OpenLLM-France/wikimedia huggingface dataset:
# The Czechoslovak Review/Volume 4/Masaryk to the legionaries

MASARYK TO THE LEGIONARIES
President Masaryk recently, March 24th, paid a visit to the Jan Hus regiment of Czechoslovak legionaries from Siberia in their barracks at Prague, and on this occasion he delivered a remarkable address in which he touched upon a number of topical questions concerning both the legionaries themselves and the Czechoslovak Nation and State in general. In the course of his remarks he said:
“One out of your number has just been telling me that many of you, perhaps the majority, are disappointed with what you have found here. To be disappointed does not, in itself, decide as to whether your disappointment is justified. There is a great and natural difference between a soldier, between a gallant fighter in the field, and the formation of a Republican State. I can see that, and I am experiencing what it means to create a military administration, with all its legal machinery. These circumstances are quite different from those under which you have lived. There is a great difference between carrying out a political revolution and a social one. A political revolution which overthrows dynasties together with everything that depends upon them, is not such a difficult matter; it can be done overnight, and of this we have examples from history. But to carry through a social revolution is quite a different matter. It means a change of labor, a change of life, not merely the removal of certain ruling sections.
You say that you have been disappointed. I have been keeping watch for nearly eighteen months and have been exerting all my endeavors to try and get our nation clear of this Austrianism or whatever you like to call it. Be fair in your criticism; our state is only a little more than a year old. The English State is 1500 years old, a period of unshaken continuity. That is quite a different thing from a state which we are only just in the act of developing. Therefore I say that we must first have a few years behind us for these foundations, these original forms to be made stable. The same phenomena are to be observed everywhere else, even in the countries which were victorious and in the neutral countries. Everywhere you will find high prices and lack o materials, as well as moral degeneration. For the war was an anarchy and it produced the same effects everywhere. I say therefore that you must observe calmly and not indulge in wholesale accusations when you criticise.”
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Czechoslovak Review/Volume 4/Slovak Rhapsody

Slovak Rhapsody
Translated from the Czech by P. Selver. By KAREL DOSTÁL LUTINOV.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Myths and Legends of Our Own Land/Volume 2/The Central States and Great Lakes

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The Central States and Great Lakes
* An Averted Peril
* The Obstinacy of Saint Clair
* The Hundredth Skull
* The Crime of Black Swamp
* The House Accursed
* Marquette's Man-Eater
* Michel de Coucy's Troubles
* Wallen's Ridge
* The Sky Walker of Huron
* The Coffin of Snakes
* Mackinack
* Lake Superior Water Gods
* The Witch of Pictured Rocks
* The Origin of White Fish
* The Spirit of Cloudy
* The Sun Fire at Sault Sainte Marie
* The Snake God of Belle Isle
* Were-Wolves of Detroit
* The Escape of Francois Navarre
* The Old Lodger
* The Nain Rouge
* Two Revenges
* Hiawatha
* The Indian Messiah
* The Vision of Rescue
* Devil's Lake
* The Keusca Elopement
* Pipestone
* The Virgins' Feast
* Falls of St. Anthony
* Flying Shadow and Track Maker
* Saved by a Lightning-Stroke
* The Killing of Cloudy Sky
* Providence Hole
* The Scare Cure
* Twelfth Night at Cahokia
* The Spell of Creve Cœur Lake
* How the Crime was Revealed
* Banshee of the Bad Lands
* Standing Rock
* The Salt Witch
# Myths and Legends of Our Own Land/Volume 2/Devil's Lake

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DEVIL'S LAKE
MANY of the noble river and secluded lakes were or by the northern tribes, and it was the now-forgotten events and superstitions connected with them, not less than the frontier tendency for strong names, that gave a lurid and diabolical nomenclature to parts of this region. Devils, witches, magicians, and manitous were perpetuated, and Indians whose prowess was thought to be supernatural left dim records of themselves here and there—as near the dells of the Wisconsin, where a chasm fifty feet wide is shown as the ravine leaped by chief Black Hawk when flying from the whites. Devil's Lake was the home of a manitou who does not seem to have been a particularly evil genius, though he had unusual power. The lake fills what is locally regarded as the crater of an extinct volcano, and the coldness and purity kept by the water, in spite of its lacking visible inlets or outlets, was one cause for thinking it uncanny.
This manitou piled the heavy blocks of Devil's Door-Way and set up Black Monument and the Pedestalled Bowlder as thrones where he might sit and view the landscape by day—for the Indians appreciated the beautiful in nature and supposed their gods did, too—while at night he could watch the dance of the frost spirits, the aurora borealis. Cleft Rock was sundered by one of his darts aimed at an offending Indian, who owed his life to the ​manitou's bad aim. The Sacrifice Stone is shown where, at another time, a girl was immolated to appease his anger. Cleopatra's Needle, as it is now called, is the body of an ancient chief, who was turned into stone as a punishment for prying into the mysteries of the lake, a stone on East Mountain being the remains of a squaw who had similarly offended. On the St. Croix the Devil's Chair is pointed out where he sat in state. He had his play spells, too, as you may guess when you see his toboggan slide in Weber Canon, Utah, while Cinnabar Mountain, in the Yellowstone country, he scorched red as he coasted down.
The hunter wandering through this Wisconsin wilderness paused when he came within sight of the lake, for all game within its precincts was in the manitou's protection; not a fish might be taken, and not even a drop of water could be dipped to cool the lips of the traveller. So strong was this fear of giving offence to the manitou that Indians who were dying of wounds or illness, and were longing for a swallow of water, would refuse to profane the lake by touching their lips to it.
# Myths and Legends of Our Own Land/Volume 2/The Keusca Elopement

