OpenLLM-France/wikimedia huggingface dataset:
# Myths and Legends of California and the Old Southwest/The Cloud People

THE CLOUD PEOPLE
Sia (New Mexico)
NOW all the Cloud People, the Lightning People, the Thunder and Rainbow Peoples followed the Sia into the upper world. But all the people of Tinia, the middle world, did not leave the lower world. Only a portion were sent by the Spider to work for the people of the upper world. The Cloud People are so many that, although the demands of the earth people are so great, there are always many passing about over Tinia for pleasure. These Cloud People ride on wheels, small wheels being used by the little Cloud children and large wheels by the older ones.
The Cloud People keep always behind their masks. The shape of the mask depends upon the number of people and the work being done. The Henati are the floating white clouds behind which the Cloud People pass for pleasure. The Heash are clouds like the
Courtesy of F. Ellerman, Mount Wilson Solar Observatory
"The Herati are the floating white clouds . . ."
Courtesy of F. Ellerman, Mount Wilson Solar Observatory
"The Heash are clouds like the plains . . ."
​plains and behind these the Cloud People are laboring to water the earth. Water is brought by the Cloud People, from the springs at the base of the mountains, in gourds and jugs and vases by the men, women, and children. They rise from the springs and pass through the trunk of the tree to its top, which reaches Tinia. They pass on to the point to be sprinkled.
The priest of the Cloud People is above even the priests of the Thunder, Lightning, and Rainbow Peoples. The Cloud People have ceremonials, just like those of the Sia. On the altars of the Sia may be seen figures arranged just as the Cloud People sit in their ceremonials.
When a priest of the Cloud People wishes assistance from the Thunder and Lightning Peoples, he notifies their priests, but keeps a supervision of all things himself.
Then the Lightning People shoot their arrows to make it rain the harder. The smaller flashes come from the bows of the children. The Thunder People have human forms, with wings of knives, and by flapping these wings they make a great noise. Thus they frighten the Cloud and Lightning People into working the harder.
The Rainbow People were created to work in Tinia to make it more beautiful for the people of Ha-arts, ​the earth, to look upon. The elders make the beautiful rainbows, but the children assist. The Sia have no idea of what or how these bows are made. They do know, however, that war heroes always travel upon the rainbows.
# Myths and Legends of California and the Old Southwest/Rain Song (1)

RAIN SONG
Sia (New Mexico)
WE, the ancient ones, ascended from the middle of the world below, through the door of the entrance to the lower world, we hold our songs to the Cloud, Lightning, and Thunder Peoples as we hold our own hearts. Our medicine is precious.
(Addressing the people of Tinia:)
We entreat you to send your thoughts to us so that we may sing your songs straight, so that they will pass over the straight road to the Cloud priests that they may cover the earth with water, so that she may bear all that is good for us.
Lightning People, send your arrows to the middle of the earth. Hear the echo! Who is it? The People of the Spruce of the North. All your people and your thoughts come to us. Who is it? People of the white floating Clouds. Your thoughts come to us. Who is it? Cloud People at the horizon. All your people and your thoughts come to us.
# Myths and Legends of California and the Old Southwest/Rain Song (2)

RAIN SONG
WHITE floating clouds. Clouds, like the plains, come and water the earth. Sun, embrace the earth that she may be fruitful. Moon, lion of the north, bear of the west, badger of the south, wolf of the east, eagle of the heavens, shrew of the earth, elder war hero, younger war hero, warriors of the six mountains of the world, intercede with the Cloud People for us that they may water the earth. Medicine bowl, cloud bowl, and water vase give us your hearts, that the earth may be watered. I make the ancient road of meal that my song may pass straight over it—the ancient road. White shell bead woman who lives where the sun goes down, mother whirlwind, father Sussistinnako, mother Yaya, creator of good thoughts, yellow woman of the north, blue woman of the west, red woman of the south, white woman of the east, slightly yellow woman of the zenith, and dark woman of the nadir, I ask your intercession with the Cloud People.
# Myths and Legends of California and the Old Southwest/Rain Song (3)

