾燥した，日照りのing and 捨てるing them by the 解雇する／砲火／射撃. Having put the scalps, yet wet and 血まみれの, upon the hoops, and stretched them to their 十分な extent, they held them to the 解雇する／砲火／射撃 till they were partly 乾燥した，日照りのd and then with their knives 開始するd 捨てるing off the flesh; and in that way they continued to work, alternately 乾燥した，日照りのing and 捨てるing them, till they were 乾燥した，日照りの and clean. That 存在 done they 徹底的に捜すd the hair in the neatest manner, and then painted it and the 辛勝する／優位s of the scalps yet on the hoops, red. Those scalps I knew at the time must have been taken from our family by the color of the hair. My mother's hair was red; and I could easily distinguish my father's and the children's from each other. That sight was most appaling; yet, I was 強いるd to 耐える it without complaining.
In the course of the night they made me to understand that they should not have killed the family if the whites had not 追求するd them.
Mr. Fields, whom I have before について言及するd, 知らせるd me that at the time we were taken, he lived in the 周辺 of my father; and that on 審理，公聴会 of our 捕らわれた, the whole 近隣 turned out in 追跡 of the enemy, and to 配達する us if possible: but that their 成果／努力s were unavailing. They however 追求するd us to the dark 押し寄せる／沼地, where they 設立する my father, his family and companions, stripped and mangled in the most 残忍な manner: That from thence the march of the cruel monsters could not be traced in any direction; and that they returned to their homes with the melancholy tidings of our misfortunes, supposing that we had all 株d in the 大虐殺.
The next morning we went on; the Indian going behind us and setting up the 少しのd as on the day before. At night we 野営するd on the ground in the open 空気／公表する, without a 避難所 or 解雇する／砲火／射撃.
In the morning we again 始める，決める out 早期に, and travelled as on the two former days, though the 天候 was 極端に uncomfortable, from the continual 落ちるing of rain and snow.
At night the snow fell 急速な／放蕩な, and the Indians built a 避難所 of boughs, and a 解雇する／砲火／射撃, where we 残り／休憩（する）d tolerably 乾燥した，日照りの through that and the two 後継するing nights.
When we stopped, and before the 解雇する／砲火／射撃 was kindled, I was so much 疲労，（軍の）雑役d from running, and so far benumbed by the wet and 冷淡な, that I 推定する／予想するd that I must fail and die before I could get warm and comfortable. The 解雇する／砲火／射撃, however, soon 回復するd the 循環／発行部数, and after I had taken my supper I felt so that I 残り／休憩（する）d 井戸／弁護士席 through the night.
On account of the 嵐／襲撃する, we were two days at that place. On one of those days, a party consisting of six Indians who had been to the frontier 解決／入植地s, （機の）カム to where we were, and brought with them one 囚人, a young white man who was very tired and dejected. His 指名する I have forgotten.
悲惨 certainly loves company. I was 極端に glad to see him, though I knew from his 外見, that his 状況／情勢 was as deplorable as 地雷, and that he could afford me no 肉親，親類d of 援助. In the afternoon the Indians killed a deer, which they dressed, and then roasted it whole; which made them a 十分な meal. We were each 許すd a 株 of their venison, and some bread, so that we made a good meal also.
Having spent three nights and two days at that place, and the 嵐／襲撃する having 中止するd, 早期に in the morning the whole company, consisting of twelve Indians, four Frenchmen, the young man, the little boy and myself, moved on at a 穏健な pace without an Indian behind us to deceive our pursuers.
In the afternoon we （機の）カム in sight of Fort Pitt (as it is now called,) where we were 停止（させる）d while the Indians 成し遂げるd some customs upon their 囚人s which they みなすd necessary. That fort was then 占領するd by the French and Indians, and was called Fort Du Quesne. It stood at the junction of the Monongahela, which is said to signify, in some of the Indian languages, the 落ちるing-in-Banks, [Footnote: 航海士.] and the Alleghany [Footnote: The word Alleghenny, was derived from an 古代の race of Indians called “Tallegawe.” The Delaware Indians, instead of 説 “Alleghenny,” say “Allegawe,” or “Allegawenink,” Western 小旅行する—p. 455.] rivers, where the Ohio river begins to take its 指名する. The word O-hi-o, signifies 血まみれの.
At the place where we 停止（させる）d, the Indians 徹底的に捜すd the hair of the young man, the boy and myself, and then painted our 直面するs and hair red, in the finest Indian style. We were then 行為／行うd into the fort, where we received a little bread, and were then shut up and left to tarry alone through the night.
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She is given to two Squaws.—Her 旅行 負かす／撃墜する the Ohio.—Passes a Shawanee town where white men had just been burnt.—Arrives at the Seneca town.—Her 歓迎会.—She is 可決する・採択するd.—儀式 of 採択.—Indian Custom.—演説（する）／住所.—She receives a new 指名する.—Her 雇用.—保持するs her own and learns the Seneca Language.—状況／情勢 of the Town, &c.—Indians go on a 追跡（する）ing 小旅行する to Sciota and take her with them.—Returns.—She is taken to Fort Pitt, and then hurried 支援する by her Indian Sisters.—Her hopes of Liberty destroyed.—Second 小旅行する to Sciota.—Return to Wiishto, &c.—Arrival of 囚人s.—Priscilla Ramsay.—Her Chain.—Mary marries a Delaware.—Her Affection for him.—Birth and Death of her first Child.—Her Sickness and 回復.—Birth of Thomas Jemison.
The night was spent in 暗い／優うつな forebodings. What the result of our 捕らわれた would be, it was out of our 力／強力にする to 決定する or even imagine.—At times we could almost realize the approach of our masters to butcher and scalp us;—again we could nearly see the pile of 支持を得ようと努めるd kindled on which we were to be roasted; and then we would imagine ourselves at liberty; alone and defenceless in the forest, surrounded by wild beasts that were ready to devour us. The 苦悩 of our minds drove sleep from our eyelids; and it was with a dreadful hope and painful impatience that we waited for the morning to 決定する our 運命／宿命.
The morning at length arrived, and our masters （機の）カム 早期に and let us out of the house, and gave the young man and boy to the French, who すぐに took them away. Their 運命／宿命 I never learned; as I have not seen nor heard of them since.
I was now left alone in the fort, 奪うd of my former companions, and of every thing that was 近づく or dear to me but life. But it was not long before I was in some 手段 relieved by the 外見 of two pleasant looking squaws of the Seneca tribe, who （機の）カム and 診察するd me attentively for a short time, and then went out. After a few minutes absence they returned with my former masters, who gave me to them to 配置する／処分する／したい気持ちにさせる of as they pleased.
The Indians by whom I was taken were a party of Shawanees, if I remember 権利, that lived, when at home, a long distance 負かす／撃墜する the Ohio.
My former Indian masters, and the two squaws, were soon ready to leave the fort, and accordingly 乗る，着手するd; the Indians in a large canoe, and the two squaws and myself in a small one, and went 負かす／撃墜する the Ohio.
When we 始める，決める off, an Indian in the 今後 canoe took the scalps of my former friends, strung them on a 政治家 that he placed upon his shoulder, and in that manner carried them, standing in the 厳しい of the canoe, 直接／まっすぐに before us as we sailed 負かす／撃墜する the river, to the town where the two squaws resided.
On our way we passed a Shawanee town, where I saw a number of 長，率いるs, 武器, 脚s, and other fragments of the 団体／死体s of some white people who had just been burnt. The parts that remained were hanging on a 政治家 which was supported at each end by a crotch stuck in the ground, and were roasted or burnt 黒人／ボイコット as a coal. The 解雇する／砲火／射撃 was yet 燃やすing; and the whole 外見s afforded a spectacle so shocking, that, even to this day, my 血 almost curdles in my veins when I think of them!
At night we arrived at a small Seneca Indian town, at the mouth of a small river, that was called by the Indians, in the Seneca language, She-nan-jee, [Footnote: That town, によれば the geographical description given by Mrs. Jemison, must have stood at the mouth of Indian Cross creek, which is about 76 miles by water, below Pittsburgh; or at the mouth of Indian Short creek, 87 miles below Pittsburgh, where the town of 過密な住居 now stands: But at which of those places I am unable to 決定する. Author.] where the two Squaws to whom I belonged resided. There we landed, and the Indians went on; which was the last I ever saw of them.
Having made 急速な／放蕩な to the shore, the Squaws left me in the canoe while they went to their wigwam or house in the town, and returned with a 控訴 of Indian 着せる／賦与するing, all new, and very clean and nice. My 着せる／賦与するs, though whole and good when I was taken, were now torn in pieces, so that I was almost naked. They first undressed me and threw my rags into the river; then washed me clean and dressed me in the new 控訴 they had just brought, in 完全にする Indian style; and then led me home and seated me in the 中心 of their wigwam.
I had been in that 状況／情勢 but a few minutes before all the Squaws in the town （機の）カム in to see me. I was soon surrounded by them, and they すぐに 始める，決める up a most dismal howling, crying 激しく, and wringing their 手渡すs in all the agonies of grief for a 死んだ 親族.
Their 涙／ほころびs flowed 自由に, and they 展示（する）d all the 調印するs of real 嘆く／悼むing. At the 開始／学位授与式 of this scene, one of their number began, in a 発言する／表明する somewhat between speaking and singing, to recite some words to the に引き続いて 趣旨, and continued the recitation till the 儀式 was ended; the company at the same time 変化させるing the 外見 of their countenances, gestures and トン of 発言する／表明する, so as to correspond with the 感情s 表明するd by their leader:
“Oh our brother! 式のs! He is dead—he has gone; he will never return! Friendless he died on the field of the 殺害された, where his bones are yet lying unburied! Oh, who will not 嘆く／悼む his sad 運命／宿命? No 涙／ほころびs dropped around him; oh, no! No 涙／ほころびs of his sisters were there! He fell in his prime, when his arm was most needed to keep us from danger! 式のs! he has gone! and left us in 悲しみ, his loss to bewail: Oh where is his spirit? His spirit went naked, and hungry it wanders, and thirsty and 負傷させるd it groans to return! Oh helpless and wretched, our brother has gone! No 一面に覆う／毛布 nor food to nourish and warm him; nor candles to light him, nor 武器s of war:—Oh, 非，不，無 of those 慰安s had he! But 井戸／弁護士席 we remember his 行為s!—The deer he could take on the chase! The panther shrunk 支援する at the sight of his strength! His enemies fell at his feet! He was 勇敢に立ち向かう and 勇敢な in war! As the fawn was 害のない: his friendship was ardent: his temper was gentle: his pity was 広大な／多数の／重要な! Oh! our friend, our companion is dead! Our brother, your brother, 式のs! he is gone! But why do we grieve for his loss? In the strength of a 軍人, undaunted he left us, to fight by the 味方する of the 長，指導者s! His war-whoop was shrill! His ライフル銃／探して盗む 井戸／弁護士席 目的（とする）d laid his enemies low: his tomahawk drank of their 血: and his knife flayed their scalps while yet covered with 血の塊／突き刺す! And why do we 嘆く／悼む? Though he fell on the field of the 殺害された, with glory he fell, and his spirit went up to the land of his fathers in war! Then why do we 嘆く／悼む? With 輸送（する）s of joy they received him, and fed him, and 着せる／賦与するd him, and welcomed him there! Oh friends, he is happy; then 乾燥した，日照りの up your 涙／ほころびs! His spirit has seen our 苦しめる, and sent us a helper whom with 楽しみ we 迎える／歓迎する. Dickewamis has come: then let us receive her with joy! She is handsome and pleasant! Oh! she is our sister, and 喜んで we welcome her here. In the place of our brother she stands in our tribe. With care we will guard her from trouble; and may she be happy till her spirit shall leave us.”
In the course of that 儀式, from 嘆く／悼むing they became serene—joy sparkled in their countenances, and they seemed to rejoice over me as over a long lost child. I was made welcome amongst them as a sister to the two Squaws before について言及するd, and was called Dickewamis; which 存在 解釈する／通訳するd, signifies a pretty girl, a handsome girl, or a pleasant, good thing. That is the 指名する by which I have ever since been called by the Indians.
I afterwards learned that the 儀式 I at that time passed through, was that of 採択. The two squaws had lost a brother in Washington's war, いつか in the year before and in consequence of his death went up to Fort Pitt, on the day on which I arrived there, ーするために receive a 囚人 or an enemy's scalp, to 供給（する） their loss.
It is a custom of the Indians, when one of their number is 殺害された or taken 囚人 in 戦う／戦い, to give to the nearest 親族 to the dead or absent, a 囚人, if they have chanced to take one, and if not, to give him the scalp of an enemy. On the return of the Indians from conquest, which is always 発表するd by peculiar shoutings, demonstrations of joy, and the 展示 of some トロフィー of victory, the 会葬者s come 今後 and make their （人命などを）奪う，主張するs. If they receive a 囚人, it is at their 選択 either to satiate their vengeance by taking his life in the most cruel manner they can conceive of; or, to receive and 可決する・採択する him into the family, in the place of him whom they have lost. All the 囚人s that are taken in 戦う／戦い and carried to the 野営 or town by the Indians, are given to the （死が）奪い去るd families, till their number is made good.
And unless the 会葬者s have but just received the news of their bereavement, and are under the 操作／手術 of a paroxysm of grief, 怒り／怒る and 復讐; or, unless the 囚人 is very old, sickly, or homely, they 一般に save him, and 扱う／治療する him kindly. But if their mental 負傷させる is fresh, their loss so 広大な／多数の／重要な that they みなす it irreparable, or if their 囚人 or 囚人s do not 会合，会う their approbation, no 拷問, let it be ever so cruel, seems 十分な to make them satisfaction. It is family, and not 国家の, sacrifices amongst the Indians, that has given them an indelible stamp as barbarians, and identified their character with the idea which is 一般に formed of unfeeling ferocity, and the most abandoned cruelty.
It was my happy lot to be 受託するd for 採択; and at the time of the 儀式 I was received by the two squaws, to 供給（する） the place of their brother in the family; and I was ever considered and 扱う／治療するd by them as a real sister, the same as though I had been born of their mother.
During my 採択, I sat motionless, nearly terrified to death at the 外見 and 活動／戦闘s of the company, 推定する／予想するing every moment to feel their vengeance, and 苦しむ death on the 位置／汚点／見つけ出す. I was, however, happily disappointed, when at the の近くに of the 儀式 the company retired, and my sisters went about 雇うing every means for my なぐさみ and 慰安.
存在 now settled and 供給するd with a home, I was 雇うd in nursing the children, and doing light work about the house. Occasionally I was sent out with the Indian hunters, when they went but a short distance, to help them carry their game.
My 状況／情勢 was 平易な; I had no particular hardships to 耐える. But still, the recollection of my parents, my brothers and sisters, my home, and my own 捕らわれた, destroyed my happiness, and made me 絶えず 独房監禁, lonesome and 暗い／優うつな.
My sisters would not 許す me to speak English in their 審理，公聴会; but remembering the 告発（する），告訴（する）／料金 that my dear mother gave me at the time I left her, whenever I chanced to be alone I made a 商売／仕事 of repeating my 祈り, catechism, or something I had learned in order that I might not forget my own language. By practising in that way I 保持するd it till I （機の）カム to Genesee flats, where I soon became 熟知させるd with English people with whom I have been almost daily in the habit of conversing.
My sisters were diligent in teaching me their language; and to their 広大な／多数の／重要な satisfaction I soon learned so that I could understand it readily, and speak it fluently. I was very fortunate in 落ちるing into their 手渡すs; for they were 肉親，親類d good natured women; peaceable and 穏やかな in their dispositions; temperate and decent in their habits, and very tender and gentle に向かって me. I have 広大な／多数の／重要な 推論する／理由 to 尊敬（する）・点 them, though they have been dead a 広大な／多数の／重要な number of years.
The town where they lived was pleasantly 据えるd on the Ohio, at the mouth of the Shenanjee: the land produced good corn; the 支持を得ようと努めるd furnished a plenty of game, and the waters abounded with fish. Another river emptied itself into the Ohio, 直接／まっすぐに opposite the mouth of the Shenanjee. We spent the summer at that place, where we 工場／植物d, 売春婦d, and 収穫d a large 刈る of corn, of an excellent 質.
About the time of corn 収穫, Fort Pitt was taken from the French by the English. [Footnote: The above 声明 is 明らかに an error; and is to be せいにするd 単独で to the treachery of the old lady's memory; though she is 確信して that that event took place at the time above について言及するd. It is 確かな that Fort Pitt was not 避難させるd by the French and given up to the English, till いつか in November, 1758. It is possible, however, that an armistice was agreed upon, and that for a time, between the spring of 1755 and 1758, both nations visited that 地位，任命する without 恐れる of molestation. As the 後継するing part of the narrative corresponds with the true historical chain of events, the public will overlook this circumstance, which appears unsupported by history. AUTHOR.]
The corn 存在 収穫d, the Indians took it on horses and in canoes, and proceeded 負かす／撃墜する the Ohio, occasionally stopping to 追跡（する） a few days, till we arrived at the mouth of Sciota river; where they 設立するd their winter ４半期/4分の1s, and continued 追跡（する）ing till the 続いて起こるing spring, in the 隣接する wilderness. While at that place I went with the other children to 補助装置 the hunters to bring in their game. The forests on the Sciota were 井戸／弁護士席 在庫／株d with elk, deer, and other large animals; and the 沼s 含む／封じ込めるd large numbers of beaver, muskrat, &c. which made excellent 追跡（する）ing for the Indians; who depended, for their meat, upon their success in taking elk and deer; and for 弾薬／武器 and 着せる／賦与するing, upon the beaver, muskrat, and other furs that they could take in 新規加入 to their peltry.
The season for 追跡（する）ing 存在 passed, we all returned in the spring to the mouth of the river Shenanjee, to the houses and fields we had left in the 落ちる before. There we again 工場／植物d our corn, squashes, and beans, on the fields that we 占領するd the 先行する summer.
About 工場／植物ing time, our Indians all went up to Fort Pitt, to make peace with the British, and took me with them. [Footnote: History is silent as to any 条約 having been made between the English, and French and Indians, at that time; though it is possible that a 一時休戦 was agreed upon, and that the parties met for the 目的 of 結論するing a 条約 of peace.] We landed on the opposite 味方する of the river from the fort, and 野営するd for the night. 早期に the next morning the Indians took me over to the fort to see the white people that were there. It was then that my heart bounded to be 解放するd from the Indians and to be 回復するd to my friends and my country. The white people were surprized to see me with the Indians, 耐えるing the hardships of a savage life, at so 早期に an age, and with so delicate a 憲法 as I appeared to 所有する. They asked me my 指名する; where and when I was taken—and appeared very much 利益／興味d on my に代わって. They were continuing their 調査s, when my sisters became alarmed, believing that I should be taken from them, hurried me into their canoe and recrossed the river—took their bread out of the 解雇する／砲火／射撃 and fled with me, without stopping, till they arrived at the river Shenanjee. So 広大な／多数の／重要な was their 恐れる of losing me, or of my 存在 given up in the 条約, that they never once stopped 列／漕ぐ／騒動ing till they got home.
すぐに after we left the shore opposite the fort, as I was 知らせるd by one of my Indian brothers, the white people （機の）カム over to take me 支援する; but after かなりの 調査, and having made diligent search to find where I was hid, they returned with 激しい hearts. Although I had then been with the Indians something over a year, and had become かなり habituated to their 方式 of living, and 大（公）使館員d to my sisters, the sight of white people who could speak English 奮起させるd me with an unspeakable 苦悩 to go home with them, and 株 in the blessings of civilization. My sudden 出発 and escape from them, seemed like a second 捕らわれた, and for a long time I brooded the thoughts of my 哀れな 状況／情勢 with almost as much 悲しみ and dejection as I had done those of my first sufferings. Time, the 破壊者 of every affection, wore away my unpleasant feelings, and I became as contented as before.
We tended our とうもろこし畑／穀物畑s through the summer; and after we had 収穫d the 刈る, we again went 負かす／撃墜する the river to the 追跡（する）ing ground on the Sciota, where we spent the winter, as we had done the winter before.
早期に in the spring we sailed up the Ohio river, to a place that the Indians called Wiishto, [Footnote: Wiishto I suppose was 据えるd 近づく the mouth of Indian Guyundat, 327 miles below Pittsburgh, and 73 above Big Sciota; or at the mouth of Swan creek, 307 miles below Pittsburgh.] where one river emptied into the Ohio on one 味方する, and another on the other. At that place the Indians built a town, and we 工場／植物d corn.
We lived three summers at Wiishto, and spent each winter on the Sciota.
The first summer of our living at Wiishto, a party of Delaware Indians （機の）カム up the river, took up their 住居, and lived in ありふれた with us. They brought five white 囚人s with them, who by their conversation, made my 状況／情勢 much more agreeable, as they could all speak English. I have forgotten the 指名するs of all of them except one, which was Priscilla Ramsay. She was a very handsome, good natured girl, and was married soon after she （機の）カム to Wiishto to Capt. Little Billy's uncle, who went with her on a visit to her friends in the 明言する／公表するs. Having tarried with them as long as she wished to, she returned with her husband to Can-a-ah-tua, where he died. She, after his death, married a white man by the 指名する of Nettles, and now lives with him (if she is living) on Grand River, Upper Canada.
Not long after the Delawares （機の）カム to live with us, at Wiishto, my sisters told me that I must go and live with one of them, whose 指名する was Sheninjee. Not daring to cross them, or disobey their 命令（する）s, with a 広大な／多数の／重要な degree of 不本意 I went; and Sheninjee and I were married によれば Indian custom.
Sheninjee was a noble man; large in stature; elegant in his 外見; generous in his 行為／行う; 勇敢な in war; a friend to peace, and a 広大な／多数の／重要な lover of 司法（官）. He supported a degree of dignity far above his 階級, and 長所d and received the 信用／信任 and friendship of all the tribes with whom he was 熟知させるd. Yet, Sheninjee was an Indian. The idea of spending my days with him, at first seemed perfectly irreconcilable to my feelings: but his good nature, generosity, tenderness, and friendship に向かって me, soon 伸び（る）d my affection; and, strange as it may seem, I loved him!—To me he was ever 肉親，親類d in sickness, and always 扱う／治療するd me with gentleness; in fact, he was an agreeable husband, and a comfortable companion.
We lived happily together till the time of our final 分離, which happened two or three years after our marriage, as I shall presently relate.
In the second summer of my living at Wiishto, I had a child at the time that the kernels of corn first appeared on the cob. When I was taken sick, Sheninjee was absent, and I was sent to a small shed, on the bank of the river, which was made of boughs, where I was 強いるd to stay till my husband returned. My two sisters, who were my only companions, …に出席するd me, and on the second day of my confinement my child was born but it lived only two days. It was a girl: and notwithstanding the shortness of the time that I 所有するd it, it was a 広大な／多数の／重要な grief to me to lose it.
After the birth of my child, I was very sick, but was not 許すd to go into the house for two weeks; when, to my 広大な／多数の／重要な joy, Sheninjee returned, and I was taken in and as comfortably 供給するd for as our 状況／情勢 would 収容する／認める of. My 病気 continued to 増加する for a number of days; and I became so far 減ずるd that my 回復 was despaired of by my friends, and I 結論するd that my troubles would soon be finished. At length, however, my （民事の）告訴 took a 都合のよい turn, and by the time that the corn was 熟した I was able to get about. I continued to 伸び（る） my health, and in the 落ちる was able to go to our winter ４半期/4分の1s, on the Sciota, with the Indians.
From that time, nothing remarkable occurred to me till the fourth winter of my 捕らわれた, when I had a son born, while I was at Sciota: I had a quick 回復, and my child was healthy. To 祝う／追悼する the 指名する of my much lamented father, I called my son Thomas Jemison.
She leaves Wiishto for Fort Pitt, in company with her Husband.—Her feelings on setting out.—Contrast between the labor of the white and Indian Women.—欠陥／不足 of Arts amongst the Indians.—Their former Happiness.—Baneful 影響s of Civilization, and the introduction of ardent Spirits amongst them, &c.—旅行 up the River.—殺人 of three 仲買人s by the Shawnees.—Her Husband stops at a 貿易（する）ing House.—Wantonness of the Shawnees.—Moves up the Sandusky.—会合，会うs her Brother from Ge-nish-a-u.—Her Husband goes to Wiishto, and she 始める，決めるs out for Genishau in company with her Brothers.—They arrive at Sandusky.—Occurrences at that place.—Her 旅行 to Genishau, and 歓迎会 by her Mother and Friends.
In the spring, when Thomas was three or four moons [months] old, we returned from Sciota to Wiishto, and soon after 始める，決める out to go to Fort Pitt, to 配置する／処分する／したい気持ちにさせる of our fur and 肌s, that we had taken in the winter, and procure some necessary articles for the use of our family.
I had then been with the Indians four summers and four winters, and had become so far accustomed to their 方式 of living, habits and dispositions, that my 苦悩 to get away, to be 始める，決める at liberty, and leave them, had almost 沈下するd. With them was my home; my family was there, and there I had many friends to whom I was 温かく 大（公）使館員d in consideration of the 好意s, affection and friendship with which they had uniformly 扱う／治療するd me, from the time of my 採択. Our labor was not 厳しい; and that of one year was 正確に／まさに 類似の, in almost every 尊敬（する）・点, to that of the others, without that endless variety that is to be 観察するd in the ありふれた labor of the white people. Notwithstanding the Indian women have all the 燃料 and bread to procure, and the cooking to 成し遂げる, their 仕事 is probably not harder than that of white women, who have those articles 供給するd for them; and their cares certainly are not half as 非常に／多数の, nor as 広大な／多数の／重要な. In the summer season, we 工場／植物d, tended and 収穫d our corn, and 一般に had all our children with us; but had no master to 監督する or 運動 us, so that we could work as leisurely as we pleased. We had no ploughs on the Ohio; but 成し遂げるd the whole 過程 of 工場／植物ing and hoeing with a small 道具 that 似ているd, in some 尊敬（する）・点s, a 売春婦 with a very short 扱う.
Our cooking consisted in 続けざまに猛撃するing our corn into samp or hommany, boiling the hommany, making now and then a cake and baking it in the ashes, and in boiling or roasting our venison. As our cooking and eating utensils consisted of a hommany 封鎖する and pestle, a small kettle, a knife or two, and a few 大型船s of bark or 支持を得ようと努めるd, it 要求するd but little time to keep them in order for use.
Spinning, weaving, sewing, 在庫／株ing knitting, and the like, are arts which have never been practised in the Indian tribes 一般に. After the 革命の war, I learned to sew, so that I could make my own 着せる／賦与するing after a poor fashion; but the other 国内の arts I have been wholly ignorant of the 使用／適用 of, since my 捕らわれた. In the season of 追跡（する）ing, it was our 商売／仕事, in 新規加入 to our cooking, to bring home the game that was taken by the Indians, dress it, and carefully 保存する the eatable meat, and 準備する or dress the 肌s. Our 着せる／賦与するing was fastened together with strings of deer 肌, and tied on with the same.
In that manner we lived, without any of those jealousies, quarrels, and revengeful 戦う／戦いs between families and individuals, which have been ありふれた in the Indian tribes since the introduction of ardent spirits amongst them.
The use of ardent spirits amongst the Indians, and the 試みる／企てるs which have been made to civilize and christianize them by the white people, has 絶えず made them worse and worse; 増加するd their 副／悪徳行為s, and robbed them of many of their virtues; and will 最終的に produce their extermination. I have seen, in a number of instances, the 影響s of education upon some of our Indians, who were taken when young, from their families, and placed at school before they had had an 適切な時期 to 契約 many Indian habits, and there kept till they arrived to manhood; but I have never seen one of those but what was an Indian in every 尊敬（する）・点 after he returned. Indians must and will be Indians, In spite of all the means that can be used for their cultivation in the sciences and arts.
One thing only marred my happiness, while I lived with them on the Ohio; and that was the recollection that I had once had tender parents, and a home that I loved. Aside from that consideration, or, if I had been taken in 幼少／幼藍期, I should have been contented in my 状況／情勢. Notwithstanding all that has been said against the Indians, in consequence of their cruelties to their enemies—cruelties that I have 証言，証人／目撃するd, and had abundant proof of—it is a fact that they are 自然に 肉親，親類d, tender and peaceable に向かって their friends, and 厳密に honest; and that those cruelties have been practised, only upon their enemies, によれば their idea of 司法（官）.
At the time we left Wiishto, it was impossible for me to 抑える a sigh of 悔いる on parting with those who had truly been my friends—with those whom I had every 推論する／理由 to 尊敬（する）・点. On account of a part of our family living at Genishau, we thought it doubtful whether we should return 直接／まっすぐに from Pittsburgh, or go from thence on a visit to see them.
