One of these two missionaries, Garreau, was afterwards killed by the Iroquois, who shot him through the spine, in 1656, near Montreal.-- De Quen, Relation, 1656, 41. ]
CHAPTER x.x.xI.
1650-1652.
THE HURON MISSION ABANDONED.
FAMINE AND THE TOMAHAWK.--A NEW ASYLUM.-- VOYAGE OF THE REFUGEES TO QUEBEC.--MEETING WITH BRESSANI.-- DESPERATE COURAGE OF THE IROQUOIS.--INROADS AND BATTLES.-- DEATH OF BUTEUX.
As spring approached, the starving mult.i.tude on Isle St. Joseph grew reckless with hunger. Along the main sh.o.r.e, in spots where the sun lay warm, the spring fisheries had already begun, and the melting snow was uncovering the acorns in the woods. There was danger everywhere, for bands of Iroquois were again on the track of their prey. [ 1 ] The miserable Hurons, gnawed with inexorable famine, stood in the dilemma of a deadly peril and an a.s.sured death. They chose the former; and, early in March, began to leave their island and cross to the main-land, to gather what sustenance they could. The ice was still thick, but the advancing season had softened it; and, as a body of them were crossing, it broke under their feet. Some were drowned; while others dragged themselves out, drenched and pierced with cold, to die miserably on the frozen lake, before they could reach a shelter. Other parties, more fortunate, gained the sh.o.r.e safely, and began their fishing, divided into companies of from eight or ten to a hundred persons. But the Iroquois were in wait for them. A large band of warriors had already made their way, through ice and snow, from their towns in Central New York. They surprised the Huron fishermen, surrounded them, and cut them in pieces without resistance,--tracking out the various parties of their victims, and hunting down fugitives with such persistency and skill, that, of all who had gone over to the main, the Jesuits knew of but one who escaped.
[ 2 ]
[ 1 "Mais le Printemps estant venu, les Iroquois nous furent encore plus cruels; et ce sont eux qui vrayement ont ruine toutes nos esperances, et qui ont fait vn lieu d"horreur, vne terre de sang et de carnage, vn theatre de cruaute et vn sepulchre de carca.s.ses decharnees par les langueurs d"vne longue famine, d"vn pas de benediction, d"vne terre de Saintete et d"vn lieu qui n"auoit plus rien de barbare, depuis que le sang respandu pour son amour auoit rendu tout son peuple Chrestien."-- Ragueneau, Relation des Hurons, 1650, 23. ]
[ 2 "Le iour de l"Annonciation, vingt-cinquiesme de Mars, vne armee d"Iroquois ayans marche prez de deux cents lieues de pas, a trauers les glaces et les neiges, trauersans les montagnes et les forests pleines d"horreur, surprirent au commencement de la nuit le camp de nos Chrestiens, et en firent vne cruelle boucherie. Il sembloit que le Ciel conduisit toutes leurs demarches et qu"ils eurent vn Ange pour guide: car ils diuiserent leurs troupes auec tant de bon-heur, qu"ils trouuerent en moins de deux iours, toutes les bandes de nos Chrestiens qui estoient dispersees ca et la, esloignees les vnes des autres de six, sept et huit lieues, cent personnes en vn lieu, en vn autre cinquante; et mesme il y auoit quelques familles solitaires, qui s"estoient escartees en des lieux moins connus et hors de tout chemin. Chose estrange! de tout ce monde dissipe, vn seul homme s"eschappa, qui vint nous en apporter les nouuelles."--Ragueneau, Relation des Hurons, 1650, 23, 24. ]
"My pen," writes Ragueneau, "has no ink black enough to describe the fury of the Iroquois." Still the goadings of famine were relentless and irresistible. "It is said," adds the Father Superior, "that hunger will drive wolves from the forest. So, too, our starving Hurons were driven out of a town which had become an abode of horror. It was the end of Lent. Alas, if these poor Christians could have had but acorns and water to keep their fast upon! On Easter Day we caused them to make a general confession. On the following morning they went away, leaving us all their little possessions; and most of them declared publicly that they made us their heirs, knowing well that they were near their end. And, in fact, only a few days pa.s.sed before we heard of the disaster which we had foreseen. These poor people fell into ambuscades of our Iroquois enemies. Some were killed on the spot; some were dragged into captivity; women and children were burned. A few made their escape, and spread dismay and panic everywhere. A week after, another band was overtaken by the same fate. Go where they would, they met with slaughter on all sides. Famine pursued them, or they encountered an enemy more cruel than cruelty itself; and, to crown their misery, they heard that two great armies of Iroquois were on the way to exterminate them... . Despair was universal." [ Ragueneau, Relation des Hurons, 1650, 24. ]
The Jesuits at St. Joseph knew not what course to take. The doom of their flock seemed inevitable. When dismay and despondency were at their height, two of the princ.i.p.al Huron chiefs came to the fort, and asked an interview with Ragueneau and his companions. They told them that the Indians had held a council the night before, and resolved to abandon the island. Some would disperse in the most remote and inaccessible forests; others would take refuge in a distant spot, apparently the Grand Manitoulin Island; others would try to reach the Andastes; and others would seek safety in adoption and incorporation with the Iroquois themselves.