RAIN SONG
Sia (New Mexico)
LET the white floating clouds—the clouds like the plains—the lightning, thunder, rainbow, and cloud peoples, water the earth. Let the people of the white floating clouds,—the people of the clouds like the plains—the lightning, thunder, rainbow, and cloud peoples—come and work for us, and water the earth.
# Tucson Daily Citizen/1949/Three More Polio Cases At Phoenix

John Howard Lindauer I (1904-1954) in Tucson Daily Citizen on 6 October 1949.
Three More Polio Cases At Phoenix
Phoenix, Arizona; October 6, 1949 (United Press) The polio toll in Maricopa county rose to today as three more infantile paralysis victims were admitted St. Monica's hospital. Hospital officials said none of new arrivals was in serious condition. The 19 victims include 13 children and six adults. Three of children are from, the same family. They are John, Thayer and Ruth Lindauer, children of Mr. and John Lindauer of Phoenix.
This work is in the public domain in the United States because it was legally published within the United States (or the United Nations Headquarters in New York subject to Section 7 of the United States Headquarters Agreement) before 1964, and copyright was not renewed.
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* For other renewal records of publications between 1922–1950, see the University of Pennsylvania copyright records.
* For all records since 1978, search the U.S. Copyright Office records.
Works could have had their copyright renewed between January 1st of the 27th year after publication or registration and December 31st of the 28th year. As this work's copyright was not renewed, it entered the public domain on January 1st of the 29th year.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
It is imperative that contributors ascertain that there is no evidence of a copyright renewal before using this license. Failure to do so will result in the deletion of the work as a copyright violation.
Public domainPublic domainfalsefalse
# Myths and Legends of California and the Old Southwest/The Song-hunter

THE SONG-HUNTER
Navajo (New Mexico)
A MAN sat thinking. "Let me see. My songs are too short. I want more songs. Where shall I go to find them?"
Hasjelti appeared and perceiving his thoughts, said, "I know where you can get more songs."
"Well, I want to get more. So I will follow you."
They went to a certain point in a box cañon in the Big Colorado River and here they found four gods, the Hostjobokon, at work, hewing cottonwood logs.
Hasjelti said, "This will not do. Cottonwood becomes water-soaked. You must use pine instead of cottonwood."
The Hostjobokon began boring the pine with flint, but Hasjelti said, "This is slow work." He commanded a whirlwind to hollow the log. A cross, joining at the exact middle of each log, a solid one and the hollow one, was formed. The arms of the cross were equal.
The song-hunter entered the hollow log and Hasjelti closed the end with a cloud so that water would not ​enter when the logs were launched upon the great waters. The logs floated off. The Hostjobokon, accompanied by their wives, rode upon the logs, one couple sitting upon each arm. Hasjelti, Hostjoghon, and the two Naaskiddi walked upon the banks to keep the logs off shore. Hasjelti carried a squirrel skin filled with tobacco, with which to supply the gods on their journey. Hostjoghon carried a staff ornamented with eagle and turkey plumes and a gaming ring with two humming birds tied to it with white cotton cord. The two Naaskiddi carried staffs of lightning. The Naaskiddi had clouds upon their backs in which the seeds of all corn and grasses were carried.
After floating a long distance down the river, they came to waters that had a shore on one side only. Here they landed. Here they found a people like themselves. When these people learned of the Song-hunter, they gave him many songs and they painted pictures on a cotton blanket and said,
"These pictures must go with the songs. If we give this blanket to you, you will lose it. We will give you white earth and black coals which you will grind together to make black paint, and we will give you white sand, yellow sand, and red sand. For the blue paint you will take white sand and black coals with a very little red and yellow sand. These will give you blue."
​And so the Navajo people make blue, even to this day.
The Song-hunter remained with these people until the corn was ripe. There he learned to eat corn and he carried some back with him to the Navajos, who had not seen corn before, and he taught them how to raise it and how to eat it.
When he wished to return home, the logs would not float upstream. Four sunbeams attached themselves to the logs, one to each cross arm, and so drew the Song-hunter back to the box cañon from which he had started. When he reached that point, he separated the logs. He placed the end of the solid log into the hollow end of the other and planted this great pole in the river. It may be seen there to-day by the venturesome. In early days many went there to pray and make offerings.
# Myths and Legends of California and the Old Southwest/Sand Painting of the Song-hunter

