The grand council took place at Onondaga on the twenty-second of January. Eighty chiefs and sachems, seated gravely on mats around the council fire, smoked their pipes in silence for a while; till at length an Onondaga orator rose, and announced that Frontenac, the old Onontio, had returned with Ourehaoue and twelve more of their captive friends, that he meant to rekindle the council fire at Fort Frontenac, and that he invited them to meet him there. [Footnote: Frontenac declares that he sent no such message, and intimates that Cut Nose had been tampered with by persons over-anxious to conciliate the Iroquois, and who had even gone so far as to send them messages on their own account. These persons were Lamberville, Francois Hertel, and one of the Le Moynes. Frontenac was very angry at this interference, to which he ascribes the most mischievous consequences.

Cut Nose, or Nez Coupe, is called Adarahta by Colden, and Gagniegaton, or Red Bird, by some French writers.]

"Ho, ho, ho," returned the eighty senators, from the bottom of their throats. It was the unfailing Iroquois response to a speech. Then Cut Nose, the governor's messenger, addressed the council: "I advise you to meet Onontio as he desires. Do so, if you wish to live." He presented a wampum belt to confirm his words, and the conclave again returned the same guttural e.j.a.c.u.l.a.t.i.o.n.

"Ourehaoue sends you this," continued Cut Nose, presenting another belt of wampum: "by it he advises you to listen to Onontio, if you wish to live."

When the messenger from Canada had ceased, the messenger from Albany, a Mohawk Indian, rose and repeated word for word a speech confided to him by the mayor of that town, urging the Iroquois to close their ears against the invitations of Onontio.

Next rose one Cannehoot, a sachem of the Senecas, charged with matters of grave import; for they involved no less than the revival of that scheme, so perilous to the French, of the union of the tribes of the Great Lakes in a triple alliance with the Iroquois and the English.

These lake tribes, disgusted with the French, who, under Denonville, had left them to the mercy of the Iroquois, had been impelled, both by their fears and their interests to make new advances to the confederacy, and had first addressed themselves to the Senecas, whom they had most cause to dread. They had given up some of the Iroquois prisoners in their hands, and promised soon to give up the rest. A treaty had been made; and it was this event which the Seneca sachem now announced to the council. Having told the story to his a.s.sembled colleagues, he exhibited and explained the wampum belts and other tokens brought by the envoys from the lakes, who represented nine distinct tribes or bands from the region of Michillimackinac. By these tokens, the nine tribes declared that they came to learn wisdom of the Iroquois and the English; to wash off the war-paint, throw down the tomahawk, smoke the pipe of peace, and unite with them as one body.

"Onontio is drunk," such was the interpretation of the fourth wampum belt; "but we, the tribes of Michillimackinac, wash our hands of all his actions. Neither we nor you must defile ourselves by listening to him." When the Seneca sachem had ended, and when the e.j.a.c.u.l.a.t.i.o.ns that echoed his words had ceased, the belts were hung up before all the a.s.sembly, then taken down again, and distributed among the sachems of the five Iroquois tribes, excepting one, which was given to the messengers from Albany. Thus was concluded the triple alliance, which to Canada meant no less than ruin.

"Brethren," said an Onondaga sachem, "we must hold fast to our brother Quider (_Peter Schuyler, mayor of Albany_) and look on Onontio as our enemy, for he is a cheat."

Then they invited the interpreter from Albany to address the council, which he did, advising them not to listen to the envoys from Canada.

When he had ended, they spent some time in consultation among themselves, and at length agreed on the following message, addressed to Corlaer, or New York, and to Kinshon, the Fish, by which they meant New England, the authorities of which had sent them the image of a fish as a token of alliance: [Footnote: The wooden image of a codfish still hangs in the State House at Boston, the emblem of a colony which lived chiefly by the fisheries.]--

"Brethren, our council fire burns at Albany. We will not go to meet Onontio at Fort Frontenac. We will hold fast to the old chain of peace with Corlaer, and we will fight with Onontio. Brethren, we are glad to hear from you that you are preparing to make war on Canada, but tell us no lies.

"Brother Kinshon, we hear that you mean to send soldiers against the Indians to the eastward; but we advise you, now that we are all united against the French, to fall upon them at once. Strike at the root: when the trunk is cut down, all the branches fall with it.

