UNIVERSITY OF WASHINGTON PUBLICATIONS
IN
ANTHROPOLOGY
\T.
8 -9
Vol. 8, No. i, pp. 1-126
April, 1939
COOS NARRATIVE AND
ETHNOLOGIC TEXTS
By
MELVILLE JACOBS
PUBLISHED BY THE UNIVERSITY OF WASHINGTON
SEATTLE, WASHINGTON
1939
E
77
W2>5
v. 8-9
9650
4 /
PREFACE
In 1933 and 1934 I collected myth, narrative and ethnologic texts in the two
Coos dialects, Hanis and Miluk, 1 without preliminary study of the grammar. The
informant, one of the last if not the very last of the bilingual speakers of these
dialects, was Mrs. Annie Miner Peterson, now of Charleston, Oregon. Aged about
73, she is the oldest Coos survivor since the death of Jim Buchanan in June, 1933.
Perhaps only two or three other persons have been able to speak in the Miluk
dialect with comparable fluency during the last ten or fifteen years. Possibly eight
to ten women and two or three men still speak Hanis village provincialisms. Mrs.
Peterson herself translated into English when I read back her dictations.
In July, 1933, I was engaged in a second field session of Coos ethnologic re-
search, under the auspices of Professor Franz Boas and the Graduate Research
Funds of Columbia University. The informant was Mrs. Peterson, who had just
been introduced to me by Frank Drew, my Coos informant of 1932. After the first
days of ethnologic work with Mrs. Peterson a considerable portion of the work with
her became Miluk myth, narrative and ethnologic text recording because unexpect-
edly and happily I discovered that she remembered and spoke the Miluk dialect
which I had mistakenly supposed extinct. 2 A majority of the texts were taken in
Miluk since the danger of early extinction of Hanis is less, and a body of texts ob-
tained by the late Dr. L. J. Frachtenberg in Hanis is available. 3 I obtained some
Hanis texts in order to contrast my method of recording with Dr. Frachtenberg's;
his phonetic work appeared uncertain. I am indebted to Professor Boas and Co-
lumbia University for the opportunity to pursue the 1933 ethnologic research,
which in 1934 I continued in a third session under the auspices of the Department
of Anthropology of the University of Washington. I feel grateful that these two
trips also permitted the obtaining of text and linguistic materials.
I am working up a sketch of Coos ethnology for another publication ; I have
completed a companion monograph of myth texts, also dictated by Mrs. Peterson,
which will follow this monograph. I restrict myself here to the texts dictated by
Mrs. Peterson on ethnologic matters (which may be called in Coos H. ta-ma"lis,
M. ta-ma-'Hs, 'custom') and to the semi-mythic 'narratives' or 'tales' she told me
about events that the natives place in a category of relatively 'recent history'
(called in Coos H. M. laga'uya't'as, laga'wiya'tas).
The collection of texts of this monograph should have two uses. One, it should
provide a base cf ethnologic items expressed in the native language; portions of
the ethnology are built from it, larger portions of it help to document and corrob-
orate material in the ethnology. Two, linguistic ends should be served both by
the ordinary texts and even more by the texts given in double versions, one Miluk,
the other Hanis.
1 Referred to herein as H. and M. respectively.
2 Dr. L. J. Frachtenberg noted a few Miluk items in an appendix entitled "Notes on the Kusan
dialects," pp. 141-9, in his Lower L npqua Texts, CU-CA, 1914.
3 L. J. Frachtenberg, Coos Texts, CU-CA, 1913.
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If it be thought strange, if not inappropriate, that the 'narrative-tales' are pre-
sented here rather than in the publication of myths to follow, it should be consid-
ered that the allotment of materials indeed involves less violence to native attitude;
I am quite sure that the native would feel that the narratives go more fittingly
with ethnologic descriptions than with myths. However, for the sake of compara-
tive study of all myth motifs abstracts of the narratives are relegated to the sec-
tion of abstracts found at the end of the monograph of myths.
The circumstances attending the recording of the texts, the knowledge avail-
able to Mrs. Peterson, who like other living Coos barely participated in the ancient
culture, are matters that may be treated in detail in the ethnologic sketch. It is
sufficient to point out here that Mrs. Peterson's command of Miluk linguistics,
while not quite as rich in vocabulary and idioms as her Hanis, was such as to pro-
vide fluent dictation and I think a satisfactory sampling of the Miluk dialect pro-
vincialisms. Indeed, after working with Drew and Buchanan, informants of Dr.
Frachtenberg, I am of the opinion that for linguistic research Mrs. Peterson is a
better person to employ in either Coos dialect, and that she is largely responsible
for the sharper delineation of Hanis phonetics which I believe I have secured. She
spoke both Hanis and Miluk as a child, Miluk until about fifteen years of age,
Hanis until twenty and frequently later. Her translations were rapid though ham-
pered by broken and infelicitous crudity of English vocabulary and idiom; she
learned most of her English when past twenty years of age. A very great deal is
owing her for her delightful cooperativeness, humor, intelligence, and her consider-
able sensitivity for language; no little of whatever good qualities of workmanship
this recording may exhibit is due not only to her adroitness and clarity but to the
pleasantness of working with her. She also performed unusual service in the spon-
taneity and fluency of her ethnologic dictations.
The petty differences (isoglosses) in vocabulary and idiom that show in a com-
parison of the Frachtenberg Hanis Texts dictated by Buchanan and those dictated
in Hanis to me by Mrs. Peterson suggest provincialisms (numbers of isogloss or
minor trait differences) employed by Hanis speakers resident in villages at some
distance from one another. Analogous slight provincialism or village variants are
to be seen even more certainly in the occasionally inconsistent forms given by Mrs.
Peterson when using Miluk. She herself suggested that the Lower Coquille River
Miluk-speaking villages (called M. gwsi'ya people) and the Miluk-speaking people
resident twenty miles to the north of the Coquille in villages around the South
Slough of Coos Bay (called baldi'ya'sa or 'beach shore' people) differed iii a few
words and forms, some of which she gave during grammatical work. But she never
was able to place most alternative Miluk forms as definitely Coquille or definitely
South Slough; she used them interchangeably, as others of her generation must
have done in the decadent Ya'hatc Reservation 4 and later days. Hanis and Miluk
proper were mutually almost unintelligible, though a speaker of one could learn to
■'This is the regional Indian pronunciation of the modern village of Yachats, Oregon. In the
1860's and 1870's the place was a reservation occupied by Alsea, Siuslau, Lower Umpqua, Coos
and southern coastal Oregon Nad^ne" speaking tribespeople.
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understand and employ the other with great rapidity. They were perhaps as close
as, or, to use a rough analogy, closer than Dutch and High German.
Excepting Mrs. Peterson and a few long-deceased individuals, I have substi-
tuted fictitious initials to represent English personal names mentioned in some of
the original texts whenever such persons or near relatives are still living. There is
no need for embarrassing survivors and so making further studies in western Ore-
gon unnecessarily difficult. I have assumed, however, that the phonetic transcrip-
tion of native Coos personal names was likely to be so unintelligible to all but trained
students that such names could be reproduced as dictated.
The translations have been kept as close as possible to the Indian feeling and
meanings. The rendering is only so free as to escape becoming insufferable and un-
readable. Translations in the ethnologic texts veer from present to past tense;
such inconsistency reflects native grammatical indifference to that particular tem-
poral categorization necessary in English usage. Words and phrases in parentheses
are added to clarify meaning. Numbers serve only to permit easier correlation of
Indian and English. Titles are my own, not Mrs. Peterson's except for titles given
in both Indian and English. Paragraphing and punctuation are my own, of course;
though they may capture something of the Indian rhetoric and sentence form,
their essential duty is to assist in making the English form acceptable to English
readers. Words in italics in the Indian text are dictated English words, pronounced
about as in the regional rural American English. Dashes set apart words or par-
ticles linked in sentence-phrases. I hear Coos entirely differently from Dr. Frach-
tenberg in this one respect. The phrase clusters seem so insistent and so clear, so
unlike anything in other languages in which I have recorded excepting Kalapuya
and Alsea, that I feel that I dare not omit indicating them.
I am confident that the sentence-phrases and other features of the text record-
ing may be verified in phonograph records of connected speech which I fortunately
obtained from Mrs. Peterson. I am indebted to the National Research Council for
financial support with a Grant-in-aid and to Mr. Philip A. Jacobsen (of the depart-
ment of General Engineering of the University of Washington) and his assistant
Mr. Orin Johnston for their initiative and skill in constructing the portable elec-
tric phonograph recorder which they brought to me in July, 1934, and which I first
put to use with Mrs. Peterson on Coos Bay. It remains to be seen if the phono-
graph records verify my phonetic recording. Ediphone (1933) and electrically
made (1934) recordings (using RCA Victor pregrooved home recording blanks) of
narratives and of songs are deposited in the Washington State Museum, Seattle.
My thanks are also due those friends and assistants at the University of Wash-
ington who aided in various ways.
Melville Jacobs
Seattle, Washington, October, 1934
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CONTENTS
PAGE
Preface 3
Phonetics 11
Narrative text obtained in Hanis and Miluk both 19
1. A deserted poor woman was given food by shags 19
Ethnologic texts obtained in Hanis and Miluk both 22
1. How a child was frightened, and later was taught to be fearless 22
2. Grandmother afterbirth 24
3. Hadji'yasa, th'iyal, and others 26
4. A man obtained fir power 28
5. A woman obtained fir power and learned two medicines 29
6. Getting rid of a thunder dream-power 30
7. A girl found a husband who was a Timber Man and a wealth-encounter-power 32
Narrative texts in Hanis 34
1 . Stone hammer baby 34
2. Lazy eyes 35
3. The people who were killed up the bay 35
Narrative texts in Miluk 39
1 . The person who died from cold 39
2. The woman who dreamt, but who did not want to do what her dream told her 39
3. Lazy young man 41
4. About encounter-power 41
5. The Father's helpers, the storks 42
6. A girl became a dangerous being of the woods 43
7 . Swordfish narrative 45
8. Sea otter narrative 48
9. The person that halloos 51
10. Salmon did ill to boys 52
11. A young man grew up alone, and then he split himself 53
12. The young man stepped on snail's back 54
13. He eats human children 56
14. The water got high 58
15. The sa'ganda- 's people 59
16. He starved his mother's sister 61
Ethnologic texts in Hanis 63
1 . Types of dances at Ya'hatc 63
2. When a wealthy head man traveled, and exchanges of garments upon departing. ... 64
3 . Two groups of men discuss, and smoke upon agreeing 66
4. When a boy killed his first game 66
5. When children picked their first berries 67
6. Conferring a name on a child 67
7. tla'icta — lifting the proscription on eating fresh things 68
8. Nasal discharge wealth encounter-power 68
9. Birds fight the moon, eclipsing it 68
10. When stars change position; meteors 69
11. The dangerous fish which poisoned people and things and turned them to stone 69
Ethnologic texts in Miluk 71
1. Adultery before marriage 71
2. The kind of wife to select 72
3. Marriage negotiations 72
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PAGE
4. Imparting sexual knowledge after the marriage payment 74
5. Excessive sexuality caused loss of strength and beauty 74
6. Character and health predictable by the time of the month when born 75
7. Baby's cradle was hung from a limb of a tree 75
8. The care of nursing babies 76
9. People called to baby's "cry" to come along 77
10. An undesired wife 78
1 1. A rejected wife and her child 79
12. A wife and children belonged to the husband's family and place 80
13. A husband must not see his wife nude 81
14. Children had to be inside at dusk 82
15. Head wives 82
16. Poor people did not want their daughters seen by wealthy people 84
17. A poor girl married any well-to-do man who wanted her 85
18. People of the poorer class 86
19. Poor people who became wealthy and married well-to-do people 89
20. Handouts to the poor 89
21. The chiefs kept the poor from going hungry 90
22. Doctoring power appeared like a person 90
23. A shaman's increase of power dance 91
24. A male shaman watcher took away a bad power from a new shaman 91
25. A new shaman offered to doctor without pay 91
26. A mit'e- 'din shaman's prayer when giving fresh fish and meat to a
mourner after a burial 91
27. Mite- 'din shamans 92
28. An i'l • a'xqa'in shaman cured a woman made ill by a mit'e- 'din shaman 92
29. Shamans cured tuberculosis 93
30. What shamans could see 93
31. A shaman found a pain-power hidden in a dance house 94
32. An Alsea shaman was forced to take back a pain-power 94
33. A shaman who lost control of his pain-power 95
34. At death the heart went above and the belongings of the deceased were burned 95
35. Seeing a person's spirit double 96
36. Seeing a person's spirit double 97
37. Thunder 97
38. Encounter-power 98
39. 'Angel-bird's' eye 99
40. A dream 99
41. A dream 100
42. Snow is the ashes from the hearth of the giant spider 100
43. Anger at seeing a rainbow 101
44. DjixwaWe 101
45. Qe'icec, 'Batter,' told about her own life in these words 103
46. Annie Miner Peterson 104
47. Melsin 114
48. Cissy US
49. Kitty Hayes 117
50. Story of a slave, ma ■ 'lu ■ 'c 118
51. Talking too much 120
52. Gossips and liars 120
53. Sport of riding breakers in narrow play canoes 121
Index of ethnologic references 123
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COOS NARRATIVE AND
ETHNOLOGIC TEXTS
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PHONETICS
The transcription adheres closely to the contemporary Americanist transcrip-
tion 6 and differs in many respects from the one employed some twenty years ago
by Dr. Frachtenberg. Where he employed the symbols of the left hand column, I
substituted those of the right hand column.
E
9
y\ ( ' , «. i
e, si, s
1, I
i, i-
u, u, o
u, u-, u-
a
a-
p!, m
p\ m-
t!, ts!, h
t, t's, n-
tc!
t'c
g-, k-, k-!, x-
g, k, %, ?
k!
k
q!, x
q\ x
L, L, I !, I
dl, tl, t'i, 1
< X
>
» «
In 1934 a group of Yale University linguists and Americanists (including Pro-
fessor Edward Sapir) 6 recommended orthographic changes that favored, among
other things, the replacement with simpler and unitary symbols of our present com-
plicated symbols for phonemes, changes advisable in theory since they offered a
more closely logical and sharply phonemic symbolization of speech. The particular
symbols hit upon by the Yale scholars have not been adopted generally at this
writing : there is uncertainty concerning the extent to which Americanists may ac-
cept all the symbols recommended. Therefore I have assumed that until a standard
revision is available the fitting tactic for publications like the present one is to con-
tinue the employment of the conventional or standard orthography. It is under-
stood, of course, that each of the clumsy and complicated characters such as t'l,
tl, dl, t'c, tc, dj, t's, ts, dz, and so on, represents a phoneme.
The following is a preliminary sketch of the phonetics, supplemented by ten-
tative discussions — regretfully but necessarily lengthy — which attempt to explain
procedures adopted for recording phonetic traits which were difficult to handle.
b, d, g, g, dl, dj, dz, d5 seem to vary in sonancy about a mode roughly inter-
mediate between the sonants of English and the type of intermediate (found in
Sahaptin, Kalapuya, Molale, Alsea and other languages of the northwest United
States) which we write as b, d, g, etc. The Coos sonants are on the average neither
sonant nor intermediate but vary between those type articulations; they provide
6 SI-MC, V. 66, no. 6, 1916.
6 AA, n.s., 36, 629-631, 1934.
(ID
12 University of Washington Publications in Anthropology [Vol. 8
marked contrast with English sonants, I think leaning slightly more in the direction
of intennediacy than of sonancy as in English.
p, t, k, q, tl, tc, ts are aspirate surds; I judge that they are slightly less aspirate
on the average if at all less aspirate than English p\ t\ k\ etc.
p, t', k, q, tl, t'c, t's are glottalized in the typical Oregon-Washington-British
Columbia manner. The stress and loudness of oral release is only slightly less if
at all less than that of Coast Salish, Sahaptin, or Chinook. Coos glottal releases
differ sharply from the occasionally nearly inaudible glottal releases of some speak-
ers of the neighboring Kalapuya, Alsea and Athabaskan dialects.
m, n, 1 are usually as in English. However, if after a vowel and final they may
suffer shortened duration of sonancy. This occurs almost invariably in a Miluk
word and somewhat infrequently in Hanis. In such final position they may give a
sort of intermediate or very briefly voiced m, n, l (M. a'N, mi'N, li'M, halk w di-'m-
tciL). Sometimes but more rarely in Miluk they may be slightly shortened in son-
ancy when final in a syllable that precedes a glottalized consonant (M. mi'nt'ci,
mi'Nt'ci). The tendency towards curtailment of sonancy in final sonant continu-
ants is probably the cognate of a tendency, also especially pronounced and frequent
in Miluk, to lessen duration of sonancy in diphthongs in final position (M. kxa' 1 ,
he'', ts'ixs"). On the other hand, an l, m, or n in Hanis is probably something
quite different. I believe that in Hanis it may be often an assimilation involving
aspiration-breathing plus the continuant (H. ge'Lt, tga'Ndlts) ; the assimilation in
effect abbreviates the duration of sonancy in the continuant. Or, it may sometimes
be due in Hanis to a rule — on which I have meagre data — involving the effect of
the presence of a surd which cuts into the voicing of an m, n, or 1 adjoining it.
The sounds of the bilabial series, b, p, p, w, w, m, m-, are as in the Americanist
transcription, excepting m which is a non-phonemic variant of m and b which is not
very sonant.
In Miluk the possessive da- (H. -u) is infrequently pronounced as affricative
sonant interdental d5a- (5 represents a sonant interdental continuant: "th" of Eng-
lish these). M. d5 is obviously a non-phonemic variant; it seems to amount to a
feeble drift from Miluk d to d<5 and is found only in a very small minority of cases
of the possessive, m. da-. I have recently heard the same variant (d<>d5) in the
Atka dialect of Aleut.
Excepting d and dz, which are not very sonant, the sounds of the alveolar
series, d, t, t, dz, ts, t's, s, s-, n, n-, are also as in the Americanist transcription.
n is a non-phonemic variant and partial shortening of voicing of n. n is syllabic, a
possessive pronoun (n-, na-) of frequent appearance. It represents another of the
variant forms of the phoneme n. Most if not all cases of recorded sonant contin-
uants having syllabic value (n, rp, ]) in Oregon and Washington languages repre-
sent one form of a phoneme (C) 7 appearing in two or more variant forms, such as
C, Q and Ca, where C is a sonant continuant, and a is inorganic, non-phonemic.
7 C symbolizes consonant, V vowel.
1939] Jacobs: Coos Narrative and Ethnologic Texts 13
The one or the other type of articulation is equally correct and perhaps equally fre-
quent in those languages where the C variant is allowed at all.
The c series, dj, tc, t'c, c, c-, is as in the transcription, excepting dj which is
not very sonant.
There are three palatal series as in some other coastal-strip languages to the
north (Alsea, Tillamook, Lower Chinook, etc.).
The anterior palatals, g, k, k\ x, x-, carry a distinct y infection, precisely as in
Alsea. g is not as sonant as an English speaker would tend to make it. The con-
sonant continuant y, y-, belongs properly in this series.
Apart from g and gw which need to be noted as not very sonant, the medial
palatals g, gw, k, kw (in certain settings in a variant form k u , k w ), k, kw (and its
variants k u , k w ), y, y, 7W, x, xw (with its variants x u , x w ), x- are articulated about
a mid palatal point or a point just slightly posterior on the average to the point
touched by g in standard English go or k in English cap. A mid palatal nasal, 77
as in English rang, was heard only once or twice where phonemic n preceded a
palatal; I think this a case of phonemic n retracted very irregularly — for Coos —
because of a following palatal. x u or x w (as in H. yux w u'm-e) also indicate a weak
or partial non-phonemic lip stricture or rounding of x due to a phonemic x being
preceded by u vowel; this is a familiar regional trait. Hanis x and xw (x u , x w ) are
so lightly rubbed that I fear I have several times written h and hw when x and x w
were actually present.
The velars g, gw, q, qw (with variants q u , q w ), q\ 4 W ( an d variants q" u , 4 W )>
x, xw (and variants x u , x w ), x- are made about at the velar point touched by sounds
of this series in Alsea, Coast Salish, Chinook, Sahaptin, etc. g and gw, like other so-
called sonant stops of Coos, are shorter in duration of sonancy than sonant stops
of English.
h, hw (and variants h u , h w ) seem about as in standard English house, where.
The laterals dl, tl, t'l, 1, 1-, 1, 1- are as in the transcription, dl is given the short-
ened duration of voicing characteristic of the so-called sonant stops of Coos. An
intermediate or partially shortened duration of voicing, l, occurs as a variant, and
as described for m and n above (M. t'swa-'lal, t'swa-'laL).
I am not certain that there is an aspiration that is phonemic. There appears to
be a very light aspiration or exhalation which is insisted upon and essential to in-
dicate. Morphologic study would reveal just what is happening. Acoustically any
breathing-aspiration is barely audible. I suspect that most if not all cases of '
noted are neither a phonemic h nor ' but mark an essentially durational factor that
has a syllable weight function. Where Miluk has V- Hanis often has V\ where ' is
extremely faint and serves primarily, I think, to carry the duration or weight of a
vowel, leaving the Hanis syllable equal in quantity to the cognate Miluk syllable.
A final c is also always so light as to appear to be no more than an exhalation that
merely lengthens the duration or adds to the weight of the vowel (or syllable) that
immediately precedes it. Thus I have recorded H. ta-'or ta", me-' or me", la-' or
la" ; the mode or average articulation lies between the two extremes indicated by
the symbols employed.
14 University of Washington Publications in Anthropology [Vol. 8
The glottal stop (') possibly functions as a phoneme; but most often it is a
non-phonemic pause-break that is morphologically determined, as well as a pause
between words and particles joined in phrase clusters. Release varies from near
inaudibility to a fairly light break, as elsewhere in the region.
The primary vowels are five: a, a, s, i, u. Rules of vocalic harmony and the
accident of adjacent consonants change the quality of vowels; treatment of the
rules awaits a grammatical sketch; it is sufficient to suggest that the working of
the rules is such as occasionally to leave individual qualities confusingly interme-
diate and lacking in narrow precision even to the native; the native, caught between
the basic phoneme and the umlaut form, sometimes hits a truly intermediate qual-
ity. I was not prepared by my earlier phonetic experience to expect confusion in
the articulation of vowels such that truly intermediate qualities could be said to
be present; but Coos assuredly has them in rapid speech. For example, a phonemic
a tends to veer to a lax i when followed by n; thus, what I write as M. mi'n or mi'N
is often something really between M. ma'N and miN, where the vowel quality is
sometimes close to a and sometimes close to t. This is the most frequent type of
quality intermediacy. When the informant speaks very painstakingly phonemic a
is given; the non-phonemic variant i (i) is used in rapid speech; and sometimes a
cloudy intermediate form is given in a more hesitant setting. Clearer exemplifica-
tion is found in cases where a phonemic a develops an e form in rapid utterance
and a form somewhere between 3 and e in more hesitant utterance (I write M.
tla-he-'niye, or tle-he-'niye). Examples of partial umlaut to other vowel qualities
could be multiplied.
Ignoring umlaut due to rules of vocalic harmony, the phoneme a itself exhibits
variation from lax: and obscure a as in the transcription to a sound almost a as in
English nut.
a is, I think, about as in standard English father. In a final unaccented CVCi
or VC syllable and occasionally in unaccented syllables it is dulled so much as to
be confused with a. Thus H. ma'a'nyas, ma'a'nyas. The a form is insisted upon
when speech is slow. Phonemic a umlauts to e according to rules that await treat-
ment in a grammar, and without the appearance of such intermediate qualities as
were noted above.
e varies narrowly, to my ear, about a point roughly midway between a of Eng-
lish bat and e of English met. Previous writers (Boas, Frachtenberg) on dialects in
the northwestern United States employed a; in order to attain a faster field nota-
tion and at least with equal justice I use e. I have noted a vowel of very similar
quality in many Coast Salish dialects and also in Alsea, Kalapuya, Molale, Chinook,
Upper Cowlitz Sahaptin ; it is never as in English met, never as in English bat , but
more or less intermediate in these languages ; in Coos it may lean more to e {met)
than to a (bat) ; in many dialects north of Coos it may lean a little more in the op-
posite direction, towards a.
i, i- appear to me to vary widely about a mode between i (i) of English pit and
i- or iy of English peat. The average point seems to lean far towards laxness (t) in
the short form, towards tenseness (i-) in the long form. To phrase it in quite another
1939] Jacobs: Coos Narrative and Ethnologic Texts 15
if not more fitting manner, the phoneme appears to have two primary modes, near
laxness (i) when short, near tenseness (i-) when long. In final unaccented CVCi
syllables, when short, it appears so dulled as to waver about a third mode, a point
between i and the obscure vowel a. Thus M. hu-'mis (hu-'mis) is often heard
almost as hu-'mas, M. de-'mil as ds'mal. However, it may be that in the case of
this third assumed point of reference I confuse an i phoneme with phonemic a. But
no damage is done if i be employed because in rapid speech the lax i (t) form or
something extremely close to it would appear automatically. To express pointedly
that i (i) and i- and iy are variants of what is one basic phoneme I use the one
symbol i for both short lax and long tense or diphthongal forms.
u, u- similarly appear to be short and long forms of a single basic u phoneme
that varies about two modes: when short, it is lax like v of English foot; when long
it is tense like u- (or uw) of English loot. The average articulation leans far towards
laxness (u) in the short form, far towards tenseness (u-, uw) in the long form. As
in i above, I employ one symbol (u) for both forms because they are variants of
a basic phoneme. A common regional trait shared by Coos is that in certain posi-
tions u is made with such lip tension as to approach consonant continuant w; the
au, eu, iu diphthongs often, then, display variants possessing such u-w stricture,
especially if they are final in a word (aw, ew, iw) .
The bimodal character of the i and u phonemes of Coos (i <> i, u <> v) is not
a peculiarly Coos trait; a large number if not all of the languages of Oregon and
Washington will very likely be seen to display this vowel phenomenon upon more
precise phonetic study ; and the total area of such a phenomenon may be found to
extend to a very considerable distance beyond the confines of Oregon and Wash-
ington.
Diphthongs are treated alike in both dialects except when in final word posi-
tion. When final, Miluk diphthongs shorten in length-quantity; the normal (ap-
proximately double) length observed in the final diphthong of the cognate Hanis
word is reduced in the Miluk word by a curtailment and unvoicing of the second
element of the diphthong. Thus H. kxa'i becomes M. kxa' 1 , where ! is audible but
brief and a 1 is much shorter than ai of Hanis. The significant shift seems to be in
syllable quantity loss in Miluk: the quantity values of M. a 1 , a u are perhaps no
more than the quantity values of single vowels; M. a 1 may weigh the same as a.
This Miluk tendency is probably related to Miluk shortening of voicing in final
sonant continuants 1, m, n (to l, m, n) noted above. Otherwise, the diphthongs
ai, a-i, au, a-u, su, iu, ui, are articulated with the qualities of their phonemic com-
ponents.
The dash marks a psychological division of a phrase or sentence-phrase into
component words, particles, proclitics and enclitics. The dash not only represents
a psychologic break: it symbolizes a physiological and acoustic fissure or pause
which varies from one extreme of no glottal closure or at least no audible glottal
tightening to the opposite extreme of complete and audible glottal closure. The
essential function of the pause seems to be to permit proper syllable weights to the
entities separated, as much as to set sharply apart elements that are semantically
16 University of Washington Publications in Anthropology [Vol. 8
clear. Prosodic emphasis in Coos is upon a proper weighting of syllables. Thus,
H. x-we'ntc, M. x-we'n are so indicated because mechanically x- appears to receive
the weight of a light syllable, and the weighting seems to carry with it a durational
rounding that effects an automatic pause during which the glottis may tighten or
even almost shut, between x- and wen. Perhaps the ultimate reason why x- as well
as other particles, proclitics and so on are treated so clearly is semantic: x- is felt
to be a clear semi-demonstrative though bound or partially bound element. 8 All
elements excepting closely bound suffixes and a half dozen odd closely bound prefixes
are semantically clear and translatable by a native.
Proper reading of the text recording as well as accurate semantic delineation
of running speech demand memorization of the cluster patterns ; this amounts acous-
tically to learning the rules for making complete pause-closures (glottal stops) be-
tween elements linked in phrase-sentence clusters. These rules are involved and
I am far from satisfied with my preliminary analysis of them ; I attempt a summary
rather than a detailed treatment ; this may help to avoid confusion ; I cannot pro-
vide a thorough analysis until more material is studied. For purposes of grammar
or semantics, errors or inadequacies in this aspect of the presentation are immate-
rial. They would be unfortunate from the point of view of what would be desirable
for a precise stylistic-prosodic study.
In a series of particle or word elements linked in a phrase- or sentence-cluster,
where the final sound of one word or particle is a vowel, continuant (except h or '),
or affricative, and the initial sound of the succeeding word or particle is a vowel or
sonant continuant, the elements are held apart by complete and audible glottal
closure. Specifically, the glottal pause-stop (') appears between a final tl, t'l, ts,
t's, dj, tc, t'c, s, c, 1, 1, m, n, 9, a, e, i, u and an initial w, y, 1, m, n, a, a, e, i, u of
an immediately succeeding word in a cluster. There are exceptions or variant cir-
cumstances : a number of particles in peculiarly welded compounds omit the glottal
stop. Such compounded particles are M. an-antl, anya, H. inye, henwe, yuwa, yuwe,
leule, leule-, leuleu, leleu, le-ye'nu, i'laVi and others. A few particles or proclitic-
prefix forms never permit a glottal closure to separate them from a preceding par-
ticle; such elements are H. la, Is, lau, leu, M. n, na, 'you,' and perhaps some others.
The line between affixation or closely-bound morphemes and particle-word
freedom is in only a few cases difficult to draw. One criterion I have employed for
determining the relative freedom of an element is to ask, does it act like other ele-
ments set apart in clusters by the rule for glottal-pause-closure ? if so the element is
set aside by dashes when it appears in clusters. Awkward problems of this sort
arose in treating M. possessive da- and the dependent personal pronouns. The
post-verb or suffixed pronoun morphemes are patently bound and are recorded as
suffixes, though some are relatively clear and set apart by glottal catches (these
are -w, -il, -itc and perhaps a few more) ; these post-verb pronouns also appear as
pre-verb forms with other pre-verb (prefixed) morphemes. All bound-pronoun pre-
verb elements seem peculiarly free and clear in meaning when preceding the verb
to which they belong. Some, especially those just cited, appear loosely in phrase
8 Frachtenberg, Coos Grammar, BAE-B. 40, pt. 2, p. 323 ff.
1939] Jacobs: Coos Narrative and Ethnologic Texts 17
clusters at a distance from the verb, separated from it by two or three other par-
ticles. Indeed, a weighty stylistic-grammatical problem resides in the range of cir-
cumstances or sentence positions in which the pre-verb bound personal pronouns
occur. When immediately preceding a verb I do not set a bound pronoun apart
by a dash, in order to express the (possibly) relatively greater degree of binding
between a subject or object pronoun and its verb than is felt for other particles that
tie up within clusters. Nevertheless prosody certainly invades morphologic ties
so as to cause a treatment of M. da- and of bound-pronouns that is no different
from that meted out to other cluster particles: both M. da- and pre-verb bound-
pronouns usually adhere to the rules of glottal-pause between cluster particles. In
reading the texts, then, it is understood that all or almost all word or morpheme
elements set apart by dashes in clusters possess initial glottal catch in certain cir-
cumstances. Thus, H. na'yim-i-il-i'n-x-wentc is really pronounced na'yim-'i-'il-
'i'n-x-wentc, where the ' is a light glottal stop and is non-phonemic. I have omitted
the catch indicator for such pauses in printing the texts except for one case involv-
ing possible confusion between first and second person singular pronouns n, na,
where the first person form is written with the catch that invariably precedes it in
cluster settings ('n, 'na) and the second person form is exceptional because never
preceded by a catch in any setting (n, na). I am not clear concerning the role of
the catch preceding the first person pronoun: it seems to be phonemic.
Elements such as M. hsi-, are set apart, from words immediately following, by
the regular cluster rhythms with their punctuation of glottal halts, in spite of being
bound forms in the sense of never appearing without attachment in very dependent
fashion to some succeeding element or word.
In short, all elements in the language excepting only closely bound affixes are
treated as one sort of thing from the point of view of sentence-phrase prosody. I
feel that M. da- and those bound personal pronouns that upon occasion may turn
up loosely and freely within a cluster are indeed so close to affixation that when
they directly precede a word to which they are bound I write them without a dash.
All other pre-positional particles in clusters are framed within dashes to indicate
their relative freedom. The treatment is frankly not completely consistent, but at
the moment I cannot satisfy myself that any other way of handling this aspect
of the language would provide a fairer portrayal
If the glottal catches that serve as pause-separate rs of elements within clusters
were each indicated as such, the phonemic simplicity of the recording would be in-
truded upon by a great confusion of additional indicators. The motive, then, for
omitting the catch indicators and letting them be taken care of by dashes and com-
plicated rules is to permit the presentation of a text record which will be a relatively
purer reproduction of phonemes. Only the treatment of certain compounds and of
the near-bound da- and personal pronoun morphemes constitute admittedly trou-
blesome and perhaps not entirely justifiable exceptions to consistency of descrip-
tion.
An accented CVCi or VCi syllable, where Ci is n, m, 1, often appears to be a
heavy syllable with increased duration applied to n, m, 1, such as to provide an
18 University of Washington Publications in Anthropology [Vol. 8
inconsistent noting of n-, m-, 1-. I suspect no one case to be phonemic n-, m-, 1-;
I think the recorded lengthenings a matter of a process whose function is to give a
somewhat heavier syllable; in these cases there seems to be no indication of con-
sonants gemination. Example: M. kTle-'x kwi-ya tb-'na-we-'n-i'l-dai, 'It is good
that you tell me that'. M. i'ldai also would be correct from the native point of view.
Other examples: M. H'n-wi, li'nwi, 'strong'; H. kwa'n-yau, kwa'nyau, 'food'.
More than one raised period after a vowel symbolizes unusually increased
lengthening for purposes of emphasis or augmentation, as in he-'--niye, 'long long
ago'.
Higher tone, varying from a third to an octave and subject to rhetorical fac-
tors, is integral with stress-accent. In Miluk the stressed long vowel usually takes
a high-to-level or high-falling tone. In Hanis the stressed element of double length
does not always fall in tone but may remain high until completion of the syllable.
Short stressed elements take high tone in both dialects. Special tonal indications
to distinguish Hanis from Miluk were not made because tonal behavior is regularly
as described and contingent upon the primary factor of stress.
Discussion of a number of additional though minor phonetic phenomena would
be usable and fitting in this presentation of texts. However, a thorough compara-
tive grammatical and phonetic treatment of the two Coos dialects awaits under-
taking by some linguist at a later date; various phonetic problems that might be
considered, which indeed would add to understanding of incidental problems ap-
pearing in study of the texts, can be postponed for a later and general treatment of
the language as a whole. The basis for such a treatment lies available, perhaps, in
the sampling of purely grammatical data in both dialects which I obtained in sev-
eral weeks with Mrs. Peterson in 1934, after completion of the text recordings.
Lack of funds at that time prevented continuation of the grammatical aspect of
my Coos field work.
The quality of text recording improved continually; the last texts of 1934
were greatly superior to those obtained in 1933. The problem of quantity in Hanis,
which is bound up with syllable weights and breathing-aspiration (H. me-' or
me", la-' or la"), the problem of syllable stress in both dialects, the extremely slip-
pery word-clusters, the relative dependence of elements like i-, da-, x- and the bound
personal pronouns, and vocalic umlaut, provided a harrassing network of matters
that made the earlier recordings difficult and the results sometimes variable. Nev-
ertheless, the bare phonemic aspect of the recording remains fairly trustworthy even
in the first dictations ; the most difficult aspects of the phonetics lie in the realm of
prosody and non -phonemic vocalic ablaut. I believe that the material is fair
throughout for grammatical study to the extent to which texts can be put to use
for that. The material may be of unequal utility for phonetic, stylistic and semantic
interests.
NARRATIVE TEXT OBTAINED IN HANIS
AND MILUK BOTH 9
1 . A deserted poor woman was given food by shags
1. A certain woman long ago was soliciting handouts all the time. The peo-
ple's hearts got tired of it, because she was coming everywhere all the time. When
winter was approaching (i.e. in autumn) the people were going to move away. (2)
The people spoke thus, "We will leave her. She is always bothering the people too
much." And then this is what they said. (3) "We will leave her when we move
away." That is what the people said. Indeed the people moved away, they left
her, they left her alone there. The people moved across to the other side (of the
water). (4) But every day they watched to see if there would be smoke from her
house. And indeed there was smoke from it, when they looked for it each morning.
They continued to watch her smoke. (5) Every morning she was always seated
1.
(Hants) 1. le'-hs-niye ls'uleu-le'-hu-'mis gu-s-mi"le'tc he-'-leu dlaga'unai.
le'uleule'-ilgi'nwut'sa-'ya ihWdjas, na'yim le'lau gu-s-mi"le < tc dlaga'unai. le'u-
gelwi-'ye tsu-'-t'clitxa'm-en. (2) tsu-'-wentc 7a-"la'ni'u-me'n. "Hnha'k w du-'wa' ( t-
hantl. helt'-'yu' gu-s-mi"ls'tc me-'-t'cilin-i'Wt." le'u-x-wentc 7a-'la"ni. (3) "lin-
ha-'k w du'wa't-hantl ya'ntl-iint'cri'txam." we'ntc 7a-"la'ni le'-ms'\ a"yu' tclitu'-
msn, a'yu' ha-ha' 'gu-'ya, i'ni-'x-le'u hi'ni' ha"k w da't. gebu'gwli-tc tclitu-'-men
le'-me-. (4) denk-ga-'is yaga'-ilu"da-'ya i'-tte-gwa'n'na' le-"yixe"w3x. hei-ha'
a'yu' gwa'n'na'itc, dank tsxa"ya't l£'u-il-u"da-'ya. yaga'-ilu"da'ya le-'gwa'n-
'na-'wa's. (5) denk-gs'li'mye gu-s-mi"ls'tc yaga'-qa'n-u-tc dta'ws'gets, yege-'
1.
(Miluk) 1. tle-he-'niye wi'-kwi--tl3-hu-'mis gus-mi'N-du--kwi' dlaga'unai
wi'-kwi-gi'nwut'su'wa lu'we tk-x-ka", na-'im gu-s-mi'N kwi-hi'tchidji'na 1 . wi--
ge-'lu'wiye tsu'-tsli'ntsim-dg'ka 5 . (2) tsu'-wen-7a-la'nu da'ka*, "ha-'gwiya-l-
hantl. he'lt'-ha gu-'s-mi'N kwi-'-ka-t'ci-HH'na 1 ." wi-'-we-n-7a-la-'nu. (3) "ha-'-
gwiya-1-hantl il-hantl-tsli'ntsiivi." we-'n-irya-la-'nu tle'-ka". a-'yu tsli'ntsim-
dfo'ka', a-'yu-ha-'gwiyu, mit'ci'-kwi-da"-ha-'gu. gedji'min-tsli'ntsim tta'-ka'.
(4) ds'ngs-gaha'is ma-i'Hu-'dadaya ya-hanti-gwa'H tla-di'ye-'ts. he'-du'-a-'yu-
itc gwaTr-du, i-il-du--hi-'d3daya de'nge-6 1 sli-"mis. ma-i'llu-'dada-ya tta-dagwa'-
l-e"es. (5) gu-s-mi'N-du--qa'nu--dlu-'gwa de^ge-gs'^im, ma--du'-qanu-dlu'gwa
9 The Miluk version was dictated and translated first, then the Hanis version was dictated
when I read back the Miluk again.
(19)
20 University of Washington Publications in Anthropology [Vol. 8
outside, the woman still sat outside. "Leave me something!" 10 (Dump something
out of the boat for me !) That is what she said to a shag when going (by) in the air.
"Dump out something for me ! (6) Fill up your dip nets for me. Give me that much !"
One morning, and then people (shags) were coming up the river, five canoes of
those people were coming up. Then they all landed, they each took one dip net
there, they poured it out there on the beach. (7) Then they went on. She went
down to the water, she labored over all sorts of food there, all day long she worked
on those foods. It was like that every day. Her house there was filling up (with
foods). That was the way she obtained quantities of foods, nearly filling up her
house. (8) That is how shag gave her foods. She saw them as if (they were) persons,
but the last time she saw them, (they were) not persons at all, (they were) just
shags. Then this is what (the people) said. "I'll go over to see how she is. We left
her quite without foods, but she seems apparently alive yet, there is still smoke
coming from her house. ' ' (9) So one fellow crossed over to there. He was astounded
qa'n-utc db'we'gets le'-hu"mis. "cinha'lk w d9m!'' 10 x-we'ntc-he-' i"J'di-t'ax le'-
tle'stles yu'-we-le'u I'a'xam. "cinha'lk w dam ! (6) le-'cin di-'bu ba'a'hit. le'u-
cinha'lk w d9m !" yixe'n geli'mye, hei-ha'ts me-' dji"yaha'm-a'itc, get'a'mhis i'x
le'-me-' dji'n-i't. hei-ha'ts gu-s-le'u hi'yaqada'm-a'itc, a'yu' yixe'hitc di-'bu-
'wi-tc, tci'-ildta'gits le'-dzahwa't'sa-tc. (7) tsu'-Msi"yet'l. tsu-'-tci-'-tl'an, he-
kw9'nyau na-'nt tci-'-c'a'Lcit, yixe'i-ga-'is leu-c'a'ixit le-'kwa'nyau. denk-ga-'is
yaga'-x-wentc. tci-'-leu ba-'ts Ie-"y9xe"w9x. x-we'ntc na-'nt'u-'-kwa'nyau, ga-s-
i'ya ba-'ts Ie-"y9xe"w9x. (8) x-we'ntc a-'yu' x-tle'stles le'u-kwa'nyau-a'tsa.
x-mehe'ndi-tc la'u khi"wut, yixe'n khi'wu'dgm-e, hei-ha'ts i'n-me-"itc, hei-ha'ts
tlestle's'itc. tsu-'-wentc 7a-"la"ni. "mi-'tl-hantl tci-'-'nasa'dze-'we. ma'-kY-
kwa'nyau le'u-linha-'kMu-'ya't, ma-'-a'iwa-le'u hi'ni' dle-'we, a'iwa he- gwg'n'na
Ie-"y9xe"w9x. (9) a'yu' yixe'i me-' tci-' ga"lts. ha'ts-gwa-t'cu-'la'ya i'-de"dits.
tb-hu-'mis. "ha'lk w di-mtciL!" 10 x-we'n-du-i'ld u wa tb-tle'stles i-du-kwi-'-l'a"-
yim. "halkMi-'mtciL! (6) kwa-tcilnedi-'bu-t'lu. kwi-tci'lhalk w di-m!" mi'Nt'ci
ge'4im, he'-ma-'tsi ka" dji'yan'a'ma'itc, gent'ci'nsi tlgu-'s tli'tc-ka" dzi'n-wi.
gu-'s-kwi' he"-ma-'tsi ilhi-'dat, we'n-ge-il-a-'yu hi't'ci-di-'bu'wi, ge"-dla'gi tb-
ba'ldisidja. (7) tsu-ilgisgi'nt'hi. tsu'-ge'-te'ixe u , qVg'nyau-dSgga-'l ge"-dzi-'dze,
hi't'ci'-gaha'is kwi--dzi-'ya tb-dgdwg'nyau. de'nge-gaha-'ya me'-x-we-n. ge"-
kwi-t'hi-'-du-tb-da'ye-'ts. x-we-'n gab'lya-daqwa'nya 11 , ga-si'ya t'hi-'du tla-da'-
ye-'ts. (8) x-we'n a'yu x-tle'stles kwi'-qwa'nyau-niya. x-ka"a'i kwi-'-kla-'wi,
mi'n-t'ci ha'ma-qVma, he"-ma-'tsi a'N-ka"itc, he' i -ma-'tsi tle'stle's'itc.
tsu'-wen-7ala-'ni-da. "ha'ma-wa'ntl ge"-S9dze-'we. ma-'-l-ami qwa'nyau
kwi-ha-'gwiya, ma"-kwi-a'iwa da'-x-dle-'we, a'iwa-du gwg'H tb-dg'ye-'ts."
(9) a'yu'-hit'ci'-ka< ge'< ga'l-ats. ma-'tsi-gwa-t'cu-'la"ya i-de-'dje. t'ru"-tb-d9'-
10 Later Mrs. Peterson sang this on an RCA Victor disk. She then sang, "halk w di'mdia'va.
halk w di'mdjaya." y
1939] Jacobs: Coos Narrative and Ethnologic Texts 21
when he went inside. Her house was filled with foods. The person who came there
was somewhat abashed, because they had left her without food.
2. That is why the (wealthier) people never made fun of poor people, because
it was possible that something would take pity on them. That is what the people
said. (2) That is why they did not ridicule poor people, that is why they did not
make fun of poor people. They looked after them even better (than others), even
poor children they looked after better too, because the day (a power) would take
pity on them.
ba'a-'hit le-"y3xe"wax x-kwa'nyau. hi'ni' gwa-tci'ltsaxam le'-me-'-tcr-heTeq,
na'yim le'lau ke'-kwa'nyau ilha-'k w du-'wa't.
