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Home , Bonneville Flood, Lake Bonneville, Red Rock Pass (Idaho)

UC Merced Journal of and Anthropology

Title The Debris Field as Sacred Landscape

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Journal Journal of California and Great Basin Anthropology, 27(1)

ISSN 0191-3557

Author Pavesic, Max G

Publication Date 2007

Peer reviewed

eScholarship.org Powered by the California Digital Library University of California Journal of California and Great Basin Anthropology | Vol. 27 No. 1 (2007) { pp. 15-27

The Bonneville Flood Debris Field as Sacred Landscape

MAX G. PAVESIC 7870 SE 13th Avenue, No. 204, Portland, OR 97202

This study argues that the debris field left by the Bonneville Flood in southwestern can be viewed as a sacred landscape. A correlation is made between petroglyph placement and flood-produced Melon Gravel. The significance of this correlation is then discussed within a mythic framework.

atastrophic flooding throughout the within "a few days...and that voluminous discharge Cleft an indelible mark on various northern- contmued for a least a year" (Malde 1968:13). hemisphere landscapes. High energy impacts from In the vicmity of Twin FaUs, the floodwaters scoured superfloods were the result of ice-dam breaching or the northern canyon rim and then became entrenched subglacial outburst flooding in most instances (Baker within the confines of the canyon. At this point the 2002; Colman 2002). In western North America, the canyon is a mile wide and 500 feet deep, and it is thought most notable example is the Glacial Missoula that it was nearly brimful of floodwater at its peak flood sequence, which inundated much of the Columbia discharge, floodwater that carved a scabland topography River system in and Oregon and created a in its path (Malde 1968: Fig. 15) (Fig. 2). Once confined to scabland topography and the famous "coulees" or dry the narrow canyon, the water became impounded within fafls (Bretz 1923). In the period between 18,000 and several basins, or coves, which acted as large sediment 12,000 years B.P., "phenomenal catastrophic flooding traps. That entrapped basaltic debris is known as "Melon occurred" (Baker 1980:121) that drained the impounded Gravel," and is composed of sediments which range in waters of (Pardee 1942; Richmond et al. size from coarse sand to boulders over 15 feet ui diameter 1965). A similar fluvial event—the BormeviUe Flood— (Malde and Powers 1962). The flood route continued also occurred across the Plam of southem westward for about 275 kilometers, until the canyon Idaho, ca. 14,500 years B.P basalt rimrock dissipated and the canyon widened into The Bonneville Flood, or Lake BonneviUe overflow, a broad plain, thus reducing the water's energy flow occiured when Provo-age shoreline sedunents coUapsed and capacity. The present study argues for a prehistoric from spillover waters of Pleistocene recognition of Melon Gravel (represented by petroglyph at in southeastem Idaho (GUbert 1878; inscriptions) as being part of a sacred landscape in the Malde 1968). The consequent flood waters raced down Snake River canyon of southwest Idaho. Marsh Creek and the lower Portneuf River, entering the north of Pocatello (O'Conner 1993). The flood's route continued westward on the SITE CONTEXT AND SAMPLING Snake River Plain, with a major reentry into the Snake The primary research involved in this study entailed River canyon in ; it then continued west gleaning data from the archaeological site survey files and north along the Snake, eventually entering the housed in the Office of Archaeology, Idaho State in Washington State (Fig.I). During Preservation Office, in Boise. Data coUection was then this event an extraordinary volume of water, estimated reinforced by field observations carried out during the to have been some 4,750 km^, drained from Pleistocene record search and during earUer site visits by the author Lake BonneviUe (Jarrett and Malde 1987:134; O'Conner (Pavesic 1990,1998, 2002). The research area extended 1993:5). The initial wave is beUeved to have occurred from the Perrine Bridge at Twin FaUs, at the eastem end

15 16 Journal of California and Great Basin Anthropology | Vol 27. No. 1 (2007)