"Courage, Corlaer! courage, Kinshon! Go to Quebec in the spring; take it, and you will have your feet on the necks of the French and all their friends."

Then they consulted together again, and agreed on the following answer to Ourehaoue and Frontenac:--

"Ourehaoue, the whole council is glad to hear that you have come back.

"Onontio, you have told us that you have come back again, and brought with you thirteen of our people who were carried prisoners to France.

We are glad of it. You wish to speak with us at Cataraqui (_Fort Frontenac_). Don't you know that your council fire there is put out?

It is quenched in blood. You must first send home the prisoners. When our brother Ourehaoue is returned to us, then we will talk with you of peace. You must send him and the others home this very winter. We now let you know that we have made peace with the tribes of Michillimackinac. You are not to think, because we return you an answer, that we have laid down the tomahawk. Our warriors will continue the war till you send our countrymen back to us." [3]

The messengers from Canada returned with this reply. Unsatisfactory as it was, such a quant.i.ty of wampum was sent with it as showed plainly the importance attached by the Iroquois to the matters in question.

Encouraged by a recent success against the English, and still possessed with an overweening confidence in his own influence over the confederates, Frontenac resolved that Ourehaoue should send them another message. The chief, whose devotion to the count never wavered, accordingly despatched four envoys, with a load of wampum belts, expressing his astonishment that his countrymen had not seen fit to send a deputation of chiefs to receive him from the hands of Onontio, and calling upon them to do so without delay, lest he should think that they had forgotten him. Along with the messengers, Frontenac ventured to send the Chevalier d'Aux, a half-pay officer, with orders to observe the disposition of the Iroquois, and impress them in private talk with a sense of the count's power, of his good-will to them, and of the wisdom of coming to terms with him, lest, like an angry father, he should be forced at last to use the rod. The chevalier's reception was a warm one. They burned two of his attendants, forced him to run the gauntlet, and, after a vigorous thrashing, sent him prisoner to Albany. The last failure was worse than the first. The count's name was great among the Iroquois, but he had trusted its power too far. [Footnote: _Message of Ourehaoue_, in _N. Y. Col. Docs._, III. 735; _Instructions to Chevalier d'Eau, Ibid., _733; _Chevalier d'Aux au Ministre_, 15 _Mai_, 1693. The chevalier's name is also written _d'O_, He himself wrote it as in the text.]

The worst of news had come from Michillimackinac. La Durantaye, the commander of the post, and Carheil, the Jesuit, had sent a messenger to Montreal in the depth of winter to say that the tribes around them were on the point of revolt. Carheil wrote that they threatened openly to throw themselves into the arms of the Iroquois and the English; that they declared that the protection of Onontio was an illusion and a snare; that they once mistook the French for warriors, but saw now that they were no match for the Iroquois, whom they had tamely allowed to butcher them at Montreal, without even daring to defend themselves; that when the French invaded the Senecas they did nothing but cut down corn and break canoes, and since that time they had done nothing but beg peace for themselves, forgetful of their allies, whom they expected to bear the brunt of the war, and then left to their fate; that they had surrendered through cowardice the prisoners they had caught by treachery, and this, too, at a time when the Iroquois were burning French captives in all their towns; and, finally, that, as the French would not or could not make peace for them, they would make peace for themselves. "These," pursued Carheil, "are the reasons they give us to prove the necessity of their late emba.s.sy to the Senecas; and by this one can see that our Indians are a great deal more clear-sighted than they are thought to be, and that it is hard to conceal from their penetration any thing that can help or harm their interests. What is certain is that, if the Iroquois are not stopped, they will not fail to come and make themselves masters here."

[Footnote: _Carheil a Frontenac_, 1690. Frontenac did not receive this letter till September, and acted on the information previously sent him. Charlevoix's version of the letter does not conform with the original.]

Charlevoix thinks that Frontenac was not displeased at this bitter arraignment of his predecessor's administration. At the same time, his position was very embarra.s.sing. He had no men to spare; but such was the necessity of saving Michillimackinac, and breaking off the treaty with the Senecas, that when spring opened he sent Captain Louvigny with a hundred and forty-three Canadians and six Indians to reinforce the post and replace its commander, La Durantaye. Two other officers with an additional force were ordered to accompany him through the most dangerous part of the journey. With them went Nicolas Perrot, bearing a message from the count to his rebellious children of Michillimackinac. The following was the pith of this characteristic doc.u.ment:--

"I am astonished to learn that you have forgotten the protection that I always gave you. Do you think that I am no longer alive; or that I have a mind to stand idle, like those who have been here in my place?