2. we'ntc le-x-me-' le'leu il-i'n-huwidi-'wa't le'-kwi-'newe't'l-me', na'yim
he-' yuwu't's-x-di-'l le'u-kwina-'ya. we'ntc-he--7a-"la'ni le'-me\ (2) we'ntc
le-il-i'n kwi-'newet'l-me" hu'widi-'wa't, we-'ntc-dH le'leu il-i'n-huwidi'wa't le'-
kwi-'newet'l-me". hei-he'-leu yu-'-nu'we ilu"da-'ya, ma'i kwi-'newet'l-hi-'me
yaga'-hei-le"wi nu'we'-il-u"da-'ya, na'yim he-x-ga-'is leu-kwi-'na-'ya.
ye-'ts x-qwa'nya". da"-gwa-djilt'sa'i tfo-ka"-ge"-dji, na'im-il-kwi-ha-'gwiya
a'mi-^wa'n-ya".
2. we-'n-ditc tle'-x-ka" tH-il-kwi-'-a'N hu-'dat tfo-kwi"ne'wet'l-ka", na'yi'm-
du yuwu't's-kwi x-di'tc-du-kwi-'-kwi-'na"ya. we'n-du-7a-la"nu tla'-ka". (2)
we'n-ditc tli-il-a'N-kwi"ne'wet'l-ka* a'n-hu-'da-t, we-'ntc tli-il-kwi'-an-hu-'dat
tfo-kwi'meVet'l-ka'. he'^il-du-kwi ha-ki'le-hr'dada-'ya, ma'i-kwi-"ne'wet'l-hi-'-
m e hi's-il-kwi • '-i'l-ki'l e-hi • 'dada -ya, na'im-du-x-gaha'is-kwi --k wi ■ 'na"ya.
ETHNOLOGIC TEXTS OBTAINED IN HANIS
AND MILUK BOTH
1 . How a child was frightened, and later was taught to be fearless
1. Long ago when a child was not good ("mean"), it cried continually, they
would speak thus to it, "Be silent ! I will throw you outside if you do not stop crying.
Then a dangerous thing will take you." (2) And if nevertheless it continued to
cry, "Throw him outside!" That is what they would say. "Dead people will take
him." That is the way they frightened them when they were still little.
2. When I myself was a (child), that is what they did to me. I used to cry.
Then some thing with a basket took me, and she put me into her basket. Indeed
I thought, "I guess it really is a dead person who has taken me." (2) Now one old
woman, when the dead person with me as its pack got to the door, that old woman
(Hanis 11 ) 1. le'-he-'niye yu-we-i'n-ta- la'-a'Ua, gu-s-mi"le<tc-ge'Lt, le'u-
we'ntc-he-'-il'i"lt, "k'a-'yax-he-! qanu-'tca'u' etlxa'nda-'mi yanti-en-e'wi-gs'Lt.
le'u-xu-'t'lu-c hantl-e'sgs'dzu." (2) le'u-i-ya'ga-gu-s-mi"l£<tc-gs'Lt, "qanwa'tca-
tlxa'nda!" x-we'ntc-he-'-il'i"lt. "x-eqs-'-hantl e'sge'dzu." we'ntc-he-il'a'q'alqsi-
t'i-'wa't yu'-we-a'iwa-t'ce'il.
2. le'ule-a'n-e, le'u-wentc il'ntsi-'xti"itu. nege'Lt-he-. hei-ha'ts-ngka'wa'la
di-l-de"dits ls'u-x-le'u-'nsge'dzu, le'u-le-'-nka-'wal n'la"adzu. le'u a'yu'-wentc
ni'i'lwe'<djas, "a'yu'-gws<-x-e'qe le'-'nsge'dzu." (2) le / u-yixe'i-le'-hu / 'mik, i-'-t'ci'-
le'he-tc-he'1-eq le-e'qe n'neu-yu"wet'i, k'nleu-xne^dits le'l-hu"mik. "k'-he-'niye
1.
(Miluk 11 ) 1. tle-he-'niye i-du-ki'lga a'N-ws-n, gu-s-mi'n-a'xats, wi'-wen-il-
du-i'ldwa, "qa"wi'-du! qanu'dja'-na'ntl-titsa-'mi inantl-a'N-e-'wi a'xats. wi'-
xu-'t'luc nantl-ga'lmi'dzun." (2) wi'-yu-ma''-gu-s-mi'n-a'xats, "ti-'ts-qa'nu-dja!"
we'n-il-du-i'ldwa. "x-s'q-ha'nti-kwi--ga'lam." we'n-il-du-aq'a'lqsit'u'wa i-du-
a'iwe-e'k\
2. wi'-tluwa-e'n-e, wi'-we-'n-il'u we-'tsin-du. axa'tswu-du. he' i -ma-'tsi-
nska'wu'la ditc-de-'dje wi'-x-kwi-u'ga'lmi'dzun, wi / -tl3-dakha / 'adja"u gi'la-dzun.
wi'-a-'yu x-we-'n-ni'lu'we, "a-'yu'-dax x-e'q tta-uga'lmidzun." (2) wi'-hi't'ci'-
hu"mik, yi-bi'n-i'cdjs'-dji tls'-e'q e'nV-da't'iM, wi'-kwi-hwo'ldi-tbtc-hu^miK. "hs'-
n The Miluk version was dictated and translated first, the Hanis version was dictated as a
translation of the Miluk.
(22)
1939] Jacobs: Coos Narrative and Ethnologic Texts 23
jumped up. "Oh you died long ago!" That is what she said. (3) "Go away! Let
her alone! She will stop crying." Then she took me away from that. This is what
I thought. "That must have been a dead person, because such (similar) fastened
things (baskets) are in graveyards. (4) And so it surely must have been a dead
person, because a (similar) pack basket was fastened there in the graveyard."
That was what I believed. But indeed she was merely one who lived in our own
house. She was no dead person at all. It was only a person who had terrified me.
3. Long ago when children grew up to about the age of ten years, they did
not frighten them any more. They no longer stayed inside. They were outside
doing things. That is the way they raised them. (2) Then indeed there was nothing
they would be afraid of, they would travel far back in the woods, they would see
everything (tracks, signs) quickly (readily), because they were always watching
the wild things (beasts). That is why they watched everything (tracks, signs) all
the time, because they wanted to (find and) see such things. (3) That is why they
knew (recognized) everything (every indication), they watched everything care-
fully, for "tracks of things. Even though it did not show strongly (markedly), they
£"k'geuwe!" x-we'ntc-i"lt. (3) "ye-'gex! i'n-t'swa'la! in-ha'ntl-as-u-'-geLt."
tsu-'-xls"ti'k' na'we-'ti'Ntsu. le'u-x-we'ntc ni'iTwe"dJ9S. "a'yu'-gwa-e'qe, na'yim-
he-' tgwa'n'wa'se-tc ru--he'-hi'ni'-sik4'nyim. (4) a'yu'-cgwa-e'qe, na'yim-he-
ka'wal tci-'-sikVnyim le-'n-tgwa'n'was." x-we'ntc le'leu-'ntlq'a-'ya. he'i-ci'l
he-l3"n3'yi / xe'w3X db'we'gets-di-'l-ya. in-ci'l eqe-'-ya. hei-ci'l me-'-ya le-hi"ni
aq'a'lqsit'a"ai.
3. le'-he-'niye-hi-'me yu'-wa-ha-"wa gwa-dl3'pga"nihi-'ye-hel'idzi-'m3S, il-
i'n-he--a'su'-aq'a'lqsiti'wa't. ini'ye-he--i'lgei'ts. qa'n-u-'tc-he-'-le'u-i'n-wutsu.
x-we / ntc-hs- / -ilha-"wi-t'ax. (2) a'yu'-he- il-i'nl-alqsa-'ya, t'ce'e'tc-he-'-le'u yuwi'-
di't, gu-s-di-'l-he- tle-i'lkiu'Vut, na-'yim gu-s-mi"le'tc le'u-ilu"da-'ya le'-nege'u-
we"me\ ws'ntcl le'ku gu-s-mi"le'tc il-u-'wa"di, na'yim-he -'-ildu'waya ilklu"wut
le'-yaga'-di-'l. (3) we'ntc-dH le'leu gu-s-i'lmit'ssi-'ya, gu-s-di-'l nu'we-'-ilu"da-'ya,
le-'-yaga'-dHa-ha'gadi. ma'i-in-H'nwi'-mit'c'yu't, yaga'-ilkhi'Vut, na'yim-he-x-
he-'niye-tb-naqa'yau !" x-we'n-i'ld u wa. (3) "i'gsM a'N-t'swa"a! de-'wu'n-hantl
a'xats." tsu'-we'-xgst-we-ti'ndzu-n. wi'-we-n-'n'lu'we. "a-'yu-da-e'q, na-'yi'm-du
tgw3'nw3's3dj£ ge"-du-lu siki'nyim. (4) a-'yu-da-x e'q, na'yim-du ka-'wsl gs"-
sikVnyim tfo-tgwa'nwa'sadje." x-ws'n-u kwi-'-tlqVya. he^-x-kwa-tli-'l e'n-el-
na'ye^'dzitc dlu-'gwa-ditc. a'n-x-kw9-e'q ya'. ka-'-x tsi-aq'a'lqsi't'a*.
3. tle-he-'niye-hi-'me i-du-ha-"wi'yam gwa-t'i-'cdji'iye ildi'idzi-'mis, an-i'l-
du-da-'s aq'a'lqsituwa. anya'-du-idze-'wadjg'ms. qa'nu-du-kwi'-a'n-hu-'dzida.
x-ws-'n-il-du ha-"wi-'t'a. (2) wi'-a-'yu'-du a'N-ditc a'lqsa, t'ce"-du-kwi-yu-'det,
gu-'s-di'tc wi'-tle'-il-kwi-kla-'wi, na'im-il-gu-'s-mi'N lu-'dada-'ya tli-nabe'lexe-ditc.
x-we-'n-ditc tli-il-gu-'s-mi'N gu-s-di'tc-lu-'dadaya, na'im-ildu-'ha'ya kla-'wi-tb-
ma"-ditc. (3) x-we'n-ditc tli-il-gu-s-di'tc-mit'ssi'yada, gu-s-di'tc-il ki'ls-lu-'dgda'ya,
tfo-di'tc-da'-haga'di. ma'i-an-li'n-wi mi't'c'yu, ma-i'l-kwi-kla-'wi, na'im-x-ma-'-
24 University of Washington Publications in Anthropology [Vol. 8
would see it anyway, because it was their parents who had taught them thus about
the woods. (4) They noticed everything, and indeed if something had been about
there, they would know if whatever had been there was no good (was "mean"). It
might have been a cougar, it might have been a bobcat, it might have been a per-
son-who-calls-out. (5) That was how they taught their children. Then indeed they
learned what was to be done. Even though it did not show up strongly, they knew
nevertheless what thing had been about there. That is the way they taught their
children. (6) Then when they were grown up, they would not just run along, but
they would observe everything. That is the way they raised their children. (7)
When they had grown up they feared nothing, because they knew all that bad been
taught them about the tracks of various things. That is why they did not stay at
home, because there was nothing they feared.
2. Grandmother afterbirth
1 . When the grandmother (afterbirth) was born, that is what scared the baby.
That is why the very young infant drew (puckered, grimaced) its face. That is
ma'a'nyas we'ntc-mitsmi't'sta le'-nukwi-'n. (4) le'u-gu-s-le'u-ii'mi'ta-haiwa't,
a'yu'-i-hi'ni / -he-di-'H-yux w u / mta, la'u-ilkwa''anya-di-'l le'-di-l le'-hi'ni'-yuxwu'm-e
i'-i'n-ta--dil. yuwu't's-li-'tcit, yuwu't's ba'tgi, yuwu't's nik'e"lehe'-me. (5)
x-we'ntc-he-il'mi'tsmit'sta le-'lhi-'me. a'yu'-he-'-le'u iTmi't'ssaNS. ma'i-i'n-H'n-
wi'-mi't'c'yu't, yege-'-ilkwa'a'nya di-'l-le'-hi'ni' yux w u'm-e. we'ntc-he--iimi'ts-
mit'sta le-'lhi-'me. (6) a'yu'-he-' yu'-we-he-'wi, la'u-in-ha'-hats la-'u-xna"a't,
gu-s-di-'l-he- mita-'haiwa't. x-we'ntc4ie-' le'-ilha-"wi-'wa't le-'lhi-'me. (7) le'u-
ya-he-'wi le'u-i'n-di-1-a'lqsa'ya, nayi'm-kwa'a'nya gu-s-le'u-mit'ssi-'ya le'-he-ya'-
ga-dil la-ha'ga'di. we'ntc-1-he-' le'leu-iN-gei'ts ne-'dzi, na'yim-il-i'nl-a'lqsa'ya.
2.
(Hanis 12 ) 1. le'ule-eTe'xe u'ma-ca'tc, x-le'u he'nwe le'leu aq'a'lqsit'u'wa
la'-a"la. x-we'ntc he'nwe le'leu su'wi-'ni'wa te"e- le-x-qa-'na-a"la. x-we'ntc he-'
ni'yaVcta x-we-'n-mit'smi't'stiya tb-nukwi-'n. (4) wi-'-gu-s-i'l-kwi--mita-'i, a'yu-
i-da' t -ditc-di-yuxwu'mta\ wi'4cwa-"niyada"il i'-di'tc tfo-da"-yuxwu'me tla-a'N-
we-n-ditc. yu'wu't's-H-'tcit, yuwu't's-ba'tgi, yuwu't's nek'e'lehe'-ka\ (5) x-
we'n-il-du-mi't'smit'sti'ya tli-il-dihi-'me. a-'yu-i'l-du kwi-'-mit'ssa-'ts. ma' ! -aN-
li'n-wi-mi't'c'yu, ma-i'l-du-kwa-"niya-'da di'tc-tb-da" yuxwu'me. we-'n-il-du-
mit'smi't'stiya tli'-ildihi-'me. (6) a-'yu'-du i-he-'wi, wi'-aN-ma-'tsi-la-dahwi'ye-t,
gu-s-di'tc-du--ge' mita'i. x-we'n-tli-ilha-'wi-'t'a tli-ildihi-'me. (7) wi'-i-he-'wi
wi'-aN-ditc-a'lqsa, na'im4cwa-"niya'da gu-'s4cwi-mit'ssi'yada tia-ma'^ditc dgha'-
gadi. we-'n-il-du tla-kwi'-aN-idze'wtc-idzi-'m, na'im-il-a'N-ditc-a'lqsa.
2.
(Miluk 12 ) 1. wi'-tlhwi'ye-da-u'mna't'btc, x-kwi'-tsa-'-du aq'a'lqsit'u'wa tb-
ki'lga. we'n-ditc-du tla-du-kwi-su'wa'ini dehe'L tle-x-d.a-'na'-ki'lga. we'n-il-du-
12 The Miluk version was dictated and translated first, the Hanis version was dictated as a
translation of the Miluk.
1939] Jacobs: Coos Narrative and Ethnologic Texts 25
what the people said. "It is the old woman who scared her, and that is why it
grimaced." (2) That is why the people danced there, the children danced there.
They danced five days for the sake ot the old woman laid up above there, because
they believed that. Sometimes it cried when the old woman scared the baby. (3)
The people believed that. That is why they fed the old woman for five days (throw-
ing food into the tree fire), because if they did not do that, the old woman would
scare it, if they did not treat her thus. That is why they danced five days. Then
the old woman left the child.
2. If when the baby was born there was a black bruise on it (the so-called
Mongolian spot), the people said as follows, "It is grandmother who bruised it.
(2) 'Go on! get outside quickly!' That is what she said to it. That is why it was
bruised black. She punched it when it did not go outside quickly." That is what
the people explained about babies that were bruised black.
il'i"lt le'-x-me". "le'-x-hu"mik" le'leu aq'a'lqsit'i-Wt, x-we'ntc dil le'leu su'wi-'-
ni'wa't." (2) x-we-'ntcl-he le'-x-me- le'-we-leu ilma'ganya'xda, hi-'me me'-he-'-tci
magani-'du'waq. getVmhis ga-'is le'-hu'mik-xi'ni''yehe-'tc tci'-ilme'ge'nt, na'yim
i'ltlda-'ya. yuwu't's-he-'-geLt ye'nwe le'u aq'a'lqsit'i-'wa't le-'-x-hi-meu-hu-''mik\
(3) le'u-iltlqa-'ya le'-x-me we'ntcl-he- le'leu-ilda'cdja le'-hu-'mik" getVmhis ga-'is,
na'yim-i-il-i'n-x-wentc, la'u-aq'a'lqsit'i-'wa't le-x-hu"mik. i-il-i'n-wentc ha'uwi'-
'wa't. we'ntcl-he- le'leu-il maganya'xda getVmhis ga-'is. lVm-a-he'nwa-ha-k w -
du-Wt la'-a"la le-'-x-hu"mik\
2. yu'-we-e'e'lxeu la-a"la intqantltsi-t'a-he', le'u-wentc-he-'-i"lt le'-x-me',
"x-u'ma-catc he'nwe le'lau-tga'Ndlts. (2) la"ax! tle-e't'H'tc ! we'ntc-henwe-i"lt.
we'ntcl-he-' le'leu ntqa'ntltsi-'t'a. daga"natl-he'nwe i-i'n-tle-'-t'li'tc." x-we'ntc-
he- il'la'gawiyat'a'na-ya le-x-me-' le'lau ntqantltsi-'t'a la'-a"la.
i'ld u wa tle-x-ka". "tle-x-hu'mi'kca tta-kwi'-aq'a'lqsit'u'wa, we-'n-ditc-tb-kwi-su-
'wi-'naV (2) x-we-'n-ditc-tle'-x-ka" tli-il-du-kwi-'-ge'-mege'nt, hi-'me-'-du ge"
maga'ni-'da. gent'ci'nsi gaha'is tb-hu'mi'k-xina"adja ilmege'nt, na'im-il-kwi--
tlqVya. yu'wu't's-du-a'xats i-du-kwi-'-aq'a'lqsit'u'wa tle-x-hi-'me dihu"mik\ (3)
kwi'-iltlda'ya tle-x-ka". we-'n-ditc-du tli-il-kwi-'-cJatska-'n tl9-hu-''mik" gent'ci'n-
si gaha'is, na'im-i-il-a'N-x-we-n, wi'-aq'alqsit'u'wa tle-x-hu-''mik\ i-il-a'N-x-we-n-
wa-'tsa. we'n-ditc-du tli-il-kwi'-maga'nidiya gent'ci'nsi gaha'is. tVma-tsa-'-du
ha-'gwiya tli-ki'lga tb-de-x-hu"mik.
2. i-du-hwutlhwi'yu tli-ki'lga intqa'ntltsi-'t'a-'-du, wi'-we-n-du-i'ld u wa tle-
x-ka'\ "x-u'mna-'t'fotc tb-kwi-'-tga'ntlts. (2) la'ya'dai! tie' silt'i-'yix! we-'n-tsa'-
du-i'ld u wa. we'n-ditc-du tb-kwi -'-ntqantltsi-'t'a. daga'na-tl-tsa-'-du i-a'N-tle'-
si'lt." we-'n-du-illa'gawiyat'ana'ya tle'-x-ka" tla-kwi -'-ntqantltsi-'t'a tli-ki'lga.
26 University of Washington Publications in Anthropology [Vol. 8
3. Hadji'yasa, tle'1731, and others
1 . After they had moved the people to Ya'hatc, they no longer practised their
own customs. Their ways became the ways of the moving people (the whites), they
also began to practise such customs.
2. Tls'i7al (Old Man Jackson) purchased hadji'yasa (Fanny) in marriage
then, with his (other) wife's money, (Fanny was then) a girl just menstruating for
the first time. (M. tle^al bought hadji'yasa who was just a girl who had recently
menstruated for the first time.) Then tle'i7al purchased hadji'yasa. She ran away
continually, and he pursued her, and indeed he took her back. (2) Once he went
after her with horses. When returning, the horse threw her off. She hung there
from the saddle horn, she hung head down. tle'i79l caught the horse, and then he
released her from the saddle horn. (3) After that she did not run away again. She
stayed there nicely. Then his first wife became jealous, she did not like her husband's
(younger) wife (Fanny) any more, she became jealous of her.
3.
(Hants 13 ) 1. le-ya-'xadjimitc he'Lge"ye-'u-me'n, la'u-ii-i'nye--x-we'ntc dji-'tc-
le'ita'ma"Hs. ha'tsiya-we'ntc he-ta-'ma"lis dji-'tc-le-' int'cli'ya me'u-ta-ma"iis,
his-i'1-x a x-we'nd j iy e-h elta • 'ma' * lis .
2. le'ule'u ls-hadji'yasa x-ls'u le'u-thrts le'-x-tk'i7al, he-x-ne'hu"mis he-x-
n'ta-'Taha-tc, tit'se-'was. le'le'u-tlu-ts le'-x-tle'i7al le-hadji'yasa. tlwa-ha'sa-'ni-'-he
gus-mi"le'tc, le-'leu gwutgwi"yatl-he', a'yu'-he-hu-tldu'wa't. (2) ls'u yi'xen tse-
x-ku-'tana-tc 1'adza'ya. a'yu'-yu-u'xpi"yeu, la'u tlxa'nt-le'-x-ku-'tan. la'u-hi-
'ni-'-tsckt he-xi'nxin-naku-'max, <idu'we"et qe'litc9-hwu"luh w . la'u sga'ts-le-x-
th'i79l ls'-ku-'tan, tsu-'-t'a'm-adza'nrt'its le'-xinxin nsku-'max. (3) t'i'm-iduwe'tc
i'n-asu-tlwa-'has. nu'we-'-dluh w tsxem. la'u-hatsi-'ya ma'qalt le-'-i'la'hai-x-hu-'-
'mis, ini'ya-as-u--du'wa-ya le-'-djiTwe'dje'itc, maqVlyaha-'ya.
{Miluk 13 ) 1. tH-ya-'xadja djinya'-daka, anya'-il-x-we-n ildata-'ma-'Hs.
tii-ilde'x-ta-ma-'lidjis ma-'tsiya i'i-x-wen data-'ma-'lis dji" tla-ntsk-'ne'-ka-da-
ta-'ma'lis, his-ilhi'dji x-ws"niye il-data-'ma-'lis.
2. wi-'-kwi-tla-'wi tle-x-tle'i7al tla-hadji'yasa, tla-de-x-hu-'mis da-x-hada'i-
'misitc, tit'se-'was. (kwi-tla-'wi tls-x-tls^al tla-a'iwa tit'se-'was tla-hadji'yasa.)
wi-'-kwi--tla-'wi tle-x-tle'i7al tla-hadji'yasa. wi-'-gu-s-mi'n-dutlwa-'hasa-'nu, wi-'-
kwi-wutwu'mya-t-du gu-s-mi'N, a-'yu-du-bi'ya. (2) mi'n-t'ci tse-x-ku-'tanu
la'dza. wi'-i-itc-wusi'tc-la, wi'kwi ta" tle-x-ku-'tan. wi'-da"-dza'ge-'q xi'nxin-
daku-'ma'xidja, da'-qde-'nsn gedle-'n-diseL. wi-'-gala'm tle-x-tle^al tla-ku-'tan,
tsu'-t'a'ma dzamti'ya tle-x-xi'nxinu daku-'ma'xitc. (3) t'i'm-iduws a'N-da-s-ne'q-
he. l£i'le-'-dlu'q w siM. ma-'tsiya maqa'lt tla-dahe'le'yu-hu-'mis, a'n-da-s-du'ha-'ya
tia-dadji'lwe-tc, maqVlya'aya.
u The Hanis version was dictated first.
1939] Jacobs: Coos Narrative and Ethnologic Texts 27
3. Now tle^al's daughter (Kitty Hayes, by his first wife) got married. Then
she desired that her daughter (do this), the first wife of tle'i79l said to her daughter,
"You should flirt with him (with djaqu-'ni, Frank). You may merely pretend that
he was flirting with ('bothering,' which implies desiring intercourse with) you."
(2) So she did what her mother told her. Indeed that was how it was. Indeed she
flirted with him. She watched when he passed there, she went outside. "Come!
help me." (3) So he went inside. "Help me in the bed room." He thought nothing
of it. Then that woman (Kitty) began to flirt with him. Now just then someone
(her own husband Rogers) entered. (4) Kitty Hayes went out. She took him (her
husband) to the kitchen, she took him there, while the man djaqu'ni went out.
Then she told her husband, "Frank has been bothering me." That is how she in-
formed her husband. (5) He said nothing, Rogers merely went out. He went to
see his father-in-law (tle'i79i). He spoke to him thus, "What are you going to do
about it? He was bothering your daughter. You kill him. (6) It will be better if
you kill him. Then she (Fanny) will not think herself so big." That is the way it
3. tsu-'-de'mi'ltsqem le-'gwa'ya'citc le'-tle'i79l. tsu'-lau-duwa-'ya le-'x-gwa-
'ya'citc, we'ntc-i"lt le-'gwa'ya'citc le'-x-tle'i79lu-yila'haix hu"mis, "le'u-hantl
e'n-haVts. gwa'yu-'t'c-hantl s'n-heu'dzi'l xe'ge." (2) a"yu dji-'tc le-i"lt le-'x-
e"netc. a'yu' yege'-x-wentc. a'yu' la'u-ini'ya-hau'ts. hi'da-'ya la'u-i-hi'ni'-la,
la'u-t'ldja-'ya. "e'dji! tsa-ki'nta-"is." (3) a'yu'-de^dits. "ye-t'H'sde-tc tci'-
hantl-etsa-'kinta"is." i'n-dji-tci'-ilwe"tc9S. hei-ha'ts-ini'ya-hau'ts le-x-hu"mis.
hei-ge'n-hats me-'-de'dits'itc. (4) tsu'-t'lf'tc \e-Kitty Hayes. tsu-miya'q"mit'a-'-
wi-tc didji"ya't, tci-'-la'a'iwa't, tsu'-t'9m-a-t'H"tc le'-de-'mil-djadu-'ni. we'ntc-
gw9Sgwi-'yu"wa't le-'de-'mil, "ni-'-hs'u'dzu-le-x-Fraw&." we'ntc-sgwi'yu'wa't
le-'de-'mil. (5) i'n-tl'sts, ha'ts-t'H'tc le-la-'djis. wu'lwut le-'mitcli'dzi'na'tc. tsu'-
wentc-i"lt, "tci-'tcu-hantl-axa'lal? le'u-xe'ge i'n-hau'ts li'ya'a"la. he-'-tsxe"we.
(6) i'la'hadjim-hantl-b'7-i ye'-etsxa'u-'wa't. in-ha'ntl-tci hem-i'sdi-tc dji'ndji-
'na'iwa'tit'e't." a'yu'-yaga'-x-wentc. i'ltsxa'u-'wa't. he-'-niye hi'ni' yaga'ndjim
3. tsu-'-de'mltS9m tta-dggwa-'ya tlg-tle'i79l. tsu'-kwi--du'ha'ya tfo-dex-
gwa-'ya, we'n-i'ld u wa tlg-dggwa-'ya tle-x-tle'i7al-dghe'lu-hu-'mis, "kwi--na'ntl
a'n-hu-t'suwa. gwa'yu-'t'c-nantl a'n-hu-t'su-'dun tle-x-hi'dji." (2) ayu' ma'-
x-wen dji' tl9-i'ld u wa tlg-dex-e'ne. ayu'-ma'-x-we-n. a'yu' a'nya hu-t'su'wa. lu'-
dgda'ya'aya ya-ha'ntl da'Ma, ge"-silt'dza-'ya. "e'dji! tsa-ki'ntai-nantl." (3)
a'yu'-de-'dje. "dluk w dli-'gwdjg na'ntl-tsa-ki'ndaV a'N-dji dg'lu'we. he'-ma-'tsi
a'nya-hut'su'wa'itc tle-x-hu-'mis. hei-ge'n-ma-'tsi ka' c -de-'dje'itc. (4) tsu-si'lt'
tte-Kitty Hayes, tsu'-q'mi'yat'as dg'ye-'dzidje didza-'ya, ge"-kwi--la-'i, tsu'-t'a-
ma-si'lt' tlg-de-'mil-djaqu-'ni. x-we'n gwg'sgwai tlg-dgde-'mil, "t'ci-'lilini'n'u
th-x-Frank." x-we'n gwg'sgwa'i tlg-dgde-'mil. (5) a'N-tli, ma-'tsi-silt' tlg-la-'djgs.
wa'lwi tlg-dgya-'kda. tsu'-x-we'n-i'ld u wa, "dji-'-nantl xa'ltgm? ku-kwi-'-x-hidji
a'n-hu-t'suwa kwa-niki'lga. tse-'u. (6) ke-'le-hantl x-we-'n i-natsa-'u. an-ha'ntl-
ge< H'n-wi dji'ndjina--d9't'e." a'yu'-ma'-x-we-n. a'yu'-iltsa-'u. he-'niya de'-qli'm-
28 University of Washington Publications in Anthropology [Vol. 8
was indeed. They killed him. Long long after when they came here (to Coos Bay),
Rogers learned that his wife had lied to him, that she had informed him of lies.
(7) For that he nearly killed his wife. Had it not been for her daughter he would
have killed his wife, tle'iyal had no money, he could pay nothing for her. Even
though the chief, tWiydl had nothing. That is the way they finished.
4. A man obtains fir power
A man went out to hunt. All day long he walked, he got nothing at all. It be-
came evening. Then he made camp. (1) The next day he hunted there again. It
became half sun (noon) , he had gotten nothing at all. Then he sat down (for a rest) .
Indeed he heard singing. (2) He looked towards there where he had been hearing
it. Indeed people were having a dance (there). But when he observed them again,
indeed they had become just fir trees (H. dancing there). No more did they dance.
(3) He went back home then. As he went along he killed an elk. He took along just
tsi-tsi'xdi'-ildji, la'u-kwa'a'nyaha-'ya le'-x-la'djis le'leu-hewe-'se'ni le-'hu"mis,
hs'ws'su-tc gw9Sgwi-"wa*t. (7) le'ule-'-ye'nu la'u-ga-'s tsxa'u-'wa't le-'hu"mis.
yu-'tl-i'n-hex-a'la le'u-tsxa'u-'wa't-u-tl le-'hu"mis. ke'-hada-'yims le'-tle'iyal, i'n-
dji-tc tsltsu'wit'ax. ma'i'il-e'hethe-'de, la'u-kY-di-1 le'-tle'iygl. x-we'ntc ilhe'uye.
4.
(Hanis u ) tsu'-lNda-'-la ls'-de-'mil. yixe'i-ga-'is tca'Vt, i'n-di-'l-i'dzadu-'-
wa't. qVuwaha-'ya. tsu'-k w li"ya't. (1) hel'mi'his as-u'-gs-lni-'wa. t'H-na't-
tka'lisi'ya, i'nl-idzadu-'wa't. tsu'-dlu"tsxem. hatsi-'ya megs" en k'a-'yaha'iwa't.
(2) tsu-tci-'xitc'iLx le'-k'a-'yaha'iwa't da-'wi-tc. hei-ha'ts megs'n dgme'n'itc.
yaga'-tci- kwna'iwa't, hei-ha'ts nalcwi-'n'itc le'-maga'ni-du'waq. ini'ya as-u'
maga'nidu'waq. (3) tsu' bi"bi. bi'ys"etc-la tsu'-yixe'i tsxa'u'wa't le'-djiTye.
ni'yu wi'-gs'sde-il'we-'st, tsi-tsu'-lcwa-"niyada'a'ya tle-x-la'djis tl9-kwi--he'we--
se-nu tta-dghu-'mis, tia-kwi-'-he'wesu-tc gwasgwa''. (7) kwi-yi'ml-qdla 1 kwi--ga-'s-
tsa'u tb-dahu-'mis. ya-'xtta-a'n tla-dsx-ki'lga wi-'-tsa'u-axtll tla-dahu-'mis. a'mi-
hada'i'mis tle-tls'iyal, a'N-dji tsltsu'wit'a. ma'i'yuk w tle-hethe-'de, wi'-a'mi--ditc
tle-tk'iyal. x-ws'n ilhu"wa.
4.
(Miluk u ) tsu'-fomda-'wa-la' tla-da-'mil. hit'ci'-gaha'is tca-'tca'i, a'N-ditc-
aya'dja. gatqVidiya. tsu'-q w li-'ya't'. (1) a"ma'is da-'s-ge-la'mdi-'wa. t'H-'na't-
qwaTe'esi'ye, a'N-ditc-aya-'dja. tsu'-dlu'q w S9m. he^ma-'tsi me'ge"niya qa'wa'-
ya. (2) tsu'-xi-'la-ge-'wi tla-qa"wa-'ya'adju-'wi. he'-ma-'tsi mege'n-da'ka'. i-da-'s-
ma"-ge-ha'maq, he' i -ma-'tsi nultwi-"ni'ye. a'nya-da-'s-maga'ni-da. (3) tsu'-
wa'si. wasa'ts-la tsu'-hit'ci'-tsa-'u tta-ki'ts. wi'-e-'l£-wusa-'ya. ma-'tsi-gu-'s-
14 The Miluk version was obtained first.
1939] Jacobs: Coos Narrative and Ethnologic Texts 29
a very little of it. He dreamed of them (of the firs) continually. (4) That is the way
it became his day (power). From that time on he became a shaman.
5. A woman obtained fir power and learned two medicines
1 . A woman dreamt in the following manner. She was going along, she stepped
over a log, and then the log rolled over. (Said the log,) "Oh' they're always strad-
dling over me. My heart is (I am) getting tired of it! they're always having to
straddle over me!" (2) Now his (fir log's) eyes were bad, his eyes were red. (He
appeared as a person in her dream.) "Come! (fir tree said to her.) Let us play a
game. This is the way we'll play." This is the way they played poke-punch game.
(3) He merely poked (with a finger) at her breast (nipples). She awakened. Her
breasts were indeed sore, her eyelids too, just as red (as fir's eyes).
2. Then she dreamed again. "You are to pick and gather (M.) b'n ik" weeds,
you will doctor your breasts with them. And as for your eyes, you are to doctor
la'u-ka'ic bi'i-'ya't. hatsi-'ya gu-s-mi'ls'tc le'u gwat'.si-'wa't. (4) x-we'ntc le'leu-
wi-yew ga-'is. xle'ti'^yuwstc ilxqa'ini-'ya.
5.
(Hanis 15 ) 1. tsu-' x-we'ntca gwa'a-'t'is le'-hu"mis. tsu-'-la-, niki'nitc-
wa't'li, hei-ha'ts gW9l'ye"etqem'itc le'-ni'kin. "'a 11 '! gus-mi'ls'tc heha'n-e naga'xan
dze-'xe^t! ki'nau-'ns'i'lwe^djas! gu-s-mi"ls'tc hehe'n-e naga'xan dze-'xe' f t!" (2)
hei-ha'ts i'n-tau-hwa'lhwal'itc, Ikwa'Lt-le-'hwa'lhwal. "'e'dji! gwa's'a'a'lica"ni.
x-ws'ntc-hantl is'a'lica"ni." mi'yu'han a'yu' yaga'-ux w -x-we'ntc. (3) ha'ts-yu-'-
leu dza'gwats le-'ga-. tsu-'-tga-'. hei-ha'ts a'yu' xe-"nis'itc le-'ga-, ta-'-le-hwa'l-
hwalu dje-'ne"nis, le'uleu-lkwa'Lt.
2. hei-ha'ts a's-u' le'u gwa'a't'is'i'tc. "le'u-hantl e'ya-'k w tit bl-leu-b"nik\
x-le-'itc ha'ntl eli'lxats li'yega". ta-'-liyehwa'lhwal, b'l-de- b-mi"ye x-le-'itc
mi'n'ni'ye kwr-gwasgwa'n-as. (4) x-we-'n tb-kwi-ye-'-dagaha'is. wi'-ma-'tsi
ft'm-idu'we i'la'xqai'ni'ya.
5.
(Miluk 15 ) 1. tsu'-we-n-dagwa'ns tb-hu-'mis. tsu'-la', niki'mr-wu't'li, he ! -
ma-'tsi gwu'ldgsgm tb-ni'kin. '"9 n ! gu-s-mi'n e'n-e-'nagwa-'niyu dze-'xexe 1 ! ^i-
na'u-'na'lu'we! gu-s-mi'n e'n-e-'nagwa-'niyu dze-'xexe 1 !" (2) he^ma-'tsi a'n-wen-
daxwa'lxwal, Iqwa'l-tb-daxwa'lxwal. '"e'dji! alica-'nu-'s-hantl. we'n-snantl
alica-'ni'wa-s." miyu'ha'n a-'yu-itc-ma'-we-'n. (3) wi-'-ma-'tsi-ha-ku'wi dza'gwi
tb-daga-'t's. tsu'-dla'nkts. he'-ma-'tsi-a-'yu-xe'nwas tb-daga-'t's, we'n-tb-da-
xwa'lxwal dadje'ne"nis, wi-'-lqwl.
2. he'-ma-'tsi-da-'s kwi-da'gwans. "kwi-'-na'ntl-yu'q w da kwi'tc-kwi-b'n-ik\
kwi'yu'-nantl-la-'H kwa-naga-'t's. we'n-kwa-naxwa'lxwal, wi-'-kwtc-e-"b"ma
15 The Miluk version was given first.
/
30 University of Washington Publications in Anthropology [Vol. 8
your eyes with that other one (another green) yonder. ' ' (2) Then again he became a
log. She awakened. Indeed now her breasts were also sore, and her eyes too. So
she went and tried those medicines indeed. (3) Sure enough they healed her breasts,
and also her eyes. She cured them with what he told her were their medicines.
6. Getting rid of a thunder dream-power
1. The people of long ago spoke thus to the later (younger) people. "A thun-
der dream (power) is no good." When they dreamed it they could not have their
children grow up. That is why those people did not want it, because it was no good.
(2) But when it had been a long time (that he had been dreaming it) and it was his
day (power), then it (thunder) wanted to take (that person) in marriage. That is
why the people did not want it. (3) They claimed it took her for his wife. If a man
had it for his power, then thunder woman would take him back home to be her
own husband.
ha'ntl sli'lxats li'yehwaTnwal." (2) hsi-ha'ts a'su' nikT'ni-'ye. tsu-'-tga-.
hsi-ha'ts a-'yu' his-he'ga- xe-"nis, ta-'-his-he'hwalhwal. tsu-' a-'yu' le'u-ki'nt-
ls-'le"iex. (3) he'-a^'yu le'u-lhe'i le-'ga-, la'u his le-'hwalhwal. H'lxats le'1-wentc
i"lt k-'ie"kx.
(Hanis 16 ) 1. ls'-hs-'niye'-me< we'ntc-he-'-ii'i"rt le'-t'b/ni-'x-me'. "in-he'n-
we'-ta- ls-t'sa'n-a-gwa'a-'t'is." i'-ru--me y -gwa'a'€is in-he'nws-hi-'ms hs u he-'we"yu.
x-ws'ntcl le-x-ms-' lsu i'n-duwa-ya, na'yim-i'n-ta-. (2) hs'lt' yu' he-'niyshe-ys
ls'u-naga-'is, le'u-his-e"ns e'bi"yidu. x-we'ntc ls-x-ms-' ls'leu-i'n-duwa-ya. (3)
gwa'-cgwcn-ws ls'uwiyeu-hu"mis. lsu-i-ds-'mii hr'-ga-'is, le'u-x-t'sa'n-a hu"mis
le'u bi'i-'ya't he-de-'miie"it.
kwi'yu'-nantl-la-'H kwa-naxwa'lxwal." (2) he' i -ma-'tsi-da-'s-nil£i"ni'ys. tsu'-
dla'nkts. hs' i -ma-'tsi-a'yu-his xs'nwas-tb-daga-'t's, ws'n-his-tb-daxwa'lxwal.
tsu'-a-yu-kwi-ka'n-i tb-dals-'i. (3) hs^a-'yu-kwi-lhe'u tb-daga-'t's, we'n-his-tb-
daxwa'lxwal. kwi'yu-la-'H tbtc-we-'n-i'ldwa tb-dale-'l.
6.
(Miluk 16 ) 1. tb-he-'niye'-ka< we'n-il-du-i'ld u wa tb-tra'<-ka'. "an-tsa-'-
du--we'n tb-t'sa'n-a-'-gwans." i-lu-'-da'-ka--gw9'ns an-tsa-'-du--hi-'me he'uhe-'-
wiyu. we-'n-ditc-du tle-x-ka' kwr-a'N-du-'ha'ya, na'im-a'N-we-n. (2) his-ha'-
he-'niye'eye kwi--na'gaha'is, wi- hi's-na'ne'uwisadu-n. x-we-'n-ditc tb-x-ka' kwr-
a'N-du-'ha'ya. (3) gwa-'-x-tsa-'-du kwr-da'hu-misi'ye. wi'-i-de-'mil hr'-da'ga-
hais, wi-'-x-t'sa'n-a-hu-'mis x-kwi-'-was-i'ya de-'mili-de-'de.
16 The Miluk version was given first.
1939] Jacobs: Coos Narrative and Ethnologic Texts 31
2. They did not want a thunder dream (power) because it was jealous. They
could not even raise children, because it took away the children from a person who
had thunder for his dream (power). (2) Then if another shaman took away their
thunder dream (power), then indeed they would be able to raise their children.
That is why the people believed it was bad, it was so extremely jealous that it did
not even want them to have children. It was bad for the person who had that dream
(power) because it took along home his children.
3. If still others of his children were also dying (after a power removal), he
would go to there to the person (shaman) to whom he had given it (his thunder
power). If he did not speak (admit taking it) they would kill him. (2) If he spoke,
"Indeed I took it. If you do not believe me, let us get another shaman." Then that
is what they would do indeed. A shaman's dance would be arranged. Then still
another shaman would take it again (from the second shaman), there where they
were having the song and dance. (3) Sometimes they would put it into the fire,
they would try to put it there and roast it in hot ashes. If they could not (kill it)
2. i'n-huwe le'leu il-i'n-duwa-ya le'-t'sa'na-gwa'a-'t'is na'yim-i'lma'qVHs.
his-gu'ma hi-'me e'n-dji-tc ha-'wuts, na'yim-he' ilsga'iwa't tahi-'me le'-me- t'sa'-
n-au-gwa'a-'t'is. (2) ls'u yi-x-ya'a'i ilxqa'in la'u la-"it le'-t'sa'n-a gwa'a-'t'is, la'u
a'yu'-he- ilhe' u he-wnis helhi-'me. we'ntc le'leu iltlda/ya le'-x-me le'lau i'n-ta-,
li'nwi'-maqa'l-is his-gu'ma ls'u i'n-duwa-ya nahi-'me'-he. le'-me- le'u gwa'a-'tis
le'u-his-he'-hi-me bi'bi'yu'wa't.
3. la'u i-yaga-a'i'wau-hi-'me, la'u-tci-'-hs- la'a-'da-'ya Is' -me-' lsu
a'tsa'ha-tc. ls'u-i-in-tsi'xtsix le'u-iltsxa'u-'wa't-he. (2) le'u-i-tsi'xtsix, "a-'yu"il
na'sgats. ya'ntl e'n-tlqa-'ya, le'u ya'a'i ilxqa'in-hantl la'nsgats." la'u a'yu'-he-
yaga'-x-wentc. le'u ye'1-e's-he- ilc'a'lctit. a'yu'-he- as-u-' ya'a'i ilxqa'in la'u-
sga'ts, la'u tci-'-he- mege'nti'-men. (3) la'u yuwu't's tcwle-'tc'il, tci-'-he
2. a'N-huwe tli-il-kwi-'-a'N-du-'ha'ya tfo-t'sa'n-a-'-gwans na'im-ilma4a'l-is.
his-nagu'ma hi-'me a'N-dji-ha-'wiya, na'im-il-du-ga'lam-dSahi-'me tb'-lca t'sa'n-a
dagwa'ns. (2) wi'-ya-x-ma' i'1-a'xqain kwi--la-'ya tb-t'sa'n-a'-gwans, wi'-a-'yu-
il-du ha-'wiya-ildihi-'me. we-'n-ditc tle'-x-ka kwi--iltlqa-'ya tb-kwi-a'N-we-n,
ri'n-wi-mac^a'l-is hi's-gu'ma-aN du-'ha"ya kwi-'-ni'hi-mede. tfo-ka'-kwr-da'gwans
a'N-wen-na'im-his-hi-'me-dgbi-'ba 1 .
3. wi'-i-du-ma" ku'mi'yam-dihi-'me, wi-'-ge'-du--la'yu"wa tl3-ka"-k^d--ni'-
ya'adja. wi-ya-a'N-wa-"nu wi--tsa'u'il-du. (2) wi'-yu-wa"nu, "a-'yu-wi-galam.
inantl-a'N-tlqa-'ya, wi-ma'-i'l-axqain-tlha'ntl-galam. " wi'-a-'yu-du-ma'-x-we-'n.
wi-'-ye'l-e-s-du--dzi-'dzu. wi'-a'yu-du da-'s x-ma-' i'1-a'xqain kwi-'-ga'lam, wi'-
ge"-du-mege'nt-d9'ka'. (3) wi'-yu'wu't's-il he'mildidje i'l-du, du'ha"ya il-du
32 University of Washington Publications in Anthropology [Vol. 8
that way, they would tell it to go away. (4) "Don't stay here! you are no good!
we do not want you!" Then indeed they would have it for their dream (power)
no longer, if it went back (to its own) home.