SAND PAINTING OF THE SONG-HUNTER
Navajo
(Explanatory of frontispiece)
THE black cross bars denote pine logs; the white lines the froth of the water; the yellow, vegetable debris gathered by the logs; the blue and red lines, sunbeams. The blue spot in the centre of the cross denotes water. There are four Hostjobokon, with their wives, the Hostjoboard. Each couple sits upon one of the cross arms of the logs. The gods carry in their right hands a rattle, and in their left sprigs of piñon; the goddesses carry piñon sprigs in both hands.
Hasjelti is to the east of the painting. He carries a squirrel skin filled with tobacco. His shirt is white cotton and very elastic. The leggings are of white deerskin, fringed, and his head is ornamented with an eagle's tail; at the tip of each plume there is a fluffy feather from the breast of the eagle. The projection on the right of the throat is a fox skin.
Hostjoghon is at the west. His shirt is invisible, the dark being the dark of the body. His staff is colored ​black from a charred plant. Two strips of beaver skin tipped with six quills of the porcupine are attached to the right of the throat. The four colored stars on the body are bead ornaments. The top of the staff is ornamented with a turkey's tail. Eagle and turkey plumes are alternately attached to the staff.
The Naaskiddi are north and south of the painting. They carry staffs of lightning ornamented with eagle plumes and sunbeams. Their bodies are nude except the loin skirt. The hunch upon the back is a black cloud and the three groups of white lines indicate corn and other seeds. Five eagle plumes are attached to the cloud-back, since eagles live among the clouds. The body is surrounded by sunlight. The lines of blue and red which border the cloud-back denote sunbeams penetrating storm clouds. The black circle zig-zagged with white around the head is a cloud basket filled with corn and seeds of grass. On each side of the head are five feathers of the red-shafted flicker.
The Rainbow goddess, upon which these gods often travel, partly encircles and completes the picture.
These sand pictures are drawn upon common yellow sand, brought in blankets and laid in squares about three inches thick and four feet in diameter. The colors used in decoration were yellow, red, and white, secured from sand stones, black from charcoal, and a ​grayish blue made from white sand and charcoal mixed with a very small quantity of yellow and red sands.
(From eighth annual report of the Bureau of Ethnology, abridged from description of James Stevenson.)
# Myths and Legends of California and the Old Southwest/Origin of Clear Lake

ORIGIN OF CLEAR LAKE
Patwin (Sacramento Valley, Cal.)
BEFORE anything was created at all, Old Frog and Old Badger lived alone together. Old Badger wanted to drink, so Old Frog gnawed into a tree, drew out all the sap and put it in a hollow place. Then he created Little Frogs to help him, and working together they dug out the lake.
Then Old Frog made the little flat whitefish. Some of them lived in the lake, but others swam down Cache Creek, and turned into the salmon, pike, and sturgeon which swim in the Sacramento.
# Myths and Legends of California and the Old Southwest/The Great Fire

THE GREAT FIRE
Patwin (Sacramento Valley, Cal.)
LONG ago a man loved two women and wished to marry both of them. But the women were magpies and they laughed at him. Therefore the man went to the north, and made for himself a tule boat. Then he set the world on fire, and himself escaped to sea in his boat.
But the fire burned with terrible speed. It ate its way into the south. It licked up all things on earth, men, trees, rocks, animals, water, and even the ground itself.
Now Old Coyote saw the burning and the smoke from his place far in the south, and he ran with all his might to put it out. He put two little boys in a sack and ran north like the wind. He took honey-dew into his mouth, chewed it up, spat on the fire, and so put it out. Now the fire was out, but there was no water and Coyote was thirsty. So he took Indian sugar again, chewed it up, drug a hole in the bottom of the creek, covered up the sugar in it, and it turned to water and filled the creek. So the earth had water again.
​But the two little boys cried because they were lonesome, for there was nobody left on earth. Then Coyote made a sweat house, and split a number of sticks, and laid them in the sweat house over night. In the morning they had all turned into men and women.
# Myths and Legends of California and the Old Southwest/Origin of the Raven and the Macaw

