THE LEGEND OF THE WHITE BUFFALO WOMAN, written by Paul Goble, is the Lakota legend of how the Great Spirit presented the people with the Sacred Calf Pipe in order that they might send their prayers to him.  In the author’s note, Goble shares that the exact time when the pipe was given is not definitively known.  He also explains that he has “taken the legend of the gift of the Sacred Calf Pipe and framed it with other related myths.”  He never clarifies which parts of his book are from which legend, which may be problematic for some readers looking for authenticity.  He also makes clear that he does not illustrate the Sacred Calf Pipe, “of which no likeness should be made.”  This shows a knowledge and respect for Lakota tradition, but presents the reader with questions.  What is the difference?  Why is it okay to show another pipe illustration and claim that it represents the real one?

Goble begins the story by telling of the Great Spirit’s destruction of the “Old World.”  All of the people, save one, are drowned.  When the new nation has passed through many generations, reference is made to the loss of their land and homes.  On these pages, the illustration style switches for the first and only time.  The fighting peoples are shown as stick figures drawn on what appears to represent an animal hide.  There are figures with guns, and many with bullet wounds leaking blood.  On one side there are actually heads, and various limbs and body parts lying among a splatter of red.  Perhaps the stick figures were to make this violence less scary, but the chilling effect remains.

As the story progresses, figures are shown in profile in intricately drawn clothing.  In the author’s note, Goble explains that he has modeled the clothing style after that worn in the 1870s.  Although the clothing is detailed, the faces remain simple.  Mostly small slashes for eyes are the only features besides the profile.  However, Goble does make the point to vary the profiles; that is, not all of the Lakota are identical.

Various references are made to the number four.  The Four Winds are discussed, as well as the four ribbons representing them on the pipe.  At the end of the story, Goble has included a detailed illustration of a pipe, explaining the meaning of each individual part.  When the White Buffalo Woman walks away after presenting the gift, she looks back four times.  On the fourth time she changes into a white buffalo calf and rejoins her people.  Goble states in the note that “It established the mystical relationship and love between people and buffaloes who lived together on the Great Plains.”

At the conclusion of the story, Goble has the line, “All these things, which have been told here, were born in the imagination of Wakan Tanka, the Great Spirit.”  This seems to be a final attempt to show his respect for the Lakota people and their beliefs.  Being an “outsider”; one not of Native descent, Goble goes out of his way to ensure documentation and accuracy when possible.  In fact, on the title page, a multitude of references are listed for those readers interested in more information.

Paul Goble has brought this tale to life in the best way possible.  He has attempted to be authentic and is careful not to offend by presenting any information that should not be printed according to Lakota beliefs.