7. A girl found a husband who was a Timber Man and a
wealth-encounter-power
A girl traveled about at night all the time. Her parents always told her thus.
"Do not become tired. Travel here and there. Then a day (a dream -power) will
take pity on you." (1) Indeed the girl did so. She came to water, and there she
swam in it. She feared nothing then. That is why people did that to their children.
(2) Sure enough maybe some one girl sometimes would find something in that man-
ner. She would be swimming. Now there was a person seated right on her garment.
"Give me my dress!" (3) The man did not budge. He kept seated there on her
dress. "Give me my dress!" Then to be sure he did give her the garment, so she
ilduwa'ya ihM-'xits. la'u-i-i'n-x-we'ntc, le'w-x-wentc-he il'i'Tt ye'gex. (4) "i'n-
e'tsix! e'n--ta! H'i'n-edu'wayaxda-mi!" a'yu'-he i'n-as-u-' le'u-heigwa'a-'t'is,
yu'-we-bi"bi.
7.
(Hanis 17 ) le'-gweis gus-mi"le'tc he-'leu yux w u'm-e kwa'haLtc. gu's-mi'-
'le'tc he-' le'u-wentc i"lt le-'x-ma'a'nya's. "enha'ntl ki'n-a u . e'yu'xum-a'-hantl.
le'w-x-ga-'is hantl ekwi-'ni'xdu." (1) a-'yu' yaga'-x-wentc le'-gweis. xa-rja-'tc-
he'l-eq, le'u hi'ni-'-he- dzasdla-'qVai. ine"it-dH aLqsa-'ya. x-we'ntc di-l-he' le'-
leu-wentc tsixtsi'xit le-"a"la le'-x-me-. (2) hei-ha-' a-'yu'-itc di-'l ktru"ts le'u-
yixe'n le-x-gwe'is dzasdla-'da'ai. hei-ha'ts le-'n3dne"s me-'-db'we'gets'itc. "a'tsam
n-'qne's!" (3) i'n li-'xde't le'-de-'mil. tci-' db'we'gets le-'na'qne's. "a'tsam m'-
ge-k w ya'nli. wi'-ya-a'N x-we'n, wi'-we-'n-ii-du-i'ld u wa i-'ge\ (4) "a'N-diu'i'yex!
an-u"-we-n! a'n-lduhida-mi!" wi'-a-'yu-du-a'Nya kwr-i'ldagwa'ns, i-du-wa's-i.
(Miluk 17 ) tb-gwe'is gu-s-mi'n-du-yuxwu'me qli'm. gu-s-mi'n-du-we'n-i'ldwa
tb-dax-ma-'ni'ya-'s. "an-a'ntl-ki'nau. yux w ume'-nantl. wi-'-kwi--x-gaha'is-
nantl kwi-'ni-dun." (1) a'yu'-du-me'-x-we'n tb-gwe'is. ha-'£adja"-dji, wi-'-da"-
du-dzasdla-'qa 1 . a'n-i-da-ditc-a'lqsa. tb-du-kwi-'x-we'n-wa-'tsa tb-dilti'lga tle-
x-ka'. (2) he'-du'-a-'yu-i'tc yuwu't's-ditc-ki'ldwa we'n-hi't'ci tb-gwe'is. dzas-
dla'qa\ he'-ma'tsi tb-dawe-'t'bdja ka' dlu-'gwa. "ni-'m-kwa-'nawe-'t'l!" (3)
a'N-la'ixt tb-de-'mil. ge'-dlu-'gwa tb-dawe-'t'b'dje. "ni-'m-kwa-'nawe't'l!"
17 The Miluk version was given first.
1939] Jacobs: Coos Narrative and Ethnologic Texts 33
spoke to him thus, "Come on! I am going back home." (4) So indeed they went
home. The man stood outside, and the girl went in. "Mother! I have found a man,
and I have brought him home. (5) The woman then informed her husband. "Go
get him. Bring him inside." Then indeed (she did). The man did not know their
language. (6) "Ah! my daughter! Now he is your good-luck-power. That is why
I told you so." That is what he said to his daughter. He was her good-luck-power.
dne's!" tsu-' a-'yu' a'tsa le-'qne"s, tsu-' wsntc i"lt, "s'<dji! nobi"bi-hantl." (4) a'-
yu' ux w bi"bi. qa'nu-'tc sdu"q le'-de'mii, ta-'-de"dits le'-gweis. "ni-'ka'! de'mil
ni'ktlu'ts, ls'ulsu na'wu'txa'i-'ya't." (5) tsu-'-sgwi-'wa't ls-'ds'mil ls'-x-hu"mis.
"i'a'dzit. de'di'ts-hantl." tsu-' a-'yu'. i'n-mit'ssi'yaw-7a'l-a le'-x-de-'mii. (6)
"ha-'-! nax-a"la! tsu-'-et'lxi'Nxa't. x-we'ntcl-hs' ls'we-ws'ntc e'i"lda-'mi." x-
we'ntc i"lt ls-'gwaVa'^itc leu-le-'t'lxi"ne 5 x.
tsu'-a-'yu ni'ya-tla-dawe-'t'l, tsu'-wsn-i'ldwa, "V'dji! was-i'-wantl." (4) a-'yu-
itc wusasi'yam. qa'nu--sdu'q tb-de-'mil, wi'-de'djs tb-gwe'is. "ni-'ka!
de-'mil-uki'ldwa, wi'-kwi'-u'wa-'sda." (5) tsu'-sgu-'ya tla-da-de-'mil tle-x-
hu-'mis. "la-'dza. de-'dja-ha'ntl." tsu'-a-'yu. a'n-mit'ssiya da-' d97a'la
tls-x-de-'mil. (6) "ha-'-! nax-ki'lga! tsu'-nat'lxa'nxt. x-ws-'n-du tla-'na-
ws'n-i-'lda'mi." x-ws'n-i'ldwa tte-dagwa-'ya. kwi-'-tla-dat'lxi'nx.
NARRATIVE TEXTS IN HANIS
1. Stone hammer baby 18
1 . The young chief had a baby girl. When she was about a year old, the child
crept around. She found a stone hammer. When the hammer lay there the child
rolled it along, every day she rolled it around. (2) Doing like that the child grew
up. And when the child had grown she lifted the hammer. When five years old she
began to give baths to the hammer. She bathed the hammer every year (all the
time). (3) When the child grew up she still bathed the hammer. And when she
had her first menses, she still had it for her doll. Once when she bathed it, the ham-
mer just cried. Now the girl went back home. (4) "Mother ! My stone hammer has
become a baby. It cried." Then she fetched home her baby. "Oh ! throw it away !"
(said her mother). "If you throw it away you may throw me away too."
2. Indeed they brought up the boy. Now he became her own child. The child
grew rapidly. It did not take long to grow up. When it was (full) grown it just
wanted to go around here and there. (2) At ten years of age he had already com-
menced fishing with (hook, line and) fishing pole. He got a larger fishing pole every
year. Now small firs became his fishing poles. He began to catch all sorts of things.
(3) This is what he said when he caught it (and) when he swung it out of the water.
"You will drop on the lake (there). You will no longer bother people." That is
what he said when he swung out of the water all sorts of bad things which he had
1. dji'lt'c a"la
1. gwe'i'k" a"la le'uwiye hetr'a'la le-hi-'me hethe-'de. la'u i'-lau yexe'yu
we'-idzi-'mis, le'u le u -heki"yat la-a"la. le'u ktlu'ts le'-djilt'c. i'-lau-tshu' le'-djilt'c
le' u wiye gwa'l-a'na-'ya le-x-a"la, denk-ga-'is yaga'-leu gwa'l-a'na-'ya. (2) ta'-
wentc-le'u-la-'u he'uwe la-a"la. his-la-'u-he'uwe his-ga'tlqal-u-'nis le'-djilt'c le'-
x-a"la. la'u i-'-getVmhisu-'-idzi-'mis la'u dzasdle-'qeunis le'-djilt'c. de'nk-idzi-'-
mis le'u dz9sdla"aq le'-djilt'c. (3) tci'-he-'-wi la'-a"la a'iwa-le'u dzasdla"aq le'-
djilt'c. ta'-tci tit'se-'wasi'ye, a'iwa le'uw-a"lak\ hei-ha'ts yixe'n'itc dzasdla'-
'aq, hei-ha'ts qe'tu'wi-'ye le'-djilt'c. tsu'-bi^bi-le'-gweis. (4) "ni-'ka! a"la'ha-'ya
ne'ndjilt'c. ge'lt." tsu'-a'yu' wu'txa'i-'yat la"a"la. "u-' tlxa'nda!" "i'n-yantl-
cintlxantl la'u-hi's-hantl n'ne cintlxa'nda'is."
2. a'yu' ilha-'wuts di-"lut'L tsu' le'Vi'hiyeu a'*la. tle-la-'u-he'uwe la-a'^la.
i'n-he-'niye ma-'ntc-lau he-'wi. la'u ha'ts-he'-yu duwa-'ya yuxu'm-e i-he-'wi.
(2) dlipga'ni-yu- idzi-'mis ma-'ntc gestsu-'wat'i-'ya le'tsu'wu'stsu-t. denk-i'dzi-
mis yaga'-he'm-is le'tsu'wu'stsu-t. tci'-lau t'ce'ye-'ne nikini-'ye le'tsu'wu'stsu-t.
tci'-hiye'-lau gu-s-di'l qadu"wuts. (3) we'ntc he-'-tl'ets yu-wa'-qdu ( ts yu-we'-
c'la'7t'its. "tst'lixse'tc-hantl etu-'yat'. en-ha'ntl asu' me-' t'ci'l-in-i'Va't." we'ntc
18 Citing this narrative as proof of the justice of their admonitions, the elders told children
not to play with rocks or other things found lying about. They would say, "Don't you know about
the girl who played with a hammer that became human?" Hammer boy became a rock that
used to be visible in the former narrows of Coos Bay northwest of Empire (Hanis). Old Man
Jackson and other Coos were heard recounting this tale and perhaps all the Coos knew it.
(34)
1939] Jacobs: Coos Narrative and Ethnologic Texts 35
hooked. (4) That is what that child was doing. He traveled all over fishing out
all sorts ot bad things like that. He became a young man. Now he got back home.
"I am going to leave." (5) He dived in everywhere but he stuck up out of the
water. And that is how he tried it here and there but never got underneath. He
tried all over the ocean but he never got underneath. (6) Again he came back to
Coos Bay channel, (there) he just stuck out a very little bit. Now there he remained.
The people see him (there) now.
3. That is the way that narrative is finished.
2. Lazy eyes 19
A man was going along the beach. He looked off to a distance. Then his eyes
said, "Oh ! That's too far away ! We don't want to go there." (1) Now his feet said,
"Lazy ! Why do you never want to do things ? You are just lazy. You do not work,
we do the work." That is how his limbs spoke.
3. The people who were killed up the bay 20
1. The people went up the river. They remained at their upriver place. The
girl (who was) the daughter of the headman, no matter how much was offered for
her, she did not wish marriage. She was always going around outside, even though
in the nighttime. (2) She was always going around outside. Once when she came
he--tfo'tsa yu'-we-c'la^t'its gus-di'l i'n-ta la'u tsistsu"wat'. (4) x-we'ntc tsi'xtsix
le-a"la. gu-s-ge'ndj yuxu'm-e le'u tsistsu"wat' le-gu's-di'l i'n--ta--di'l. di'lul-
i'ye. tsu'-we-wu'txe. "kwi'-ya-l-hantl ni'ye-'q." (5) ge'ndj-he- dilmi'tsqem in-
he-"wi-'yet. ta'-wentc kinki'ni'wa't yege-'-in-wi-'yet. baldi-'misa-tc gus-tci'
kinki'n-i'wa't la'u yige-' in-wi-'yet. (6) asu' hu'tlde't cit'edi'yetc, ha'ts-gi e'n--
i-gixem. tsi-tsu-' hi'ni-'-yu-'yu. la'u kwina'iwat le-x-me'.
3. x-we'ntc he'wi"ye le-le"wi laga'wiyat'as.
2. hwa'lhwal kinu'was
de-'mil Idje'i'sitc-la. he'ndje-ilx. he'i-hats-tl'e'ts-k-'hwa'lhwal, "u-'l hslt'-yu-'
ehe'ndje! tli-i'n-hantl tci-'-la." (1) hei-ha'ts tl'e'ts-b-qla, "kmu-'was! tci-'tcu-he'
du'we'yu-1 sha'djinya? ha-'-tsi kinu-'was. ma'-hs e'n-e"ne dic's'ledet, xwa'n'ne'-he
du'wehwantc e'ledet." we-'ntc tl's'ts-b-maxe't'lmax.
3. ls-me' hi'ni-' ai'a'iwa-yu- da'gaitc
1. daga'idja halha-'liyu-me'. ta-'-tci- i'miit'lda"yas daga'idja. he-hs'the-
deu a"la ls'-gwe'is, la'u-ma'i-thi-thi-'ye'dihem, la'u-i'n-duwa-ya h-da'm-al. la'u-
gu-'s-mi"letc-he' qa'nu-tc-la'u yuxu'm-e, ma'i-kwa'haltc. (2) yaga'-qa'n-u-tc
19 Both Hanis and Miluk tell this. In Mrs. Peterson's judgment it probably but not certainly
resides in the category of historical narrations rather than that of myths.
20 Many Hanis told this tale which was presumed to be a true story of a girl who lived before
Mrs. Peterson was born.
36 University of Washington Publications in Anthropology [Vol. 8
back she spoke thus, "I believe in my heart that they are going to wage war on us.
I saw a person (spy). I was frightened, and I pretended as if not to have seen him.
That is why my heart is that way. (3) We should go away from here. If we do not,
we ought to keep careful watch." But it was as if they paid no attention whatever
to the way the girl spoke.
2. When evening came the people had their hiding place. The older brother
of the girl had one child, the child was about two months old. She took it, she took
the baby to the hiding place, to that hideout. Sure enough the (enemy) people came,
they killed (almost) all of them. (2) The girl had collected all the money, she had
hid all the money in their hideout. She got a little stick, she put grease on the stick,
she put it in the baby's mouth. The baby sucked it indeed. (3) She went back to
look, her parents and relatives were killed, all her relatives were killed. All the peo-
ple had been killed.
3. Now they (the enemy) caught the girl, now the chief obtained her. 21 All
the houses were burned, not a person was left, excepting only the girl. The people
took her and started for home. When evening came the people danced the war
dance. (2) "Dance! Why do you cry? If you cry, I will kill you too, if you cry."
But she did not want to die, because she was thinking of the baby (in the hideout) .
That is why she did nothing (but obey). They did not arise early. When it became
dark they stopped dancing the war dance. (3) He (the chief) seized her. "Come!
let us lie down (together) !" He took her far from the fire, and they went to bed.
yuxu'm-e. yi'xen tsu-wu'txs la'u-we'ntc kwe-'ns'ni, "we'ntc-'ni'i'lwe"djis Hnm'-
widsxe'mgws. me'-'nikru''wut. neV'lges, gwa-yu't'c-ni-'kwna'iwa't. we'ntc da-
le'u-we'ntc ni'i'lwe"djis. (3) hn'ye-'q-utl. la'u in-la'u, Knru"daya-u-tl." gwa'-in
wut-le'u ilwe"djis ma'-il-we'ntc kws-'ne'ni le'-gwe'is.
2. le'u-i-qa-'wha-'ya le'u-imi'tsinst'la'ns le'-ms. la'u-yixe'u a"la le'he-'t'letc
le'-gweis, gwa'-gwu-yuxwe'u dluxwa"is la-a' ( la. tsu'-leu t'ldji"ya't, ta-'-la tci*'
sdla'niya't la-a"la, le-'n tsa'nst'lan. he'-a"yu-itc me'me-'yu le-me, ta-'-lau gu-s
a'i'a-'iwa-yu. (2) la'-hada-'yims la-gu-s-hi't'cu'waNS le'-x-gwe'is, his-la'u tci--
sdla'ni'ya't la'-hada-'yims le-'n tsi'nst'lan. tsu' tVm-a ki'ya-sbi't, dzu"we'tl
tci-'-skTli-'ya*t le'n-ki'yas, tsu'-tVnva la'u la"ats le-'n a'lau ye"es. a'yu'-lau gi'-
t'sat le'-x-a"la. (3) tci-' a'su- hu M tldst, ma-'ntc ai'a'iwa-yu le-"ma'a'nyas, ha'ts-
yu-gu-'s la'u-ai'a'iwa-yu le"m3'a'nyas. gu-s-la'u ai'a'iwa-yu-'-ls'-me'.
3. tsu' gesgs'yu ls'xe le'-gweis, tsu' hethe-'de sga'ts. gu-s ci'cyu-t'lu le-'l-
yaxe'Vax, his-i'n yixe'i-me-gwi-'yet, xe-'tla le'-gwe'is. tsu-' la"at ibi"nihi'ye le'-
me-. tsu' da/waha-ya tsu' gesa-'di-'ya le-me'. (2) "ta"ldza-n! di'lu-de-aqa'ltu--
wa't'ax? ya'ntl-e'gsLt, his-ha'ntl e'ne' etsxa"wa-'mi, ya'ntl-e'geLt." la'u i'n-du-
wa-ya tsu-'tsu, na'im la'u dji'ndji'na'iwat la'^^la. le' u -we'ntc-di-l le-i'n dji-tc-
xa'lal. he-'-niye in-he-'-tilqtsu. tsu' kwa'haldji-'ye e-'wi-helsa-'a't. (3) tsu-'-xi'n-
di"ya. "e'dji! istsxu'-hantl." ehe'ndjye-'witc la'a'iwa't, tsu'-tci- u'x w t'c y u. ti'n-
21 He had slaughtered her village in order to possess her.
1939] Jacobs: Coos Narrative and Ethnologic Texts 37
His knife was under his head, when they went to bed. And his bow, and his quiver,
he lay them all beneath his head, they were his pillow. He went to sleep directly.
(4) "I guess he is tired." He did not stir. So she thought, "I will try it. It will be
nothing if he does kill me." 22 So indeed. She pulled out the knife (under him). He
never awakened. She cut at his neck, indeed she cut off his neck. (5) Now she lay
down a chunk of rotten wood, she lay another one alongside it. 23 She took every-
thing of his. She covered him over well.
4. The girl did not go far away. She merely climbed onto the thicker limbs
of a tree, there she sat. From above she watched the people. Now they arose,
they were going to look. (2) She kept watching them there. "I guess the cooking
is ready." They went to where the two were lying. "I guess they are trying to
make him arise." (Failing,) they returned, the girl counted the people. Then she
knew how many of those persons there were. (3) They went again to where the
two of them lay, but still their headman did not arise. About midday they took
off his covers, then they learned he was dead. They pursued the girl, four of them
followed her. (4) They went out of sight. It had become dark before they returned.
The next morning the same way again, they followed her again. Midday they re-
turned. Then they ate. (5) They finished eating. They took the corpse, put it in
a (ka'wal) basket, they packed it, they started on their way. When near dark, she
had seen no one come back. So the girl descended, she ran.
wuts-le-'qe-li-'mil, i-ux w t'c y u. his-le-'ba'uba u , his-le-'t'cu'xu'ni, gu-s-he'-nuhwu'-
'luh w neqe'tan tsxa'wi-'yat, lewu'ti'ns'u. i-qa'x ge' u lg£ u . (4) "kinu-'ts-yugwi'l."
i'n lixli'xa'ai. tsu'-wentc ilwe"djis, "niki'nt-hantl. ina'ntl-dil i'-'ntsxe"wii."
tsu'-a"yu. t'cdji'ts-le-qe-'li-mil. yaga' i'n-tga. tsu' tlgwa'a'tu'-kwaNS, a'yu'
tlgwa--le-'kw9NS. (5) tsu' pa'a'l-tci'-tsxa'wi-'ya't, ya'a'i t'lha"wa ! s tsxa'wi'ya't.
tsu'-hs--gu-'s-dH-a"it. tsu'-t'lgwa't-nu'Ve.
4. tsu' i'n ehe'ndje-'-la le'-gweis. ha'ts nukwi-'ne-'tc-hs'leq tsu' mi'ne-'niu
k w si', tci-'-dlu-'tsxem. yu-'-ga'xantc tsu' xls"ti'k lu'da-'ya le'-me'. a"yii' geti'l-
qa'aqa'iwa, tsu'-ilga'qmi"yama"is. (2) yaga'-tci-'-il-u'da'yaha'm-a. "tsu'-cgwe-
he'wiye le-'lqmi"yams." tsu-'-tci--me-'-la le'-ux w tsxu-'we-tc. "dhqdlu' ge'ye'dhe'm-
gwa." tsu'-he--bi-'nat's, tlt'ci"ts ls-x-le'-me- le'-x-gweis. a"yu' kwa'a'nya ni'ct'c-
le'^-me'. (3) asu-'-hs--tci--ms-'-la le'-ux w tsxu-'wetc, yigs-'-in-dlutsxem le-'lhethe-'de.
tsu' gwa-t'li-'na't ka"lis tsu'-iltla'ut'its le-'t'lgwi, tsu'-ilkwa'a'nyaha'ya le'leu-e'qe.
tsu' tgwi-'yet le'-gwsis, hscdb't'ls-tgwi'^dbs. (4) tsu-'-le'u ehe'ut'tsam. da-'uwa-
ha'ya tsu'-wutxa'xa. tsxa"yat asu-'-x-ws'ntc, tci-'-tgwi-'yetl a'su. t'li-'nat ka'-
'lis wutxa'xa. tsu-'-t'a'm-a il-ge'dlu-'wi'we. (5) tsu'-e-'-wi heldlu-'wa'was. tsu'-
laxa'lxa'yu ls-s'qs, ka-'wa'latc, tsu'-ilyu'^tldza, tsu'-ilsi"yet'l. tsu'-gasi'ya cja'u-
ha'ya, i'n-wut-kwna'wat hu-'tlds't. tsu-'-li'nq-ls'-gwe'is, tsu'-tluwu'ta't.
22 I.e., I have been away too long for the baby still to be alive at the hideout.
23 The first chunk to simulate her head, the second chunk her body.
38 University of Washington Publications in Anthropology [Vol. 8
5. Oh, near morning she got back to there. There was nothing left, every-
thing was burned. She rushed to (the hideout) there, and indeed the baby still
lived. She bathed it, she tied him in again on the cradle, she gave the baby grease
again. He sucked it indeed.
6. Now the girl (canoed) downriver. She halted nowhere, she just went right
on. She took along only two women, they packed the valuables. She reached the
biggest (richest) chief among the people. (2) She spoke thus to this man, "If you
will avenge me, I will marry you." The chief spoke thus to her, "I will take ven-
geance for you." 24 So he did, because the girl had quantities of money. He took
vengeance for her indeed.
7. About two years later they completed a (mammoth) canoe, on its upper
side it was like a whale. That is how they covered the canoe. 25 And then they put
little canoes inside it. (2) So many men were inside, two persons went inside for
each small canoe. They went off. Many people went likewise by land. That is
how it was. (3) In the morning they (the enemy) saw a whale, then all those people
paddled out to it. But when they got close to it, they saw it was not a whale. (4)
All of them put their canoes into the water, they pursued them, they killed them
indeed. Similarly on land that is how it was, they killed them all too. That is how
the girl obtained revenge.
8. When her brother's son grew to youth, they (her husband's people) gave
him four wives, 26 and also five young men with their wives. Then he returned to
his own place. His father's sister gave him money then.
5. u-'-, tsu-' gasi'ya geli'mye tsu-'-tci--he'l-eq. his-i'n-lgwi-'de'xem, gu-s-
di'l c y u"wet'l. tsu-'-tci-'-mi'ye' mi'tcla, hs^'yu a'iwa dle-'we la-a"la. tsu'-
sdlaqViwat, tsu'-as-u' si'mxat, tsu' as-u' dzu"wetl a'tsa la-a"la. a'yu' leu gi't'sit.
6. tsu' ga"its le'-gweis. i'n-gentc yu-'yu, hats-yu-'-la. yuxwe-' hum-e-'ke
tla-me-'-sgats, le'u-x-le'u yu-'t'lits le-'hada'yims. tsu'-yu-' he-he'm-is hethe-'de
le'-me-' tci-'-he'l-eq. (2) tsu'-wentc-i"lt le'-de-'mil, "ya'ntl edla-'lahai, le'u eda'ml-
dzu-wida-'mi-hanti." a'yu'-wentc tl'e'ts le-hethe-'de, "nadlalaha'iwat-hantl. a'yu'
yaga'-x-wentc, na'im na-'nt hada'yims le'-gwe'is. a'yu' dla-'la'hai.
7. gwa'-yuxwe-' idzi-'mis yaga'ndjim fe'm-a-ix-i'lhau'ts, la'u hi'ni' ga'x-an
tci'-tcu-cda li'-bint'lu"wai. we'ntc ilt'lgwa't le'-ix. tsu'-ta'm-a t'ce'ys-'ne i'x
tci-'-ilt'hi't. (2) tsu'-tVm-a ti'mli-his-na-'-nt, yuxwe'heitc hanthi-'-me le'-t'cs-
'ye-'ne-ix. a'yu' i'ha'. hi's-t'ce-' la-u'-men na-'nt. a'yu'-wentc. (3) tsxa"yat
tS9'-bint'hi"wai ilklu'wit, tsu'-tci-' gu-s-i'l tci'm'lt le'-me-'. i'-ilya'halqt'ca"ai,
la'u-ilkhi'wit le'leu-i'n-bint'hi"wai. (4) tsu'-gu-'s-ilha'ma'tlda le-'i'ix, tsu'-iltgwi-'-
tldzu'wada'm-a, a'yu'-il'a'iwut. ta'-his-le'-t'ce yaga'-x-we'ntc, helt'-gu-'s il'a'i'ai-
wa'-yu. we'ntc-dla-'laha'iwat le'-x-gwe'is.
8. le'u i-di-'luli'ye le-'duwu'de'tc, la'u hecdb't'l hu'm-e'^e atsa'^si-m, ta-'
gefo'mhis tca'n-ya nahu'm-e'kehe hi's-le'u. tsu-'-fo'm-a hu'^tlde't he'ni'-ini-xa-'-
ma-t'lda'. tsu'-ta'ma hada'yims a'tsa le-'x-a't'a'tc.
24 The girl traveled a long distance, perhaps to a Lower Coquille River village, thinks Mrs.
Peterson. The girl was pretty and wealthy, which is why this chief avenged her people.
26 0ver a frame of semicircular bent saplings they stretched elk hides and painted them black
with a paint of charcoal, tallow and pitch applied hot. The painted frame shined like the back
of a whale.
26 To replenish his decimated native village with offspring.
NARRATIVE TEXTS IN MILUK
1. The person who died from cold 27
The people were going somewhere, a number of children were going (too).
(Said one child,) "Grandma! I want to go also, to where the people are going to the
place of the inland people" (to Camas Prairie, an Athabaskan-speaking locality on
the Upper Coquille). "Go then! But wear this." (1) "Oh! I don't want it. I will
not get cold." "So you will not get cold? Now you put on your gloves anyway,
and also your moccasins." "Oh grandma! I don't want them. I will not get cold."
(2) "So you will not get cold? you wear this blanket!" "Oh I don't want to." The
people went, he went along too, he played as he went along. That is the way the
people went on. He got behind. (3) He was no longer with them. The people
reached the place of the inland people. He did not arrive. One of the people went
back then, and sure enough he found him dead, stiff from the cold. (4) He returned
with the news to his grandmother. (Resentfully, angrily, bitterly:) "Humph. I
guess he was not so great (powerful and a person of consequence), and that is why
he died. I tried to give him things to wear, and he did not want them. He said he
would not get cold. He could not have been so great, and so he died."
28
2. The woman who dreamt, but who did not do what her dream told her
1. A woman had an ocean dream (power), and also dentalium (dream power).
She had already become a great shaman. Now this is what her (new) dream told
1. tfe-ka" x-ge'ineis-tsa'u
tsu'-kwi-hu'we'e'tsam-daka", hi-'me-daga-'l kwi'-huhu'we'e'tsam. "u'ma-t'ii'!
hi's-wantl-e'n-e'-la', di'n-e'yuwu'dje tsa'ntl la'-da'kaV "la'ya'qai'i' ! di-tfe'-
t'la'ha." (1) "u-M an-wu'du-'ha"ya. an-wa'ntl-ge'ine." "ana'ntl-ge-ge'ine?
his-na'ntl-kwa-namilt.si'ya-t'is, wi-'-his-kwa-naqe'ilusni." "e /- u'ma-t'tli! an-wu'-
duha'ya. an-wa'ntl exe-'x." (2) "kwi-ha'ntl-ge-a'n-exe-'x! di--na'ntl t'la'ha-
et'lha'i!" "u-' an-wu'duha-'ya." tsu'-la--d9'ka\ his-hi'dji-ay-u-'-la, alica-'nida'
i'-la'a'yam. we-'n-l'a'yim-da'ka'. qli'mniyu'wiye. (3) a'nya ige-'k. tsu'-dji--
da'kV da'n-e'yuwu'dje. a'N-dji. tsu'-hit'ci-ka" bi-'na't's, he'-ma-'tsi-e'q kwi-'-
gikiTi-du, ske-'nen x-geine'is. (4) tsu'-kwe-'n wusu-'su tb-da'u'mna-t'bdja. "hu"-
an-da-x-sudet, na'u-qa'yau. te- / tc-u / ni"ni / ya, wi'-an-du-'ha'ya. an-tsa'ntl ex-
e-'x. an-da'-x-su-det, na'u-da'yau."
2. tta-hu-'mis gwa'atVsda, a'N-ma-x-we-'n dji'-i'ldwa tb-dex-gw9'ns
1. hu-'mis kwi-'-ba'ldi-mis dagwa'ns, we'n-his-tda'yau. wi-'-kwr-wa-'-iT-
a'xqain. wi--we'n-i'l-dwa tb-dex-gwa'ns. (2) "in-antl-ge /r -la, wi-'-dluk^'da-'t-
27 A Miluk tale recited to show how children will disobey and what fate may be theirs in con-
sequence; it is supposed that this is a true story of a child who lived at the time of the first coming
of the whites or just before.
28 Mrs. Peterson heard this told by t'cicgi'yu, a part Upper Coquille Den6; the tale may be
considered to be one known to Miluks. It is supposedly a true story of a woman shaman who
lived some generations ago. She had a new power dream which told her to proceed face covered
to Mussel Reef village, north of the lighthouse, where Miluk speaking people lived. She was not
to uncover outside of a house lest she see the ocean.
(39)
40 University of Washington Publications in Anthropology [Vol. 8
her. (2) "When you go to there (to Mussel Reef village on the coast), you must
cover your face. You must not look (at the sea), even if you hear the jingling (of
dentalia) as they come ashore. You must not look. If you do look, none of them
will drift ashore. (3) But if you do not look, quantities of dentalia will come ashore.
The people will pick them up (then, and every year thereafter). But you yourself
must not bother with them. If you pick up just one, they (all) will return to the
water (vanish). Only periwinkles will come in there (then, and in future), even if
you look quickly."
2. Now they went (to Mussel Reef village) to the shaman's dance there, now
the people arrived there. At length the shaman (woman) began to sing and dance
there.
' ' Money will come in from the water !
The ocean will bring it ashore!" 29
(2) It was (a sound) like jingling when the money (dentalia) came in then, indeed.
Everybody wanted to watch, when the money would come ashore. The people
went outside (in great excitement), they wanted so very much to see it. (3) Now
the shaman looked (at the water) too, when the money jingled. But this is how it
was indeed. Only periwinkles came on the beach, when the shaman looked. After
that they sometimes found just a very few valuables (dentalia) there. (4) That is
how her dream (power) left her. Indeed that is the way her dream was as nothing,
because she looked.
3. Now that is all.
nantl kwa-nehe'l. a-na'ntl-xi-'la, ma'i-nantl-kwi--qa'wa-'ya sa'ih u hwi'yam kwatc-
dza'ne. an-a'ntl-xi-'la. i-nantl-xi-'la, wi'-an-hantl-hi hithi-'t'. (3) wi'-i-na-a'N-
xi-'la, wi--ga-'l-hantl kwa-hada'i'mis ga'-hantl-du kwi-da'n-dana 1 . wi'-x-ka"
hantl-du kwi--gitsl£i'm-ats. wi'-x-ne'u wi'-an-a'ntl-du t'swa-'lal. i-nantl hit'ci'
ga'la'm, wi'-w9sitS9'm-hantl. ma-'tsi-hantl-pxa-'wgl ge'-da'n-dana 5 , i-nantl-tle"-
xi-'la."
2. a'yu-gs-la-'ya* tfo-yeTe-'s, a'yu-ge"-dji"-d9'-ka\ a-'yu-gs"m9ga'niya
tte-i'l-a'xq'ain.
"hada'i'mis-ha'ntl-he'gwgn !
ba'ldi -mis ha'ntl-kwi-hagwg'ny a ! " 29
(2) a-'yu gwa-t'si-'xixiyam yu-kwi-dza'ne tla-hada'i'mis. gu-'s-ka'-kwi-' ha-du-'-
ha'ya ha'maq\ ya-ha'ntl-kwi'-he'gwan tla-hada'i'mis. tsu'-sa'lt'-da'-kaS ha-i'ldu-'-
ha'ya kwi-i'lkla-'wi. (3) tsu'-his-tb-iTa'x^ain xi-'la, yu-kwi-'-gwa-tcca'ixuxwiyam
tb-hada'i'mis. a-'yu-me-x-we-'n. ma-'tsi pxa-'w^-hi-'qe", yu-kwi- '-xi-'la tte-
i'l-a'xc^ain. wi'-yu-kwi-da'-qla'mniyu wi'-yuwu't's nict'c giki'1-idu tla-hada'i'mis
da". (4) x-we'n wasi'tsim tl9-d9gwa'ns. x-we'n tb-dggwS'ns a-'yu kwi-a'N-ditc,
na'im-xi-'la.
3. tsu'-tsi-we's.
"Mrs. Peterson was unable to sing this and was also not sure of the words.
1939] Jacobs: Coos Narrative and Ethnologic Texts 41
3. Lazy young man
1. (There was) a young man, a lazy young man. The people moved up river.
They were going to dry salmon. At that place the people lived. (2) When they
quit fishing, the people were going to return home. "Oh, we'll leave that lazy fel-
low!" So they left him. When evening came (he thought) people were hallooing
from all over. (3) The lazy fellow was terrified. He got into his (tule) mat (sleeping
bag) , he laced himself into the bag. It became dark. Now people entered. (4) "Oh,
my half! (i.e., my friend!) Get up! so that you may dance with us." The lazy fellow
was indeed frightened. They took hold of him mat and all, and then those persons
danced. This is what they told him. (5) "He is going to be a poor person. There
is no hole in the mat." That is how those people sang as they danced. They left
him in the early morning.
2. That is why the people (Indians) believe that bones do not go to nothing.
They (bones) are not gone. Their skins (i.e., the essences or souls of the bones)
live on there. That is what the lazy fellow told when he returned next day.
3. Now that is all.
4. About encounter-power 30
1 . A man went hunting, he went early in the morning. He hunted all day long,
he caught nothing. The next morning he went hunting again. He walked for a
whole day once more, he found nothing. (2) At straight up sun (noon) he rested.
3. kinu-\v3S di-'lul
1. di-lu'l, kinu's di-'lu'l. wi'-daga'dja"-tsli'ntsim-d9-ka". wi'-a'yu-ge'l-
yeq diteb't'e. wi'-ge' t -mit'lda'ya-'s-d9-ka'\ (2) e-'wi ildapga'lisa-was, tsu'-ha'ntl-
was-i-' da-ka'\ "u-'-, ha-'gwiyal-ha'ntl kwi-kinu-'was!" tsu'-a'yu-da-ha'gwiyu.
wi'-i-qb'mdjiye ma-'tsi-gu-s-xgs'n ka /( -ke'li. (3) tsu'-qa'ya'uts tlitc-kinu-'s di-'-
lul. tsu'-t'cci'ldje da-gi'la-'tsam, ws'n-gs'Mgwa" tb-dat'eci'l. tsu'-hetlhe'ndlu.
hei-ma-'tsi de-'dje da-ka". (4) "hu y , nax-hi't'ci! dlu-'gwi! igs- k-nantl msge'nt-
il-ha'ntl." wi'-qVya'uts tli-kinu-'was. tsu'-gaga'lmu nit'ccili"yii, tsu'-ge'maga'n-
ya'-da-ka". tsu'-we-n-i-'ltsm. (5) "idje'-ka'a'ida. a'mi-hu-'hu-dit'eci'l." we-'n-
hat'i- d9-ka A i'lmaga'ni-da. tsu / -4sli-"misi'ye tsu'-ha-'gwiyu.
2. x-ws-'n-ditc tle-x-ka' 5 kwi-tlqa'ya tb-la-'mak tta-kwi-an-a-'yu-a'N-ditc.
an-du'-a'N-ditc. dls-'geq-du tli-ildadze-'t'bs. we'n-kwene-'nu tli-lfinu-'was ya-
a'ma'is-we-'st.
3. tsu"-tsi' t -ku-'wi.
4. t'lxi'nxda
1. de-'mal-kwi-'-temda-'wa'-la, qsli-"mis kwi-'-la'. wi'-hit'ci'-gaha-'ya-la'm-
dai, a'n-ditc-aya-'dja. da-'s-ge'bm da-'s-fomda-'wa'-la. da-'s-hit'ei-gaha'is-tea-'-
tcai, a'n-ditc-ki'ldwa. (2) t'K-'nat-qwal-s'es tsu'-lhe-'tam. a'n-he-'niye-da-dlu-'-
30 This is one of a number of tales generally known among the Coos and given the same title.
It is told of a semi- mythical hunter with whom Mrs. Peterson later on in the narration identified
herself, perhaps with no intent to do so. The hunter "sees" deer, then black bear who lacks tail
and antlers; he is the uncle of deer. The hunter secures "encounter power" in the chip of dentalium.
Mrs. Peterson recalled hearing malu'c, a Miluk from the Lower Coquille, and t'cs'xet, a Hanis
from nti'ss'itc village, tell it.
42 University of Washington Publications in Anthropology [Vol. 8
He was seated there no long time, when people gathered around from various di-
rections. They all had something (like antlers) standing up on their heads. (3)
They began to sing and dance, they kept singing and dancing. Then a person in
black garments came there. He looked on. (4) Now those people who were singing
and dancing ceased their singing and dancing. "Oh! mother's brother! Now you
dance!" "Ah nephews! I will sing and dance. But I have no antlers." Then he
sang and danced there.
"I have no antlers, nephews,
I have no antlers, nephews.
(I am) short tailed, short tailed.
(I) run in hops, run in hops." 31
That is how his song was worded. Then they all went away. They were gone now.
I went to the place there, I looked around where they had been dancing, and I
found a dentalium end.
2. That is all I have to tell of it.
5. The Father's helpers, the storks
1 . Long ago the storks worked for the people's father. When he did not like
something he would send the storks to fix it. Indeed they attended to it. (2) The
people's father had them live at the end of his prairie. Once when the people were
bad, the people's father told the storks, "Take them far away below. I do not want
gwa, he'i-ma'tsi-hit'cu-'nu'wiye-'-da-Ka'*. gu-'s-kwi'-ge'^-ditc-kwi-tami-'m tla-da-
seTdjs. (3) ge"-ilmege'nt, ge"m9ga'niya. hei-ma-'tsi he'ndlis-date-'tc-ka" ge"-
dji. daka-'yim. (4) tsu'-anya-maga'ni-da tl9-ka"-ma- / -rci9ga / ni- / da. "ha'! axa'-
xi! helt'-na'ntl ne'u-mage'nt !" "a-'- de'u! mgge'nt-wantli'. tsi'-u-gs-a'mi-wuhi-'-
yau." tsu'-a-'yu-ge'mg'gani-'ya.
"a'm-i-wuhi-'yau, du-'dei,
a'm-i-wuhi-'yau, du-'dei.
du'k w de'lk w , du'k w ds'lk w .
db'tcdle'itc, db'tcdle'itc." 31
x-we'n-dg'i'n-eq" tb-damege-'n. tsu'-ma-'tsi-gu-s-i'l'i-'gei. tsu'-il'i-'gei. tsu'-wu-
ge'Ma, da'-wuxi'l-e"nu tH-ihnege'n-ditc, he'i-wu-tladze-'q-^i'l-dwa.
2. tsu'-tsi--we-'s-kw3-'n9kw£-'n.
1. du-'lak tb-he-'niye lca"-d9ma-'ni'ya-'s kwi-'-didzi-'ya't'si. ya-a'N-ditc
du-'ha'ya wi'-du-'lak ge" wa'lxt. a-'yu du-x-hi'dji kwi-'-hr'dada-'ya. (2) di'm-s-
didja-'na'ni-cdja kwi- taqlu-'t'tsam-wa-'wa tle-x-ka'' dama-'ni'ya-s. mi-'nt'ci tsa-
a'N-we-'n ka", wi'-we-'n-i'ld u wa tle-x-ka"-d9ma-'ni'yas du'la'k, "kwi--na'ntl ge-
31 Washington State Museum, Ediphone record 14:14578:1, and also electrically recorded
(RCA Victor) record 14:14609:A:4.
1939] Jacobs: Coos Narrative and Ethnologic Texts 43
them here because they are not good people. You will take them far away down be-
low." (3) The storks indeed packed them, indeed they took them far away below.
This is how they cried when the storks took them down, when they got far below
to where they were all taken, this is how they cried,
"The storks took us down from above." 32
So they cried. Now they are far below.
2. Now that's all. That is what they recount.
6. A girl became a dangerous being of the woods 33
1 . A girl (a daughter of a well-to-do person) who had passed her first menses
had just now arisen (from the first menses seclusion). Women were going off for
salmonberries then, they were going to pick salmonberries. This is what the virgin
girl said now. "I'll go along. Indeed I'll go along."
2. Now they finished their packing (of the berry baskets). They called to the
virgin girl. She only whistled (in reply). Now they got tired of waiting for her.
(2) They went down to the water towards their canoe. Then they kept on calling
out to her. She merely whistled. Then they saw her. There was nothing in her
dls-'n-ha'mildja-t'a. aN-wu'du-'ha'ya'ama di'u kwi-'-di'u na'im a'N-wen-ka'a'ma.
hs-'n gedls-'n ge"-nantl ha'mildja-t'a." (3) a-'yu-il t'a-'mi'yama tle-x-du'lak,
a-'yu-gs-ha'mildja-t'a hs-'n-gedls'n. wi'-we-n-ki'm-i i-dzanwi-'t'a tls-x-du-'lak, wi'-
ye-hs-'n gedle-'n ge'-la'ait'a, wi'-ws-n-ki'm-i.
' ' du'lak-iltu' witany el x-xu'gu. ' ' 32
x-we-'n-ki'mi. tsu'-a'yu-gsYme'eya.
2. tsu'-tsi--we-'s. x-we'n-il laga'widadi't'a.
6. e-'cani-'ye gwe'is
1. tit'se-'was tsu'-ha-dlu'q w sam wi-'-kwi-'-hu-'me-'ke qe'mq i / lhu"wiya / m,
qe'mq didi'me-de i'lhu"wiya'm. wi-'-ws'n-tli'-tla-tit'se-'was. "wale-'l-wantl. a-'-
yu-wals-l."
2. wi-'-e-'wi-ild3ya- / q w . wi-'-k'aTil tb-tit'ss-'was. wi- / -ma-'tsi-du--hwi-'wa't'.
tsu'-ilki'n-au il-kwi'-la-'qaq. (2) tsu'-ilte'ixsu tli-ilditlgu'wicdja. tsu'-il-du-ak-
32 H. "du'lak-bn tu'witanya xaga"wax."
Mrs. Peterson sang the Hanis version of the song on records because she had heard both narra-
tive and song originally in Hanis. Washington State Museum, Ediphone record 14:14579:f, and
also RCA Victor record 14:14610:A:3.
33 A supposedly true story known to almost every Hanis-speaking girl and employed to evi-
dence the possible consequence of eating out in the woods immediately after arising from the first
mensis seclusion. Mrs. Peterson heard several Hanis women from nti'se'itc village tell the story,
in particular, t's3'7-is and t'cs'xet.
44 University of Washington Publications in Anthropology [Vol. 8
small berry basket. (3) They began to pursue her. At length they just went back
home, they cried as they went back. The virgin girl just followed along (on the
shore). Now she too reached home (but having become an e-'can, 'a wild being of
the woods,' she merely wandered about the vicinity). (4) They explained (to the
people) . Everybody went outside but they could not catch her. Now they did not
bother about her any more because they could not catch her. (5) They just all
cried because they could not catch her. For a long time they could see her, and then
they could not see her any more.
3. Now a young man was living far out in the woods, having left in anger
('pouting' as consequence of a domestic quarrel or insult) the young man was living
there. One evening he heard something. The moon was sitting there (i.e., it was
full moon), it was just like sun (light). (2) So the young man went outside. It
sounded just like a person calling out. The young man listened. "So that is how
it is calling" (he said, reflectively). (3) "I'm still (almost) a person! (But) I am a
wild being." Then indeed he saw a person. Again it called out, in the same manner,
"I am still a person." (4) Then when it got very close to him, the young man leaped
at it, he seized it. It was just a woman, a fine looking (nude) woman. One of her
hands she had placed over her vulva, her other hand over her mouth. (5) There she
held her nose pendant. For a long time she lay dead (fainted) . He rubbed elk grease
on her mouth, he went to fetch water, and he warmed it. Now he bathed the woman,
and then indeed she came to. (6) He began to talk to the girl, and he kept on rub-
bing it on her mouth. Then she came to. He had her for his wife now. The woman
was all right (again).
