It must not be thought, however, that the bold innovations begun by John Wilson and others have resulted in a complete chaos of individualism. It requires considerable prestige and force of personality to vision a moon impressively enough to gain an adequate following. In recent years leaders in the Native American Church have expressed themselves unfavorably on the growing variety and profusion of rival moons, and have urged a return to the standardized simplicity of the older more deeply entrenched forms. Perhaps for this reason, and personality factors as well, several new “moons” have been considerably less than complete successes. A case in point is that of Albert Stamp (Seminole). His design is not strikingly original or different from the moons of the Caddo among whom he lives: he has six concentric lozenges to Hoag’s four and has added three concentric triangles. That is all. But his moon has not found acceptance, and he has dismantled his cement altar, removing the entire central symbolic portion, leaving only the crescent and simple polygonal apron.[89] This is only a single instance of a general movement back to more “pure” original forms, stimulated perhaps by the standardizing influence of the Native American Church. This sentiment has had its effect even upon followers of the Wilson Big Moon rite, which is apparently dying out among the Caddo-Delaware (though still strong among the Osage and Quapaw), in favor of the “more Caddo” Hoag moon. If a generalization might be made about the influence of the three tribes most important in the diffusion of Plains peyotism—the Kiowa, the Comanche and the Caddo (who because of their southerly position first received the new religion)[90]—we might call the Kiowa the original standardizers and teachers, who have departed only in the most minute ways from earlier forms; the Comanche the proselytizers and missionaries of the new religion; and the Caddo[91] the innovators. _Fire._ Nowhere is the kind of wood for the fire ritually prescribed. Mulberry, slippery elm, cottonwood and black jack are said not to be good because they pop and give off sparks, tending to scatter the carefully piled-up ashes. Red bud, which gives off much light and little heat, is a favorite for summer use, while box alder is considered good for winter. But “Grandfather Fire” (as the Delaware, Winnebago, Kickapoo and Shawnee address it) is built in a ritually prescribed way, like the angle of a worm-fence with the apex to the west. The Shawnee say the first four sticks represent tipi poles. The ritual number of peyotism, seven, appears in the number of sticks prescribed for the Northern Cheyenne and Taos.[92]