"Take courage, brother," continued one of the chiefs, addressing Ragueneau. "You can save us, if you will but resolve on a bold step.
Choose a place where you can gather us together, and prevent this dispersion of our people. Turn your eyes towards Quebec, and transport thither what is left of this ruined country. Do not wait till war and famine have destroyed us to the last man. We are in your hands. Death has taken from you more than ten thousand of us. If you wait longer, not one will remain alive; and then you will be sorry that you did not save those whom you might have s.n.a.t.c.hed from danger, and who showed you the means of doing so. If you do as we wish, we will form a church under the protection of the fort at Quebec. Our faith will not be extinguished. The examples of the French and the Algonquins will encourage us in our duty, and their charity will relieve some of our misery. At least, we shall sometimes find a morsel of bread for our children, who so long have had nothing but bitter roots and acorns to keep them alive."
[ Ragueneau, Relation des Hurons, 1650, 25. It appears from the MS. Journal des Superieurs des Jesuites, that a plan of bringing the remnant of the Hurons to Quebec was discussed and approved by Lalemant and his a.s.sociates, in a council held by them at that place in April. ]
The Jesuits were deeply moved. They consulted together again and again, and prayed in turn during forty hours without ceasing, that their minds might be enlightened. At length they resolved to grant the pet.i.tion of the two chiefs, and save the poor remnant of the Hurons, by leading them to an asylum where there was at least a hope of safety. Their resolution once taken, they pushed their preparations with all speed, lest the Iroquois might learn their purpose, and lie in wait to cut them off.
Canoes were made ready, and on the tenth of June they began the voyage, with all their French followers and about three hundred Hurons. The Huron mission was abandoned.
"It was not without tears," writes the Father Superior, "that we left the country of our hopes and our hearts, where our brethren had gloriously shed their blood." [ Compare Bressani, Relation Abregee, 288. ] The fleet of canoes held its melancholy way along the sh.o.r.es where two years before had been the seat of one of the chief savage communities of the continent, and where now all was a waste of death and desolation.
Then they steered northward, along the eastern coast of the Georgian Bay, with its countless rocky islets; and everywhere they saw the traces of the Iroquois. When they reached Lake Nip.i.s.sing, they found it deserted,-- nothing remaining of the Algonquins who dwelt on its sh.o.r.e, except the ashes of their burnt wigwams. A little farther on, there was a fort built of trees, where the Iroquois who made this desolation had spent the winter; and a league or two below, there was another similar fort.
The River Ottawa was a solitude. The Algonquins of Allumette Island and the sh.o.r.es adjacent had all been killed or driven away, never again to return. "When I came up this great river, only thirteen years ago,"
writes Ragueneau, "I found it bordered with Algonquin tribes, who knew no G.o.d, and, in their infidelity, thought themselves G.o.ds on earth; for they had all that they desired, abundance of fish and game, and a prosperous trade with allied nations: besides, they were the terror of their enemies. But since they have embraced the Faith and adored the cross of Christ, He has given them a heavy share in this cross, and made them a prey to misery, torture, and a cruel death. In a word, they are a people swept from the face of the earth. Our only consolation is, that, as they died Christians, they have a part in the inheritance of the true children of G.o.d, who scourgeth every one whom He receiveth." [ Ragueneau, Relation des Hurons, 1650, 27. These Algonquins of the Ottawa, though broken and dispersed, were not destroyed, as Ragueneau supposes. ]
As the voyagers descended the river, they had a serious alarm. Their scouts came in, and reported that they had found fresh footprints of men in the forest. These proved, however, to be the tracks, not of enemies, but of friends. In the preceding autumn Bressani had gone down to the French settlements with about twenty Hurons, and was now returning with them, and twice their number of armed Frenchmen, for the defence of the mission. His scouts had also been alarmed by discovering the footprints of Ragueneau"s Indians; and for some time the two parties stood on their guard, each taking the other for an enemy. When at length they discovered their mistake, they met with embraces and rejoicing. Bressani and his Frenchmen had come too late. All was over with the Hurons and the Huron mission; and, as it was useless to go farther, they joined Ragueneau"s party, and retraced their course for the settlements.