'a'l. ma-'tsi-du-hwi-'wa't'. tsu'-ilkla-'wi. a / mi-ka /t -tfo / -d3qs"le"en. (3) ws'n-
kwi-'ye'-il'ut'umya't. tsu'-il-ma-'tsi-ws's-i, ki'm-i'il-wa's-i. wi-'-ma-'tsi-t'ci'djiu-
la tia-tit'se-'was. wi'-hi's-hidji-we-'st. (4) tsu'-ilkwa-na-'na"ya. wi / ~gu-'s-ka /( -sa'lt'
wi'-i'n-a'n-i'l-dji-kwi-'-gala'm. wi'-a'nya-ilt'swa-'l na-'yam-il-a'n-dji'-gala'm. (5)
tsu'-ma'tsi-gu-s-ki'm-i na'y9m-il-a'n-dji--gala'm. he-'niye-hemqe'qhem, tsu-a'nya-
he'mqe'qhem.
3. wi'-di-'lul-t'ce'-he-'n-kwi'-t'ce-'-bqle'm, dzu'wi-s-tb-da^-kwi-dlu-'gwa-tfo-
di'lul. mi'nt'ci-gatqa'idya tta-tS9-ditc-kwa-na"ya. mit'i'ya-dss-dlu'gwa, ma-'-
tsi-gwa-t^a-'ls. (2) wi'-sa'lt'-da-di-'lul. hei-ma-'tsi-gwa-ka'-ak'a'lai. wi-'-kwi'-
qa'wa-"ya tb-di-'lul. "hei-ma-'tsi we'n-itc-tb-ak'a'lai." (3) "a'iwa-u'-ka! e-'-
can-u." hei-a'yu-ka^-kla-'wi. da's-du-k'aTa, ma--du'-x-wen, "a'iwa-u-'-ka."
(4) tsu'-ha-l-3'nwi-ne'lt'cu'wys, tsu-'-hwaTdadza-tle-x-di-'lul, tsu y -galam. hsi-
ma-'tsi-hu-'mas'itc, nshe'wadzan-hu-'mas. hi't'ci'-gelut'la-'i-tte-dikTlan, we'n-hi'-
t'ci-ye'isitc tfo-dilji'lan. (5) hs'i-x-kwa-tla-dabi-'x-tia-da-'-naqt. hs-'niys-e'q-tsi-m.
tsu'-dzu-'tl-ye'isadja-ya'hwi, tsu'-da-ma-ha-'fj-la-'dza, wi-'-kwi-ldb'miya. wi'-kwi-
yustlu'sdla-'ci-tfo-hu-'mas, hei-a'yu-ma-'na't's. (6) tsu'-ljxi'ya'ye'is tb-gwe'is,
tsu'-ma'-ge'-ya'hwi tl9-d9ye'is9dja. a-'yu-kwr-ma-'na't's. wi-'-ma-'tsi kwi-'ye-
dghu-'mgs. ki'lst-tb-hu-'mas.
1939] Jacobs: Coos Narrative and Ethnologic Texts 45
4. Now the young man returned home to his mother's brother. They were
just so glad when they saw him, because it was a long time since they had seen him.
He had left in a huff. (2) Now his mother's brother said to him, "Do you want a
wife?" "I don't want a woman. I have a wife. I caught a woman. She said she
had become a wild being, but I caught her, and so I have a wife." (3) Then his
mother's brother spoke thus. "Oh ! She is a child of a very well-to-do person. Bring
her back here. We must inform her parents, (this rich) person's child!" Indeed the
young man brought her back home. (4) He had all sorts of things when he came
back home. He spoke thus to his wife. "Go see your parents." Indeed she went
downriver. When she reached her parents (and relatives), all her parents (and rela-
tives wept (for joy), when she returned home. (5) They gave him two women
in addition. (They said to his first wife,) "You will not have to work. They will
work for you." The young man became their wealthy head man.
7. Swordfish narrative 34
1 . Every autumn the people moved upriver. A young man was always fear-
ful when he went outside, and so he had a torch for a light all the time. He was con-
stantly afraid. (2) One evening it was as if something was following him, and he
hurled his torch at it there, and leaped in terror into the house. "Why are you so
afraid all the time?" "It's just as if something were almost about to catch me."
4. wi'-wa's-i-tla-di-'lul tla-da'axi'yaxidja. wi-'-hei-i'l-gwa-a'n-du- / ha"ya i'-
iikla-'wi, na-'yim-he-'niys-il-a'n-kia-'wi. dzu'wi-s tla-e'he. (2) wi-'-tla-da'axi'ya-
xitc we-'n-i'ld u wa, "hu-'mas in-du-'ha'ya'i'?" "a'n-u-hu-'mas-du-'ha'ya. nahu'-
mass-'-u. hu-'mas--u-ga / la'm. e-'caniy£--tsa, wi-'-kwr-u'galam, na'u-wa-nahu-'-
ma's-e." (3) wi-'-we-'n-tli'-tla-da'axi'yaxitc. "u-'--! hethe-'ds daklTga. we-'st-
nantl. sgu- /w yai-ha'nti-tla-dama-'ni'yas, ka"-dikiTga!" a-'yu-wa-'sda-tk-x-di'-
lul. (4) gu-'s-didje-'nen-date-'tc-kwi-we-'st. tsu'-we'n-i'ld u wa-tla-dahu-'mas.
"kla-'wi-nantl-kwa-nama-'ni'ya-s." a-'yu-ga'igayu. wi'-i-kwi-dji-tla-dama-'ni'yas-
adja, wi-'-gu-'s-ki'nrat' tla-dama-'ni'yas, wi-'-i-bi-'nat's. (5) wi'-adzu'-hu-me'ke
ni'ni-'yu a'su. "an-a'ntl-du--dzi-'dze\ kwi--ha'ntl-du--dzi-'di-da\" kwi'ya-ilda-
hethe-'de tla-di-'lul.
7.
1. ds'nge-ge-'lu'wiys ma--du' daga'dja sla'ntsam-da'-ka'. wi-'-di-'lul gu-s-
mi / n-du--kwi'-s / lqs i-du--sa'lt', wi--hs'malt' nakwak'ise gu-s-mi'n nakwle'ise. qa-
ya'uts-du-gu-'s-ma'n. (2) hi't'ci-ga'tdai tsu'-gwa'-x-di'tc-u'mida-t, wi-'-ge'-tV-
tla-dex-t'sa'm, wi-'-idzu-'djs-hwaTdi daya'uts. "dji'-ge sne-ha'-gu-'s-ma'n da~
ya'uts?" "gwa'-u-du-'-x-di'tc ga-'sdi'ya-galmidzu-'n."
34 01d Man Jackson (dilu's) told this to Mrs. Peterson, though she believes it was common
property among all the Coos. She supposes its origin was Hanis because the scene was laid at
Hanis (Empire). She is uncertain about its conventional title but suspects it might have been
the word for swordfish which she has forgotten.
46 University of Washington Publications in Anthropology [Vol. 8
2. Not long after they were coming back downriver. "Younger sister! Let
us go below together." "All right. We will go downstream." v So he and his sister
went down. (2) They reached the place across from Hanis (Empire) "I'll hunt
along the ocean beach, younger sister!" "Ah. I'll wait for you." The girl waited
for him there. (3) It became evening, she was still waiting there. It became night
now. Then the girl went home. "He went towards the ocean beach, and he did not
ever return." That is what the girl reported. (4) Now the people went across to
there, now they searched for him, but they could not find him anywhere. So the
people just went back home. His relatives hunted for him constantly. He was gone
one year. (5) Now one day he returned home. "Oh! I used to be so scared. It was
some person I feared. When I got to the ocean beach only two young women were
there. (They said to me,) (6) 'Oh my husband ! We are looking for medicine. That
is why we are around here. It is medicine we are seeking. Come ! go home with us !' "
(7) Indeed they took the young man down to the water, and then he got into the
canoe. They covered over his face. "Don't you look. But when we tell you so,
then you may look." (8) Indeed he did so, and then he looked. Now they took him
in to their house. He saw a sick person (the girls' father), and he just saw his torch
(inside the sick man). "Hm. So that is what made that person ill !" (he said to him-
self).
3. Now it became evening. (Various) doctors came there, and they doctored
on him there. Crab entered, and he started to doctor. He started in to sing, and
this is the way his song was.
"I am crab. I have long pincers!" 36
2. wi'-an-he-'-niye tsi-ilga'iga-yu. "xwa'l! ne'usantl-ga'ya'i." "kY'le. ga-
'ya'is-hantl." a-'yu-itc ga'ya'i tb-dgkws-ne't'l. (2) wi-'-itc ha-'nisitc dsge'dji-
min-dji. "ha'ma-wantl litsxi't'e, xwg'l!" "a'\ la-'qaqa-'mi'-nantl." a'yu-da-
la-'qaqa'yam-tb-gwe'is. (3) gatda-'idya, a'iwa da-la -'qaqa'yam. tsu'-gatqa'idya.
tsu'-wa'si-tb-gwe'is. "ba'ldidja-kwi-'-la, wi-'-ma-'tsi-a'n-bi-na't's." ws'n-kwe-ne-'-
nu-tb-gwe'is. (4) tsu'-gs-gal-a'ts-d9-ka'\ tsu'-wulwu'lwiyu, a'n-gsndji-kwi-'-gi-
kMTdu. wi'-ma-'tsi-wgsi-'-dg-ka". gu-'s-mi'n-tb-wg'lwi-da tb-dgma-'ni'ya-s.
hit'cu-'ye idzi-'mgs-kwi-a'n-ditc. (5) tsi-hit'ci' gaha-'ya tsu-kwi'-we-st. "hu-!
s'lqs9du-"u. ma-'-x-ka"-tb-w9'a'lqsa. yu-u-ba'lditca'-dji hei-ma-'tsi-ge'netcka
da"-itc. (6) u-' nax-de-'mal! na-' le'I-di-1 wulwa"ya. ws'n-ditc dini-di'yu--yu--
de-t. Ie-l-d9-n9wu'lwa / 'ya. s'dji! wasi-'s-hantl!" (7) a'yu-te'ixeyu tla-di-'lul,
tsu' gi'la-tsam-tlgwa'ltsidja. tsu'-ilt'lgwa"i'l-dehel. "an-a'ntl-xi-'la. tsu'-na'ntl-
we'n-i'ltYm, tsu'-nantl-xi-'la." (8) a'yu-me'-x-ws'n, tsu'-xi-'la. tsu'-ye-'dz9dje-
da-tdji'yu. tsu'-kla-'wi tl9-ka"-xe'nw9s, hei'-ma-'tsi-kwr-kla-'wi tl9-d9x-t's9'm.
"hu'. he / i-x-kw9-kwi'ya-tl9-ka"-xe / nw9S-wa-'wa !"
3. tsu'-ga'tqa'idiya. tsu'-kwi-ge'-xb'm-a'-tb-i'l-a'xqain, tsu'-ilgemaga'ni'ya.
he'i-ma-'tsi a-'dbq de-'dje, wi'-kwi-gs'dzi'yadziya. tsu' gahat'u-'ya, hsi-ma-'tsi-
we'n-tb-dgm ege • 'n .
"a'dlagaga'ya'wa. t'ci'di'm-daha'li'wa!" 35
35 Repeat indefinitely. Washington State Museum, Ediphone record 14:14578:a, and also
RCA Victor record 14:14607 :A:1.
1939] Jacobs: Coos Narrative and Ethnologic Texts 47
(2) Then another commenced to sing. This is the way he sang.
"I am sculpin!" 36
(3) Now there was another shaman. (He sang thus :)
"I am bullhead!" 37
(Then another shaman sang:)
"I, sea crab, am coming.
I myself will cure this sick person." 38
(4) The young man smiled (to himself), when they sang and danced. Then he (the
patient) said to the young man, "If you heal me I will give my two daughters to
you." Indeed then the young man (doctored). "I will cure you." (5) The young
man went to the sick person, he sprinkled water on him there, and then he seized
it (the torch pain). Now the young man said (sang),
"Hu! my very own torch.
I'll pull it out.
It's my very own torch.
That is what they say.
Now I'll pull it from him." 39
(2) tsu'-ma-'-das nemaga'n-ya'. tsu'-kwi'-we-'n-ha-'t'i.
"s3 / 'Yaini-'l3H / ya'wa!" 3 «
(3) tsu'-gwam-da-'s-ma" tla-i'la'xqain.
"me"exuxwya'wa!" 37
(Then another shaman sang:)
"ka-'la'wa wudza'ne.
x-e'n-e-wa'ntl kwi-'-lha kwa-ka'-xe'nwas." 38
(4) ma-'tsi-xwi-'se-s-tte-di-'lul, r-il-kwi-' maga'ni-da. tsu'-we'n-tlatsi'ya-tla-di-'lur,
"i'n-antl lhada'i wi'-adzu'-nantl ni'ya'mi kwa'-'nahi-'me." tsu'-a-'yu-tla-di-'lul.
"ha-Mhada'minantl." (5) tsu'-gs'Ma' tla-di-'lul tb-ka'^-xenwa'sadja, tsu'-ha-'p"
gs'-ctcu'o^da, tsu'-ta'ma-gala'm. tsu-we'n-tli'-tla-di-'lul,
"hu'! e'n-e-'nax-t'sa'm- x-kwi"ya.
tle-wa'ntl xga-wa'ntl.
mi-'disama nax-t'sa'm x-kwi"ya.
kwi-il-we ■ 'n-i'ld u wa .
kwi'-y a-wantl-xga' . " 39
36 Repeat indefinitely. Ediphone record 14:14578:b; RCA Victor record 14:14607:A:2.
"Repeat indefinitely. Ediphone record 14:14578 :c; RCA Victor record 14:14607 :A:3.
38 Repeat indefinitely. RCA Victor record 14:14607 :A:4.
"Ediphone record 14:14578:d; RCA Victor record 14:14607:A:5.
48 University of Washington Publications in Anthropology [Vol. 8
4. This is what the young man told them when he returned home. "I am
going to go back. I have two wives (and) I have children." Then indeed he went
back (to his swordfish wives). "You will see me again. Goodby you folks!"
8. Sea otter narrative 40
1. The girl was the child of a very rich man (head man), and they all wanted
her (in marriage). "Indeed there is no one I want." The girl had a shed of her own,
and she made baskets there all the time. (2) Every year she would watch the sea
otters go by, and every time she would sing (saying), "I will not have a husband.
But if you are a wealthy leader (of the sea otters), then I will marry you," (3) The
girl went swimming all the time, she went swimming in the ocean surf. Now she
became large, now the girl was pregnant. Then she gave birth to a boy baby. (4)
When she had borne it she kept her baby in the house. It just cried all the time.
They (her relatives) did not want her (fatherless, bastard) baby. "Throw that in-
fant outside! It is not the child of a person !" (5) Then they ridiculed. "Humph!
she has just a bastard (child), she who does not want a husband!" That is the way
they slandered her. Now her mother spoke thus to her. (6) "How did you ever
become with child? Who is the father of your child? Go take that child of yours to
its father's place." "I do not know who is the father of my child." (7) Then she
took her baby to the shed there, and when she took her child to there it cried no
more. And there she kept her baby, because her parents (and relatives) did not
want it.
4. we'n-kwene-'nu-tfe-di-'lul ya-we'st. "bi-'nat's-wa'ntl. adzu' nahume'-
ks nihi-'me-'ds-"u." tsu'-ayu-bi-na't's. "da-'s-tc-nantl khr'dai. kwiya-'lda'utcil!"
8. gi'ye'we lagawya-'t'as
1. hethe'de--diki'lga tta-gws'is, wi-'-gu-s-wi'-kwi--du-'ha-'ya. "a'n-gs'-an-u'-
wi"-du-'ha'ya." wi'-namaqmi'ya-tla-gwe'is, wi'-gus-mi'n-kwi--ge /t -kwi--mi'lqet. (2)
wi-'-de'nge-idzi-'mas gu- / s-mi / n-kwi--hama'q-l'a / yim tfe-gi'ye-'we, wi-'-gu-s-mi'n-
du--kwi-'-ha-'ti, "an-ha'ntt-wi'-'nde-'mal. i'nantl-nhethe-'de'e, wi'-ne'u-nantl-da'-
mldzu-da-'mi." (3) wi'-gu-s-mi'n-dzast'la-'dai tb-gwe'is, ba'ldi-micdja kwi-'-
dzast'la'qai. hei-ma-'tsi-kwi-'-wagadi'ya, hei-ma-'tsi mu'weldiya tla-gwe'is. tsu'-
kwi-tlhwi'ya, di'lu't'1-di-kiTga. (4) wi-'-ya-kwr-tlhwa'it wi'-idze'watc wa-'wa-
tte-dakiTga. wi'-ma-'tsi-gu-s-mi'n-a'x-ats. tsu'-ildu-'ya-tfe-dil^i'l-ga. "qa'nu-'dja-
ti-'ts-kwi-l£i'l-ga! a'n-ka^-dilii'l-ga!" (5) tsu'-ilhu'det-we-'we. "hu'! ma'tsi-
naha'itsa-masa, tla-ga-a'n-demal-du-'ha'ya!" ws'n-il-du-hu-'det. tsu'-we'n-i'ld"-
wa-tb-dax-e'ne. (6) "dji'-ge-e'ne-nikVlgide? wi-'-da'e-'k-enikTl-ga? ge'^-nantl-
a-'i-kwo-da'ek-'djant kwi-k^Tga." "a'n-u-'kwa-ni'yada ele'di-diniki'l-ga." (7)
tsu'-gs-la-'i tb-dil^i'lga msqmi-'dja, ye-ge'Ma'i tfo-dikiTga a'nya'-a'x-ats. wi-'-
da'-aya-wa-'wa tb-dikHTga, na'im-an-du'ha'ya tb-dex-ma-'ni'yas.
40 Told by Mrs. Peterson's Miluk relatives and Miluk in locale, this must be identified as a
Miluk tale.
1939] Jacobs: Coos Narrative and Ethnologic Texts 49
2. Now one time she went back to her shed, and then a nice looking man was
holding the baby (there). (Abashed, she halted at the door.) He said, "Ha! is it
the child of a person? Because if not you should have thrown it away. (2) If you
want your baby, you must get ready (to go with me). And if you do not want (to
go with me), then I will take your baby along with me. Leave all your clothes, and
also your decorations-and-jewelry. (3) Put them in your basket-hat. Put on these
(clothes which I give you) instead." Indeed the girl got ready. Then they (his
helpers) put her into a canoe. Two other young men (they were sea gulls and his
assistants) talked to her (saying), "Mother's sister! We both like you. (4) But
whatever I tell you you do it that way. A great many women have gone to there,
but have not ever remained there, because they never knew all their things (they
could not solve the tests to which new daughters-in-law were subjected there).
Should you be told thus (to cook) , then right at where my feet (are) , you will cast
them (my feet) aside, and down in there you will thrust your roasting stick. (5)
And when you are wanted to fetch water, then you must thrust my head to one
side, and there you will find the water. And then when you are told thus (to go
here or there for wood) , and I point (by pretending to yawn and stretch) in yonder
direction, to there you are to go. (6) Then indeed you will find steps, and you will
climb up to there. And indeed when you are on top, then there you will find the
wood. Then they will cease troubling (testing) you." Indeed that is just how the
girl did. (7) Now they set her down (accepted her). "Oh my daughter-in-law!
Now indeed you may have my child for your husband." Indeed that is just how it
was. The girl had still another child.
3. Now her children were always wanting arrows. Then her children spoke
to her thus. "The old people are crying all the time." The girl's two children went
2. hei-mi'nt'ci-bi-'nat's tb-damaqmi-'dja, hei-ma-'tsi-nehs'wudzan-de-'nwl
kwi-'-naqt-tb-kTl-ga. "ha! ka"-ti-ki'l-ga-'i'? na'u-na-kwr-a'n-titsa-'fo. (2) i'n-
antl-du'ha'ya dinilpTga, hu'ws'etsam-nantl. wi'-i-nantl a'n-du-'haya'ya, wi'-
la'a'it'a-wa'ntl kw9-niki'lga. gu- / s-ha-'gwiya-kw9-nts- / tc, hi's-kwa-na'a'sda. (3)
xt'h-'wi kwa-natlpVla'adja. we'n-he'lt' na'ntl-di-'-tlhadza-'t'a." a'yu-hu'we'e-
tsam-tb-gwe'is. tlu'-tsu / -tlgw9 / licdja-la-'liyu. a'dzu-ma-tca'n97a x-kwi-'-ljxi'-
ya'ye'is, "gwe-'gwi! x-masa-'-nisu'la-'mi. (4) dji-'-nantl bsha'na'ni-da'mi ma'-
na'ntl-du-x-we'n. ga-'-l-hume-'kk gs"-la, wi'-an-du-ma'-da", na-'ym-du-a'n-mi-
t'ssi'yada tli'-ildagu-'s-ditc. i'-nantl-ws'n i'ltem, wi-' idja'u kwa-'naqla', kwi'-
na'ntl tatsa-'t'a, wi-'-da'^-nantl tam-i"ya-kw9-niski'n. (5) wi-'-inantl ha-'p du'-
ha'ya, wi'-kw9-'n9ss'l-na'ntl-ta"ts ga'djg'ni-'cdja, wi'-da'^-nantl kiTd u wa-kwa-
ha-'p. wi'-i-nantl-we'n-iltem, wi'-ge'ndjuwi wuda-'tsan, ge-'-n-antl-la'. (6) wi'-
a'yu-nantl-hsqhe'lq ki'ld u wa, wi'-da /f -nantl-heTeq. wi'-a'yu i'-nantl xi'n-xinu,
wi-ge"-nantl ki'ld u wa-kw9-ni'kin. wi'-de-'w9n i'1-na'ntl t'swu'li-'n." a'yu-me-
x-we-'n tb-gwe'is. (7) tsu'-ildtagwi'yau. 'V- ngx-midu-'n! tsu-'-nantl ns'u a-'yu
kwi--nede-'m9l kwa-'nikiTga." a-'yu-ms'-x-we-'n. da-'s-ma /t -dikiTga tb-gwe'is.
3. wi'-gu-'s-mi'n-wusba'ya-du-'ha'ya tfe-dgx-hi-'me. tsu'-we-'n-i'ld u wa tfe-
dgx-hi-'me. "gu-'s-mi'n-ki'm-i-tfo-ta'me-'t'k." hi's-hidji'-itc-du-wuls-'l tfo-dghi-'-
50 University of Washington Publications in Anthropology [Vol. 8
along with him (and saw those old people, their grandparents). (2) "Mother!
Those old people look just like you. And they are always walking around on the
ocean beach, and those old people are weeping. My father kills things for them,
sometimes a sealion, sometimes it is a whale he kills, and it drifts ashore. (3) It
is my father who does it and gives it to the old people. My father feels sorry for
the old people. Mother! What are you crying about?" (4) "My very own parents!
They did not know when I left home. That is why my parents weep all the time."
Now her husband came in. And the children said to their father, "Father! (5)
Mother is crying. She told us that it was her own parents who wept all the time."
"Oh. Your mother may return home to see her parents."
4. Indeed they made the girl ready to go, (to her parents' home, with) money,
sea otter hide blankets, sea otter clothes, two canoes went (full of such valuables,
which were to pay for her and make her marriage right) . Now he had paid for his
wife. (2) Now indeed the girl went back home to the very place where she used to
sit, there she sat (now). Piled up there was her pack (of valuables, her marriage
payment). She did not remain there long. Indeed she heard her parents crying as
they came. (3) Both their heads were quite shaven. Now they got close (to where
she was). Then she said, "Mother! father! Do not weep. I am alive." (4) Then
indeed they got to their child there. "Get my brothers." Indeed the old people
(did so). Her brothers arrived there, and then they packed the clothes. Now the
girl got back home. (5) Then she told her parents and relatives about it. "I did
not know how it was that I had become pregnant, because I had never seen the
man. But when I was swimming I had just felt something or other between my
me tfe-gwe'is. (2) "ni-'ka! x-we-'n-du-dex-he-'mqetc kwg-nghe'mqetc kwa'-ta-
me-'t'le. wi'-gu-s-mi'n-tldji-'ya-kwi-yu-'det, wi'-ki'm-i-du-tte-tg'me-t'l. wi-'-ma--
du'-ditc tsa-'u tta-'nex-e-'le, yuwu't's tu'x-si, yuwu't's-du-t'sehe'm tsa-'u, wi'-
kwi-du-da'ndan-u. (3) hi't'c-du-tta-'nex-e'le tfe-kwr-ni'ya tfo-tgme-'t'le. kwi-'-
na'ya tfo-'nex-e'le tfotc-ta'me-t'le. ni-'ka! dji'-ge-ene'a'xats?" (4) "e'n-e-'na-
ma-'ni'ya-s! a'n-i'lkwa-ni'yada yu'-we'i-'gei. x-we'n-ditc kwi-'-gu-'s-mi'n-ki'm-i
e'n-e-'nama-'ni'ya-s." tsu'-de'dje tla-dade-'mal. wi'-tla-hi-'me wi'-feci'ya'ye'is
tfo-itcdaV'le, "eli-'! (5) a'x-ats-tfe-ni-'ka. x-we'n-na'i'l-du-n hidji'm-il ma-'ni'yas-
tsa tta-gu-'s-mi'n-ki'm-i." "'o-'\ wasi'-hantl-kwa-ng's'ne kla'wi-ha'ntl-kw9-d3-
'ma-'ni'yas."
4. a-'yu-hu-'huwe'yu tla-gwe'is, hada-'i'mas, gi'ye'we-t'lxa'i, gi'ye'we-te-'tc,
adzu'-tlgu-'s-la. tsu'-gwa'lq^s-tb-dahu-'mis. (2) tsu'-a-'yu-wa's-i-tla-gwe'ia
idja'u-tl9-du--dlu-'gwa, da"-dlu-'gwa. gs"-wa / nga-q-tl9-d9t'3 / m. a'n-he-'niye-da-
dlu-'gwa. a'yu-kwa-'na'ya tb-dama-'ni'yas ki'm-i-kw9-kwi-'-dz9n'wi'yam. (3)
ma- / tsi-gW9 / x-ehi- / -d9se"l9 / me-. tsu'-itcne'lt'cuya. tsu'-da"nu, "ni-'ka! eli'!
a'n-axadzi-'yax dle-'we'u." (4) tsu'-a'yu-ge"-dji , ni'yam tfe-dilciTga'adja. "la-'-
dza-kw9-'n9hat'li'ya-das." tsu'-a-'yu-tta-dgtg'me-t'le. a'yu-dji'ni'yam tlg-dgha-
t'li'ya-das, tsu-ilt'a-'mi-tb-dgte-'tc. tsu'-we-'st-tb-gwe'is. (5) tsu'-we-'n-gwgsgwa'i
tb-dgma-'ni'yas. "a'n-wu'-dji' t -kwi'-kwa-ni'yada-tlu--mu / werii'ya, na'im-u-a'n-wi-
mi'n-kwi-ha'maq tlg-de-'mgl. yu-wu'-du--dz9st'la-'qai we'n-tla-'-du-ditc-ng'xai
1939] Jacobs: Coos Narrative and Ethnologic Texts 51
legs. That is the only thing I knew. (6) That is why I could not tell you, because
I did not know. I have two children, both males, boy children. They were always
wanting arrows. They always went with him, when they went hunting with their
father. And they always cried for arrows. (7) You may shoot arrows to there,
and they will pick them up and get them." "Ah. We will do that." "You will give
them to them as long as the people live. That long a time the people will see my
children." (8) She remained five days. "Now I am going to go back like that
(again) . My husband will come and get me. They (he and his people) are not sea
otters. They are persons. (9) Just their clothes are sea otter (hides). As long as
you live, that long a time then he (sea otter) will always give you whale. As long
as I have my own skin, that long a time you will see me, even if only one person
be alive. (10) And that is how they will see my children. When all the people have
died, then they will not be seen any more."
9. The person that halloos 41
The people could never travel about in the woods because they feared the per-
son that halloos. When you heard a person calling out, you did not answer, (be-
cause) maybe it was that thing. That is why they did not answer. (1) One person
was making a canoe. Now he heard a person calling out. But then the thing that
was calling out was not quite a person when he got close to it. And then he saw
geTu"n. kwi-wu'-tla-lcwa-'ni'yada. (6) x-we-'n-ditc tlu-wa-a'n-dji-'nasgwi-'-
da-'mi, na'im-u-a'n-kwa-'ni'yada. a'dzu'-'nihi-'me, masa'-ta'm-H, tca-'na7a-hi-'-
me. gu-'s-mi'n-du-wusba'ya du-'ha'ya'ama. gu-'s-mi'n-du-igi-'m, i-du-li'mdawa
kwi-itcda'e'1-e. wi'-gu-'s-mi'n-itc-wusba'ya gaTa'da. (7) ge'-tcilantl du-qda'l-
ku-wusba'ya, wi-'-gaqa'lam'itc-ha'ntl-du." "a-'-. x-we-'n-l-hantl-du." "lu y -
nantl-du-ni'ya'ama idje-'dantl-dahe-'niye'we lb/'-dle-'we. we-'n-dahs-'niye'eis il-
ha'ntl-du-gila'u-tla-ka" tla-'nax-hi-'ms." (8) gsnt'ci'nsi gaha'is-dlu-'gwa. "x-
we-'n wantl-bi-'nat's-wantl. ia-'dzadu-'n-wantl tla-'nex-de-'mal. an-i'1-gi'ye'we.
fta"-ft. (9) tsi'-te-'tc i'1-kwa-dagi'ye'ws. idje-'-tcil-hantl dle-'we, we-'n-dahe'-
niye'eis tsi'-tci'l-hantl t'sshe'm qatski-'nu-gu-'s-mi'n. idje-'-wantl a'mi-dze-'t'las,
we-'n-dahe-'niye sstci'l-ha'ntl-gi'hi'wai, we'n-hit'ci-'-kV-dle-'we. (10) we-'n-
hantl-gihi-'qhem kwa-'nihi-'ms. wi'-ya-ha'ntl-gu-'s-ku'm kw3-ka'\ wi-'-de-'wan-
il-hantl gi-'khi-'yu-"
9. nakVlehe'-ka"
wi'-an-du-'-dji-nukwi-'ndjye lca'*-yu-'didi na'im-il-du-hi'-alqsa tb'-k'elehe'-
ka'\ i'na-ka'^-kwa-'na'ya ak'a'lai, wi'-an-a'qta-'mi, yuwu't's-ku'wi kwa'-hi'.
na'u-il-du-a'n-qta-'mi. (1) hit'ci'-kV'-tlgu-'s-dzi-'ya. hei-ma-'tsi ka^-ak'a'lai
wi-'-kwi'-qta-'mi. hsi-ma-'tsi-gwa-a'n-kVai i-ne'lt'eu-'ys tb'tc-ak'a'lai. hei-
41 Coos of both dialects told this narrative excitedly. Mrs. Peterson heard it recounted by
Taylor, Gabriel, Old Man Jackson and others. The Coos believed that in the ancient period,
some generations ago when the episode transpired, the country was far hotter than it is now:
food could be cooked by the heat of the sun; alligators (!) and other hot country animals such as
the "person that halloos" lived in the Coos territory. Incidentally, both Mrs. Peterson and Frank
Drew, an ethnologic informant with whom I worked in 1932, believed that the "person that
halloos" must have been a rhinoceros!
52 University of Washington Publications in Anthropology [Vol. 8
that person that was calling out. Now he fled. (2) He saw it could not get over a
log. And that is how he could get quite a distance ahead of it because it could not
jump over (logs). It went around them instead. That is why that person got far
ahead of it. Indeed that is why he got away from it. (3) Now he arrived at the
beach, his canoe was not far away, and so he leaped into his canoe there. But the
person that hallooed was also already there himself. He scrambled in haste over
to there (to the far end of the canoe). (4) Now he speared (horned) the canoe
(through its center), he lifted it up on his head, and then the canoe was stuck over
his head. That was how he ran (blindly) with the canoe covering his face. Then
he (the man) ran to waiqdi' (village), people were there, and he said thus, "The per-
son who halloos is pursuing me !" (5) Now they asked some old woman. (She said,)
"You can not kill it. You can not kill that even with a person's (largest) bow (for
deer and elk hunting). Go get a crawfish digger (a sharp pole), (and) thrust it into
his anus. That is the only way to kill it." (6) They did that indeed, indeed they
killed it. And they never saw one of them again, because that must have been
the only one. They never saw another one of them again when they killed that one.
10. Salmon did ill to boys 42
1. The young fellows went away, the young fellows were going to spear fish.
They went up a creek, there they were going to catch things. It became evening.
The young fellows had quantities of salmon. (2) Now they sang and danced, and
ma-'tsi-lu'-kla-'wi'itc tfo-k'ekhe'-ka'. tsu'-yaga'da. (2) ha'ma'q a'n-dji-wu't'iu
niki'nu. wi-'-x-we'n-he-'ys na'im-du-a'n-dji-wu't'H. cyu-'tc'itc-du-'-la. wi-'-x-
we'n-du-tkV-ka" tla-dii-kwr-he-'n-heluwiye. wi'-a'yu'-x-we'n-e'q's. (3) tsu'-
idje'is9djs'*-dji, a'nye-he-'-tte-dgx-tlgwaTsitc, tsu'-ma-'tsi-ge"-hw9Tdi tta-datlgwa'-
licdjg. ma'n-his-hi'dji ge"-dji tfo-k'e'lehe'-ka". yaga'da-e-'ge xki-'tc. (4) ma'n-
tsgwa" tto-tlgwg'ls, da-'tsan-dshel-gwa-'n, tsu'-he'ldjs-dakwi-'-bitlbi'l-u tli-tlgu-'s.
we- / n9kwi / 'yu-hwuthwi-'d hs'ldjadg-kwr-tibe-'lel tto-tlgu-'s. tsu'-yaga'da-waiq-
di'dja, g£ M -dle-'geq, tsu'-we'n-i'l-at, "kyiehe'-ka"-u'u'mid9du-'n!" (5) tsu'-hu-'-
'mik-ditc-mint'ci'yu. "a'n-du'-dji-tsu-'tsu. x-ka /5 -d9gugwi-'lu an-du'-lu-n-utsu-'-
tsu. wuq.wa'iq-tcilla-'dza, mu'yu-S9dje-nanti-kwi-'-t.ca. x-we-'n-tlantl-tsa-'u."
(6) a-'yu-ilwa-'tsant, a'yu-iltsa-'u. wi'-da-'s-an-lu'-hemqe'qhem, na'im-da-x-tsi-
ku'wi. a'n-das-lu-hemqe'qhem i'-il-kwi-'-tsa-'u.
10. tca'n-Ya ge'lyeq a'n-hu-'t'su'wa
1. tsu'-tca'n-Ta-Ti-'t'ltim, tsu'-ifcuVm-le'-la'a'yam tta-tca'mg'ya. fo'm-i'i-
dje'-iHa', ge^-il-ha/ntl pga'lisi'yam. tsu'-gatqa'idiya. ga-'--l-ildegeTyeq tte-tca'-
n-97a. (2) wi-'--maga'nida'il, wi'-hi't'ci-tb-tca'n-gVa, "s'dji-alica-'nu!" "a'n-
42 This narrative was drawn upon to discourage children from destroying things and playing
tricks with food and things that the Coos thought should be left alone or at least treated with
care and respect; the tale might be brought up especially when handling salmon. All Coos speak-
ers knew this tale though Mrs. Peterson cited Old Bill, an Upper Hanis, as one person whom she
remembered having told it.
1939] Jacobs: Coos Narrative and Ethnologic Texts 53
one of the young fellows (said), "Come play!" "Don't annoy me! I'm so sleepy"
(retorted one fellow.) "Come! come! don't be so lazy!" (3) "Oh don't bother me!
I'm awfully sleepy." "Don't annoy him. Let him sleep then. Ha! Lay a salmon
there, and let that be his wife!" They thought no more of it again. Then they re-
turned home.
2. Another year, and then the salmon came up river (again). Now they heard
something (jingling), everybody went outside and watched it. (2) "Ho! quantities
of salmon are coming. " But out in front a baby was being held aloft (on the salmon) ,
and its decorations were what was jingling. "You should not watch a thing like
that!" (3) So some of them indeed did not go outside (to look). Now water (a
tidal wave) rushed in, and thus all of those people (who had gone outside to look
at the salmon baby) drifted away (with the flood). Pretty nearly all the people
were gone.
3. That is how it is not a good thing when the children do all sorts of tricky
things. You are not to do such things. You should not belittle food, because the
people die (from that). You should not perpetrate all sorts of tricks!
11. A young man grew up alone, and then he split himself
1. A young fellow grew up, it was his grandmother who raised him. He was
all alone, he played by himself all the time. "Oh I'm just always alone. Why is
it that I am always just by myself? Grandma! are there no people at all?" (2)
"We can not help it that we are alone. They made war on us, and killed all the peo-
ple. That is why we are alone here." Now in this manner the young man reflected.
t'swuVi! qwi'ye-di-"u." "e'dji! e'dji! a'n-ha-kinu-'wasi-yix!" (3) "ha-'-- a'n-
t'swu'le'i! qwi'ye-di-'u." "a'n-t'swa'al-a'n. tsi-'-ma'-ge-'ql. ha'-! ge'-ge'lyeq tsu-'-
wi'ye, kwi--da'ntl-hu-'mis!" a'nya-il-da-'s-kwi--dji'ndjina. tsu'-ilwa's-i.
2. ma-'-idzi-'m9S, tsu'-ge'lyeq-haThalu. tsu'-ditc-kwe-'niye, tsu'-gu-s-wi"-
sa'lt' kwi'-il-he-lu-'dada-'ya. (2) "ho-'-! ge'lyeq-daga-'l-dz9ne." wi-'-gi'lga-he'-
le'yu yux w u'm-ya, kwi-'-x-kw9-sa''liyam-d9'a'sda. "a'n-tci'1-du-ditc lu'dgda-'ya!"
(3) tsu'-a'yu-a'n-salt'-da'e'stis. hei-ma-'tsi-ha-'p-he'gwgn, we'n-gu-'s-kwi--ge"-tlxi-
tk>ka' f . ga • 's-gu -s-an-gwi • 'du-tfo-ka' ' .
3. we-'n-du-an-l£ile' t -ditc i-'-gu-'s-dji-'-dg'ne-'djis kw9-hi-'me. an-du'-djitc-
xa'H. an-du'-qVgnyau-hu-'da-t, na'im-du-ku'm-dg-ka". gu-s-dji'tc-an-hu-'t'su'-
wa
11. di-'lu'l mi-'t'ci he-'wi, wi'-kwi- tsxa-'-da't's
1. di-'lul he-'wi, x-u'mna't'btcda-kwi-ha-'wi'ya. wi'-mi-'t'ci, gu-s-mi'n-du--
kwi--mi-'t'ci alica-'nu. "u-'- ma-'tsi-wu-ha-gu-'s-mi'n-mi-'t'ci. dji'-ge' a-u-gu-'s-
mi'n-mi-'t'ci? u'ma-'t'li! a'mi-ka' t -d9gaha'is-i'?" (2) "a'n-huwe e-'l-mi-'t'ci. me'-
'me-'yu-'l, wi-'-gu-'s-kwi-tsu-tsu--tb'-ka t . x-ws'n-ditc di-'s-mi-'t'ci." wi'-wen-
54 University of Washington Publications in Anthropology [Vol. 8
(3) "I wish a person would come from some place. (Then) I would take vengeance."
And then some person spoke thus to him, "You are not alone indeed! you are two!
Shoot with your arrow straight up (into the air), and stand just right there, and
your arrow will come back upon you, and then you will be two. (4) That is how
you will become many, and you will be able to kill those people who killed your
parents." Sure enough his arrow returned, it came back right onto his head, and
it split him in two. Sure enough he became two young men. Indeed the young
man became two. (5) They both went back home. "Grandma! we are two. We
desire wives." "Oh grandson! Go get yourself wives ! We have a quantity of money
(dentalia). When they killed my folks, I hid the valuables. We have a quantity
of valuables." (6) So indeed they took wives, indeed they became many. Now
they did go to there, and indeed they killed the people who had killed their parents.
2. Now that's so much of that.
12. The young man stepped on snail's back 43
1. A young fellow was always going about here and there. His parents were
dead. It was his older brother who raised him. One day he was running about,
and then he stepped on a snail, and it broke the snail (shell). (2) That was the way
a tiny piece of it got stuck in his foot, and he was unable to get it out. Then he
just gnawed at his foot, and while gnawing at it the blood got in his mouth. "Oh
dji'nhehe-'nu tta-di-'lu'l. (3) "xge'nga-ka'-aya'tsam. dta'Hyu'wa-wa'xtfo. " hei-
ma- / tsi-w£ / n-ka /( -tli-i'tc, "ma'-na-an-mi-'t'ci'! adzu-'-ne! t'H-'n-gwa-'n q'da-'li
kwa-nawu'tam, wi-ma"-da-stu-'gwi, wi-ns-'wi-anti-bi-'na't's kwa-nawu'tam, wi'-
adzu-'ya-nantl. (4) wi'-x-we'n-antl-ga'la'lya, wi'-hdt'-nantl-ki-'ya kwe-x-lca" ki-'-
ya-na'ma-'ni'yas." hei-a'yu-bi-'na't's tia-da'wu'tam, ma'tsi'ya-se'Ldjeda-bi-'na't's,
wi-'-x-kwi-'-tsxa'. hei-a'yu adzu-'ya-tte-di-'lu'L wi-'-a-'yu-adzu-'ya tfo-di-'lu'l.
(5) wi'-masa'-itcwe-'st. "u'ma-'t'H! adzu-'ya^na. hu'me-'kY-ndu-'ha-'ya." "u-'--
da'm-si! ga'lam-nahu'me-'lje! ga-l-amahada'i'mas. tli-il-kwi-'-ki-'ya tte-'ne'e'stis,
wi-'-la'yat'a'u-tla-hada'i'mas. ga-'l-atenhada'i'mas." (6) ayu'-itc-hume-'kVaga-
la'm, a-yu'-ilgalaTya. wi'-hs'lt'-il-ge'Ma, wi'-ayu'-ilkVya tfo-x-ka''-kwi--lci-'y a -
da'ma-'ni'yas.
2. tsu'-tsr-we-'s.
12. tb-di-'lu-'l bu-'la'k-dats'a'i tsxa-'ts 44
1. di-'lu'l gu-'s-mi'n-du-kwi'-yuxu'm-s'. ku / mts-d9 / 'ma- / ni'yas-ditc. x-he'-
t'le-'da-kwr-ha-'wau. mi'nt'ci-hwuthwi-'d, hei-ma-'tsi-bu-'lak-tsxa', wi-'-ku-idli-'-
t'ru tb-bu-'la'k. (2) we'n-kwi-e-'k' qldidja-'di-la-'lu, wi-a'n-dji-kwi-ha'lk w t. we'n-
ma-'tsi-xa'ki'i'ya-tla-daqla', wi'-i-kwi--xa / ki wi'-wuda'n-ya'icdjada-la-'lu. "u-'--
43 Mrs. Peterson did not know if the Miluks were acquainted with this story, but the Hanis
were: Old Man Jackson, for example, told it. Citing it as evidence from history, people avoided
stepping on snail shells lest "they go that way" again, becoming a dangerous being like the person
in the narrative. Note the difference in emphasis from the Kwakiutl motif, where tasting blood
causes cannibalism and that, rather than mashing a snail shell, is of primary interest.
44 An alternative and equally acceptable title: bu'lak-dsba'L tsxa, 'He stepped on a snail
shell'.
1939] Jacobs: Coos Narrative and Ethnologic Texts 55
how sweet tasting that blood is!" (3) (Unable to extract the piece of shell,) he
just went back home. Now then he began to eat up his people. He ate up all the
people in his village.
2. He had one younger sister. Now his younger sister arrived, and she saw
no one (there). Only her younger brother was living there. The girl had a small
baby. "Give the baby to me!" (2) "Not just yet younger brother!" She delib-
erately pinched her baby, and indeed it cried. "I will give it to you after a while.
I will nurse it first, then I will give it to you." She pinched her baby again, and in-
deed it cried. (3) "He is so afraid of you, I will bathe him first. Then I will give
him to you." She bathed it in the evening. Then she packed her baby, and now
the girl fled. She went back to her husband.
3. Then she hallooed, "Come over quickly and get me! there is something
pursuing me!" Indeed three persons went across by canoe so that they could get
quickly to her there. Just as the canoe neared the beach the girl leaped immediately
into the boat. (2) "Go quickly. A dangerous being is pursuing me." Then indeed
(they made haste) so. When they beached she told her husband. "My younger
brother is a dangerous being. You will (have to) kill him. He ate up all the people."
Then (they did) indeed (as she ordered).
