Le Massacre des Hurons par les Iroquois, Joseph Legare (1827).
The mid‑17th century was a time of great turmoil and transformation for the Wendat (Huron) people and the Jesuit missionaries who had established deep, albeit fraught, bonds with them. In the wake of epidemics, relentless Haudenosaunee (Iroquois) assaults, and shifting alliances, the once‑vibrant mission of Sainte‑Marie among the Hurons was reduced to smoldering ruins in 1649. This article explores the destruction of Sainte‑Marie, the harrowing journey of its survivors—including the Jesuits and their Wendat counterparts—as they fled to Christian Island on Georgian Bay, and their eventual retreat back to Québec City.
The Plague of Epidemics and Waning Populations
Before the fall of Sainte‑Marie, the 1630s and early 1640s had already taken a heavy toll on the Wendat nation. In 1634, measles devastated the Attignawantan (Bear) villages during a brutal winter. Just two years later, an influenza epidemic in September 1636 lingered until the following spring, leaving the Wendat and their allies with a dwindling population. By 1637, estimates suggest that the combined numbers of the Wendat and Tionontaté (Pétun) had fallen to around 23,000.
Then, in the autumn of 1639, a smallpox outbreak struck with ferocious intensity. Entire villages were decimated, and once‑thriving settlements—such as the newly founded Ossossané—had to be abandoned or relocated due to the insufficient numbers needed for survival. The cumulative effects of these epidemics not only reduced the population drastically but also weakened the social and political fabric of the Wendat nation, setting the stage for further calamities.
Haudenosaunee Onslaught and the Fall of Sainte‑Marie
In the years following these epidemics, the weakened Wendat found themselves under increasing pressure from their age‑old adversaries: the Haudenosaunee. Over the next decade, relentless Iroquois raids left only 15 of the original villages intact. By December 1649, a mass exodus began. Approximately 2,000 villagers from Ossossané and a mix of other Wendat communities were forced to flee their fortified village of Etharita. Many were driven deep into Iroquois territory or forced to seek refuge on the shores of Christian Island—a location the Wendat called Gahoendoe.
At the same time, three villages near the mission—Teanaustayé (St. Joseph), Teanaostataé (St. Louis), and Taenhatentaron (St. Ignace)—fell to Haudenosaunee attacks. These assaults had even more severe implications: it was at Taenhatentaron that two Jesuit missionaries, Jean de Brébeuf and Gabriel Lalemant, were brutally killed. Their martyrdom would soon become a central symbol of the Jesuit commitment to the mission and an enduring spiritual legacy for both the French and the Wendat.
Martyrdom and the Fateful Burning of Sainte‑Marie
Even as the violence escalated, the Jesuits at Sainte‑Marie struggled to maintain their spiritual and cultural mission amid the chaos. In a bid to protect the sacred memory of their fallen comrades, the missionaries recovered the remains of Brébeuf and Lalemant. The bodies were carefully exhumed, cleansed, and reduced to bones, then placed in a chest as relics for veneration. Their sanctified remains were eventually transported from Sainte‑Marie I (near the present day Martyrs’ Shrine) to the new mission at Sainte‑Marie II (on Christian Island)—and later on to Québec City.
The crisis reached its zenith on June 16, 1649. Facing the imminent threat of Haudenosaunee desecration or permanent occupation, the missionaries made the agonizing decision to burn the mission. Father Paul Ragueneau later recorded the moment in stark terms:
“We ourselves set fire to it, and beheld burn before our eyes and in less than one hour, our work of nine or ten years.”
This act was not merely one of destruction; it was a desperate attempt to deny the enemy a base of operations and to preserve the sanctity of a mission that had been a beacon of faith for nearly a decade.
Before the flames consumed Sainte‑Marie, the decision had already been made to elevate Brébeuf and Lalemant to martyr status. With the aid of Christophe Regnault—a local shoemaker—their bones were extracted, cleansed in a lye solution, and carefully wrapped in linens. These relics would later be venerated as symbols of sacrifice and spiritual fortitude, carried with the Jesuits on their arduous journey northward.
The Exodus to Christian Island: A Desperate Haven
The destruction of Sainte‑Marie marked the beginning of a perilous journey. In the spring of 1649, as the Wendat fled further from the advancing Haudenosaunee , many of the Christian converts found sanctuary on Christian Island. Here, the Jesuits, along with several thousand refugees, sought to regroup and build a defensive outpost against the relentless raids.
This island, known as Île‑Saint‑Joseph by the French, became the new gathering point. The decision to relocate to Christian Island was driven by strategic considerations. Its geographic isolation offered a natural barrier against further incursions, while its position on Georgian Bay provided access to vital water routes back to New France. For the Jesuits and the remaining Wendat, this move symbolized both a retreat from overwhelming adversity and a new beginning—a chance to rebuild their community in the face of existential threat.
This new outpost was not merely a religious center—it was designed as a fortified stronghold, as was their previous site, which was intended to safeguard the remaining Wendat and serve as a base for any future counter‑offensives. The design was both pragmatic and strategic. The French constructed a robust, four‑metre‑high stone outer wall, reinforced by a surrounding moat, to protect a modest complex that housed a church, missionary living quarters, and a well. Adjacent to the fort, the Wendat built a village—a final bastion of their culture in the face of relentless pressure from Haudenosaunee warriors.
