OpenLLM-France/wikimedia huggingface dataset:
# Myths and Legends of California and the Old Southwest/Traditions of Wanderings

TRADITIONS OF WANDERINGS
Hopi (Arizona)
AFTER the Hopi had been taught to build stone houses, they took separate ways. My people were the Snake people. They lived in Snake skins, each family occupying a separate snake skin bag. All were hung on the end of a rainbow which swung around until the end touched Navajo Mountain. Then the bags dropped from it. Wherever a bag dropped, there was their house. After they arranged their bags they came out from them as men and women, and they then built a stone house which had five sides. Then a brilliant star arose in the southeast. It would shine for a while and disappear.
The old men said, "Beneath that star there must be people." They decided to travel to it. They cut a staff and set it in the ground and watched until the star reached its top. Then they started and travelled as long as the star shone. When it disappeared they halted. But the star did not shine every night. Sometimes many years passed before it appeared again. ​When this occurred, the people built houses during their halt. They built round houses and square houses, and all the ruins between here and Navajo Mountain mark the places where our people lived. They waited until the star came to the top of the staff again, but when they moved on, many people remained in those houses.
When our people reached Waipho (a spring a few miles from Walpi) the star vanished. It has never been seen since. They built a house there, but Masauwu, the God of the Face of the Earth, came and compelled the people to move about halfway between the East Mesa and the Middle Mesa and there they stayed many plantings. One time when the old men were assembled, the god came among them, looking like a horrible skeleton and rattling his bones. But he could not frighten them. So he said, "I have lost my wager. All that I have is yours. Ask for anything you want and I will give it to you."
At that time, our people's house was beside the water course. The god said, "Why do you sit there in the mud? Go up yonder where it is dry."
So they went across to the west side of the mesa near the point and built a house and lived there.
Again when the old men assembled two demons
Putnam & Valentine
From the Bell-tower of San Xavier Mission, Tucson, Arizona
Putnam & Valentine
Indians in the Grand Cañon
​came among them, but the old men took the great Baho and chased them away.
Other Hopi (Hopituh) came into this country from time to time and old people said, "Build here," or "Build there," and portioned the land among the newcomers.
# Myths and Legends of California and the Old Southwest/The Migration of the Water People

THE MIGRATION OF THE WATER PEOPLE
Walpi (Arizona)
IN the long ago, the Snake, Horn, and Eagle people lived here (in Tusayan) but their corn grew only a span high and when they sang for rain, the Cloud god sent only a thin mist. My people lived then in the distant Pa-lat Kwa-bi in the South. There was a very bad old man there. When he met any one he would spit in their faces. . . .He did all manner of evil. Baholihonga got angry at this and turned the world upside down. Water spouted out through the kivas and through the fire places in the houses. The earth was rent in great chasms, and water covered everything except one narrow ridge of mud. Across this the Serpent-god told all the people to travel. As they journeyed across, the feet of the bad slipped and they fell into the dark water. The good people, after many days, reached dry land.
While the water was rising around the village, the old people got on top of the houses. They thought they could not struggle across with the younger people. But Baholihonga clothed them with the skins of tur​keys. They spread their wings out and floated in the air just above the surface of the water, and in this way they got across. There were saved of us, the Water people, the Corn people, the Lizard, Horned-toad, and Sand peoples, two families of Rabbit, and the Tobacco people. The turkey tail dragged in the water. That is why there is white on the turkey's tail now. This is also the reason why old people use turkey-feathers at the religious ceremonies.
# Myths and Legends of California and the Old Southwest/Coyote and the Mesquite Beans

COYOTE AND THE MESQUITE BEANS
Pima (Arizona)
AFTER the waters of the flood had gone down, Elder Brother said to Coyote, "Do not touch that black bug; and do not eat the mesquite beans. It is dangerous to harm anything that came safe through the flood."
So Coyote went on, but presently he came to the black bug. He stopped and ate it up. Then he went on to the mesquite beans. He stopped and looked at them a while, and then said, "I will just taste one and that will be all." But he stood there and ate and ate until he had eaten them all up. And the bug and the beans swelled up in his stomach and killed him.
# Myths and Legends of California and the Old Southwest/Origin of the Sierra Nevadas and Coast Range