A day or two before, they had had a sharp taste of the mettle of the enemy. Ten Iroquois warriors had spent the winter in a little fort of felled trees on the borders of the Ottawa, hunting for subsistence, and waiting to waylay some pa.s.sing canoe of Hurons, Algonquins, or Frenchmen. Bressani"s party outnumbered them six to one; but they resolved that it should not pa.s.s without a token of their presence.
Late on a dark night, the French and Hurons lay encamped in the forest, sleeping about their fires. They had set guards: but these, it seems, were drowsy or negligent; for the ten Iroquois, watching their time, approached with the stealth of lynxes, and glided like shadows into the midst of the camp, where, by the dull glow of the smouldering fires, they could distinguish the rec.u.mbent figures of their victims. Suddenly they screeched the war-whoop, and struck like lightning with their hatchets among the sleepers. Seven were killed before the rest could spring to their weapons. Bressani leaped up, and received on the instant three arrow-wounds in the head. The Iroquois were surrounded, and a desperate fight ensued in the dark. Six of them were killed on the spot, and two made prisoners; while the remaining two, breaking through the crowd, bounded out of the camp and escaped in the forest.
The united parties soon after reached Montreal; but the Hurons refused to remain in a spot so exposed to the Iroquois. Accordingly, they all descended the St. Lawrence, and at length, on the twenty-eighth of July, reached Quebec. Here the Ursulines, the hospital nuns, and the inhabitants taxed their resources to the utmost to provide food and shelter for the exiled Hurons. Their good will exceeded their power; for food was scarce at Quebec, and the Jesuits themselves had to bear the chief burden of keeping the sufferers alive. [ Compare Juchereau, Histoire de l"Hotel-Dieu, 79, 80. ]
But, if famine was an evil, the Iroquois were a far greater one; for, while the western nations of their confederacy were engrossed with the destruction of the Hurons, the Mohawks kept up incessant attacks on the Algonquins and the French. A party of Christian Indians, chiefly from Sillery, planned a stroke of retaliation, and set out for the Mohawk country, marching cautiously and sending forward scouts to scour the forest. One of these, a Huron, suddenly fell in with a large Iroquois war party, and, seeing that he could not escape, formed on the instant a villanous plan to save himself. He ran towards the enemy, crying out, that he had long been looking for them and was delighted to see them; that his nation, the Hurons, had come to an end; and that henceforth his country was the country of the Iroquois, where so many of his kinsmen and friends had been adopted. He had come, he declared, with no other thought than that of joining them, and turning Iroquois, as they had done. The Iroquois demanded if he had come alone. He answered, "No,"
and said, that, in order to accomplish his purpose, he had joined an Algonquin war-party who were in the woods not far off. The Iroquois, in great delight, demanded to be shown where they were. This Judas, as the Jesuits call him, at once complied; and the Algonquins were surprised by a sudden onset, and routed with severe loss. The treacherous Huron was well treated by the Iroquois, who adopted him into their nation. Not long after, he came to Canada, and, with a view, as it was thought, to some further treachery, rejoined the French.
A sharp cross-questioning put him to confusion, and he presently confessed his guilt. He was sentenced to death; and the sentence was executed by one of his own countrymen, who split his head with a hatchet.
[ Ragueneau, Relation, 1650, 30. ]
In the course of the summer, the French at Three Rivers became aware that a band of Iroquois was prowling in the neighborhood, and sixty men went out to meet them. Far from retreating, the Iroquois, who were about twenty-five in number, got out of their canoes, and took post, waist-deep in mud and water, among the tall rushes at the margin of the river.
Here they fought stubbornly, and kept all the Frenchmen at bay. At length, finding themselves hard pressed, they entered their canoes again, and paddled off. The French rowed after them, and soon became separated in the chase; whereupon the Iroquois turned, and made desperate fight with the foremost, retreating again as soon as the others came up.