Figure L Route of BonneviUe Flood through southem Idaho (base map after O'Conner 1993:Fig. 1). of the study area, to the bridge crossing the Snake River at However, the unique nature of the Melon Gravel Marsing, Idaho (Fig. 2); it included the riverside portions provides a more refined database. The gravel bars of of Ada, Canyon, Ehnore, Gooding, Jerome and Owyhee rounded, redeposited basaltic boulders are "the most counties. In this stretch of the Snake River Canyon, easUy recognized evidence of the catastrophic magnitude approximately 1,450 archaeological sites have been of the flood" (Malde 1968:13). Gravel deposition was recorded m or adjacent to the flood path, which was first a rapid event. The boulders originated a few miles reported by Erwm (1930) and ScheUbach (1930). While upstream, often as flood-carved rock originating in the the site total is impressive, it is replete with recording canyon walls, and now are found below the canyon's problems. Part of the confusion stems from the fact that restrictive basms or coves. Only 36 of the 1,450 reviewed most researchers do not define an archaeological site; in site reports involve rock art locales in the flood path, addition, field objectives were executed under different and 32 of those 36 are petroglyph sites, with images conditions (e.g., Butler and Murphey 1982; Miss et al. etched into Melon Gravel. Only four petroglyph sites— 1997; Ostrogorsky and Plew 1978; Plew and Ostrogorsky IO-GG-173, a glyph located on a cUff face; lO-GG-303, 1980). Such recording problems are not entirely the fault a sUde rock locaUty; and two sites identified as possible of the researchers, since site surface evidence can change historic markers (lO-EL-1281 and lO-JE-426)—fall through time, and resurveyed river sections often provide outside of the study parameters. Painted motifs are different results. rare, if nonexistent, although some petroglyphs have ARTICLE I The Bonneville Flood Debris Field as Sacred Landscape | Pavesic 17

Figure 2. A primary entry point of flood water into the Snake River Canyon. View to the west from Perrine Bridge, Twin Falls. been coated with red ochre (Murphey 1987). There is, Table 1 however, some confusion in site recordmg m the lower reaches of the study area, primarily as a result of survey MELON GRAVEL PETROGLYPH SITES parties using different recording techniques (e.g., DeUsio 1971; Keeler and Koko 1971; Statham 1971; Tuohy 1958). Ada County Rock art researchers recognize the deposited boulder 10-AA-2/3-, 5/66. 8, 47,164,213,214 fields as representing a swift fluvial event, but site Canyon County survey crews have a tendency to record single loci and 10-CN-1,2/3,4,7/8,10,12,14,15,16,17,21,[ ,70 overlook the depositional episode. This problem is particularly evident in the Walters Bar area, where an Elmore County over-lapping of site mmibering has occurred (Fig. 3). The 10-EL-216,1281,1412 36 petroglyph locaUties include seven recorded in Ada Gooding County County, thirteen in Canyon County, three in Elmore lO-GG-29, 44, 303, 307 County, five in Gooding County, one in Jerome County and seven in Owyhee County (Table 1). While site Jerome County description and motif analysis is not a primary purpose lO-JE-173,426 of this paper, several major petroglyph locations warrant Owyhee County further discussion. 10-0E-12,15,270,272,563,1992,1685/3160 The most extensive interpretive art rock research in the area has been conducted at the Kanaka-Briggs Creek : denotes recording duplication 18 Journal of California and Great Basin Anthropology | Vol. 27 No, 1 (2007)

Legend

. — ^ Maximum Flood Stage mm Flood Deposits ^m General Flow Direction .t-^ Local Flow Direction O Site Location

5 km.