4. He was already hallooing too (from the other side). Now they piled rocks
onto the fire. And they dug a hole, and they got planks. Now the rocks were get-
ting hot, so they put them down into the hole there, and they lay the boards over
it. (2) Now they went across to fetch that (dangerous) person. "Ho brother-in-
law! You will eat well." Indeed they brought him back home, indeed they gave
him food. Then in the middle of his eating they pulled off the lumber, and so in-
hei-gwa-a'n-t'ccaTas ku-wu'dan!" (3) we'n-ma-'tsi-wa's-i. we'n-ma-'tsi-dta'u-'nis-
de'e'stis. gu-'s-kwi-'-ldja'-tb-lca' t -mit'lda-''ya-'s.
2. wi'-hit'ci'-dagwa'la. he'i tsu'-kwi--dji'-tk>d9gw9'l-a, ma-'tsi-a'n-wi-l£iT-
dwa. hei-ma-'tsi-kwr-dlu-'gwa-tfo-da'mitlgwa'la. e-'l£-dil£iTga-tfe-gwe'is. "dza'n-
'u-kwa-kTlga!" (2) "a'n-gs-'-me'M" t'sa'lban-du tb-dikTl-ga, a-'yu-du-a'x-ats.
"a-'iwa-tsa-nantl ni'ya'mi. ha'ma-wantl-gi't'sda, tsu'-nantl-t'a'ma-ni'ya'mi."
da-'s-du-t'saTban-tla-dikYl-ga, a-'yu-du-a'x-ats. (3) 'Ylqsadu-'n-s. ha'ma-wantl-
sdla-'qt. tsu'-nantl-t'a'ma-ni'ya-'mi." ga'tc^ai tte-gwi-sdla-'q't. tsu'-ma-tsi-t'a-'-
mi-tta-dilfiTga, tsu'-ne'qs-tfo-gwe'is. wa's-i-tla-dada'mi'ldja.
3. tsu'-k'a'l-a, "tle-tci'lla-'dzadai! x-di'tc-u'u'midadu-'n!" a-'yu psa'nl-ka'*
gala'ts tle^'i-da-il-ge^-dji. a-'yu-ma-'tsi da'ndanu-tta-tlgwa'ls isga /c -hw9 r ldi
tlgu-'sidja tla-gwe'is. (2) "tls-'-tcilla-xu-'t'luc u'u'midadu-'n." tsu'-a-'yu. i-hi--
qa'd9ma- tsu'-sgu-'ya-tb-dade-'mal. "xu-'t'luc tla-'na'mi'tlgw^'la. tsa-'utcil-
hantl. gu-'s-ka'Mdja'." tsu'-a-'yu.
4. ma'n-his-hi'dji k'a'l-a. tsu'-ilq w la'i he'malt'dje il'wa'nqt. tsu'-il-tVma
qa'L-hu-t'su'wa, tsu'-il-q'wa"as. tsu' gatlqa'lxau tb-q w la'i, tsu'-il-gs" It'la'ut
tla-qa-'li'idje, tsu'-il-q'wa"as gs"-hidi'ya. (2) tsu'-gaTats-tl3-ka'*-kwi--la-'dza.
"hu-'-hs'l! ki'le-'-nantl-dlu"wiyam." a-'yu-hi-t'i'u, a-'yu'-qa'tski-'nu. tsu-'-gwa'a's-
56 University of Washington Publications in Anthropology [Vol. 8
deed he tumbled into the hole. (3) Now they piled up there on top of the lumber,
now the people were on top of it there. Indeed he burned up (down in) there.
That is how they killed him.
5. That is why the people fear snail shells.
13. He eats human children 48
1. Children were being lost all the time, when the children were at play. It
was always the child of a very well-to-do person (a chief) who vanished. They
could never be found anywhere. All of them who were anywhere up the bay were
losing children. They never found them anywhere. Children were being lost every
year.
2. Once two children vanished, at'si-'xis (Marshfield village) children. One
of the (remaining) children came into the house, she ran in. "Mother! I saw old
people, and it was they who packed away my older brother and my younger sister."
Now the people who had lost their children wept. (2) That man (the father of
the last two children to be lost) cried a whole night. Very early in the morning he
must have fallen asleep, and this was his dream. "You will go down the bay to
la'xai (a Miluk site between Empire and Charleston.) A rock is standing out
from the land with bushes all over the top of it. That is their house. (3) That is
where they took the children they stole. There you will find your children." That
was the man's dream. Now he woke up. And this is how he told it to his wife.
dlu"wi'yam tsu-'-djit'cdji'u tb-q'wa"as, a-'yu-gs"tu-'ya tb-qa'ldja. (3) tsu'-
tVm-a gwa-'niyu q'wa'a's gs"wa'ngayu, tsu'-iige'xini-'m tb-ka'\ a-'yu'-ge'Vcil.
we-'n-iltsa'u.
5. we'n-ditc tie-x-ka' ( kwr-a'1-qsa tb-bu-'lak-daba'L tle-x-ka'\
13. tb-ka'<-hi-'me dla-'u 46
1. gu-'s-mi'n-du-hi-'me kuxu'xwi, i-du-alica-'nida tb-hi-'me. gu-s-mi'n-du-
hsthe-'de dikiTga a'N-ditc. an-du'-ge'n-dji kwi'-giki'Hdu. gu-s-ge'n-dji daga'dja
gu-s-kwi-'-kuxu'xwi tb-hi-'me. an-du'-ge'n-dji kwi--gil£i'Hdu. de'ngi idzi-'mas
hi-'me-kuxu'xwi.
2. mi'n-t'ci tsa-a'dzu' khwa't-tb-hi-'me, at'si-'xis-a'miya-hi-'me. wi-'-hi'-
t'ci-tb-hi-'me kwi--idzu-'dje kwi-'-de-'dje-de hwi'ye't. "ni-'ka! ta'm-et'le wukla-'-
wiya'ma, wi-'-x-kwr-ta-'miyama tb-'nehe-'t'le we-'n-tb-'nagwa'l-a." tsu'-kwi-
ki'm-i tb-ka" kxu-'nam-dahi-'me. (2) hi't'ci-qb'm-kwi--a'x-ats tb-de-'mal. bn-
wi'-q'eH-"m9S gwatdwi-'du-'da-x, hei-ma-'tsi-x-we'n dagwa'ns-itc. "la-'xaidja'-
nantl-la'. ga'k kwi-'-le-'mem tb-q^a' 1 nbn-i'ke dugwa'ni'yu biTgwatc. da"-
di'ye-'dzame. (3) ge"-kwi--l'a'i kwa-hi-'me wuxada-'n. ge"-nantl gi'ldi-t'a kwa-
nahi-'me." we-'n-dagwa'ns tb-de-'mal. tsu'-dla'nkts. tsu'-we-'n-i'ldwa tb-da-
45 A11 the Coos knew this. Among those who told it Mrs. Peterson cited Old Tar Heels, a
Miluk.
"Alternative title: hime-dla-'u, 'He eats children'.
1939] Jacobs: Coos Narrative and Ethnologic Texts 57
"I had a queer dream. (4) 'You better go there to la'xai. A rock is standing there.
Climb it there. Ferns stand there, and that is their door.' (5) I am to lift them up.
Then I will see my children." "Oh sometimes a dream is indeed (true). You had
better go to there!" Thus his wife spoke to him. (6) Indeed others accompanied
him, and they went to there then. Sure enough that rock was there, and indeed
it was just like his dream had told him. Then he climbed up it there, and to be
sure he saw the ferns. Then he lifted them indeed, and then he did see his children
there. (7) It was a house sure enough. Now they saw their father. He talked with
his children then. "They travel around the entire night, and all day long they
sleep." (8) That was what they told their father. "Oh we will come again tomor-
row." "All right."
3. That evening the old man did it (to the stolen boy). The old man seized
the boy, and he just touched his ear, (saying) "Here is your (little) ear ornament."
That is what the dangerous being said. Indeed there it (the ornament) hung (im-
mediately, by magic) from the boy's ear.
4. The next day the people arrived there indeed, many people came. Boards,
pitchwood, all the people were packing pitchwood. Then they spoke to the children.
Numbers of containers for valuables were hanging from the walls, and the children
handed out all that money (which came from the previously stolen well-to-do chil-
dren). (2) Now they gave them quantities of pitchwood, they stuck it in here and
there all around inside the house, and then they did set fire to it all. Now they took
them (the two children) out, when all the fire (wood) and pitchwood was burning.
(3) Quite a while (it was) before the dangerous being awakened, and then they
hu-'mas. "gwa-ma'a'i-'nagwa'ns. (4) da-' la-'xaidja ge"-nantl-la'. q w la'i-tsa M -
da'-le'm. ge'-wutsantl heTe'q. wi--t'ce-'c-la"ma, kwi-i'tsdatsa'ba'ntc. (5) kwi-
wu'tshantl tlga'ldasa-t'a. wi-'-kla-'wi wutsa'ntl tla-'nahi-'me." "'u'- yuwu't's-
du-gwa'ns-a'yu- ge"-nantl-la' !" we'n-i'l-d u wa tla-dax-hu-'mas. (6) a-'yu-man--
t'i-'yu, tsu'-il-a-'yu-gs'Ma'. hei-ma-'tsi-a-'yu-itc da'q'la' 1 da", tsu'-a-'yu-ma*-
we-'n dji"-tla-dex-gwa'ns-i'l-d u wa. a-'yu-ge'-hel-e'q, wi'-a-'yu-kwi-kla-'wi-tla-t'ce-'c.
tsu / -a-'yu-kwi-tlqVH"ya, hei-a-'yu ge"-kla-'wi tla-dihi-'me. (7) a-'yu-x-kwi'-ye--
tsi"ya. tsu'-kla-'wi'itc tla'-i'tc-tla-da'eTe. tsu'-kxi'ya'yeis-tla-dahi-'ms. "hi't'ei-
qla'm'i'tc du-yu-'didi, wi-' ge-'ql'i'tc du--hi't'ci-gaha'is." (8) we-'n-itcgwasgwa'i
tla-i'tcda'e'le. "u-' a'ma-1-ha'ntl-dji." "ke-'le."
3. wi'-da'-gatdai wi-'-we-'n-tsam tla'tc-tu-"mat'l. ha'l-mi tlatc-tu-"mat'l
tlatc-di-'lu't'l, wi-'-kwi-naxdi-'-dgq^ha'n-a-'s, "di-na'7a'la't'l." we'n-tli-tlatc-xu-'-
t'hic. a-'yu'-da"-kwi-tsqVu tla-daq^ha'na'satc tla-di'lu't'l.
4. tsu'-a- / yu'-ma-"-gaha'is a-'yu-dji'-da'-ka, ga'l-ka"-dji. q'wa"as, ge'leu,
gu-'s-ka"-gele'u da't'im. tsu'-itckxu-'nam'yeis tla-hi-'ms. tciTal daga-'l kwi-'-
tsqV, wi'-kwi'-itc-gu-'s-ni-'das tla-x-hi-'me tla-hada'i'mas. (2) tsu'-ta'ma itc-
ga-'l-ni'ni-'yu tle-ge'leu, biTgwatc la'm-dasa-'t'a ye-'ts-da-ga'l-a'yu, tsu'-itc-ta'ma
gu-'s-kwi--t'ca-'l. tsu'-itcgwu'xdla-'t'si'u, i'-gu-si'ye t'cs-'lel tle-he'melt' tle-ge'le u .
(3) he-'-niye tsi-itc tsu"-dlankts tla-xu-'t'hic, tsu'-itc bi'n-djidjs hwa'l-di, an-
58 University of Washington Publications in Anthropology [Vol. 8
leaped upward to the door, but they could not open it, because a lot of people were
sitting upon the boards there. A dangerous being said thus, "(You) child of a very-
rich person! 47 The stored food (i. e., the two children) was (kept here) much too
long!" Then they killed the two (ogres).
5. And this is what the children said. "They were away all night long.
Sometimes they would be gone a very long time. And when you found us, that was
when he touched my younger brother, and then that thing hung from his ear."
(2) When they had brought the children back home, they talked and talked about
what to do about it (about his heavy ear pendant). Then they cut off what was
hanging from his ear, and thereupon the child died. 48
6. Now that is how my tale goes.
14. The water got high 49
Long long ago there was (once) a continuous rain, not large raindrops, fine
small raindrops. It rained a long long time. Then the ocean became higher, and
the waters rose. (2) The people who had canoes got into them there, all the people
dashed towards their canoes, and those people who were still running afoot were
all caught by the water (and drowned). When the water went back it returned
slowly. Then many people were saved. (3) When the water lowered it fell slowly.
After that when the people were out hunting they found canoes that were just
nothing but moss, moss and dirt. Their paddles just hung from them there wherever
i'tc-dji-wu'xat, na'im-ga-'l-ka" ge"-dlu-'gwa tls'-q'wa'asa'dja. tsu'-we-'n-tli-tb-
xu't'luc, "he-'de-diki'l-ga! 47 he'lt'-ha-he-'-niys digala'it'l !" tsu'-itcgi-kVu.
5. tsu'-we-'n-gwa-na-'ni-'da tb-hi-'me. "hiYci'-qb'm-itc-du--e'hs. yu'wu't's-
du--he-'-niye-itc ehe'ut'tsam. wi-'-tb-nigi'ldiya, wi-'-tVma tb-kwi--ha'l-uwi tb-
'na'ma'tlgwaTa, wi / -ma-'tsi-de"-tsga'ya-ditc tb-d9k w ha'n-a-S9tc." (2) i'-wa-'sdya
tb-hi-'me, wi-'-kwi-'-yal-7a'lyaqham. tsu'-il-kwi--qVt'sa tbtc-k w ha'n-asatc dza-
ga'ga, he'i-ma-'tsi-qVyau-tli-kHTga.
6. tsi'-x-we-'n kwa-'naba-'saq\
14. tb-ha-'p he-'wi
tls-he-'-niye gu-s-mi'n i'l-e-'q, a'n-wa-' i'lgss, e-t'ci'li-iTgss. he-'-niye i'le'q.
hei-ma-'tsi ba'ldi-'mas phwi-'la-'t', we'n-kwi-he-'wi tb-ha-'p\ (2) i'-ntlgwa'lss--
ka" wi'-ge"-ilxt'hi-'t9m, gu-'s-ka" tlgwa'licdja'ikb-yaga'da, wi-'-tb-ka'^-tca-'tc-
naqs-'qei wi-'-gu*s-ha-'i'>kwi--ga'la / m. yu-kwr-bi-'na't's tb-ha-'p wi-'-xqe-'l-bi-'-
na't's. wi-ga'l-ka'-gwi-'du. (3) wi'-yu-kwi-tu-'ya-tb-ha-'p' xqs'l-tu-'ya. wi-'-
da'-qbm-ni'yu i-du--b'm-dai-da'-ka" kwi-i'l-du'-giktla-'u tb-tlgu-'s ma-'tsi-du--ha'-
n-a-ba'nt, ha'n-a-ba'nt-itc t'lda-'ya-'s. tli-ildat'le'he ma"-x-we-'n mi'l-s-'t'i idja'u-
47 A violent imprecation directed by the cannibal ogress at her cannibal husband. She con-
tinues in what sounds like a queer, alien accent, using gla'it'l for M. kle'it'l.
48 Just why severing it killed him Mrs. Peterson had not heard or remembered: perhaps the
cord on which the pendant hung "belonged to his heart."
49 Mrs. Peterson heard this flood narrative from mi'nkws particularly but she asserted that
all the Coos knew and told it.
1939] Jacobs: Coos Narrative and Ethnologic Texts 59
they (the canoes) had dropped (when the waters receded). (4) They never learned
what had become of (those people who had tried to escape in the now empty canoes).
That is the way the people tell about it. My grandfather (mi'nkws) saw one of the
old women (survivors) who had been left alive. She had been hung up on a tree,
and the limbs of that tree were too high up. (5) So she took her pack line and tied
it to a limb, and then when she wanted to go down by means of that, she fell, she
was just a girl when she fell from it. Her back was broken from it (she had a hump-
back thereafter). That is what she told about the raised water.
15. The sa'ganda-'s people 60
1 . That (giant) wealthy head man lived at Chetco (River) , and their village
(the village of the sa'ganda-'s-Miluks) was on this side (to the north) of it. The
mother of that (sa'ganda-'s) boy came from Crescent City. The young fellow was
always sharpening his knife. "Why do you sharpen your knife?" (2) "Oh I am
going to go to the south to see my mother's brother." "Do not say so! There are
giant people (at Chetco River) who do not let you pass by. Their wealthy head
man is a person of mean spirit. Whoever goes by there he kills." (3) But the little
fellow (said), "Oh I will rip him up with my knife!" "But do not say so! Do just
remain here. Do not go there! He will kill you." "Oh he will not kill me."
2. And then indeed he went, he ran as he went. "Hey ! where are you going ?"
(The Chetco giant encountered him.) "Oh I am going south." "Humph! you will
da-' tla-tu'wita'n-ya. (4) wi'-a'n-kwe-'ni-'m dji'-a-yadzu-'ttsam. x-we-'n i'l-du
laga'wiyat'a-na'ya tle-x-ka'*. wi'-tfo-'nax-tsqu'lq^tc wi-'-hit'ci'-hama'q' tfe-ta'nv-
e-t'h tla'tc-tVma-dle-'we hu-'mik. nakwi-'n'itc tsa-'-geqdi'n-u, wi'-helt'-he-gwa-'n-
dshel-e'k w tte-ni'kin. (5) wi-'-kwr-hel-e-'gwadje ha'm-siya tta-diki'u, wi-'-x-kwi"-
yu-du'ha'ya-pqa' 11 , wi- / -ma- / tsi-tu- , ya-tl3-t'3 / ma-gw£"ek tla-kwr-tu-'ya. wi-'-tlga'i-
dzu-dahwa't'lhwi. x-ws'n-laga'wiyat'a-na / 'ya tla-ha-'^-he-'wi.
15. tfo-sa'ganda-'s-ka"
1. da'-hethe-'de dlu-'gwa tfo-tce-'t'i, wi-'-da"-di-gediu kwi'-mit'lda-'ya-'s.
wi'-ge^-gadi'ya-da'e'ne tli'tc-gwa-di-'lu'l tte-Crescent City' i'dje. tsu'-sba'i-da'wa-'l-
'wal tkxs-gwa-di-'lu'l. "dji^-ge'-nsba-'i-na'wa-Twal?" (2) «V ge"-wantl-la'
q w ci'djs kla-'wi-nantl na'axi'yaxitc." "a'N-dji--ditc iTd u we! wudla'm-aq-ka" wi'-
an-du'-dji da"-kwi--ts'a'l-du. a'N-we-'n-ka* kwi-ildshethe-'de. wi-'-du-'-da-l-a'
kwr-du-'-tsa-'u." (3) wi-'-tlatc-gwa-de-'mal, "u y - gwa'lyi-wantl kwa-'nax-wa'l-
'walu!" "a'N-dji-ditc ildi-'ye'ws! ma-'tsi dlu-'gwi. a / N-ge"-la / 'ya'4ai! tsu'we--
na'ntl." "u y - an-wa'ntl tsu'wsn."
2. tsu'-ayu-'-la', la-'-du'hwiye-'t. "he-'i! ge'ndji me-'t'c'na?" "u-' q w cidje-
60 This supposedly true story was told by many Coos in both dialect groups and particularly,
as far as Mrs. Peterson is concerned, by Old Man Jackson and Cissy, the latter a Miluk. In recent
years the natives identified the Miluk-speaking tribe of the narrative with none other than the
Japanese because they were also short of stature and extremely smart and tricky! The Coos were
certain about the identification because one Miluk, possibly a brother of Jim Buchanan, had been
taken a few score years ago as sailor on a sailing ship which visited Japan; he claimed that there he
had found a last survivor of a Miluk-speaking group and that this resident of Japan had spoken
Miluk to him!
60 University of Washington Publications in Anthropology [Vol. 8
not get there." (2) Then the big man seized him, he grabbed his head, and now
he was going to kill him. But then he (the little sa'ganda-'s traveler) stabbed him
first, indeed he split open his belly, indeed he killed the wealthy (giant) headman.
So then he turned back (north again) and reached home. (3) "I have killed that
wealthy headman." "Now you must have done something pretty good indeed!
(They praised and berated him.) Now they will come and war on us."
3. Indeed people (intermediaries) arrived, they brought news. "We will do
you no harm, if you pay" (for our headman's death) . ' 'Very well. We will pay you. ' '
(They were willing to settle by taking a money payment) because they had not
liked their (murdered) headman, because he had been mean. (2) "Now if indeed
you reach the mountain with your money (i.e., if you pay an enormous sum), then
everything will be all right. But if you will not pay so large a sum), then
we will fight you." Indeed they tried (measured) their money, but their money
was not long enough (to reach) there. (3) "If you will not pay it we will wage war
next year." "Oh we will obtain that money by that time." Now they went back
home. Now indeed they made large canoes, far back in the woods they made them,
so that no one would know. (4) They finished a large number of canoes. Now
when the appointed time of year came they went, but the length of their money did
not reach to there. "We will give you five days, (and) if you do not come with such
a length (of money), then we will war." (5) "Very well. We will bring it to you."
But they did not do that. They merely took their canoes down into the water, and
they simply fled, they went out to the ocean. And wherever they halted, they were
driven away from that place notwithstanding. (6) Sometimes they would remain
an entire year, and then they would be driven away, because they were mean. Then
they went away to an entirely different ocean.
me-'t'c'u." "hu'! an-a'ntl-ge"-dji." (2) tsu'-gala'm tte-x-wa-'-ds-'mgl, se'lu-ga'-
la'm, tsu'-hantl-tsa-'u. tsu'-ma-'tsi-hi'dji kwi'-tga'ntlts-he'lu', a'yu'-tsxa-'-du'we'\
a'yu-kwr-tsa-'u tle-hethe'de. tsu'-ma-'tsi-bi-'na't's tsu'-we-'st (3) "tsa-'u'u-
kwa-heths'de." "tsu'-da-x-dikiTe-ditc-aya-'dja! me'me-'yul-ha'ntl."
3. a-'yu dji'ni'yam-d9-ka\ kwe-'ndjindji-nu. "a'n-tci'1-tshantl dji-'-xalta-'m,
i-tcil-tshantl-ska't." "ke-'ls. skidi'ya-1-ha'ntl." na'im-il-a'n-du-'ha'ya tli-ilde-
hethe-'de, na'im-a'N-we-n. (2) "a-'yu yu-ha'ntl-tla-kwe'ye'is'adje kwi-tci'lnaha-
da'i'mas, wi-' gu-s-di'tc-hantl-ke'ls. wi'-ya-ha'ntl-a'N, wi'-tldji'ldamitcin-ha'ntl."
a-'yu-ilka'ni tli-ildahada'i'mas, a'N-gs" dit'ci'tcdas tli-ildahada'i'mas. (3) "i'-
tcilantl-a'n-skat ma-'-idzi-'mas wu'lmeul-hantl." "u-' ga'laml-ha'ntl tVma kwa-
hada'i'mas." tsu'-ilwa'si. tsu-ma-'--tsiya wudla'm-aq-tlgwa'ls-ildzi-'ya, t'ci'c-
djs-he-'n il-kwi-dzi-'ya, a'n-idax-wi'-kwi-kwa-'ni'yada". (4) ga'1-tlgwa'ls-ilhu--
t'su'wa. tsu'-hi-'hi'yu-dSa'idzi-'mas tsu'-il-a', ma--gu / m-an-ge /t -dji-dit'ci'tcdis
tli-ildahada'i'mas. "gent'ci'n-si gaha-'is ima'ntl-hi's-ni'ya'mi, i'nantl-a'N-dji-na'-
ta we-'s-dat'ci'tcdis, wi'-wuTmeul-ha'ntl." (5) "ke-'le. dza'nwaul-ha'ntl." wi'-
an-i'l-ma"-we-'n. ma-'tsi-il-gu's-ta'ixa'ya tli-ildatlgwa'ls, tsu'-il-ma-'tsi-ne'qe,
ba'ldimi-'cdja ilsa'lt'ats. wi'-idja / u-il-du--yu-"yu. ma-i'1-du-xge't-xwutxwi'nu.
(6) yuwu't's-du-hi't'ci-idzi'mas-da-dle-'geq, tsu-du-xwutxwi-'nu'ume, na'im-il-
a'N-we-'n. we- / n-ma- / --baldimicdja-kwi-illa'a / yam.
1939] Jacobs: Coos Narrative and Ethnologic Texts 61
4. Now the moving people (the Whites) came to here, and they took with
them one of the (Miluk) Indians, the moving people took an Indian to there, to the
country where the braided hair (Japanese) people (live) . Now one old man (there) ,
an exceedingly aged man, this sa'ganda-'s man (there) spoke in Miluk to him.
(2) This is what he said. "I am the only one left of the older generation. I was the
child of the sa'ganda-'s." That is what that sa'ganda-'s said to him. That is why
they know that the sa'ganda-'s stopped there in the country of the braided hair
people. (3) The aged sg'ganda-'s man told the Indian everything. He told all that
his parents had told him, (when) they had gone all over there. "We crossed a great
river. But after that the ocean changed, and then it got bigger, the whole thing be-
came ocean, when the land sank lower, the whole thing sank. (4) Now it is just
ocean there. That is why it is impossible to cross there now." That is what the
sa'ganda-'s told the Indian. "I am the only one left who can talk the people's lan-
guage (Miluk-sa'ganda-'s). When I die there will be no one who can speak the
(Miluk-sa'ganda-'s) language here. We talk differently (now)."
16. He starved his mother's sister 51
1. The child was brought up by his mother's sister. Now he had grown up.
He was away spearing fish all the time, but he would come back without food.
That is how his aunt became hungry. (2) Once, "Come here! let me hunt on your
head (for lice)." So then his aunt hunted on his head. Then he fell asleep. Now
his teeth were full of food. So she quit hunting on his head, and he awakened.
4. wi'-tb-ngtsle-ne-'-kV gs'sde'^-dji ni'ya'm, wi-'-x-kwi--hit'ci yuxwu'na tls-
ka", wi'-ge' t -kwi-dji / ya'na t tie-x-ntsle'ne-'-ka tb-ka", tfo-nt'cba'ya-ka' dat'lda'-
ya-S9dJ9. wi-tu-"m9t'l, l9'n--wi-tu-"m9t'l, wi-'-x-miTugwi-kwi-'-kxidi'ya'yeis tle-
x-S9'ganda-'s. (2) ws-'n-iTat. "e'n-e wu'-tla gwi'dst. tb-kwi'-yiml-hi'me tfo-
sg'ganda-'s." x-ws-'n-gwgsgwa'i tle-x-sa'ganda-'s. wi-'-we-'n-ditc tla-gwi'-kwa--
'ni'yada tli-il-g£"-yu-'yu tfo-sa'ganda-'s tfo-nt'cba'ya-ka' tfo-dgt'lda'yasgdjg. (3)
gu-'s-kwi-gwgsgwa'i tia-ka" tb-sa'ganda-'s tu^'mat'l b'n-wi tu"m9t'l. wi-'-gu-s-
kwi-kwana-'na'ya dji'-kwi-laga'wiya-t'anidiya tli-ild9x-ma-'ni'yas, tli-il-ge"
cyaVtcu. "wa-'ga-tVm-i'itc-ilgs'lts. wi-'-da'-qfo'mniyu wi-'-su-'du-tfo-ba'ldi-'mas,
ma-'tsi-wugadi'ya, biTgwatc ba'ldimasi'ya, ya-kwi-'-tu-'ya-tfo-t'lda-'yas, biT-
gwatc-kwi--wi- / du. (4) wi'-ma-'tsi-ba'ldi-'mis-gs /< -tsu-m. wi-'-x-we-'n-ditc da-
kwi-ge' t djimi'n'niys." x-we'n gwasgwa'i-tle-x-sa'ganda-'s tfe-ka". "mi-'t'ci'
tla-d9-ka"-'ntli's. yu-wantl-da/yau a^-ha^tl-wi^-kwi-'-ds-tli's-diu. ma-"a-
ya--m37a'la."
16. t'laVi'ya d9x u kwa'n
1. x u kw9 / nd3 , -kwi--ha-'wau tli-kiTga. wi'-kwi-hs-'wi. gus-mi'n-du--£'h£
dlg'm-le, a^i-du-^wg^-yau-we-'st. ws^-kwi-du-lgs-'n tl9-dax u kw9'n. (2) mi'n--
t'ci, VdjiM ha'manan-xwoitTda-'mi." a-'yu-xwa't'H tl9-d9x u kw9'n. hei-ma-'tsi
gs-'ql-itc. hei-ma-'tsi ngqwg'n'ya'wa tb-dgge't'sge 1 . tsu'-anya xwa't'H, tsu'-
81 Mrs. Peterson recalled hearing this told by t'cicgi'yu and t'ligwa'ni. She believed that
all the Coos knew it.
62 University of Washington Publications in Anthropology [Vol. 8
"Oh aunt! I am going to go spear fish." (3) So he went indeed. Now she hid, the
girl followed him (unseen). And she hid and watched him. "My but the salmon
he is spearing!" Then he went housewards, and he made a fire. (4) His aunt
watched him as she kept hidden. Hidden she looked in to there then. Now his
house was full of food, and his aunt was hungry. "Humph! I had a sad task raising
him, and now he does not give me a thing, and I am hungry, while he himself has
quantities of food."
2. Then the girl went back home. Now she packed her valuables, and then
she went away from there, and she came to another place. "Where does the wealthy
headman live?" "He lives there yonder." (2) The girl indeed went to there, and
they took her in. She became the wife of the wealthy head man. Young man
kingfisher got back home now. His aunt was nowhere, so he followed his aunt,
he followed her tracks. (3) Indeed he went along, and then he got to there. "Where
is my aunt?" "Go yonder to there, to where the wealthy head man lives." Indeed
to there he went, and they took him in, and they gave him food, and there he ate.
No little food they gave him. (4) He was not eating a long time, and then something
burst. "What exploded?" "Hm it must be me." That is what the young man said.
Indeed it was himself who burst (from overeating), and then he died.
3. That is the way it was with the kingfisher in the narrative.
dlankts. "e-'-gwe-'gwi! db'mle'-wantl." (3) a-'yu-l-a'. tsu'-x-sadb'ntc, u'mi-
du'wa tle-x-gwe'is. tsu'-x-sadb'ntc hr'dada'ya. "hei-a-'yu nege'lyeq dza'gwi'-
itc!" hei-ma-'tsi ye-'dzadjsda'-l-a, we-'n-t'ci'ls'. (4) sadb'ntc lu-'dadaya tb-de-
x u kwa'n. tsu'-ge"-xi-'la x-sadb'ntc. hei-ma-'tsi flu' tb-da'ye-'ts x-d_W9'nyau,
we'n-kwi-du--lge-'n tb-d9x u kwa'n. "ha! kwi-'ne'wet'H u-kwr-ha'wiya, we-'n-x-
kwi wu-a'N-ditc ni-'ni-'wun, lge-'n'wu-du, wi-'-tli-hi'dji wi-'-ga-'l-dadwa'nyau."
2. tsu'-wi-we's-i tb-gwe'is. tsu'-t'a-'mi-dahada'i'mis, tsu'-i'gei, tsu'-ma-'-
t'lda'icdja dji". "idja'u bqle-'m kwa-hethe-'de?" "e-'ge leqle-'m." (2) a-'yu-
ge'Ma' tb-gwe'is, tsu'-ditdji'yu. bethe-'de kwi'ye-dahu-'mis. tsu'-we-'st tle-cdji'-
fes di-'lu'l. a'N-ditc tb-dax u kw9'n, tsu'-u'miduwa tb-d3x u kw3 / n, hagadi'dSu-
u'midadi-'t'a. (3) a-'yu'-l-a, tsu'-gs'^-dji'. "idja'u-tb-'n9x u kw9'n?" "e-'ge-nantl-
la, kwe-hethe-'de-dlu-'gwa'adja." a-yu'-geMa, tsu'-ditdji'yu, tsu'-^atski'nu,
tsu'-ge"-dlu'wi-'we. a'N-kwi-'ni-datski-'nu. (4) a'N-he-'-niye dlu"wi'yam, hei-
ma-'tsi ditc-tla-'uwa'itc. "ditca'x-a'ya etia-'uwa?" "hm- en-e-'-da." x-we'n-tli-
tb-di-'lu'l. a-'yu-hi'dji tb-tla-'uwa, tsu'-qVyau.
3. x-we-'n tb-cdji't'as lagawiya-'t'as.
ETHNOLOGIC TEXTS IN HANIS
1. Types of dances at Ya'hatc
The people were still at Ya'hatc. At that time Cyrus Titchenor (a brother of
lone Baker and a Gold Beach southwest Oregon Athabaskan) and Isaac Martin
(a Hanis Coos from nti'se'itc village) came up from the coast to the south. They
came with a dance from the coast to the south. (1) They arranged a dance (the
evening of their arrival). The southerly people's (perhaps lower Klamath or adja-
cent natives') song was their song (that night). Titchenor sang then. That was
his song when he sang. No one even yet knew about dream songs (which com-
menced there with the Thompson-Charlie ghost dances of 1878). (2) It was before
that time that Cyrus was there at Ya'hatc. That is why that (dance) did not be-
long to the (later) dream dance (ghost dance) . It was after that time that Thomp-
son came with that (ghost or dream dance) song. That was the very first time I
was present in a dance. (3) It was then that Fat Face (Minnie Jackson, younger
sister of Kitty Hayes) was a nice dancer, and she wanted me to accompany her
dancing out in the center (in a sims-'t dance). But I was shy. Indeed she made me
go to the middle, and I fell down. (4) I did not know how to dance, because I had
never danced. After that time I was familiar with any kind of dance. I was no
longer shy. That is the way I was when I danced the first time. After that no mat-
ter what sort of dance I danced it there. (5) They were already dancing the round
dances then. They already were acquainted with the (round) dance of the people
of far away. They mixed (alternate sexes) , and they called it thus when they went
in a circle. They mixed the women (alternately between men) when they danced
1.
la-a'iwa ya-'xatca'-msn. le'uleu x-gu'gwis le'u-ux w heTeq W-ux w -Cyrus-
Titchenor ta-'-leu \z-Isaac-Martin. ux w 'me'gent i-tci'-leu hala-'ga x-gu'gwis. (1)
le'u-mege'ntime. Ia'u-gwsi"ma-"y3x mege"enu he'mege"£n. le'u-k^'li-'wa't ls'-
%-Titchenor. le'u-msgs"en i'-megent. a'iwa-i'n-wut gwa'a't'iss-mege"en. (2) hi-
'ni'-yi'la'hadjim h-Cyrustsix ya-'xatc-yuxwu'm-e. na-'-lau-i'n tci-'-t'le'st le'-gwa-
'a't'is-msgs"ens-'tc. hi"ni-' yaga'ndjim le-Thompson-lm-mege" en he'leq le-'me-
ge"en. la'-t'a'm-a x-i"wunt' msgs"eni-tc ne'e'igsxem. (3) ls'ule'u-we le-x-tla'1-a'u'e
t'H-'wa'te-mege"en, ls'uleu-we yu-'-duwa-'ya n'ne'u ma-'nat' asdla-'tc ta'la'ts.
le'u-'ntciTtsaxam. a'yu'-we tl'a'n ne'hs'wsx, la'u-'ntu-'yat'. (4) ni-'mit'ssi-'ya
le'-mege"en, na'im-'ni-"mi'ls'tc me'gsnt. hi'ni'-yaga'ndjim gu-s-di-'l-mege"en na-
'mi't'sasaNS. ni-'-asu--tci'ltsaxam. x-we'ntc ne-x-yu'wunt'-mege"en. hi'ni'-ya-
ga'ndjim ma'i-di-l-msgs"en yege-'-lsu hi'ni-'-'nta"la'ts. (5) ma-'ntc-wentc-helms-
gs"sn h-x-cya-'tcitc mege"en. ma-'ntc tsi-ilmi't'ssi-'ya la-aha'ndji'ya me'u-me-
ge"en. ili'mxni, ls'u-wentc he-'-illa-'t'ci'ya yu'-we-ilcyayi-'tci'ya. limxni'-he-
(63)
64 University of Washington Publications in Anthropology [Vol. 8
the round dance thus. (6) (In) their sime-'t dance the women were mixed in be-
tween (alternated also), and they named it 'mixed alternately' when they were
mixed thus. In the mixed alternately (sime-'t) maybe two (women) would go out
(to the middle), and then two young fellows would go out likewise. (7) Then they
named that going dip netting. That is the way their sime-'t dance was. And their
a'neini (another northwest Californian type) dance was danced like that too.
2. When a wealthy head man traveled, and exchanges of
garments upon departing
1 . The people of long ago when they went away to somewhere or other would
send a person ahead. He would take the news on to the people to where they were
going. Then indeed the people at that place would make everything ready, because
their own wealthy head man would be the one to take in the head man who was
coming. (2) Indeed he would ask him to come in, and so then he would go to there.
All sorts of (their best) mats would be placed for him there. So thus the others (of
his bunch) would be taken in there too. Each day another person would take them
in (for meals). (3) He went around (thus) to all the well-to-do people, so that in-
deed no one would think that way (that he disliked anyone) , (or) that he thought
too much of his own flesh (i.e., of himself). Therefore wherever asked he went to
there. If he was good in that way then they all thought big (a lot) of him, all those
people thought big of him when he was good (in that manner) .
2. When they journeyed he went just like them, just as poor people traveled.
He did not just sit. When they traveled by canoe he paddled also. That is the way
hu'm-e-'ke yu'-we x-we'ntc-ilme'gent le-x-cya-'tcitc-mege'eni. (6) le'u-ilsi'me-d-
e"ni la'u-hu'm-e-'lte he'tci'e-'ye"gi, le'u-wentc he'-illa-'t'ci-'ya sdli'ye'k yu'-we
wentc H'mxni. le'u-le'-sdliyek la'u-yuwu't's-yuxwe"e tl'a'n, le'u hi's-yuxwe-"e
tca'nTa tl'a'ndla. (7) la'u-wentc he-'-le-t'ci-'m tcdji-'ya'wa. x-we'ntc le-'lsi'me't
mege"en. le'u-his-leTa'ncini mege"en his-le'u-wentc-ilta'Tts le"leu-mege"en.
2.
1. le'-he-niye'-me' yu'-we-ge'ntc-i'la yi'la'-he--me- hwithwi-'ye. le'u-leu-kwe-
Yn-he-la'a'iwa't gendje-"it le-la'u-men. la'u-a'yu-'-he le-me-' mit'lda-"ya's gu-s-
di-'l-he ilc'a'lctit, na'im-hantle-'we la'u-lelx-hethe-'de le'u-le"wi xe'ge hantl-didji'-
'ya't le-hethe-'de-dji'. (2) a'yu'-ikax tci-'-gwi'gwa'-yu, a'yu' tci'-de"ditc. gu-s-
di-'l t'cicile-'tc tci' t -dl3dlu"ge'uye. x-we'ntc-he le'u-wute'-e'stis his-le'u-tci-'-li'mx-
lim. le'u-denk-ga-'is yega"-x-ye'a'i-me didji"ya't. (3) ni'ct'c le'-x-nu'we-'-me
x-gu-'s tci-'-la\ la'u-a-"yu i'n-yi'xsi we'ntci-i'lwe'djas, li'nwi-djindji'n'naiwa'ti't'e't.
ne'-he--gentc gwi"gwa-'-yu tci-'-la'. la'u-i-b'7 i x-we'ntc le'u-x-gu-'s i'lha'mis-
di-'ya, x-gu-'s me-'-lau ha'misdi-'ya i'-teVi.
2. la'u-i-ilyu'widi ! t la'u-his-xe-'-x-we'ntc yuxwu'm-e, dji-'tc-le-gwi-'ne'wet'l-
me" yu'wi-dl't. i'n-hats-dlu'we'ge'ts. ye'-x-ixe-'tc ilyu'widi't le'u-his-xe'-tci'm-
1939] Jacobs: Coos Narrative and Ethnologic Texts 65
the people's wealthy head man was. He was only a leader. (2) He did not have it
thus in his heart, "I will not mingle with poor people." That is the way the people's
chief, no matter what it was, he too was there among them. (3) And his children
too, and also his wives, should one of his wives be inclined to ridicule poor people,
he did not like that, to consider herself something big because of that. The wealthy
head man did not like that. That was the custom of the people's very wealthy head
men.
3. When they got ready to return home they undressed. That was the tak-
ing-off-and-giving-clothes. The persons (their hosts) to whom they gave them un-
dressed in their turn, and gave them their clothes. (2) They called that putting-
the-clothes-back-on. The women exchanged clothes in the same manner. That
was the custom of the people.
4. The sister (Cissy) of dji-xwa'nt'e (Ned) just about every Sunday (i.e., every
week) would come (to visit her brother's family) . Then when she was ready to re-
turn she would take off her clothes. Now when her sister-in-law (Popeyes, Mrs.
Susie Ned) had no more clothes (to exchange) , she could not give her (Cissy) any
more clothes. (2) Every time she (Cissy) came she would take-off-and-give-her-
clothes. Then Popeyes (at last) had nothing to give to put on her in return. Then
(that time) with only a put-on-on-top (undressed except for a shawl) wrapped over
her Cissy had to go back. (3) After that time she did not take-off-and-give-clothes
any more, because Popeyes was out of clothes and had nothing more to give in re-
turn to put on her. Then that is how Cissy had to return home without clothes
(that time).
la't. x-we'ntc le'-meu-hethe'de. tsi-helsi'kinxem. (2) i'n-wentci-i'lwe'djas, "ni'-
ha'ntl kwi-'newet'l mehe'n-e'ditc 'e'ik." x-we'ntc le'-me'u-hethe-'de, ma'i-dil
djitc, yaga'-his-xe hi'ni-'e'igixem. (3) his-le-'hi-'me, his-le-'hu'm-eke, i'-yixe'i-
hehu-"mis kwi-'newet'l-me M gwa'-huwi-di-'wa't, la'u-i'n-duwa-ya x-we'ntc, we'n-
tci-i'lwe'djas xle'tilf-nehe'm-i's-dil. i'n-wentc-du'wa-ya le-x-hethe-'de. x-we'ntc
le'-me'u ta-'ma"lis le-'lhethe-'de.
3. yu'-we ilbi' t biye"it le'u-ilkli'tqemhe. le'u-wentc-he-ye'qe-hi. le'-me-
le'u-il'a'tsa le'u-helt'-he-'-leu kli'tqem, leu-a'tsa-helt' le'tetc. (2) le'u-wentc-he
il'la-t'ci-'ya he-t'lha-'yau. yu'-we--wentc his-he-'-hu'm-e-'ke-x-we'ntc su"tdzi'meu-
x-te-'tc. we-'ntc-le-me-' le-'lta-ma"lis.
4. le-x-dji-xwa'nt'eu-kwe-'net'l gu-s-gwa"-denk Sunday yaga'-hebeq. la'u-i-
bi"biye-"it lau-ma-'ntc-he-kli'ti'-tetc. le'u-leu yiqa'im-tetc letlantlcia-'tc, i'n-
dji-tc-lau-a's-u te-tc-a'tsa. (2) denk-heTeq ni'ye'qehiye. lau-i'n-dH-a's-u t'lha'-
dza le'-x-tcu-'wa'tcas. le'u-leu ha'ts gaxa'niyat'isa-tc me'i7i bi"bi W-Cissy. (3)
hi'ni'-yaga'ndjim i'n-as-u' yeqe-'hiye"ni, naim-i'n-di-1-t'lha'dza yac\a'im-te-tc le"-
tcu-wa"tC3S. le'u-wentc ke-te-'tc bi"bi h-Ci'ssy.
66 University of Washington Publications in Anthropology [Vol. 8
3. Two groups of men discuss, and smoke upon agreeing
When the people (men) assembled, to talk over things, so that they would be
friends, all the good (well-to-do, wealthy) people met together then, they discussed
all sorts of things, good things, not bad ones. (1) Then they would finish whatever
they had been discussing. Now the head man (the wealthy leader of one side)
would light his pipe, then he would smoke it (a few puffs). Then all of them would
(similarly) smoke it. (2) If you did not smoke it, it would not be a good thing (you
indicated enmity and disagreement). They would not feel well disposed towards
him. They would watch him. (3) Should they see him alone, they might kill him,
because he was not their friend , (or) she was not their friend.
4. When a boy killed his first game
1. Long ago this is how the people were when a child killed an elk (for the
first time). When they got back home they prepared food (for feasting). Then ev-
erybody (informed by children or women) came together there. (2) They had a
fine time, they told all sorts of jokes. Then the shaman (H. ilxqa'in) took the
hunting bow (of the boy), the shaman examined it, he worked-upon-and-talked-to
the bow, he sprayed-water-with-his-mouth on it. (3) Then he gave it to another
person, the other person worked-on-and-talked-to it also. In that manner they
handed it round from one to another. (4) This is how they always did, whatever
the child had killed for the first time. That is how it was. That is the way the In-
dians did it.
2. Had he eaten what he had killed for the first time, he would not have been
able to kill anything again. That is why he never ate what he had killed for the first
time.
i'-me' hit'cu"nihi-'ye, dH-i'fya'lt, ilha'lqa'imat'i"ni ye"it, nu'we-'-me' gu-s-
le'u hit'cu"nihi'ye, gu-s-di-'l le'i't itya'lt, byi-dH, i'n-idze"dzis. (1) la'u-t'a'm-a
i-ilhe'wye hi'l-dH irya'Tt. la'u le-x-hethe-'de la'u t'ci'li-'ya't le'lkwe'ne"en, tsu'-
ta'm-a-pa'ut. la'u x-gu-'s-wu't-paut. (2) la'u ye-e'n-paut, la'u i'n-ye--nu"we--
di-'l. la'u i'n-u'we-' djindji'nye'qhem. la'u il-u"da-'ya. (3) la'u i'-i'ni-'x ilklu'wit,
la'u iltsxa"u'wat, na'im i'n-helxe'u-dH, i'n-hel'e'ikit'c.