Our company consisted of my husband, my two Indian brothers, my little son and myself. We 乗る，着手するd in a canoe that was large enough to 含む／封じ込める ourselves, and our 影響s, and proceeded on our voyage up the river.
Nothing remarkable occurred to us on our way, till we arrived at the mouth of a creek which Sheninjee and my brother said was the 出口 of Sandusky lake; where, as they said, two or three English 仲買人s in fur and 肌s had kept a 貿易（する）ing house but a short time before, though they were then absent. We had passed the 貿易（する）ing house but a short distance, when we met three white men floating 負かす／撃墜する the river, with the 外見 of having been recently 殺人d by the Indians, we supposed them to be the 団体／死体s of the 仲買人s, whose 蓄える／店 we had passed the same day. Sheninjee 存在 alarmed for 恐れる of 存在 apprehended as one of the 殺害者s, if he should go on, 解決するd to put about すぐに, and we accordingly returned to where the 仲買人s had lived, and there landed.
At the 貿易（する）ing house we 設立する a party of Shawnee Indians, who had taken a young white man 囚人, and had just begun to 拷問 him for the 単独の 目的 of gratifying their curiosity in exulting at his 苦しめる. They at first made him stand up, while they slowly pared his ears and 分裂（する） them into strings; they then made a number of slight incisions in his 直面する; and then bound him upon the ground, rolled him in the dirt, and rubbed it in his 負傷させるs: some of them at the same time whipping him with small 棒s! The poor fellow cried for mercy and yelled most piteously.
The sight of his 苦しめる seemed too much for me to 耐える: I begged of them to desist—I entreated them with 涙／ほころびs to 解放（する） him. At length they …に出席するd to my intercessions, and 始める，決める him at liberty. He was shockingly disfigured, bled profusely, and appeared to be in 広大な／多数の／重要な 苦痛: but as soon as he was 解放するd he made off in haste, which was the last I saw of him.
We soon learned that the same party of Shawnees had, but a few hours before, 大虐殺d the three white 仲買人s whom we saw in the river, and had plundered their 蓄える／店. We, however, were not （性的に）いたずらするd by them, and after a short stay at that place, moved up the creek about forty miles to a Shawnee town, which the Indians called Gaw-噴出する-shaw-ga, (which 存在 解釈する／通訳するd signifies a mask or a 誤った 直面する.) The creek that we went up was called Candusky.
It was now summer; and having tarried a few days at Gawgushshawga, we moved on up the creek to a place that was called Yis-kah-wa-na, (meaning in English open mouth.)
As I have before 観察するd, the family to which I belonged was part of a tribe of Seneca Indians, who lived, at that time, at a place called Genishau, from the 指名する of the tribe, that was 据えるd on a river of the same 指名する which is now called Genesee. The word Genishau signifies a 向こうずねing, （疑いを）晴らす or open place. Those of us who lived on the Ohio, had frequently received 招待s from those at Genishau, by one of my brothers, who usually went and returned every season, to come and live with them, and my two sisters had been gone almost two years.
While we were at Yiskahwana, my brother arrived there from Genishau, and 主張するd so strenuously upon our going home (as he called it) with him, that my two brothers 結論するd to go, and to take me with them.
By this time the summer was gone, and the time for 収穫ing corn had arrived. My brothers, for 恐れる of the 雨の season setting in 早期に, thought it best to 始める，決める out すぐに that we might have good travelling. Sheninjee 同意d to have me go with my brothers; but 結論するd to go 負かす／撃墜する the river himself with some fur and 肌s which he had on 手渡す, spend the winter in 追跡（する）ing with his friends, and come to me in the spring に引き続いて.
That was accordingly agreed upon, and he 始める，決める out for Wiishto; and my three brothers and myself, with my little son on my 支援する, at the same time 始める，決める out for Genishau. We （機の）カム on to Upper Sandusky, to an Indian town that we 設立する 砂漠d by its inhabitants, in consequence of their having recently 殺人d some English 仲買人s, who resided amongst them. That town was owned and had been 占領するd by Delaware Indians, who, when they left it, buried their 準備／条項 in the earth, ーするために 保存する it from their enemies, or to have a 供給（する） for themselves if they should chance to return. My brothers understood the customs of the Indians when they were 強いるd to 飛行機で行く from their enemies; and 嫌疑者，容疑者／疑うing that their corn at least must have been hid, made diligent search, and at length 設立する a large 量 of it, together with beans, sugar and honey, so carefully buried that it was 完全に 乾燥した，日照りの and as good as when they left it. As our 在庫／株 of 準備／条項 was scanty, we considered ourselves 極端に fortunate in finding so ある時節に特有の a 供給（する）, with so little trouble. Having caught two or three horses, that we 設立する there, and furnished ourselves with a good 蓄える／店 of food, we travelled on till we （機の）カム to the mouth of French Creek, where we 追跡（する）d two days, and from thence （機の）カム on to Conowongo Creek, where we were 強いるd to stay seven or ten days, in consequence of our horses having left us and 逸脱するing into the 支持を得ようと努めるd. The horses, however, were 設立する, and we again 用意が出来ている to 再開する our 旅行. During our stay at that place the rain fell 急速な／放蕩な, and had raised the creek to such a 高さ that it was seemingly impossible for us to cross it. A number of times we 投機・賭けるd in, but were compelled to return, barely escaping with our lives. At length we 後継するd in swimming our horses and reached the opposite shore; though I but just escaped with my little boy from 存在 溺死するd. From Sandusky the path that we travelled was crooked and obscure; but was tolerably 井戸／弁護士席 understood by my oldest brother, who had travelled it a number of times, when going to and returning from the Cherokee wars. The 落ちる by this time was かなり 前進するd, and the rains, …に出席するd with 冷淡な 勝利，勝つd, continued daily to 増加する the difficulties of travelling. From Conowongo we （機の）カム to a place, called by the Indians Che-ua-shung-gau-tau, and from that to U-na-waum-gwa, (which means an eddy, not strong), where the 早霜s had destroyed the corn so that the Indians were in danger of 餓死するing for the want of bread. Having 残り／休憩（する）d ourselves two days at that place, we （機の）カム on to Caneadea and stayed one day, and then continued our march till we arrived at Genishau. Genishau at that time was a large Seneca town, thickly 住むd, lying on Genesee river, opposite what is now called the 解放する／自由な フェリー（で運ぶ）, 隣接するing 落ちる-Brook, and about south west of the 現在の village of Geneseo, the 郡 seat for the 郡 of Livingston, in the 明言する／公表する of New-York.
Those only who have travelled on foot the distance of five or six hundred miles, through an almost pathless wilderness, can form an idea of the 疲労，（軍の）雑役 and sufferings that I 耐えるd on that 旅行. My 着せる／賦与するing was thin and illy calculated to defend me from the continually drenching rains with which I was daily 完全に wet, and at night with nothing but my wet 一面に覆う／毛布 to cover me, I had to sleep on the naked ground, and 一般に without a 避難所, save such as nature had 供給するd. In 新規加入 to all that, I had to carry my child, then about nine months old, every step of the 旅行 on my 支援する, or in my 武器, and 供給する for his 慰安 and 妨げる his 苦しむing, as far as my poverty of means would 収容する／認める. Such was the 疲労，（軍の）雑役 that I いつかs felt, that I thought it impossible for me to go through, and I would almost abandon the idea of even trying to proceed. My brothers were attentive, and at length, as I have 明言する／公表するd, we reached our place of 目的地, in good health, and without having experienced a day's sickness from the time we left Yiskahwana.
We were kindly received by my Indian mother and the other members of the family, who appeared to make me welcome; and my two sisters, whom I had not seen in two years, received me with every 表現 of love and friendship, and that they really felt what they 表明するd, I have never had the least 推論する／理由 to 疑問. The warmth of their feelings, the 肉親，親類d 歓迎会 which I met with, and the continued 好意s that I received at their 手渡すs, rivetted my affection for them so 堅固に that I am constrained to believe that I loved them as I should have loved my own sister had she lived, and I had been brought up with her.
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Indians march to Niagara to fight the British.—Return with two 囚人s, &c.—Sacrifice them at 落ちる-Brook.—Her Indian Mother's 演説（する）／住所 to her Daughter.—Death of her Husband.—Bounty 申し込む／申し出d for the 囚人s taken in the last war.—John 先頭 Sice 試みる／企てるs to take her to procure her 身代金.—Her Escape.—Edict of the 長，指導者s.—Old King of the tribe 決定するs to have her given up.—Her brother 脅すs her Life.—Her 狭くする Escape.—The old King goes off.—Her brother is 知らせるd of the place of her concealment, and 行為／行うs her home.—Marriage to her second Husband.—指名するs of her Children.
When we arrived at Genishau, the Indians of that tribe were making active 準備s for joining the French, ーするために 補助装置 them in 奪い返すing Fort Ne-a-gaw (as Fort Niagara was called in the Seneca language) from the British, who had taken it from the French in the month 先行する. They marched off the next day after our arrival, painted and accoutred in all the habiliments of Indian 戦争, 決定するd on death or victory; and joined the army in season to 補助装置 in 遂行するing a 計画（する） that had been 以前 一致した for the 破壊 of a part of the British army. The British feeling themselves 安全な・保証する in the 所有／入手 of Fort Neagaw, and unwilling that their enemies should 占領する any of the 軍の 地位，任命するs in that ４半期/4分の1, 決定するd to take Fort Schlosser, lying a few miles up the river from Neagaw, which they 推定する／予想するd to 影響 with but little loss. Accordingly a detachment of 兵士s, 十分に 非常に／多数の, as was supposed, was sent out to take it, leaving a strong 守備隊 in the fort, and marched off, 井戸／弁護士席 用意が出来ている to 影響 their 反対する. But on their way they were surrounded by the French and Indians, who lay in 待ち伏せ／迎撃する to deceive them, and were driven off the bank of the river into a place called the “Devil's 穴を開ける,” together with their horses, carriages, 大砲, and every thing 付随するing to the army. Not a 選び出す／独身 man escaped 存在 driven off, and of the whole number one only was fortunate enough to escape with his life. [Footnote: For the particulars of that event, see 虫垂, No. 1.] Our Indians were absent but a few days, and returned in 勝利, bringing with them two white 囚人s, and a number of oxen. Those were the first neat cattle that were ever brought to the Genesee flats.
The next day after their return to Genishau, was 始める，決める apart as a day of feasting and frolicing, at the expence of the lives of their two unfortunate 囚人s, on whom they 目的d to glut their 復讐, and 満足させる their love for 報復 upon their enemies. My sister was anxious to …に出席する the 死刑執行, and to take me with her, to 証言，証人／目撃する the customs of the 軍人s, as it was one of the highest 肉親，親類d of frolics ever celebrated in their tribe, and one that was not often …に出席するd with so much pomp and parade as it was 推定する／予想するd that would be. I felt a 肉親，親類d of 苦悩 to 証言，証人／目撃する the scene, having never …に出席するd an 死刑執行, and yet I felt a 肉親，親類d of horrid dread that made my heart 反乱, and inclined me to step 支援する rather than support the idea of 前進するing. On the morning of the 死刑執行 she made her 意向 of going to the frolic, and taking me with her, known to our mother, who in the most feeling 条件, remonstrated against a step at once so 無分別な and unbecoming the true dignity of our sex:
“How, my daughter, (said she, 演説（する）／住所ing my sister,) “how can you even think of …に出席するing the feast and seeing the unspeakable torments that those poor unfortunate 囚人s must 必然的に 苦しむ from the 手渡すs of our 軍人s? How can you stand and see them writhing in the 軍人s' 解雇する／砲火／射撃, in all the agonies of a slow, a ぐずぐず残る death?
How can you think of 耐えるing the sound of their groanings and 祈りs to the 広大な／多数の／重要な Spirit for sudden deliverance from their enemies, or from life? And how can you think of 行為／行うing to that melancholy 位置／汚点／見つけ出す your poor sister Dickewamis, (meaning myself), who has so lately been a 囚人, who has lost her parents and brothers by the 手渡すs of the 血まみれの 軍人s, and who has felt all the horrors of the loss of her freedom, in lonesome 捕らわれた? Oh! how can you think of making her bleed at the 負傷させるs which now are but 部分的に／不公平に 傷をいやす／和解させるd? The recollection of her former troubles would 奪う us of Dickewamis, and she would 出発／死 to the fields of the blessed, where fighting has 中止するd, and the corn needs no tending—where 追跡（する）ing is 平易な, the forests delightful, the summers are pleasant, and the winters are 穏やかな!—O! think once, my daughter, how soon you may have a 勇敢に立ち向かう brother made 囚人 in 戦う／戦い, and sacrificed to feast the ambition of the enemies of his kindred, and leave us to 嘆く／悼む for the loss of a friend, a son and a brother, whose 屈服する brought us venison, and 供給（する）d us with 一面に覆う／毛布s!—Our 仕事 is やめる 平易な at home, and our 商売／仕事 needs our attention. With war we have nothing to do: our husbands and brothers are proud to defend us, and their hearts （警官の）巡回区域，受持ち区域 with ardor to 会合，会う our proud 敵s. Oh! stay then, my daughter; let our 軍人s alone 成し遂げる on their 犠牲者s their customs of war!”
This speech of our mother had the 願望（する）d 影響; we stayed at home and …に出席するd to our 国内の 関心s. The 囚人s, however, were 遂行する／発効させるd by having their 長，率いるs taken off, their 団体／死体s 削減（する） in pieces and shockingly mangled, and then burnt to ashes!—They were burnt on the north 味方する of 落ちる-brook, 直接／まっすぐに opposite the town which was on the south 味方する, some time in the month of November, 1759.
I spent the winter comfortably, and as agreeably as I could have 推定する／予想するd to, in the absence of my 肉親，親類d husband. Spring at length appeared, but Sheninjee was yet away; summer （機の）カム on, but my husband had not 設立する me. Fearful forebodings haunted my imagination; yet I felt 確信して that his affection for me was so 広大な／多数の／重要な that if he was alive he would follow me and I should again see him. In the course of the summer, however, I received 知能 that soon after he left me at Yiskahwana he was taken sick and died at Wiishto. This was a 激しい and an 予期しない blow. I was now in my youthful days left a 未亡人, with one son, and 完全に 扶養家族 on myself for his and my support. My mother and her family gave me all the なぐさみ in their 力／強力にする, and in a few months nay grief wore off and I became contented.
In a year or two after this, によれば my best recollection of the time, the King of England 申し込む／申し出d a bounty to those who would bring in the 囚人s that had been taken in the war, to some 軍の 地位，任命する where they might be redeemed and 始める，決める at liberty.
John 先頭 Sice, a Dutchman, who had frequently been at our place, and was 井戸／弁護士席 熟知させるd with every 囚人 at Genishau, 解決するd to take me to Niagara, that I might there receive my liberty and he the 申し込む／申し出d bounty. I was 通知するd of his 意向; but as I was fully 決定するd not to be redeemed at that time, 特に with his 援助, I carefully watched his movements ーするために 避ける 落ちるing into his 手渡すs. It so happened, however, that he saw me alone at work in a corn-field, and thinking probably that he could 安全な・保証する me easily, ran に向かって me in 広大な／多数の／重要な haste. I 遠くに見つけるd him at some distance, and 井戸／弁護士席 knowing the 量 of his errand, run from him with all the 速度(を上げる） I was mistress of, and never once stopped till I reached Gardow. [Footnote: I have given this orthography, because it corresponds with the popular pronunciation.] He gave up the chase, and returned: but I, 恐れるing that he might be lying in wait for me, stayed three days and three nights in an old cabin at Gardow, and then went 支援する trembling at every step for 恐れる of 存在 apprehended. I got home without difficulty; and soon after, the 長，指導者s in 会議 having learned the 原因（となる） of my elopement, gave orders that I should not be taken to any 軍の 地位，任命する without my 同意; and that as it was my choice to stay, I should live amongst them 静かに and undisturbed. But, notwithstanding the will of the 長，指導者s, it was but a few days before the old king of our tribe told one of my Indian brothers that I should be redeemed, and he would take me to Niagara himself. In reply to the old king, my brother said that I should not be given up; but that, as it was my wish, I should stay with the tribe as long as I was pleased to. Upon this a serious quarrel 続いて起こるd between them, in which my brother 率直に told him that sooner than I should be taken by 軍隊, he would kill me with his own 手渡すs!—高度に enraged at the old king; my brother （機の）カム to my sister's house, where I resided, and 知らせるd her of all that had passed 尊敬（する）・点ing me; and that, if the old king should 試みる／企てる to take me, as he 堅固に believed he would, he would すぐに take my life, and hazard the consequences. He returned to the old king. As soon as I （機の）カム in, my sister told me what she had just heard, and what she 推定する／予想するd without 疑問 would befal me. 十分な of pity, and anxious for my 保護, she then directed me to take my child and go into some high 少しのd at no 広大な／多数の／重要な distance from the house, and there hide myself and lay still till all was silent in the house, for my brother, she said, would return at evening and let her know the final 結論 of the 事柄, of which she 約束d to 知らせる me in the に引き続いて manner: If I was to be killed, she said she would bake a small cake and lay it at the door, on the outside, in a place that she then pointed out to me. When all was silent in the house, I was to creep softly to the door, and if the cake could not be 設立する in the place 明示するd, I was to go in: but if the cake was there, I was to take my child and; go as 急速な／放蕩な as I かもしれない could to a large spring on the south 味方する of Samp's Creek, (a place that I had often seen,) and there wait till I should by some means hear from her.
Alarmed for my own safety, I 即時に followed her advice, and went into the 少しのd, where I lay in a 明言する／公表する of the greatest 苦悩, till all was silent in the house, when I crept to the door, and there 設立する, to my 広大な／多数の／重要な 苦しめる, the little cake! I knew my 運命／宿命 was 直す／買収する，八百長をするd, unless I could keep secreted till the 嵐／襲撃する was over, and accordingly crept 支援する to the 少しのd, where my little Thomas lay, took him on my 支援する, and laid my course for the spring as 急速な／放蕩な as my 脚s would carry me. Thomas was nearly three years old, and very large and 激しい. I got to the spring 早期に in the morning, almost 打ち勝つ with 疲労，（軍の）雑役, and at the same time 恐れるing that I might be 追求するd and taken, I felt my life an almost insupportable burthen. I sat 負かす／撃墜する with my child at the spring, and he and I made a breakfast of the little cake, and water of the spring, which I dipped and supped with the only 器具／実施する which I 所有するd, my 手渡す.
In the morning after I fled, as was 推定する／予想するd, the old King （機の）カム to our house in search of me, and to take me off; but, as I was not to be 設立する, he gave me up, and went to Niagara with the 囚人s he had already got into his 所有／入手.
As soon as the old King was 公正に／かなり out of the way, my sister told my brother where he could find me. He すぐに 始める，決める out for the spring, and 設立する me about noon. The first sight of him made me tremble with the 恐れる of death; but when he （機の）カム 近づく, so that I could discover his countenance, 涙／ほころびs of joy flowed 負かす／撃墜する my cheeks, and I felt such a 肉親，親類d of instant 救済 as no one can かもしれない experience, unless when under the 絶対の 宣告，判決 of death he receives an 制限のない 容赦. We were both rejoiced at the event of the old King's 事業／計画（する）; and after staying at the spring through the night, 始める，決める out together for home 早期に in the morning. When we got to a とうもろこし畑／穀物畑 近づく the town, my brother secreted me till he could go and ascertain how my 事例／患者 stood; and finding that the old King was absent, and that all was peaceable, he returned to me, and I went home joyfully.
Not long after this, my mother went to Johnstown, on the Mohawk river, with five 囚人s, who were redeemed by Sir William Johnson, and 始める，決める at liberty.
When my son Thomas was three or four years old, I was married to an Indian, whose 指名する was Hiokatoo, 一般的に called Gardow, by whom I had four daughters and two sons. I 指名するd my children, principally, after my 親族s, from whom I was parted, by calling my girls Jane, Nancy, Betsey and Polly, and the boys John and 足緒. Jane died about twenty-nine years ago, in the month of August, a little before the 広大な／多数の／重要な 会議 at Big-Tree, 老年の about fifteen years. My other daughters are yet living, and have families.
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Peace amongst the Indians.—祝賀s.—Worship. 演習s.—商売／仕事 of the Tribes.—Former Happiness of the Indians in time of peace extolled.—Their Morals; Fidelity; Honesty; Chastity; Temperance. Indians called to German Flats.—条約 with Americans.—They are sent for by the British Commissioners, and go to Oswego.—約束s made by those Commissioners.—Greatness of the King of England. Reward that was paid them for joining the British. They make a 条約.—Bounty 申し込む／申し出d for Scalps. Return richly dressed and equipped.—In 1776 they kill a man at Cautega to 刺激する the Americans. 囚人s taken at Cherry Valley, brought to 耐えるd's Town; redeemed, &c.—戦う／戦い at Fort Stanwix.—Indians 苦しむ a 広大な／多数の／重要な loss.—嘆く／悼むing at 耐えるd's Town.—Mrs. Jemison's care of and services （判決などを）下すd to Butler and Brandt.
After the 結論 of the French war, our tribe had nothing to trouble it till the 開始／学位授与式 of the 革命. For twelve or fifteen years the use of the 器具／実施するs of war was not known, nor the war-whoop heard, save on days of festivity, when the 業績／成就s of former times were 祝う／追悼するd in a 肉親，親類d of mimic 戦争, in which the 長，指導者s and 軍人s 陳列する，発揮するd their prowess, and illustrated their former adroitness, by laying the ambuscade, surprizing their enemies, and 成し遂げるing many 正確な manoeuvres with the tomahawk and scalping knife; その為に 保存するing and 手渡すing to their children, the theory of Indian 戦争. During that period they also pertinaciously 観察するd the 宗教的な 儀式s of their progenitors, by …に出席するing with the most scrupulous exactness and a 広大な／多数の／重要な degree of enthusiasm to the sacrifices, at particular times, to appease the 怒り／怒る of the evil deity, or to excite the commisseration and friendship of the 広大な／多数の／重要な Good Spirit, whom they adored with reverence, as the author, 知事, 支持者 and disposer of every good thing of which they 参加するd.
They also practised in さまざまな 運動競技の games, such as running, 格闘するing, leaping, and playing ball, with a 見解（をとる） that their 団体／死体s might be more supple, or rather that they might not become enervated, and that they might be enabled to make a proper 選択 of 長，指導者s for the 会議s of the nation and leaders for war.
While the Indians were thus engaged in their 一連の会議、交渉／完成する of traditionary 業績／成果s, with the 新規加入 of 追跡（する）ing, their women …に出席するd to 農業, their families, and a few 国内の 関心s of small consequence, and …に出席するd with but little labor.
No people can live more happy than the Indians did in times of peace, before the introduction of spirituous アルコール飲料s amongst them. Their lives were a continual 一連の会議、交渉／完成する of 楽しみs. Their wants were few, and easily 満足させるd; and their cares were only for to-day; the bounds of their 計算／見積りs for 未来 慰安 not 延長するing to the incalculable 不確定s of to-morrow. If peace ever dwelt with men, it was in former times, in the 休会s from war, amongst what are now 称する，呼ぶ／期間／用語d barbarians. The moral character of the Indians was (if I may be 許すd the 表現) uncontaminated. Their fidelity was perfect, and became proverbial; they were 厳密に honest; they despised deception and falsehood; and chastity was held in high veneration, and a 違反 of it was considered sacrilege. They were temperate in their 願望（する）s, 穏健な in their passions, and candid and honorable in the 表現 of their 感情s on every 支配する of importance.
Thus, at peace amongst themselves, and with the 隣接地の whites, though there were 非，不，無 at that time very 近づく, our Indians lived 静かに and peaceably at home, till a little before the breaking out of the 革命の war, when they were sent for, together with the 長，指導者s and members of the Six Nations 一般に, by the people of the 明言する／公表するs, to go to the German Flats, and there 持つ／拘留する a general 会議, in order that the people of the 明言する／公表するs might ascertain, in good season, who they should esteem and 扱う／治療する as enemies, and who as friends, in the 広大な／多数の／重要な war which was then upon the point of breaking out between them and the King of England.
Our Indians obeyed the call, and the 会議 was holden, at which the 麻薬を吸う of peace was smoked, and a 条約 made, in which the Six Nations solemnly agreed that if a war should 結局 勃発する, they would not （問題を）取り上げる 武器 on either 味方する; but that they would 観察する a strict 中立. With that the people of the 明言する／公表するs were 満足させるd, as they had not asked their 援助, nor did not wish it. The Indians returned to their homes 井戸／弁護士席 pleased that they could live on 中立の ground, surrounded by the din of war, without 存在 engaged in it.
About a year passed off, and we, as usual, were enjoying ourselves in the 雇用s of peaceable times, when a messenger arrived from the British Commissioners, requesting all the Indians of our tribe to …に出席する a general 会議 which was soon to be held at Oswego. The 会議 会を召集するd, and 存在 opened, the British Commissioners 知らせるd the 長，指導者s that the 反対する of calling a 会議 of the Six Nations, was, to engage their 援助 in subduing the 反逆者／反逆するs, the people of the 明言する／公表するs, who had risen up against the good King, their master, and were about to 略奪する him of a 広大な／多数の／重要な part of his 所有／入手s and wealth, and 追加するd that they would amply reward them for all their services.
The 長，指導者s then arose, and 知らせるd the Commissioners of the nature and extent of the 条約 which they had entered into with the people of the 明言する／公表するs, the year before, and that they should not 侵害する／違反する it by taking up the hatchet against them.
The Commissioners continued their entreaties without success, till they 演説（する）／住所d their avarice, by telling our people that the people of the 明言する／公表するs were few in number, and easily subdued; and that on the account of their disobedience to the King, they 正確に，正当に 長所d all the 罰 that it was possible for white men and Indians to （打撃，刑罰などを）与える upon them; and 追加するd, that the King was rich and powerful, both in money and 支配するs: That his rum was as plenty as the water in lake Ontario: that his men were as 非常に／多数の as the sands upon the lake shore:—and that the Indians, if they would 補助装置 in the war, and persevere in their friendship to the King, till it was の近くにd, should never want for money or goods. Upon this the 長，指導者s 結論するd a 条約 with the British Commissioners, in which they agreed to （問題を）取り上げる 武器 against the 反逆者／反逆するs, and continue in the service of his Majesty till they were subdued, in consideration of 確かな 条件s which were 規定するd in the 条約 to be 成し遂げるd by the British 政府 and its スパイ／執行官s.
As soon as the 条約 was finished, the Commissioners made a 現在の to each Indian of a 控訴 of 着せる／賦与するs, a 厚かましさ／高級将校連 kettle, a gun and tomahawk, a scalping knife, a 量 of 砕く and lead a piece of gold, and 約束d a bounty on every scalp that should be brought in. Thus richly 覆う？ and equipped, they returned home, after an absence of about two weeks, 十分な of the 解雇する／砲火／射撃 of war, and anxious to 遭遇（する） their enemies. Many of the kettles which the Indians received at that time are now in use on the Genesee Flats.
雇うd to commit depredations upon the whites, who had given them no offence, they waited impatiently to 開始する their labor, till いつか in the spring of 1776, when a convenient 適切な時期 申し込む／申し出d for them to make an attack. At that time, a party of our Indians were at Cau-te-ga, who 発射 a man that was looking after his horse, for the 単独の 目的, as I was 知らせるd by my Indian brother, who was 現在の, of 開始するing 敵意s.
In May に引き続いて, our Indians were in their first 戦う／戦い with the Americans; but at what place I am unable to 決定する. While they were absent at that time, my daughter Nancy was born.
The same year, at Cherry Valley, our Indians took a woman and her three daughters 囚人s, and brought them on, leaving one at Canandaigua, one at Honeoy, one at Cattaraugus, and one (the woman) at Little 耐えるd's Town, where I resided. The woman told me that she and her daughters might have escaped, but that they 推定する／予想するd the British army only, and therefore made no 成果／努力. Her husband and sons got away. いつか having elapsed, they were redeemed at Fort Niagara by Col. Butler, who 着せる／賦与するd them 井戸／弁護士席, and sent them home.
In the same 探検隊／遠征隊, Joseph Smith was taken 囚人 at or 近づく Cherry Valley, brought to Genesee, and 拘留するd till after the 革命の war. He was then 解放するd, and the Indians made him a 現在の, in company with Horatio Jones, of 6000 acres of land lying in the 現在の town of Leicester, in the 郡 of Livingston.
One of the girls just について言及するd, was married to a British officer at Fort Niagara, by the 指名する of Johnson, who at the time she was taken, took a gold （犯罪の）一味 from her finger, without any compliments or 儀式s. When he saw her at Niagara he 認めるd her features, 回復するd the （犯罪の）一味 that he had so impolitely borrowed, and 法廷，裁判所d and married her.