Or do you think that, if eight or ten hairs have been torn from my children's heads when I was absent, I cannot put ten handfuls of hair in the place of every one that was pulled out? You know that before I protected you the ravenous Iroquois dog was biting everybody. I tamed him and tied him up; but, when he no longer saw me, he behaved worse than ever. If he persists, he shall feel my power. The English have tried to win him by flatteries, but I will kill all who encourage him.

The English have deceived and devoured their children, but I am a good father who loves you. I loved the Iroquois once, because they obeyed me. When I knew that they had been treacherously captured and carried to France, I set them free; and, when I restore them to their country, it will not be through fear, but through pity, for I hate treachery. I am strong enough to kill the English, destroy the Iroquois, and whip you, if you fail in your duty to me. The Iroquois have killed and captured you in time of peace. Do to them as they have done to you, do to the English as they would like to do to you, but hold fast to your true father, who will never abandon you. Will you let the English brandy that has killed you in your wigwams lure you into the kettles of the Iroquois? Is not mine better, which has never killed you, but always made you strong?" [Footnote: _Parole (de M. de Frontenac) qui doit etre dite a l'Outaouais pour le dissuader de l'Alliance qu'il vent faire avec l'Iroquois et l'Anglois_. The message is long. Only the princ.i.p.al points are given above.]

Charged with this haughty missive, Perrot set out for Michillimackinac along with Louvigny and his men. On their way up the Ottawa, they met a large band of Iroquois hunters, whom they routed with heavy loss.

Nothing could have been more auspicious for Perrot's errand. When towards midsummer they reached their destination, they ranged their canoes in a triumphal procession, placed in the foremost an Iroquois captured in the fight, forced him to dance and sing, hung out the _fleur-de-lis_, shouted _Vive le Roi_, whooped, yelled, and fired their guns. As they neared the village of the Ottawas, all the naked population ran down to the sh.o.r.e, leaping, yelping, and firing, in return. Louvigny and his men pa.s.sed on, and landed at the neighboring village of the French settlers, who, drawn up in battle array on the sh.o.r.e, added more yells and firing to the general uproar; though, amid this joyous fusillade of harmless gunpowder, they all kept their bullets ready for instant use, for they distrusted the savage mult.i.tude. The story of the late victory, however, confirmed as it was by an imposing display of scalps, produced an effect which averted the danger of an immediate outbreak.

The fate of the Iroquois prisoner now became the point at issue. The French hoped that the Indians in their excitement could be induced to put him to death, and thus break their late treaty with his countrymen. Besides the Ottawas, there was at Michillimackinac a village of Hurons under their crafty chief, the Rat. They had pretended to stand fast for the French, who nevertheless believed them to be at the bottom of all the mischief. They now begged for the prisoner, promising to burn him. On the faith of this pledge, he was given to them; but they broke their word, and kept him alive, in order to curry favor with the Iroquois. The Ottawas, intensely jealous of the preference shown to the Hurons, declared in their anger that the prisoner ought to be killed and eaten. This was precisely what the interests of the French demanded; but the Hurons still persisted in protecting him. Their Jesuit missionary now interposed, and told them that, unless they "put the Iroquois into the kettle," the French would take him from them. After much discussion, this argument prevailed.

They planted a stake, tied him to it, and began to torture him; but, as he did not show the usual fort.i.tude of his country men, they declared him unworthy to die the death of a warrior, and accordingly shot him. [4]

Here was a point gained for the French, but the danger was not pa.s.sed.

The Ottawas could disavow the killing of the Iroquois; and, in fact, though there was a great division of opinion among them, they were preparing at this very time to send a secret emba.s.sy to the Seneca country to ratify the fatal treaty. The French commanders called a council of all the tribes. It met at the house of the Jesuits.