4.
1. le-he-'-niye x-we'ntc-he le-me-' yu-we-dji'lye tsxa'u-'wa't la-x-a"la le'ule'u
yu'-we-ilwu'txe cdlu'wawas he' c'e'lec. a'yu'-he tci-' hit'cu"nihi-'yeu-me'n. (2)
kVi-hs'u ga-'is-a'me, tci' he-' gu-s-dji-'tc ilge'nedje"ni. tsu-' hs-x-ilxqa'in sga'ts
le-'kwa-'xat'l, tsu' he-'-xege' t'lxi-'nit le'-x-ilxqa'in, tsu'-he-tci' c'a'lcit le-'kwa-'-
xat'l, tci'-hs- bibci"naqX (3) tsu'-he- tVm-a ya'a'i mihe'ndetc ku'wi-'ya't, helt'-
he-'-x-ya'a'i-me' la'u-c'a'lcit. x-we'ntc he-' i'1-a'a'iwat. (4) gu-s-mi'letc yaga'-
x-wentc, di-l-i"la x-hi-'me tsxa'u-'wat. yege'-x-we'ntc. x-we'ntc heme-'djis le-me-'.
2. ya'-q"m3ts lelyu'wu'nt tsxa'u-'wat, la'u i'n-as-u-'l tsxa'u-'wat. we'ntc-
dil le'we le'u i'n-^msts b'l tsxa'u-'wat.
1939] Jacobs: Coos Narrative and Ethnologic Texts 67
5. When children picked their first berries
1. The children also went, they went berry picking with their mothers, her
child also accompanied her when she went berry picking. When she (the child) had
filled her basket, she covered it. (2) "What will I do now, mother? I'll eat them,
for I have filled my basket." "Oh no you must not eat them." Her mother watched
her then, lest she eat them. (3) When they got back home, they gave her a little
pan. "Put a few of them in this here." They watched her constantly indeed, so
that she did not eat a single one of them. She had to give them away. (4) Then
the old people (said), "Hm. You will become an old old person. You feel sorry for
the old people. May the people's father watch over this good child! Make her be-
come an old person."
2. "Why was it, mother? that you did not want me to eat the berries?" "Oh
you might have had a boil." That is the way they spoke to the children.
3. That's all of that.
6. Conferring a name on a child
Now a child's parents spoke thus, "We will name our child." "Good." They
assembled all the people when they were going to name their child. (1) So everyone
came who was invited. Then they cooked all sorts of things that could be cooked.
Now the people came together. Now they were going to name their child. (2)
When they finished eating, the (mit'e-'din) shaman called out its name. "We will
give this name to the child." Then he pronounced a dead person's name. (3) Ev-
eryone knew that that was its name, that dead person's name. That is how (it
was done).
5.
1. li-hi-'me yu'-we-his-xe'-la, ye'-he-e"netc-la gu"wut, la'u-his-la"a'la wuT-
im gu"wut. la'u i-ba"ats le-ta-'utau cdji'mt'ldze. (2) "tci'tcu-hantl naxa'lal,
ni-'ka? hi'-hantl ndlu-'wi'wa't, na-'im ba-'ts n'tautau." "i'n en-ha'ntl-hi-'-dmats!"
la'u luda'ya lex-e"netc, heki-'-lu-qmats. (3) i'-ilwu'txe, la'u-t'ce'il-ni'yux u a-
tsa"tsi-m. "tsixdi-' ni'ct'ci-'tc xt'ru"de." a'yu-'-he la'u lut'i-'te-m-he, a'yu-'-he-
i'n yixe'i-qmats. atsi"yat'-he'. (4) a'yu'-he le-ta'm-e-t'le-me', "hm---. eti-'-mil-
hantl. ti'm-e-t'le ekwi-'na'ya. he-x-me'u-ma'a'nyas ehi"da'ya-hantl di-taVi
a"la! t'i'mil-ha'ntl aha-'uwi'wa't."
2. "tci-'tcu-hs'l, ni-'ka? di-le'u s'n-du-wa-'ya nigu-'t?" "s-'- le'u eWgwe'-
l't's'e'u-'." we'ntc-hs- il'i"lt k-hi-'me.
3. tsu'-tsi-le' u .
6.
tsu'-wentc 7a-'la"ni le-' ala'u ma'a'nyas, "H'nli'nsdza-ha'ntl la-a"la." "la'-
7-i." gu-s-me-' he'-hitchit'ce'ws'yu yantle-'we le'u lili'nsu la-a"la. (1) a'yu-' he'
yege'-x-wentc gus-wu't-he- gwi-gwa"yu. a'yu'-he q'mi"ittsu gu-s-di-'l 6 1 mi' t ya.ms.
a'yu-'-he- hit'cu"nihi-'ye le-me'. tsu'-hantle-'we lili'nsu la-a"la. (2) i-e-'wi dlu-'-
wawasa'men, tsu'-he- i'lx^ain le'u k'a'lt le-li'n-as. "lin'a'tsa-hantl li'yeli'n-as la-
a"la." a'yu'-he-let'ci'm le'-eqe'u-li'n-as. (3) gu-s-wu't-le'u kwa'a'nya le'-leu
lili'nsu, le-'li'n-as le-e'qe x-we'ntc.
68 University of Washington Publications in Anthropology [Vol. 8
7. tla'icta — lifting the proscription on eating fresh things
When a person handled a corpse, he did not eat fresh things. But when the
shaman (mit'e-'dan) had placed it in his mouth, then he could eat fresh things (again) .
(1) If he had handled a corpse, he would not eat herring. But when the shaman
had placed it in his mouth, then he could eat it (again).
8. Nasal discharge wealth encounter-power
"When you encounter a dead person, who is crying, when you see it is crying,
you go to there, you wipe its nose. You will become wealthy, if you wrap up the
nasal discharge." (1) That is the way they tell their children. It is a very great
thing if you see a dead person cry like that.
9. Birds fight the moon, eclipsing it
The great chief of the food (is) the food's father. It is moon who works for
him. Should there be just no food at all, all the winged ones go to there (fly up to
the moon), they war on him, they fight him, that is how (they do). (1) When they
defeat him, then indeed that is how there is a quantity of food. When they (the
people) see the winged ones fighting there (i.e., the birds producing the moon
eclipse), then the people make noises and racket, they shoot upwards, they halloo
(to the birds upon the moon), when the people see the winged ones fighting it.
That is what they recount concerning the moon.
yi-me-' eqe-' c'a'lcit, la'u i'n-dze'hes dlu-'wi'wa't. tsu' x-mit'e-'din tla'icta,
tsu' dzehe's qma'ts. (1) i'-sqe' c'a'lcit, la'u i'n-k w 'e'k w dlu-'wi'wa't. tsu' x-mi-
t'e-'din tla'icta, tsu' lu- dlu'wi'wa't.
8.
"ye'-eqe et'lxi'nxit, la'u ge'Lt, le'u ye'-ekwa'naiwa't ge'Lt, la'u tci-' e'l-a, ta'
exwa'ntlat. le'u ehe'di-'ye, s'ma'iya'dza le-'xwa'ntlis." (1) x-we'ntc he-' il'i'lt
le-hi'me. he'm-is-di-'l i-lu-e-'kwna'iwat ge'Lt le-e'qe.
he-he'm-is hethe-'de le-kwa'n-yau he-kwa'nyau ma'a'nyas. la'u x-dkrhwa'-
'is le'u-c'a'lcit. leu i'-ke-kwa'nyau ga-'is, la'u gus didje-'nen ntlbi'n-e-'-di-l tci-'-
il-a, la'u ilma'ha'iwa't, la'u-illdji"t, la'u-a"yu. (1) i'-iltga'ts, la'u-a"yu na-'nt-
kwa'nyau. la'u i-ilkwa'naiwa't le'leu ldji"t le'-x-ntlbi'ne-'-dil, la'u ilsa'Tt le-x-
me', ilkwa'n-i'Va't, ilk'e'1-it, i'-lau-ilkwa'naiwa't le'-x-me- le'leu-ldji'^t le'-x-ntl-
bi'ne-'-dil. x-we'ntc laga'wididi"ya le'-dlu-hwa"is.
1939] Jacobs: Coos Narrative and Ethnologic Texts 69
10. When stars change position; meteors
1. "A star changes its place," that is how the people speak of it when it flies
over to another place.
2. If it flies over and goes as if it has fallen to the ground, then this is how
they speak, "Oh a headman is going to die." That is what they say, when it looks
as if it falls to the ground.
11. The dangerous fish which poisoned people and things and
turned them to stone 52
1 . Since the commencement of the land, since that time the people have seen
those wonderful rocks. All kinds of things are imbedded there, just as if all those
kinds of things were gathered together there. (2) Bones and people were (as if)
gathered there, some of them in the very way (posture) in which people cook.
Children were there also like that, (as if) in baby baskets. Their food was (as if)
standing against the walls, their cooking stood by the fire. (3) There were some
dogs lying there like that, some other dogs were standing up. And some people
were (as if) lying out in the sun, some others were as if about to commence eating.
That is the way it appeared, when they were fixed there. (4) The people had turned
to rock, when they were there. Their canoes were beached there. Many of their
canoes had some things in them. Some had paddles athwart them, others had some
of their paddles hanging from the sides. (5) This is what the people said. "Maybe
they had eaten something such as a dangerous poison fish. That dangerous poison
10.
1. yu-'mi su'di'tsi-t'lda, we'ntc he-' il'i"lt le'-x-me' yu'-we-xne"dits.
2. la'u-i-xne"dits ta-'-gwa-t'lda'a-'tc tu-'yat', le'u we'ntc-he- ii7a'la"ni, "u-'-
hethe-'de ca'ntl lege'uwe." we'ntc-he- il'i'Tt yu'-we gwa'-t'lda'a-'tc tu-'yat'.
11.
1. le'-t'lda-dji'^yuwetc, t'a'm-iduwetc la'u kwna'iwat le-x-me' le'-djule-'yet'l
k w li"yix. gu-s-didje-'nen-di-l tci'-lau sg'dle-t'l, ha'ts-gwa-tsi--tci-' le'u hit'cu"ni-
hi-'ye le'-gu-s-didje-'nen-di-l. (2) le-'-la"mak le-me-' tci-'-lau ye-t'cu-'we'ni, he-
e'stis tci-'tcu cda'-we-da la-me'-qmiya'midu'waq. x-we'ntc tci-'-lau ta-ha'm-a
le-hi-'me, la'u n3bi"ile. la'u tiki'ni-m le'lkwa'n-yau, le'lqmi' t yams la'u-li'm-yim
le-'ntcwe'l. (3) x-we'ntc k w 'yu's gu-'s-le'u he-e'stis wele'xei, he-e'stis digi"ne le'-
k w 'yu's. ta'-le-me-' la'u-gu-s-la'u he-e'stis gwa-ban-a'qai, he-e'stis gwa-ma-'ntc
dlu'wu'dlu'wai. we'ntc e-x-kwi'nautc, i'-lau-tci--se-'t'li. (4) k w li'yi'x-ey-e-he'-me,
i'-lau-tci-i'l-ta. le-'l'i'x tci'-lau-si'nyim. na-'-nt le-'l'i'x he-e'stis n9ga'lsa. he-
e'stis he-tca'ma di'm-yim, he-e'stis mi'l-e-'t'i he-e'stis le-'ltca'm-a. (5) le'u-we'ntc
62 0n the beach called Fossil Point, at the old Barker place and near the present Barview auto
camp across from Charleston, there used to be a number of rocks curiously water worn. The In-
dians thought them effigies of persons, canoes and other things that had been turned to rock at
some ancient time. The whites ruined the site which had long been left unmolested by the natives.
I am indebted to Mr. W. Egbert Schenck whose curiosity about the place induced me to ask Mrs.
Peterson to tell what she knew about it.
70 University of Washington Publications in Anthropology [Vol. 8
fish was the only thing that caused death, when that sort of thing was eaten. Then
they just got stuck to it" (to this ogre fish). (6) That is what the people said.
"That is what they must have eaten. That is why they got attached there from that
time on." However they really did not know that it was indeed that, that (had
caused that) the people had been fastened to there after that time. (7) The people
explained it in that manner, when they spoke about the people who had become
stuck there (turned to rock there) after that. "It must be that they had eaten that
kind of dangerous poison fish. (8) The father of the people was the one who no
longer wanted that sort of thing (poison fish), because that old man had tried to
kill him with that sort of thing. That is why the father of the people did not want
it. Since that time there are no more of those poison fish." (9) The people say that.
That is why so many people adhered there with the rocks. To the people it was
wonderful to see all those things stuck there, just as if melted there. That is the
way the people spoke of it.
2. Now that is all I know of that.
he'-i'lt le-x-me-'. "di-'l-gwe'n yuwu't's stfotsa-'waq" ild/ma'ts. hi-'-tlen-we laga'-
wa'yims le'-stfotsa-'waq, i'-hi-ma-dmi-'yu. ha'ts-dH-dje-'tc me-'-st'H." (6) we'ntc
he'-il'i"lt le-x-me'. "lu-gwe'n ilqWts. na-'-hi'ni'-ilsdli"ye." na'im-il-i'n-lcwa-
'a'nya le'le w -x-dji-tc, le'lau-hi"ni sdli"ye le'-me'. (7) le'u we'ntc he-' il7a-"la'ni
le'-me-', yu'-we-lau-il7a"lt hi"ni' me'-sdli"ye. "hr-cgwe'n ikifma'ts le'-stfotsa-'-
waq. (8) k'ule-x-me'u ma'a'nyas xege-'-hen-lau yada'im hr-ha'uwi'wa't, na'im-
hi-we'tc duwa'ya tsxa'u-'wat le-x-tu^'mit'L ls'u-wentc-dH lsla'u i'n-duwa-ya
le-x-ms'u ma'a'nyas. t'a'm-iduwe'tc-ke'-l-u le'-stfotsa-'waq." (9) tsi-he-ws'ntl
il'i"lt ls-x-ms'. le-tci-'-yu-na-'nt-me sa'dle-'t'l k w li'yi'xe-tc. dju-'le-'yet'l-hen
le'-x-me' i / -lau-kwna"ya^ham gu-'s-di-'l tci-'-S9'dletl, ha'ts-gwa-tsr-tci-'-xsa'Lda't.
we'ntc he-' il'i'lt le'-x-me'.
2. tsu'-tsi-le'u nekwa'a'nya.
ETHNOLOGIC TEXTS IN MILUK
1 . Adultery before marriage
Long ago (this was) the custom of the people, their way of doing. If they
thought a young woman, perhaps (with) a young man whom they thought (too)
was doing something wrong (having illicit relations) , then the person whose daugh-
ter it was would ask his daughter. If she said nothing, he would cut (with a knife)
just a little on her face. Then she would say, "No one has done anything to me."
"Do not lie! I might kill you (if you lie)." If indeed she had done nothing, she
would continue to speak thus. (2) But other young women, if they said nothing,
even though cut all over, they would continue to say nothing. Then they would
know (she was guilty) because she had not spoken. That is how they would do to
young people. (3) If she spoke thus, "He was only talking to me. He did not bother
me," then he would send a person to the house of the youth, and tell his parents.
Then if he (the father of the youth) would speak thus, "I will ask my child," and
they would fetch in the youth. (4) If he said so, and his father (said) thus, "Tell
the person whose daughter it is," (the messenger would ask) "Do you want the
woman?" If he said, "I want her," he bought her (in marriage). (5) But if that
was not done, if moneyless, if they could not get any money, they (the family of
the girl) would cut off his ears and his nose. Sometimes his paternal aunt or any
relative would pay for his life. That is why the people did not do things like that,
because it was very big (serious) to do that. (6) That is why young people did not
talk together alone. Sometimes if both were children of very-well-to-do people,
and the father of the girl would go to there, and they had no money (temporarily,
tls-he-'niys'-ka^-data-'ma-'lis, tli-ilhidji'mil-didja-'ni"was. wi'-yu-we'n-dji'n-
djinyeqhem tli-hi'me hu'me-ke, yuwu't's hi-'me de'mil wi'-il x-ws'n-djindjina
dji'-aN-hu-dzida, wi'-kwi--du tla-ka"-n9gwa'icdja wi'-mitcmi'n-a't'c tla-dagwa-'ya.
(1) wi'-ya-a'N-tli, wi'-gi'gwa^-kta'-he'luda. wi'-we-'n-tli, "ma'-wu-a'n-x-wi' dji-
xaldu'n." "a'n-hewe-senu'wiyix! tsu"wa"mi-'nax." wi'-ya-a'yu-a'N-dji-xa'ltim,
wi'-ma'-x-we-n-i'lat. (2) wi'-tfe-e'sti'sda tli-hi-'me-hu'me-'l£s, wi'-ya'-a'N-tli,
ma''yuk-gu-'s-idja'u-ilkta', wi'-ma-a'N-tli. wi'-kwa-'ni'yada'il na'im-a'N-tli. x-
we-'n-il-du-wa-'tsa tli-hi-'me'-ka'. (3) wi'-i-x-we-'n-tli', "x-a-'yu-wi'-kxi'wun'yeis.
tsi-u-ge-a'N-t'swu'li-'n," wi'-tsu-du-t'a'ma ge^-lca'-wu'lxi'yu tl9-di-'lul-d9'ye"'dz9dje,
wi'-gwgsgu-'yu tb-da'ma-'ni'ya's. wi'-yu-ws-'n-tli, "mant'ct-wa'ntl kwa-'niki'l-
ga," wi'-a-'yu-ditdji'yu tla-di-'lul. (4) wi'-i'-wa-"nu, wi'-we-'n-tfo-daYle, "sgu-'-
ya'-nantl kw9-ka rt nagwa'icdja," "wi'-du-'ha'yani'i' ehu-'mis?" wi'-yu-wa^'nu,
"du-'ha'ya'wi," wi'-tla-'wi. (5) wi'-ya-a'N-x-ws-n'name, ya-a'mi-hada'i'mis, a'n-
x-dji tle'-hada'i'mis ga'lam, wi'-ge'-o.xe'yu tl9-dak w ha'nas tta-dafe'n-ex. wi'-
yuwu't's at'a-'dads-'dje ma'-wucdje'u halqa'imadSa wi'-x-kwi'-sgitu'wat'a. x-we-'n
tle-ka" tla-kwi'-a'n-x-we-n-ditc-dzr'ya, na'im wa-'ga tli-ildidja-'ni'wa-s. (6)
ws-'n-ditc tle-x-tca'n7a tta-kwi a'N-idja'u mi-'t'ci 7a-'la-'nu tli-hi-'me-'-ka'. yu-
wu't's-itc-mi's-a ye-hsthe-'de-ka'^-dihi-'me, wi'-il-ge'^-la'yu'wa th-x-hu-'mis-dSa-
(71)
72 University of Washington Publications in Anthropology [Vol. 8
perhaps from gambling losses recently), he would kill the youth. (7) Then the fath-
er of the youth would kill the girl also. That is what the people did. That is why
they were afraid of that.
2. The kind of wife to select
When you desire a wife watch out carefully for yourself. If a woman does not
look at people, never smiles, looks down all the time, appears as if she does not want
to see people, she will be no good as a wife. (1) She is like a channel, that is what
she is like. (She is) tricky in all sorts of things, (she is) no good. But she who is a
good child and going to become a good wife, she is not bashful, she jokes, she speaks
forth when you address her. (2) She speaks and jokes, she looks you right in the
face, not with downcast head. That is the kind you should get. She will be a good
wife. (3) She will not be tricky even though she may joke a lot. She will be a good
wife. A bashful one is no good and (is) tricky.
3. Marriage negotiations
1. When people were friends, and that one had a child, and the other one had
a child too, and then when they came to there to their friends, they both had chil-
dren. The one had a boy child, the other had a girl child. (2) Then this was what
the person with the boy baby said. "Let our children be man and wife. I will give
you this much." If he wished it that way too, he said, "Very well indeed!" (3) So
then he paid for the (girl) child, and now the children were indeed man and wife.
That is how the little people were married. This is why the parents remained there
Vie, wi'-a'mi-ilhada'i'mis, wi'-i-tstr'tsu tta-diki'lga. (7) wi'-helt' tle-x-di-'lul-da-
Yle x-kwi'-hslt'-tsa-'u tfo-gwe'is. we'n-iltsa-'wa u tle'-x-ka'\ we-'n-ditc tH-il-kwi-
a'lqsa.
2.
i-nantl-hu'mas-du-'ha'ya lu-'dgda-'ya-nantl-nit'e. yu-hu-'mis a'n-ka-xi'lat,
a'mi-xwi'yes, gu-s-mi'n gsdle-'n ka-'yim, a'N-du-'ha'ya ka"-ha'maq\ wi-' a'N-
we-n-hu-'misi-'de. (1) dji-'xa-kwi-ci't'cdi, hs'ni-kis-gwa'-hu. ga-'l-dine-'djis t'smi-'-
xwn, a'N-we-n. wi'-i-ke-'le-hi-'ms ke-'le-hu-'misi-'ds, wi'-a'N-djilt'sdu, negs'ne-'-
dje, isga"-tli i-nkxidi'ya'ysis. (2) yisga n -gegs'nedje-'ni'we, wen-he / ldje--neb.£'me--
qein, a'n-kme-'nen. kwr-ha'ntl-kwa-naga'lam. ks-'le-hu-'mis-hantl. (3) an-ha'ntl-
t'smi-'xwn ma'i-yu-kwi-ga-'l-dage'ne'tc. wi'-l^e-'le-hu-'mis-hantl. wi-i-dji'lt'sdu-
wi'-aN-we-n t'smi-'xwn.
3.
1. i-du-e'ikit'cinu-'-ka, wi'-kwi-niki'lgadi-'yeq^ wi'-his-tli-ma-'-nilfi'lgidi-'-
yeq, wi'-i-il-ge"-dji'ni / yam tli-ildi'e'ikit'ci'dje, wi'-masa'-nihi-'me-'de. wi'-hit'ci'
di'lu't'l-dSaki'lga, wi'-thi-ma-' wi'-gweVl£-daki'lga. (2) wi'-we-n-tli' tb-ka' di-
'luYl-diki'lga. "kwi-'-ha'ntl hu-msi'n-u di-'snahi-'me. we-'s-nantl-ni'ya'mi."
wi'-his-kwi'-wen-chr'ha'ya, wi'-wa"nu, "a-'yu-hantli'!" (3) wi'-a'yii-gwa'lqns
tb-ki'lga, wi'-a'yu-hu-'msin-u'wiye tli-hi-'me. x-ws-'n ditc-tk-s-'ki'lr-ka' hu y m-
si'n-u. x-we'n-ditc-du tb-da'ma-'ni'yas yuwu't's adzu'-mit'i'yadis da^-dle-'geq,
1939] Jacobs: Coos Narrative and Ethnologic Texts 73
perhaps two months, the parents of the boy. (4) The children could be together,
and they could play together indeed. That is how they grew up. Maybe the father
of the girl stayed there at the place of the boy's parents (also). (5) They might
stay together there perhaps for three months. That is how they had them grow
up. Indeed they became in love with each other when they played together. The
mother of the girl would speak to her in this manner, and likewise the boy (would
be spoken to by his mother). (6) This is how his mother spoke to him. "She is
your wife. When you grow up she will be your wife." That is how she spoke to
her child. Then indeed they would not be bashful towards one another, because
they had grown up together. (7) That is why they had them play together. In-
deed they already liked one another. They were not bashful towards one another,
when they delivered his wife to him, because they knew each other. That is the
way such people got married.
2. When the delivered girl was brought to her husband, and when the father
of the girl was about to return home, he gave some money to the person whose
son it was. Then he (that person) understood why the money was given him by
the person whose daughter it was. (2) Now then indeed strongly he (the father of
the boy) gave money (he at once presented double that quantity) , from that point
there he gave a considerable (double) quantity of money (in return, as additional
bride price) , because he realized that he (the father of the girl) had not been satis-
fied at heart with the price (initially paid) for his daughter. But now indeed (when)
it was made good that way, then he (the father of the girl) did go back home.
tl3-di"lu / t'l-d3ma-'ni'yas. (4) hi't'cu'wi'i-'de tli-hi-'me, wi'-a'yu-alicani-'da.
we-'n-itc-du ha-"wi'yam. yuwu't's tl3tc-gwe"ek:-d3 , 6 / le ge"-dlu-'gwa tfo-di"lu't'l-
da'sle-'djintc. (5) yuwu't's psi'nl-mit'i'yadis da'-ilhi't'cu"wi dle'gsq. we'n-x-
we-'n ha-'wi'yam. wi'-a'yu su-'ltdzi'meu yu-kwi / -hi't'cu"wi alica-'ni-'da. x-we-'n-
i'ldwa tb-dex-e'ne tla-gw^'ek:, wi-'-his-tte-di'lu'tl. (6) x-we-'n i'ldwa tfo-dex-
e'ns. "hu-'mi'sna. i-nantl-he-'wi wi'-kwi-na'hu-mis." ws'n-i'ldwa tfo-diki'lga. wi'-
a-'yu a'N-djiTt'si-da'me 11 , na'im-hit'cu"wi ha-"wi'yam. (7) x-we'n-ditc-du tfo-
kwi-alica-'nu'wa-'wa. a-'yu'-itc mansir'ltdi'nu. wi'-an-i'tcdji-'lt'si-'da'me 11 , i-hs'-
hsmi'ldju tfo-dahu-'mis, na'im-itc mit'sisi'n-u. tsu'-ma^-we-n-tK-ildahu-'misasa-'-
ni'was.
2. i-du-he'mildjiu tle-he'miltc, yi-wa'si'i-'de tb-da'e'le tfo-gwe'is, wi-' hada'i-
'mis du-ni'ya tfo-lca' ndb'lweldje. wi'-kwa-"niyada-du x-dji' tb-kwi'-hada'i'mis-
ni'ya tla-x-ka'-nagwa'icdja. (2) wi'-ma-'tsi li'n-wi-du-bi'ya tb-dahada'i'mis,
x-ge't-du-li'n-wi ga-'l ni'ya tb-dahada'i'mis, na'im-du-kwa-'ni'yada'aya tfo-du-
kwi'-a'N gsdjs-'nen-di'lu'we tl9-d3gw9 / l-a'q w tb-dagwa-'ya. a-'yu'-du ke-'le-x-
we'n, tsu'-du-t'a'ma-wa's-i.
74 University of Washington Publications in Anthropology [Vol. 8
4. Imparting sexual knowledge after the marriage payment
1. When they had purchased the girl, and when she was to be taken to her
husband, this is what her mother would say to her. She would tell her child, "What-
ever your husband will want of you, that is the way you are to do it. (2) When he
will want to get on top of you, and he wants something (intercourse) of you, you
accede to that. All people do it like that when they get wives. (3) They are all
like that, because everybody does it. It will hurt a person the first time only.
After that there is no hurt (pain) any more. ' ' That is the way she spoke to her daugh-
ter. (4) Indeed that was how it was when she was delivered to her husband. Just
as her mother had told her, so she did.
2. "When your wife will be fetched, you must not be bashful before her.
That is how it must be. When you go to bed with her you will climb on top of her,
and then you will attempt copulation." That is the way a man spoke to his son.
(2) That is how he advised him. "When you feel something queer (an orgasm)
when you copulate with her, that is how it feels as if queer. Then you must not
get away (withdraw), you will want to (as if) urinate, and then you will ejaculate,
you will not quit. (3) When finished with the queer feeling, then you may quit.
That is what you have wanted to get a wife for."
5. Excessive sexuality caused loss of strength and beauty
1. This is what they would tell them (to young men). "You should not be
on top constantly (indulge in too frequent sexual intercourse) . If you desire copu-
lating all the time, you will not be good (healthy) long, your back will become no
good, it will always be like (pulling) strings. You will lose your beautiful-red-head-
ed-woodpecker-scalp-feathers (your beauty and virility), if you do it like that all
4.
1. i-du-thrthi'yu tfo-gwe'is, wi'-i-du-hehe'mildju'wi-'de, wi'-x-en-s-du-'-du-
we'n-i'ldwa. wi'-sgu-'ya du'-tta-dikTlga, "dji-'-nantl-du'hidu-n tla-nex-de-'mil,
ma-na'ntl-du-x-we-'n. (2) i-nantl-gwa-'niyu-ne du-'ha'ya xi'n-i"yim, wi'-i-nantl
ge'-dji' ndu'hidu-n, wi'-ma-na'ntl-tlqe'". gu-'s-ka'^-x-we-n i-du-ka"-hu-'msiyu.
(3) wi'-gu-'s-i'l-x-we-n, na'im-du-gu-'s wi"-wa-ndi-da. he'le'yu-tlantl kwa-du-
ka'-qa'la". da'-qlamniyu an-du'-da-s-xe'nwas." x-ws'n-du-i'ldwa tb-dagwa-'ya.
(4) a'yu'-du-ma^-we-'n i-hshc'mildju. wi'-dji'-tte-dsx-e'ne i'ldwa, ma^-x-we-'n.
2. "yantl-dji'ndji-nu kwa-nahu-'mis, an-a'ntl-djilt'sa-'ya- we-'n-ditc-du.
i-nantl-tsu-'wi"ya wi'-xi'ndidza-'ma-nantl, wi'-heidzitc-nantl du-'ha'ya." x-we'n-
du-i'ldwa th-x-de-'mil tla-dadtaTwe. (2) we'n-du-baha'na'naya. "ma'i-nantl-
gw£-x-dji"-naqa / utc i-nantl-hatsha'ya, wi'-gwantt-x-ws'n naqa'utc. wi'-ma-
na'ntl an-i-'ge', an-a'ntl pi'n-ti'mi-'de, tsi'-nantl-tlga-'t's, ana'ntl-e-wi. (3) tsu'-
gwi-gu'mt'u, tsu"-ne'e-'wi. tsi'-du-lu'wide ku-hu-'mis-gaga'lmu."
5.
1. we'n-il-du-i'ldwa. "a'n-a'ntl-du-ma-'tsi-ge-xi'n-i'ymi- i-na-gu-'s-mi'n-
hr-du-'ha'ya, gu-s-mi'nehetshe'its, wi'-an-antl-he-'niye-ke-'ls, nts'a'i-na'ntl a'nya-
ke-'le, gu-s-mi'n-hantl-du-gwa'-t'cidjs-'tc. kxu-'nam-na'ntl-nala'gwat, i-nantl-ha'
1939] Jacobs: Coos Narrative and Ethnologic Texts 75
the time. (2) You will not be many years (of age), before you will be no longer
able to hold (use) your back. That is why you should not be intensely fond of
copulating all the time."
2. They also told that to young women. "If you are not a trickster (too fond
of sexuality) you will not lose your red-headed-woodpecker-scalp-feathers (your
beauty). If you want your husband constantly on top of you, it will not be long
before you will be ugly and lose your red-headed-woodpecker-scalp-feathers. (2)
And that is why your breasts too will not stand erect, they will hang down. Your
body will be good no more, if you have wanted too much of that all the time. " That
is why they did not do it all the time, because that was what they feared.
6. Character and health predictable by the time of the month when born
If a baby was born, this is what was said. "It is born in the dark of the moon.
Then (it will have) no strength, (it will be) always sickly. (1) And not a moon
(i.e., when full moon), he (will) grow rapidly. When the child is born then, (it will
be) strong, not lots of various things (i.e., not bad things like crying). (If it is born
during) a dark moon, then you do not know that it might not be a tricky one."
7. Baby's cradle was hung from a limb of a tree
When they camped, wherever they were camping, when they built a fire close
to a tree there, and the branches were low, they would hang the baby in its cradle
from them there. Somebody would rock the cradle, (singing) (1) "Be still! don't
cry! The wind will blow, it will shake you, and that will make you sleep." That
is how they spoke to their baby. Indeed it went to sleep, and there it hung from the
limb of the tree.
gus-mi'n wen-wa"nu. (2) a'iwa-nantl-a'n ni'ct'c idzi-'mis, ma'^-nantl a'N-dji
yuxwu'na--nts'a'i. we'n-ditc kwa-nantl-a'N-gu-s-min he'its-nals-'t'c."
2. hi's-du-hi-'me-hu'ms-ke il-ws'n-i'ldwa. "ya-a'N-t'smi-'xwn wi'-an-lcxu-'-
nam-dala'gwat. wi'-yu-gu-'s-mi'n de-'milda-du-'ha'ya gwa-ni-'m xi'n-i'yim, a'n-
he-niye ma'n-aya-tsam kxu-'nam-data'gwat. (2) we'n-his-tfo-daga-'t's a'nya-
gwa-'n-ku-'yim, gsdls-'n-kwi-mi'le-t'i. a'nya-djimrdje ke'ls, ye-he'lt-ha gu-s-
mi'n-hr-du-'ha'ya." we'n-ditc tli-il-a'N-gu-s-mi'n wa'ndi-da, na'im-il-kwi-a'lqsa.
6.
i-du-ki'lga-dji hwutlhwi'yu, wi'-wen du-i-'lte-m. "he'ndlu-dimiti'yadisitc
hwutlhwi'yu. wi'-a'N-ti'm-H, gu-s-mi'n-xs'nwas. (1) wi / -tla /t -mit'i / yadis, la--
de'hews. wi'-i-tVma hwutlhwi'yu tli-ki'lga, wi'-ti'm-li, a'N-gal-da'ne-djis. he'n-
dlis-mit'i'yadis, wi / -ani / dji-kwi- / -kwa- / 'ni'yada yuwu't's t'smi-'xwn."
i-il-du-q w li-'yi, wi'-idja'Mlq'H-'ya't', wi'-il-da^-t'cile t'cici-'mil-dSane'lt'ce,
wi'-ya-gaTa'-d3k w si', wi'-ge^-du-tsga'ya tli-ki'lga nabi-'li'yu. x-ma-'-du-la't'si'-
du-tla-bi-'l, (1) "ma- / tsi-qa"wi! a'n-axat'si-'yax! x-qswe-'sis-na'ntl, li't'sadu-'n,
wi'-x-kwi-na'ntl tlxwa'dasi-'mha'wi-'n." we'n-il-du-i'ldwa tli'-ildiki'lga. a-'yu'-du
gwatqwi-'du, wi'-da^-du-dzaga'ga tl3'-k w si'yu.
76 University of Washington Publications in Anthropology [Vol. 8
8. The care of nursing babies
1. Until children were about one year old they still put them in the cradle,
they tied them in it. When they had become a year old they did not tie them in
so much more. Then children began to go (crawling) around. (2) That is the way
children were. No matter how big they were their mother still bathed them. When
the woman went for a bath (in a creek), she packed her baby along. She sat it on
her clothes (as she bathed). (3) When she finished bathing she dressed, and then
she gave a bath to the baby. Then she packed it and that was how they went back
home. She set it down when they returned. (4) She began cooking, she was going
to feed the baby. When it finished eating it became sleepy, she put it to bed (in
its flat cradle) , and it could sleep any length of time. That is the way babies (were
cared for).
2. When it began to walk, now they (the parents) had sexual intercourse.
The people feared for their children until then, because the children always became
ill (if there were sexual intercourse). The people were extremely afraid of that.
(2) (Until then) they never bothered their wives (sexually), if they had a small
(nursing) baby, they did not do anything to (have sexual intercourse with) their
wives, because they were extremely fearful. Maybe the child might die, when there
was sexual intercourse. That is what they said. (3) They got a shaman. "Oh! it
is no pain-power! there has merely been sexual intercourse!" That is what the sha-
man said. Then the shaman doctored with the medicine (herb) for that. (4) They
were so very much afraid of that, because if she had a boy baby while she was preg-
nant, and maybe there was a girl baby (in her womb), while she had a boy baby,
then terribly ill the boy baby (would be). And if (she had) a girl baby, and the
8.
1. tli-hi-'me tsu'-hit'ci' idzi-'mis-du da'-d9he-'niye'eis bi-'tadje-'-du, sexsi'mx-
e'qhem. tsu'-du hit'ci'ye-di'idzi-'mis tsu'-du-a'nya-sexsi'mxe'qhem. tsu'-du-
tVma ge"yuxwu'medi-'we tfo-hi-'me. (2) x-we-'n-du-tli-ildihi-'me. ma'i-du-tla-
he-'wi ma-i'l-du-dzasdla'q. i-du-sdle-'qe la'<-tl3-hu-'mis, wi'-t'a-'mi'-du tla-di-
ki'lga. wi-'-te-'tci'tcda du-dtagwa-'q w . (3) yi'-e-'wi-dasdle-'q wi'-t'lha'ts3m, wi'-
helt'-sdla'q tta-diki'lga. tsu'-t'a'ma-t'a-'mi we'n-w8S-i"itc. tsu'-tVma dlugwi'ya
i-itcwe-'st. (4) tsu'-t's'ma gaqmi'yat'i-'wa, x-we-'n-du wi'-qa'tsk tkvdilji'lga. i'-
e-'wi dadlu'wa-'was wi'-yu-gwitqwi-'du, wi'-tsu-"ya, wi'-idje-'-dghe-'niye'eis we'n-
dahe-'niye'es-ge-'ql. we-'n-du tli-hi-'me.
2. i-du-n'tca'a-'yaq, wi-' tsu'-t'a'ma s'ya'ikit. tta-diki'lga lu-'-du tli-il'a'l-
qsa tle'-x-ka", na-'yi'm-du xe'nxsnu tli'-kTlga. na'u-il-kwi-'-li'n-wi-a'lqsa tle'-
x-ka'. (2) na'u-il-du-a'n-t'swa-'l tli-ilduhu-'mis, i-du-e'k-i'ldiki'lga, wi'-an-il-du
dji-'-xa'li tli'-ilduhu'ms-'ke, na'im-li'nwi-il'a'lqsa. yuwu't's qa'ya u thVki'lga,
i'-s'ys'iku. x-we-'n-il-du-iTat. (3) wi'-iTaxqain il-du--ga'la'm. 'V! a'N-x-kxa'M
tsi'-s'yeiks-'kT' ws'n-du-iTat tla-iTa'xqain. wi'-a-'yu'-du lu'nu-'-du la-'li lu y -
dile'litc tle-x-iTa'xqain. (4) a'N-huwe tli-iH'nwi-kwi-a'lqsa, na'im-i-di'lu't'1-di-
ki'lga wi'-yi-mu'we'li'ye, wi-yuwu't's gwe'e'lf-diki'lga'a'ida, i-di'lu't'1-diki'lga, wi'-
1939] Jacobs: Coos Narrative and Ethnologic Texts 77
mother would become pregnant, and it would be that same way too (a boy in her
womb) , terribly ill (the girl baby would be) . (5) But if it were also a girl with which
she was pregnant, then it would not be so ill. And similarly with a boy, if the next
one were (also) a boy, he would not become so ill.
3. The reason they knew what was the sickness of a child, when it was (due
to parental) sexual intercourse, (was that) it did not want to eat. Its eyes were
constantly shut, and it was just as if without bones, just limp. That is how the
people knew what the child was sick from, because it was nursing its mother, and
that is how the sickness started, from the mother's breast. (2) That is how they
knew when they were pregnant, then they no longer nursed their child, because
it was from that they became ill. That is why they did nothing with their wives,
sometimes for five years, maybe for three years. (3) Then they began to do it to
their wives. Then the children did not become ill, if they were of that age. I do
not know what their medicine was for pregnancy sickness, (or) what kind of weed
medicine.
9. People called to baby's "cry" to come along
When they camped, and when they had a little baby, they would put it on a
tree limb, the baby would hang from it there, and they would shake (rock) it.
Then this is what they would say, "Don't cry. (1) The wind will shake you. Shut
your eyes. Don't cry." That is what they said to their child when they sang for
the baby. That was the custom of the people. (2) But when they were going to go
they would call out to the baby's "cry." "Come along! come along! we are going
H'n-wi-du-xs'nwas tfo-di"lu't'l-ki'lga. wi'-i-gwe"ek" tfo-kl'lga, wi-'-ya'ntl mu'l-
tit'u'wa tla-dax-s'n-e, wi-'-his-kwi'-x-we'n, H'n-wi-du-xe'nwas. (5) wi'-i'-his-kwi'-
gwe"ek ttatc-mu-'haltit'u'wa, wi'-aN-ha-xe'nwas. his-kwi'-x-we'n tla-di"lu't'l,
i-di'lu't'l da-qla'mni'ya'wa, wi'-aN-li'n-wi-xe'nwas.
3. an-du'-hu'we tli-il-kwi-'-kwa-"niyada tli-ki'lga tl9-kwi--xe'nw9S, i-du-
s'ye'ike-'k\ wi'-aN-du-'ha"ya dlu"wi'yam. ma-'tsi t'le-'lel gu-'s-mi'n, we'n-ma-'-
tsi gwa-a'mi-la-'mak, ma-'tsi-ka'lsisa-'nu. x-we-'n-ditc tle-x-ka' tla-kwi-'-kwa-'-
'niya-'da x-dji' tli-ki'lga xe'nwas, na'im-du e'nedi-ga't'si, x-we-'n 1'a'itgm tfo-da-
xs'nwe"es, tb-dex-s'ne-dgga-'t'sgtc. (2) we'n-ditc i-ilkwa-"ni'ya-da'a'ya tli-il-
mu'wel, wi'-anya-ilga't'si tli'-ildi^i'lga, na'im-xge't tb-kwr-xs'nxenu. we'n-
ditc tli'-il a'N-dji-xa'H tli'-ildahu-'mis, yu'wu't's gs'nt'ci'nsi idzi-'mis, yu'wu't's
psi'nl idzi-'mis. (3) tsu'-il-tVma wa-'tsan tli'-ildahu-'mis. wi'-a'N-xenxenu tli-
kYlga, yu-we-'n-diti'mel. an-u'mit'ssi'yada-ditc tla-s'ye'his dgle-'l, ditc-b'n-
ik" tli-ild9le-'l.
9.
i-du-q w li'ya'ama, wi'-i-s-'k-diki'lga-ka, wi'-t'cci-'mil-dak^si-'dje, da"-du-
tsga'ya-tli-ki'lga, wi'-lit'sdu-'du. wi'-x-we-'n-du-i-'lte-m, "a'N-axadzi-'yax. (1) x-
qVwe-'sis-nantl lit'sa'dun. t'la'Hye naxwa'lxwal. a'N-axadzi-'yax." x-we'n-
il-du-i'ldwa tli-ildiki'lga i-il-du-sa-'wa u . x-we-'n-tb-ka' tli-ildata-'ma-'lis. (2)
wi'-gisgi'nt'hi'wi-'de wi'-k'al'i'l-du tli-lfi'lga-dads'ws 1 . "'e'^dji! 'e"dji! gisgint'lu'-
78 University of Washington Publications in Anthropology [Vol. 8
to go on, 'cry'! Come along!" (3) The reason they hallooed to the baby's "cry"
was that if it was not called to, then the baby would never cease crying. That is
why they called out to the "cry."
10. An undesired wife
If (he was) a very rich person's child, even if he did not want his wife, she re-
mained there nevertheless with his parents, her husband's parents. He merely got
another wife. They called that woman an undesired one. (1) Maybe it was her
husband's older brother, she would be given to his older brother, if he desired her.
Or maybe the boy's mother's brother, maybe he would give her to him. If he did
not want the woman, maybe when he had so (very) many wives, she might remain
there nevertheless. (2) If her parents perhaps took back home their child, if a
child of very rich people, if that is what they did, then sometimes they might fight
over it. They might kill one another because of that. That is why they never
made mock thus of the (rich) person's child, because they feared that. (3) Even if
they did not want her they had her remain nevertheless. But he might not sleep
with her there all the time, he was not enamored of her, but since she was a child
of good (well-to-do) people, that is why they did not mock her (subject her to hu-
miliation). They were afraid lest perhaps they be killing one another because of it.
1-hantl, de'we". e rt dji!" (3) an-du'-huwe tH-il-du-kwi' k'a'lt tli-kTlga-dade'we 1
ina-a'n-kwi --k'a'lt, wi'-an-tsa-'-du-e-'wi aq'a'xats tli-kTlga. x-we-'n-ditc tH-il-
du-kwi '-k'a'L tla-dade'we'.
10.
i-du-tle-hethe-'de ka'^-dSahi-'me, wi-ya-a'N-du-'ha'ya tfo-dahu-'mis, wi'-ma-
du'-da'-dlu-'gwa tfo-dama-'ni'ya-'satc, tta-dade-'mil-dama-'ni'yas. wi'-ma-'tsi du-
ma'-hu-mis-ga'lam. wi-'-we'n-du-si'n-sa-'nu k w dli-'yen tla-hu-'mis. (1) wi'-yu'-
wu't's tle-x-de-'mil-dahe't'le, kwi--du'-ni'ya tla-dahe't'le, yi-x-kuwi' du-'ha"ya.
wi'-yuwu't's tla-dabu-'ye diki'lga, yu'wu't's kwi-'-ni'ya. ye-a'N-du-'ha"ya tfo-
hu y mis, wi'-yu'wut's wi-'-ya-ga-'te'lya dSahu'me-ke, wi'-yuwu't's ma^-da'-dlu-'-
gwa. (2) ye-x-ma-'ni'ya-'sda yuwu't's bi'ya-tta-daki'lga, wi'-hethe-'de-dihi-'ms,
x-we'n-ilwa-'tsan, wi'-yuwu't's kwi-ye-'nu wu'lme u . wi'-yuwu't's kwi-yi'ml-
qdla' kVdzi'ms u . x-we-'n ditc-tli'-il-a'N ka' 5 -dihi-'me we-'n-hu-'da-t, na'im-il-
'e'lqs. (3) ma' t -il-a'N-du-'ha'ya ma' , -ildb'gwa'q. tsi'-a'N-gu-s-mi'n-ge' t -tsu-'-
tsuwa 1 , a'N-dji-yu-kwi-'-k w dli'nan, na'im-kl'le- lca"-diki'lga, x-we-'n-ditc tli-il-
kw r i' an-hu-'da-t. e'lqs'il yuwu't's-kwi-ye-'nu tsu-'dza'me".
