IX.

CHIEF JOHN SMOKE JOHNSON.

Sakayengwaraton-"Disappearing of the Indian Summer Mist."

BY MISS EVELYN H. C. JOHNSON

Chief John Sakayengwaraton Johnson, more familiarly known in the Six Nations' Reserve as "Smoke" Johnson, was of pure Mohawk blood. His Mohawk name, Sakayengwaraton, signifies "Disappearing of the Indian Summer Mist," or "the haze that rises from the ground in an autumn morning and vanishes as the day advances." The Indians call this haze or mist "smoke," as the supposition is that it is caused by burning brush-wood; hence, this poetical Mohawk name was curtailed in English to "Smoke," and so widely did this grand old Indian chief become known by this name alone, that, as he advanced in years he was referred to simply as "Smoke," and all of his descendants bearing his name at the present day are known in the reserve as the "Smoke-Johnsons." So affectionately was he regarded by the Six Nations that he might well have been called the "Grand Old Man" of the Reserve.

John "Smoke" Johnson was the first of the family to be known and recognized by the English name Johnson, although his father, Jacob Johnson-Tekahionwake-was the first to bear the name. He was, however, always known by his Mohawk name Tekahionwake, which is the family name of this particular family of Johnsons, the English meaning of which is "Double Wampum,' or "Double Wampum belts;" and, as there is a history in connection with this English name Johnson, and how it was derived, it will be traced here, as it is the earnest wish of the writer to refute the statements of some historians that this family are descendants of Sir William Johnson.

In reference to this subject, therefore, some years ago I entered into correspondence with that eminent philologist, Mr. Horatio Hale, for the purpose of having him make a correction of his explanation in the Iroquois Book of Rites of how this particular family derived their English name Johnson, which Mr. Hale claims is "from no less distinguished an ancestor than Sir William Johnson." In his letter of

reply, Mr. Hale said he had never heard the story of how this English family name Johnson originated, and before the question could be adjusted and the correction made, Mr. Hale's death took place.

At the time the Six Nations Indians occupied their original territory along the Mohawk River, the country was one vast forest slowly being opened up by the white settlers, with here and there a small town. Indian trails intersected the forest, and wherever possible the water route, great or small, was utilized. Lakes, rivers and streams were the great highways of travel by canoe, practically every man possessing his individual canoe, whether for the purpose of pleasure or as a means of conveyance for his family, and altogether apart from the great warcanoes of the nations, which were their man-of-war ships.

It is doubtful if any Indian nation north of Mexico was ignorant of the great Falls of Niagara and the inland seas which empty their huge bulk of fresh water over the great cataract. "Niagara" is a Mohawk word meaning a "great fall of water," and without doubt it was the capital of the forest and the centre of meeting places for all the Indian nations in the vicinity of the great lakes and south-eastward to the Atlantic.

The early missionaries made Niagara their place of appointment for meetings with the Indians, and as travel through the forest as well as by water was slow and difficult, the missionaries were accustomed to periodically visit certain sections of the country to instruct the Indians in the Christian religion, baptize the children, and hold services in the forests for the benefit of the people. As all of the Indians knew the Falls of Niagara, it is but natural that Niagara became the leading place for these gatherings. The Indians came from far and near, no doubt for many reasons other than for the purpose of attending the missionary meetings. It is not unlikely that presents were given to them by their instructors, and that the opportunity was taken to hold councils with other nations. Regiments of British soldiers were stationed at Niagara, which helped to enliven the proceedings, and the people were always sure of meeting their friends from distant places.

The missionaries were earnest workers. All of the nations had their own marriage ceremonies and general rites, but they naturally enough knew nothing of Christian baptism. At regular intervals of two or three years, perhaps even a longer time, the missionaries made their rounds, and the children were brought to them to be baptized. It was at one of these periodical gatherings that the grandparents of John "Smoke" Johnson brought their son, Jacob, to be baptized. It must have

been a special and noteworthy gathering, as the British Superintendent General of Indian affairs, Sir William Johnson, was present. Johnson Hall, the residence of Sir William, was situated in the vicinity of the source of the Mohawk River, among the Upper Mohawks. There were present for baptism some of the Lower Mohawks who came from a long distance, at the outlet of the river, to Niagara.