Previous to the 戦う／戦い at Fort Stanwix, the British sent for the Indians to come and see them whip the 反逆者／反逆するs; and, at the same time 明言する／公表するd that they did not wish to have them fight, but 手配中の，お尋ね者 to have them just sit 負かす／撃墜する smoke their 麻薬を吸うs, and look on. Our Indians went, to a man; but contrary to their 期待, instead of smoking and looking on, they were 強いるd to fight for their lives, and in the end of the 戦う／戦い were 完全に beaten, with a 広大な／多数の／重要な loss in killed and 負傷させるd. Our Indians alone had thirty-six killed, and a 広大な／多数の／重要な number 負傷させるd. Our town 展示（する）d a scene of real 悲しみ and 苦しめる, when our 軍人s returned and recounted their misfortunes, and 明言する／公表するd the real loss they had 支えるd in the 約束／交戦. The 嘆く／悼むing was 過度の, and was 表明するd by the most doleful yells, shrieks, and howlings, and by inimitable gesticulations.
During the 革命, my house was the home of Col's Butler and Brandt, whenever they chanced to come into our 近隣 as they passed to and from Fort Niagara, which was the seat of their 軍の 操作／手術s. Many and many a night I have 続けざまに猛撃するd samp for them from sun-始める，決める till sun-rise, and furnished them with necessary 準備／条項 and clean 着せる／賦与するing for their 旅行.
Gen. Sullivan with a large army arrives at Canandaigua.—Indians' troubles.—決定する to stop their march.—小競り合い at Connessius Lake.—Circumstances …に出席するing the 死刑執行 of an Oneida 軍人. Escape of an Indian 囚人.—Lieut. Boyd and another man taken 囚人s.—Cruelty of Boyd's 死刑執行.—Indians 退却／保養地 to the 支持を得ようと努めるd.—Sullivan comes on to Genesee Flats and destroys the 所有物／資産／財産 of the Indians.—Returns.—Indians return.—Mrs. Jemison goes to Gardow.—Her 雇用 there.—Attention of an old Negro to her safety, &c.—厳しい Winter.—Sufferings of the Indians.—破壊 of Game.—Indians' 探検隊／遠征隊 to the Mohawk.—逮捕（する） old John O'保釈（金）, &c.—Other 囚人s taken, &c.
For four or five years we 支えるd no loss in the war, except in the few who had been killed in distant 戦う／戦いs; and our tribe, because of the remoteness of its 状況／情勢, from the enemy, felt 安全な・保証する from an attack. At length, in the 落ちる of 1779, 知能 was received that a large and powerful army of the 反逆者／反逆するs, under the 命令（する） of General Sullivan, was making 早い 進歩 に向かって our 解決／入植地, 燃やすing and destroying the huts and corn-fields; 殺人，大当り the cattle, hogs and horses, and cutting 負かす／撃墜する the fruit trees belonging to the Indians throughout the country.
Our Indians すぐに became alarmed, and 苦しむd every thing but death from 恐れる that they should be taken by surprize, and 全く destroyed at a 選び出す／独身 blow. But ーするために 妨げる so 広大な／多数の／重要な a 大災害, they sent out a few 秘かに調査するs who were to keep themselves at a short distance in 前線 of the 侵略するing army, ーするために watch its 操作／手術s, and give （警察などへの）密告，告訴（状） of its 前進するs and success.
Sullivan arrived at Canandaigua Lake, and had finished his work of 破壊 there, and it was ascertained that he was about to march to our flats, when our Indians 解決するd to give him 戦う／戦い on the way, and 妨げる, if possible, the 苦しめるs to which they knew we should be 支配するd, if he should 後継する in reaching our town. Accordingly they sent all their women and children into the 支持を得ようと努めるd a little west of Little 耐えるd's Town, in order that we might make a good 退却／保養地 if it should be necessary, and then, 井戸／弁護士席 武装した, 始める，決める out to 直面する the 征服する／打ち勝つing enemy. The place which they 直す／買収する，八百長をするd upon for their 戦う／戦い ground lay between Honeoy Creek and the 長，率いる of Connessius Lake.
At length a scouting party from Sullivan's army arrived at the 位置／汚点／見つけ出す selected, when the Indians arose from their 待ち伏せ／迎撃する with all the fierceness and terror that it was possible for them to 演習, and 直接／まっすぐに put the party upon a 退却／保養地. Two Oneida Indians were all the 囚人s that were taken in that 小競り合い. One of them was a 操縦する of Gen. Sullivan, and had been very active in the war, （判決などを）下すing to the people of the 明言する／公表するs 必須の services. At the 開始／学位授与式 of the 革命 he had a brother older than himself, who 解決するd to join the British service, and 努力するd by all the art that he was 有能な of using to 説得する his brother to …を伴って him; but his arguments 証明するd abortive. This went to the British, and that joined the American army. At this 批判的な juncture they met, one in the capacity of a 征服者／勝利者, the other in that of a 囚人; and as an Indian seldom forgets a countenance that he has seen, they 認めるd each other at sight. Envy and 復讐 glared in the features of the 征服する／打ち勝つing savage, as he 前進するd to his brother (the 囚人) in all the haughtiness of Indian pride, 高くする，増すd by a sense of 力／強力にする, and 演説（する）／住所d him in the に引き続いて manner:
“Brother, you have 長所d death! The hatchet or the war-club shall finish your career!—When I begged of you to follow me in the fortunes of war, you was deaf to my cries—you 拒絶するd my entreaties!
“Brother! you have 長所d death and shall have your 砂漠s! When the 反逆者／反逆するs raised their hatchets to fight their good master, you sharpened your knife, you brightened your ライフル銃／探して盗む and led on our 敵s to the fields of our fathers'—You have 長所d death and shall die by our 手渡すs! When those 反逆者／反逆するs had drove us from the fields of our fathers to 捜し出す out new homes, it was you who could dare to step 前へ／外へ as their 操縦する, and 行為／行う them even to the doors of our wigwams, to butcher our children and put us to death! No 罪，犯罪 can be greater!—But though you have 長所d death and shall die on this 位置／汚点／見つけ出す, my 手渡すs shall not be stained in the 血 of a brother! Who will strike?”
Little 耐えるd, who was standing by, as soon as the speech was ended, struck the 囚人 on the 長，率いる with his tomahawk, and despatched him at once!
Little 耐えるd then 知らせるd the other Indian 囚人 that as they were at war with the whites only, and not with the Indians, they would spare his life, and after a while give him his liberty in an honorable manner. The Oneida 軍人, however, was jealous of Little 耐えるd's fidelity; and 嫌疑者，容疑者／疑うing that he should soon 落ちる by his 手渡すs, watched for a 都合のよい 適切な時期 to make his escape; which he soon 影響d. Two Indians were 主要な him, one on each 味方する, when he made a violent 成果／努力, threw them upon the ground, and run for his life に向かって where the main 団体／死体 of the American army was 野営するd. The Indians 追求するd him without success; but in their absence they fell in with a small detachment of Sullivan's men, with whom they had a short but 厳しい 小競り合い, in which they killed a number of the enemy, took Capt. or Lieut. William Boyd and one 私的な, 囚人s, and brought them to Little 耐えるd's Town, where they were soon after put to death in the most shocking and cruel manner. Little 耐えるd, in this, as in all other scenes of cruelty that happened at his town, was master of 儀式s, and 主要な／長／主犯 actor. Poor Boyd was stripped of his 着せる／賦与するing, and then tied to a sapling, where the Indians menaced his life by throwing their tomahawks at the tree, 直接／まっすぐに over his 長，率いる, brandishing their scalping knives around him in the most frightful manner, and …を伴ってing their 儀式s with terrific shouts of joy. Having punished him 十分に in this way, they made a small 開始 in his abdomen, took out an intestine, which they tied to the sapling, and then unbound him from the tree, and drove him 一連の会議、交渉／完成する it till he had drawn out the whole of his intestines. He was then beheaded, his 長，率いる was stuck upon a 政治家, and his 団体／死体 left on the ground unburied.
Thus ended the life of poor William Boyd, who, it was said, had every 外見 of 存在 an active and enterprizing officer, of the first talents. The other 囚人 was (if I remember distinctly) only beheaded and left 近づく Boyd.
This 悲劇 存在 finished, our Indians again held a short 会議 on the expediency of giving Sullivan 戦う／戦い, if he should continue to 前進する, and finally （機の）カム to the 結論 that they were not strong enough to 運動 him, nor to 妨げる his taking 所有／入手 of their fields: but that if it was possible they would escape with their own lives, 保存する their families, and leave their 所有／入手s to be 侵略（する）／超過（する） by the 侵略するing army.
The women and children were then sent on still その上の に向かって Buffalo, to a large creek that was called by the Indians Catawba, …を伴ってd by a part of the Indians, while the 残りの人，物 secreted themselves in the 支持を得ようと努めるd 支援する of 耐えるd's Town, to watch the movements of the army.
At that time I had three children who went with me on foot, one who 棒 on horse 支援する, and one whom I carried on my 支援する.
Our corn was good that year; a part of which we had gathered and 安全な・保証するd for winter.
In one or two days after the 小競り合い at Connissius lake, Sullivan and his army arrived at Genesee river, where they destroyed every article of the food 肉親，親類d that they could lay their 手渡すs on. A pan of our corn they burnt, and threw the 残りの人，物 into the river. They burnt our houses, killed what few cattle and horses they could find, destroyed our fruit trees, and left nothing but the 明らかにする 国／地域 and 木材／素質. But the Indians had eloped and were not to be 設立する.
Having crossed and recrossed the river, and finished the work of 破壊, the army marched off to the east. Our Indians saw them move off, but 嫌疑者，容疑者／疑うing that it was Sullivan's 意向 to watch our return, and then to take us by surprize, 解決するd that the main 団体／死体 of our tribe should 追跡（する） where we then were, till Sullivan had gone so far that there would be no danger of his returning to （性的に）いたずらする us.
This 存在 agreed to, we 追跡（する）d continually till the Indians 結論するd that there could be no 危険 in our once more taking 所有／入手 of our lands. Accordingly we all returned; but what were our feelings when we 設立する that there was not a mouthful of any 肉親，親類d of sustenance left, not even enough to keep a child one day from 死なせる／死ぬing with hunger.
The 天候 by this time had become 冷淡な and 嵐の; and as we were destitute of houses and food too, I すぐに 解決するd to take my children and look out for myself, without 延期する. With this 意向 I took two of my little ones on my 支援する, bade the other three follow, and the same night arrived on the Gardow flats, where I have ever since resided.
At that time, two negroes, who had run away from their masters いつか before, were the only inhabitants of those flats. They lived in a small cabin and had 工場／植物d and raised a large field of corn, which they had not yet 収穫d. As they were in want of help to 安全な・保証する their 刈る, I 雇うd to them to husk corn till the whole was 収穫d.
I have laughed a thousand times to myself when I have thought of the good old negro, who 雇うd me, who 恐れるing that I should get taken or 負傷させるd by the Indians, stood by me 絶えず when I was husking, with a 負担d gun in his 手渡す, ーするために keep off the enemy, and その為に lost as much labor of his own as he received from me, by 支払う／賃金ing good 給料. I, however, was not displeased with his attention; for I knew that I should need all the corn that I could earn, even if I should husk the whole. I husked enough for them, to 伸び（る） for myself, at every tenth string, one hundred strings of ears, which were equal to twenty-five bushels of 爆撃するd corn. This ある時節に特有の 供給（する） made my family comfortable for samp and cakes through the 後継するing winter, which was the most 厳しい that I have 証言，証人／目撃するd since my remembrance. The snow fell about five feet 深い, and remained so for a long time, and the 天候 was 極端に 冷淡な; so much so indeed, that almost all the game upon which the Indians depended for subsistence, 死なせる／死ぬd, and 減ずるd them almost to a 明言する／公表する of 餓死 through that and three or four 後継するing years. When the snow melted in the spring, deer were 設立する dead upon the ground in 広大な numbers; and other animals, of every description, 死なせる／死ぬd from the 冷淡な also, and were 設立する dead, in multitudes. Many of our people barely escaped with their lives, and some 現実に died of hunger and 氷点の.
But to return from this digression: Having been 完全に 大勝するd at Little 耐えるd's Town, 奪うd of a house, and without the means of building one in season, after I had finished my husking, and having 設立する from the short 知識 which I had had with the negroes, that they were 肉親，親類d and friendly, I 結論するd, at their request, to （問題を）取り上げる my 住居 with them for a while in their cabin, till I should be able to 供給する a hut for myself. I lived more comfortable than I 推定する／予想するd to through the winter, and the next season made a 避難所 for myself.
The negroes continued on my flats two or three years after this, and then left them for a place that they 推定する／予想するd would 控訴 them much better. But as that land became my own in a few years, by virtue of a 行為 from the 長，指導者s of the Six Nations, I have lived there from that to the 現在の time.
My flats were （疑いを）晴らすd before I saw them; and it was the opinion of the oldest Indians that were at Genishau, at the time that I first went there, that all the flats on the Genesee river were 改善するd before any of the Indian tribes ever saw them. I 井戸／弁護士席 remember that soon after I went to Little 耐えるd's Town, the banks of 落ちる-Brook were washed off, which left a large number of human bones 暴露するd. The Indians then said that those were not the bones of Indians, because they had never heard of any of their dead 存在 buried there; but that they were the bones of a race of men who a 広大な／多数の／重要な many moons before, （疑いを）晴らすd that land and lived on the flats.
The next summer after Sullivan's （選挙などの）運動をする, our Indians, 高度に incensed at the whites for the 治療 they had received, and the sufferings which they had その結果 耐えるd, 決定するd to 得る some 是正する by destroying their frontier 解決／入植地s. Corn Planter, さもなければ called John O'保釈（金）, led the Indians, and an officer by the 指名する of Johnston 命令（する）d the British in the 探検隊／遠征隊. The 軍隊 was large, and so 堅固に bent upon 復讐 and vengeance, that seemingly nothing could 回避する its march, nor 妨げる its depredations. After leaving Genesee they marched 直接／まっすぐに to some of the 長，率いる waters of the Susquehannah river, and Schoharie Creek, went 負かす／撃墜する that creek to the Mohawk river, thence up that river to Fort Stanwix, and from thence （機の）カム home. In their 大勝する they burnt a number of places; destroyed all the cattle and other 所有物／資産／財産 that fell in their way; killed a number of white people, and brought home a few 囚人s.
In that 探検隊／遠征隊, when they （機の）カム to Fort Plain, on the Mohawk river, Corn Planter and a party of his Indians took old John O'保釈（金）, a white man, and made him a 囚人. Old John O'保釈（金）, in his younger days had frequently passed through the Indian 解決／入植地s that lay between the Hudson and Fort Niagara, and in some of his excursions had become enamored with a squaw, by whom he had a son that was called Corn Planter.
Corn Planter, was a 長，指導者 of かなりの eminence; and having been 知らせるd of his 血統／生まれ and of the place of his father's 住居, took the old man at this time, in order that he might make an introduction leisurely, and become 熟知させるd with a man to whom, though a stranger, he was 満足させるd that he 借りがあるd his 存在.
After he had taken the old man, his father, he led him as a 囚人 ten or twelve miles up the river, and then stepped before him, 直面するd about, and 演説（する）／住所d him in the に引き続いて 条件:—
“My 指名する is John O'保釈（金）, 一般的に called Corn Planter. I am your son! you are my father! You are now my 囚人, and 支配する to the customs of Indian 戦争: but you shall not be 害（を与える）d; you need not 恐れる. I am a 軍人! Many are the scalps which I have taken! Many 囚人s I have 拷問d to death! I am your son! I am a 軍人! I was anxious to see you, and to 迎える／歓迎する you in friendship. I went to your cabin and took you by 軍隊! But your life shall be spared. Indians love their friends and their kindred, and 扱う／治療する them with 親切. If now you choose to follow the fortune of your yellow son, and to live with our people, I will 心にいだく your old age with plenty of venison, and you shall live 平易な: But if it is your choice to return to your fields and live with your white children, I will send a party of my trusty young men to 行為／行う you 支援する in safety. I 尊敬（する）・点 you, my father; you have been friendly to Indians, and they are your friends.”
Old John chose to return. Corn Planter, as good as his word, ordered an 護衛する to …に出席する him home, which they did with the greatest care.
Amongst the 囚人s that were brought to Genesee, was William Newkirk, a man by the 指名する of Price, and two negroes.
Price lived a while with Little 耐えるd, and afterwards with Jack Berry, an Indian. When he left Jack Berry he went to Niagara, where he now resides.
Newkirk was brought to 耐えるd's Town, and lived with Little 耐えるd and at Fort Niagara about one year, and then enlisted under Butler, and went with him on an 探検隊／遠征隊 to the Monongahela.
Life of Ebenezer Allen, a Tory.—He comes to Gardow.—His intimacy with a Nanticoke Squaw.—She gives him a Cap.—Her Husband's jealousy.—Cruelty to his Wife.—Hiokatoo's 委任統治（領）.—Allen supports her.—Her Husband is received into 好意.—Allen labors.—購入（する）s Goods.—Stops the Indian War.—His troubles with the Indians.—Marries a Squaw.—Is taken and carried to Quebec.—Acquitted.—Goes to Philadelphia.—Returns to Genesee with a 蓄える／店 of Goods, &c.—Goes to Farming.—Moves to Allen's Creek.—Builds Mills at Rochester.—溺死するs a Dutchman.—Marries a white Wife.—Kills an old Man.—Gets a Concubine.—Moves to Mt. Morris.— Marries a third Wife and gets another Concubine.—Receives a tract of Land.—Sends his Children to other 明言する／公表するs, &c.—配置する／処分する／したい気持ちにさせるs of his Land.—Moves to Grand River, where he dies.—His Cruelties.
いつか 近づく the の近くに of the 革命の war, a white man by the 指名する of Ebenezer Allen, left his people in the 明言する／公表する of Pennsylvania on the account of some disaffection に向かって his countrymen, and （機の）カム to the Genesee river, to reside with the Indians. He tarried at Genishau a few days, and （機の）カム up to Gardow, where I then resided.—He was, 明らかに, without any 商売／仕事 that would support him; but be soon became 熟知させるd with my son Thomas, with whom he 追跡（する）d for a long time, and made his home with him at my house; winter （機の）カム on, and he continued his stay.
When Allen （機の）カム to my house, I had a white man living on my land, who had a Nanticoke squaw for his wife, with whom he had lived very peaceably; for he was a 穏健な man 一般的に, and she was a 肉親，親類d, gentle, cunning creature. It so happened that he had no hay for his cattle; so that in the winter he was 強いるd to 運動 them every day, perhaps half a mile from his house, to let them 料金d on 急ぐs, which in those days were so 非常に／多数の as to nearly cover the ground.
Allen having frequently seen the squaw in the 落ちる, took the 適切な時期 when her husband was absent with his cows, daily to make her a visit; and in return for his 親切s she made and gave him a red cap finished and decorated in the highest Indian style.
The husband had for some かなりの length of time felt a degree of jealousy that Allen was trespassing upon him with the 同意 of his squaw; but when he saw Allen dressed in so 罰金 an Indian cap, and 設立する that his dear Nanticoke had 現在のd it to him, his 疑問s all left him, and he became so violently enraged that he caught her by the hair of her 長，率いる, dragged her on the ground to my house, a distance of forty 棒s, and threw her in at the door. Hiokatoo, my husband, exasperated at the sight of so much inhumanity, あわてて took 負かす／撃墜する his old tomahawk, which for awhile had lain idle, shook it over the cuckold's 長，率いる, and bade him jogo (i. e. go off.) The enraged husband, 井戸／弁護士席 knowing that he should feel a blow if he waited to hear the order repeated, 即時に 退却／保養地d, and went 負かす／撃墜する the river to his cattle. We 保護するd the poor Nanticoke woman, and gave her victuals; and Allen sympathized with her in her misfortunes till spring, when her husband （機の）カム to her, 定評のある his former errors, and that he had 乱用d her without a 原因（となる）, 約束d a reformation, and she received him with every 示す of a 再開 of her affection. They went home lovingly, and soon after 除去するd to Niagara.
The same spring, Allen 開始するd working my flats, and continued to labor there till after the peace in 1783. He then went to Philadelphia on some 商売／仕事 that 拘留するd him but a few days, and returned with a horse and some 乾燥した，日照りの goods, which he carried to a place that is now called 開始する Morris, where he built or bought a small house.
The British and Indians on the Niagara frontier, 不満な with the 条約 of peace, were 決定するd, at all hazards, to continue their depredations upon the white 解決／入植地s which lay between them and Albany. They 現実に made ready, and were about setting out on an 探検隊／遠征隊 to that 影響, when Allen (who by this time understood their customs of war) took a belt of wampum, which he had fraudulently procured, and carried it as a 記念品 of peace from the Indians to the 指揮官 of the nearest American 軍の 地位，任命する.
The Indians were soon answered by the American officer that the wampum was cordially 受託するd and, that a continuance of peace was ardently wished for. The Indians, at this, were chagrined and disappointed beyond 手段; but as they held the wampum to be a sacred thing, they dared not to go against the 輸入する of its meaning, and すぐに buried the hatchet as it 尊敬（する）・点d the people of the 部隊d 明言する／公表する; and smoked the 麻薬を吸う of peace. They, however, 解決するd to punish Allen for his officiousness in 干渉 with their 国家の 事件／事情／状勢s, by 現在のing the sacred wampum without their knowledge, and went about 工夫するing means for his （犯罪，病気などの）発見. A party was accordingly despatched from Fort Niagara to apprehend him; with orders to 行為／行う him to that 地位，任命する for 裁判，公判, or for 安全な keeping, till such time as his 運命／宿命 should be 決定するd upon in a 合法的な manner.
The party （機の）カム on; but before it arrived at Gardow, Allen got news of its approach, and fled for safety, leaving the horse and goods that he had brought from Philadelphia, an 平易な prey to his enemies. He had not been long absent when they arrived at Gardow, where they made diligent search for him till they were 満足させるd that they could not find him, and then 掴むd the 影響s which he had left, and returned to Niagara. My son Thomas, went with them, with Allen's horse, and carried the goods.
Allen, on finding that his enemies had gone, （機の）カム 支援する to my house, where he lived as before; but of his return they were soon 通知するd at Niagara, and Nettles (who married Priscilla Ramsay) with a small party of Indians （機の）カム on to take him. He, however, by some means 設立する that they were 近づく, and gave me his box of money and trinkets to keep 安全に, till he called for it, and again took to the 支持を得ようと努めるd.
Nettles （機の）カム on 決定するd at all events to take him before he went 支援する; and, ーするために 遂行する his design, he, with his Indians, 追跡（する）d in the day time and lay by at night at my house, and in that way they practised for a number of days. Allen watched the 動議 of his pursuers, and every night after they had gone to 残り／休憩（する）, （機の）カム home and got some food, and then returned to his 退却／保養地. It was in the 落ちる, and the 天候 was 冷淡な and 雨の, so that he 苦しむd 極端に. Some nights he sat in my 議会 till nearly day-break, while his enemies were below, and when the time arrived I 補助装置d him to escape unnoticed.
Nettles at length abandoned the chase—went home, and Allen, all in tatters, （機の）カム in. By running in the 支持を得ようと努めるd his 着せる／賦与するing had become torn into rags, so that he was in a 苦しむing 条件, almost naked. Hiokatoo gave him a 一面に覆う／毛布, and a piece of broadcloth for a pair of trowsers. Allen made his trowsers himself, and then built a raft, on which he went 負かす／撃墜する the river to his own place at 開始する Morris.
About that time he married a squaw, whose 指名する was Sally.
The Niagara people finding that he was at his own house, （機の）カム and took him by surprize when he least 推定する／予想するd them, and carried him to Niagara. Fortunately for him, it so happened that just as they arrived at the fort, a house took 解雇する／砲火／射撃 and his keepers all left him to save the building, if possible. Allen had supposed his doom to be nearly 調印（する）d; but finding himself at liberty he took to his heels, left his 護衛する to put out the 解雇する／砲火／射撃, and ran to Tonnawanta. There an Indian gave him some refreshment, and a good gun, with which he 急いでd on to Little 耐えるd's Town, where he 設立する his squaw. Not daring to 危険 himself at that place for 恐れる of 存在 given up, he made her but a short visit, and （機の）カム すぐに to Gardow.
Just as he got to the 最高の，を越す of the hill above the Gardow flats, he discovered a party of British 兵士s and Indians in 追跡 of him; and in fact they were so 近づく that he was 満足させるd that they saw him, and 結論するd that it would be impossible for him to escape. The love of liberty, however, 追加するd to his natural swiftness, gave him 十分な strength to make his escape to his former 城 of safety. His pursuers （機の）カム すぐに to my house, where they 推定する／予想するd to have 設立する him secreted, and under my 保護. They told me where they had seen him but a few moments before, and that they were 確信して that it was within my 力／強力にする to put him into their 手渡すs. As I was perfectly （疑いを）晴らす of having had any 手渡す in his escape, I told them plainly that I had not seen him since he was taken to Niagara, and that I could give them no （警察などへの）密告，告訴（状） at all 尊敬（する）・点ing him. Still unsatisfied, and 疑問ing my veracity, they advised my Indian brother to use his 影響（力） to draw from me the secret of his concealment, which they had an idea that I considered of 広大な／多数の／重要な importance, not only to him but to myself. I 固執するd in my ignorance of his 状況／情勢, and finally they left me.
Although I had not seen Allen, I knew his place of 安全, and was 井戸／弁護士席 aware that if I told them the place where he had 以前は hid himself, they would have no difficulty in making him a 囚人.
He （機の）カム to my house in the night, and awoke me with the greatest 警告を与える, 恐れるing that some of his enemies might be watching to take him at a time when, and in a place where it would be impossible for him to make his escape. I got up and 保証するd him that he was then 安全な; but that his enemies would return 早期に in the morning and search him out if it should be possible. Having given him some victuals, which he received thankfully, I told him to go, but to return the next night to a 確かな corner of the 盗品故買者 近づく my house where he would find a 量 of meal that I would have 井戸／弁護士席 用意が出来ている and deposited there for his use.
早期に the next morning, Nettles and his company （機の）カム in while I was 続けざまに猛撃するing the meal for Allen, and 主張するd upon my giving him up. I again told them that I did not know where he was, and that I could not, neither would I, tell them any thing about him. I 井戸／弁護士席 knew that Allen considered his life in my 手渡すs; and although it was my 意向 not to 嘘（をつく）, I was fully 決定するd to keep his 状況／情勢 a 深遠な secret. They continued their labor and 診察するd (as they supposed) every crevice, gully, tree and hollow スピードを出す／記録につける in the 隣接地の 支持を得ようと努めるd, and at last 結論するd that he had left the country, and gave him up for lost, and went home.
At that time Allen lay in a secret place in the gulph a short distance above my flats, in a 穴を開ける that he accidentally 設立する in the 激しく揺する 近づく the river. At night he （機の）カム and got the meal at the corner of the 盗品故買者 as I had directed him, and afterwards lived in the gulph two weeks. Each night he （機の）カム to the pasture and milked one of my cows, without any other 大型船 in which to receive the milk than his hat, out of which he drank it. I 供給（する）d him with meal, but 恐れるing to build a 解雇する／砲火／射撃 he was 強いるd to eat it raw and wash it 負かす／撃墜する with the milk. Nettles having left our 近隣, and Allen considering himself 安全な, left his little 洞穴 and （機の）カム home. I gave him his box of money and trinkets, and he went to his own house at 開始する Morris. It was 一般に considered by the Indians of our tribe, that Allen was an innocent man, and that the Niagara people were 迫害するing him without a just 原因（となる）. Little 耐えるd, then about to go to the eastward on public 商売／仕事, 告発（する），告訴（する）／料金d his Indians not to meddle with Allen, but to let him live amongst them peaceably, and enjoy himself with his family and 所有物／資産／財産 if he could. Having the 保護 of the 長，指導者, he felt himself 安全な, and let his 状況／情勢 be known to the whites from whom he 嫌疑者，容疑者／疑うd no 害（を与える）. They, however, were more inimical than our Indians and were easily 賄賂d by Nettles to 補助装置 in bringing him to 司法（官）. Nettles （機の）カム on, and the whites, as they had agreed, gave poor Allen up to him. He was bound and carried to Niagara, where he was 限定するd in 刑務所，拘置所 through the winter. In the spring he was taken to Montreal or Quebec for 裁判，公判, and was honorably acquitted. The 罪，犯罪 for which he was tried was, for his having carried the wampum to the Americans, and その為に putting too sudden a stop to their war.