Si te Localities

Ada County Canyon County Owyltee County

1. 10-AA-2/3 5. 10-CN-1 13. 10-OE-12 2. 10-AA-5/66 6. 10-CN-2, 3,16 14. 10-OE-15 3. 10-AA-47 (cluster) IS. 10-OE-270 4. 10-AA-214 7. 10-CN-4 16. 10-0^-272 8. 10-CN-7/8 17. 10-OE-583 9. 10-CN-15 18. 10-OE-1992 10. 10-CN-17 Swan Falls 'I ^ 11. 10-CN-21 Constriction 'E^ —.-» 12. 10-CN-70 Ilk O \

Figure 3. Walters Bar site recording congestion. locaUty (lO-GG-307) near Buhl, Idaho. Murphey (1987) The C.J. Strike Park site (10-OE-1685/3160) is a reports six petrogylph loci consisting of seven to fifteen relocation of portions of two boulder groupuigs originaUy boulders each spread over 420 m^ (Fig. 4). Murphey found near the mouth of the Bruneau River at its interprets the motifs as resulting from a Fremont Culture confluence with the Snake (Erwin 1930:102). During intrusion into , which is a contentious construction of the nearby C.J. Strike dam, the Idaho research issue (see Adovasio et al. 1982; Butler 1980, Power Company attempted to save the rock art by 1981; Harrison and Hanson 1980; Plew 198Ga, 1980b, moving it. Today, 17 reconstructed and several broken 1981). The locality has since been heavily impacted by caliche-encrusted boulders are displayed at a public the removal of several boulders by private parties. recreation site (Woods 1994). Upper Salmon FaUs (lO-GG-29), also investigated The Wees Bar petroglyph field (lO-OE-12), located by Murphey (1997), involves a series of eleven boulders south of Boise below Swan Falls Dam, is the most scattered over a kilometer (Figs. 5 and 6). Murphy extensively recorded rock art site in the study area identifies this locality as having been an anadromous (Fig. 7). Amateur recorder Nelle Tobias (1981), in fishing station and argues for Shoshone or Great Basm the course of a program lasting twenty years, noted motifs being present, with some additional Fremont approximately 90 inscribed boulders at the site and design elements. produced a descriptive catalog of the main panels. The ARTICLE I The Bonneville Flood Debris Field as Sacred Landscape | Pavesic 19

Figure 4. Diamond-shaped anthropomorph, Kananka-Briggs Creek locality, lO-GG-307 (photo by Kelly Murphey).

Figure 5. Modified and ochre stauied vulva-shaped openuig with allied cupules, Upper Salmon Falls, lO-GG-29 (photo by KeUy Murphey). 20 Journal of California and Great Basin Anthropology | Vol. 27 No. 1 (2007)

Figure 6. Cupules, Upper Salmon FaUs locality, lO-GG-29 (photo by Kelly Murphey).

design elements appear to consist of typical Great Basin be mentioned. The boulder is a redeposited slide rock curviUnear and rectangular motifs (Fig. 8) (Heizer and that is less rounded than is typical of Melon Gravel (Fig. Baumhoff 1962; Hedges 1982), and are comparable to 9). Erwin (1930) and earlier observers (Anonymous those found at southeastem Oregon sites (Grosser and 1991) suggested that a horizontal design element that Grosser 2002: Randolph 2001). is present represents the Snake River across southern The Walters Bar complex consists of 20 individuaUy- Idaho, a suggestion which has become embedded in recorded rock art localities, ranging from single Idaho folklore. Map Rock stiU awaits serious analysis. boulders (such as lO-CN-21) to a cluster of 23 boulders No inventory of the design elements present at at Celebrarion Park (lO-CN-7/8/15) (see Fig. 3). This aU the recorded sites in the study area exists. With the part of the canyon is a transition point between the exception of the work done by Murphey (1987,1997) incised canyon upstream and a low-gradient alluvial and Tobias (1981), Uttle site-specific recording has been basin (O'Conner 1993:27) where surging floodwaters conducted, which makes systematic design analysis produced a massive Melon Gravel deposit (Malde across the study area problematic. However, there 1968:42-44). appear to be more anthropomorphic designs at Kanaka- Lastly, the infamous Map Rock (lO-CN-10), which Briggs Creek (Fig. 4), at the eastern end of the study is located at the western end of the study area, should area, in contrast to the geometric elements at Wees Bar ARTICLE I The Bonneville Flood Debris Field as Sacred Landscape | Pavesic 21