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THE KEUSCA ELOPEMENT
KEUSCA was a village of the Dakota Indians on the Wisconsin bluffs of the Mississippi eighteen hundred miles from its mouth. The name means, to overthrow, or set aside, for it was here ​that a tribal law was broken. Sacred Wind was a coquette of that village, for whose hand came many young fellows wooing with painted faces. For her they played the bone flute in the twilight, and in the games they danced and leaped their hardest and shot their farthest and truest when she was looking on. Though they amused her she cared not a jot for these suitors, keeping her love for the young brave named the Shield and keeping it secret, for he was her cousin, and cousins might not wed. If a relative urged her to marry some young fellow for whom she had no liking, she would answer that if forced to do so she would fling herself into the river, and spoke of Winonah and Lovers' Leap.
She was afraid to wed the Shield, for the medicine-men had threatened all who dared to break the marriage laws with unearthly terrors; yet when the Shield had been absent for several weeks on the war-path she realized that life without his companionship was too hollow to be endured—and she admired him all the more when he returned with two scalps hanging at his belt. He renewed his wooing. He allayed her fears by assurances that he, too, was a medicine-man and could counteract the spells that wizards might cast on them. Then she no longer repressed the promptings of her heart, but yielded to his suit. They agreed to elope that night.
As they left the little clearing in the wood where their interview had taken place, a thicket stirred and a girl stole from it, looking intently at their retreating ​forms. The Swan, they had named her; but, with a flush in her dusky cheeks, her brows dark, her eyes glittering, the more recalled the vulture—for she, too, loved the Shield, and she had now seen and heard that her love was hopeless. That evening she alarmed the camp; she told the parents of Sacred Wind of the threatened violation of custom, and the father rose in anger to seek her. It was too late, for the flight had taken place. The Swan went to the river and rowed out in a canoe. From the middle of the stream she saw a speck on the water to the southward, and knew it to be Sacred Wind and her lover, henceforth husband. She watched until the speck faded in the twilight—then leaning over the side of the boat the capsized it, and passed from the view of men.
# Myths and Legends of Our Own Land/Volume 2/Pipestone

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PIPESTONE
PIPESTONE, a smooth, hard, even-textured lively color, from which thousand of red men cut their pipe-bowls, forms a wall on the Coteau des Prairies, in Minnesota, that is two miles long and thirty feet high. In front of it lie five bowlders, the droppings from an iceberg to the Hoor of the primeval sea, and beneath these masses of granite live the spirits of two squaws that must be consulted before the stone can be dug. This quarry was neutral ground, and here, as they approached it, the men of all tribes sheathed their ​knives and belted up their axes, for to this place the Great Spirit came to kill and eat the buffalo, and it is the blood of this animal that has turned the stone to red. Here, too, the Thunder Bird had her nest, and her brood rent the skies above it with the clashing of their iron wings.
A snake having crawled into this nest to steal the unhatched thunders, Manitou caught up a piece of pipestone, hastily pressed it between his hands, giving it the shape of a man, and flung it at the reptile. The stone man's feet stuck fast in the ground, and there he stood for a thousand years, growing like a tree and drawing strength and knowledge out of the earth. Another shape grew up beside him—woman. In time the snake gnawed them free from their foundations and the red-earth pair wandered off together. From them sprang all people.
Ages after, the Manitou called the red men to the quarry, fashioned a pipe for them, told them it was a part of their flesh, and smoked it over them, blowing the smoke to north, south, east, and west, in token that wherever the influence of the pipe ex- tended there was to be brotherhood and peace. The place was to be sacred from war and they were to make their pipes from this rock. As the smoke rolled about him he gradually disappeared from view. At the last whiff the ashes fell out and the surface of the rock for miles burst into flame, so that it melted and glazed. Two ovens opened at its foot, and through the fire entered the two spirits​—Tsomecostee and Tsomecostewondee—that are still its guardians, answering the invocations of the medicine-men and accepting the oblations of those who go to make pipes or carve their totems on the rock.
# Myths and Legends of Our Own Land/Volume 2/The Virgins' Feast