1939] Jacobs: Coos Narrative and Ethnologic Texts 79
11. A rejected wife and her child
1. When a woman was unloved (not slept with) that was extremely bad,
because the children of the other wives all had nothing to do with it (with the child
of the undesired woman). Some of the children of the husband did not like the child
of the unloved woman. (2) It was not at all good, because his half brothers did not
want him. Indeed such a thing was exceedingly bad. Sometimes the person (wom-
an) who had that child returned home. Then when he grew up with his mother's
people, he did not like his father. (3) And when fine people (well-to-do) had such
an unloved woman who was their child, it was a big (serious) thing. They might
have killed her husband for that, because they made an insult of it, when it was
their child who was unloved, for he likewise humiliated his own child (and her
child). Then possibly they fought over that, and they killed each other, when they
did like that to it.
2. When she was of very wealthy (or chieftains') people they (the husband)
did not touch her if they did not desire her. Another would take the woman.
Some other of his own relatives, sometimes his older brother, sometimes his father's
younger brother's child, he would be the one to marry the woman. (2) Then indeed
it would be all right. That is why they never touched her if they did not want her,
because it was bad if it was a very wealthy person's child. That is why they did
not want her to be an unloved woman, because they killed one another for such a
thing.
11.
1. i-du-k w dli-'yen hu'mis wi'-H'nwi-du-a'N-kile, na'im-tta-dg-ma-'-hume-^e
tla-kwi-yi'ml-hi-'me x-gu-s-i'1-du a'N-du-'ha"ya. x-e'sti's tta-de-'mil dahi'me
an-i'ldu-'ha"ya tl9tc-k w dli-'yen ki'lga. (2) wi-'-H'nwi-a'N-kV'le, na'im-tte-dex
qat'sa-'ma's hat'li'yadas an-i'1-du-du'ha'ya. a'yu'-du-ge-h'nwi a'N-x-wen. wi'-
yuwu't's-wa's-i tta-ka'-kwr-daki'lga. wi'-ye-he-'wi tla-da'e'ne-dadji'nu, wi'-an-
du-'ha'ya tte-daYl-e. (3) wi'-yi-kTle-ka' x-we-'n k w dli-'nen tfo-dilji'lga, wi-wa-'-
ga-ditc-du. yuwu't's-kwi-ye-'nu-tsu-'tsu tla-de-'mil, na'im-hu-'dada-'was ilwa-'-
wa, tfe-kwi-'-d9k w dli-'yen tte-dikTlga, ma'-his-ku'wi-hidji'm-il-kTlga ma"-kwi--
hu-'da-t-wa'wa. wi'-yuwu't's kwi-yi'ml-qdla 1 wulme'u, we-'n-ki-'dzi'meu, i-il-
x-we-'n-wawa.
2. na'u-ye-hethe-'ds-ka' an-i'1-du-na'xdi i-il-a / N-du- / ha"ya. x-ma' du-ga'-
lam tfo-hu-'mis. ma'-x-kwi yi'ml-ditc, yuwu't's-x-het'le-'da, yuwu't's tb-ds'e-
k-'-dami'tlgwa'la-dilfi'lga, kuwi'-kwiye-'-dahu-'mis. (2) wi'-a-'yu-ks-'le. x-we-'n
na'u-il-du-a'N-t'swa-'laL i-ii-a'N-du-'ha"ya, na'im-a'N-we-n ye-hethe'de-diki'lga.
we-'n-ditc tli-il-a'N-du-'ha'ya kwi'-i'ld3k w dli-'yen, na'im kwi-yi'ml-qdla* tsu-'-
dzi'meu.
80 University of Washington Publications in Anthropology [Vol. 8
3. If a very wealthy person's child returned home, and her child grew up
there, she never wanted to marry. But if good (well-to-do) people wanted her,
those whom they called very wealthy people, and if her father wished him (too),
he would go and talk with his daughter. (2) Then if she would say, "Very well,"
then they would send a person yonder to her husband, and if he would say (also),
"Very well," then that is what would be done indeed. He would be given back his
money. (3) And then indeed his former relative (his former wife) would be married
again, when they had given him back his money. But a very wealthy person, even
if he did not want the unloved woman any more, would not want (back) his money.
He did not want it, lest that humiliate his child (by his former wife). (4) That is
why he did not want his money (returned). It indeed was what made his child big
(i.e., rich and on a par with other well-to-do children), if he did not take back his
money. Indeed no one could make light of his child, if it was that kind of a child.
(5) And sometimes it would go back to its father, it would remain there for a while.
Then it would return again to its mother. That was the custom of the people.
12. A wife and children belonged to the husband's family and place
When a girl had been bought (in marriage), and when she lived there (with
the husband), she was no longer her parents' thing. Her husband's parents were
like her own parents henceforth, just like her own people. (1) That was the way
they were to their daughter-in-law, because she was no longer her parents' thing.
When she had children, they adhered to their father's (side) there, to their father's
people, they did not adhere to their mother. (2) They belonged to their father's
3. ye-hethe-'ds-dihi-'ms yi-wa's-i, we'n-da-he-'wi tta-diki'lga, wi'-aN-du'-da-
mal-du-'ha"ya. wi'-i-ki'le-ka" kwi-'-du'ha'ya, kwi'tc-x-we'n-le-t'ci-'m-ka'' het-
he-'ds, wi'-i-du-'ha'ya tta-dex-e'H, wi'-kxi'di'ya'yeis tb-dagwa-'ya. (2) wi'-yu-
wa-"nu, "ks'le," wi'-tsu-t'a'ma g£ /t -ka'*-txwi'ya tb-dade-'milidje, wi'-yu-wa'^nu,
"ke-'le," wi'-a-'yu me'-x-we-'n. wi'-tsu'-tVma-yu-'du-nam. (3) wi'-a-'yu de'ml-
tsam tb-danagwi'ye, wi'-ni'ni'yu tla-dahada'i'mis. wi'-hethe-'de-ka', ma"yuk w -
k w dli'nan-hu-'mis, wi'-aN-du-'ha'ya tb-dahada'i'mis. a'N-du-ha'ya, x-kwi"yu-
hu-'det tta-diki'lga. (4) wi'-x-we-'n-ditc tta-kwi'-aN-du-'ha'ya tta-dahada'i'mis.
a-'yu'-du-x-kwi"yu' wa-'ga-ditc tb-diki'lga, ya-a'N-bi'yat'a tla-dahada'i'mis. a'-
yu'-du-a'n-x-wi' kwi'-hu-'dat tb-diki'lga, wi'-tsu'-tle-x-we-'n-ki'lga. (5) wi'-
yuwu't's-wa's-i tb-de'ele-'djintc, ha'ni-'c-du-da' t -dlu- / gwa. wi'-da-s-bi-'nat's
e'ndjintcda. x-ws'n-tfo-ka /t -d3ta-'ma- / lis.
12.
i-du-thi-thr'yu tb-gws'is, wi'-i-du-ge"-dlu'q w siM, a'nya'-du tfe-dama-'ni'ya-s-
daditc. tb-dade'mil-dama-'ni'yas kwi-'ye-'-du heni-'kis hidji'm-il-ma-'ni'ya-s,
dji'-x-du'wa tfo-dax-mi-'disa-ma. (1) we-'n-il-du-wa-'wa tli-ildimidu-'n, na'u-du
a'nya' kwi'ye-'-daditc tb-dama-'ni'ya-s. i-nahi-'me-'di-'yiq, wi'-tta-d9'sle"edju-'-
wi ge^-ilt'ls-'yim, tH-ikb'sle-'-dSa'kaS a'N-e'ndjintc'ikfo-t'le-'yrm. (2) sh'djintc-
1939] Jacobs: Coos Narrative and Ethnologic Texts 81
people, and their mother also belonged to those people, because she had married
there. That was the custom of the people, which they followed. (3) Even if the
husband died, they stayed there anyway, because she could not take back her chil-
dren to her parents, for they belonged to their father's place. That is why they never
went back to their mother's place, because they did not belong to those people
any more, when their mother had been purchased (in marriage). That was the peo-
ple's custom.
13. A husband must not see his wife nude
1. A person, a straight person (i.e., a well-to-do woman), no one may ever
look at her skin (i.e., genitals), even other women may not look at it. Even her
very husband may not look at her something (genitals). (2) That is why a (well-
to-do) person, if her own husband threw her down and saw her thing (genitals),
that was a strong (great) insult. She would go back home to her parents. She would
be asked, "Why have you come back home?" (3) "He insulted me. That is why I
have come back home. He threw me down without my garments (covering me),
and then he wanted to see my thing. That is why I have returned home." (4) "Oh
very well indeed!" They sent a person to there. The intermediary went to there.
He came back. "Humph! he says he will not pay for it!" (5) "Very well then!
You will tell him that if he does not want to pay for it, we will fight it out, because
he did it as an insult." That is how it was indeed. (6) They sometimes fought over
that sort of thing. That is why it was a big (a terrible) thing if a husband did like
that to his wife, and wanted to see her thing. It was an insult. That is why the
'ilda gadi'ya-ka-il, his-tla-i'lda'e'ns wi'-his-ku'wi gadi'ya-ka'a'ya, na'yim-ge'-
de'mltsim. x-we'n tls-ka" tli-ildSata-'ma-'lis, kwi'-iltlqVya. (3) na'u-du-ma'i
qa'yau-dade-'mil, ma"-da'-dlu-'gwa, na'im-a'N-dji tfe-dama-'ni-'cdja bi'yat'a tfo-
dahi-'ms, na'im-tli-ildeYls gadi'ya'il tta-ku'wi-t'lda-'ya-'s. we'n-ditc tli-il-du
a'N-s'n-e-di't'lda'cdja aN-du'-ge"-wus9si'yam, na'im-a'N-da-s-gadi'ya-ka'*, i-thi-'-
tlu'yii tli-ilde'e'ne. we-'n-tte-ka'-data-'ma-'lis.
13.
1. tb-ka", tb-t'li-'n-ka\ a'n-x-wi--kwi--ha / ma'q' tb-dadze-'t'Hs, ma'i-hume'-
ke a'n-il-kwi--hamaq. wi'-in-de-'mi'le wi'-his-gu'ma tb-dex-de-'mil a'n-ha'maq
tta-dama^-ditc. (2) x-ws-'n tb'-ka", ye-x-de-'milda'-ta-ts wi'-kla-'wi tb-dadi'tc,
wi'-li'n-wi-hu-'dada-'wa-s. wi'-ma-'ni'ya-sdjada-wa's-i. wi'-yi-mi'nt'ci'yu, "dji'-
ye't'ge-sna'we-'st?" (3) "hu-'didi-n'wi. ws-'n-ditc e'u'we-'st. a'mi-u-we't'l titsu-'n,
ws'n-kwi-du-'ha'ya-ha'maq tb-'nadi'tc. x-we'n-ditc-du-u'we-'st." (4) "ke-'le'-
y9k w !" a-'yu-du ka"-du-gs"-w9lxiyu. a-'yu-du-gs'Ma' tb-ni'ktaha'iw9S. tsu'-
du-ws-'st. "hu'! an-tsa'ntl-tsbdzi'ya !" (5) "ke-'k'yak^ ws'nantl-i'ldwa ya-
an-du-'ha'ya tsla-'ts, wulme'ul-hantl, na'im-hu-'dadawa-s da'-x-du." a'yu-me'-
x-wsn. (6) yu'wu't's i'l-hr-daqdla'' wulme' u . we-'n-ditc tb-kwi-wa-'ga-ditc i-
de'mil x-ws'n wa-'tsan-dahu-'mis, kwi'-du-'ha'ya kla'wi-daditc. hu-'dada'was-
82 University of Washington Publications in Anthropology [Vol. 8
people made a strong (large) fine payment for that. That is why they did not do
that to their wives, because they were afraid.
2. She never told it to her father. If her father's sister was there, she would
tell her. If her mother's sister was there, she would tell her. If her sister-in-law was
there, she would tell her. Then it was they who told her father.
14. Children had to be inside at dusk
1. The people of long ago did not want their children to play outside when
it became evening, because possibly some dangerous thing might mingle with them
(then). That is why they did not want them to play outside. Perhaps a wild person
of the woods might steal (enslave) them. (2) That is why just as evening approached
they took in their children at that time, for they feared various things. A pitch-
dress-ogress might mingle with them (at that time). The children would die if a
pitch-dress-ogress got among them then.
2. And if the (evening sunset) sky were red, that is the reason why they also
did not have their children outside (then), because when the sky was red a disease
was coming. That is (also) why the children did not play outside when evening
came.
15. Head wives
1. The head wife was always adorned with shell beads, and with a nose pen-
dant, and ear pendants, and she always had a number of bracelets, she also had den-
talia strung on her hair, and sometimes she had a dentalium hat. If she had that
da. na'u-du-li'n-wi ska't-wa-'wa tle'-x-ka". x-we-'n-ditc tli-il-a'n-hume-'kYilda
we-'n-wa-tsa, na'im-il'e'lqs.
2. an-du'-els-'da-gwa'sgwa'i. wi-yi-at'a-'dSa-da", wi-kwi-'-sgu-'ya. wi'-yu-
x u kw9'nd3-da', wi-'-kuwi'-sgu-'ya. wi'-i-tla'ntlda-'dfo'-da", wi'-kuwi'-sgu-ya.
wi'-x-kwi-i'l-du --sgu ■ 'ya, tta-de' e'i • e.
14.
1. i-he-'niye'-ka' wi'-an-il-du an-i'1-du-du'ha'ya tli-ildihi-'me qa'nu-kwi-a'-
licani-'da ya-gatda'idiya, na'im yuwu't's ma"-ditc xu-'t'hrc ge"-i'ksiM. x-we-'n-
ditc tli-il-kwi'-an-du-'ha'ya qa'nu-alica'ni-'da. yuwu't's-x-e-'cin kwi'-paukMza'-
me. (2) x-ws-'n ma-'tsi-gatda'idiya ma'n-lixli-'mu tH-hi-'me, na'im-il-gu-s-ditc-
a'lqsa. yuwu't's-nu-'sgi'li ge"-i'ksiivi. we'n-kwi ku'mts-tli-hi-'me i-nu-sgi'li-ge 1 -
i'ksiM.
2. wi'-yuwu't's i-du-lqwa'L tla-gaha'isdja, kwi'-we-'n'net i'1-du-hi's kwi'-
aN-qa'nu-wa-'wa tli-ildihi-'me, na'im-tsa-du xe'nwe"es dza'ne i-lqwa'L tla'-ga-
ha'is. we'n-ditc tla-an-hi-'me qa'nu'-a'licani-'da ya-gatqVidiya.
15.
1. tla-siki'nen-hu-'mis wi'-gu -s-mi'n du'-kwi-na'a^da'^, hi's-du-nabi-'xa,
hi's-du'-n97ala-'sa, gu-'s-mi'N hi's-du'-ga-'l-diltaka'l-a", we-'n-hi's du-nak w xe'ye,
1939] Jacobs: Coos Narrative and Ethnologic Texts 83
kind of hat it was called an eagle (hat). That was how a very rich woman was.
(2) Good (well-to-do) people were also that way. They had good clothes, decorated
with quantities of shell beads. That is how they knew (identified) a head wife.
She was the one to supervise everything about the house. (3) She worked around
the house only, and the other wives labored outside. It was the same way with poor
people. The first wife was the head one. Sometimes if he married some other one,
(and) loved her (more), she would become his head wife. That was the custom of
the people.
2. The head wife did not labor outside, because she was the one to look after
everything within the house, and also their cooking. That is why whatever she said
to the other wives, that is how (obedient) they were, because she was their head
i
one. (2) And also their cooking, that too the head wife supervised. She was always
the one to cook for the husband. That was their custom. (3) Sometimes they
(head wives) got angry if he ate of the cooking of another wife. If their head wife
was fine, then at every (meal) time they would eat together from another wife's
cooking. But if the head wife was mean and jealous, indeed he would (have to)
eat only of her cooking there. (4) For such a cause sometimes her husband did
not like her, he desired her no more. When (rejected) she went back (to her parents')
home, her parents would not take her part, because they did not approve. That
was their way with their daughter. (5) It was disgraceful when she was jealous.
Because that was not the way of the people, no matter who was jealous. Her par-
ents did not like that, even if they were head wives. If they made trouble the par-
we-'n-yu'wut's du-hada'i'mis dibitlpe-'wis. wi'-ws-n-du-si'n-sa-'nu i-du-hr'-da'-
bitlpV'wis mexe'ye. ws-'n-du-tta-hethe-'ds-hu-'mis. (2) tli-lfi / ls-lca t wi-'-his-du-
kwi-'-x-we-'n. ke-'le-du-dits-'tc, na'a'sda'a-'-du ga'l-du-da'a'sda. x-we'n-du
mit'ssi'yim tla-siki'nen-hu'mis. wi'-x-hi'dji gu-s-di'tc-du-lu'didaya idze-'wtc.
(3) idz£ y wtc-du-didzi'y£ - ts, wi'-tla-ma-'-hume'ke wi'-qanu-dzi-'dzida. hi's-da-
kwi"ns'wet'l-ka' t ms'-x-we'n. he'le'yu-hu-'mis du'-disiki'nen. wi'-yu'wut's i-hi'-
t'ci'-hu-'msiye, Ixa'laL, wi-'-kwi-'ye-du-disiki'nen tla-dahu'me-'ke. x-we'n tli-
ildata-'ma-'Hs tta-ka'\
2. tla-siki'nen-hu-'mis a'N-qanu-ditc-xa'H, na'im-x-hidji-gu's-di'tc hi-'di-
da-ya idzs'watc, hi's-tH'-ildaq'mi'yat'as. x-ws-'n-ditc tb-da'ma-'-hume'ks dji'-
ildi-'t'a, ma-i'1-x-we-n, na'im-kwi-ildisiki'nen. (2) hi's-tli-ildaq'mi'yat'as, wi'-ms-
x-hi'dji-kwi-lu y didaya tle-x-siki'nen-hu-'mis. wi'-tla-dede-'mil wi'-gu-s-mi'n-x-
hi'dji q'mi'ya-t'i'ya. we-'n-il-du-gum-ta-ma-'Hs. (3) yuwu't's bs'lxsim i-ma-'-
hu-'mis-daq'mi'yat'a Idja-'t. wi'-i-ke-'ls tH-ildisiki'nen-hu-'mis, wi'-de'ngsk ma'-
hu-'mis-daq'mi'yat'a-sitc wi'-kwi'-itcdlu"wiyam. wi'-ya-a'n-ws-n wi'-mada'lya
tk-x-siki'nen-hu-'mis, wi'-ma-'tsi-a-'yu hidji'm-il-q'mi'yat'a-s-tla da"-dlu'wi / yam.
(4) wi'-yu'wu't's kwi-yi'ml-qdla 1 a'nya-du'ha'ya tb-dex-de-'mil, wi'-ya-a'nya-
du-'ha"ya. wi'-yu-wa's-i, wi'-an-du'-qdla tb-d ex-ma -'ni'yas, na'yim an-i'ldu 7 -
ha"ya. x-we-'n-data-'ma-'Hs tli-ildagwa-'ya. (5) djilt'sa-'is-du yi'-maqa'lt. na'im-
il-a'N-we-n-tsa-'u tle'-x-ka", tsi'-ma'i-ma- yi'-maqVHs. wi'-his-x-ma y ni'yasd9
a'N-du-'ha'ya-x-we'n, na'u-i-il-siki'nsn-hu-'mis. wi'-il-a'n-we-'neis-dzi-'ya wi-
84 University of Washington Publications in Anthropology [Vol. 8
ents did not like that, because her husband would not desire her any more. (They
spoke ill of her, thus:) (6) "That person her face taut with hate!" So (usually)
they were not jealous of one another, and therefore they had the first wife for their
head. She did nothing outside. Some of the other women labored over the food
(drying fish and meat), others packed back (fire) wood. (7) The girl (younger)
wives picked berries and fruits. Those who were a little older were the ones who
dug various roots, fern roots, wild carrots, camas, they gathered all sorts. That is
why the (well-to-do) people had a number of wives, because all of them labored.
(8) Not one lay on her back (lazily) in the house. They all worked. Even their
children, even the children of the head wife, worked too. Then when the poor
people lacked food (dried meat and fish), they would be the ones to help. (9)
That is why the very-well-to-do (and chieftain) people wanted (to dry and store)
quantities of food (meat and fish). That is why the head wife wanted it, because
it was she who had to attend to everything. Still even if she were good (as head of
the household), if she were jealous he would not want her.
16. Poor people did not want their daughters seen by wealthy people
The people of long ago, the reason the children of poor persons were never seen
was because their parents did not want it. Perhaps if a good (well-to-do) person
saw her, then they would want her. Then their parents would not have to give
her there, because they were poor and propertyless, (and) they would not (want to)
have such very wealthy people for their in-law family. (1) Sometimes they (poor
girls) would just stay somewhere around there (and) there they lived, because they
did not want very rich persons to desire their child. Their child would never be
a'N-du-'ha'ya x-ma-'ni'yasdi-hi's, na'yi'm-du a'nya-du-'ha'ya tla-dex-de-'mil.
(6) "da"-du-ka'< 7a / i'li / yam!" na'u-il-du a'N-ma-'qaqa'la'nu, na'u-du-kwi tli-
ildisiki'nen tk-he'ls'yu-hu-'mis. a'N-qanu-ditc-dzi-'ya. tla-ma-'-hume'ke x-e's-
ti'sda qw9'nya u -ildzi-'ya, we'n-esti'sda wi'-niki'n-ildamt'a-m. (7) wi'-tta-hi-'ms
hu'ms-'^s wi-yuq w si'l-ilyu'gwa. wi'-tfo-da' gi-'gwa ta'me-'t'le wi-'-kuwi wi'-gu-s-
di'tc-ilqa'lqa-'l, Iqwa", ha'wa"dit, ge'M, gu-s-di'tc ilhitchit'ca-'u. x-we'n-tla-ka'
tfo-kwr-ga-'l-dahumelfs, na'im-gu -s-kwi dzi'dzi-da. (8) a'n-hit'ci idze'wtc-ts-
'a-'naN. gu-s-i'ldzidzida. hi's-tfo-i'ldihi-'me, hi's-tfe-siki'nen-hu-'mis-dihi'me,
his-kwi -'-dzi-'dzi-da. wi'-i-yada'im-dadwa'nya 11 tl9-kwi"ne'wet'l-ka'ama, wi'-x-
hidji'-il kwi-i'ltsaki'nan. (9) x-we-'n-ditc tle-x-hethe-'de-ka 5 tb-kwi-'-ga-'l-du'-
ha'ya-tta-<4wa'nya u . x-we-'n-di'tc-du tla-kwi--du-'ha'ya tfo-dasiki'nen-hu-'mis,
na'im-x-ku'wi gu-'s-di'tc-lu-'dida-ya. tsi-ma'i-gs kV'le, yi'mada'Hs wi'-aN-du-'-
ha"ya.
16.
tls-he-'niye'-ka\ aN-du'-huwe tl3-kwi-"ne'we't'l ka' ( -dihi-'me tb-du-kwi'-a'n-
x-wi-ha'maqVma na'im-il-a'N-du-'ha"ya tla-dex-ma-'ni'yas. yuwu't's-x-l£i'le-'-
ka" kwi-'-kla-'wi, wi'-kwi-ildu-'ha"ya. wi'-a'n-x-dji tb-dex-ma-'ni'ya-s yu-kwi'-
ge'-ni-'da-s, na'im-il-kwi"ne'wet'l a'mi-il-ditc, ana'ntl-dji' t -kwi'-ild8he'l-£''4es
tfe-hethe-'de-ka\ (1) wi'-yuwu't's-du-ma-'tsi-ge'ndji ma-i'1-du-idja'u, da"-il-du-
leqlu't'tsim, na'im-il-a'N-du-'ha'ya x-hethe-'ds-ka' kwi--du-'-ha"ya tli'-ildiki'lga
1939] Jacobs: Coos Narrative and Ethnologic Texts 85
inside the house, because they gave her this sort of advice, "We are poor. Good
(well-to-do) people should not see you." (2) Indeed children of poor people were
never in the house. Maybe three, maybe two of (such) children would chum to-
gether (away from the houses), and then indeed those young women never would
be seen. Sometimes people would come from somewhere, perhaps from Lower
Coquille River, perhaps from the north, and then they would purchase (in marriage)
one of those poor people. (3) Then they would deliver her to there, and no one
(else) would know that she had been taken (to there) already. It would be too late
(for the rich people) when they learned it. That is how the people of long ago
(were). That is why they were like that, because sometimes very rich people would
enslave her. (4) That is why no one saw the girls of poor people, because a very
rich person might want them, and then his first wives would ridicule her. That is
why poor people did not want very rich people for their husband. Sometimes they
would merely take her to do their work. (5) That is why they did not want to
give their child to rich people, without their (having) money, without their (having)
clothes (themselves). That is why they did not give their children to very rich
people, because sometimes they would only ridicule her.
17. A poor girl married any well-to-do man who wanted her
1. When some well-to-do person wanted the daughter of poor people, this
is what they would say to her, "They are buying you. You must go there, even if
you do not desire that man." This is what her parents would say to her. (2) "We
are poor people. You must do it, because we are poor people. You might be stolen
anyway (if you rejected him), and then they would make a slave of you and take
a'N-mi'N kwi'-idze'wtc tli-ildikYlga, na'im-il-we-'n ba'ha'n-a'na-ya, "kwi-"ne-
'wst'1-1. ana'ntl-ljiTe-ka' khr'du-n." (2) a'yu-du-a'N-idze'wtc tb-kwi"ns-
'wet'l-ka" tb-dihi-'me. yuwu't's psi'nl, yuwu't's a'dzu kwi'-i'l-du-e'ikit'ci'n-u
tli-hi-'ms, wi'-a-'yu a'n-x-wi-kwi-ha'ma'qama tls-gs'ne'tc-ka\ wi'-yuwu't's x-
ge'ndji-da'-ka\ yuwu't's-x-gu'gws, yuwu't's x-be'l, a-'yu'-du yuwu't's-il-du-
tlu-'tru'yu x-kwi"ne'wet'l-ka'a'ma. (3) a'yu'-il-du-ge-hehe'mildju, an-du'-x-wi-
kwi-kwa-"ni'yada ma-'n-du-hshs'mildju. tsa-du-tsu'-da'-kwr-kwe-'niys. x-we-'n-
tl3-he-'niye'-ka\ an-du'-hu'we tfo-kwi-'-we-'nWme, na'im-il-du yuwu't's pa'u-
k w ts tle-x-hethe-'de-ka\ (4) x-we-'n-ditc tli-kwi'-a'n-x-wi ha'maqVma tla-kwi'-
'ne'wet'1-kV dihi-'me, na'im yuwu't's-hethe-'de-ka kwi--du-'ha'ya, wi'-tli-ildex-
hs'le'yu hu-'mis kwi'-ilhu-'da-t. x-we-'n-ditc tls-x-kwi"ne'wet'l-ka t kwi-'-an-
du-'ha'ya hsthe-'de-ka' Mdads-'mil. yuwu't's ma-'tsi kwi-i'ldadzi-'ya-'t'si. (5)
ws-'n-ditc-tli-il-kwi' a'N-du-'ha'ya ^ibi'ndje-il-kwi-' ni-'das tli-ildiki'lga, a'mi-
ilhada'i'mis, a'mi-ilte-'tc. wi'-ws-n-ditc tli-il-a'N-hethe-'de'edje kwi'-ni'na'* tli-
ildihi-'me, na-'yim yuwu't's-il ma-'tsi-gwa-hu-'da-t.
17.
1. tta-kwi-"ne'wet'l-ka i-du-x-ka' kwi--du-'ha'ya tli-iktagwa-'ya, wi'-wen-
il-du-i'ldwa, "tlu-thi-qhs'mne. gs^-nantl-la', wi'-aN-du-'ha'ya tla-ds'mil." wi'-
we-n-i'ldwa tb-dax-ma-'ni'yas. (2) "kwi-"ne'wet'l ka-'-l. tlq£ u -na'ntl, na'im
86 University of Washington Publications in Anthropology [Vol. 8
you far away. (3) You would be sold there, and then they would just keep you
going along like that, you would be sold here and there and everywhere. If you
become a slave there is no one who would want you any more, because you are a
slave. (4) Even if you return to this country there is no one who would want you,
because you had been a slave. So then go and take him now." Indeed then the
girl (did so). (5) Even if she did not desire her husband-to-be, she went anyway.
Indeed (she did so).
2. And then this is how they advised their child. "You want to be good!
Whatever is said to you, do it just that way." Indeed that is just what the girl did
when taken to her husband, that is how even though they did not yet know him
at all, maybe even though their husband was an old man, even if maybe some ugly
thing.
18. People of the poorer class
1 . A person who was not a child of very wealthy people, but who was becom-
ing that (wealthy), would buy a woman and all sorts of things. He would be getting
to be wealthy much too rapidly. Then they would kill him for that, because they
were envious of him, because his money had increased too much. (2) That is what
they were envious of. Then they would hire some other person, and he would be the
one to kill him. No matter who it was who was beginning to get rich, they would
kill him for it anyhow. (3) They envied him. That is why the (poor) people never
made things (and sold them), because they feared that.
tl9-kwi-"ne'wet'l. yuwu't's ngli-'layu, wi'-pu-'k w si'ye-n9 wi--he-'ni}a-'i. (3) ge"-
nihi-tiyu, wi-'-x-we-'n-na-ma'Ma', gu-s-ge'ndji-nahithi-'te'dhem. i-n9pu-'k w si'ye
wi-a'nya-n9-x-wi'-du-'hidun, na'im-napu-'kwis. (4) ma'i-naws-'st di-'-t'lda'cdja
wi'-an-e'-x-wi"-du-'hidun, na'im-n9pu-'k w si-'na. na'u-nantl-ma"-la." a-'yu'-du
tla-gwe'is. (5) ma'i-an-du-'ha"ya tla-dade-'mili-'de, ma--du'-ge'Ma'. a-'yu'.
2. wi'-ws-'n-baha'n-a'na'ya tli'-itcdaki'lga. "ke-'le-ey9'xtl! dji'-nantl-du-
i'ltem, ma--na'ntl-du-x-we-n." a-'yu'-du me'-x-we-'n tfo-gwe'is ye-hehs'mi'ldju,
x-we-'n-ditc tli-il-ma'i a'n-mit'ssi'yada, ma-il-du kwi'-ildgde-'mil yuwu't's tu-'-
'mit'1-ditc, yuwu't's i"dje"-ditc.
18.
1. tls-ka" ya-ha-a'N-ha-hethe-'de-ka" dihi-'me, we'n-kwi--hedi'ye, hu'me-'^e
gu-'s-didji'ys-tlu-'tla". hs'lt'-ha-H'n-wi-tls'-la tte-dehsthe-'de'eis. wi'-kwi'ye-'nu
il-du-kwi-'-tsa- u , na'im-il-du-mada'lya, na'im-du-he'lt'-ha-H'nwi-la tla-dahada'i-
'mis. (2) wi'-kwi-i'l-du-mada'lya. wi'-ma-'tsi-il-du-ma-'-ka tsldzi'ya, a'yu-du-
x-kwi' kwi--tsa-'u. ma'i-tsi-ma-'-ka la-'-dghethe-'de'ais, wi'-ma-il-du-kwi-'-tsa-'u.
(3) mad_a'lya'il-du. x-ws-'n-ditc tle'-ka" tb-kwi'-a'Ntc-dzi-'ya'ama, na'im-il-
du-e'lqs.
1939] Jacobs: Coos Narrative and Ethnologic Texts 87
2. The people of long ago, when the moving people (the whites) were not yet,
when the moving people were not yet here, those people used to be that way to one
another, to the children of poor people. They made slaves of them. (2) That is
what the people did to poor people who had a pretty daughter. The (well-to-do)
people never bought her, they just dragged her away. Not at all like (when they
obtained) a very rich person's child, they did not take her in that manner, they
just dragged her along to there. (3) That is what the people of long ago used to
do. Then the white people (came), and then they quit doing that. Poor people's
children always were afraid of that, because sometimes they were enslaved. (4)
And sometimes they were dragged along like that to be made their wife. Now when
they already had her there, then they would pay for what they already had. Chil-
dren of poor people did not want a child of very rich people for their husband,
because their own parents were without money (and could not reciprocate accord-
ing to family marriage etiquette). (5) That is why they did not want them, when
they wanted a poor (class) child for a wife. That is why they dragged them.
3. She did not want a very rich person because his other wives would be
jealous of her, they would mock and humiliate her. Those mean women for that
reason, that was the reason perhaps that he whipped his wives, his jealous wives.
(2) He did not want them to humiliate her because he was fond of his poor (class)
wife. That is why poor (class) children did not want very rich persons for their
husbands, because some of the wives would want to humiliate them. But others
would take her part (and so there would be too much dissension in the family).
(3) That is why they did not want such wealthy men for their husbands, because
some of his wives would make fun of them.
2. tle-he-'niye'-ka\ tla-a'iwa-a'N ntsls-'ne'-ka\ tla-a'iwa-a'N di'u tta-nts-
le'ne'-ka', wi-'-mi'disi'na tle'-ka" kwi-i'l-an-hu-'t'su'wa, tl9-kwi-"newet'l-ka"
tfo-dahi-'me. kwi-i'l-du-pu'kpu-'wak w . (2) we-'n-il-tle'-ka" wi'-il-kwi"newet'l-
ka* nehe-'wu'dzin-dagwa-'ya. kwi-'-tle-x-ka" an-i'l-du-tla-'wi, ma-'tsi-il-du-ha'x-
di. an-du"-x-wen dji-'-th^il-hsthe-'de-ka''-diki'lga, an-i'l-du--we-'n-galam, ma-'tsi-
il-du-ge-ha'xda. (3) ws-'n-ilwa-'ndi-da tie-he-' -niys'-ka'. tsu-tfo-xa-'qa'ya-ka",
tsu'-il'e-'wi x-we-'n-il-ditc-wa-'tsa. gu-'s-mi'n kwi-e'lqs tl9-kwi"newet'l-ka di-
hi-'me, na-'yim il-yu'wu't's pa'uk w ts. (4) we-'n-yu'wu't's-ilha'xda hu-'misi-de-
'i'lde. wi-'-tsu'-il-du-dlugwa-'q, tsu'-il-du--gwa'lq w ts. na'u-tb-kwi"newe't'l ka"-
dihi-'me an-i'ldu-'ha'ya hethe-'de-dihi-'me ildide-'mil, na-'yim a'mi-hada'i'mis
tli-ildama-'ni'ya-s. (5) we-'n-ditc-du tli-il-kwi- / -a / N-du-'ha"ya, wi / -i-ildu-'ha"ya
tl3-kwi-"newst'l hi-'ms hu'me-lfe. wi'-x-we-'n-ditc-du tli-il-kwi-'-ha'xda.
3. a'n-du-huwe tb-kwi-a'N-du-ha'ya hethe-'de-ka" na'im-tb-dex-ma-'-hume--
l£e maqa'lya"il-du, hu-'dat'il-du. wi'-kwi-yi'ml-qdla 1 tfo-de-a'N-we-n-hu-'mis,
kwi-yi'ml-qdlai-du yuwu't's mikma'?jgi-t'a tb-dghu'me-'lje, tfo-damaqVH's-hu-
me-ke. (2) an-du'-du-'ha'ya kwi-i'lhu-'dat na'im-du-su-'laL tb-dakwi^'newet'l-
hu-'mis. x-we-'n-ditc tl9-kwi"nswet'l-hi- / me a'N-du-'ha'ya hethe-'de ka'Mlda-
de-'mil, na-'yim esti'sda tta-dahu'me-lje du-'ha'ya'il-du-hu-'dat'i'l. wi'-x-s'stis-
kwi'-daga'dli. (3) x-ws-'n-didji'yet' tli-il-du-kwi'-an-du-'ha'ya hethe-'de-ildade-'-
mii, na'im-e'sti'sda tls-dex-hu'ms-ke wi-'-x-kwi-il-du-kwi'-hu-'da-t.
88 University of Washington Publications in Anthropology [Vol. 8
4. When he had (other) children their father did not want them to make fun
of his other (poor class) children, because he was fond of (all) his children. If of
similar age, and if he saw it (the poor wife's child) was a strong child, he let them
fight. (2) If he saw the poor woman's child, and sometimes others of his (half) older
brothers, one of whom took his part, then if he were stronger he would let him beat
up the other one there. Then indeed they no longer made fun of him, because
others of the bunch had taken his part. (3) That was the way the poor person's
child might sometimes get to be their leader, because (he was) a child of a very rich
person, and he was so fond of him. Then he would teach him all sorts of things, and
indeed then he would learn about all sorts of things. Then he might become their
head man, sometimes they would all be fond of him, because good his heart (he was
kind), good (kindly) to everybody. (4) Then the people had him for a big thing
(thought highly of him). That was the custom of the people.
5. The very rich parents of a child did not concern themselves when she was
envious (was a jealous wife). They did not hold her up high (uphold her), because
they did not want (approve of) a jealous person. Even in their own home it was
like that too, they did not do anything to her husband on account of that, because
that (enviousness) was not their way (custom). (2) That is why they did not in-
terfere with him (even though he beat her), when their daughter was jealous. Even
if occasionally her husband cared for her no longer, they did not take her part,
because they did not want (like) a jealous person. (3) That was the custom of the
people. For such a thing they never took their child's part, because they did not
want a jealous person. It was extremely shameful when they were jealous.
4. i-du-nihi-'me'da wi'-an-du-du-'ha'ya tli-ildex-eTe kwi-i'lhu-'da-t tla-de-
x-ma-'-hi-'me, na'im-du-su'li-'t'a tla-dahi-'me. wi'-yu-wu't'inu-diti'me-'l, wi'-ya-
ha'ma'q ti'm-i'H tla-diki'lga, wi'-ma"-wu'lms'u-wa- / wa. (2) wi'-ma-'tsi-ha'maq
i-tle-x-kwi"ne'wet'l hu-'mis-diki'lga, wi'-yuwu't's x-e'stis'i'lda tla-dex-nahat'H'-
yadas, x-hi't'ci' du-kwi-'-qdla', wi'-i-ku'wi'-ti'm-H wi'-ma' t -ge t qa'lutuwa-wa-'wa.
wi'-a'yu-il-a'nya-hu-'da-t, na'im-x-e'sti'sda tla-dagala-'lis gadli"il-du. (3) x-we-'n-
du wi'-yuwu't's-kwi'ys'-ildasiki'nen tta-kwi"newst'l-ka''-diki'lga, na'im-heths-'-
de-diki'lga, yu-ku'wi-su-'la. wi'-gu-'s-di'tc mit'smit'sati'ya, a'yu'-gu-'s-di'tc da'-
mi't'sis. wi'-kwi-'ye-i'ldahethe-'de, yuwu't's-x-gu-'s-wi' su-'laL, na'im kY'ls-da-
'lu'we, gu-s-wi-i-'tc-ke-'le. (4) wi-'-kwi-i'l-du-du'wa-'ga-ditc tle'-ka". x-we-'n
tfe-ka'* dita-'ma-'Hs.
5. tb-dex-ma-'ni'ya-s tle-heths-'de-diki'lga an-i'l-du-ditc-wa-'wa yi-maqa'-
1-is. an-i'l-du-gwa-'n-naqt, na'im-il-a'N-du-'ha'ya maqVH's-ka*. ma'i-tli-mi-'-
disa-ma tli-ildabe'it'isitc wi'-his-kwi'-x-wen, an-i'l-kwi'ys-'nu dji-'-xali tfo-dads-'-
mil, na'im-an-x-ws-'n-ildata-'ma-'lis. (2) ws'n-ditc tK-il-du-a'N-t'swa-1, yi'-ma-
qa'lis tH-ildagwa'ya. ma^-yuwu't's a'nya-du-'ha'ya tla-dex-de-'mil, wi'-an-
i'lqdla-'t, na / im-an-ildu- / ha"ya maqa'H's-ka*. (3) ws-'n-ildata-'ma'Hs tls-ka".
kwi- yi'ml-qdla 1 il-tla-'-du a'N-gadli-tli-ildihi-'me, na'im-il-a'N-du-'ha'ya
maqa'li's-ka\ H'n-wi-dji'lt'sa'is i-ilma'qa'lis.
1939] Jacobs: Coos Narrative and Ethnologic Texts 89
19. Poor people who became wealthy and married well-to-do people
Sometimes when a child of poor people became great (well-to-do), it was per-
haps some sort of wealth-charm that made him well-to-do. Such a person maybe
married the child of a very- well-to-do person (or one in a chief's family). And some-
times such a very-well-to-do person might want him to do something or other, and
if negative, he said, "If you give me one of your daughters I will do it." (1) Then
he would do it. Thus indeed a poor person sometimes became a big shaman.
When a very-well-to-do person (or chief) became ill, he would send a person in
this manner, "Indeed whatever he wants, I will give him that. Tell the shaman
that." (2) And so the news carrier would tell him that. "I do not want money. I
want that (specified) daughter of his. If he will give her to me, indeed I will go,
I will heal him." (3) The news carrier returned, he told that to the sick person. It
was that way (acceptable). It was agreed, so he doctored and healed him. He re-
covered. He gave him the woman. That is the way those people did those things.
20. Handouts to the poor
Whenever a poor person lacked food, he watched for where he saw smoke, and
into there he went. He was given food indeed. When he had finished eating he
would say, "I'll take a gift of food." (1) Then indeed he would be given food, he
would be given a lot. He would take them back with him to his own home, he would
gather up all the leftovers.
19.
yu-kwi''ne'wet'l-lca''-dil<:i'lga yuwu't's-su-'du, yuwu't's-ditc-mi'sxa we'n-x-
kwi-hedi'ye-wa-'wa. wi'-ku'wi yuwu't's-hethe-'de-diki'lga-wa'msts. wi'-yuwu't's-
tle-x-hsths-'ds kwi-'-du-'ha"ya dji"-ditc-aya'dja, wi'-a'N-wa-"nu, i'-nantl-hit'ci'-
nim kw9-n3gwa y ya wi'-a-'yu'-wantl." (1) x-we-'n-ditc-wa-'tsa'nt. x-ws-'n-du
a-'yu'-du-me-x-we-'n yuwu't's kwi-"ns'w£t'l-ka" wa-'-il-a'x^ai'niya. ye'-xe'n-
xenu-tle-hethe-'de, wi'-x-we-'n ka"-txwudza-'t'a, "wi'-a-'yu dji'-hantl ditc-du-'-
ha"ya, kwi-wa'ntl-niya . ws'n-antl-sgu-'ya kwi-i'l-a'xc^ain." (2) a-'yu'-du-x-we-'n
tte-nilftaha'iwus a'yu'-du-sgu-'ya. "a'N-wu'-hada'i'mis du-'ha"ya. kwg-dgku-
wi'-gwa-'ya-udu-'ha"ya. yu-wa'ntl-kwi-'-ni-'wun, wi'-a-'yu'-wantl la', idza'itst-
wa'ntl." (3) wi'-a-'yu'-du-bi-'na't's tla-ni'lftaha'iwus, a-yu'-sgu-ya tla-ka'^-xe'n-
W9S. ayu'-me-x-we-n. tsu'-a-'yu hu-'ya't, a-'yu'-dza'itst. ayu'-lha. ayu'-du-
ni'ni'yu-tla-hu-'mis. x-we-'n-tfo-ka" tli-itc-di'tc-xa'li.
20.
tl9-kwi-"ne'w£t'l-ka" i-du-a'mi-dwa'n-yau, wr-lu-'dada'ya-du idja-'u gwa'-
l-s'es-kla-'wi, ge' t -du--de-'djs. a-'yu-du qatski-'nu. wi'-i-du-s-'wi didlu'wa-'was
wi'-wa-'nu-'-du, "di-na'ntl-ti-nt'c." (1) wi'-a-'yu-du-qatski-'nu, ga-'l-du-ditc-
ni'ni-'yu. wi'-kwi--du-w9si-'ya-t'a tlg-dgye-'tsgdjg, hit'cuwa-'-du gu-'s ttetc-
gwi-'du.
90 University of Washington Publications in Anthropology [Vol. 8
21. The chiefs kept the poor from going hungry
Everywhere in the village the chief sent the young people, young men (and)
young women. They were the ones to take food to the poor people. Then indeed
everyone had food. (1) That is how it was always done. The good (chiefs and well-
to-do) people looked after the poor people, and then indeed they did not go hungry.