This they repeated several times, and then made their escape, after killing a number of the best French soldiers. Their leader in this affair was a famous half-breed, known as the Flemish b.a.s.t.a.r.d, who is styled by Ragueneau "an abomination of sin, and a monster produced between a heretic Dutch father and a pagan mother."
In the forests far north of Three Rivers dwelt the tribe called the Atticamegues, or Nation of the White Fish. From their remote position, and the difficult nature of the intervening country, they thought themselves safe; but a band of Iroquois, marching on snow-shoes a distance of twenty days" journey northward from the St. Lawrence, fell upon one of their camps in the winter, and made a general butchery of the inmates. The tribe, however, still held its ground for a time, and, being all good Catholics, gave their missionary, Father Buteux, an urgent invitation to visit them in their own country. Buteux, who had long been stationed at Three Rivers, was in ill health, and for years had rarely been free from some form of bodily suffering. Nevertheless, he acceded to their request, and, before the opening of spring, made a remarkable journey on snow-shoes into the depths of this frozen wilderness.
[ Iournal du Pere Iacques Buteux du Voyage qu"il a fait pour la Mission des Attikamegues. See Relation, 1651, 15. ] In the year following, he repeated the undertaking. With him were a large party of Atticamegues, and several Frenchmen. Game was exceedingly scarce, and they were forced by hunger to separate, a Huron convert and a Frenchman named Fontarabie remaining with the missionary. The snows had melted, and all the streams were swollen. The three travellers, in a small birch canoe, pushed their way up a turbulent river, where falls and rapids were so numerous, that many times daily they were forced to carry their bark vessel and their baggage through forests and thickets and over rocks and precipices.
On the tenth of May, they made two such portages, and soon after, reaching a third fall, again lifted their canoe from the water. They toiled through the naked forest, among the wet, black trees, over tangled roots, green, spongy mosses, mouldering leaves, and rotten, prostrate trunks, while the cataract foamed amidst the rocks hard by. The Indian led the way with the canoe on his head, while Buteux and the other Frenchman followed with the baggage. Suddenly they were set upon by a troop of Iroquois, who had crouched behind thickets, rocks, and fallen trees, to waylay them. The Huron was captured before he had time to fly.
Buteux and the Frenchman tried to escape, but were instantly shot down, the Jesuit receiving two b.a.l.l.s in the breast. The Iroquois rushed upon them, mangled their bodies with tomahawks and swords, stripped them, and then flung them into the torrent. [ Ragueneau, Relation, 1652, 2, 3. ]
CHAPTER x.x.xII.
1650-1866.
THE LAST OF THE HURONS.
FATE OF THE VANQUISHED.-- THE REFUGEES OF ST. JEAN BAPTISTE AND ST. MICHEL.-- THE TOBACCO NATION AND ITS WANDERINGS.--THE MODERN WYANDOTS.-- THE BITER BIT.--THE HURONS AT QUEBEC.--NOTRE-DAME DE LORETTE.
Iroquois bullets and tomahawks had killed the Hurons by hundreds, but famine and disease had killed incomparably more. The miseries of the starving crowd on Isle St. Joseph had been shared in an equal degree by smaller bands, who had wintered in remote and secret retreats of the wilderness. Of those who survived that season of death, many were so weakened that they could not endure the hardships of a wandering life, which was new to them. The Hurons lived by agriculture; their fields and crops were destroyed, and they were so hunted from place to place that they could rarely till the soil. Game was very scarce; and, without agriculture, the country could support only a scanty and scattered population like that which maintained a struggling existence in the wilderness of the lower St. Lawrence. The mortality among the exiles was prodigious.
It is a matter of some interest to trace the fortunes of the shattered fragments of a nation once prosperous, and, in its own eyes and those of its neighbors, powerful and great. None were left alive within their ancient domain. Some had sought refuge among the Neutrals and the Eries, and shared the disasters which soon overwhelmed those tribes; others succeeded in reaching the Andastes; while the inhabitants of two towns, St. Michel and St. Jean Baptiste, had recourse to an expedient which seems equally strange and desperate, but which was in accordance with Indian practices. They contrived to open a communication with the Seneca Nation of the Iroquois, and promised to change their nationality and turn Senecas as the price of their lives. The victors accepted the proposal; and the inhabitants of these two towns, joined by a few other Hurons, migrated in a body to the Seneca country. They were not distributed among different villages, but were allowed to form a town by themselves, where they were afterwards joined by some prisoners of the Neutral Nation. They identified themselves with the Iroquois in all but religion,--holding so fast to their faith, that, eighteen years after, a Jesuit missionary found that many of them were still good Catholics.