ORIGIN OF THE RAVEN AND THE MACAW
(Totems of summer and winter)
Zuni (New Mexico)
THE priest who was named Yanauluha carried ever in his hand a staff which now in the daylight was plumed and covered with feathers—yellow, blue-green, red, white, black, and varied. Attached to it were shells, which made a song-like tinkle. The people when they saw it stretched out their hands and asked many questions.
Then the priest balanced it in his hand, and struck with it a hard place, and blew upon it. Amid the plumes appeared four round things—mere eggs they were. Two were blue like the sky and two dun-red like the flesh of the Earth-mother.
Then the people asked many questions.
"These," said the priests, "are the seed of living beings. Choose which ye will follow. From two eggs shall come beings of beautiful plumage, colored like the grass and fruits of summer. Where they fly and ye follow, shall always be summer. Without toil, fields of food shall flourish. And from the other two eggs shall come evil beings, piebald, with white, without
Zuni Pueblo from the Southeast
Climbing up the Acoma Trail
​colors. And where these two shall fly and ye shall follow, winter strives with summer. Only by labor shall the fields yield fruit, and your children and theirs shall strive for the fruits. Which do ye choose?"
"The blue! The blue!" cried the people, and those who were strongest carried off the blue eggs, Icaving the red eggs to those who waited. They laid the blue eggs with much gentleness in soft sand on the sunny side of a hill, watching day by day. They were pre- cious of color; surely they would be the precious birds of the Summer-land. Then the eggs cracked and the birds came out, with open eyes and pin feathers under their skins.
"We chose wisely," said the people. "Yellow and blue, red and green, are their dresses, even seen through their skins." So they fed them freely of all the foods which men favor. Thus they taught them to eat all desirable food. But when the feathers appeared, they were black with white bandings. They were ravens. And they flew away croaking hoarse laughs and mocking our fathers.
But the other eggs became beautiful macaws, and were wafted by a toss of the priest's wand to the far-away Summer-land.
So those who had chosen the raven, became the Ra- ven People. They were the Winter People and they ​were many and strong. But those who had chosen the macaw, became the Macaw People. They were the Summer People, and few in number, and less strong, but they were wiser because they were more deliberate. The priest Yanauluha, being wise, became their father, even as the Sun-father is among the little moons of the sky. He and his sisters were the ancestors of the priest-keepers of things.
# Myths and Legends of California and the Old Southwest/Coyote and the Quails

COYOTE AND THE QUAILS
Pima (Arizona)
ONCE upon a time, long ago, Coyote was sleeping so soundly that a covey of quails came along and cut pieces of fat meat out of his flesh without arousing him. Then they went on. After they had camped for the evening, and were cooking the meat, Coyote came up the trail.
Coyote said, "Where did you get that nice, fat meat? Give me some."
Quails gave him all he wanted. Then he went farther up the trail. After he had gone a little way, Quails called to him,
"Coyote, you were eating your own flesh."
Coyote said, "What did you say?"
Quails said, "Oh, nothing. We heard something calling behind the mountains."
Soon the quails called again: "Coyote, you ate your own meat."
"What did you say?"
"Oh, nothing. We heard somebody pounding his grinding-stone."
​So Coyote went on. But at last he began to feel where he had been cut. Then he knew what the quails meant. He turned back down the trail and told Quails he would eat them up. He began to chase them. The quails flew above ground and Coyote ran about under them. At last they got tired, but Coyote did not because he was so angry.
By and by Quails came to a hole, and one of the keenest-witted picked up a piece of prickly cholla cactus and pushed it into the hole; then they all ran in after it. But Coyote dug out the hole and reached them. When he came to the first quail he said,
"Was it you who told me I ate my own flesh?"
Quail said, "No."
So Coyote let him go and he flew away. When Coyote came to the second quail, he asked the same question. Quail said, "No," and then flew away. So Coyote asked every quail, until the last quail was gone, and then he came to the cactus branch. Now the prickly cactus branch was so covered with feathers that it looked just like a quail. Coyote asked it the same question, but the cactus branch did not answer. Then Coyote said,
"I know it was you because you do not answer."
So Coyote bit very hard into the hard, prickly branch, and it killed him.
# Myths and Legends of California and the Old Southwest/Coyote and the Fawns

