Religion
The religious organization of the Pawnee was more highly developed and more sophisticated than that of most of the other Plains tribes. At the top of the supernatural pantheon was Tirawa, the creator. Below him were two classes of spirits—those of the earth and those of the heavens. The former were usually identified with animals and were the guardians of the people as a whole; the latter represented natural phenomena and were usually identified with stars. Foremost among these were the Morning and Evening Stars, representing the male and female principles, and parents of the first earth being.
Ceremonial action centered around collections of sacred objects—medicine bundles—which were believed to have been presented to the people in ancient times by the “gods”. Ceremonies connected with these usually involved a sacrifice or offering, or a ritual dramatization of the mythical receipt of the bundle. The most famous of these ceremonies was the annual sacrifice of a young girl to the Morning Star. Other important ceremonies revolved around the ever important corn and buffalo.
Shamans were organized into a secret society and power was received through instruction by an elder member. They were mediums and diviners and officiated in ceremonies. Each owned an ornate medicine bundle containing herbs and charms, such as fossil bones, etc. There were also “medicine men” who specialized in healing. Sickness was believed to be caused by intrusion of a foreign object or malign spirit, which was removed by sucking and chanting. Various plants were utilized for medicine, including Artemisia bedoviciana, Acorus calamus, Monarda fistulosa, and fructata, Mentha canadensia and Argemona mexicana.
The Pawnee language is a branch of the Caddoan family of the Hokan-Siouan stock.
DATING THE LoDaisKa REMAINS
Willey and Phillips (1958) have pointed out the difficulty and illogicality of attempting to date artifacts exclusively by their affiliation. Of course, if distinct horizon-markers such as special forms of pottery are present, perhaps the technique is warranted. The remains at the LoDaisKa Site do not contain any such limited horizon markers. Moreover, dating of much of the associated materials in adjoining areas has, unfortunately, not progressed far enough to establish chronological limits for any forms. Therefore, it was felt that geological interpretation might be warranted. This was kindly undertaken by Mr. C. B. Hunt whose report appears above.
The pre-ceramic levels appear to correlate with the Piney Creek alluvium ([see Hunt, 1954]) and deposits equivalent geologically with the Tsegi Creek alluvium in the Southwest. Elsewhere, Hunt has stated that the Piney Creek may date about 1-2 millenia B.C., but is possibly older, ([Hunt, 1955]). The soil studies (this report) may indicate a somewhat greater age. Hunt feels that the ceramic levels for the most part correlate with a period of arroyo-cutting and washing that is assumed to be later than 1 A.D.
A series of samples for radiocarbon measurement was collected. These were taken from various areas of the site, some in relatively dry areas, others from more moist regions. Materials varied from seeds or plant fragments to charcoal. It was felt that these different materials would be helpful in indicating the effect of various factors in the C 14 method. The samples were then submitted to Dr. J. B. Griffin, of the University of Michigan. He kindly accepted the series. The outcome of the tests and those observations that accrue from the information will be published as soon as the data are available. A report should be due in a year. By this study it is hoped to establish fairly exact limits for certain cultures in the area. In the interpretations of these dates valuable evidence concerning cultural chronology and diffusion on the Plains may be gained.