From the place of his 裁判，公判 he went 直接／まっすぐに to Philadelphia, and 購入（する）d on credit, a boat 負担 of goods which he brought by water to Conhocton, where he left them and （機の）カム to 開始する Morris for 援助 to get them brought on. The Indians readily went with horses and brought them to his house, where he 性質の／したい気がして of his 乾燥した，日照りの goods; but not daring to let the Indians begin to drink strong アルコール飲料, for 恐れる of the quarrels which would 自然に follow, he sent his spirits to my place and we sold them. For his goods he received ginseng roots, principally, and a few 肌s. Ginseng at that time was plenty, and 命令（する）d a high price. We 用意が出来ている the whole that he received for the market, 推定する／予想するing that he would carry them to Philadelphia. In that I was disappointed; for when he had 性質の／したい気がして of, and got 支払う／賃金 for all his goods, he took the ginseng and 肌s to Niagara, and there sold them and （機の）カム home.
Tired of 取引，協定ing in goods, he 工場／植物d a large field of corn on or 近づく his own land, …に出席するd to it faithfully, and 後継するd in raising a large 刈る, which he 収穫d, 負担d into canoes and carried 負かす／撃墜する the river to the mouth of Allen's Creek, then called by the Indians Gin-is-a-ga, where he 荷を降ろすd it, built him a house, and lived with his family.
The next season he 工場／植物d corn at that place and built a grist and saw mill on Genesee 落ちるs, now called Rochester.
At the time Allen built the mills, he had an old German living with him by the 指名する of Andrews, whom he sent in a canoe 負かす／撃墜する the river with his mill アイロンをかけるs. Allen went 負かす／撃墜する at the same time; but before they got to the mills Allen threw the old man overboard and 溺死するd him, as it was then 一般に believed, for he was never seen or heard of afterwards.
In the course of the season in which Allen built his mills, he became 熟知させるd with the daughter of a white man, who was moving to Niagara. She was handsome, and Allen soon got into her good graces, so that be married and took her home, to be a 共同の partner with Sally, the squaw, whom she had never heard of till she got home and 設立する her in 十分な 所有／入手; but it was too late for her to retrace the 迅速な steps she had taken, for her father had left her in the care of a tender husband and gone on. She, however, 設立する that she enjoyed at least an equal half of her husband's affections, and made herself contented. Her father's 指名する I have forgotten, but her's was Lucy.
Allen was not contented with two wives, for in a short time after he had married Lucy he （機の）カム up to my house, where he 設立する a young woman who had an old husband with her. They had been on a long 旅行, and called at my place to 新採用する and 残り／休憩（する） themselves. She filled Allen's 注目する，もくろむ, and he accordingly 直す／買収する，八百長をするd upon a 計画（する） to get her into his 所有／入手. He 賞賛するd his 状況／情勢, enumerated his advantages, and finally 説得するd them to go home and tarry with him a few days at least, and partake of a part of his 慰安s. They 受託するd his generous 招待 and went home with him. But they had been there but two or three days when Allen took the old gentleman out to 見解（をとる） his flats; and as they were deliberately walking on the bank of the river, 押し進めるd him into the water. The old man, almost strangled, 後継するd in getting out; but his 落ちる and exertions had so powerful an 影響 upon his system that he died in two or three days, and left his young 未亡人 to the 保護 of his 殺害者. She lived with him about one year in a 明言する／公表する of concubinage and then left him.
How long Allen lived at Allen's Creek I am unable to 明言する／公表する; but soon after the young 未亡人 left him, he 除去するd to his old place at 開始する Morris, and built a house, where he made Sally, his squaw, by whom he had two daughters, a slave to Lucy, by whom he had had one son; still, however, he considered Sally to be his wife.
After Allen （機の）カム to Mt. Morris at that time, he married a girl by the 指名する of Morilla Gregory, whose father at the time lived on Genesee Flats. The 儀式 存在 over, he took her home to live in ありふれた with his other wives; but his house was too small for his family; for Sally and Lucy, conceiving that their lawful 特権s would be abridged if they received a partner, 部隊d their strength and whipped poor Morilla so cruelly that he was 強いるd to keep her in a small Indian house a short distance from his own, or lose her 完全に. Morilla, before she left Mt. Morris, had four children.
One of Morilla's sisters lived with Allen about a year after Morilla was married, and then やめる him.
A short time after they all got to living at Mt. Morris, Allen 勝つ／広く一帯に広がるd upon the 長，指導者s to give to his Indian children, a tract of land four miles square, where he then resided. The 長，指導者s gave them the land, but he so artfully contrived the conveyance, that he could 適用する it to his own use, and by 疎遠にするing his 権利, destroy the （人命などを）奪う，主張する of his children.
Having 安全な・保証するd the land, in that way, to himself, he sent his two Indian girls to Trenton, (N.J.) and his white son to Philadelphia, for the 目的 of giving each of them a respectable English education.
While his children were at school, he went to Philadelphia, and sold his 権利 to the land which he had begged of the Indians for his children to Robert Morris. After that, he sent for his daughters to come home, which they did.
Having 性質の／したい気がして of the whole of his 所有物／資産／財産 on the Genesee river, he took his two white wives and their children, together with his 影響s, and 除去するd to a Delaware town on the river De ざん壕, in Upper Canada. When he left Mt. Morris, Sally, his squaw, 主張するd upon going with him, and 現実に followed him, crying 激しく, and praying for his 保護 some two or three miles, till he 絶対 bade her leave him, or he would punish her with severity.
At length, finding her 事例／患者 hopeless, she returned to the Indians.
At the 広大な／多数の／重要な 条約 at Big Tree, one of Allen's daughters （人命などを）奪う，主張するd the land which he had sold to Morris. The （人命などを）奪う，主張する was 診察するd and decided against her in 好意 of Ogden, Trumbull, Rogers and others, who were the creditors of Robert Morris. Allen yet believed that his daughter had an indisputable 権利 to the land in question, and got me to go with mother Farly, a half Indian woman, to 補助装置 him by interceding with Morris for it, and to 勧める the propriety of her （人命などを）奪う，主張する. We went to Thomas Morris, and having 明言する／公表するd to him our 商売／仕事, he told us plainly that he had no land to give away, and that as the 肩書を与える was good, he never would 許す Allen, nor his 相続人s, one foot, or words to that 影響. We returned to Allen the answer we had received, and he, conceiving all その上の 試みる／企てるs to be useless, went home.
He died at the Delaware town, on the river De ざん壕, in the year 1814 or 15, and left two white 未亡人s and one squaw, with a number of children, to lament his loss.
By his last will he gave all his 所有物／資産／財産 to his last wife (Morilla,) and her children, without 供給するing in the least for the support of Lucy, or any of the other members of his family. Lucy, soon after his death, went with her children 負かす／撃墜する the Ohio river, to receive 援助 from her friends.
In the 革命の war, Allen was a tory, and by that means became 熟知させるd with our Indians, when they were in the 近隣 of his native place, desolating the 解決／入植地s on the Susquehannah. In those predatory 戦う／戦いs, he joined them, and (as I have often heard the Indians say,) for cruelty was not 越えるd by any of his Indian comrades!
At one time, when he was scouting with the Indians in the Susquehannah country, he entered a house very 早期に in the morning, where he 設立する a man, his wife, and one child, in bed. The man, as he entered the door, 即時に sprang on the 床に打ち倒す, for the 目的 of defending himself and little family; but Allen 派遣（する）d him at one blow. He then 削減（する） off his 長，率いる and threw it bleeding into the bed with the terrified woman; took the little 幼児 from its mother's breast, and 持つ／拘留するing it by its 脚s, dashed its 長，率いる against the jamb, and left the unhappy 未亡人 and mother to 嘆く／悼む alone over her 殺人d family. It has been said by some, that after he had killed the child, he opened the 解雇する／砲火／射撃 and buried it under the coals and embers: But of that I am not 確かな . I have often heard him speak of that 処理／取引 with a 広大な／多数の／重要な degree of 悲しみ, and as the foulest 罪，犯罪 he had ever committed—one for which I have no 疑問 he repented.
Mrs. Jemison has liberty to go to her Friends.—Chooses to stay.—Her 推論する／理由s, &c.—Her Indian Brother makes 準備／条項 for her 解決／入植地.—He goes to Grand River and dies.—Her Love for him, &c.—She is 現在のd with the Gardow 保留（地）／予約.—Is troubled by 相場師s.—Description of the 国／地域, &c. of her Flats.—Indian notions of the 古代の Inhabitants of this Country.
Soon after the の近くに of the 革命の war, my Indian brother, Kau-jises-tau-ge-au (which 存在 解釈する／通訳するd signifies 黒人／ボイコット Coals,) 申し込む／申し出d me my liberty, and told me that if it was my choice I might go to my friends.
My son, Thomas, was anxious that I should go; and 申し込む／申し出d to go with me and 補助装置 me on the 旅行, by taking care of the younger children, and 供給するing food as we travelled through the wilderness. But the 長，指導者s of our tribe, 嫌疑者，容疑者／疑うing from his 外見, 活動／戦闘s, and a few warlike 偉業／利用するs, that Thomas would be a 広大な／多数の／重要な 軍人, or a good counsellor, 辞退するd to let him leave them on any account whatever.
To go myself, and leave him, was more than I felt able to do; for he had been 肉親，親類d to me, and was one on whom I placed 広大な／多数の／重要な dependence. The 長，指導者s 辞退するing to let him go, was one 推論する／理由 for my 解決するing to stay; but another, more powerful, if possible, was, that I had got a large family of Indian children, that I must take with me; and that if I should be so fortunate as to find my 親族s, they would despise them, if not myself; and 扱う／治療する us as enemies; or, at least with a degree of 冷淡な 無関心／冷淡, which I thought I could not 耐える.
Accordingly, after I had duly considered the 事柄, I told my brother that it was my choice to stay and spend the 残りの人，物 of my days with my Indian friends, and live with my family as I had heretofore done. He appeared 井戸／弁護士席 pleased with my 決意／決議, and 知らせるd me, that as that was my choice, I should have a piece of land that I could call my own, where I could live unmolested, and have something at my decease to leave for the 利益 of my children.
In a short time he made himself ready to go to Upper Canada; but before he left us, he told me that he would speak to some of the 長，指導者s at Buffalo, to …に出席する the 広大な／多数の／重要な 会議, which he 推定する／予想するd would 会を召集する in a few years at farthest, and 伝える to me such a tract of land as I should select. My brother left us, as he had 提案するd, and soon after died at Grand River.
Kaujisestaugeau, was an excellent man, and ever 扱う／治療するd me with 親切. Perhaps no one of his tribe at any time 越えるd him in natural mildness of temper, and warmth and tenderness of affection. If he had taken my life at the time when the avarice of the old King inclined him to procure my emancipation, it would have been done with a pure heart and from good 動機s. He loved his friends; and was 一般に beloved. During the time that I lived in the family with him, he never 申し込む／申し出d the most trifling 乱用; on the contrary, his whole 行為／行う に向かって me was 厳密に honorable. I 嘆く／悼むd his loss as that of a tender brother, and shall recollect him through life with emotions of friendship and 感謝.
I lived undisturbed, without 審理，公聴会 a word on the 支配する of my land, till the 広大な／多数の／重要な 会議 was held at Big Tree, in 1797, when 農業者's Brother, whose Indian 指名する is 売春婦-na-ye-wus, sent for me to …に出席する the 会議. When I got there, he told me that my brother had spoken to him to see that I had a piece of land reserved for my use; and that then was the time for me to receive it.—He requested that I would choose for myself and 述べる the bounds of a piece that would 控訴 me. I accordingly told him the place of beginning, and then went 一連の会議、交渉／完成する a tract that I 裁判官d would be 十分な for my 目的, (knowing that it would 含む the Gardow Flats,) by 明言する／公表するing 確かな bounds with which I was 熟知させるd.
When the 会議 was opened, and the 商売／仕事 afforded a proper 適切な時期, 農業者's Brother 現在のd my （人命などを）奪う，主張する, and rehearsed the request of my brother. Red Jacket, whose Indian 指名する is Sagu-yu-what-hah, which 解釈する／通訳するd, as Keeper-awake, …に反対するd me or my （人命などを）奪う，主張する with all his 影響（力） and eloquence. 農業者's Brother 主張するd upon the necessity, propriety and expediency of his proposition, and got the land 認めるd. The 行為 was made and 調印するd, 安全な・保証するing to me the 肩書を与える to all the land I had 述べるd; under the same 制限s and 規則s that other Indian lands are 支配する to.
That land has ever since been known by the 指名する of the Gardow Tract.
Red Jacket not only …に反対するd my （人命などを）奪う，主張する at the 会議, but he withheld my money two or three years, on the account of my lands having been 認めるd without his 同意. Parrish and Jones at length 納得させるd him that it was the white people, and not the Indians who had given me the land, and compelled him to 支払う／賃金 over all the money which he had 保持するd on my account.
My land derived its 指名する, Gardow, from a hill that is within its 限界s, which is called in the Seneca language Kau-tam. Kautam when 解釈する／通訳するd signifies up and 負かす／撃墜する, or 負かす／撃墜する and up, and is 適用するd to a hill that you will 上がる and descend in passing it; or to a valley. It has been said that Gardow was the 指名する of my husband Hiokatoo, and that my land derived its 指名する from him; that however was a mistake, for the old man always considered Gardow a 愛称, and was uniformly 感情を害する／違反するd when called by it.
About three hundred acres of my land, when I first saw it, was open flats, lying on the Genesee River, which it is supposed was （疑いを）晴らすd by a race of inhabitants who に先行するd the first Indian 解決／入植地s in this part of the country. The Indians are 確信して that many parts of this country were settled and for a number of years 占領するd by people of whom their fathers never had any tradition, as they never had seen them. Whence those people 起こる／始まるd, and whither they went, I have never heard one of our oldest and wisest Indians pretend to guess. When I first （機の）カム to Genishau, the bank of 落ちる Brook had just slid off and exposed a large number of human bones, which the Indians said were buried there long before their fathers ever saw the place; and that they did not know what 肉親，親類d of people they were. It however was and is believed by our people, that they were not Indians.
My flats were 極端に fertile; but needed more labor than my daughters and myself were able to 成し遂げる, to produce a 十分な 量 of 穀物 and other necessary 生産／産物s of the earth, for the 消費 of our family. The land had lain uncultivated so long that it was thickly covered with 少しのd of almost every description. In order that we might live more 平易な, Mr. Parrish, with the 同意 of the 長，指導者s, gave me liberty to 賃貸し（する） or my land to white people to till on 株. I accordingly let it out, and have continued to do so, which makes my 仕事 いっそう少なく burthensome, while at the same time I am more comfortably 供給（する）d with the means of support.
Happy 状況／情勢 of her Family.—不一致 between her sons Thomas and John.—Her Advice to them, &c.—John kills Thomas;—Her Affliction.—会議. 決定／判定勝ち（する） of the 長，指導者s, &c.—Life of Thomas.—His Wives, Children; &c.—原因（となる） of his Death, &c.
I have frequently heard it 主張するd by white people, and can truly say from my own experience that the time at which parents take the most satisfaction and 慰安 with their families is when their children are young, incapable of 供給するing for their own wants, and are about the fireside, where they can be daily 観察するd and 教えるd.
Few mothers, perhaps, have had いっそう少なく trouble with their children during their 少数，小数派 than myself. In general, my children were friendly to each other, and it was very seldom that I knew them to have the least difference or quarrel: so far, indeed, were they from （判決などを）下すing themselves or me uncomfortable, that I considered myself happy—more so than 一般的に 落ちるs to the lot of parents, 特に to women.
My happiness in this 尊敬（する）・点, however, was not without alloy; for my son Thomas, from some 原因（となる） unknown to me, from the time he was a small lad, always called his brother John, a witch, which was the 原因（となる）, as they grew に向かって manhood, of たびたび（訪れる） and 厳しい quarrels between them, and gave me much trouble and 苦悩 for their safety. After Thomas and John arrived to manhood, in 新規加入 to the former 告発（する），告訴（する）／料金, John got two wives, with whom he lived till the time of his death. Although polygamy was 許容するd in our tribe, Thomas considered it a 違反 of good and wholesome 支配するs in society, and tending 直接／まっすぐに to destroy that friendly social intercourse and love, that せねばならない be the happy result of matrimony and chastity. その結果, he frequently けん責（する），戒告d John, by telling him that his 行為／行う was beneath the dignity, and inconsistent with the 原則s of good Indians; indecent and unbecoming a gentleman; and, as he never could reconcile himself to it, he was frequently, almost 絶えず, when they were together, talking to him on the same 支配する. John always resented such けん責（する），戒告, and reproof, with a 広大な／多数の／重要な degree of passion, though they never quarrelled, unless Thomas was intoxicated.
In his fits of drunkenness, Thomas seemed to lose all his natural 推論する／理由, and to 行為／行う like a wild or crazy man, without regard to 親族s, decency or propriety. At such times he often 脅すd to take my life for having raised a witch, (as he called John,) and has gone so far as to raise his tomahawk to 分裂（する） my 長，率いる. He, however, never struck me; but on John's account he struck Hiokatoo, and その為に excited in John a high degree of indignation, which was 消滅させるd only by 血.
For a number of years their difficulties, and consequent unhappiness, continued and rather 増加するd, continually exciting in my breast the most fearful 逮捕s, and greatest 苦悩 for their safety. With 涙／ほころびs in my 注目する，もくろむs, I advised them to become reconciled to each other, and to be friendly; told them the consequences of their continuing to 心にいだく so much malignity and malice, that it would end in their 破壊, the 不名誉 of their families, and bring me 負かす／撃墜する to the 墓／厳粛／彫る／重大な. No one can conceive of the constant trouble that I daily 耐えるd on their account—on the account of my two oldest sons, whom I loved 平等に, and with all the feelings and affection of a tender mother, 刺激するd by an anxious 関心 for their 運命／宿命. Parents, mothers 特に, will love their children, though ever so unkind and disobedient. Their 注目する，もくろむs of compassion, of real sentimental affection, will be involuntarily 延長するd after them, in their greatest 超過s of iniquity; and those 罰金 filaments of consanguinity, which gently entwine themselves around the heart where filial love and parental care is equal, will be lengthened, and 大きくするd to cords seemingly of 十分な strength to reach and 埋め立てる the wanderer. I know that such 演習s are frequently unavailing; but, notwithstanding their ultimate 失敗, it still remains true, and ever will, that the love of a parent for a disobedient child, will 増加する, and grow more and more ardent, so long as a hope of its reformation is 有能な of 刺激するing a disappointed breast.
My advice and expostulations with my sons were abortive; and year after year their disaffection for each other 増加するd. At length, Thomas （機の）カム to my house on the 1st day of July, 1811, in my absence, somewhat intoxicated, where he 設立する John, with whom he すぐに 開始するd a quarrel on their old 支配するs of difference.—John's 怒り／怒る became desperate. He caught Thomas by the hair of his 長，率いる, dragged him out at the door and there killed him, by a blow which he gave him on the 長，率いる with his tomahawk!
I returned soon after, and 設立する my son lifeless at the door, on the 位置／汚点／見つけ出す where he was killed! No one can 裁判官 of my feelings on seeing this mournful spectacle; and what 大いに 追加するd to my 苦しめる, was the fact that he had fallen by the murderous 手渡す of his brother! I felt my 状況／情勢 unsupportable. Having passed through さまざまな scenes of trouble of the most cruel and trying 肉親，親類d, I had hoped to spend my few remaining days in quietude, and to die in peace, surrounded by my family. This 致命的な event, however, seemed to be a stream of woe 注ぐd into my cup of afflictions, filling it even to 洪水ing, and 爆破ing all my prospects.
As soon as I had 回復するd a little from the shock which I felt at the sight of my 出発／死d son, and some of my neighbors had come in to 補助装置 in taking care of the 死体, I 雇うd Shanks, an Indian, to go to Buffalo, and carry the sorrowful news of Thomas' death, to our friends at that place, and request the 長，指導者s to 持つ／拘留する a 会議, and 配置する／処分する／したい気持ちにさせる of John as they should think proper. Shanks 始める，決める out on his errand すぐに,—and John, 恐れるing that he should be apprehended and punished for the 罪，犯罪 he had committed, at the same time went off に向かって Caneadea.
Thomas was decently interred in a style corresponding with his 階級.
The 長，指導者s soon 組み立てる／集結するd in 会議 on the 裁判，公判 of John, and after having 本気で 診察するd the 事柄 によれば their 法律s, 正当化するd his 行為／行う, and acquitted him. They considered Thomas to have been the first transgressor, and that for the 乱用s which he had 申し込む／申し出d, he had 長所d from John the 治療 that he had received.
John, on learning the 決定／判定勝ち（する） of the 会議, returned to his family.
Thomas (except when intoxicated, which was not たびたび（訪れる）,) was a 肉親，親類d and tender child, willing to 補助装置 me in my labor, and to 除去する every 障害 to my 慰安. His natural abilities were said to be of a superior cast, and he 急に上がるd above the trifling 支配するs of 復讐, which are ありふれた amongst Indians, as 存在 far beneath his attention. In his childish and boyish days, his natural turn was to practise in the art of war, though he despised the cruelties that the 軍人s （打撃，刑罰などを）与えるd upon their subjugated enemies. He was manly in his deportment, 勇敢な and, active; and 命令（する）d 尊敬（する）・点. Though he appeared 井戸／弁護士席 pleased with peace, he was cunning in Indian 戦争, and 後継するd to 賞賛 in the 死刑執行 of his 計画（する）s.
At the age of fourteen or fifteen years, he went into the war with manly fortitude, 武装した with a tomahawk and scalping knife; and when he returned, brought one white man a 囚人, whom he had taken with his own 手渡すs, on the west 支店 of the Susquehannah river. It so happened, that as he was looking out for his enemies, he discovered two men boiling 次第に損なう in the 支持を得ようと努めるd. He watched them unperceived, till dark when he 前進するd with a noiseless step to where they were standing, caught one of them before they were apprized of danger, and 行為／行うd him to the （軍の）野営地，陣営. He was 井戸／弁護士席 扱う／治療するd while a 囚人, and redeemed at the の近くに of the war.
At the time Kaujisestaugeau gave me my liberty to go to my friends, Thomas was anxious to go with me; but as I have before 観察するd, the 長，指導者s would not 苦しむ him to leave them on the account of his courage and 技術 in war: 推定する／予想するing that they should need his 援助. He was a 広大な／多数の／重要な Counsellor and a 長，指導者 when やめる young; and in the last capacity, went two or three times to Philadelphia to 補助装置 in making 条約s with the people of the 明言する／公表するs.
Thomas had four wives, by whom he had eight children. Jacob Jemison, his second son by his last wife, who is at this time twenty-seven or twenty-eight years of age, went to Dartmouth college, in the spring of 1816, for the 目的 of receiving a good education, where it was said that he was an industrious scholar, and made 広大な／多数の／重要な proficiency in the 熟考する／考慮する of the different 支店s to which he …に出席するd. Having spent two years at that 会・原則, he returned in the winter of 1818, and is now at Buffalo; where I have understood that he 熟視する／熟考するs 開始するing the 熟考する／考慮する of 薬／医学, as a profession.
Thomas, at the time he was killed, was a few moons over fifty-two years old, and John was forty-eight. As he was 自然に good natured, and 所有するd a friendly disposition, he would not have come to so untimely an end, had it not been far his intemperance. He fell a 犠牲者 to the use of ardent spirits—a 毒（薬） that will soon 皆殺しにする the Indian tribes in this part of the country, and leave their 指名するs without a root or 支店. The thought is melancholy; but no arguments, no examples, however persuasive or impressive, are 十分な to 阻止する an Indian for an hour from taking the potent draught, which he knows at the time will derange his faculties, 減ずる him to a level with the beasts, or 奪う him of life!
Death of Hiokatoo.—Biography.—His Birth—Education.—Goes against the Cherokees, &c.—血まみれの 戦う／戦い, &c.—His success and cruelties in the French War.—戦う／戦い at Fort Freeland.—Capts. Dougherty and Boon killed.—His Cruelties in the 近隣 of Cherry Valley, &c.—Indians 除去する their general 野営.—In 1782, Col. Crawford is sent to destroy them, &c.—Is met by a 反逆者,—戦う／戦い.—Crawford's Men surprized.—不規律な 退却／保養地.—Crawford and Doct. Night taken.—会議.—Crawford 非難するd and Burnt.—悪化させるing Circumstances.—Night is 宣告，判決d to be Burnt.—Is Painted by Hiokatoo.—Is 行為／行うd off, &c.—His fortunate Escape.—Hiokatoo in the French War takes Col. Canton.—His 宣告，判決.—Is bound on a wild Colt that runs loose three days.—Returns Alive.—Is made to run the Gauntlet.—Gets knocked 負かす／撃墜する, &c.—Is Redeemed and sent Home.—Hiokatoo's 敵意 to the Cherokees, &c.—His 高さ—Strength—速度(を上げる）, &c.
In the month of November 1811, my husband Hiokatoo, who had been sick four years of the 消費, died at the 前進するd age of one hundred and three years, as nearly as the time could be 概算の. He was the last that remained to me of our family 関係, or rather of my old friends with whom I was 可決する・採択するd, except a part of one family, which now lives at Tonewanta.
Hiokatoo was buried decently, and had all the insignia of a 退役軍人 軍人 buried with him; consisting of a war club, tomahawk and scalping knife, a 砕く-flask, flint, a piece of 勇気, a small cake and a cup; and in his best 着せる／賦与するing.
Hiokatoo was an old man when I first saw him; but he was by no means enervated. During the 称する，呼ぶ／期間／用語 of nearly fifty years that I lived with him, I received, によれば Indian customs, all the 親切 and attention that was my 予定 as his wife.—Although war was his 貿易（する） from his 青年 till old age and decrepitude stopt his career, he uniformly 扱う／治療するd me with tenderness, and never 申し込む／申し出d an 侮辱.
I have frequently heard him repeat the history of his life from his childhood; and when he （機の）カム to that part which 関係のある to his 活動／戦闘s, his bravery and his valor in war; when he spoke of the 待ち伏せ／迎撃する, the 戦闘, the spoiling of his enemies and the sacrifice of the 犠牲者s, his 神経s seemed strung with youthful ardor, the warmth of the able 軍人 seemed to animate his でっちあげる，人を罪に陥れる, and to produce the heated gestures which he had practised in middle age. He was a man of tender feelings to his friends, ready and willing to 補助装置 them in 苦しめる, yet, as a 軍人, his cruelties to his enemies perhaps were unparalleled, and will not 収容する／認める a word of palliation.
Hiokatoo, was born in one of the tribes of the Six Nations that 住むd the banks of the Susquehannah; or, rather he belonged to a tribe of the Senecas that made, at the time of the 広大な／多数の／重要な Indian 条約, a part of those nations. He was own cousin to 農業者's Brother, a 長，指導者 who has been 正確に，正当に celebrated for his 価値（がある）. Their mothers were sisters, and it was through the 影響（力） of 農業者's Brother, that I became Hiokatoo's wife.
In 早期に life, Hiokatoo showed 調印するs of かわき for 血, by …に出席するing only to the art of war, in the use of the tomahawk and scalping knife; and in practising cruelties upon every thing that chanced to 落ちる into his 手渡すs, which was susceptible of 苦痛. In that way he learned to use his 器具／実施するs of war effectually, and at the same time blunted all those 罰金 feelings and tender sympathies that are 自然に excited, by 審理，公聴会 or seeing, a fellow 存在 in 苦しめる. He could （打撃，刑罰などを）与える the most excruciating 拷問s upon his enemies, and prided himself upon his fortitude, in having 成し遂げるd the most barbarous 儀式s and 拷問s, without the least degree of pity or 悔恨. Thus qualified, when very young he was 始めるd into scenes of 大虐殺, by 存在 engaged in the wars that 勝つ／広く一帯に広がるd amongst the Indian tribes.
In the year 1731, he was 任命するd a 走者, to 補助装置 in collecting an army to go against the Cotawpes, Cherokees and other southern Indians. A large army was collected, and after a long and 疲労，（軍の）雑役ing march, met its enemies in what was then called the “low, dark and 血まみれの lands,” 近づく the mouth of Red River, in what is now called the 明言する／公表する of Kentucky. [Footnote: Those powerful armies met 近づく the place that is now called Clarksville, which is 据えるd at the fork where Red River joins the Cumberland, a few miles above the line between Kentucky and Tennessee.] The Cotawpes [Footnote: The Author 認めるs himself unacquainted, from Indian history, with a nation of this 指名する; but as 90 years have elapsed since the date of this occurrence, it is 高度に probable that such a nation did 存在する, and that it was 絶対 皆殺しにするd at that eventful period.] and their associates, had, by some means, been apprized of their approach, and lay in 待ち伏せ／迎撃する to take them at once, when they should come within their reach, and destroy the whole army. The northern Indians, with their usual sagacity, discovered the 状況／情勢 of their enemies, 急ぐd upon the ambuscade and 大虐殺d 1200 on the 位置／汚点／見つけ出す. The 戦う／戦い continued for two days and two nights, with the 最大の severity, in which the northern Indians were 勝利を得た, and so far 後継するd in destroying the Cotawpes that they at that time 中止するd to be a nation. The 勝利者s 苦しむd an 巨大な loss in killed; but 伸び（る）d the 追跡（する）ing ground, which was their grand 反対する, though the Cherokees would not give it up in a 条約, or 同意 to make peace. 屈服するs and arrows, at that time were in general use, though a few guns were 雇うd.
