A Móra Ferenc Múzeum Évkönyve: Studia Historiae Literarum et Artium, 1. (Szeged, 1997)

Nagy Imre: „The Black Came over the Sun...” Lame Bull’s spiritual oeuvre

Old Red Moon and Yellow Wolf (or his son Red Moon), - consequently meaning that the red tipi with the horned human figures is not White Shield's tipi - this would also reinforce the theory that differently-colored backgrounds were used of the same tipi design at each renewing. The other consequence of this interpretation is the observation that Lame Bull's vision, which resulted in White Shield's tipi design, follows an iconographical scheme already developed by Owl Man, a former dreamer. This would further suggests - in light of known Cheyenne religious practice - that Owl Man was one of the „spiritual fathers" or instructors for Lame Bull during his vision quest at the Bear Butte. 10 The majority of these Hazen drawings are definitely Cheyenne, however, three of them are the works of a Kiowa artist - either Wohav, or another tribesman, whose style closely resembles his (Inv. nos. 085108.01, 085109.01 and 085111.02). The village scene (Inv. no. 085112.00) is certainly a Cheyenne work. It is indicated by the style of the drawing, as well as the way each tipi is decorated. All motifs done by the Cheyenne artist are made by colored inks (black and red) and colored pencils (green, blue, vermilion, and yellow). All the features which suggest that this might be a depiction of a composite Cheyenne-Kiowa camp, however, after a close inspection of the actual drawing, proved to be done only by graphite pencil. The shield design indicating a Ta-ime shield on the tripod at the riverbank, and the motifs of Big Bow's Tail Picture Tipi (Ewers 1978: 18) on the second tipi from bottom right, as well as the buffalo head above the wagon, and the unfinished horse figure on the first tipi at bottom left are all made secondarily with graphite pencil by the Kiowa artist. 11 I wish to acknowledge Michael Cowdrey (Cowdrey 1995) calling my attention to this fact. 12 The word given by Petter in his dictionary is: evavaxcema, the jerking one, brisk one, evavaxcemao, pi. (Petter 1915: 203). 13 The inspection of the arrangement of feathers indicates that four eagle feathers are now missing from the original number of sixty-two. 14 I wish to acknowledge these information to John W. Painter (Painter 1996). BIBLIOGRAPHY Barbeau, Marius 1960 Indian Days on the Western Prairies. Ottawa: National Museum of Canada. Barrett, Stephen M. 1913 Hoistah, an Indian Girl. New York: Duffield. Bent, George 1906-1917 George Bent Papers. Correspondence with George E. Hyde. Yale University Library. Berlo, Catherine Janet 1996 Plains Indian Drawings 1865-1935, Pages from a Visual History. New York: Harry N. Abrams, Inc. Berthrong, Donald J. 1976 The Cheyenne and Arapaho Ordeal: Reservation and Agency Life in the Indian Territory, 1875-1907. Norman: University of Oklahoma Press. Cowdrey, Michael L. 1978-1997 Correspondence with the author. 77