Presents in abundance were distributed. The message of Frontenac was reinforced by persuasion and threats; and the a.s.sembly was told that the five tribes of the Iroquois were like five nests of muskrats in a marsh, which the French would drain dry, and then burn with all its inhabitants. Perrot took the disaffected chiefs aside, and with his usual bold adroitness diverted them for the moment from their purpose.

The projected emba.s.sy was stopped, but any day might revive it. There was no safety for the French, and the ground of Michillimackinac was hollow under their feet. Every thing depended on the success of their arms. A few victories would confirm their wavering allies; but the breath of another defeat would blow the fickle crew over to the enemy like a drift of dry leaves.

[1] _Projet du Chevalier de Callieres de former une Expedition pour aller attaquer Orange, Manatte, etc.; Resume du Ministre sur la Proposition de M. de Callieres; Autre Memoire de M. de Callieres sur son Projet d'attaquer la Nouvelle York; Memoire des Armes, Munitions, et Ustensiles necessaires pour l'Entreprise proposee par M. de Callieres; Observations du Ministre sur le Projet et le Memoire ci-dessus; Observations du Ministre sur le Projet d'Attaque de la Nouvelle York; Autre Memoire de M. de Callieres au Sujet de l'Entreprise proposee; Autre Memoire de M. de Callieres sur le meme Sujet_.

[2] _Memoire pour servir d'Instruction a Monsieur le Comte de Frontenac sur l'Entreprise de la Nouvelle York_, 7 _Juin_, 1689. "Si parmy les habitans de la Nouvelle York il se trouve des Catholiques de la fidelite desquels il croye se pouvoir a.s.seurer, il pourra les laisser dans leurs habitations apres leur avoir fait prester serment de fidelite a sa Majeste.... Il pourra aussi garder, s'il le juge a propos, des artisans et autres gens de service necessaires pour la culture des terres ou pour travailler aux fortifications en qualite de prisonniers.... II faut retenir en prison les officiers et les princ.i.p.aux habitans desquels on pourra retirer des rancons. A l'esgard de tous les autres estrangers (_ceux qui ne sont pas Francais_) hommes, femmes, et enfans, sa Majeste trouve a propos qu'ils soient mis hors de la Colonie et envoyez a la Nouvelle Angleterre, a la Pennsylvanie, ou en d'autres endroits qu'il jugera a propos, par mer ou par terre, ensemble ou separement, le tout suivant qu'il trouvera plus seur pour les dissiper et empescher qu'en se reunissant ils ne puissent donner occasion a des entreprises de la part des ennemis contre cette Colonie. Il envoyera en France les Francais fugitifs qu'il y pourra trouver, et particulierement ceux de la Religion Pretendue-Reformee (_Huguenots_)." A translation of the entire doc.u.ment will be found in _N. Y. Col. Docs._, IX. 422.

[3] The account of this council is given, with condensation and the omission of parts not essential, from Colden (105-112, ed. 1747). It will serve as an example of the Iroquois method of conducting political business, the habitual regularity and decorum of which has drawn from several contemporary French writers the remark that in such matters the five tribes were savages only in name. The reply to Frontenac is also given by Monseignat (_N. Y. Col. Docs_., IX.

465), and, after him, by La Potherie. Compare Le Clercq, _Etabliss.e.m.e.nt de la Foy_, II. 403. Ourehaoue is the Tawerahet of Colden.

[4] "Le Pere Missionnaire des Hurons, prevoyant que cette affaire auroit peut-etre une suite qui pourrait etre prejudiciable aux soins qu'il prenoit de leur instruction, demanda qu'il lui fut permis d'aller a leur village pour les obliger de trouver quelque moyen qui fut capable d'appaiser le ressentiment des Francois. Il leur dit que ceux ci vouloient absolument que l'on mit _l'Iroquois a la chaudiere_, et que si on ne le faisoit, on devoit venir le leur enlever." La Potherie, II. 237 (1722). By the "result prejudicial to his cares for their instruction" he seems to mean their possible transfer from French to English influences. The expression _mettre a la chaudiere_, though derived from cannibal practices, is often used figuratively for torturing and killing. The missionary in question was either Carheil or another Jesuit, who must have acted with his sanction.

CHAPTER XI.

1690.

THE THREE WAR-PARTIES.