From that time he was engaged in a number of 戦う／戦いs in which Indians only were engaged, and that made fighting his 商売／仕事, till the 開始／学位授与式 of the French war. In those 戦う／戦いs he took a number of Indians 囚人s, whom he killed by tying them to trees and then setting small Indian boys to 狙撃 at them with arrows, till death finished the 悲惨 of the 苦しんでいる人s; a 過程 that frequently took two days for its 完成!
During the French war he was in every 戦う／戦い that was fought on the Susquehannah and Ohio rivers; and was so fortunate as never to have been taken 囚人.
At Braddock's 敗北・負かす he took two white 囚人s, and burnt them alive in a 解雇する／砲火／射撃 of his own kindling.
In 1777, he was in the 戦う／戦い at Fort Freeland, in Northumberland 郡, Penn. The fort 含む／封じ込めるd a 広大な／多数の／重要な number of women and children, and was defended only by a small 守備隊. The 軍隊 that went against it consisted of 100 British 正規の／正選手s, 命令（する）d by a Col. McDonald, and 300 Indians under Hiokatoo. After a short but 血まみれの 約束／交戦, the fort was 降伏するd; the women and children were sent under an 護衛する to the next fort below, and the men and boys taken off by a party of British to the general Indian 野営. As soon as the fort had capitulated and the 解雇する／砲火／射撃ing had 中止するd, Hiokatoo with the help of a few Indians tomahawked every 負傷させるd American while 真面目に begging with uplifted 手渡すs for ４半期/4分の1s.
The 大虐殺 was but just finished when Capts. Dougherty and Boon arrived with a 増強 to 補助装置 the 守備隊. On their arriving in sight of the fort they saw that it had 降伏するd, and that an Indian was 持つ／拘留するing the 旗. This so much inflamed Capt. Dougherty that he left his 命令（する）, stept 今後 and 発射 the Indian at the first 解雇する／砲火／射撃. Another took the 旗, and had no sooner got it 築くd than Dougherty dropt him as he had the first. A third 推定するd to 持つ／拘留する it, who was also 発射 負かす／撃墜する by Dougherty. Hiokatoo, exasperated at the sight of such bravery, sallied out with a party of his Indians, and killed Capts. Dougherty, Boon, and fourteen men, at the first 解雇する／砲火／射撃. The 残りの人，物 of the two companies escaped by taking to flight, and soon arrived at the fort which they had left but a few hours before.
In an 探検隊／遠征隊 that went out against Cherry Valley and the 隣接地の 解決／入植地s, Captain David, a Mohawk Indian, was first, and Hiokatoo the second in 命令（する）. The 軍隊 consisted of several hundred Indians, who were 決定するd on mischief, and the 破壊 of the whites. A continued 一連の wantonness and barbarity characterized their career, for they plundered and burnt every thing that （機の）カム in their way, and killed a number of persons, の中で whom were several 幼児s, whom Hiokatoo butchered or dashed upon the 石／投石するs with his own 手渡すs. Besides the instances which have been について言及するd, he was in a number of parties during the 革命の war, where he ever 行為／法令／行動するd a 目だつ part.
The Indians having 除去するd the seat of their depredations and war to the frontiers of Pennsylvania, Ohio, Kentucky and the 隣接地の 領土s, 組み立てる／集結するd a large 軍隊 at Upper Sandusky, their place of general rendezvous, from whence they went out to the さまざまな places which they designed to sacrifice.
Tired of the desolating scenes that were so often 証言，証人／目撃するd, and feeling a 信用／信任 that the savages might be subdued, and an end put to their 罪，犯罪s, the American 政府 raised a 連隊, consisting of 300 volunteers, for the 目的 of dislodging them from their 野営地／宿舎 and 妨げるing その上の barbarities. Col. William Crawford and Lieut. Col. David Williamson, men who had been 完全に tried and 認可するd, were （売買）手数料，委託（する）／委員会／権限d by Gen. Washington to take the 命令（する） of a service that seemed all-important to the 福利事業 of the country. In the month of July, 1782, 井戸／弁護士席-武装した and 供給するd with a 十分な 量 of 準備／条項, this 連隊 made an expeditious march through the wilderness to Upper Sandusky, where, as had been 心配するd, they 設立する the Indians 組み立てる／集結するd in 十分な 軍隊 at their 野営, 用意が出来ている to receive an attack.
As Col. Crawford and his 勇敢に立ち向かう 禁止（する）d 前進するd, and when they had got within a short distance from the town, they were met by a white man, with a 旗 of 一時休戦 from the Indians, who 提案するd to Col. Crawford that if he would 降伏する himself and his men to the Indians, their lives should be spared; but, that if they 固執するd in their 請け負うing, and attacked the town, they should all be 大虐殺d to a man.
Crawford, while 審理，公聴会 the proposition, attentively 調査するd its 持参人払いの, and 認めるd in his features one of his former schoolmates and companions, with whom he was perfectly 熟知させるd, by the 指名する of Simon Gurty. Gurty, but a short time before this, had been a 兵士 in the American army, in the same 連隊 with Crawford; but on the account of his not having received the 昇進／宣伝 that he 推定する／予想するd, he became disaffected—swore an eternal war with his countrymen, fled to the Indians, and joined them, as a leader 井戸／弁護士席 qualified to 行為／行う them to where they could satiate their かわき for 血, upon the innocent, unoffending and defenceless 植民／開拓者s.
Crawford 厳しく 問い合わせd of the 反逆者 if his 指名する was not Simon Gurty; and 存在 answered in the affirmative, he 知らせるd him that he despised the 申し込む／申し出 which he had made; and that he would not 降伏する his army unless he should be compelled to do so, by a superior 軍隊.
Gurty returned, and Crawford すぐに 開始するd an 約束／交戦 that lasted till night, without the 外見 of victory on either 味方する, when the 解雇する／砲火／射撃ing 中止するd, and the combatants on both 味方するs retired to take refreshment, and to 残り／休憩（する） through the night. Crawford 野営するd in the 支持を得ようと努めるd 近づく half a mile from the town, where, after the centinels were placed, and each had taken his ration, they slept on their 武器, that they might be 即時に ready in 事例／患者 they should be attacked. The stillness of death hovered over the little army, and sleep relieved the whole, except the wakeful centinels who vigilantly …に出席するd to their 義務.—But what was their surprise, when they 設立する late in the night, that they were surrounded by the Indians on every 味方する, except a 狭くする space between them and the town? Every man was under 武器, and the officers 即時に 協議するd each other on the best method of escaping; for they saw that to fight, would be useless, and that to 降伏する, would be death.
Crawford 提案するd a 退却／保養地 through the 階級s of the enemy in an opposite direction from the town, as 存在 the most sure course to take. Lt. Col. Williamson advised to march 直接／まっすぐに through the town, where there appeared to be no Indians, and the 解雇する／砲火／射撃s were yet 燃やすing.
There was no time or place for 審議s: Col. Crawford, with sixty 信奉者s 退却／保養地d on the 大勝する that he had 提案するd by 試みる／企てるing to 急ぐ through the enemy; but they had no sooner got amongst the Indians, than every man was killed or taken 囚人! Amongst the 囚人s, were Col. Crawford, and Doct. Night, 外科医 of the 連隊.
Lt. Col. Williamson, with the 残りの人，物 of the 連隊, together with the 負傷させるd, 始める，決める out at the same time that Crawford did, went through the town without losing a man, and by the help of good guides arrived at their homes in safety.
The next day after the 約束／交戦 the Indians 性質の／したい気がして of all their 囚人s to the different tribes, except Col. Crawford and Doct. Night; but those unfortunate men were reserved for a more cruel 運命. A 会議 was すぐに held on Sandusky plains, consisting of all the 長，指導者s and 軍人s, 範囲d in their customary order, in a circular form; and Crawford and Night were brought 今後 and seated in the centre of the circle.
The 会議 存在 opened, the 長，指導者s began to 診察する Crawford on さまざまな 支配するs 親族 to the war. At length they enquired who 行為／行うd the 軍の 操作／手術s of the American army on the Ohio and Susquehannah rivers, during the year before; and who had led that army against them with so much 技術 and so uniform success? Crawford very honestly and without 嫌疑者，容疑者／疑うing any 害（を与える） from his reply 敏速に answered that he was the man who had led his countrymen to victory, who had driven the enemy from the 解決／入植地s, and by that means had procured a 広大な／多数の／重要な degree of happiness to many of his fellow-国民s. Upon 審理，公聴会 this, a 長，指導者, who had lost a son in the year before, in a 戦う／戦い where 陸軍大佐 Crawford 命令（する）d, left his 駅／配置する in the 会議, stepped to Crawford, 黒人／ボイコットd his 直面する, and at the same time told him that the next day he should be burnt.
The 会議 was すぐに 解散させるd on its 審理，公聴会 the 宣告，判決 from the 長，指導者, and the 囚人s were taken off the ground, and kept in 保護／拘留 through the night. Crawford now 見解（をとる）d his 運命／宿命 as 調印（する）d; and despairing of ever returning to his home or his country, only dreaded the tediousness of death, as 一般的に （打撃，刑罰などを）与えるd by the savages, and 真面目に hoped that he might be despatched at a 選び出す／独身 blow.
早期に the next morning, the Indians 組み立てる／集結するd at the place of 死刑執行, and Crawford was led to the 地位，任命する—the goal of savage 拷問, to which he was fastened. The 地位，任命する was a stick of 木材／素質 placed 堅固に in the ground, having an arm でっちあげる，人を罪に陥れるd in at the 最高の，を越す, and 延長するing some six or eight feet from it, like the arm of a 調印する 地位，任命する. A pile of 支持を得ようと努めるd 含む／封じ込めるing about two cords, lay a few feet from the place where he stood, which he was 知らせるd was to be kindled into a 解雇する／砲火／射撃 that would 燃やす him alive, as many had been burnt on the same 位置／汚点／見つけ出す, who had been much いっそう少なく deserving than himself.
Gurty stood and 恐らく looked on the 準備s that were making for the funeral of one his former playmates; a hero by whose 味方する he had fought; of a man whose valor had won laurels which, if he could have returned, would have been まき散らすd upon his 墓／厳粛／彫る／重大な, by his 感謝する countrymen. Dreading the agony that he saw he was about to feel, Crawford used every argument which his perilous 状況／情勢 could 示唆する to 勝つ／広く一帯に広がる upon Gurty to 身代金 him at any price, and 配達する him (as it was in his 力／強力にする,) from the savages, and their torments. Gurty heard his 祈りs, and expostulations, and saw his 涙／ほころびs with 無関心／冷淡, and finally told the forsaken 犠牲者 that he would not procure him a moment's 一時的休止，執行延期, nor afford him the most trifling 援助.
The Col. was then bound, stripped naked and tied by his wrists to the arm, which 延長するd horizontally from the 地位，任命する, in such a manner that his 武器 were 延長するd over his 長，率いる, with his feet just standing upon the ground. This 存在 done, the savages placed the 支持を得ようと努めるd in a circle around him at the distance of a few feet, in order that his 悲惨 might be 長引いた to the greatest length, and then kindled it in a number of places at the same time. The 炎上s arose and the scorching heat became almost insupportable. Again he prayed to Gurty in all the anguish of his torment, to 救助（する） him from the 解雇する／砲火／射撃, or shoot him dead upon the 位置／汚点／見つけ出す. A demoniac smile suffused the countenance of Gurty, while he calmly replied to the dying suppliant, that he had no pity for his sufferings; but that he was then 満足させるing that spirit of 復讐, which for a long time he had hoped to have an 適切な時期 to wreak upon him. Nature now almost exhausted from the intensity of the heat, he settled 負かす／撃墜する a little, when a squaw threw coals of 解雇する／砲火／射撃 and embers upon him, which made him groan most piteously, while the whole （軍の）野営地，陣営 rung with exultation. During the 死刑執行 they manifested all the exstacy of a 完全にする 勝利. Poor Crawford soon died and was 完全に 消費するd.
Thus ended the life of a 愛国者 and hero, who had been an intimate with Gen. Washington, and who 株d in an 著名な degree the 信用／信任 of that 広大な／多数の／重要な, good man, to whom, in the time of 革命の 危険，危なくするs, the sons of 合法的 freedom looked with a degree of 約束 in his mental 資源s, unequalled in the history of the world.
That 悲劇 存在 ended, Doct. Night was 知らせるd that on the next day he should be burnt in the same manner that his comrade Crawford had been, at Lower Sandusky. Hiokatoo, who out had been a 主要な 長，指導者 in the 戦う／戦い with, and in the 死刑執行 of Crawford, painted Doct. Night's 直面する 黒人／ボイコット, and then bound and gave him up to two able 団体／死体d Indians to 行為／行う to the place of 死刑執行.
They 始める，決める off with him すぐに, and travelled till に向かって evening, when they 停止（させる）d to 野営する till morning. The afternoon had been very 雨の, and the 嵐／襲撃する still continued, which （判決などを）下すd it very difficult for the Indians to kindle a 解雇する／砲火／射撃. Night 観察するing the difficulty under which they labored, made them to understand by 調印するs, that if they would unbind him, he would 補助装置 them.—They, accordingly unbound him, and he soon 後継するd in making a 解雇する／砲火／射撃 by the 使用／適用 of small 乾燥した，日照りの stuff which he was at かなりの trouble to procure. While the Indians were warming themselves, the Doct. continued to gather 支持を得ようと努めるd to last through the night, and in doing this, he 設立する a club which he placed in a 状況／情勢 from whence he could take it conveniently whenever an 適切な時期 should 現在の itself in which he could use it effectually. The Indians continued warming, till at length the Doct. saw that they had placed themselves in a 都合のよい position for the 死刑執行 of his design, when, 刺激するd by the love of life, he 慎重に took his club and at two blows knocked them both 負かす／撃墜する. 決定するd to finish the work of death which he had so 井戸／弁護士席 begun, he drew one of their scalping knives, with which he beheaded and scalped them both! He then took a ライフル銃／探して盗む, tomahawk, and some 弾薬／武器, and directed his course for home, where he arrived without having experienced any difficulty on his 旅行.
The next morning, the Indians took the 跡をつける of their 犠牲者 and his attendants, to go to Lower Sandusky, and there 遂行する／発効させる the 宣告，判決 which they had pronounced upon him. But what was their surprise and 失望, when they arrived at the place of 野営, where they 設立する their trusty friends scalped and decapitated, and that their 囚人 had made his escape?—Chagrined beyond 手段, they すぐに separated, and went in every direction in 追跡 of their prey; but after having spent a number of days unsuccessfully, they gave up the chase, and returned to their 野営. [Footnote: I have understood, (from unauthenticated sources however,) that soon after the 革命の war, Doct. Night published a 小冊子, 含む／封じ込めるing an account of the 戦う／戦い at Sandusky, and of his own sufferings. My （警察などへの）密告，告訴（状） on this 支配する, was derived from a different ４半期/4分の1.
The 支配する of this narrative in giving the account of her last husband, Hiokatoo, referred us to Mr. George Jemison, who, (as it will be noticed) lived on her land a number of years, and who had frequently heard the old 長，指導者 relate the story of his life; 特に that part which 関係のある to his 軍の career. Mr. Jemison; on 存在 enquired of, gave the foregoing account, partly from his own personal knowledge, and the 残りの人，物, from the account given by Hiokatoo.
Mr. Jemison was in the 戦う／戦い, was 本人自身で 熟知させるd with Col. Crawford, and one that escaped with Lt. Col. Williamson. We have no 疑問 of the truth of the 声明, and have therefore 挿入するd the whole account, as an 新規加入 to the historical facts which are daily coming into a 明言する／公表する of 保護, in relation to the American 革命.
AUTHOR.]
In the time of the French war, in an 約束／交戦 that took place on the Ohio river, Hiokatoo took a British Col. by the 指名する of Simon Canton, whom he carried to the Indian 野営. A 会議 was held, and the Col. was 宣告，判決d to 苦しむ death, by 存在 tied on a wild colt, with his 直面する に向かって its tail, and then having the colt turned loose to run where it pleased. He was accordingly tied on, and the colt let loose, agreeable to the 宣告，判決. The colt run two days, and then returned with its rider yet alive. The Indians, thinking that he would never die in that way, took him off, and made him run the gauntlet three times; but in the last race a squaw knocked him 負かす／撃墜する, and he was supposed to have been dead. He, however, 回復するd, and was sold for fifty dollars to a Frenchman, who sent him as a 囚人 to Detroit. On the return of the Frenchman to Detroit, the Col. besought him to 身代金 him, and give, or 始める，決める him at liberty, with so much warmth, and 約束d with so much solemnity, to reward him as one of the best of benefactors, if he would let him go, that the Frenchman took his word, and sent him home to his family. The Col. remembered his 約束, and in a short time sent his deliverer one hundred and fifty dollars, as a reward for his generosity.
Since the 開始／学位授与式 of the 革命の war, Hiokatoo has been in seventeen （選挙などの）運動をするs, four of which were in the Cherokee war. He was so 広大な／多数の／重要な an enemy to the Cherokees, and so fully 決定するd upon their subjugation, that on his march to their country, he raised his own army for those four （選挙などの）運動をするs, and 命令（する）d it; and also superintended its subsistence. In one of those （選挙などの）運動をするs, which continued two whole years without intermission, he attacked his enemies on the 動きやすい, drove them to the country of the Creek Nation, where he continued to harrass them, till 存在 tired of war, he returned to his family. He brought home a 広大な／多数の／重要な number of scalps, which he had taken from the enemy, and ever seemed to 所有する an unconquerable will that the Cherokees might be utterly destroyed. に向かって the の近くに of his last fighting in that country, he took two squaws, whom he sold on his way home for money to defray the expense of his 旅行.
Hiokatoo was about six feet four or five インチs high, large boned, and rather inclined to leanness. He was very stout and active, for a man of his size, for it was said by himself and others, that he had never 設立する an Indian who could keep up with him on a race, or throw him at 格闘するing. His 注目する，もくろむ was quick and 侵入するing; and his 発言する／表明する was of that 厳しい and powerful 肉親，親類d, which, amongst, Indians, always 命令（する）s attention. His health had been uniformly good. He never was 限定するd by sickness, till he was attacked with the 消費, four years before his death. And, although he had, from his earliest days, been 慣れさせるd to almost constant 疲労，（軍の）雑役, and （危険などに）さらす to every inclemency of the 天候, in the open 空気／公表する he seemed to lose the vigor of the prime of life only by the natural decay occasioned by old age.
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Her Troubles 新たにするd.—John's Jealousy に向かって his brother 足緒.—Circumstances …に出席するing the 殺人 of 足緒 Jemison.—Her Grief.—His Funeral—Age—Filial 親切, &c.
存在 now left a 未亡人 in my old age, to 嘆く／悼む the loss of a husband, who had 扱う／治療するd me 井戸／弁護士席 and with whom I had raised five children, and having 苦しむd the loss of an affectionate son, I 情愛深く fostered the hope that my melancholy vicissitudes had ended, and that the 残りの人，物 of my time would be characterized by nothing unpropitious. My children, dutiful and 肉親，親類d, lived 近づく me, and 明らかに nothing 妨害するd our happiness.
But a short time, however, elapsed after my husband's death, before my troubles were 新たにするd with redoubled severity.
John's 手渡すs having been once stained in the 血 of a brother, it was not strange that after his acquital, every person of his 知識 should shun him, from a 恐れる of his repeating upon them the same 儀式 that he had practised upon Thomas. My son 足緒, went to Mt. Morris, a few miles from home, on 商売／仕事, in the winter after the death of his father; and it so happened that his brother John was there, who requested 足緒 to come home with him. 足緒, 恐れるing that John would 開始する a quarrel with him on the way, 拒絶する／低下するd the 招待, and tarried over night.
From that time John conceived himself despised by 足緒, and was 高度に enraged at the 治療 which he had received. Very little was said, however, and it all passed off, 明らかに, till いつか in the month of May, 1812, at which time Mr. Robert Whaley, who lived in the town of Castile, within four miles of me, （機の）カム to my house 早期に on Monday morning, to 雇う George Chongo, my son-in-法律, and John and 足緒, to go that day and help him slide a 量 of boards from the 最高の，を越す of the hill to the river, where he calculated to build a raft of them for market.
They all 結論するd to go with Mr. Whaley, and made ready as soon as possible. But before they 始める，決める out I 告発（する），告訴（する）／料金d them not to drink any whiskey; for I was 確信して that if they did, they would surely have a quarrel in consequence of it. They went and worked till almost night, when a quarrel 続いて起こるd between Chongo and 足緒, in consequence of the whiskey that they had drank through the day, which 終結させるd in a 戦う／戦い, and Chongo got whipped.
When 足緒 had got through with Chongo, he told Mr. Whaley that he would go home, and 直接／まっすぐに went off. He, however, went but a few 棒s before he stopped and lay 負かす／撃墜する by the 味方する of a スピードを出す／記録につける to wait, (as was supposed,) for company. John, as soon as 足緒 was gone, went to Mr. Whaley with his knife in his 手渡す and bade him jogo (i. e. be gone,) at the same time telling him that 足緒 was a bad man. Mr. Whaley, seeing that his countenance was changed, and that he was 決定するd upon something desperate, was alarmed for his own safety, and turned に向かって home, leaving Chongo on the ground drunk, 近づく to where 足緒 had lain, who by this time had got up, and was 前進するing に向かって John. Mr. Whaley was soon out of 審理，公聴会 of them; but some of his workmen staid till it was dark. 足緒 （機の）カム up to John, and said to him, you want more whiskey, and more fighting, and after a few words went at him, to try in the first place to get away his knife. In this he did not 後継する, and they parted. By this time the night had come on, and it was dark. Again they clenched and at length in their struggle they both fell. John, having his knife in his 手渡す, （機の）カム under, and in that 状況／情勢 gave 足緒 a 致命的な を刺す with his knife, and repeated the blows till 足緒 cried out, brother, you have killed me, やめる his 持つ／拘留する and settled 支援する upon the ground. Upon 審理，公聴会 this, John left him and （機の）カム to Thomas' 未亡人's house, told them that he had been fighting with their uncle, whom he had killed, and showed them his knife.
Next morning as soon as it was light, Thomas' and John's children （機の）カム and told me that 足緒 was dead in the 支持を得ようと努めるd, and also 知らせるd me how he （機の）カム by his death. John soon followed them and 知らせるd me himself of all that had taken place between him and his brother, and seemed to be somewhat sorrowful for his 行為／行う. You can better imagine what my feelings were than I can 述べる them. My darling son, my youngest child, him on whom I depended, was dead; and I in my old age left destitute of a helping 手渡す!
As soon as it was 一貫した for me, I got Mr. George Jemison, (of whom I shall have occasion to speak,) to go with his sleigh to where 足緒 was, and bring him home, a distance of 3 or 4 miles. My daughter Polly arrived at the 致命的な 位置／汚点／見つけ出す first: we got there soon after her; though I went the whole distance on foot. By this time, Chongo, (who was left on the ground drunk the night before,) had become sober and sensible of the 広大な／多数の／重要な misfortune which had happened to our family.
I was 打ち勝つ with grief at the sight of my 殺人d son, and so far lost the 命令（する） of myself as to be almost frantic; and those who were 現在の were 強いるd to 持つ／拘留する me from going 近づく him.
On 診察するing the 団体／死体 it was 設立する that it had received eighteen 負傷させるs so 深い and large that it was believed that either of them would have 証明するd mortal. The 死体 was carried to my house, and kept till the Thursday に引き続いて, when it was buried after the manner of burying white people.
足緒 was twenty-seven or eight years old when he was killed. His temper had been uniformly very 穏やかな and friendly; and he was inclined to copy after the white people; both in his manners and dress. Although he was 自然に temperate, he occasionally became intoxicated; but never was quarrelsome or mischievous. With the white people he was intimate, and learned from them their habits of 産業, which he was fond of practising, 特に when my 慰安 需要・要求するd his labor. As I have 観察するd, it is the custom amongst the Indians, for the women to 成し遂げる all the labor in, and out of doors, and I had the whole to do, with the help of my daughters, till 足緒 arrived to a 十分な age to 補助装置 us. He was 性質の／したい気がして to labor in the とうもろこし畑／穀物畑, to chop my 支持を得ようと努めるd, milk my cows, and …に出席する to any 肉親，親類d of 商売／仕事 that would make my 仕事 the はしけ. On the account of his having been my youngest child, and so willing to help me, I am sensible that I loved him better than I did either of my other children. After he began to understand my 状況／情勢, and the means of （判決などを）下すing it more 平易な, I never 手配中の，お尋ね者 for anything that was in his 力／強力にする to bestow; but since his death, as I have had all my labor to 成し遂げる alone, I have 絶えず seen hard times.
足緒 shunned the company of his brothers, and the Indians 一般に; and never …に出席するd their frolics; and it was supposed that this, together with my partiality for him, were the 原因（となる）s which excited in John so 広大な／多数の／重要な a degree of envy, that nothing short of death would 満足させる it.
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Mrs. Jemison is 知らせるd that she has a Cousin in the 近隣, by the 指名する of George Jemison.—His Poverty.—Her 親切.—His Ingratitude.—Her Trouble from Land 憶測.—Her Cousin moves off.
A year or two before the death of my husband, Capt. H. Jones sent me word that a cousin of 地雷 was then living in Leicester, (a few miles from Gardow,) by the 指名する of George Jemison, and as he was very poor, thought it advisable for me to go and see him, and take him home to live with me on my land. My Indian friends were pleased to hear that one of my 親族s was so 近づく, and also advised me to send for him and his family すぐに. I accordingly had him and his family moved into one of my houses, in the month of March, 1810.
He said that he was my father's brother's son—that his father did not leave Europe, till after the French war in America, and that when he did come over, he settled in Pennsylvania, where he died. George had no personal knowledge of my father; but from （警察などへの）密告，告訴（状）, was 確信して that the 関係 which he （人命などを）奪う，主張するd between himself and me, 現実に 存在するd. Although I had never before heard of my father having had but one brother, (him who was killed at Fort Necessity,) yet I knew that he might have had others, and, as the story of George carried with it a probability that it was true, I received him as a kinsman, and 扱う／治療するd him with every degree of friendship which his 状況／情勢 需要・要求するd. [Footnote: Mrs. Jemison is now 確信して that George Jemison is not her cousin, and thinks that he （人命などを）奪う，主張するd the 関係, only to 伸び（る） 援助: But the old gentleman, who is now living, is 確かな that his and her father were brothers, as before 明言する／公表するd.]
I 設立する that he was destitute of the means of subsistence, and in 負債 to the 量 of seventy dollars, without the ability to 支払う／賃金 one cent. He had no cow, and finally, was 完全に poor, I paid his 負債s to the 量 of seventy-two dollars, and bought him a cow, for which I paid twenty dollars, and a （種を）蒔く and pigs, that I paid eight dollars for. I also paid sixteen dollars for pork that I gave him, and furnished him with other 準備／条項s and furniture; so that his family was comfortable. As he was destitute of a team, I furnished him with one, and also 供給（する）d him with 道具s for farming. In 新規加入 to all this, I let him have one of Thomas' cows, for two seasons.
My only 反対する in について言及するing his poverty, and the articles with which I 供給（する）d him, is to show how ungrateful a person can be for 好意s, and how soon a 肉親，親類d benefactor will, to all 外見, be forgotten.
Thus furnished with the necessary 器具／実施するs of husbandry, a good team, and as much land as he could till, he 開始するd farming on my flats, and for some time labored 井戸／弁護士席. At length, however, he got an idea that if he could become the owner of a part of my 保留（地）／予約, he could live more 平易な, and certainly be more rich, and accordingly 始める，決める himself about laying a 計画（する） to 得る it, in the easiest manner possible.
I supported Jemison and his family eight years, and probably should have continued to have done so to this day, had it not been for the occurrence of the に引き続いて circumstance.
When he had lived with me some six or seven years, a friend of 地雷 told me that as Jemison was my cousin, and very poor, I せねばならない give him a piece of land that he might have something whereon to live, that he would call his own. My friend and Jemison were then together at my house, 用意が出来ている to 完全にする a 取引. I asked how much land he 手配中の，お尋ね者? Jemison said that he should be glad to receive his old field (as he called it) 含む／封じ込めるing about fourteen acres, and a new one that 含む／封じ込めるd twenty-six.