[ Compare Relation, 1651, 4; 1660, 14, 28; and 1670, 69. The Huron town among the Senecas was called Gandougarae. Father Fremin was here in 1668, and gives an account of his visit in the Relation of 1670. ]
The division of the Hurons called the Tobacco Nation, favored by their isolated position among mountains, had held their ground longer than the rest; but at length they, too, were compelled to fly, together with such other Hurons as had taken refuge with them. They made their way northward, and settled on the Island of Michilimackinac, where they were joined by the Ottawas, who, with other Algonquins, had been driven by fear of the Iroquois from the western sh.o.r.es of Lake Huron and the banks of the River Ottawa. At Michilimackinac the Hurons and their allies were again attacked by the Iroquois, and, after remaining several years, they made another remove, and took possession of the islands at the mouth of the Green Bay of Lake Michigan. Even here their old enemy did not leave them in peace; whereupon they fortified themselves on the main-land, and afterwards migrated southward and westward. This brought them in contact with the Illinois, an Algonquin people, at that time very numerous, but who, like many other tribes at this epoch, were doomed to a rapid diminution from wars with other savage nations. Continuing their migration westward, the Hurons and Ottawas reached the Mississippi, where they fell in with the Sioux. They soon quarrelled with those fierce children of the prairie, who drove them from their country.
They retreated to the south-western extremity of Lake Superior, and settled on Point Saint Esprit, or s.h.a.gwamigon Point, near the Islands of the Twelve Apostles. As the Sioux continued to hara.s.s them, they left this place about the year 1671, and returned to Michilimackinac, where they settled, not on the island, but on the neighboring Point St. Ignace, now Graham"s Point, on the north side of the strait. The greater part of them afterwards removed thence to Detroit and Sandusky, where they lived under the name of Wyandots until within the present century, maintaining a marked influence over the surrounding Algonquins. They bore an active part, on the side of the French, in the war which ended in the reduction of Canada; and they were the most formidable enemies of the English in the Indian war under Pontiac. [ See "History of the Conspiracy of Pontiac." ] The government of the United States at length removed them to reserves on the western frontier, where a remnant of them may still be found. Thus it appears that the Wyandots, whose name is so conspicuous in the history of our border wars, are descendants of the ancient Hurons, and chiefly of that portion of them called the Tobacco Nation.
[ The migrations of this band of the Hurons may be traced by detached pa.s.sages and incidental remarks in the Relations of 1654, 1660, 1667, 1670, 1671, and 1672. Nicolas Perrot, in his chapter, Deffaitte et Fuitte des Hurons cha.s.ses de leur Pays, and in the chapter following, gives a long and rather confused account of their movements and adventures. See also La Poterie, Histoire de l"Amerique Septentrionale, II. 51-56. According to the Relation of 1670, the Hurons, when living at s.h.a.gwamigon Point, numbered about fifteen hundred souls. ]
When Ragueneau and his party left Isle St. Joseph for Quebec, the greater number of the Hurons chose to remain. They took possession of the stone fort which the French had abandoned, and where, with reasonable vigilance, they could maintain themselves against attack. In the succeeding autumn a small Iroquois war-party had the audacity to cross over to the island, and build a fort of felled trees in the woods. The Hurons attacked them; but the invaders made so fierce a defence, that they kept their a.s.sailants at bay, and at length retreated with little or no loss.
Soon after, a much larger band of Onondaga Iroquois, approaching undiscovered, built a fort on the main-land, opposite the island, but concealed from sight in the forest. Here they waited to waylay any party of Hurons who might venture ash.o.r.e. A Huron war chief, named etienne Annaotaha, whose life is described as a succession of conflicts and adventures, and who is said to have been always in luck, landed with a few companions, and fell into an ambuscade of the Iroquois. He prepared to defend himself, when they called out to him, that they came not as enemies, but as friends, and that they brought wampum-belts and presents to persuade the Hurons to forget the past, go back with them to their country, become their adopted countrymen, and live with them as one nation. etienne suspected treachery, but concealed his distrust, and advanced towards the Iroquois with an air of the utmost confidence.