MEASURES OF FRONTENAC.--EXPEDITION AGAINST SCHENECTADY.--THE MARCH.--THE DUTCH VILLAGE.--THE SURPRISE.--THE Ma.s.sACRE.--PRISONERS SPARED.--RETREAT.--THE ENGLISH AND THEIR IROQUOIS FRIENDS.--THE ABENAKI WAR.--REVOLUTION AT BOSTON.--CAPTURE OF PEMAQUID.--CAPTURE OF SALMON FALLS.--CAPTURE OF FORT LOYAL.--FRONTENAC AND HIS PRISONER.--THE CANADIANS ENCOURAGED.

While striving to reclaim his allies, Frontenac had not forgotten his enemies. It was of the last necessity to revive the dashed spirits of the Canadians and the troops; and action, prompt and bold, was the only means of doing so. He resolved, therefore, to take the offensive, not against the Iroquois, who seemed invulnerable as ghosts, but against the English; and by striking a few sharp and rapid blows to teach both friends and foes that Onontio was still alive. The effect of his return had already begun to appear, and the energy and fire of the undaunted veteran had shot new life into the dejected population.

He formed three war-parties of picked men, one at Montreal, one at Three Rivers, and one at Quebec; the first to strike at Albany, the second at the border settlements of New Hampshire, and the third at those of Maine. That of Montreal was ready first. It consisted of two hundred and ten men, of whom ninety-six were Indian converts, chiefly from the two mission villages of Saut St. Louis and the Mountain of Montreal. They were Christian Iroquois whom the priests had persuaded to leave their homes and settle in Canada, to the great indignation of their heathen countrymen, and the great annoyance of the English colonists, to whom they were a constant menace. When Denonville attacked the Senecas, they had joined him; but of late they had shown reluctance to fight their heathen kinsmen, with whom the French even suspected them of collusion. Against the English, however, they willingly took up the hatchet. The French of the party were for the most part _coureurs de bois_. As the sea is the sailor's element, so the forest was theirs. Their merits were hardihood and skill in woodcraft; their chief faults were insubordination and lawlessness.

They had shared the general demoralization that followed the inroad of the Iroquois, and under Denonville had proved mutinous and unmanageable. In the best times, it was a hard task to command them, and one that needed, not bravery alone, but tact, address, and experience. Under a chief of such a stamp, they were admirable bushfighters, and such were those now chosen to lead them. D'Aillebout de Mantet and Le Moyne de Sainte-Helene, the brave son of Charles Le Moyne, had the chief command, supported by the brothers Le Moyne d'Iberville and Le Moyne de Bienville, with Repentigny de Montesson, Le Ber du Chesne, and others of the st.u.r.dy Canadian _n.o.blesse_, nerved by adventure and trained in Indian warfare. [Footnote: _Relation de Monseignat_, 1689-90. There is a translation of this valuable paper in _N. Y. Col. Docs._, IX. 462. The party, according to three of their number, consisted at first of 160 French and 140 Christian Indians, but was reduced by sickness and desertion to 250 in all. _Examination of three French prisoners taken by the Maquas (Mohawks), and brought to Skinnectady, who were examined by Peter Schuyler, Mayor of Albany, Domine G.o.devridus Dellius, and some of the Gentlemen that went from Albany a purpose._]