I 観察するd to them that as I was incapable of transacting 商売／仕事 of that nature, I would wait till Mr. Thomas Clute, (a neighbor on whom I depended,) should return from Albany, before I should do any thing about it. To this Jemison replied that if I waited till Mr. Clute returned, he should not get the land at all, and appeared very anxious to have the 商売／仕事 の近くにd without 延期する. On my part, I felt 性質の／したい気がして to give him some land, but knowing my ignorance of 令状ing, 恐れるd to do it alone, lest they might 含む as much land they pleased, without my knowledge.
They then read the 行為 which my friend had 用意が出来ている before he （機の）カム from home, 述べるing a piece of land by 確かな bounds that were a 明示するd number of chains and links from each other. Not understanding the length of a chain or link, I 述べるd the bounds of a piece of land that I ーするつもりであるd Jemison should have, which they said was just the same that the 行為 含む／封じ込めるd and no more. I told them that the 行為 must not 含む a lot that was called the Steele place, and they 保証するd me that it did not. Upon this, putting 信用／信任 in them both, I 調印するd the 行為 to George Jemison, 含む／封じ込めるing, and 伝えるing to him as I supposed, forty acres of land. The 行為 存在 完全にするd they 告発（する），告訴（する）／料金d me never to について言及する the 取引 which I had then made to any person; because if I did, they said it would spoil the 契約. The whole 事柄 was afterwards 公表する／暴露するd; when it was 設立する that that 行為 instead of 含む／封じ込めるing only forty acres, 含む／封じ込めるd four hundred, and that one half of it 現実に belonged to my friend, as it had been given to him by Jemison as a reward for his trouble in procuring the 行為, in the fraudulent manner above について言及するd.
My friend, however, by the advice of some 井戸／弁護士席 性質の／したい気がして people, awhile afterwards gave up his （人命などを）奪う，主張する; but Jemison held his till he sold it for a trifle to a gentleman in the south part of Genesee 郡.
いつか after the death of my son Thomas, one of his sons went to Jemison to get the cow that I had let him have two years; but Jemison 辞退するd to let her go, and struck the boy so violent a blow as to almost kill him. Jemison then run to Jellis Clute, Esq. to procure a 令状 to take the boy; but Young King, an Indian 長，指導者, went 負かす／撃墜する to Squawky hill to Esq. Clute's, and settled the 事件／事情／状勢 by Jemison's agreeing never to use that club again. Having satisfactorily 設立する out the friendly disposition of my cousin に向かって me, I got him off my 前提s as soon as possible.
Another Family Affliction.—Her son John's 占領／職業.—He goes to Buffalo—Returns.—広大な／多数の／重要な Slide by him considered Ominous—Trouble, &c.—He goes to Squawky Hill—Quarrels—Is 殺人d by two Indians.—His Funeral—会葬者s, &c.—His Disposition.—Ominous Dream.—黒人／ボイコット 長，指導者's Advice, &c.—His 未亡人s and Family.—His Age.—His 殺害者s 逃げる.—Her Advice to them.—They 始める，決める out to leave their Country.—Their Uncle's Speech to them on parting.—They return.—Jack 提案するs to Doctor to kill each other.—Doctor's Speech in Reply.—Jack's 自殺.—Doctor's Death.
Trouble seldom comes 選び出す／独身. While George Jemison was busily engaged in his 追跡 of wealth at my expence, another event of a much more serious nature occurred, which 追加するd 大いに to my afflictions, and その結果 destroyed, at least a part of the happiness that I had 心配するd was laid up in the 古記録s of Providence, to be dispensed on my old age.
My son John, was a doctor, かなり celebrated amongst the Indians of さまざまな tribes, for his 技術 in curing their 病気s, by the 行政 of roots and herbs, which he gathered in the forests, and other places where they had been 工場／植物d by the 手渡す of nature.
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 観察するd the 広大な／多数の／重要な Slide 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 激しく at the 近づく approach of his 解散. Nancy 努力するd to 説得する him that his trouble was imaginary, and that he ought not to be 影響する／感情d by a fancy which was visionary. Her arguments were ineffectual, and afforded no alleviation to his mental sufferings. From his sister's, he went to his own house, where he stayed only two nights, and then went to Squawky Hill to procure money, with which to 購入（する） flour for the use of his family.
While at Squawky Hill he got into the company of two Squawky Hill Indians, whose 指名するs were Doctor and Jack, with whom he drank 自由に, and in the afternoon had a desperate quarrel, in which his 対抗者s, (as it was afterwards understood,) agreed to kill him. The quarrel ended, and each appeared to be friendly. John bought some spirits, of which they all drank, and then 始める，決める out for home. John and an Allegany Indian were on horseback, and Doctor and Jack were on foot. It was dark when they 始める，決める out. They had not proceeded far, when Doctor and Jack 開始するd another quarrel with John, clenched and dragged him off his horse, and then with a 石／投石する gave him so 厳しい a blow on his 長，率いる, that some of his brains were 発射する／解雇するd from the 負傷させる. The Allegany Indian, 恐れるing that his turn would come next, fled for safety as 急速な／放蕩な as possible.
John 回復するd a little from the shock he had received, and 努力するd to get to an old hut that stood 近づく; but they caught him, and with an axe 削減（する） his throat, and （警官の）巡回区域，受持ち区域 out his brains, so that when he was 設立する the contents of his skull were lying on his 武器.
Some squaws, who heard the uproar, ran to find out the 原因（となる） of it; but before they had time to 申し込む／申し出 their 援助, the 殺害者s drove them into a house, and 脅すd to take their lives if they did not stay there, or if they made any noise.
Next morning, Esq. Clute sent me word that John was dead, and also 知らせるd me of the means by which his life was taken. A number of people went from Gardow to where the 団体／死体 lay, and Doct. Levi Brundridge brought it up home, where the funeral was …に出席するd after the manner of the white people. Mr. Benjamin Luther, and Mr. William Wiles, preached a sermon, and 成し遂げるd the funeral services; and myself and family followed the 死体 to the 墓／厳粛／彫る／重大な as 会葬者s. I had now buried my three sons, who had been snatched from me by the 手渡すs of 暴力／激しさ, when I least 推定する／予想するd it.
Although John had taken the life of his two brothers, and 原因（となる）d me unspeakable trouble and grief, his death made a solemn impression upon my mind, and seemed, in 新規加入 to my former misfortunes, enough to bring 負かす／撃墜する my grey hairs with 悲しみ to the 墓／厳粛／彫る／重大な. Yet, on a second thought, I could not 嘆く／悼む for him as I had for my other sons, because I knew that his death was just, and what he had deserved for a long time, from the 手渡す of 司法（官）.
John's 副／悪徳行為s were so 広大な／多数の／重要な and so 悪化させるd, that I have nothing to say in his 好意: yet, as a mother, I pitied him while he lived, and have ever felt a 広大な／多数の／重要な degree of 悲しみ for him, because of his bad 行為／行う.
From his childhood, he carried something in his features indicative of an evil disposition, that would result in the perpetration of enormities of some 肉親，親類d; and it was the opinion and 説 of Ebenezer Allen, that he would be a bad man, and be 有罪の of some 罪，犯罪 deserving of death. There is no 疑問 but what the thoughts of 殺人 rankled in his breast, and 乱すd his mind even in his sleep; for he dreamed that he had killed Thomas for a trifling offence, and その為に 没収されるd his own life. Alarmed at the 発覚, and 恐れるing that he might in some unguarded moment destroy his brother, he went to the 黒人／ボイコット 長，指導者, to whom he told the dream, and 表明するd his 恐れるs that the 見通し would be 立証するd. Having 関係のある the dream, together with his feelings on the 支配する, he asked for the best advice that his old friend was 有能な of giving, to 妨げる so sad an event. The 黒人／ボイコット 長，指導者, 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 治める／統治する his temper, and 避ける any quarrel which in 未来 he might see arising, 特に if Thomas was a party. John, however, did not keep the good counsel of the 長，指導者; for soon after he killed Thomas, as I have 関係のある.
John left two wives with whom he had lived at the same time, and raised nine children. His 未亡人s are now living at Caneadea with their father, and keep their children with, and 近づく them. His children are tolerably white, and have got light colored hair. John died about the last day of June, 1817, 老年の 54 years.
Doctor and Jack, having finished their murderous design, fled before they could be apprehended, and lay six weeks in the 支持を得ようと努めるd 支援する of Canisteo. They then returned and sent me some wampum by Chongo, (my son-in-法律,) and Sun-ge-waw (that is Big Kettle) 推定する／予想するing that I would 容赦 them, and 苦しむ them to live as they had done with their tribe. I however, would not 受託する their wampum, but returned it with a request, that, rather than have them killed, they would run away and keep out of danger.
On their receiving 支援する the wampum, they took my advice, and 用意が出来ている to leave their country and people すぐに. Their 親族s …を伴ってd them a short distance on their 旅行, and when about to part, their old uncle, the Tall 長，指導者, 演説（する）／住所d them in the に引き続いて pathetic and sentimental speech:
“Friends, hear my 発言する／表明する!—When the 広大な／多数の／重要な Spirit made Indians, he made them all good, and gave them good corn-fields; good rivers, 井戸／弁護士席 蓄える／店d with fish; good forests, filled with game and good 屈服するs and arrows. But very soon each 手配中の，お尋ね者 more than his 株, and Indians quarrelled with Indians, and some were killed, and others were 負傷させるd. Then the 広大な／多数の／重要な Spirit made a very good word, and put it in every Indians breast, to tell us when we have done good, or when we have done bad; and that word has never told a 嘘（をつく）.
“Friends! whenever you have stole, or got drunk, or lied, that good word has told you that you were bad Indians, and made you afraid of good Indians; and made you ashamed and look 負かす／撃墜する.
“Friends! your 罪，犯罪 is greater than all those:—you have killed an Indian in a time of peace; and made the 勝利，勝つd hear his groans, and the earth drink his 血. You are bad Indians! Yes, you are very bad Indians; and what can you do? If you go into the 支持を得ようと努めるd to live alone, the ghost of John Jemison will follow you, crying, 血! 血! and will give you no peace! If you go to the land of your nation, there that ghost will …に出席する you, and say to your 親族s, see my 殺害者s! If you 工場／植物, it will 爆破 your corn; if you 追跡（する）, it will 脅す 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 飛行機で行く from your country, to leave all your 親族s, and to abandon all that you have known to be pleasant and dear, must be keener than an arrow, more bitter than gall, more terrible than death! And how must we feel?—Your path will be muddy; the 支持を得ようと努めるd will be dark; the 雷s will ちらりと見ること 負かす／撃墜する the trees by your 味方する, and you will start at every sound! peace has left you, and you must be wretched.
“Friends, hear me, and take my advice. Return with us to your homes. 申し込む／申し出 to the 広大な／多数の／重要な Spirit your best wampum, and try to be good Indians! And, if those whom you have （死が）奪い去るd shall （人命などを）奪う，主張する your lives as their only satisfaction, 降伏する them cheerfully, and die like good Indians. And—” Here Jack, 高度に incensed, interrupted the old man, and bade him stop speaking or he would take his life. Affrighted at the 外見 of so much desperation, the company 急いでd に向かって home, and left Doctor and Jack to 協議する their own feelings.
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 ライフル銃／探して盗む into my mouth, and I will put the muzzle of 地雷 into yours, and at a given signal we will 発射する／解雇する them, and rid ourselves at once of all the troubles under which we now labor, and 満足させる the （人命などを）奪う，主張するs which 司法（官） 持つ／拘留するs against us.”
Doctor heard the proposition, and after a moment's pause, made the に引き続いて reply:—“I am as sensible as you can be of the unhappy 状況／情勢 in which we have placed ourselves. We are bad Indians. We have 没収されるd our lives, and must 推定する／予想する in some way to atone for our 罪，犯罪: but, because we are bad and 哀れな, shall we make ourselves worse? If we were now innocent, and in a 静める 反映するing moment should kill ourselves, that 行為／法令／行動する would make us bad, and 奪う us of our 株 of the good 追跡（する）ing in the land where our fathers have gone! What would Little 耐えるd [Footnote: Little 耐えるs was a 長，指導者 who died in 1806.] say to us on our arrival at his cabin? He would say, 'Bad Indians! Cowards! You were afraid to wait till we 手配中の，お尋ね者 your help! Go (Jogo) to where snakes will 嘘（をつく） in your path; where the panthers will 餓死する you, by devouring the venison; and where you will be naked and 苦しむ with the 冷淡な! Jogo, (go,) 非，不，無 but the 勇敢に立ち向かう and good Indians live here!' I cannot think of 成し遂げるing an 行為／法令／行動する that will 追加する to my wretchedness. It is hard enough for me to 苦しむ here, and have good 追跡（する）ing hereafter—worse to lose the whole.”
Upon this, Jack withdrew his 提案. They went on about two miles, and then turned about and （機の）カム home. 有罪の and uneasy, they lurked about Squawky Hill 近づく a fortnight, and then went to Cattaraugus, and were gone six weeks. When they （機の）カム 支援する, Jack's wife 真面目に requested him to 除去する his family to Tonnewonta; but he remonstrated against her 事業／計画（する）, and utterly 拒絶する／低下するd going. His wife and family, however, tired of the tumult by which they were surrounded, packed up their 影響s in spite of what he could say, and went off.
Jack 審議する／熟考するd a short time upon the proper course for himself to 追求する, and finally, rather than leave his old home, he ate a large 量 of muskrat root, and died in 10 or 12 hours. His family 存在 すぐに 通知するd of his death, returned to …に出席する the burial, and is yet living at Squawky Hill.
Nothing was ever done with Doctor, who continued to live 静かに at Squawky Hill till いつか in the year 1819, when he died of 消費.
Micah Brooks, Esq. volunteers to get the 肩書を与える to her Land 確認するd to herself.—She is Naturalized.—広大な／多数の／重要な 会議 of 長，指導者s, &c. in Sept. 1823.—She 配置する／処分する／したい気持ちにさせるs of her 保留（地）／予約.—Reserves a Tract 2 miles long, and 1 mile wide, &c.—The Consideration how Paid, &c.
In 1816, Micah Brooks, Esq. of Bloomfield, Ontario 郡, was recommended to me (as it was said) by a Mr. Ingles, to be a man of candor, honesty and 正直さ, who would by no means cheat me out of a cent. Mr. Brooks soon after, （機の）カム to my house and 知らせるd me that he was 性質の／したい気がして to 補助装置 me in regard to my land, by procuring a 法律を制定する 行為／法令／行動する that would 投資する me with 十分な 力／強力にする to 配置する／処分する／したい気持ちにさせる of it for my own 利益, and give as ample a 肩書を与える as could be given by any 国民 of the 明言する／公表する. He 観察するd that as it was then 据えるd, it was of but little value, because it was not in my 力／強力にする to 配置する／処分する／したい気持ちにさせる of it, let my necessities be ever so 広大な／多数の／重要な. He then 提案するd to take the 機関 of the 商売／仕事 upon himself, and to get the 肩書を与える of one half of my 保留（地）／予約 vested in me 本人自身で, upon the 条件 that, as a reward for his services, I would give him the other half.
I sent for my son John, who on 存在 協議するd, 反対するd to my going into any 取引 with Mr. Brooks, without the advice and 同意 of Mr. Thomas Clute, who then lived on my land and 近づく me. Mr. Clute was accordingly called on, to whom Mr. Brooks repeated his former 声明, and 追加するd, that he would get an 行為／法令／行動する passed in the 議会 of the 部隊d 明言する／公表するs, that would 投資する me with all the 権利s and 免疫s of a 国民, so far as it 尊敬（する）・点d my 所有物／資産／財産. Mr. Clute, 嫌疑者，容疑者／疑うing that some 計画（する） was in 操作／手術 that would 奪う me of my 所有／入手s, advised me to have nothing to say on the 支配する to Mr. Brooks, till I had seen Esquire Clute, of Squawky Hill. Soon after this Thomas Clute saw Esq. Clute, who 知らせるd him that the 嘆願（書） for my naturalization would be 現在のd to the 立法機関 of this 明言する／公表する, instead of 存在 sent to 議会; and that the 反対する would 後継する to his and my satisfaction. Mr. Clute then 観察するd to his brother, Esq. Clute, that as the sale of Indian lands, which had been reserved, belonged 排他的に to the 部隊d 明言する／公表するs, an 行為／法令／行動する of the 立法機関 of New-York could have no 影響 in 安全な・保証するing to me a 肩書を与える to my 保留（地）／予約, or in 奪うing me of my 所有物／資産／財産. They finally agreed that I should 調印する a 嘆願（書） to 議会, praying for my naturalization, and for the 確定／確認 of the 肩書を与える of my land to me, my 相続人s, &c.
Mr. Brooks （機の）カム with the 嘆願（書）: I 調印するd it, and it was 証言，証人／目撃するd by Thomas Clute, and two others, and then returned to Mr. Brooks, who 現在のd it to the 立法機関 of this 明言する／公表する at its 開会／開廷／会期 in the winter of 1816-17. On the 19th of April, 1817, an 行為／法令／行動する was passed for my naturalization, and 批准するing and 確認するing the 肩書を与える of my land, agreeable to the tenor of the 嘆願（書）, which 行為／法令／行動する Mr. Brooks 現在のd to me on the first day of May に引き続いて.
Thomas Clute having 診察するd the 法律, told me that it would probably answer, though it was not によれば the 協定 made by Mr. Brooks, and Esq. Clute and himself, for me. I then 遂行する／発効させるd to Micah Brooks and Jellis Clute, a 行為 of all my land lying east of the picket line on the Gardow 保留（地）／予約, 含む／封じ込めるing about 7000 acres.
It is proper in this place to 観察する, in relation to Mr. Thomas Clute, that my son John, a few months before his death, advised me to take him for my 後見人, (as I had become old and incapable of managing my 所有物／資産／財産,) and to 補償する him for his trouble by giving him a lot of land on the west 味方する of my 保留（地）／予約 where he should choose it. I accordingly took my son's advice, and Mr. Clute has ever since been faithful and honest in all his advice and 取引 with, and for, myself and family.
In the month of August, 1817, Mr. Brooks and Esq. Clute again （機の）カム to me with a request that I would give them a 賃貸し（する） of the land which I had already 行為d to them, together with the other part of my 保留（地）／予約, excepting and reserving to myself only about 4000 acres.
At this time I 知らせるd Thomas Clute of what John had advised, and recommended me to do, and that I had 協議するd my daughters on the 支配する, who had 認可するd of the 手段. He readily agreed to 補助装置 me; その結果 I told him he was する権利を与えるd to a lot of land, and might select as John had について言及するd. He accordingly at that time took such a piece as he chose, and the same has ever since been reserved for him in all the land 契約s which I have made.
On the 24th of August, 1817, I 賃貸し（する）d to Micah Brooks and Jellis Clute, the whole of my 初めの 保留（地）／予約, except 4000 acres, and Thomas Clute's lot. Finding their 肩書を与える still incomplete, on account of the 部隊d 明言する／公表するs 政府 and Seneca 長，指導者s not having 許可／制裁d my 行為／法令／行動するs, they solicited me to 新たにする the 契約, and have the conveyance made to them in such a manner as that they should その為に be 構成するd 単独の proprietors of the 国／地域.
In the winter of 1822-3, I agreed with them, that if they would get the 長，指導者s of our nation, and a 部隊d 明言する／公表するs Commissioner of Indian Lands, to 会合，会う in 会議 at Moscow, Livingston 郡, N. Y. and there 同意する in my 協定, that I would sell to them all my 権利 and 肩書を与える to the Gardow 保留（地）／予約, with the exception of a tract for my own 利益, two miles long, and one mile wide, lying on the river where I should choose it; and also reserving Thomas Clute's lot. This 協定 was agreed upon, and the 会議 組み立てる／集結するd at the place 任命するd, on the 3d or 4th day of September, 1823.
That 会議 consisted of Major Carrol, who had been 任命するd by the 大統領 to 配置する／処分する／したい気持ちにさせる of my lands, 裁判官 Howell and N. Gorham, of Canandaigua, (who 行為／法令／行動するd in concert with Maj. Carrol,) Jasper Parrish, Indian スパイ／執行官, Horatio Jones, Interpreter, and a 広大な／多数の／重要な number of 長，指導者s.
The 取引 was assented to 全員一致で, and a 行為 given to H. B. Gibson, Micah Brooks and Jellis Clute, of the whole Gardow tract, excepting the last について言及するd 保留（地）／予約s, which was 調印するd by myself and 上向きs of twenty 長，指導者s.
The land which I now own, is bounded as follows:—Beginning at the 中心 of the 広大な／多数の／重要な Slide [Footnote: The 広大な／多数の／重要な Slide of the bank of Genesee river is a curiosity worthy of the attention of the traveller. In the month of May, 1817, a 部分 of land thickly covered with 木材／素質, 据えるd at the upper end of the Gardow flats, on the west 味方する of the river, all of a sudden gave way, and with a tremendous 衝突，墜落, slid into the bed of the river, which it so 完全に filled, that the stream formed a new passage on the east 味方する of it, where it continues to run, without 洪水ing the slide. This slide, as it now lies, 含む／封じ込めるs 22 acres, and has a かなりの 株 of the 木材／素質 that 以前は covered it, still standing 築く upon it, and growing.] and running west one mile, thence north two miles, thence east about one mile to Genesee river, thence south on the west bank of Genesee river to the place of beginning.
In consideration of the above sale, the purchasers have bound themselves, their 相続人s, 割り当てるs, &c. to 支払う／賃金 to me, my 相続人s or 後継者s, three hundred dollars a year forever.
Whenever the land which I have reserved, shall be sold, the income of it is to be 平等に divided amongst the members of the Seneca nation, without any 言及／関連 to tribes or families.
結論.—Review of her Life.—Reflections on the loss of Liberty.—Care she took to 保存する her Health.—Indians' abstemiousness in Drinking, after the French War.—Care of their Lives, &c.—General use of Spirits—Her natural Strength.—購入（する） of her first Cow.—Means by which she has been 供給（する）d with Food.—疑惑s of her having been a Witch.—Her Constancy.—Number of Children.—Number Living.—Their 住居.—の近くにing Reflection.
When I review my life, the privations that I have 苦しむd, the hardships I have 耐えるd, the vicissitudes I have passed, and the 完全にする 革命 that I have experienced in my manner of living; when I consider my 削減 from a civilized to a savage 明言する／公表する, and the さまざまな steps by which that 過程 has been 影響d, and that my life has been 長引かせるd, and my health and 推論する／理由 spared, it seems a 奇蹟 that I am unable to account for, and is a tragical medley that I hope will never be repeated.
The 明らかにする loss of liberty is but a mere trifle when compared with the circumstances that やむを得ず …に出席する, and are inseparably connected with it. It is the recollection of what we once were, of the friends, the home, and the 楽しみs that we have left or lost; the 予期 of 悲惨, the 外見 of wretchedness, the 苦悩 for freedom, the hope of 解放（する）, the 工夫するing of means of escaping, and the vigilance with which we watch our keepers, that 構成する the nauseous dregs of the bitter cup of slavery. I am sensible, however, that no one can pass from a 明言する／公表する of freedom to that of slavery, and in the last 状況／情勢 残り／休憩（する） perfectly contented; but as every one knows that 広大な／多数の／重要な exertions of the mind tend 直接／まっすぐに to debilitate the 団体／死体, it will appear obvious that we ought, when 限定するd, to 発揮する all our faculties to 促進する our 現在の 慰安, and let 未来 days 供給する their own sacrifices. In regard to ourselves, just as we feel, we are.
For the 保護 of my life to the 現在の time I am indebted to an excellent 憲法, with which I have been blessed in as 広大な／多数の／重要な a degree as any other person. After I arrived to years of understanding, the care of my own health was one of my 主要な／長／主犯 熟考する／考慮するs; and by 避けるing （危険などに）さらすs to wet and 冷淡な, by temperance in eating, 棄権するing from the use of spirits, and shunning the 超過s to which I was frequently exposed, I 影響d my 反対する beyond what I 推定する／予想するd. I have never once been sick till within a year or two, only as I have 関係のある. Spirits and タバコ I have never used, and I have never once …に出席するd an Indian frolic. When I was taken 囚人, and for いつか after that, spirits was not known; and when it was first introduced, it was in small 量s, and used only by the Indians; so that it was a long time before the Indian women begun to even taste it.
After the French war, for a number of years, it was the practice of the Indians of our tribe to send to Niagara and get two or three ケッグs of rum, (in all six or eight gallons,) and 持つ／拘留する a frolic as long as it lasted. When the rum was brought to the town, all the Indians collected, and before a 減少（する） was drank, gave all their knives, tomahawks, guns, and other 器具s of war, to one Indian, whose 商売／仕事 it was to bury them in a 私的な place, keep them 隠すd, and remain perfectly sober till the frolic was ended. Having thus divested themselves, they 開始するd drinking, and continued their frolic till every 減少（する） was 消費するd, If any of them became quarrelsome, or got to fighting, those who were sober enough bound them upon the ground, where they were 強いるd to 嘘（をつく） till they got sober, and then were unbound. When the ガス／煙s of the spirits had left the company, the sober Indian returned to each the 器具s with which they had ゆだねるd him, and all went home 満足させるd. A frolic of that 肉親，親類d was held but once a year, and that at the time the Indians やめる their 追跡（する）ing, and come in with their deer-肌s.
In those frolics the women never 参加するd. Soon after the 革命の war, however, spirits became ありふれた in our tribe, and has been used indiscriminately by both sexes; though there are not so たびたび（訪れる） instances of intoxication amongst the squaws as amongst the Indians.
To the introduction and use or that baneful article, which has made such 荒廃 in our tribes, and 脅すs the 絶滅 of our people, (the Indians,) I can with the greatest propriety impute the whole of my misfortune in losing my three sons. But as I have before 観察するd, not even the love of life will 抑制する an Indian from sipping the 毒（薬） that he knows will destroy him. The 発言する／表明する of nature, the rebukes of 推論する／理由, the advice of parents, the expostulations of friends, and the 非常に／多数の instances of sudden death, are all insufficient to 埋め立てる an Indian, who has once experienced the exhilarating and inebriating 影響s of spirits, from 捜し出すing his 墓／厳粛／彫る／重大な in the 底（に届く） of his 瓶／封じ込める!
My strength has been 広大な／多数の／重要な for a woman of my size, さもなければ I must long ago have died under the 重荷（を負わせる）s which I was 強いるd to carry. I learned to carry 負担s on my 支援する, in a ひもで縛る placed across my forehead, soon after my 捕らわれた; and continue to carry in the same way. 上向きs of thirty years ago, with the help of my young children, I 支援するd all the boards that were used about my house from Allen's mill at the 出口 of Silver Lake, a distance of five miles. I have 工場／植物d, 売春婦d, and 収穫d corn every season but one since I was taken 囚人. Even this 現在の 落ちる (1823) I have husked my corn and 支援するd it into the house.
The first cow that I ever owned, I bought of a squaw いつか after the 革命. It had been stolen from the enemy. I had owned it but a few days when it fell into a 穴を開ける, and almost died before we could get it out. After this, the squaw 手配中の，お尋ね者 to be recanted, but as I would not give up the cow, I gave her money enough to make, when 追加するd to the sum which I paid her at first, thirty-five dollars. Cows were plenty on the Ohio, when I lived there, and of good 質.
For 準備／条項s I have never 苦しむd since I （機の）カム upon the flats; nor have I ever been in 負債 to any other 手渡すs than my own for the plenty that I have 株d.
My 副／悪徳行為s, that have been 嫌疑者，容疑者／疑うd, have been but few. It was believed for a long time, by some of our people, that I was a 広大な／多数の／重要な witch; but they were unable to 証明する my 犯罪, and その結果 I escaped the 確かな doom of those who are 罪人／有罪を宣告するd of that 罪，犯罪, which, by Indians, is considered as heinous as 殺人. Some of my children had light brown hair, and tolerable fair 肌, which used to make some say that I stole them; yet as I was ever conscious of my own constancy, I never thought that any one really believed that I was 有罪の of 姦通.
I have been the mother of eight children; three of whom are now living, and I have at this time thirty-nine grand children, and fourteen 広大な／多数の／重要な-grand children, all living in the 近隣 of Genesee River, and at Buffalo.
I live in my own house, and on my own land with my youngest daughter, Polly, who is married to George Chongo, and has three children.
My daughter Nancy, who is married to Billy Green, lives about 80 棒s south of my house, and has seven children.
My other, daughter, Betsey, is married to John Green, has seven children, and resides 80 棒s north of my house.