ORIGIN OF THE SIERRA NEVADAS AND COAST RANGE
Yokuts (near Fresno, Cal.)
ONCE there was a time when there was nothing in the world but water. About the place where Tulare Lake is now, there was a pole standing far up out of the water, and on this pole perched Hawk and Crow. First Hawk would sit on the pole a while, then Crow would knock him off and sit on it himself. Thus they sat on the top of the pole above the water for many ages. At last they created the birds which prey on fish. They created Kingfisher, Eagle, Pelican, and others. They created also Duck. Duck was very small but she dived to the bottom of the water, took a beakful of mud, and then died in coming to the top of the water. Duck lay dead floating on the water. Then Hawk and Crow took the mud from Duck's beak, and began making the mountains.
They began at the place now known as Ta-hi-cha-pa Pass, and Hawk made the east range. Crow made the west one. They pushed the mud down hard into the water and then piled it high. They worked toward ​the north. At last Hawk and Crow met at Mount Shasta. Then their work was done. But when they looked at their mountains, Crow's range was much larger than Hawk's.
Hawk said to Crow, "How did this happen, you rascal? You have been stealing earth from my bill. That is why your mountains are the biggest." Crow laughed.
Then Hawk chewed some Indian tobacco. That made him wise. At once he took hold of the mountains and turned them around almost in a circle. He put his range where Crow's had been. That is why the Sierra Nevada Range is larger than the Coast Range.
Putnam & Valentine
Happy Isles, Yosemite
Putnam & Valentine
A-wai′-a (Mirror Lake)
# Myths and Legends of California and the Old Southwest/Yosemite Valley and its Indian Names

YOSEMITE VALLEY
(Explanatory)
MR. STEPHEN POWERS claims that there is no such work in the Miwok language as Yosemite.
"The valley has always been known to them, and is to this day, when speaking among themselves, as A-wa′-ni. This, it is true, is only the name of one of the ancient villages which it contained; but by prominence it gave its name to the valley, and in accordance with Indian usage almost everywhere, to the inhabitants of the same. The word Yosemite is simply a very beautiful and sonorous corruption of the word for grizzly bear. On the Stanislaus and north of it, the work is u-zu′-mai-ti; at Little Gap, o-so′-mai-ti; in Yosemite itself, u-zu′-mai-ti; on the South Fork of the Merced, uh-zu′-mai-tuh. . . .
"In the following list, the signification of the name is given whenever there is any known to the Indians: ​"Wa-kal’-la (the river), Merced River.
"Lung-u-tu-ku’-ya, Ribbon Fall.
"Po’-ho-no, Po-ho’-no (though the first is probably the more correct), Bridal-Veil Fall. . . .This word is said to signify 'evil wind.' The only 'evil wind' that an Indian knows of is a whirlwind, which is poi-i’-cha or Kan’-u-ma.
"Tu-tok-a-nu’-la, El Capitan. 'Measuring-worm stone.' [Legend is given elsewhere.]
"Ko-su’-ko, Cathedral Rock.
"Pu-si’-na, and Chuk’-ka (the squirrel and the acorn-cache), a tall, sharp needle, with a smaller one at its base, just east of Cathedral Rock. . . .The savages. . . .imagined here a squirrel nibbling at the base of an acorn granary.
"Loi’-a, Sentinel Rock.
"Sak’-ka-du-eh, Sentinel Dome.
"Cho’-lok (the fall), Yosemite Fall. This is the generic word for 'fall.'
"Ma’-ta (the cañon), Indian Cañon. A generic word, in explaining which the Indians hold up both hands to denote perpendicular walls.
"Ham’-mo-ko (usually contracted to Ham’-moak),. . .broken debris lying at the foot of the walls.
"U-zu’-mai-ti La’-wa-tuh (grizzly bear skin), Glacier Rock. . .from the grayish, grizzled appearance of the wall.
Putnam & Valentine
Po′-ho-no (Bridal Veil Falls)
Putnam & Valentine
Cholok, "the Fall"
​"Cho-ko-nip’-o-deh (baby-basket), Royal Arches. This. . .canopy-rock bears no little resemblance to an Indian baby-basket. Another from is cho-ko’-ni,. . .literally. . .'dog-house.'
"Pai-wai’-ak (white water?), Vernal Fall.
"Yo-wai-yi, Nevada Fall. In this word is detected the root of Awaia, 'a lake' or body of water.
"Tis-se’-yak, South Dome. [See legend elsewhere.]
"To-ko’-ye, North Dome, husband of Tisseyak. [See legend elsewhere.]
"Shun’-ta, Hun’-ta (the eye), Watching Eye.
"A-wai’-a (a lake), Mirror Lake.
"Sa-wah’ (a gap), a name occurring frequently.
"Wa-ha’-ka, a village which stood at the base of Three Brothers; also the rock itself. This was the westernmost village in the valley.
"There were nine villages in Yosemite Valley and. . .formerly others extending as far down as the Bridal Veil Fall, which were destroyed in wars that occurred before the whites came."
# Myths and Legends of California and the Old Southwest/Legend of Tu-tok-a-nu′-la (El Capitan)