•. y V WEES BAR '/•-T '^^>s PETROGLYPH • \. ''.-T^ ^ FIELD ''•'.•.'• ^^

0 500

Hf- T

\ "'"^^

• ^^V ». &.J -i*5~ ---. '^'== :-:-- .., •'••r^?>s H • lis Ik '.""• =:=:-_ %, ,«.I4 •••19 m /«4/t ^^^^^^ '^1 1 i» • SO 0 * ». "^ ''•'=^•^-.^ •tl so • • r~.^« -yV J * 1 •• S4« 63 t •7 >.-*7 1 ' J3« • ^^_ - • • K -S9 • "*. 'Sim • • M •• ^ • < L S6 [ 1 "*>

M i 4* • N 1 at t s 'f S 6 7 6 9 1 0 ( 1 12 IS lA 15 16 17 IS 19 2.0 Fig. 1 : Plan Map of Wees Bar Petr•ogl y ph Field. Numbered boulders are illustrated in the re'por t

Figure 7. Plan of Wees Bar, lO-OE-12 (after Tobias 1981:Fig. 1). at the western end (Fig. 8). The east-west contrasts may MEANING IN THE LANDSCAPE reflect mdividual artisans, local bands, cultural affiUation, The petroglyph sites of the western Snake River canyon site function, or age differences. Daring petroglyphs is were selectively placed on Melon Gravel deposits. At a difficult problem, and one that is recognized by areal issue is why ancient artisans chose these water-placed researchers; it is often speculative at best. Nevertheless, boulders when the thousands of angular slide-rock Cannon and Ricks (1986) report that a petroglyph panel deposits lining the canyon waUs were available. In order in southern Oregon underlies Mount Mazama ash at to address this question, the anthropological concepts of ca. 6,700 years B.E, and Murphey has estimated a time ritual space and place, as weU as generalized ethnographic range of A.D. 700 to 1000 for the Kanaka-Briggs Creek analogy, are used. Sacred settings are assumed to carry locaUty, lO-GG-307 (1987:89). Complicating the datmg a "range of rules and regulations regarding people's issue is the fact that superimposed design elements behavior" (Carmichael et al. 1994:3). Natural places are usuaUy non-existent m the study area, which Unfits as ritual spaces are located in settings with special or the opportuniries for creating a relative chronology; natural associations—they are areas characterized by this factor is common throughout the Columbia Basin repeated symbols (redundancy); they may involve pubUc (Keyser 1992:19). HopefuUy, future research wiU rectify or exclusive displays; and they may be infused with the problems of cultural affiUation and age. the concepts of cleanUness and poUution, or defined as 22 Journal of California and Great Basin Anthropology | Vol. 27 No. 1 (2007)

h^M. •..•^'

3^*i^s#if

)—I—I GK 5L0PE 0 iO

Fig. 8: Boulder 7.

Figure 8. Heavily uiscribed boulder number 7, Wees Bar, lO-OE-12 (after Tobias 1981:Fig. 8). sacred or profane (Bradley 2000:38-39; Renfrew and A water-based setting is critical in imderstanding the Bahn 2000:408-409). Ethnographically, Walker (1988, sacred dimension of the Melon Gravel. Water is laden 1996) discusses similar variables, uicluding natural timing with symboUc impUcations and is often recognized as a and geography, that reflect sacredness; specific locales ritual cleanser or purifier, an agent of renewal or rebirth, possessing great sacredness and harmony are maintained and a source of power. Flood legends, for example, are through proper ritual behavior. "Portals" or access believed to have great time depth and are imiversaUy points to the sacred are of particular importance. A noted (Dundes 1988; VitaUano 1973). Blackburn (1975:85) comment made elsewhere about southem Idaho rock art argues that water is "(1) a substance by means of which is particularly relevant here: "Sacred events simply don't symbolic inversion can be accomplished, and (2) a occur in a vacuum. They occur in a natural setting where substance that represents an active mterface between the universal order is understood and maintained" (Pavesic reahns of the sacred and the profane." In the American and Studebaker 1993:9). These principles are appUcable West, MiUer (1983:78) identifies water as "the keystone to the BonneviUe Flood, in that the Melon Gravel was of Basin reUgion because power, with its affinity for Ufe, identifiable as being of fluvial origin. Gravel shape, size was strongly attached to water." Similarly, Paper (1990:14) and location, material, and the forces associated with a notes that "streams and rivers are understood as the flood were physical characteristics recognized by past veins and arteries of the earth." Within the context of the populations as the chosen setting for artistic displays. Boimeville Flood, beUefs in an origin myth, in primeval ARTICLE I The Bonneville Flood Debris Field as Sacred Landscape | Pavesic 23