Thus 据えるd in the 中央 of my children, I 推定する／予想する I shall soon leave the world, and make room for the rising 世代. I feel the 負わせる of years with which I am 負担d, and am sensible of my daily 失敗 in seeing, 審理，公聴会 and strength; but my only 苦悩 is for my family. If my family will live happily, and I can be 免除されたd from trouble while I have to stay, I feel as though I could lay 負かす／撃墜する in peace a life that has been checked in almost every hour, with troubles of a deeper dye, than are 一般的に experienced by mortals.
An account of the 破壊 of a part of the British Army, by the Indians, at a place called the Devil's 穴を開ける, on the Niagara River, in the year 1763.
It is to be regretted that an event of so tragical a nature as the に引き続いて, should have escaped the pens of American Historians, and have been 苦しむd to slide 負かす／撃墜する the 現在の of time, to the 瀬戸際 of oblivion, without having been snatched almost from the vortex of forgetfulness, and placed on the faithful page, as a 記念の of premeditated cruelties, which, in former times, were practised upon the white people, by the North American Savages.
Modern History, perhaps, cannot furnish a 平行の so atrocious in design and 死刑執行, as the one before us, and it may be questioned, even if the history of 古代の times, when men fought 手渡す to 手渡す, and 不名誉d their nature by inventing engines of 拷問, can more than produce its equal.
It will be 観察するd in the 先行する narrative, that the 事件／事情／状勢 at the Devil's 穴を開ける is said to have happened in November, 1759. That Mrs. Jemison arrived at Genesee about that time, is （判決などを）下すd 確かな from a number of circumstances; and that a 戦う／戦い was fought on the Niagara in Nov. 1759, in which two 囚人s and some oxen were taken, and brought to Genesee, as she has 明言する／公表するd, is altogether probable. But it is 平等に 確かな that the event which is the 支配する of this article, did not take place till the year 1763.
In the time of the French war, the 近隣 of Forts Niagara and Sclusser, (or Schlosser, as it was 以前は written,) on the Niagara river, was a general 戦う／戦い-ground, and for this 推論する／理由, Mrs. Jemison's memory ought not to be 告発（する），告訴（する）／料金d with treachery, for not having been able to distinguish 正確に, after the lapse of sixty years, between the circumstances of one 約束／交戦 and those of another. She resided on the Genesee at the time when the 軍人s of that tribe marched off to 補助装置 in laying the 待ち伏せ／迎撃する at the Devil's 穴を開ける; and no one will 疑問 her having heard them rehearse the story of the event of that nefarious （選挙などの）運動をする, after they returned.
Chronology and history 同意する in 明言する／公表するing that Fort Niagara was taken from the French, by the British, and that Gen. Prideaux was killed on the 25th of July, 1759.
Having 得るd from Mrs. Jemison a 肉親，親類d of introduction to the story, I 結論するd that if it yet remained possible to procure a 訂正する account of the circumstances which led to and …に出席するd that 処理／取引, it would be 高度に gratifying to the American public, I accordingly directed a letter to Mr. Linus S. Everett, of Buffalo, whose 大臣の labor, I 井戸／弁護士席 knew, frequently called him to Lewiston, requesting him to furnish me with a particular account of the 破壊 of the British, at the time and place before について言及するd. He obligingly 従うd with my request, and gave me the result of his 調査s on that 支配する, in the に引き続いて letter:—
Copy of a letter from Mr. Linus S. Everett, 時代遅れの Fort Sclusser, 29th December, 1823.
尊敬（する）・点d and dear friend,
I 急いで, with much 楽しみ, to 従う with your request, in regard to the 事件／事情／状勢 at the Devil's 穴を開ける. I have often wondered that no authentic account has ever been given of that 血まみれの and tragical scene.
I have made all the 調査s that appear to be of any use, and proceed to give you the result.
At this place, (Fort Sclusser,) an old gentleman now resides, to whom I am indebted for the best account of the 事件／事情／状勢 that can be easily 得るd. His 指名する is 足緒 Ware—his age about 74. Although he was not a 居住（者） of this part of the country at the time of the event, yet from his intimate 知識 with one of the 生存者s, he is able to give much （警察などへの）密告，告訴（状）, which さもなければ could not be 得るd.
The account that he gives is as follows:—In July, 1759, the British, under Sir William Johnston, took 所有／入手 of Forts Niagara and Sclusser, which had before been in the 手渡すs of the French. At this time, the Seneca Indians, (which were a 非常に／多数の and powerful nation,) were 敵意を持った to the British, and 温かく 連合した to the French. These two 地位，任命するs, (viz.) Niagara and Sclusser, were of 広大な／多数の／重要な importance to the British, on the account of affording the means of communication with the 地位，任命するs above, or on the upper lakes. In 1760, a 契約 was made between Sir William Johnston and a Mr. Stedman, to 建設する a portage road from Queenston 上陸 to Fort Sclusser, a distance of eight miles, ーするために 容易にする the transportation of 準備／条項, 弾薬／武器, &c. from one place to the other. In 順応／服従 to this 協定, on the 20th of June, 1763, Stedman had 完全にするd his road, and appeared at Queenston 上陸, (now Lewiston,) with twenty-five portage wagons, and one hundred horses and oxen, to 輸送（する） to Fort Sclusser the king's 蓄える／店s.
At this time Sir William Johnston was 怪しげな of the 意向s of the Senecas; for after the 降伏する of the forts by the French, they had appeared uneasy and 敵意を持った. ーするために 妨げる the teams, drivers and goods, receiving 傷害, he detached 300 軍隊／機動隊s to guard them across the portage. The teams, under this 護衛する, started from Queenston 上陸—Stedman, who had the 告発（する），告訴（する）／料金 of the whole, was on horse 支援する, and 棒 between the 軍隊／機動隊s and teams; all the 軍隊／機動隊s 存在 in 前線. On a small hill 近づく the Devil's 穴を開ける, at that time, was a redoubt of twelve men, which served as a 肉親，親類d of guard on ordinary occasions, against the depredations of the savages. “On the arrival of the 軍隊／機動隊s and teams at the Devil's 穴を開ける,” says a manuscript in the 手渡すs of my informant, “the sachems, 長，指導者s and 軍人s of the Seneca Indians, sallied from the 隣接するing 支持を得ようと努めるd, by thousands, (where they had been 隠すd for some time before, for that nefarious 目的,) and 落ちるing upon the 軍隊／機動隊s, teams and drivers, and the guard of twelve men before について言及するd, they killed all the men but three on the 位置／汚点／見つけ出す, or by 運動ing them, together with the teams, 負かす／撃墜する the precipice, which was about seventy or eighty feet! The Indians 掴むd Stedman's horse by the bridle, while he was on him, designing, no 疑問, to make his sufferings more 継続している than that of his companions: but while the 血まみれの scene was 事実上の／代理, the attention of the Indian who held the horse of Stedman 存在 逮捕（する）d, he 削減（する） the reins of his bridle—clapped 刺激（する）s to his horse, and 棒 over the dead and dying, into the 隣接する 支持を得ようと努めるd, without receiving 傷害 from the enemy's 解雇する／砲火／射撃ing. Thus he escaped; and besides him two others—one a drummer, who fell の中で the trees, was caught by his 派手に宣伝する ひもで縛る, and escaped 損なわれない; the other, one who fell 負かす／撃墜する the precipice and broke his thigh, but はうd to the 上陸 or 守備隊 負かす／撃墜する the river.” The に引き続いて September, the Indians gave Stedman a piece of land, as a reward for his bravery.
With 感情s of 尊敬（する）・点, I remain, sir, your sincere friend, L. S. EVERETT.
Mr. J. E. Seaver.
???????* * * * *
A particular account of General Sullivan's 探検隊／遠征隊 against the Indians, in the western part of the 明言する／公表する of New-York, in 1779.
It has been thought expedient to publish in this 容積／容量, the に引き続いて account of Gen. Sullivan's 探検隊／遠征隊, in 新規加入 to the facts 関係のある by Mrs. Jemison, of the barbarities which were （罪などを）犯すd upon Lieut. Boyd, and two others, who were taken, and who formed a part of his army, etc. A 詳細（に述べる）d account of this 探検隊／遠征隊 has never been in the 手渡すs of the public; and as it is now produced from a source deserving implicit credit, it is 推定するd that it will be received with satisfaction.
John Salmon, Esq. to whom we are happy to 認める our indebtedness for the subjoined account, is an old gentleman of respectability and good standing in society; and is at this time a 居住（者） in the town of Groveland, Livingston 郡, New-York. He was a hero in the American war for independence; fought in the 戦う／戦いs of his country under the celebrated Morgan; 生き残るd the 爆破 of British 圧迫; and now, in the 拒絶する／低下する of life, sits under his own 井戸／弁護士席 earned vine and fig-tree, 近づく the 墓／厳粛／彫る／重大な of his unfortunate countrymen, who fell gloriously, while fighting the ruthless savages, under the 命令（する） of the gallant Boyd.
In the autumn after the 戦う／戦い at Monmouth, (1778,) Morgan's riflemen, to which 軍団 I belonged, marched to Schoharie, in this 明言する／公表する of New-York, and there went into winter ４半期/4分の1s. The company to which I was 大（公）使館員d, was 命令（する）d by Capt. Michael Simpson; and Thomas Boyd, of Northumberland 郡, Pennsylvania, was our 中尉／大尉／警部補.
In the に引き続いて spring, our 軍団, together with the whole 団体／死体 of 軍隊／機動隊s under the 命令（する） of Gen. Clinton, to the 量 of about 1500, 乗る，着手するd in boats at Schenectady, and 上がるd the Mohawk as far as German Flats. Thence we took a direction to Otsego lake, descended the Susquehanna, and without any remarkable occurrence, arrived at Tioga Point, where our 軍隊／機動隊s 部隊d with an army of 1500 men under the 命令（する） of Gen. Sullivan, who had marched through a part of New-Jersey, and had reached that place by the way of Wyoming, some days before us.
That part of the army under Gen. Sullivan, had, on their arrival at Tioga Point, 設立する the Indians in some 軍隊 there, with whom they had had some unimportant 小競り合いs before our arrival. Upon the junction of these two 団体／死体s of 軍隊／機動隊s, Gen. Sullivan assumed the 命令（する） of the whole, and proceeded up the Tioga. When within a few miles of the place now called Newtown, we were met by a 団体／死体 of Indians, and a number of 軍隊／機動隊s 井戸／弁護士席 known in those times by the 指名する of Butler's 特別奇襲隊員s, who had thrown up, あわてて, a breastwork of スピードを出す／記録につけるs, trees, &c. They were, however, easily driven from their 作品, with かなりの loss on their part, and without any 傷害 to our 軍隊／機動隊s. The enemy fled with so much precipitation, that they left behind them some 蓄える／店s and （軍の）野営地，陣営 equippage. They 退却／保養地d but a short distance before they made a stand, and built another breastwork of かなりの length, in the 支持を得ようと努めるd, 近づく a small 開始. Sullivan was soon apprized of their 状況／情勢, divided his army, and 試みる／企てるd to surround, by sending one half to the 権利 and the other to the left, with directions to 会合，会う on the opposite 味方する of the enemies. ーするために 妨げる their 退却／保養地ing, he directed 爆弾-爆撃するs to be thrown over them, which was done: but on the 爆撃するs bursting, the Indians 嫌疑者，容疑者／疑うd that a powerful army had opened a 激しい 解雇する／砲火／射撃 upon them on that 味方する, and fled with the 最大の precipitation through one wing of the surrounding army. A 広大な／多数の／重要な number of the enemy were killed, and our army 苦しむd かなり.
The Indians having, in this manner, escaped, they went up the river to a place called the 狭くするs, where they were attacked by our men, who killed them in 広大な／多数の／重要な numbers, so that the 味方するs of the 激しく揺するs next the river appeared as though 血 had been 注ぐd on them by pailfulls. The Indians threw their dead into the river, and escaped the best way they could.
From Newtown our army went 直接／まっすぐに to the 長，率いる of the Seneca lake; thence 負かす／撃墜する that lake to its mouth, where we 設立する the Indian village at that place 避難させるd, except by a 選び出す／独身 inhabitant—a male child about seven or eight years of age, who was 設立する asleep in one of the Indian huts. Its 運命／宿命 I have never ascertained. It was taken into the care of an officer of the army, who, on account of ill health, was not on 義務, and who took the child with him, as I have since understood, to his 住居 on or 近づく the North river.
From the mouth of Seneca lake we proceeded, without the occurrence of any thing of importance, by the 出口s of the Canandaigua, Honeoye, and Hemlock lakes, to the 長，率いる of Connissius lake, where the army 野営するd on the ground that is now called Henderson's Flats.
Soon after the army had 野営するd, at the dusk of the evening, a party of twenty-one men, under the 命令（する） of Lieut. Boyd, was detached from the ライフル銃／探して盗む 軍団, and sent out for the 目的 of reconnoitering the ground 近づく the Genesee river, at a place now called Williamsburg, at a distance from the （軍の）野営地，陣営 of about seven miles, under the 指導／手引 of a faithful Indian 操縦する. That place was then the 場所／位置 of an Indian village, and it was apprehended that the Indians and 特別奇襲隊員s might be there or in that 周辺 in かなりの 軍隊.
On the arrival of the party at Williamsburg, they 設立する that the Indian village had been recently 砂漠d, as the 解雇する／砲火／射撃s in the huts were still 燃やすing. The night was so far spent when they got to their place of 目的地, that 中尉／大尉／警部補 Boyd, considering the 疲労，（軍の）雑役 of his men, 結論するd to remain during the night 近づく the village, and to send two men messengers with a 報告（する）／憶測 to the （軍の）野営地，陣営 in the morning. Accordingly, a little before daybreak, he despatched two men to the main 団体／死体 of the army, with （警察などへの）密告，告訴（状） that the enemy had not been discovered.
After day-light, Lieut. Boyd 慎重に crept from the place of his concealment, and upon getting a 見解（をとる） of the village, discovered two Indians hovering about the 解決／入植地: one of whom was すぐに 発射 and scalped by one of the riflemen, whose 指名する was Murphy. Supposing that if there were Indians in that 周辺, or 近づく the village, they would be 即時に alarmed by this occurrence, Lieut. Boyd thought it most 慎重な to retire, and make the best of his way to the general 野営 of our army. They accordingly 始める，決める out and retraced the steps which they had taken the day before, till they were 迎撃するd by the enemy.
On their arriving within about one mile and a half of the main army, they were surprized by the sudden 外見 of a 団体／死体 of Indians, to the 量 of five hundred, under the 命令（する） of the celebrated Brandt, and the same number of 特別奇襲隊員s, 命令（する）d by the 悪名高い Butler, who had secreted themselves in a ravine of かなりの extent, which lay across the 跡をつける that Lieut. Boyd had 追求するd.
Upon discovering the enemy, and knowing that the only chance for escape was by breaking through their line, (one of the most desperate enterprizes ever undertaken,) Lieut. Boyd, after a few words of 激励, led his men to the 試みる／企てる. As 驚くべき／特命の／臨時の as it may seem, the first onset, though 不成功の, was made without the loss of a man on the part of the heroic 禁止（する）d, though several of the enemy were killed. Two 試みる／企てるs more were made, which were 平等に 不成功の, and in which the whole party fell, except Lieut. Boyd, and eight others. Lieut. Boyd and a 兵士 by the 指名する of Parker, were taken 囚人s on the 位置／汚点／見つけ出す, a part of the 残りの人，物 fled, and a part fell on the ground, 明らかに dead, and were overlooked by the Indians, who were too much engaged in 追求するing the 逃亡者／はかないものs to notice those who fell.
When Lieut. Boyd 設立する himself a 囚人, he solicited an interview with Brandt, whom he 井戸／弁護士席 knew 命令（する）d the Indians. This 長，指導者, who was at that moment 近づく, すぐに 現在のd himself, when Lieut. Boyd, by one of those 控訴，上告s which are known only by those who have been 始めるd and 教えるd in 確かな mysteries, and which never fail to bring succor to a “苦しめるd brother,” 演説（する）／住所d him as the only source from which he could 推定する／予想する a 一時的休止，執行延期 from cruel 罰 or death. The 控訴，上告 was 認めるd, and Brandt すぐに, and in the strongest language, 保証するd him that his life should be spared.
Lieut. Boyd, and his fellow-囚人, Parker, were すぐに 行為／行うd by a party of the Indians to the Indian village called 耐えるd's Town, on the west 味方する of Genesee river, in what is now called Leicester. After their arrival at 耐えるd's Town, Brandt, their generous preserver, 存在 called on service which 要求するd a few hours absence, left them in the care of the British Col. Butler, of the 特別奇襲隊員s; who, as soon as Brandt had left them, 開始するd an 尋問, to 得る from the 囚人s a 声明 of the number, 状況／情勢 and 意向s of the army under Gen. Sullivan; and 脅すd them, in 事例／患者 they hesitated or prevaricated in their answers, to 配達する them up すぐに to be 大虐殺d by the Indians, who, in Brandt's absence, and with the 激励 of their more savage 指揮官, Butler, were ready to commit the greatest cruelties. Relying, probably, on the 約束s which Brandt had made them, and which he undoubtedly meant to fulfil, they 辞退するd to give Butler the 願望（する）d （警察などへの）密告，告訴（状）. Butler, upon this, 急いでd to put his 脅し into 死刑執行. They were 配達するd to some of their most ferocious enemies, who, after having put them to very 厳しい 拷問, killed them by 厳しいing their 長，率いるs from their 団体／死体s.
The main army, すぐに after 審理，公聴会 of the 状況／情勢 of Lieut. Boyd's detachment, moved on に向かって Genesee river, and finding the 団体／死体s of those who were 殺害された in Boyd's heroic 試みる／企てる to 侵入する through the enemy's line, buried them in what is now the town of Groveland, where the 墓／厳粛／彫る／重大な is to be seen at this day.
Upon their arrival at the Genesee river, they crossed over, scoured the country for some distance on the river, burnt the Indian villages on the Genesee flats, and destroyed all their corn and other means of subsistence.
The 団体／死体s of Lieut. Boyd and Parker were 設立する and buried 近づく the bank of 耐えるd's creek, under a bunch of wild plum-trees, on the road, as it now runs, from Moscow to Geneseo. I was one of those who committed to the earth the remains of my friend and companion in 武器, the gallant Boyd.
すぐに after these events the army 開始するd its march 支援する, by the same 大勝する that it （機の）カム, to Tioga Point; thence 負かす／撃墜する the Susquehanna to Wyoming; and thence across the country to Morristown, New-Jersey, where we went into winter ４半期/4分の1s.
Gen. Sullivan's bravery is unimpeachable. He was unacquainted, however, with fighting the Indians, and made use of the best means to keep them at such a distance that they could not be brought into an 約束／交戦. It was his practice, morning and evening, to have 大砲 解雇する／砲火／射撃d in or 近づく the （軍の）野営地，陣営, by which the Indians were 通知するd of their 速度(を上げる） in marching, and of his 状況／情勢, and were enabled to make a ある時節に特有の 退却／保養地.
The foregoing account, によれば the best of my recollection is 厳密に 訂正する.
JOHN SALMON.
Groveland, January 24, 1824.
Esq. Salmon was 以前は from Northumberland 郡, Pennsylvania, and was first Serjeant in Capt. Simpson's and Lieut. Boyd's company.
Tradition of the Origin of the Seneca Nation.—Their 保護 from utter 絶滅.—The Means by which the People who に先行するd the Senecas were destroyed—and the 原因（となる） of the different Indian Languages.
The tradition of the Seneca Indians, in regard to their origin, as we are 保証するd by Capt. Horatio Jones, who was a 囚人 five years amongst them, and for many years since has been an interpreter, and スパイ／執行官 for the 支払い（額） of their annuities, is that they broke out of the earth from a large mountain at the 長，率いる of Canandaigua Lake, and that mountain they still venerate as the place of their birth; thence they derive their 指名する, “Ge-修道女-de-wah,” [Footnote: This by some is spoken Ge-修道女-de-wah-gauh.] or 広大な／多数の／重要な Hill, and are called “The 広大な／多数の／重要な Hill People,” which is the true 鮮明度／定義 of the word Seneca.
The 広大な／多数の／重要な hill at the 長，率いる of Canandaigua lake, from whence they sprung, is called Genundewah, and has for a long time past been the place where the Indians of that nation have met in 会議, to 持つ／拘留する 広大な／多数の／重要な 会談, and to 申し込む／申し出 up 祈りs to the 広大な／多数の／重要な Spirit, on account of its having been their birth place; and also in consequence of the 破壊 of a serpent at that place, in 古代の time, in a most miraculous manner, which 脅すd the 破壊 of the whole of the Senecas, and barely spared enough to 開始する 補充するing the earth.
The Indians say, says Capt. Jones, that the fort on the big hill, or Genundewah, 近づく the 長，率いる of Canandaigua lake, was surrounded by a monstrous serpent, whose 長，率いる and tail （機の）カム together at the gate. A long time it lay there, confounding the people with its breath. At length they 試みる／企てるd to make their escape, some with their hommany-封鎖するs, and others with different 器具／実施するs of 世帯 furniture; and in marching out of the fort walked 負かす／撃墜する the throat of the serpent. Two 孤児 children, who had escaped this general 破壊 by 存在 left some time before on the outside of the fort, were 知らせるd by an oracle of the means by which they could get rid of their formidable enemy—which was, to take a small 屈服する and a 毒（薬）d arrow, made of a 肉親，親類d of willow, and with that shoot the serpent under its 規模s. This they did, and the arrow 証明するd effectual; for on its 侵入するing the 肌, the serpent became sick, and 延長するing itself rolled 負かす／撃墜する the hill, destroying all the 木材／素質 that was in its way, disgorging itself and breaking 勝利，勝つd 大いに as it went. At every 動議, a human 長，率いる was 発射する／解雇するd, and rolled 負かす／撃墜する the hill into the lake, where they 嘘（をつく） at this day, in a petrified 明言する／公表する, having the hardness and 外見 of 石／投石するs.
To this day the Indians visit that sacred place, to 嘆く／悼む the loss of their friends, and to celebrate some 儀式s that are peculiar to themselves. To the knowledge of white people there has been no 木材／素質 on the 広大な／多数の／重要な hill since it was first discovered by them, though it lay 明らかに in a 明言する／公表する of nature for a 広大な／多数の／重要な number of years, without cultivation. 石／投石するs in the 形態／調整 of Indians' 長，率いるs may be seen lying in the lake in 広大な／多数の／重要な plenty, which are said to be the same that were deposited there at the death of the serpent.
The Senecas have a tradition, that previous to, and for some time after, their origin at Genundewah, this country, 特に about the lakes, was thickly 住むd by a race of civil, enterprizing and industrious people, who were 全く destroyed by the 広大な／多数の／重要な serpent, that afterwards surrounded the 広大な／多数の／重要な hill fort, with the 援助 of others of the same 種類; and that they (the Senecas) went into 所有／入手 of the 改良s that were left.
In those days the Indians throughout the whole country, as the Senecas say, spoke one language; but having become かなり 非常に／多数の, the before について言及するd 広大な／多数の／重要な serpent, by an unknown 影響（力）, confounded their language, so that they could not understand each other; which was the 原因（となる） of their 分割 into nations, as the Mohawks, Oneidas, &c. At that time, however, the Senecas 保持するd their 初めの language, and continued to 占領する their mother hill, on which they 防備を堅める／強化するd themselves against their enemies, and lived peaceably, till having 感情を害する／違反するd the serpent, [Footnote: The pagans of the Senecas believe that all the little snakes were made of the 血 of the 広大な／多数の／重要な serpent, after it rolled into the lake.] they were 削減（する） off as before 明言する／公表するd.
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OF THEIR RELIGION—FEASTS—AND GREAT SACRIFICE.
Perhaps no people are more exact 観察者／傍聴者s of 宗教的な 義務s than those Indians の中で the Senecas, who are denominated pagans, in contradistinction from those, who, having 放棄するd some of their former superstitious notions, have 得るd the 指名する of Christians. The traditionary 約束 of their fathers, having been orally transmitted to them from time immemorial, is 暗黙に believed, scrupulously 固執するd to, and rigidly practised. They are agreed in their 感情s—are all of one order, and have individual and public good, 特に の中で themselves, for the 広大な／多数の／重要な 動機 which excites them to …に出席する to those moral virtues that are directed and explained by all their 支配するs, and in all their 儀式s.
Many years have elapsed since the introduction of Christian Missionaries の中で them, whom they have heard, and very 一般に understand the 趣旨 of the message they were sent to 配達する. They say that it is 高度に probable that Jesus Christ （機の）カム into the world in old times, to 設立する a 宗教 that would 促進する the happiness of the white people, on the other 味方する of the 広大な／多数の／重要な water, (meaning the sea,) and that he died for the sins of his people, as the missionaries have 知らせるd them: But, they say that Jesus Christ had nothing to do with them, and that the Christian 宗教 was not designed for their 利益; but rather, should they embrace it, they are 確信して it would make them worse, and その結果 do them an 傷害. They say, also, that the 広大な／多数の／重要な Good Spirit gave them their 宗教; and that it is better adapted to their circumstances, 状況／情勢 and habits, and to the 昇進／宣伝 of their 現在の 慰安 and ultimate happiness, than any system that ever has or can be 工夫するd. They, however, believe, that the Christian 宗教 is better calculated for the good of white people than theirs is; and wonder that those who have embraced it, do not …に出席する more 厳密に to its precepts, and feel more engaged for its support and diffusion の中で themselves. At the 現在の time, they are …に反対するd to preachers or schoolmasters 存在 sent or coming の中で them; and appear 決定するd by all means to 固執する to their 古代の customs.
They believe in a 広大な／多数の／重要な Good Spirit, (whom they call in the Seneca language Nau-病弱な-e-u,) as the Creator of the world, and of every good thing—that he made men, and all inoffensive animals; that he 供給（する）s men with all the 慰安s of life; and that he is 特に 部分的な／不平等な to the Indians, whom they say are his peculiar people. They also believe that he is pleased in giving them (the Indians) good gifts; and that he is 高度に gratified with their good 行為／行う—that he abhors their 副／悪徳行為s, and that he is willing to punish them for their bad 行為／行う, not only in this world, but in a 未来 明言する／公表する of 存在. His 住居, they suppose, lies at a 広大な／多数の／重要な distance from them, in a country that is perfectly pleasant, where plenty abounds, even to profusion. That there the 国／地域 is 完全に fertile, and the seasons so 穏やかな that the corn never fails to be good—that the deer, elk, buffalo, turkies, and other useful animals, are 非常に／多数の, and that the forests are 井戸／弁護士席 calculated to 容易にする their 追跡（する）ing them with success—that the streams are pure, and abound with fish: and that nothing is wanting, to （判決などを）下す fruition 完全にする. Over this 領土 they say Nauwaneu 統括するs as an all-powerful king; and that without counsel he 収容する／認めるs to his 楽しみs all whom he considers to be worthy of enjoying so 広大な／多数の／重要な a 明言する／公表する of blessedness.
To this 存在 they 演説（する）／住所 祈りs, 申し込む／申し出 sacrifices, give thanks for 好意s, and 成し遂げる many 行為／法令／行動するs of devotion and reverence.
They likewise believe that Nauwaneu has a brother that is いっそう少なく powerful than himself, and who is …に反対するd to him, and to every one that is or wishes to be good: that this bad Spirit made all evil things, snakes, wolves, catamounts, and all other poisonous or noxious animals and beasts of prey, except the 耐える, which, on the account of the excellence of its meat for food, and 肌 for 着せる／賦与するing, they say was made by Nauwaneu. Besides all this they say he makes and sends them their 病気s, bad 天候 and bad 刈るs, and that he makes and supports witches. He owns a large country 隣接するing that of his brother, with whom he is continually at variance. His fields are unproductive; 厚い clouds 迎撃する the rays of the sun, and その結果 destructive 霜s are たびたび（訪れる）; game is very 不十分な, and not easily taken; ravenous beasts are 非常に／多数の; reptiles of every 毒（薬）d tooth 嘘（をつく） in the path of the traveller; streams are muddy, and hunger, nakedness and general 悲惨, are 厳しく felt by those who unfortunately become his tenants. He takes 楽しみ in afflicting the Indians here, and after their death receives all those into his dreary dominions, who in their life time have been so vile as to be 拒絶するd by Nauwaneu, under whose 注目する，もくろむ they are continued in an uncomfortable 明言する／公表する forever. To this source of evil they 申し込む／申し出 some oblations to abate his vengeance, and （判決などを）下す him propitious. They, however, believe him to be, in a degree, under subjection to his brother, and incapable of 遂行する／発効させるing his 計画（する）s only by his high 許可.
Public 宗教的な 義務s are …に出席するd to in the 祝賀 of particular festivals and sacrifices, which are 観察するd with circumspection and …に出席するd with decorum.