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THE VIRGINS' FEAST
A GAME of lacrosse was played by Indian girls on the ice near the present Fort Snelling, one winter day, and the victorious trophies were awarded to Wenonah, sister of the chief, to the discomfiture of Harpstenah, her opponent, an ill-favored woman, neglected by her tribe, and jealous of Wenonah's beauty and popularity. This defeat, added to some fancied slights, was almost more than she could bear, and during the contest she had been cut in the head by one of the rackets an accident that she falsely attributed to her adversary in the game. She had an opportunity of proving her hatred, for directly that it was known how Wenonah had refused to marry Red Cloud, a stalwart boaster, openly preferring a younger warrior of the tribe, the ill-thinking Harpstenah sought out the disappointed suitor, who sat moodily apart, and thus advised him, "To-morrow is the Feast of Virgins, when all who are pure will sit at meat together. Wenonah will be there. Has she the right to be? Have you not seen how shamelessly she favors your rival's suit? Among the Dakotas to accuse is to condemn, and the girl who is accused at the ​Virgins' Feast is disgraced forever. She has shown for Red Cloud nothing but contempt. If he shows no anger at it the girls will laugh at him."
With this she turned away and left Red Cloud to his meditations. Wenonah, at the door of her brother's wigwam, looked into the north and saw the stars grow pale through streams of electric fire. "The Woman of the North warns us of coming evil," muttered the chief. Some danger is near. Fire on the lights!" And a volley of musketry sent a shock through the still air.
"They shine for me," said Wenonah, sadly. "For I shall soon join our father, mother, and sister in the land of spirits. Before the leaves fell I sat beside the Father of Waters and saw a manitou rise among the waves. It said that my sisters in the sunset world were calling to me and I must soon go to them." The chief tried to laugh away her fancies and comforted her as well as he might, then leading her to the wigwam he urged her to sleep.
Next day is the Virgins' Feast and Wenonah is among those who sit in the ring, dressed in their gayest. None who are conscious of a fault may share in the feast; nor, if one were exposed and expelled, might any interpose to ask for mercy; yet a groan of surprise and horror goes through the company when Red Cloud, stalking up to the circle, seizes the girl roughly by the shoulder and orders her away. No use to deny or appeal. An Indian warrior would not be so treacherous or unjust as to ​act in this way unless he had proofs. Without a word she enters the adjacent wood, draws her knife, and strikes it to her heart. With summer came the fever, and it ravaged through the band, laying low the infant and the counsellor. Red Cloud was the first to die, and as he was borne away Harpstenah lifted her wasted form and followed him with dimming eyes, then cried, "He is dead. He hated Wenonah because she slighted him. I hated her because she was happy. I told him to denounce her. But she was innocent."
# Myths and Legends of Our Own Land/Volume 2/Falls of St. Anthony

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FALLS OF ST. ANTHONY
SEVERAL of the Dakotas, who had been in camp near the site of St. Paul, left their families and friends, when the hunting season opened, and went into the north. On their arrival at another village of their tribe, they stayed to rest for a little, and one of the men used the time to ill advantage, as it fell out, for he conceived an attachment for a girl of this northern family, and on his way southward he wed her and took her home with him. Proper enough to do, if he had not been married already. The first wife knew that any warrior might take a second, if he could support both; but the woman was stronger than the savage in her nature, and when her husband came back, with a red-cheeked woman walking beside him, she felt that she should never know his love again. The ​man was all attention to the young wife, whether the tribe tarried or travelled. When they shifted camp the elder walked or rowed behind with her boy, a likely lad of ten or twelve.
It was when they were returning down the river after a successful hunt that the whole company was obliged to make a carry around the quick water near the head of St. Anthony's Falls. While the others were packing the boats and goods for transportation by hand to the foot of the cataract, the forsaken wife chose a moment when none were watching to embark with her boy in one of the canoes. Rowing out to an island, she put on all her ornaments, and dressed the lad in beads and feathers as if he were a warrior. Her husband, finding her absent from the party, looked anxiously about for some time, and was horrified to see her put out from the island into the rapid current. She had placed the child high in the boat, and was rowing with a steady stroke down the stream. He called and beckoned franticly. She did not seem to hear him, nor did she turn her head when the others joined their cries to his. For a moment those who listened heard her death-song, then the yeasty flood hid them from sight, and the husband on the shore fell to the earth with a wail of anguish.
# NLRB v. International Van Lines
## Concurring Opinion