It was the depth of winter when they began their march, striding on snow-shoes over the vast white field of the frozen St. Lawrence, each with the hood of his blanket coat drawn over his head, a gun in his mittened hand, a knife, a hatchet, a tobacco pouch, and a bullet pouch at his belt, a pack on his shoulders, and his inseparable pipe hung at his neck in a leather case. They dragged their blankets and provisions over the snow on Indian sledges. Crossing the forest to Chambly, they advanced four or five days up the frozen Richelieu and the frozen Lake Champlain, and then stopped to hold a council. Frontenac had left the precise point of attack at the discretion of the leaders, and thus far the men had been ignorant of their destination. The Indians demanded to know it. Mantet and Sainte-Helene replied that they were going to Albany. The Indians demurred. "How long is it," asked one of them, "since the French grew so bold?" The commanders answered that, to regain the honor of which their late misfortunes had robbed them, the French would take Albany or die in the attempt. The Indians listened sullenly; the decision was postponed, and the party moved forward again. When after eight days they reached the Hudson, and found the place where two paths diverged, the one for Albany and the other for Schenectady, they all without farther words took the latter. Indeed, to attempt Albany would have been an act of desperation. The march was horrible. There was a partial thaw, and they waded knee-deep through the half melted snow, and the mingled ice, mud, and water of the gloomy swamps. So painful and so slow was their progress, that it was nine days more before they reached a point two leagues from Schenectady. The weather had changed again, and a cold, gusty snow-storm pelted them. It was one of those days when the trees stand white as spectres in the sheltered hollows of the forest, and bare and gray on the wind-swept ridges. The men were half dead with cold, fatigue, and hunger. It was four in the afternoon of the eighth of February. The scouts found an Indian hut, and in it were four Iroquois squaws, whom they captured. There was a fire in the wigwam; and the shivering Canadians crowded about it, stamping their chilled feet and warming their benumbed hands over the blaze. The Christian chief of the Saut St. Louis, known as Le Grand Agnie, or the Great Mohawk, by the French, and by the Dutch called Kryn, harangued his followers, and exhorted them to wash out their wrongs in blood. Then they all advanced again, and about dark reached the river Mohawk, a little above the village. A Canadian named Gignieres, who had gone with nine Indians to reconnoitre, now returned to say that he had been within sight of Schenectady, and had seen n.o.body. Their purpose had been to postpone the attack till two o'clock in the morning; but the situation was intolerable, and the limit of human endurance was reached. They could not make fires, and they must move on or perish. Guided by the frightened squaws, they crossed the Mohawk on the ice, toiling through the drifts amid the whirling snow that swept down the valley of the darkened stream, till about eleven o'clock they descried through the storm the snow-beplastered palisades of the devoted village. Such was their plight that some of them afterwards declared that they would all have surrendered if an enemy had appeared to summon them. [Footnote: Colden, 114 (ed. 1747).]

Schenectady was the farthest outpost of the colony of New York.

Westward lay the Mohawk forests; and Orange, or Albany, was fifteen miles or more towards the south-east. The village was oblong in form, and enclosed by a palisade which had two gates, one towards Albany and the other towards the Mohawks. There was a blockhouse near the eastern gate, occupied by eight or nine Connecticut militia men under Lieutenant Talmage. There were also about thirty friendly Mohawks in the place, on a visit. The inhabitants, who were all Dutch, were in a state of discord and confusion. The revolution in England had produced a revolution in New York. The demagogue Jacob Leisler had got possession of Fort William, and was endeavoring to master the whole colony. Albany was in the hands of the anti-Leisler or conservative party, represented by a convention of which Peter Schuyler was the chief. The Dutch of Schenectady for the most part favored Leisler, whose emissaries had been busily at work among them; but their chief magistrate, John Sander Glen, a man of courage and worth, stood fast for the Albany convention, and in consequence the villagers had threatened to kill him. Talmage and his Connecticut militia were under orders from Albany; and therefore, like Glen, they were under the popular ban. In vain the magistrate and the officer entreated the people to stand on their guard. They turned the advice to ridicule, laughed at the idea of danger, left both their gates wide open, and placed there, it is said, two snow images as mock sentinels. A French account declares that the village contained eighty houses, which is certainly an exaggeration. There had been some festivity during the evening, but it was now over; and the primitive villagers, fathers, mothers, children, and infants, lay buried in unconscious sleep. They were simple peasants and rude woodsmen, but with human affections and capable of human woe.

The French and Indians stood before the open gate, with its blind and dumb warder, the mock sentinel of snow. Iberville went with a detachment to find the Albany gate, and bar it against the escape of fugitives; but he missed it in the gloom, and hastened back. The a.s.sailants were now formed into two bands, Sainte-Helene leading the one and Mantet the other. They pa.s.sed through the gate together in dead silence: one turned to the right and the other to the left, and they filed around the village between the palisades and the houses till the two leaders met at the farther end. Thus the place was completely surrounded. The signal was then given: they all screeched the war-whoop together, burst in the doors with hatchets, and fell to their work. Roused by the infernal din, the villagers leaped from their beds. For some it was but a momentary nightmare of fright and horror, ended by the blow of the tomahawk. Others were less fortunate.