In each year they have five feasts, or 明言する／公表するd times for 組み立てる／集結するing in their tribes, and giving thanks to Nauwaneu, for the blessings which they have received from his 肉親，親類d and 自由主義の and provident 手渡す; and also to converse upon the best means of 長所ing a continuance of his 好意s. The first of these feasts is すぐに after they have finished sugaring, at which time they give thanks for the 都合のよい 天候 and 広大な／多数の／重要な 量 of 次第に損なう they have had, and for the sugar that they have been 許すd to make for the 利益 of their families. At this, as at all the 後継するing feasts, the 長，指導者s arise singly, and 演説（する）／住所 the audience in a 肉親，親類d of exhortation, in which they 表明する their own thankfulness, 勧める the necessity and propriety of general 感謝, and point out the course which せねばならない be 追求するd by each individual, in order that Nauwaneu may continue to bless them, and that the evil spirit may be 敗北・負かすd.
On these occasions the 長，指導者s 述べる a perfectly straight line, half an インチ wide, and perhaps ten miles long, which they direct their people to travel upon by placing one foot before the other, with the heel of one foot to the toe of the other, and so on till they arrive at the end. The meaning of which is, that they must not turn aside to the 権利 手渡す or to the left into the paths of 副／悪徳行為, but keep straight ahead in the way of 井戸／弁護士席 doing, that will lead them to the 楽園 of Nauwaneu.
The second feast is after 工場／植物ing; when they （判決などを）下す thanks for the pleasantness of the season—for the good time they have had for 準備するing their ground and 工場／植物ing their corn; and are 教えるd by their 長，指導者s, by what means to 長所 a good 収穫.
When the green corn becomes fit for use, they 持つ／拘留する their third, or green corn feast. Their fourth is celebrated after corn 収穫; and the fifth at the の近くに of their year, and is always celebrated at the time of the old moon in the last of January or first of February. This last deserves a particular description.
The Indians having returned, from 追跡（する）ing, and having brought in all the venison and 肌s that they have taken, a 委員会 is 任命するd, says Mrs. Jemison, consisting of from ten to twenty active men, to superintend the festivities of the 広大な／多数の／重要な sacrifice and thanksgiving that is to be すぐに celebrated. This 存在 done, 準備s are made at the 会議-house, or place of 会合, for the 歓迎会 and accommodation of the whole tribe; and then the 儀式s are 開始するd, and the whole is 行為／行うd with a 広大な／多数の／重要な degree of order and harmony, under the direction of the 委員会.
Two white dogs, [Footnote: This was the practice in former times; but at 現在の I am 知らせるd that only one dog is sacrificed.] without 位置／汚点／見つけ出す or blemish, are selected (if such can be 設立する, and if not, two that have the fewest 位置／汚点／見つけ出すs) from those belonging to the tribe, and killed 近づく the door of the 会議-house, by 存在 strangled. A 負傷させる on the animal or an effusion of 血, would spoil the 犠牲者, and （判決などを）下す the sacrifice useless. The dogs are then painted red on their 直面するs, 辛勝する／優位s of their ears, and on さまざまな parts of their 団体／死体s, and are curiously decorated with 略章s of different colors, and 罰金 feathers, which are tied and fastened on in such a manner as to make the most elegant 外見. They are then hung on a 地位，任命する 近づく the door of the 会議-house, at the 高さ of twenty feet from the ground.
This 存在 done, the frolic is 開始するd by those who are 現在の, while the 委員会 run through the tribe or town, and hurry the people to 組み立てる／集結する, by knocking on their houses. At this time the 委員会 are naked, (wearing only a breech-clout,) and each carries a paddle, with which he takes up ashes and scatters them about the house in every direction. In the course of the 儀式s, all the 解雇する／砲火／射撃 is 消滅させるd in every hut throughout the tribe, and new 解雇する／砲火／射撃, struck from the flint on each hearth, is kindled, after having 除去するd the whole of the ashes, old coals, &c. Having done this, and 発射する／解雇するd one or two guns, they go on, and in this manner they proceed till they have visited every house in the tribe. This finishes the 商売／仕事 of the first day.
On the second day the 委員会 dance, go through the town with 耐える-肌 on their 脚s, and at every time they start they 解雇する／砲火／射撃 a gun. They also beg through the tribe, each carrying a basket in which to receive whatever may be bestowed. The alms consist of Indian タバコ, and other articles that are used for incense at the sacrifice. Each 経営者／支配人 at this time carries a 乾燥した，日照りのd tortoise or 海がめ 爆撃する, 含む／封じ込めるing a few beans, which he frequently rubs on the 塀で囲むs of the houses, both inside and out. This 肉親，親類d of manoeuvering by the 委員会 continues two or three days, during which time the people at the 会議-house recreate themselves by dancing.
On the fourth or fifth day the 委員会 make 誤った 直面するs of husks, in which they run about, making a frightful but ludicrous 外見. In this dress, (still wearing the 耐える-肌,) they run to the 会議-house, smearing themselves with dirt, and bedaub every one who 辞退するs to 与える／捧げる something に向かって filling the baskets of incense, which they continue to carry, soliciting alms. During all this time they collect the evil spirit, or 運動 it off 完全に, for the 現在の, and also concentrate within themselves all the sins of their tribe, however 非常に／多数の or heinous.
On the eighth or ninth day, the 委員会 having received all the sin, as before 観察するd, into their own 団体／死体s, they take 負かす／撃墜する the dogs, and after having transfused the whole of it into one of their own number, he, by a peculiar slight of 手渡す, or 肉親，親類d of 魔法, 作品 it all out of himself into the dogs. The dogs, thus 負担d with all the sins of the people, are placed upon a pile of 支持を得ようと努めるd that is 直接／まっすぐに 始める，決める on 解雇する／砲火／射撃. Here they are burnt, together with the sins with which they were 負担d, surrounded by the multitude, who throw incense of タバコ or the like into the 解雇する／砲火／射撃, the scent of which they say, goes up to Nauwaneu, to whom it is pleasant and 許容できる.
This feast continues nine days, [Footnote: At 現在の, as I have been 知らせるd, this feast is not 一般的に held more than from five to seven days. In former times, and till within a few years, nine days were 特に 観察するd.] and during that time the 長，指導者s review the 国家の 事件／事情／状勢s of the year past; agree upon the best 計画（する） to be 追求するd through the next year, and …に出席する to all 内部の 規則s.
On the last day, the whole company partake of an elegant dinner, consisting of meat, corn and beans, boiled together in large kettles, and stirred till the whole is 完全に mixed and soft. This mess is devoured without much 儀式—some eat with a spoon, by dipping out of the kettles; others serve themselves in small dippers; some in one way, and some in another, till the whole is 消費するd. After this they 成し遂げる the war dance, the peace dance, and smoke the 麻薬を吸う of peace; and then, 解放する／自由な from iniquity, each 修理s to his place of abode, 用意が出来ている to 開始する the 商売／仕事 of a new year. In this feast, temperance is 観察するd, and 一般的に, order 勝つ／広く一帯に広がるs in a greater degree than would 自然に be 推定する／予想するd.
They are fond of the company of 観客s who are 性質の／したい気がして to be decent, and 扱う／治療する them politely in their way; but having been frequently 課すd upon by the whites, they 扱う／治療する them 一般に with 無関心／冷淡.
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OF THEIR DANCES.
Of these, two only will be noticed. The war dance is said to have 起こる／始まるd about the time that the Six Nations, or Northern Indians, 開始するd the old war with the Cherokees and other Southern Indian Nations, about one hundred years ago.
When a tribe, or number of tribes of the Six Nations, had 組み立てる／集結するd for the 目的 of going to 戦う／戦い with their enemies, the 長，指導者s sung this song, and …を伴ってd the music with dancing, and gestures that corresponded with the 感情s 表明するd, as a 肉親，親類d of 興奮剤 to 増加する their courage, and 苦悩 to march 今後 to the place of 大虐殺.
Those days having passed away, the Indians at this day sing the 'war song,' to 祝う／追悼する the 業績／成就s of their fathers, and as a 肉親，親類d of amusement. When they 成し遂げる it, they arm themselves with a war-club, tomahawk and knife, and 開始する singing with 会社／堅い 発言する／表明する, and a 厳しい, resolute countenance: but before they get through they 展示（する） in their features and 活動／戦闘s the most shocking 外見 of 怒り／怒る, fury and vengeance, that can be imagined: No 展示 of the 肉親，親類d can be more terrifying to a stranger.
The song 要求するs a number of repetitions in the tune, and has a chorus that is sung at the end of each 詩（を作る）. I have not 推定するd to arrange it in metre; but the に引き続いて is the 実体: “We are 組み立てる／集結するd in the habiliments of war, and will go in 追求（する），探索（する） of our enemies. We will march to their land and spoil their 所有／入手s. We will take their women and children, and lead them into 捕らわれた. The 軍人s shall 落ちる by our war-clubs—we will give them no ４半期/4分の1. Our tomahawks we will 下落する in their brains! with our scalping knives we will scalp them.” At each period comes on the chorus, which consists of one monosyllable only, that is sounded a number of times, and articulated like a faint, stifled groan. This word is “eh,” and signifies “we will,” or “we will go,” or “we will do.” While singing, they 成し遂げる the 儀式 of 殺人，大当り and scalping, with a 広大な／多数の／重要な degree of dexterity.
The peace dance is 成し遂げるd to a tune without words, by both sexes. The Indians stand 築く in one place, and strike the 床に打ち倒す with the heel and toes of one foot, and then of the other, (the heels and toes all the while nearly level,) without changing their position in the least. The squaws at the same time 成し遂げる it by keeping the feet の近くに together, and without raising them from the ground, move a short distance to the 権利, and then to the left, by first moving their toes and then their heels. This dance is beautiful, and is 一般に …に出席するd with decency.
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OF THEIR GOVERNMENT.
Their 政府 is an oligarchy of a mixed nature; and is 治めるd by 長，指導者s, a part of whose offices are hereditary, and a part elective. The nation is divided into tribes, and each tribe 一般的に has two 長，指導者s. One of these 相続するs his office from his father. He superintends all civil 事件／事情／状勢s in the tribe; …に出席するs the 国家の 会議, of which he is a member; assents to all conveyances of land, and is 協議するd on every 支配する of importance. The other is elected by the tribe, and can be 除去するd at the 楽しみ of his 選挙権を持つ／選挙人s for malconduct. He also is a member of the 国家の 会議: but his 主要な／長／主犯 商売／仕事 is to superintend the 軍の 関心s of his tribe, and in war to lead his 軍人s to 戦う／戦い. He 行為／法令／行動するs in concert with the other 長，指導者, and their word is 暗黙に relied on, as the 法律 by which they must be 治める／統治するd. That which they 禁じる, is not meddled with. The Indian 法律s are few, and easily expounded. Their 商売／仕事 of a public nature is transacted in 会議, where every 決定／判定勝ち（する） is final. They 会合，会う in general 会議 once a year, and いつかs oftener. The 行政 of their 政府 is not …に出席するd with expense. They have no 国家の 歳入, and その結果 have no 税金s.
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THE EXTENT AND NUMBER OF THE SIX NATIONS.
The Six Nations in the 明言する／公表する of New-York are 位置を示すd upon several 保留（地）／予約s, from the Oneida Lake to the Cattaraugus and Allegany rivers.
A part of those nations live on the Sandusky, in the 明言する／公表する of Ohio, viz—380 Cayugas, 300 Senecas, 64 Mohawks, 64 Oneidas, and 80 Onondagas. The 本体，大部分／ばら積みの of the Mohawks are on Grand River, Upper Canada, together with some Senecas, Tuscaroras, Cayugas, Oneidas, and Onondagas.
In the 明言する／公表する of New-York there are 5000, and in the 明言する／公表する of Ohio 688, as we are 保証するd by Capt. Horatio Jones, スパイ／執行官 for 支払う／賃金ing their annuities, making in the whole, in both 明言する／公表するs, 5688.
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OF THEIR COURTSHIPS, &c.
When an Indian sees a squaw whom he fancies, he sends a 現在の to her mother or parents, who on receiving it 協議する with his parents, his friends, and each other, on the propriety and expediency of the 提案するd connexion. If it is not agreeable, the 現在の is returned; but if it is, the lover is 知らせるd of his good fortune, and すぐに goes to live with her, or takes her to a hut of his own 準備するing.
Polygamy is practised in a few instances, and is not 禁じるd.
離婚s are たびたび（訪れる）. If a difficulty of importance arises between a married couple, they agree to separate. They divide their 所有物／資産／財産 and children; the squaw takes the girls, the Indian the boys, and both are at liberty to marry again.
They have no marriage 儀式, nor form of divorcement, other than what has been について言及するd.
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OF FAMILY GOVERNMENT.
In their families, parents are very 穏やかな, and the mother superintends the children. The word of the Indian father, however, is 法律, and must be obeyed by the whole that are under his 当局.
One thing 尊敬（する）・点ing the Indian women is worthy of attention, and perhaps of imitation, although it is now a days considered beneath the dignity of the ladies, 特に those who are the most 精製するd; and that is, they are under a becoming subjection to their husbands. It is a 支配する, inculcated in all the Indian tribes, and practised throughout their 世代s, that a squaw shall not walk before her Indian, nor pretend to take the lead in his 商売／仕事. And for this 推論する／理由 we never can see a party on the march to or from 追跡（する）ing and the like, in which the squaws are not 直接／まっすぐに in the 後部 of their partners.
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OF THEIR FUNERALS.
The 死んだ having been laid out in his best 着せる／賦与するing, is put into a 棺 of boards or bark, and with him is deposited, in every instance, a small cup and a cake. 一般に two or three candles are also put into the 棺, and in a few instances, at the burial of a 広大な／多数の／重要な man, all his 器具／実施するs of war are buried by the 味方する of the 団体／死体. The 棺 is then の近くにd and carried to the 墓／厳粛／彫る／重大な. On its 存在 let 負かす／撃墜する, the person who takes the lead of the solemn 処理／取引, or a 長，指導者, 演説（する）／住所s the dead in a short speech, in which he 告発（する），告訴（する）／料金s him not to be troubled about himself in his new 状況／情勢, nor on his 旅行, and not to trouble his friends, wife or children, whom he has left. Tells him that if he 会合，会うs with strangers on his way, he must 知らせる them what tribe he belongs to, who his 親族s are, the 状況／情勢 in which he left them, and that having done this, he must keep on till he arrives at the good fields in the country of Nauwaneu. That when he arrives there he will see all his ancestors and personal friends that have gone before him; who, together with all the 長，指導者s of celebrity, will receive him joyfully, and furnish him with every article of perpetual happiness.
The 墓／厳粛／彫る／重大な is now filled and left till evening, when some of the nearest 親族s of the dead build a 解雇する／砲火／射撃 at the 長，率いる of it, 近づく which they 始める，決める till morning. In this way they continue to practise nine 連続する nights, when, believing that their 出発／死d friend has arrived at the end of his 旅行, they discontinue their attention. During this time the 親族s of the dead are not 許すd to dance.
以前は, frolics were held, after the 満期 of nine days, for the dead, at which all the squaws got drunk, and those were the only occasions on which they were intoxicated: but lately those are discontinued, and squaws feel no delicacy in getting inebriated.
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OF THEIR CREDULITY.
As ignorance is the parent of credulity, it is not a thing to be wondered at that the Indians should 所有する it in a 広大な／多数の／重要な degree, and even 苦しむ themselves to be dictated and 治める／統治するd by it in many of the most important 処理／取引s of their lives.
They place 広大な／多数の／重要な 信用／信任 in dreams, attach some 調印する to every uncommon circumstance, and believe in charms, spirits, and many supernatural things that never 存在するd, only in minds enslaved to ignorance and tradition: but in no instance is their credulity so 目だつ, as in their unalterable belief in witches.
They believe there are many of these, and that next to the author of evil, they are the greatest 天罰（を下す） to their people. The 称する，呼ぶ／期間／用語 witch, by them, is used both in the masculine and feminine gender, and denotes a person to whom the evil deity has 委任する／代表d 力／強力にする to （打撃，刑罰などを）与える 病気s, 原因（となる） death, 爆破 corn, bring bad 天候, and in short to 原因（となる） almost any calamity to which they are liable. With this impression, and believing that it is their actual 義務 to destroy, as far as lies in their 力／強力にする, every source of unhappiness, it has been a custom の中で them from time immemorial, to destroy every one that they could 罪人／有罪を宣告する of so heinous a 罪，犯罪; and in fact there is no （死）刑の執行猶予（をする） from the 宣告，判決.
Mrs. Jemison 知らせるd us that more or いっそう少なく who had been 告発（する），告訴（する）／料金d with 存在 witches, had been 遂行する／発効させるd in almost every year since she has lived on the Genesee. Many, on 存在 嫌疑者，容疑者／疑うd, made their escape: while others, before they were aware of 存在 巻き込むd, have been apprehended and brought to 裁判，公判. She says that a number of years ago, an Indian chased a squaw, 近づく 耐えるd's Town, and caught her; but on the account of her 広大な／多数の／重要な strength she got away. The Indian, 悩ますd and disappointed, went home, and the next day 報告（する）／憶測d that he saw her have 解雇する／砲火／射撃 in her mouth, and that she was a witch. Upon this she was apprehended and killed すぐに. She was Big-tree's cousin, Mrs. Jemison says she was 現在の at the 死刑執行. She also saw one other killed and thrown into the river.
Col. Jeremiah Smith, of Leicester, 近づく 耐えるd's Town, saw an Indian killed by his five brothers, who struck him on the 長，率いる with their tomahawks at one time. He was 告発（する），告訴（する）／料金d with 存在 a witch, because of his having been fortunate enough, when on a 追跡（する）ing party, to kill a number of deer, while his comrades failed of taking any.
Col. Smith also saw a squaw, who had been 罪人／有罪を宣告するd of 存在 a witch, killed by having small green whips burnt till they were red hot, but not やめる coaled, and thrust 負かす／撃墜する her throat. From such trifling 原因（となる）s thousands have lost their lives, and notwithstanding the means that are used for their reformation, the pagans will not 苦しむ “a witch to live.”
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OF THE MANNER OF FARMING, AS PRACTISED BY THE INDIAN WOMEN.
It is 井戸／弁護士席 known that the squaws have all the labor of the field to 成し遂げる, and almost every other 肉親，親類d of hard service, which, in civil society, is 成し遂げるd by the men. ーするために 促進する their 商売／仕事, and at the same time enjoy each other's company, they all work together in one field, or at whatever 職業 they may have on 手渡す. In the spring they choose an old active squaw to be their driver and overseer when at labor, for the 続いて起こるing year. She 受託するs the 栄誉（を受ける）, and they consider themselves bound to obey her.
When the time for 工場／植物ing arrives, and the 国／地域 is 用意が出来ている, the squaws are 組み立てる／集結するd in the morning, and 行為／行うd into a field, where each 工場／植物s one 列／漕ぐ／騒動. They then go into the next field, 工場／植物 once across, and so on till they have gone through the tribe. If any remains to be 工場／植物d, they again 開始する where they did at first, (in the same field,) and so keep on till the whole is finished. By this 支配する they 成し遂げる their labor of every 肉親，親類d, and every jealousy of one having done more or いっそう少なく than another, is effectually 避けるd.
Each squaw 削減（する）s her own 支持を得ようと努めるd; but it is all brought to the house under the direction of the overseer—each bringing one 支援する 負担.
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OF THEIR METHOD OF COMPUTING TIME, AND KEEPING THEIR RECORDS.
This is done by moons and winters: a moon is a month, and the time from the end of one winter to that of another, a year.
From sunset till sunrise, they say that the sun is asleep. In the old of the moon, when it does not 向こうずね in the night, they say it is dead. They rejoice 大いに at the sight of the new moon.
ーするために 祝う／追悼する 広大な／多数の／重要な events, and 保存する the chronology of them, the war 長，指導者 in each tribe keeps a war 地位，任命する. This 地位，任命する is a peeled stick of 木材／素質, 10 or 12 feet high, that is 築くd in the town. For a （選挙などの）運動をする they make, or rather the 長，指導者 makes, a perpendicular red 示す, about three インチs long and half an インチ wide; on the opposite 味方する from this, for a scalp, they make a red cross, thus, +; on another 味方する, for a 囚人 taken, they make a red cross in this manner, X', with a 長，率いる or dot, and by placing such 重要な hireoglyphics in so 目だつ a 状況／情勢, they are enabled to ascertain with 広大な／多数の／重要な certainty the time and circumstances of past events.
Hiokatoo had a war-地位，任命する, on which was 記録，記録的な／記録するd his 軍の 偉業／利用するs, and other things that he tho't 価値（がある） 保存するing.
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ANECDOTES.
Hiokatoo used to say that when he was a young man, there lived in the same tribe with him an old Indian 軍人, who was a 広大な／多数の／重要な counsellor, by the 指名する of Buck-in-je-hil-lish. Buckinjehillish having, with 広大な／多数の／重要な 疲労，（軍の）雑役, …に出席するd the 会議 when it was 審議する／熟考するing upon war, 宣言するd that 非，不，無 but the ignorant made war, but that the wise men and the 軍人s had to do the fighting. This speech exasperated his countrymen to such a degree that he was apprehended and tried for 存在 a witch, on the account of his having lived to so 前進するd an age; and because he could not show some 推論する／理由 why he had not died before, he was 宣告，判決d to be tomahawked by a boy on the 位置／汚点／見つけ出す, which was accordingly done.
In the last war, (1814,) an Indian who had been on 疲労，（軍の）雑役, called at a commissary's and begged some bread. He was sent for a pail of water before he received it, and while he was absent an officer told the commissary to put a piece of money into the bread, and 観察する the event. He did so. The Indian took the bread and went off: but on the next day having ate his bread and 設立する the money, he （機の）カム to the commissary and gave him the same, as the officer had 心配するd.
Little 耐えるd, a celebrated Indian 長，指導者, having arrived to a very 前進するd age, died at his town on the Genesee river about the first of June, 1806, and was buried after the manner of burying 長，指導者s. In his life time he had been やめる 独断的な, and had made some enemies whom he hated, probably, and was not loved by them. The 墓／厳粛／彫る／重大な, however, 奪うs envy of its malignity, and 復讐 of its keenness.
Little 耐えるd had been dead but a few days when the 広大な／多数の／重要な （太陽，月の）食／失墜 of the sun took place, on the sixteenth of June, which excited in the Indians a 広大な／多数の／重要な degree of astonishment; for as they were ignorant of astronomy, they were 全く unqualified to account for so 驚くべき／特命の／臨時の a 現象. The 危機 was alarming, and something effectual must he done, without 延期する, to 除去する, if possible, the 原因（となる） of such coldness and 不明瞭, which it was 推定する／予想するd would 増加する. They accordingly ran together in the three towns 近づく the Genesee river, and after a short 協議 agreed that Little 耐えるd, on the account of some old grudge which he yet 心にいだくd に向かって them, had placed himself between them and the sun, in order that their corn might not grow, and so 減ずる them to a 明言する／公表する of 餓死. Having thus 設立する the 原因（となる）, the next thing was to 除去する it, which could only be done the use of 砕く and ball. Upon this, every gun and ライフル銃／探して盗む was 負担d, and a 解雇する／砲火／射撃ing 開始するd, that continued without 停止 till the old fellow left his seat, and the obscurity was 完全に 除去するd, to the 広大な／多数の／重要な joy of the ingenious and fortunate Indians.
In the month of February, 1824, Corn Planter, a learned pagan 長，指導者 at Tonnewonta, died of ありふれた sickness. He had received a 自由主義の education, and was held in high estimation in his town and tribe, by both parties; but the pagans more 特に 嘆く／悼むd his loss 深く，強烈に, and seemed 完全に unreconciled. They imputed his death to witchcraft, and 告発（する），告訴（する）／料金d an Indian by the 指名する of Prompit, with the 罪，犯罪.
Mr. Prompit is a Christian Indian, of the Tuscarora nation, who has lived at Tonnewonta a number of years, where he has built a saw-mill himself, which he owns, and is considered a decent, respectable man.
About two weeks after the death of Corn Planter, Mr. Prompit happened in company where the author was 現在の, and すぐに begun to converse upon that 支配する. He said that the old fashioned Indians called him a witch—believed that he had killed Corn Planter, and had said that they would kill him. But, said he, all good people know that I am not a witch, and that I am （疑いを）晴らす of the 告発（する），告訴（する）／料金. Likely enough they will kill me; but if they do, my 手渡すs are clean, my 良心 is （疑いを）晴らす, and I shall go up to God. I will not run nor hide from them, and they may kill me if they choose to—I am innocent. When Jesus Christ's enemies, said he, 手配中の，お尋ね者 to kill him, he did not run away from them, but let them kill him; and why should I run away from my enemies?
How the 事件／事情／状勢 will 終結させる, we are unable to decide.
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DESCRIPTION OF GENESEE RIVER AND ITS BANKS, FROM MOUNT MORRIS TO THE UPPER FALLS.
From 開始する Morris the banks of the Genesee are from two to four hundred feet in 高さ, with 狭くする flats on one 味方する of the river or the other, till you arrive at the tract called Gardow, or Cross Hills. Here you come to Mrs. Jemison's flats, which are two miles and a ４半期/4分の1 long, and from eighty to one hundred and twenty 棒s wide, lying mostly on the west 味方する of the river.
近づく the upper end of these flats is the 広大な／多数の／重要な Slide. 直接／まっすぐに above this, the banks (still 保持するing their before について言及するd 高さ) approach so 近づく each other as to 収容する／認める of but thirty acres of flat on one 味方する of the river only, and above this the perpendicular 激しく揺する comes 負かす／撃墜する to the water.
From Gardow you 上がる the river five miles to the lower 落ちるs, which are ninety-three feet perpendicular. These 落ちるs are twenty 棒s wide, and have the greatest channel on the east 味方する. From Wolf creek to these 落ちるs the banks are covered with elegant white and Norway pine.
Above the lower 落ちるs the banks for about two miles are of perpendicular 激しく揺する, and 保持する their 高さ of between two and four hundred feet. Having travelled this distance you reach the middle 落ちるs, which are an 連続する sheet of water fifteen 棒s wide, and one hundred and ten feet in perpendicular 高さ. This natural curiosity is not 越えるd by any thing of the 肉親，親類d in the western country, except the cataract at Niagara.
From the middle 落ちるs the banks 徐々に rise, till you 上がる the river half a mile, when you come to the upper 落ちるs, which are somewhat rolling, 66 feet, in the 形態／調整 of a harrow. Above this the banks are of 穏健な 高さ. The 木材／素質 from the lower to the upper 落ちるs is principally pine. Just above the middle 落ちるs a saw-mill was 築くd this season (1823) by Messrs. Ziba Hurd and Alva Palmer.
HUNTING ANECDOTE.
In November, 1822, Capt. Stephen Rolph and Mr. Alva Palmer drove a deer into Genesee river, a short distance above the middle 落ちるs, where the banks were so 法外な and the 現在の so impetuous, that it could not 回復する the shore, and その結果 was precipitated over the 落ちるs, one hundred and ten feet, into the gulph below. The hunters ran along the bank below the 落ちるs, to watch the 運命／宿命 of the animal, 推定する／予想するing it would be dashed in pieces. But to their 広大な／多数の／重要な astonishment it （機の）カム up alive, and by swimming across a small eddy, reached the bank almost under the 落ちるs; and as it stood in that 状況／情勢, Capt. Ralph, who was on the 最高の，を越す of the bank, 発射 it. This 存在 done, the next thing to be considered was, how to get their prize. The 激しく揺する 存在 perpendicular, 上向きs of one hundred feet, would not 収容する／認める of their climbing 負かす／撃墜する to it, and there was no way, 明らかに, for them to get at it, short of going 負かす／撃墜する the river two miles, to the lower 落ちるs, and then by creeping between the water and the precipice, they might かもしれない reach their game. This 過程 would be too tedious. At length Mr. Palmer 提案するd to Capt. Rolph and Mr. Heman Merwin, who had joined them, that if they would make a windlas and fasten it to a couple of saplings that stood 近づく, and then procure some ropes, he would be let 負かす／撃墜する and get the deer. The apparatus was 用意が出来ている; the rope was tied 一連の会議、交渉／完成する Palmer's 団体／死体, and he was let 負かす／撃墜する. On arriving at the 底（に届く） he unloosed himself, fastened the rope 一連の会議、交渉／完成する the deer, which they drew up, and then threw 負かす／撃墜する the rope, in which he fastened himself, and was drawn up, without having 支えるd any 傷害. From the 最高の，を越す to the 底（に届く） of the 激しく揺する, where he was let 負かす／撃墜する, was 正確に／まさに one hundred and twenty feet.
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