    Blackmun
Supreme Court of the United States
409 U.S. 48
National Labor Relations Board v. International Van Lines
Certiorari to the United States Court of Appeals for the Ninth Circuit
No. 71-895. Argued: October 12, 1972 --- Decided: November 7, 1972
Four employees of respondent refused to cross a picket line formed in connection with a union's organization campaign. Respondent thereafter advised the employees that because of their failure to report to work they were being permanently replaced, which was not true at the time of the discharges. When respondent refused reinstatement, charges were filed with the National Labor Relations Board (NLRB). Concluding that the discharges were unfair labor practices under the National Labor Relations Act, and that the employees thereby became unfair labor practice strikers, the NLRB ordered unconditional reinstatement with back pay. The Court of Appeals reversed that portion of the NLRB's order, holding that the employees were not unfair labor practice strikers, who were entitled to unconditional reinstatement, but economic strikers, who were not entitled to reinstatement if the employer had substantial business justifications for refusing to rehire them.
Held: The unconditional reinstatement of the employees was proper since their discriminatory discharges prior to the time their places were filled constituted unfair labor practices regardless of whether they were economic strikers or unfair labor practice strikers. Pp. 52-53.
448 F. 2d 905, reversed in part.
STEWART, J., delivered the opinion of the Court, in which BURGER, C.J., and DOUGLAS, BRENNAN, WHITE, MARSHALL, POWELL, and REHNQUIST, JJ., joined. BLACKMUN, J., filed an opinion concurring in the judgment, post, p. 53.
Peter G. Nash argued the cause for petitioner. With him on the briefs were Solicitor General Griswold, Samuel Huntington, Patrick Hardin, Norton J. Come, and Linda Sher.
Norman H. Kirshman argued the cause for respondent. With him on the briefs was Louis R. Garcia.
Briefs of amici curiae were filed by J. Albert Woll, Laurence Gold, and Thomas E. Harris for the American Federation of Labor and Congress of Industrial Organizations, and by Milton Smith, Jerry Kronenberg, and Gerard C. Smetana for the Chamber of Commerce of the United States.
# 1911 Encyclopædia Britannica/Pfeiffer, Ida Laura

See also Ida Laura Pfeiffer on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​PFEIFFER, IDA LAURA (1797–1858), Austrian traveller, daughter of a merchant named Reyer, was born at Vienna on the 14th of October 1797. In 1820 she married Dr Pfeiffer, a lawyer of Lemberg, who subsequently incurred official persecution and was reduced to poverty. In her later life Mme Pfeiffer devoted her limited means to travel. In 1842 she visited Palestine and Egypt, and published an account of her journey in Reise einer Wienerin in das Heilige Land (Vienna, 1843). In 1845 she set out to Scandinavia and Iceland, describing her tour in two volumes, Reise nach dem skandinavischen Norden und der Insel Island (Pest, 1846). In 1846 she started on a journey round the world, visiting Brazil, Chile and other countries of South America, Tahiti, China, India, Persia, Asia Minor and Greece, and reaching home in 1848. The results were published in Eine Frauenfahrt um die Welt (Vienna, 1850). In 1851 she went to England and thence to South Africa, intending to penetrate into the interior; this proved impracticable, but she proceeded to the Malay Archipelago, spending eighteen months in the Sunda Islands and the Moluccas. After a visit to Australia, Madame Pfeiffer proceeded to California, Oregon, Peru, Ecuador, New Granada, the Missiones Territory, and north again to the Great Lakes, reaching home in 1854. Her narrative, Meine zweite Weltreise, was published at Vienna in 1856. In May of the same year she set out to explore Madagascar, where at first she was cordially received by the queen. But she unwittingly allowed herself to be involved in a plot to overthrow the government, and was expelled the country. She died at Vienna on the 27th of October 1858.
The Reise nach Madagascar was issued in 1861 (Vienna), with a biography by her son.
# 1911 Encyclopædia Britannica/Pfalzburg

See also Phalsbourg on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer. A town of France since 1918.
​PFALZBURG, a town of Germany, in the imperial province of Alsace-Lorraine, lies high on the west slopes of the Vosges, 25 m. N.W. of Strassburg by rail. Pop. (1905), 3716. It contains an Evangelical and a Roman Catholic church, a synagogue and a teachers’ seminary. Its industries include the manufacture of gloves, straw hats and liqueurs, and also quarrying.
The principality of Pfalzburg, of which this town was the capital, originally a part of Luxemburg, afterwards belonged in turn to the bishop of Metz, the bishop of Strassburg and the duke of Lorraine, and passed into the possession of France in 1661. The town was of importance as commanding the passes of the Vosges, and was strongly fortified by Vauban in 1680. The works resisted the Allies in 1814 and 1815, and the Germans for four months in 1870, but they were taken on the 12th of December of that year. They have since been razed.