They received him with open arms, and pressed him to accept their invitation; but he replied, that there were older and wiser men among the Hurons, whose counsels all the people followed, and that they ought to lay the proposal before them. He proceeded to advise them to keep him as a hostage, and send over his companions, with some of their chiefs, to open the negotiation. His apparent frankness completely deceived them; and they insisted that he himself should go to the Huron village, while his companions remained as hostages. He set out accordingly with three of the princ.i.p.al Iroquois.
When he reached the village, he gave the whoop of one who brings good tidings, and proclaimed with a loud voice that the hearts of their enemies had changed, that the Iroquois would become their countrymen and brothers, and that they should exchange their miseries for a life of peace and plenty in a fertile and prosperous land. The whole Huron population, full of joyful excitement, crowded about him and the three envoys, who were conducted to the princ.i.p.al lodge, and feasted on the best that the village could supply. etienne seized the opportunity to take aside four or five of the princ.i.p.al chiefs, and secretly tell them his suspicions that the Iroquois were plotting to compa.s.s their destruction under cover of overtures of peace; and he proposed that they should meet treachery with treachery. He then explained his plan, which was highly approved by his auditors, who begged him to charge himself with the execution of it. etienne now caused criers to proclaim through the village that every one should get ready to emigrate in a few days to the country of their new friends. The squaws began their preparations at once, and all was bustle and alacrity; for the Hurons themselves were no less deceived than were the Iroquois envoys.
During one or two succeeding days, many messages and visits pa.s.sed between the Hurons and the Iroquois, whose confidence was such, that thirty-seven of their best warriors at length came over in a body to the Huron village. etienne"s time had come. He and the chiefs who were in the secret gave the word to the Huron warriors, who, at a signal, raised the war-whoop, rushed upon their visitors, and cut them to pieces.
One of them, who lingered for a time, owned before he died that etienne"s suspicions were just, and that they had designed nothing less than the ma.s.sacre or capture of all the Hurons. Three of the Iroquois, immediately before the slaughter began, had received from etienne a warning of their danger in time to make their escape. The year before, he had been captured, with Brebeuf and Lalemant, at the town of St. Louis, and had owed his life to these three warriors, to whom he now paid back the debt of grat.i.tude. They carried tidings of what had befallen to their countrymen on the main-land, who, aghast at the catastrophe, fled homeward in a panic.
[ Ragueneau, Relation des Hurons, 1651, 5, 6. Le Mercier, in the Relation of 1654, preserves the speech of a Huron chief, in which he speaks of this affair, and adds some particulars not mentioned by Ragueneau. He gives thirty-four as the number killed. ]
Here was a sweet morsel of vengeance. The miseries of the Hurons were lighted up with a brief gleam of joy; but it behooved them to make a timely retreat from their island before the Iroquois came to exact a b.l.o.o.d.y retribution. Towards spring, while the lake was still frozen, many of them escaped on the ice, while another party afterwards followed in canoes. A few, who had neither strength to walk nor canoes to transport them, perforce remained behind, and were soon ma.s.sacred by the Iroquois. The fugitives directed their course to the Grand Manitoulin Island, where they remained for a short time, and then, to the number of about four hundred, descended the Ottawa, and rejoined their countrymen who had gone to Quebec the year before.
These united parties, joined from time to time by a few other fugitives, formed a settlement on land belonging to the Jesuits, near the south- western extremity of the Isle of Orleans, immediately below Quebec.
Here the Jesuits built a fort, like that on Isle St. Joseph, with a chapel, and a small house for the missionaries, while the bark dwellings of the Hurons were cl.u.s.tered around the protecting ramparts. [ 1 ]
Tools and seeds were given them, and they were encouraged to cultivate the soil. Gradually they rallied from their dejection, and the mission settlement was beginning to wear an appearance of thrift, when, in 1656, the Iroquois made a descent upon them, and carried off a large number of captives, under the very cannon of Quebec; the French not daring to fire upon the invaders, lest they should take revenge upon the Jesuits who were at that time in their country. This calamity was, four years after, followed by another, when the best of the Huron warriors, including their leader, the crafty and valiant etienne Annaotaha, were slain, fighting side by side with the French, in the desperate conflict of the Long Sault. [ Relation, 1660 (anonymous), 14. ]