Despite these efforts, the conditions on Christian Island were grim. A harsh winter combined with a severe famine and ongoing pestilence rendered the already fragile settlement unsustainable. By June 1650, the combined hardships proved insurmountable. Under the pressure of renewed Haudenosaunee raids and at the urging of their chiefs, the remaining inhabitants—approximately 300 Wendat accompanied by Father Paul Ragueneau—made the heart‑wrenching decision to abandon Sainte‑Marie II and retreat to Québec City.
In their flight, the Jesuits took with them the sacred relics of Brébeuf and Lalemant. The transfer of these holy bones was more than a symbolic gesture—it represented the unyielding commitment of the missionaries to preserve their spiritual legacy even as they were forced to abandon their physical foothold in Wendake (Huronia).
The Aftermath and the End of an Era
The abandonment of Sainte‑Marie II marked a pivotal moment in the history of New France and the Wendat nation. For the Jesuits, the retreat back to Québec City was a tactical withdrawal in the face of overwhelming odds. For the Wendat, it signified the collapse of a once‑mighty confederacy, unable to withstand the combined forces of disease, famine, and Haudenosaunee aggression.
Even after the departure of the Jesuits and their Wendat allies, the battle for survival continued. The remnants of the Wendat made one last stand against the Haudenosaunee in the following spring, only to be driven further westward into the refuge of Québec City. It was here, amid the ruins of a shattered nation, that the survivors would eventually merge with other groups to form a new community—a poignant reminder of the enduring spirit of a people who had weathered unimaginable hardships.
Today, the legacy of Sainte‑Marie II is preserved as a National Historic Site of Canada. Located within the Beausoleil First Nation reserve along the southern shore of Christian Island, the site offers visitors a glimpse into a dramatic chapter of Canadian history. Low‑lying cobble walls and the outlines of bastions delineate the footprint of the fort, while a nearby burial pit—a silent testimony to the lives lost—reminds us of the high cost of cultural collision and survival in New France.
The Jesuit Vision and the Huron‑Wendat Legacy
The story of Sainte‑Marie’s destruction and the subsequent flight to Christian Island encapsulates the complex interplay of religion, warfare, and cultural exchange that defined New France. For the Jesuits, the mission was an embodiment of their fervent desire to spread the Christian faith—a desire that ultimately led them to make the ultimate sacrifice alongside their Wendat partners. The martyrdom of Brébeuf, Lalemant, and several other Jesuit missionaries underscored the perilous path of evangelization on the North American frontier, while their heroic deaths became a rallying point for later generations of French Catholics.
At the same time, the Wendat response to these events was multifaceted. Despite the catastrophic losses inflicted by disease and Haudenosaunee aggression, the Wendat exhibited remarkable resilience. Their decision to ally with the Jesuits, to embrace certain aspects of European culture while steadfastly maintaining their own traditions, speaks to a pragmatic adaptability in the face of overwhelming adversity. Yet, the collapse of their fortified communities and the eventual flight to Québec City are stark reminders of the devastating impact of colonial and inter‑Indigenous warfare.
The destruction of Sainte‑Marie and the subsequent events of 1649–1650 not only symbolize the tragic end of an era for the Wendat but also serve as a historical turning point for New France. The Jesuits’ retreat, the loss of a once‑thriving mission, and the dispersal of the Wendat nation all contributed to the reshaping of the colonial landscape—a transformation that would echo through centuries of Canadian history.
Conclusion:
The destruction of Sainte‑Marie among the Hurons in 1649 stands as one of the most dramatic and sorrowful episodes in the history of New France. It is a story of a once‑vibrant mission that became engulfed by epidemics, relentless Haudenosaunee assaults, and the inexorable forces of nature and fate. The burning of Sainte‑Marie, the martyrdom of Jesuit missionaries, and the desperate exodus to Christian Island paint a vivid portrait of a community pushed to its limits—yet never entirely broken.
In the aftermath, as the Jesuits and the surviving Wendat retreated back to Québec City, they carried with them not only the sacred relics of Brébeuf and Lalemant but also the enduring memory of a people who had fought to preserve their identity against impossible odds. Today, Sainte‑Marie II stands as a National Historic Site, a solemn reminder of the trials and tribulations faced by early settlers and Indigenous peoples alike.
By revisiting this tumultuous chapter, we are invited to reflect on the broader themes of sacrifice, cultural collision, and resilience that continue to shape Canadian history. The story of Sainte‑Marie and its tragic end is not merely a chronicle of loss; it is also a testament to the enduring human spirit—the capacity to rebuild, to adapt, and to forge new paths even in the wake of devastating defeat.
As we remember the brave souls who perished and the communities that were forever altered, we also recognize the lessons of the past. In the ruins of Sainte‑Marie and on the windswept shores of Christian Island, the echoes of a once‑united people remind us that history is not solely defined by conquest and collapse, but also by the courage to rise again, even when the odds seem insurmountable.