Figure 9. Map Rock, 10-CN-lO. waters, or in ritual cleansing may be primary motives for Everything stinks. I think we better make another selecting the Melon Gravel for cosmological expression. A land.' They slept that night and all through in the night he sang and sang and sang. He wished for a great common mythic theme relates that before people arrived, water. The great water came. It took everything away the earth was covered with water, and animals acted and cleaned up all the land. It washed the highest Uke people until coyote, turtle, weasel, or other water mountains everywhere. creatures created the land and populated it with various The people went to the top of the highest moun­ tain and stayed there until the water went down. It tribes (Hultkrantz 1986:638; Miller 1992:39-64). Such went as this man wished it would. After the water died creation myths have been frequently recorded among down, the land and everything was perfect and clean native groups in California, the Great Basin, and the again [Julia Panguish in Smith 1993:108]. (e.g., Clark 1953,1966; Heizer 1978). These examples illustrate water's mythic power Specific Northern Shoshone tales include a flood and life-force qualities. This is a major Numic theme, story which explains the creation of the Snake River smce supernatural power, pw/za, is beUeved to foUow the (Clark 1966:174-177), as weU as a renewal account of flow of water (MUler 1983), a fact that helps explam the Coyote and his companions being saved from widespread distribution of rock art (Whitley 1994:19). Thus the flood flooding as the land was cleansed (Lowie 1909:247). The origins of Melon Gravel, it is suggested, probably played sacred power of water is also attested to in a Western a pivotal role in the placement of petroglyphs. Shoshone tale of spiritual cleansing/purification: In building the case for the sacredness of Melon Once upon a time there was a man. He got Gravel, it should be noted that rock can generally mad and said, 'Our land doesn't seem to smell good. be recognized as a source of spiritual power (Vander 24 Journal of California and Great Basin Anthropology {Vol. 27 hlo. 1 (2007)