LEGEND OF TU-TOK-A-NU′-LA (EL CAPITAN)
Yosemite Valley
THERE were once two little boys living in the valley who went down to the river to swim. After paddling and splashing about to their hearts' content, they went on shore and crept up on a huge boulder which stood beside the water. They lay down in the warm sunshine to dry themselves, but fell asleep. They slept so soundly that they knew nothing, though the great boulder grew day by day, and rose night by night, until it lifted them up beyond the sight of their tribe, who looked for them everywhere.
The rock grew until the boys were lifted high into the heaven, even far up above the blue sky, until they scraped their faces against the moon. And still, year after year, among the clouds they slept.
Then there was held a great council of all the animals to bring the boys down from the top of the great rock. Every animal leaped as high as he could up the face of the rocky wall. Mouse could only jump as high as one's hand; Rat, twice as high. Then Raccoon
Putnam & Valentine
"Then came the tiny Measuring Worm and began to creep up the rock" (El Capitan)
Putnam & Valentine
Cathedral Spires
​tried; he could jump a little farther. One after another of the animals tried, and Grizzly Bear made a great leap far up the wall, but fell back. Last of all LIon tried, and he jumped farther than any other animal, but fell down upon his back. Then came tiny Measuring-Worm, and began to creep up the rock. Soon he reached as high as Raccoon had jumped, then as high as Bear, then as high as Lion's leap, and by and by he was out of sight, climbing up the face of the rock. For one whole snow, Measuring-Worm climbed the rock, and at last he reached the top. Then he wakened the boys, and came down the same way he went up, and brought them down safely to the ground. Therefore the rock is called Tutokanula, the measuring Worm. But white men call it El Capitan.
# Myths and Legends of California and the Old Southwest/Legend of Tis-se′-yak (South Dome and North Dome)

LEGEND OF TIS-SE′-YAK (SOUTH DOME AND NORTH DOME)
Yosemite Valley
TISSEYAK and her husband journeyed from a country very far off, and entered the valley of the Yosemite foot-sore from travel. She bore a great heavy conical basket, strapped across her head. Tisseyak came first. Her husband followed with a rude staff and a light roll of skins on his back. They were thirsty after long journey across the mountains. They hurried forward to drink of the waters, and the woman was still in advance when she reached Lake Awaia. Then she dipped up the water in her basket and drank of it. She drank up all the water. The lake was dry before her husband reached it. And because the woman drank all the water, there came a drought. The earth dried up. There was no grass, nor any green thing.
But the man was angry because he had no water to drink. He beat the woman with his staff and she fled, but he followed and beat her even more. Then the woman wept. In her anger she turned and flung her
Putnam & Valentine
Yosemite Valley. Vernal Falls and Nevada Falls from Glacier Point
Putnam & Valentine
"South Dome is the woman and North Dome is the husband"
​basket at the man. And even then they were changed into stone. The woman's basket lies upturned beside the man. The woman's face is tear-stained, with long dark lines trailing down.
South Dome is the woman and North Dome is the husband. The Indian woman cuts her hair straight across the forehead, and allows the sides to drop along her cheeks, forming a square face.
# Myths and Legends of California and the Old Southwest/Historic Tradition of the Upper Tuolumne

HISTORIC TRADITION OF THE UPPER TUOLUMNE
Yosemite Valley
(As given by Mr. Stephen Powers, 1877.)
THERE is a lake-like expansion of the Upper Tuolumne some four miles long and from a half mile to a mile wide, directly north of Hatchatchie Valley (erroneously spelled Hetch Hetchy). It appears to have no name among Americans, but the Indians call it O-wai-a-nuh, which is manifestly a dialectic variation of a-wai′-a, the generic word for "lake." Nat. Screech, a veteran mountaineer and hunter, states that he visited this region in 1850, and at that time there was a valley along the river having the same dimensions that this lake now has. Again, in 1855, he happened to pass that way and discovered that the lake had been formed as it now exists. He was at a loss to account for its origin; but subsequently he acquired the Miwok language spoken at Little Gap, and while listening to the Indians one day he ​overheard them casually refer to the formation of this lake in an extraordinary manner. On being questioned they stated that there had been a tremendous cataclysm in that valley, the bottom of it having fallen out apparently, whereby the entire valley was submerged in the waters of the river. As nearly as he could ascertain from their imperfect methods of reckoning time, this occurred in 1851; and in that year, while in the town of Sonora, Screech and many others remembered to have heard a huge explosion in that direction which they then supposed was caused by a local earthquake.
On Drew's Ranch, Middle Fork of the Tuolumne, lives an aged squaw called Dish-i, who was in in the valley when this remarkable event occurred. According to her account the earth dropped in beneath their feet, and waters of the river leaped up and came rushing upon them in a vast, roaring flood, almost perpendicular like a wall of rock. At first the Indians were stricken dumb, and motionless with terror, but when they saw the waters coming, they escaped for life, though thirty or forty were overtaken and drowned. Another squaw named Isabel says that the stubs of trees, which are still plainly visible deep down in the pellucid waters, are considered by the old superstitious Indians to be evil spirits, the demons of the place, reaching up their arms, and that they fear them greatly.
# Myths and Legends of California and the Old Southwest/California Big Trees