The Mohawk Nation is divided into two great sections, the Upper and Lower Mohawks, the upper being those of the nation whose homes were nearest the source of the Mohawk River, and the Lower being those who lived nearest the mouth of the river, where it empties into the Hudson. After the Six Nations removed to Canada and settled in the Grand River Reserve, the Mohawks retained their distinctive appellation, and are so known at the present day, even on the books of the Department of Indian Affairs, the designation being merely the same as Upper and Lower Canada, the Highlands and Lowlands of Scotland. Tekahionwake and his wife were Lower Mohawks. They had brought their son to Niagara to be baptized, and had already selected the name Jacob, but they were anxious to give the child a second name. There was some delay over the decision of a second name for the child, and learning the cause, their Superintendent-General, Sir William Johnson, came forward and said, "Name him Johnson after me." This was immediately done, and the boy was baptized Jacob Johnson.

Chief William Smith says his mother declared that Sir William Johnson stood godfather for this child, who was a lad some years old, not an infant in arms. Be that however as it may, my father, Chief G. H. M. Johnson, whose father was Chief John "Smoke" Johnson, told the same story of how the English family name Johnson was derived. My aunt, Mrs. Margaret Elliot, now in her ninetieth year, also tells the same story; and Mrs Mary Johnson-Davis, whose father was Aaron Johnson, a brother of Chief John "Smoke" Johnson, and a son of this infant boy, also tells the same story. This boy, Jacob Johnson Tekahionwake, had a sister Mary, two years his senior. Their father died when they were quite young, and his wife, the mother of these two children, married a second time to a Wyandot. In the Iroquois Book of Rites, Mr. Horatio Hale refers to the Wyandots as follows: "The Wyandots resided in ancient times near the present site of Montreal, in close vicinity to the Iroquois; this being recorded as a well remembered portion of their history. They emigrated to the Indian territory, a remnant of the tribe dwelling near Amherstburg in Canada." A few Wyandots remained living near the Six Nations and then removed to a great distance, these two children accompanying their mother and step-father

to this distant country, which some of the Six Nations say was Kansas. It is altogether probable that this remnant re-joined their nation in the Indian Territory. Be that however as it may, their mother did not live long after her second marriage. After her death the Wyandots sent word to the Six Nations that these two children had lost their mother and that they were there friendless and alone, and they asked the Six Nations to send for them. After the receipt of this news the matter was discussed by the Six Nations, and a distant relative offered to go for the children. This woman set out on horseback and travelled many days. Chief William Smith says his mother told him that this woman called her pony "Spotty," but whether this name was in Mohawk or English does not appear. In the course of her travels she came to a great river; she selected a place to cross and made her horse swim the river with her on his back. After travelling still further she at last reached the country of the Wyandots, where, after resting, she prepared for her return journey. She set out with the two children on horseback; one sat in front and one behind her. When she reached the river she had crossed on her way to the Wyandots' Country, she left one of the children on the bank, and taking the other with her she made her horse swim the river as before. Leaving this child on the opposite shore she returned for the other one, and thus brought them safely across the river, and continuing her journey finally reached her home and people in the Mohawk Valley.

When the war clouds of the Revolution were darkening the sky, these children were orphans, and they were in care of the Six Nations. Sir William Johnson, as Superintendent, or else as god-father, said to Joseph Thayendanegea (Brant), "Here, you look after these children; you can take care of them better than I can." Joseph Brant then sent them on horseback, in care of two chosen Indians, to Sandusky, Ohio, where they were placed in charge of Indians. At the close of the war, and after the Six Nations were settled on the Grand River in Canada, they sent to Sandusky for these two orphans and had them brought back to the Mohawks, the girl Mary being then about twenty and the boy Jacob eighteen years of age. They lived, married, and died in the Grand River Reserve. Mary Tekahionwake's Mohawk name was Kahheh-elo-leh; the English meaning is "Cornstalks shaking in the wind" ("just as if she herself does the shaking"). This girl married Oneida Joseph, whose Indian name was Teh-wah-seh-ela-keh, meaning "Two Axes." He was a very fine old Indian, well known throughout the reserve. They were the grandparents of Mrs. George Loft, now living and over eighty years old.