Neither women nor children were spared. "No pen can write, and no tongue express," wrote Schuyler, "the cruelties that were committed."

[Footnote: "The women bigg with Childe rip'd up, and the Children alive throwne into the flames, and their heads dashed to pieces against the Doors and windows." _Schuyler to the Council of Connecticut_, 15 _Feb_., 1690. Similar statements are made by Leisler.

See _Doc. Hist. N. Y._, I. 307, 310.] There was little resistance, except at the block-house, where Talmage and his men made a stubborn fight; but the doors were at length forced open, the defenders killed or taken, and the building set on fire. Adam Vrooman, one of the villagers, saw his wife shot and his child brained against the door-post; but he fought so desperately that the a.s.sailants promised him his life. Orders had been given to spare Peter Ta.s.semaker, the domine or minister, from whom it was thought that valuable information might be obtained; but he was hacked to pieces, and his house burned.

Some, more agile or more fortunate than the rest, escaped at the eastern gate, and fled through the storm to seek shelter at Albany or at houses along the way. Sixty persons were killed outright, of whom thirty-eight were men and boys, ten were women, and twelve were children. [Footnote: _List of ye. People kild and destroyed by ye.

French of Canida and there Indians at Skinnechtady_, in _Doc. Hist. N.

Y._, I. 304.] The number captured appears to have been between eighty and ninety. The thirty Mohawks in the town were treated with studied kindness by the victors, who declared that they had no quarrel with them, but only with the Dutch and English.

The ma.s.sacre and pillage continued two hours; then the prisoners were secured, sentinels posted, and the men told to rest and refresh themselves. In the morning, a small party crossed the river to the house of Glen, which stood on a rising ground half a mile distant. It was loopholed and palisaded; and Glen had mustered his servants and tenants, closed his gates, and prepared to defend himself. The French told him to fear nothing, for they had orders not to hurt a chicken of his; whereupon, after requiring them to lay down their arms, he allowed them to enter. They urged him to go with them to the village, and he complied; they on their part leaving one of their number as a hostage in the hands of his followers. Iberville appeared at the gate with the Great Mohawk, and, drawing his commission from the breast of his coat, told Glen that he was specially charged to pay a debt which the French owed him. On several occasions, he had saved the lives of French prisoners in the hands of the Mohawks; and he, with his family, and, above all, his wife, had shown them the greatest kindness. He was now led before the crowd of wretched prisoners, and told that not only were his own life and property safe, but that all his kindred should be spared. Glen stretched his privilege to the utmost, till the French Indians, disgusted at his multiplied demands for clemency, observed that everybody seemed to be his relation.

Some of the houses had already been burned. Fire was now set to the rest, excepting one, in which a French officer lay wounded, another belonging to Glen, and three or four more which he begged the victors to spare. At noon Schenectady was in ashes. Then the French and Indians withdrew, laden with booty. Thirty or forty captured horses dragged their sledges; and a troop of twenty-seven men and boys were driven prisoners into the forest. About sixty old men, women, and children were left behind, without farther injury, in order, it is said, to conciliate the Mohawks in the place, who had joined with Glen in begging that they might be spared. Of the victors, only two had been killed. [1]

At the outset of the attack, Simon Schermerhorn threw himself on a horse, and galloped through the eastern gate. The French shot at and wounded him; but he escaped, reached Albany at daybreak, and gave the alarm. The soldiers and inhabitants were called to arms, cannon were fired to rouse the country, and a party of hors.e.m.e.n, followed by some friendly Mohawks, set out for Schenectady. The Mohawks had promised to carry the news to their three towns on the river above; but, when they reached the ruined village, they were so frightened at the scene of havoc that they would not go farther. Two days pa.s.sed before the alarm reached the Mohawk towns. Then troops of warriors came down on snow-shoes, equipped with tomahawk and gun, to chase the retiring French. Fifty young men from Albany joined them; and they followed the trail of the enemy, who, with the help of their horses, made such speed over the ice of Lake Champlain that it seemed impossible to overtake them. They thought the pursuit abandoned; and, having killed and eaten most of their horses, and being spent with fatigue, they moved more slowly as they neared home, when a band of Mohawks, who had followed stanchly on their track, fell upon a party of stragglers, and killed or captured fifteen or more, almost within sight of Montreal.