CALIFORNIA BIG TREES
Pai Utes (near Kern River, Cal.)
THE California big trees are sacred to the Monos, who call them "woh-woh-nau," a word formed in imitation of the hoot of the owl. The owl is the guardian spirit and the god of the big trees. Bad luck comes to those who cut down the big trees, or shoot at an owl, or shoot in the presence of the owl.
In old days the Indians tried to persuade the white men not to cut down the big trees. When they see the trees cut down they call after the white men. They say the owl will bring them evil.
Putnam & Valentine
Woh-woh-nau, the Sacred Trees of the Monos
Courtesy of the Smithsonian Institution
Apache Medicine Shirt
# The Poetical Works of Robert Burns/Mary Morison

MARY MORISON.
TUNE—'BIDE YE YET.'
# Mary Morison

* "Mary Morrison", in The Irish maniac (n.d.), a chapbook printed in Falkirk
* "Mary Morison", in The Book of Scottish Song (1843), edited by Alexander Whitelaw
* "Mary Morison", in The Poetical Works of Robert Burns (1887), edited by Alexander Smith
* "Mary Morison" in the Oxford Book of English Verse 1250-1900 (1931), edited by Arthur Quiller-Couch
* "Mary Morison" in the Oxford Book of English Verse 1250-1918 (1940), edited by Arthur Quiller-Couch
# The Book of Scottish Song/Mary Morison

Mary Morison.
[Written by Burns early in life, and afterwards sent to George Thomson, to be inserted in his collection, to the tune of "Bide ye yet." Hazlitt somewhere quotes the second stanza of this song as one of extreme beauty.]
O, Mary, at thy window be; It is the wished, the trysted hour: Those smiles and glances let me see That make the miser's treasure poor. How blytheiy wad I bide the stoure, A weary slave from sun to sun, Could I the rich reward secure, The lovely Mary Morison!
Yestreen, when to the stented string The dance gaed through the lichtit ha', To thee my fancy took its wing— I sat, but neither heard nor saw. Though this was fair, and that was braw, And yon the toast o' a' the town, I sigh'd, and said amang them a', Ye are na Mary Morison. ​O, Mary, canst thou wreck his peace, Wha for thy sake wad gladly dee? Or canst thou break that heart of his, Whase only faut is loving thee? If love for love thou wilt na gi'e, At least be pity to me shown, A thocht ungentle canna be The thocht of Mary Morison.
# The Irish maniac

Dated from the Scottish Book Trade Index.
THE IRISH
Maniac.
TO WHICH ARE ADDED
Welcome Royal Charley.
MARY MORRISON.
AND
De'il's awa' wi' the Exciseman.
Falkirk—Printed by R. Taylor.
* The Irish maniac
* Welcome Royal Charley
* Mary Morrison
* De'il's awa' wi' the Exciseman
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Irish maniac/The Irish maniac