1997:150-153); in some instances it can even take on CONCLUSIONS human-like qualiries (Lowie 1909:202-203). Whitley (1994:22) notes that "...art was not created on neutral The placement of petroglyphs on Melon Gravel was Uthic backgrounds but, instead, the site/location itself had purposeful in the Snake River canyon of southwest unportant symboUc meaning." The physical setting, the Idaho. Ancient peoples certainly recognized the fluvial landscape, could be as important or even more important power of the BonnevUle Flood, as weU as the resulting than any individual rock art design element. And whUe Melon Gravel, and imposed symbolic meaning on the sacredness is often believed to be omnipresent in the landscape. Observable variables of gravel shape, size, environment, certain places can have concentrated or location, material, and flood force, it is suggested, were special potency (Liljeblad 1986:644). These portals, intermingled with beliefs concerning origin myths, ritual times/spaces, often include unusual geological primeval waters, or ritual cleansing. Altogether, 32 of the features and rock art sites (Liljeblad 1986: Figs. 2 and 5; 36 identifiable petroglyph locales in the area are inscribed Walker 1996:65). To insure ritual access, ceremonies had on Melon Gravel constituents, giving a correlation to be properly performed, requiring actions at specific of 88%; if the two possible historic inscriptions are times of the day or season, actions often carried out eliminated from the count, a 94% correlation is noted. by shamans (Liljeblad 1969:52). Whether portals, or That correlation is even more impressive when one simply "contact points" where power was concentrated realizes that thousands, possibly millions, of useable (Pavesic and Studebaker 1993:50), they showed that a and available slide-rock surfaces were ignored. The transference of power was possible between inanimate purposeful selection of water-lain (or -sculpted) gravel in objects and humans. Shamans are widely believed to a river setting invokes interpretations involving water's be major players that "enter" (often in an altered state sacredness and the inanimate power of rock. It also of consciousness) the sacred via rock art (Whitley suggests that shamans were the primary makers of the 1994, 2000; Lewis-WUliams and Dowson 1988). Whitley imagery, often during an entopic trance. (1994:22), referencing Laird (1976:216), provides an North American archaeological research has begun example of a shaman having the ability to enter rock to realize that myths or ancient legends can provide and by his actions "opening the vagina of the earth a legitimate insight into the past. This is also true of and releasing its Ufe fecundity." An analogous situation vertebrate paleontology and geology, where extinct seems present at Upper SaUnon FaUs (lO-GG-29), where creatures or past volcanic, fluvial, or other events can be a natural opening was modified by pecking and then tied to actual field observations (Mayor 2005; VitaUano smeared with red ochre (Fig. 5). Ritual redundancy, on 1973). In the , for example. Native the other hand, is suggested in the creation of cupules American mud flow, volcanic eruption, earthquake, (Fig. 6), in that their repetitive, rhythmic manufacture and tsunami myths are based on verifiable events may have mduced an eutopic trance-like state (Steinbring (Krajick 2005). In a sinular vem, Echo-Hawk (2000) has et al. 1995). An entopic state would also account for the attempted to correlate archaeological interpretations redundancy in recognized abstract geometric patterns with Amerindian lore. The present study has utilized (Lewis-WiUiams and Dowson 1988). In general, rock art a similar framework in identifying the sacredness of a plays a key role in dream-based vision power, initiation particular landscape as a means of tying ancient peoples rituals, myths, and even historical events, although in to their mythic begmnings. In archaeological research, the some instances historic native individuals deny having rejection of oral traditions is often based upon a distrust created petroglyphs (Steward 1968:viii). In southwest of the direct-historical approach (see Brown 1997:472). Idaho, this is often the case with petroglyph manufacture, However, shared beUefs spread over great distances can which suggests possible pre-Shoshone origins. No matter be seen to have great tune-depth, as von Gemet (1993:72) what their ritual justification or meaning might have has observed:".. .some aspects of culture do not arise sui been, Melon Gravel petroglyhs can be perceived as generis, but are vestiges of a previous heritage carried having been locales of great sacred potency sometime through long periods of history. As historians of reUgion in the past. have noted, no beUef system is completely new...". ARTICLE I The Bonneville Flood Debris Field as Sacred Landscape | Pavesic 25

The findmgs of this study could easily be tested m Butler, B. Robert other areas, since petroglyph inscriptions associated with 1980 Towards a Better Understanding of the Fremont Problem in Southem Idaho: A Reply to Plew's Comments. Melon Gravel have also been documented upstream Idaho Archaeologist 4(1):11-14. in the Portneuf River drainage of (e.g., 1981 Southern Idaho Plain Ware: What are the Facts? 10-BK-l and lO-BK-135 to 145), and downstream in Plains Anthropologist 26(92): 157-160. HeUs Canyon, on the Idaho-Oregon border, at sites such Butler, B. Robert, and Kelly Murphey as lO-IH-639. Future research wiU eventuaUy document 1982 A Further Delineation of Cultural Resource Loci the degree of correlation in these areas. In summary, Within the Proposed Dike Hydroelectric Project Impact Area. B.R. Butler Associates Report 82-2. Pocatello. the BoimeviUe Flood was recognized by ancient people as a sacred event, and the placement of petroglyphs on Cannon, William J, and Mary I Ricks 1986 The Lake Country, Oregon, Rock Art Inventory: Impli­ Melon Gravel was the chosen medium for the message. cations for Prehistoric Settlement and Land Use Patterns. [Contributions to the Archaeology of Oregon 3.] Portland: Association of Oregon Archaeologists.

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