During this visit, many of the difficulties and sufferings to which the Indians were subjected, were brought into view, and their situation appeared loudly to claim the sympathy of those who had grown opulent on the former inheritance of these poor declining people. Hence these Friends suggested the propriety of the society of Friends, pursuing some plan of rendering them more essential service than had hitherto been rendered.
Again in 1795, a treaty was held with some of the western tribes of Indians, and, although Friends did not send a deputation to attend it, they nevertheless, forwarded a suitable address, calculated to evince their love of peace, and ardent desire for the restoration of harmony between the Indians and the government of the United States. This letter was accompanied by suitable presents, directed to the care of General Anthony Wayne, who informed Friends that they were gratefully received by the Indians, and also, that there now was the fairest prospect of a lasting peace and friendly intercourse between the citizens of the United States, and the aborigines of America.
Peace accordingly once more took place between the United States and the Indians, after many years of war and devastation; but this cessation of hostilities was purchased, on behalf of the Indians, by the relinquishment of a large tract of their country north-west of the river Ohio, and they were also otherwise left in a poor and destitute situation.
Previous to this period, several of the Indians’ chiefs had, in a pathetic manner, applied to the society of Friends to remember them in their distressed situation, and also to instruct them in the modes of civilized life.
The following speech, from Gay-us-hu-ta, an ancient chief of the Seneca nation, on the borders of Pennsylvania, is worthy of preserving on record:
“Brothers, the sons of my beloved brother Onas—When I was young and strong, our country was full of game, which the great spirit sent for us to live upon. The lands which belonged to us, were extended far beyond where we hunted. I, and the people of my nation, always had plenty to eat, and always something to give to our friends when they entered our cabins, and we rejoiced when they received it from us. Hunting was then not tiresome. It was diversion—it was a pleasure.
“Brothers, when your fathers asked land of my nation, we gave it to them—Gay-us-hu-ta was always among the first to say, “Give land to our brother Onas, for he wants it—and he has always been a friend to Onas and his children.”
“Brothers, your fathers saw Gay-us-hu-ta when he was young, when he had not even thought of old age or of weakness—but you are too far off to see him now—he is grown old, he is very old and feeble, and he wonders at his own shadow, it has become so little. He has no children to take care of him, and the game is driven away by the white people, so that the young men must hunt all day to get game for themselves to eat—they have nothing left for Gay-us-hu-ta. And it is not Gay-us-hu-ta only that is become old and feeble; there yet remains about thirty men of your old friends, who, unable to provide for themselves, or to help one another, are become poor, and are hungry and naked.
“Brothers, Gay-us-hu-ta sends you a belt, which he received long ago from your fathers, and a writing which he received but as yesterday from one of you; by these you will remember him and the old friends of your father’s in this nation. Look on this belt and this writing, and if you remember the old friends of your fathers, consider their former friendship and their present distress, and if the good spirit shall put it into your hearts to comfort them in their old age, do not disregard his counsel. We are men, and therefore need only tell you, that we are old and feeble, and hungry, and naked, and that we have no other friends but you, the children of our beloved brother Onas.”