COYOTE AND THE FAWNS
Sia (New Mexico)
ANOTHER day when he was travelling around, Coyote met a deer with two fawns. The fawns were beautifully spotted, and he said to the deer,
"How did you paint your children? They are so beautiful!"
Deer replied, "I painted them with fire from the cedar."
"And how did you do the work?" asked Coyote.
"I put my children into a cave and built a fire of cedar in front of it. Every time a spark flew from the fire it struck my children, making a beautiful spot."
"Oh," said Coyote, "I will do the same thing. Then I will make my children beautiful."
He hurried to his house and put his children in a cave. Then he built a fire of cedar in front of it and stood off to watch the fire. But the children cried because the fire was very hot. Coyote kept calling to them not to cry because they would be beautiful like the deer. After a time the crying ceased and Coyote was pleased. But when the fire died down, he found ​they were burned to death. Coyote expected to find them beautiful, but instead they were dead.
Then he was enraged with deer and ran away to hunt her, but he could not find her anywhere. He was much distressed to think the deer had fooled him so easily.
# Myths and Legends of California and the Old Southwest/How the Bluebird Got its Color

HOW THE BLUEBIRD GOT ITS COLOR
Pima (Arizona)
A LONG time ago, the bluebird was a very ugly color. But Bluebird knew of a lake where no river flowed in or out, and he bathed in this four times every morning for four mornings. Every morning he sang a magic song:
"There's a blue water. It lies there. I went in. I am all blue."
On the fourth morning Bluebird shed all his feathers and came out of the lake just in his skin. But the next morning when he came out of the lake he was covered with blue feathers.
Now all this while Coyote had been watching Bluebird. He wanted to jump in and get him to eat, but he was afraid of the water. But on that last morning Coyote said,
"How is it you have lost all your ugly color, and now you are blue and gay and beautiful? You are more beautiful than anything that flies in the air. I want to be blue, too." Now Coyote at that time was a bright green.
Department of Botanical Research, Carnegie Institution of Washington
Mesquite and Small Cereus Cactus
Courtesy of Smithsonian Institution
Vases with Figures of Butterflies, from Sikyatki
​"I only went in four times on four mornings," said Bluebird. He taught Coyote the magic song, and he went in four times, and the fifth time he came out as blue as the little bird.
Then Coyote was very, very proud because he was a blue coyote. He was so proud that as he walked along he looked around on every side to see if anybody was looking at him now that he was a blue coyote and so beautiful. He looked to see if his shadow was blue, too. But Coyote was so busy watching to see if others were noticing him that he did not watch the trail. By and by he ran into a stump so hard that it threw him down in the dirt and he was covered with dust all over. You may know this is true because even to-day coyotes are the color of dirt.
# Myths and Legends of California and the Old Southwest/Coyote's Eyes

COYOTE'S EYES
Pima (Arizona)
WHEN Coyote was travelling about one day, he saw a small bird. The bird was hopping about contentedly and Coyote thought, "What a beautiful bird. It moves about so gracefully."
He drew nearer to the bird and asked, "What beautiful things are you working with?" but the bird could not understand Coyote. After a while the bird took out his two eyes and threw them straight up into the air, like two stones. It looked upward but had no eyes. Then the bird said,
"Come, my eyes. Come quickly, down into my head." The eyes fell down into the bird's head, just where they belonged, but were much brighter than before.
Coyote thought he could brighten his eyes. He asked the bird to take out his eyes. The bird took out Coyote's eyes, held them for a moment in his hands, and threw them straight up into the air. Coyote looked up and called, ​"Come back, my eyes. Come quickly." They at once fell back into his head and were much brighter than before. Coyote wanted to try it again, but the bird did not wish to. But Coyote persisted. Then the bird said,
"Why should I work for you, Coyote? No, I will work no more for you." But Coyote still persisted, and the bird took out his eyes and threw them up. Coyote cried,
"Come, my eyes, come back to me."
But his eyes continued to rise into the air, and the bird began to go away. Coyote began to weep. But the bird was annoyed, and called back,
"Go away now. I am tired of I am tired of you. Go away and get other eyes."
But Coyote refused to go and entreated the bird to find eyes for him. At last the bird gathered gum from a piñon tree and rolled it between his hands and put it in Coyote's eye holes, so that he could see. But his eyes had been black and very bright. His new eyes were yellow.
"Now," said the bird, "go away. You cannot stay here any longer."