THE IRISH MANIAC.
As I stray'd o'er the common on Corks rugged border, While the dew-drops of morn the sweet primrose array’d. I saw a poor female, whose mental disorder
Her quick glancing eye and wild aspect betrayed, On the sward she reclined, by the green fern surrounded, At her side speckl’d daises and Wild flowers abounded, To its inmost recesses her heart had been wounded, Her sighs were unceasing—‘twas Mary le More.
Her charms by the keen blast of sorrow were faded Yet the soft tinge of beauty still play’d on her cheek; Her tresses a wreath of pale primroses braided, And strings of fresh daises hung loose round her neck, While with pity I gazed, she exclaimed, “O my Mother, See the blood on that lash! ’tis the blood of my brother; They have torn his poor flesh, and the now strip another— ‘Tis Conner, the friend of poor Mary le More.
“Though his locks were as white as the foam of the ocean, ​Those wretches shall find that that my father is brave. My father she cried, with the wildest emotion, “Ah, no! my poor father now' sleeps in the grave. The have tolled his death bell, they have laid the turf o'er him. His white locks were bloody, no aid could restore him; He is gone! he is gone! and the good will deplore him, When the blue waves of Erin hide Mary le More.”
A lark from the gold-blossom’d furze that grew near her, Now rose and with energy earol’d his lay, “Hush hush” she continued, “the trumpet sounds clearer, The horsrmen aoproach! Erin’s daughters away! Ah ! soldiers twas foul while the cabin was burning, And o’er a pale father a wretch had been mourning, Go hide with the seamew ye maids and take warning, Those rrffians have ruin’d poor Mary le More.
“Away! bring the ointment! O God! see those gashes! ⟨Alas⟩! my poor brother, come, dry the big tear; ​Anon we'll have vengeance for those dreadful lashes; Already the screech-owl and ravens appear. By day the green grave that lies under the willow With wild flowers I'll straw, and by night make my pillow, Till the ooze and dark sea-weed, beneath the curl'd billow. Shall furnish a death-bed for Mary le More."
Thus raved the poor maniac in tones most heart-rending Than sanity's voice ever pour'd on my ear, When lo! on the waste, and their march towards her bending A troop of fierce cavalry chanced to appear. “Oye fiends!" she exclaimed, and with wild horror started. With an overcharged bosom I slowly departed, And sighed for the wrongs of poor Mary le More.
# The Irish maniac/Welcome Royal Charley

Welcome, Royal Charlie.
Tae man that should our king ha'e been, He wore the royal red and green; A braver lad ye wadna seen, Than our young royal Charlie.
​O ye’ve been lang o’ coming, Lang lang lang o’ coming, O ye’ve been lang o’ coming, Welcome royal Charlie.
When Charlie in the Highland shiel, Forgatherit wi’ the great Lochiel, O sic kindness did prevail, Atween the chief and Charlie! O ye’ve been, &c,
But at Fa'kirk and Prestonpans, Supported by our Highland clans, He brake the Hanoverian bands, Our brave young royal Charlie. O ye’ve been, &c.
We daurna brew a peck o‘ maut, Sut Geordie he mun ca't a fau‘t, And to our kail we scarce get saut. For want o‘ royal Charlie. O ye've been, &c.
Since our true king was turned awa, A doited German rules us a' And we are forced against the law, for the right belangs to Charlie. O ye've been, &c.
Since our true king abroad has gone, Ther‘s nought but Whelps sit on his throne, ​And Whelps it is denied by none, Are beasts compared to Charlie. O ye've been &c.
O an' Charlie he were back, We wadna hee-l the German's crack, Wi'a' his thievish hungry pack, For the right belangs to Charlie. O ye've been, &e.
Then, Charlie come and lead the way, And Whelps nae mair shall bear the sway, Though every maun dog hae its day, The right belangs to Charlie O ye've been, &e.
# The Irish maniac/Mary Morrison

MARY MORISON;
O Mary at thy window be, It is the wish'd the trysted hour! Those smiles and glances let me see, That make the miser's treasure poor, How blithly wad I bide the stoure, A weary slave frae sun to sun; Could I the rich reward secure, The lovely Mary Morison.
​Yestreen when to the trembling string, The dance gaes' thro' the lighted ha' To the my fancy took its wing, I sat but neither heard nor saw. Tho' t' was fair and that was braw And you the toast of a the town, I sigh'd and said amang them a, —
"Ye are nae Mary Morison."
O Mary, canst thou wreck his peace, Wha for thy sake wad gladly die? Or canst thou hreak that heart of his, Whase only faut is loving thee ? If love for love thou wilt on gie. at least ha pity to me shown; A thought ungentle canna be, The thought o' Mary Morison.
# The Irish maniac/De'il's awa' wi' the Exciseman

THE DE'ILS awa' wi' the EXCISEMAN.
Thee deil cam fiddling through the town, And danced awa wi' the Exciseman; And ilk auld wife cry'd, "Auld Mahoun, "We wish you luck o' the prize man,
chorus.
We'll mak' our maut, and brew our drink, We'll dance and sing and rejoice, man, ​And mony thanks to the muckle black de'il, That danced awa’ wi’ the Exciseman.
There’s threesome reels, and foursome reels, There’s hornpipes and strathspeys, man. But the ae best dance that e’er came to our lan’, Was the de'il's awa’ wi’ the Exciseman. We'll brew our maut, &c."