22. Doctoring power appeared like a person
Whatever their dream, that is what became their power. If a snake, not all
kinds of snakes, but all of that kind he saw as persons, (all of) just that one kind of
snake. That is how their day (power) was. (1) If their day was red headed wood-
pecker, then they saw them as persons, and as persons understood their language.
Whatever their day, they were all like that. No matter what their day, they were
also able to understand their language like that. (2) If their day was yellowhammer,
they knew its language too. If dog, they knew its language. If their day was some
sort of food (meat, fish), then that food was their day. (3) Whatever sort of food
was their day, they did not eat it, because they saw it as if it were a person. That
is why they did not eat what their day was. They said of it thus, if they should
have eaten their day, that then their day would take vengeance on them (causing
their death). (4) That is why they were fearful, (so) whatever was their day they
did not eat it. Even though other people ate their day, they (those who had it for
a power) were afraid (to eat it) . That is why the people feared their own day.
21.
tla-hethe-'de gu-s-ge'ndjuwi-du wa'li'xt tla-hi-'me-ka', tca'n^a'-ka ge'ne-'tc-
ka. kwi--du'-kwi-ge"-dwe"n-yau la'a'it'a tl9-kwi"ne'wet'l Ijibi'ndje. a-'yu-du-
gu- / s-qw8 / n-'ya"wa. (1) gu-s-mi'n-du-x-we-'n. hr'dgda'ya tls-x-kiTe-ka tfo-
kwi-"ne'wet'l-ka, a-'yu-il-du a'N-lge-'n.
22.
di'tc-du tli'-il dagwa'ns, wi-'-kwi-'-ye-ildins-'djis. ma'i-hwa'ya-'s, wi'-an-gu-s-
dji'-hwa'ya-'s, wi'-gu-s-kwi ka'a'i-hamaq, ma-'tsi hit'ci' x-we'n hwa"ya's. x_
we-'n-tli-ildagaha'is. (1) ma'i-lsge'lq tli-ildagaha'is, ws-'-x-kaVi-il-kwi-ha'ma'q,
wi'-kwi'-il-x-ka"ai qa'wa'ya-ditli-'s. di'tc-tli-ilda'gaha'is, wi'-gu-s-kwi'-x-we-n.
ma'i-ditc tli-ilda'gaha'is, ma-i'l-his-kwi'-x-ws-'n qa'wa'ya-ditli-'s. (2) ma'i-
gwutsgwi-'ns i'lda'gaha'is, ma-i'l-kwi-qa'wa'ya-ditli-'s. ma'i-ye'klu, ma-i'1-kwi-
qa'wa'ya-ditli-'s. wi'-yu-dwa'nya^ditc tli-ilda'gaha'is, wi'-yu-qwa'nyaM'ldaga-
ha'is. (3) ma'i-ditc-^wa'nyau tli'-ildagaha'is, an-i'l-du-dla' u , na'im-ka' x-ka-
'a'i ilha'maq\ we-'n-ditc tli-il-kwi'-aN-dla-'" di'tc-tli-ilda'gaha'is. we'n-il-du-
i'ldwa, i-il-kwi-'-ldja't tli-ildagaha'is, wi'-dbTyu"wa tb-dax-gaha'is. (4) we-'n-
ditc tli-il-kwi-a'lqsa, an-i'l-du-dla-' u ditc-tli'-ilda'gaha'is. ma'i-ma'-ditc x-ka' 1 -
dla' u -ditc tli-ilda'gaha'is, wi'-alqsa"il. x-we-'n-tb'-ka tli-il-kwi-a'lqsa tli-ilda'-
gaha'is.
1939] Jacobs: Coos Narrative and Ethnologic Texts 91
23. A shaman's increase of power dance
When her dream becomes too strong for her, if she (a shaman) does not tie
it together (dance publicly) she becomes ill. If the other shaman (watcher) does
not put it for her (help her) she may die. (1) That is why she ties it together
(dances) again. That is the reason why the shaman has the power increase dance
again, because she is afraid (of becoming ill and dying).
24. A male shaman watcher took away a bad power from a new shaman
The person who gave a new shaman's dance, a male shaman was the one who
watched him when he danced his new power. If he should not want the power, this
is the way he would speak. "We do not want it ! It is not good!" Now indeed that
was how. Then he himself took it away.
25. A new shaman offered to doctor without pay
"This is what my dream tells me. 'You do not want to ask compensation. If
you take pay you will not have your power. (1) That is why you are not to take
pay when you try to cure a person, (you are to work) for nothing for a while.'
That is what my dream has told me. That is why I will doctor for no pay."
26. A mit'e-'din shaman's prayer when giving fresh fish and meat to a mourner
after a burial
"It is not a person who is eating you. It is eagle who is eating you. It is raven
who is eating you. It is seagull who is eating you. It is not a person who is eating
you. (1) The person who has left us has gone to our father. Up above there he will
23.
i-du-gala'1-ya tla--da'gwans wi'-helt'-ha-ta'm-ildi'ye, wi'-ya-a'N-gisgi'nt'lai
wi'-xe'nxsnu. wi'-qVyau-du-ya-a'N-x-ma'-i'la'xd,ain na'ut. (1) we-'n-ditc tta-
du-kwi--da-'s-gisgi'nt'lai. x-we-'n-ditc-du tla-kwr-da-'s-yisye'ls tte-i'la'xqain,
na'im a'lqsa.
24.
tl9-ka'M9xga / Cj, wi'-x-de-'mil i'la'xqain du-kwi-'-lu-dada-'ya i-du-ya'lst'a 1 .
wi'-ya-a'N-du-'ha"ya tfo-da'ns'djis, wi'-nen-du--tH'. "a'N-ldu-'ha"ya! a'N-we-'n-
ditc!" wi'-a-yu-'-du. a-'yu-du-x-hi'dji du--kwi-'-i'gei-wa'wa.
25.
"tfo-'nax-gwa'ns x-we-'n-wi-i'l-du-n. an-a'ntl-tsla"-du-'ha'ya. i'-n-antl-
tsla''-galam a'nya-na'ntl-kwi'-nahi. (1) we'n-ditc kw9-nantl-a'N-tsla' 1 -galam
ka"-nantl-lha'i, a'mi-sgi ha'ni-'c. x-we-'n-wi-i'l-du-n kwa-'nex-gwa'ns. we-'n-ditc-
hantl ku-u-ka"-dzi-'ya ami-'sgi."
26.
e'na'-x-ka' dlu'wi-'n x-mexe'yen dlu'wi-'n. x-gugu'm-nadlu'wi-'n. x-wa-
a's-nadlu'wi-'n. e'na'-x-ka'-dlu'wi-'n. (1) dH-ka"-ha-q w dzu-'n tli-imama-'ni-
92 University of Washington Publications in Anthropology [Vol. 8
live well. He will not have a hard time any more. Our father will look after him."
27. Mit'e-'din shamans
When people paid a mit'e-'din (shaman), indeed this is what he said. "However
you desire it, that is the way it will be done. If you wish him blind eyed (blinded),
that is how it will be. (1) If you want his legs to become no good, that is how it
will be. If you want his feet to rot, that is how it will be. (2) If his arms to be no
good, that will be done too. And if you want him to become a forest being (e-'cin),
that is how it will be. (3) And if you want him to shoot himself, that is how it will
be. If you want him to injure himself, that will be done also. (4) Whatever you
desire, that is how I will do it." And indeed it would be done that way. That is
why (mit'e-'din) shamans were no good (evil). They were even worse than (ilx-
qa'in) shamans.
28. An i'1-a'xqain shaman cured a woman made ill by a mit'e-'din shaman
1. Bi'ndi'dza-s was begging meals, he was always going around, because no
matter what the time they would give a person who came food to eat. That is the
way the people were. No matter if half sun (noon) , no matter what the time when
you got to a person's place, you would be fed. (2) Now when tina't'sis came to
the house of kwa'isi'ya, he went inside. Kwa'isi'ya was having potatoes roasted
in hot coals. She began to eat her roasted potatoes, and she also ate elk meat. But
she offered nothing to bi'ndi'dza-s. Bi'ndi'dza-s went back home (without eating).
'ya-sgdjadg-kwi-'-la'. gwa-'n ga'-hantl-ki'le--dlu-'gwa. a'n-ha'ntl da-'s-kwi-
he'udzat'se-'nu. tli-'-lne-x-ma-'ni'ya-'s ha'ntl-kwi'ye hi-'dada'ya."
27.
tla-mit'e- 'din-lea i-du--tshr'nam, wi'-a-'yu'-du wi-x-we'n-i'ldu-n. "dji'-
hantl-ndu-'ha'ya, x-we-'n-wantl-wa-'wa. inantl-du-'ha'ya yaqVim-xwalxwal,
wi'-ma-hantl-x-we-'n. (1) indu-'ha'ya dji'l-ed9-a'Nya'-wen, wi'-ma-ha'ntl-x-wen.
indu-'ha'ya qla-'da'-kaya'li, wi'-ma-hantl-x-wen. (2) i-t'lixi'nde a'nya'-kile, wi'-
his-ha'ntl-x-we'n. wi'-indu-'ha'ya e-'ci'ni'ye, wi'-ma-ha'ntl-x-wen. (3) wi'-indu'-
ha'ya kxa-'-da't'e, wi'-ma-ha'ntl-du'-x-wen. indu-'ha'ya qVla u , wi'-his-ha'ntl-
x-we'n. (4) dji"-ndu-'ha'ya, x-we-'n-wantl-wa-'tsan." a-'yu-du-me'-x-we'n. we-'n-
tb-mit'e-'din a'N-we-'n-ditc. he'le'yu-a'N-we'n x-i'la'xdai'nitc.
28.
1. hitchidji'nai-du tla-bi'ndi'dza-s, gu-'s-mi'n du--kwi'-yuxwu'me, na'im-
tfe'-ka ma'i'n9-mi'n dji' kibi'ndje ma--n9'datski-'nu. we-'n-tl9-ka. ma'i-t'li-'-
nat-qw9'l-e"es, ma'i-ma'-min ini-kibi'ndje-dji, wi'-ma--n9'qatski-'nu. (2) wi'-
yu-kwi-' dji' tlg-ti-'na-'t'sis tto-kwa'isi'ya-daye-'tsadje, wi'-ge'-de-'dje. wi-'-kwi-
qwi-"mits-d9xe'lp tl9-kwa'isi'ya. tsu'-kwi--dlu'u-'nis tl9-d9qwi-"mits-xe'lp, we'n-
his-ki'ts-d9't'e-t kwi'-dla-'u. wi'-an-^atsk tl9-bi'ndi'dzas. tsu'-wg's-i tl9-bi'ndi'-
dza-s.
1939] Jacobs: Coos Narrative and Ethnologic Texts 93
2. Now then kwa'isi'ya became ill. They fetched tsi'lxen for a doctor. When
evening came the people went there to the house of kwa'isi'ya. (2) Tsi'lxen began
doctoring there. Now he said thus, "Humph ! it is not a pain-power. He just looked
at you. You were eating roasted potatoes, and you were also eating elk meat.
(3) But you offered nothing to ti-na't'sis. That is the reason why he looked at you.
You are not sick." So tsi'lxen worked on her. Indeed when he extracted it, it was
only potatoes, roasted potatoes, and also elk meat that he pulled out. That is how
tsi'lxen cured kwa'isi'ya.
29. Shamans cured tuberculosis
A strong shaman, when a person was continually spitting (from consumption),
this is what they said, when he looked at the sick person. "It is just this that has
made him ill. (1) It is like a g^'me' worm that is eating on him there inside him.
That is what is making him cough, that thing like a gu"me J worm." (2) Then in-
deed he worked on the person who had that sickness, and when he took it out, they
all saw it (the worm). Indeed then the sick person got well.
30. What shamans could see
Whatever their dream (power) , when it becomes strong, no matter what it is
they indeed see through it. Even though he may be staying inside he (can) see
outside. (1) A powerful shaman even sees a pain-power inside a person. That is
why he knows whatever sickness (it is) that has made him (a patient) ill.
2. he'-ma-'tsi xe'nxenu'itc tls-kwa'isi'ya. tsu'-i'la'x^ain tsu'-il-kwi'-ga-
lam tla-tsi'lxen. a-'yu ga'tcjaidi'ya ge"-la--da'-ka tla-kwa'isi'ya-daye-'tsadje.
(2) tsu'-ge'qwa"wa'iwa tla-tsi'lxen. he'-ma-'tsi-wen-i'l-at'itc, "ha'! a'n-x-lcxai.
tsi-nsxi-'ldu-t'u-n. xelpe'ha' qwi-"mits-nadla-'u, we'n-his-ki'ts-dit'e-t his-na'-kwi--
dla'u. (3) an-a'datsk tla-ti-na-'t'sis. x-we'n-ditc tb-naxi'ldu-t'u-n. an-i'-ge-
xe'nwas." a-'yu'-dza'itst tle-x-tsi'lxen. wi'-a-'yu yu-kwi-'-xka-'t, a'yu-qwi-"-
mits, xe'lpe'he 1 qwi-"mits, we'n-his-tla-ki'ts-dSate-'t xka'it. x-we'n tta-kwi-'-
lha-'t tle-x-tsi'lxen tb-kwa'isi'ya.
29.
tle-x-wa '-ila'x4ain, wi'-tla-ka' paqaqa'yam, wi'-we-'n-il-du-i'ldwa, i-du-
t'lxa'ini tb-ka'-xe'nwas. "tsi-x-hi' tb-kwi-'-xe'nwas-wa-'wa. (1) tlatc-gwa'*-
gu"me* kwi-da' t -dlu'wi'yam tla-dsga'l-a'yu. wi-'-x-kwi- tle-x-luxla'ix u -wa-'wa,
tle'-x-gwa' t -gu-'me' c -ditc." (2) a-'yu-du idza'itst tte-ka' hi-' dexe'nwe"es, wi'-
i-du--ga'la'm, wi-'-x-gu-s-wi'-du--kla'wi. a-'yu'-du lhe' u tb-ka'-xe'nwas.
30.
i-du-ditc-i'lda'gwans, wi'-i-ti'm-i'lt'u, wi'-ma'i-ditc ma-i'l-kwi--ha'ma-'cl[.
ma'i-idze'wtc-dlu-'gwa ma'-qa'nu-dja-ditc kla-'wi. (1) wi'-ma'i-kibi'ndje ma'-
gala'yu-'dja kla-'wi tle'-kxa' 1 thi-wa-'-i'ba'xqain. we'n-ditc-du tla-kwi-'-kwa--
'ni'yada tla-ditc xe'nwa'es tle-x-kwi-'-xe'nwas-wa-'wa.
94 University of Washington Publications in Anthropology [Vol. 8
31. A shaman found a pain-power hidden in a dance house
That is why a shaman went and looked it over, he himself was first to examine
where the people's dance house was. It was a shaman who examined it. (1) Indeed
if a pain lay there in the dance house, then surely he got another shaman. The
reason they knew it if it was a (certain) other shaman, the shaman shut his eyes,
he spoke thus, "It is his! (naming him) because it (the pain-power) resembles him
exactly." (2) That is the way they found out who was the sender of the pain. Then
they went to get the sender of the pain-power. Indeed they watched him while he
took it back. (3) After that the people came together there. That is why the sha-
man examined the dance house.
32. An Alsea shaman was forced to take back a pain-power
The Alsea people were going to have a (dream) dance. The people came to-
gether, and then the people danced. They went to fetch (a bucket of) water. (1)
One (male Alsea) shaman took the bucket, and then he said, "Who put a pain-power
in there? Come now! take it! (2) whoever you are who put it in there. There are
many children here (who might be poisoned). Come here! take back your pain-
power! (3) If you will not take it back, you will not live long." Indeed then that
was what he (the guilty Alsea shaman) did. Two females (also Alseas) went to
there (to him). (4) "You must take back your pain-power! If you do not take it,
I myself (said one of the women) will take it" (and then you will die). So that is
the way it was. (5) He took back his pain-power. Then those two women shamans
31.
x-we-'n-ditc-du tfo-du--x-i'l-a'x4ain kwr-lu-'dadaya, x-hs'lu-du hi'dji'-kwi--
t'lxa'ini idja' u 'wi-da mege'ntda'-lca tte-ye-'ts. x-i'l-a'x^ain-du-kwi'-t'lxa'ini. (1)
wi'-a-'yu-yi-kxa' i -da t -tsi- / m tla-mege-'n-daye-'tsatc, wi'-a-'yu ma-'-i'l-a'xc^ain-
ga'la'm. a'n-huwe tli-il-kwi'-mit'ssi'yada yi-x-ma-'-i'l-a'xc^am, wi'-tla-i'la'xqain
wi-t'la-'lal-daxwa'lxwal, wi'-ws-n-tli, "hidji'm-i'1-u! na'im-ma-'tsi-gwa-hi'dji."
(2) x-we-'n-ilkTldwa tte-ka'-nakxa'ya. wi-'-la-'dza'itc tfo-ka'-na'kxa'ya. a-'yu-du
lu-'dadi'mi-te-m wi'-a'yu-gaga'lmu. (3) tsu'-tVma hit'cu-'nu'wi'ys-cla'-ka da'-
qtamniyu. we-'n-ditc-du tle-x-i'1-a'xd.ain kwr-t'ixa'ini tta-megs-'n-daye-'ts.
32.
tsu'-hantl-mege'n-dg'-ka tfe-alsi'ya'-ka. tsu'-hit'cu-'nwiye-da'-ka, wi'-kwi-'-
tfo-mege'n-da'-ka. tsu'-ha-'p-la-'dz9tam. (1) wi-'-kwr-tb-hi't'ci tte-iTa'xdain
kwi-'-kwr-ga'la'm tru-x w kwe-'l, he'-ma-'tsi wa'nu"itc, "x-wi-'-kwi--ge'-giTa
da'kxa'*? e'dji! ga'lam! (2) x-wi-na'ntl kwa-na-kwi-'-gs'-giTa. ga-'l-hi-'me-di'u.
e'dji! ga'lam-kwa-nakxa'M (3) wi-'-i-nantl-a'N-ga'lam, wi'-an-a'ntl-he-niye dle-'-
we." a-'yu'-me-x-wen. adzu'-hume-'lfs ge'Ma'a'yam. (4) "ga'la'm-nantl kwa-
nakxa'M i-nantl-a'N-galam, wi-'-x-e'n-e-wantl-galam." a-'yu'-x-we-n. (5) ga'-
la / m-tla-d8 / kxa i . wi-'-tsa-ka'n'itc tla-dalbca' 1 tle-x-hu'me-'ke-iTa'xqain, yu'-kwi-'-
1939] Jacobs: Coos Narrative and Ethnologic Texts 95
helped him with his pain, when he took it back. They were fearful of it. (6) That
is how they found out the one who had put the pain in there, because he got it
back himself. Had he not taken it back he would have died. (7) That is how they
were fearful, when someone else saw their pain like that. But then other shamans
helped them (take it back).
33. A shaman who lost control of his pain-power
If a shaman could not hold his pain-power, he got another old shaman. He
was the one who assisted him when he could not hold his pain-power. Because he
might kill his own children. (1) That is why he wanted to cool the pain-power.
Because he was fearful lest he kill his own children with it. That is how he was un-
able to take care of (control) it any more. (2) He might even kill himself with it
too. That is why the other shaman helped him.
34. At death the heart went above and the belongings of the deceased were burned
1. When a person died and he was buried, this is what the people said.
"It is not his skin, not his bones (that live on). His bones indeed stay right here.
(2) But his heart, five days afterwards, that is the time that his heart leaves his
skin (body). Then it (he) goes back up to his parents." That is what the people
believed about a person when he died.
galam. na'u-il-du-a'lqsa. (6) x-ws'n-il-du--ki'ldwa x-wi' tla-kwi-ge'-gi'la tla-kxa' 1 ,
na'im-yi-x-mi-'t'ci-galam. y9-a'N-dji--bi'ya wi'-c!|aya'u-du. (7) x-we'n-ditc kwi-
il-kwr-a'lqsa, kwi-ilda'ltxa' yi-x-we-'n x-ma-'-ka'-kla-'wi. wi-x-ma-'-i'la'xq'ain-
du tsa-'kan.
33.
tla-ka' i'la'xqain ya-a'nya'-tci na'qt tta-dakxa'', wi'-ma-' tg'ms-'t'k i'la'x-
^ain-du ga'la'm. wi'-a-'yu-du-x-kwi-' tsa-'ka'n i-du-a'nya-dji'-kwi-naqt tla-
dakxa' 1 . na-'im yuwu't's mi-'dasa-'mada hi'me ki-'ya. (1) we'n-ditc-du tla-da-
kwi-' du-'ha'ya axi'y a tla-dakxa' 1 . na'im a'lqsa yu'wut's hi-'meda kwi"yu-ki-'ya.
we'n-ya-a'N-dji' da-'s-lu-'dada'ya. (2) wi'-his-hi'dji qa/yau x-kwi"yvi. we'n-
ditc-du tb-kwi-x-ma-' rTa'xd[ain tsa-'kan.
34.
1. i-du-ka'*-qa'yau wi'-i'bitbi'u, wi'-we-n-du-7a-'la-'nu tla'-ka. "a'n-du'-
dze-'t'b'sda, an-du-'-la-"ma'kd9. ma--du'-da"-dlu-gwa tb-d9la-"mak. (2) wi'-
tte-da'lu'ws, wi'-gent'ci'nsi-gaha-"ya, wi-'-t'a'ma ha'gwiya tls-x-lu'we tla-da-
dzs't'lis. wi-'-gwa-'n-wa'si tb-dama-'ni'ya-sdja." x-we-'n-tle-x-ka" kwi--tlqa-'-
ya tl3-ka n -4aya u .
96 University of Washington Publications in Anthropology [Vol. 8
2. Then they burned all his garments, because they were his own garments.
Because that was what the people's father said. "You are not to retain anything
(of his). From it you might catch a sickness." (2) That is why the people burned
everything of a person's garments, of a person who died. Because that is what the
people's father told them. That is why the people burned everything of the be-
longings of a person who had died.
35. Seeing a person's spirit double
1 . I went outside one evening. The moon was hanging full. I saw him (Frank)
go down to the water to a canoe, and then there he vanished. (2) I went into the
house. "Mother! I saw Frank. Mother!" The people all went outside and looked
for him. But he was not there. "Aha! it must have been his spirit double there"
(H. da'm-a-'l&s, M. da'ma-kis).
2. The next day as I was playing I heard a baby bird. I went to there. In-
deed it was the head of a dead person rolling along, just like 63 the way a (baby)
bird does it. (2) I went back home. "Mother! a person's head was rolling along,
doing it (chirping) like a bird." "Hm! A person must have been killed, and an-
other person is going to be killed . Maybe it will be one of our relatives . " 54
3. Now that is all of that.
2. a'N-huwe tl9-du--kwi--gu's djict'ci-'lu tla-date-'tc, na'im-hidji'm-il-te-'tc.
na'im x-we-'n-i'ld u wa tle-x-ka"-d9ma-'ni'ya-s. "a'n-a'ntl-du di'tc-na'qt. yu'-
wu't's-ne x-ge't xe'nwe'es-ga'la'm." (2) we-'n-ditc tle-x-ka" ti9-du--kwi-' gu's
t'ca-'l tle-x-ka" tte-date-'tc, tl9-ka"-qaya u . na'im-we'n-i'ld u wa tle-x-ka"-dama-'-
ni'ya-s. ws'n-ditc-du--tl£'-x-ka" tte-kwi-'-gu-s t'ca-'l tfe-dggu-'s-didje-'nen-ditc
tl9-ka"-qaya u .
35.
1. hit'ci' ga'tqai tsu'-W9si'lt'. ttel-mit'i'ya-dgs t'lu"-kwi--tsqe'. he'u-ma-'-
tsi-u-kwi'-kla-'wi ma-'tsi-tlgu's9dJ9 kwr-ts'iyg'xeu, we'n-ge' t -a'n-ditc. (2) tsu'-
wuds-'dje. "ni-'lca! Fraw£-wukla-'wi. ni'ka!" tsu'-gu-s-a'lt'-da'-ka' tsu'-ilwaT-
wi. hei-ma-'tsi-a'N-da'. "ha'! ye-'gweds-x-da'-x-du."
2. ma'-gaha-'ya-gs' alica-'nu'u'-gum hei-ma-'tsi wa'-dzgt'si-'-diki'l-ga qa-
'wa-'ya. tsu'-wu-ge"-la. he'i-ma-'tsi e'q-da'seL gwa'lgwkr-du, i-du-we'n wa"nu
gwa-dza't'si'i. (2) tsu'-u'wa's-i. "ni-'ka! ka"-d9S£L gwa'l-gwlai, wi'-gwa-dza'-
t'si'i-'kwi--xa'ltsm." "m---! tsu-tsu-'-ka-"-da'-x, ma'-da-x-ha'ntl-ka"-tsu-'tsu.
e'n • s'-fondi'tcix-ha'ntl. ' '
3. tsu'-tsi-kwi-'-ku-ku'wi.
53 I.e., chirping s- s- s- like a young bird.
"Shortly afterwards Frank was murdered by Jack Rogers and others.
1939] Jacobs: Coos Narrative and Ethnologic Texts 97
36. Seeing a person's spirit double
When I was living in Siuslau (country), and the people were having a dance,
the next day we were sitting outside. Then the other woman went inside, while I
stayed (outside) there alone. (1) Then indeed (another) woman went around (there) ,
she went back of some huckleberry bushes, I watched her as she went. Then I
went into the house, and indeed there was the woman seated inside! She was a
Siuslau woman.
37. Thunder
1. According to the tale, when thunder spoke they said this. "He is angry
because they are humiliating his children." And this is how the people would speak
to thunder. "Go on north! they are insulting your children there yonder." (2)
Then they would leap there to where they had their tobacco, and they would throw
it into the fire. And also a paddle, and likewise a little part of a net, various things
they would throw into the fire. "We are compensating you. Go away ! go on north !"
Roaring he would go indeed. That is how they did that to thunder.
2. That was the reason why if a person saw him as if he were a person (had
him for a power), this is the way thunder would speak to him. "When I become
angry, you are to give that tobacco to me, and also paint. Those are the things
I value big (highly)." (2) That is the way he would speak to the person to whom he
talked (in a dream). That is why that person would follow (believe) that. That
is why they threw those things into the fire.
36.
wi'-yxi-wu-ce'yu'ctls-dkr'gwa, wi / -msgs'nt-du--d9 / -ka M , wi-'-yu-kwi-'-gs'tem
wi-'-qanu-dja--l-dls-'gsq. wi-'-xta'm-a tl9-ma"-hums-'!£e, wi-'-mi-'t'ci'-u-ma /t -da-
dlu-'gwa. (1) hsi-ma-'tsi tlatc-hu-'mas da'-cya'Ttciu, da's da'Y9S9sa'adja'-kwi--
wi-'-du, ha'mad/wa-i'-l-a. tsu'-wads-'dje, hsi-ma-'tsi idzs'watc kwi--dlu-'gwa'itc
tfetc-hu-'mas ! cys'yu'ctls-hu-'mas.
37.
1. tb-laga'wiya't'a-s, i-du-t'sa'n-a-iTat wi'-wsn-il-du-i'ld u wa. "bs'lsxsnu-
tsa-'-du na'im-ilhu-'dat tta-dihi-'ms." wi'-wsn-du-i'ld u wa tle-x-ka" tfo-t'sa'n-a.
"bi'ldjs-la'ya'qa 1 . gs"-hu-'dst tli-nihi-'ms." (2) tsu-'-il-du-tVma gs"-xwa'ilu
idja'u-tli-ildida'ha 1 , wi'-hs'milt'idjs il-du-x^wa' 1 . wi'-his-t'ls'hs, wi'-his-s-'lj-
da't'lais, ma"-ditc kwi-i'1-du-hs'milt'idjs x u kwa'it. "skida-'mi-'lin. i-'gsM bi'l-
dje-la'ya'qaM" a-'yu'-du-la'-dagwa'ls-t. x-ws-'n-il-du-wa-'wa tla-t'sa'n-a.
2. a'n-huws tsi-tla-ka"-kwi / ka'a'i-kla-'wi, wi / -ws-'n-i'ld u wa tls-x-t'sa'n-a.
"yu-wa'ntl du-bs'lsxs-nu, wi-'-lu-tci'l-hantl-du-ni'm da'ha 1 , ws-'n ma'lqs. kwi-'-
tla wa-'ga-ditc s'ni." (2) we'n i'ld u wa tie-Ka" l&i'ya'ysis. x-ws-'n tle-x-ka"
kwi-tlqa-'ya. we'n-ditc-du tli-il-kwi' hs'milt'i'djs lu'-x u kwait.
98 University of Washington Publications in Anthropology [Vol. 8
3. The reason they did not shame thunder, (was) because he was just like
our own father to us, that is the way thunder was too. Thunder also took care of
them (of the fish) in the same manner, just as our father watched over us. (2) If
you did not believe in thunder (saying insultingly), "Ha! it is only thunder! why
should I fear it?" then sure enough lightning would fall on such a person, and it
would kill him. That is why the people followed (believed) that strongly.
38. Encounter-power
1. This is the way we always speak when we tell our children about it. No
matter how bad it (the encounter) be, even if they are not good (encounters).
Even then they tell their children that way. (2) "Go round about outside! Fear
nothing ! No matter how bad (fearful) it may be, you are to go nevertheless right
to it there, (perhaps) to the ocean, (or perhaps) to a lake, no matter how bad it
may be. You must not fear it. (3) If there are tree snags (or stumps) at the lake,
if there is a huckleberry bush on it, you should swim to it there. It indeed will make
a fine hand game stick. You might become rich with it, if you encounter such a
thing." (4) Even though (they are) young girls they will nevertheless tell such
things to them. And indeed that is what they (girls) themselves do. That is the
way a girl at puberty goes around, swims, (and) encounters a ('luck-power') per-
son indeed. (5) She might obtain money (with her 'encounter-power'), she might
obtain a husband (with it). That is what makes them become wealthy. That is
the way the children believe their parents.
2. Now that is all of that.
3. a'n-huws tli-il-t'sa'n-a a'n-i'lhu-dat, na'im-his-kwi'-x-we-n dji"-tli-me-
Vn-e ma-'ni'ya-s, his-kwi'-x-we-n tfe-t'sa'n-a. hi's-kwi'-x-wen-hr'dida-'ya tle-
x-t'sa'n-a, x-dji' tlH-u-'didi'midu-n tlHngx-e'n-e-ma-'ni'ya-s. (2) wi'-i-na-a'N-
tlqa-'ya tb-t'sa'n-a, "ha'! ma-'tsi t'sa'n-a! ma-'-da-wa'ntl kwr-a'lqsa?" hs'-du'-
a-'yu"itc hidju-'wi hi'-tu-'ya tfo-lu'wa-q w , ws'n-x-kwi--tsa u . x-we'n-ditc tfo-x-
ka" kwi- H'n-wi tlda'ya.
38.
1. x-we'n-du-tlH-kwi' ws'n-il-dwa-tli-ldihi-'me. ma'i-a'N-we'n'andja, ma'i-
il-du-a'N-we'n'andja. ma'i-il-du-ws'n-i'1-dwa ildihi-'me. (2) "qa'nu-yuxwu'm-e-
'ni-'yix! a'n-ditc s'lqse! ma'i-hantl-du-a'N-we-n-didji'nu-dja, ma-na'ntl-du--
ge'Ma, ba'ldi-micdja, st'li-'sidja, ma'i-hantl-du-a'N-we-n. ana'ntl-du-kwi-'-a'lqsa.
(3) ya-ha'ntl-du-nikl'nla'ma st'H-'sitc, wi-'-na^a-'s-d^iiki'ns, ge M -nantl-du-mi'l--
tim. wi'-a'yu-ha'ntl-du-ke-'le-da'qsai. wi'-yuwu'dzan-kwi'yu-'-hedi'ys, i-nantl-
di'tc-t'lxa'nxi." (4) ma'i-du-hu'ms-ke-hi-'me ma-i'l-du-we-'n-i'ldwa hi's-kwi-'.
a'yu-du-ma'-x-we-'n. we-'ntc-du-tfe-tit'se-'was yix-u'me, dzasdla-'d.ai, a'yu-du-
ka"-t'lxa'nxi. (5) yuwu't's-hada'i'mas, yuwu't's-de-'mal. wi'-a'yu-du-xge't-
hedi'ye. x-we'n-du-tb-kwi-'-tlqa'ya tfo-x-hi-'me tli-ildama-'ni'ya-s.
2. tsu'-tsi--we-'s.
1939] Jacobs: Coos Narrative and Ethnologic Texts 99
39. 'Angel-bird's' eye
They find an angel-bird's eye, when it drops onto a house during the night.
No matter how dark the night they find it when they hear it drop. (1) They do
indeed find it. But they do not bring it inside. They just wrap it up, they deposit
it in the roots (stump) of a tree. That is what they call a good-luck charm. (2) If
you bring it inside the house that would not be good, you would not get anything
(luck) for it, you would only become poor. That is why they hide that good-luck-
charm outside.
40. A dream 66
1 . We children were playing and running. It was as if I stepped on something,
and then I fell. Those children carried me and took me home. I was sick for some
time, I dreamed constantly, I could not sleep.
2. (I dreamed) a person dressed in black, a fine looking man, entered. He
carried me out. A good block of wood lay there, he placed me on it there. (2) (He
took) a small axe from his pocket, with it he split open my leg. That is what he
did to it. He took out of it something like an angle worm. He held it in his hand,
there the angle worm wriggled. (3) This is what he said then. "Do you see the
grass standing there ? Tell your mother to cut (your leg) with glass, then she may
wash your leg with that (grass)." Then this is what he said, "Do you know me?
39.
ya-'gals-daxwa'lxwal hr-du'-gitki'l-at, wi'-i-du-ye'tsadje tu-'ya ma'iqbm.
ma'i-ha'n-dliya ma-i / l-du--kTld u wa i-il-du--qa'wa-'ya tu-'ya. (1) wi'-a-'yu-il-
du- ki'ld u wa. wi'-an-i'l-du-didza-'ya. ma'tsi-il-du--ma-'i7i, wi'-niki'n-dalibi"-
gesadJ9 i'ltba-'ts. wi'-we'n-illa-'t'ci'yada misxu-'wi. (2) i-idzu-'dje ditdji'yu
wi'-an-ke-'le-ditc, ani'-ditc-ge"ga / la'm, ma-'tsi-nakwi-'ne'wet'l. we-'n-ditc tte-du
kwi-' qa'nu sdle-'nen tli-iidamisxu-'wi.
40.
1. hi-'me-l alica-'nida-l wi-'-xwi-'dadi'l. he'yu-ma-'tsi gwa--di'tc tsxa',
he'u-ma-'tsi-wutu-'ya'u. wi-'-tVm-dzi-n i'l-wu-tb-x-hi-'ms wi'-wasadi-'n'i'l'u'.
wi'-he-'niye-waxe'nwas, gu-'s-mi'n-udzit'si-'7ai, an-wa'-dji-'-ge-'ql.
2. he / i-ma-'tsi-ka"-de- / djs hs'ndtas-date-'tc nahe-'wudzan-de'mal. he'i-ma-'-
tsi-x-kwi'-t'i'm-dzu-'n. hs'i-ma-'tsi-kV'ls-ni'kin da'-tsi-'m, wi'-gs^-wutsu-'dzi-n.
(2) he'i-ma-'tsi-e-'k" tb'tlt'u tfo-dex-kwa'^kwi-'nu, wi'-x-kwi'yu-'-kwi-ya'uqt tfo-
'nd.ii'l • e. wi'-ma -'tsi-we'n-wa -'tsan . h e'i-ma -'tsi-gwa-gu'wem -ditc-ha'l -gwi'ya.
wi'-kila'nuds-na'qt, da'-yuxu'm-e' tte-gu'wem. (3) tsu'-we-n-tli'. "ha'macini'i'
kwitc-e'-bmi-'m-la'n-ik? we'n-antl-i'1-dwa kwa-ne'e'ne gwi-'cdu--n: 'ntl, tsu'-
hantl-t'9 / m-a-kwi / 'yu--sdla / ^ai kwg-nadji'le." he'i-ma- / tsi-we-'n-tli"itc, "mit'sa-
B5 Mrs. Peterson dreamed this when five or six years of age. After awakening she told the dream
to her mother who applied the glass and grass as the dream advised. Annie recovered rapidly,
she said.
100 University of Washington Publications in Anthropology [Vol. 8
(4) I am the father of the people (God). I came just to help you." He just stood
there, and then he vanished, after he had spoken thus.
41. A dream 66
I dreamed last night. My dream was funny (queer). Two girls were playing,
while playing she (one of them) spoke in Miluk. She said to the other girl, "This
is my doll!" (1) It was in Miluk that she said it. Then I (myself) said to her (also
in Miluk), "Whose child are you?" Whereupon she replied thus, "My mother's
name is 'One-eyed.' " (2) "Oh ! I have never known a person (named) 'One-eyed !'
Then I woke up.
42. Snow is the ashes from the hearth of the giant spider
This is how the Indians accounted for it when it snowed. "Oh ! I guess the giant
spider is throwing (shoveling) out his ashes, now it is snowing." That is how the
people spoke about the snow. (1) "I suppose giant spider is sweeping out his ashes."
That is the way the people spoke of the snow, when it snowed. They said it was the
ashes of the giant spider.
si'daina'i'? (4) ka' t -d9ma-'ni'ya-'s-u'. tsi-'-'natsa-'ki'nda-'mi." he'i-ma-'tsi-
ma^-da-stu-'q, we'n-an-ma'tsi-an-ditc, da'-daqfe'm-ni'yu tfo-we-'n i'l-at.
41.
tk-'-qla'm wu'nagwa'nse. dja-ne-'wet'l-ditc nagwa'ns. adzu'-gwe'e'k" da'-
alica'ni-'da, he'i-ma-'tsi mi'lu'gwi i'l-at i-a'lica-'nu. l^xi'ya'ye'is tfotc-ma-'-
gwe'ek\ "di-' e'ne-'na'a'lakT' (1) x-mi'1-u'gwi kwi'-wi-'-we'n-i'lat. tsu'-wuda-'-
W "wi'-yi'ml kTlga-"-n9?" he'i-ma-tsi-we'n-tli'itc, "hi-'t'ci-'-duxwa'lxwal da'-
s-an tte-'ng'e'ns." (2) "u'! an-u"m9t's9si'yada kwg-ka" hi't'ci-duxwalxwal !"
wi '-ma • ' tsi-udla'nl£ts .
42.
x-ws-'n-du-laga'wiyadani-'da tls'-ka" i-du-sdl'li'yam. "'a'! tsu'-da'-x-gu'm
xt'a-'-di'ktsa-s tle-x-wa-'-wa"at'l, sdl'li'yam-gum." x-we-'n-il-du-i'ld u wa tls'-
x-ka" tb'-sdla-'lis. (1) "tsu'-da-x-gum t'lca'-di'ktsa-s tle-x-wa-'-wa"at'l." we'n-
il-du-i'ld u wa tb-sdla-'lis tle'-x-ka'\ i-du-sdl'li'yam. gwa-'-x-tsa-'-du wa-wa'-
'at'lda ktsa-'s.
56 This is a dream Mrs. Peterson had the night before dictating it. She was amused mainly
at the circumstance that she should dream of talking in Miluk which she had used so little since
childhood. I asked her whom she had known who was one-eyed; she responded by naming old
Lizy and Lizy's son Pike (who was nicknamed yu-'t'se-'ni, 'one-eyed'), both Miluks and both
lacking the use of one eye. Apparently there is no close association between the manifest dream
content and the easily elicited recollection of one-eyed natives. In short, my acquaintance with
Mrs. Peterson is not adequate for hypothetic analysis of the dream.
1939] Jacobs: Coos Narrative and Ethnologic Texts 101
43. Anger at seeing a rainbow
"I see a rainbow. Humph! someone must be giving birth. That is why the
rainbow is in the form of a bow." That is what was said if such a rainbow were
seen. (1) "Rich person's children ! (a violent oath) they are always doing something
(having births), and then indeed it is always raining." That is how they were
angry, when it was raining and the rainbow made a bow like that.
44. Djixwa'nt'e
Long ago when the moving people (the whites) first came here, the moving
people stealthily-attacked-bef ore-dawn the (Lower Coquille) Indians (above Ban-
don Prairie). They killed women and all. Others they did not kill. The boy babies
the white people killed, the boy babies they killed. (1) At that time djixwa'nte
was a child. His paternal aunt had him (after the death of his parents in the Co-
quille massacre) . His garments were a girl-child's. That is the sort of clothes his
aunt made for him, so then the moving people did not kill him. But both his par-
ents were killed by the moving people. (2) He was already big when they drove
the Indians (north) . Then he and his paternal aunt would hide. That is how they
remained alive. He was (still) a boy when they drove the people. (3) So his pater-
nal aunt raised him then. The name of his paternal aunt was hu-'muji'nen ('old
woman'). That is how they were at Ya'hatc. Now some one (else) got him, and
he grew up there at that place. When he had grown up dji-xwa'nt'e began to have
an affair with Popeyes (whose nickname was due to an accident with a fire tong) .
43.
"u-'yu ukla-'wi. he'! idja'u-da-x ka' tlhwi'ya. na'u da kwi u-'yu tryi-'lel."
x-we'n-du iTat i-du-lu' kla-'wi tta-u-'yu. (1) "he-'ds-dihi-'me! gus-mi'n-du a'N-
hu'dzi-da, a'yu-du-gus-mi'n i'leq." x-we'n-il-du bs'le'xe-nu, i-du-i'le-q we'n-
u'yu-da'-thi-'lel.
44.
tls-he-'niys tte-ntsle-'ne-'-ka' al-a'yu-kwi ge'sds'eye, wi-'-kwi- tli-il-kwi sda'u-
q w ts tfe-ka" tk-x-ntsls-'ne-'-ka'. wi'-kwi-i'lka'i n9hu'me-'kYe"yu. wi-'-tli-i'l-
a'n-ka-'i-da'e'stis. wi-'-tla-ti'm-li-hi'me wi-'-kwi --tla-xa-qa'ya-ka 5 wi'-tli-ilka-'i-
tkV-ka\ wi'-tla-ti'mli-hi'me wi-'-kwi-ilka'i. (1) wi'-kwi-tla-djixwa'nt'e wi'-
tVma-ki'lga. wi-'-x-at'a-'di-yuxwu'na. wi-'-hi-'me-hu'me-'lis-date-'tc. hi-'-di'-
tetc-wa-'wa tla-dex-a't'a, a'yu'-il-a'N-tsa-'u tle-x-ntsle-'ne-'-ka'. ga'i-tta-dama-'-
'niyas-ge-' wi-'-kwi'-il-misa'-illa-'ya tle-x-ntsle-'ne-'-ka\ (2) wi-'-kwi- ma'n-gigwa-
t'su-'nis tte'-hitchit'cu-'yu-da'-ka*. x-ws-'n tla-kwi'-ilsa'dlani-'m'il-du tb-da'a'ta.
x-ws-'n-ditc tli-il-hi'dji gwi-'du. wi-'-di"lu't'l tli-hitchit'cu-'yu-da'-ka'. (3) wi-'-
x-we-n x-a't'a'd9-kwi--ha-'wiya. wi-'-we-n-di'saN tla-da'a't'a hu-'mil^i'nen. wi-'-
x-ws-n tb-kwi ya-'xadja. wi-'-x-kuwi'-il-kwi-yuxwu'na'aya, wi-'-da"-kwi--he-'-
wi. wi'-ya-he'wi wi-'-kwi--tl3-tcu-'wa"tc9S kwi-'ye da-ha'ihaya'na-'ya tle-x-
102 University of Washington Publications in Anthropology [Vol. 8
(4) They caught the two of them within a clump of nettles. They were lying
together there, and they found them there. They were going to kill him, but his
two paternal aunts (and also a sister) paid for his life. So then they did nothing to
him. (5) They (her family) did not want him to marry Popeyes (neither family
wanted the marriage because she was from a branch of a chief's family, he was
from poorer well-to-do people). Her brother brought her to here (to Coos Bay).
Then a moving person married her (one Crawford purchased her) . Then dji-xwa'nt'e
married Fat Face (Minny, sister of Kitty Hayes). (6) Now they were all living
here at Empire. The (maternal) relatives of Popeyes all died, dji-xwa'nte and his
aunts went to the Lower Coquille to live, and with his sisters dji-xwa'nte lived
there too (near Prosper). (7) Now Popeyes left her (white) husband (asserting
that he had been mean to her), her two white person (half-breed) children (with
her) , and she too went to the Lower Coquille, because the father of Popeyes was
there, her father bi'ndi'dza-s. Now she was beginning to consort again with her
former lover. Then dji-xwa'nt'e left his wife (Fat Face). (8) It was her very own
relatives who took her (Fat Face's) husband from her (the relatives of Popeyes
were also her relatives). His wife had one child. She left there and returned to
Empire (after giving Popeyes a thrashing), because her relatives lived there. Her
baby died there (aged one year: they said it cried to death for missing its father).
Now Popeyes was his wife. (9) Then his first wife (Fat Face) died too. So dji--
xwa'nt's continued to live on the Lower Coquille. There Popeyes and dji-xwa'nt'e
had many children. Then dji-xwa'nts also died there (about 1924), and then his
wife likewise died (about 1930, aged in the eighties). (10) It is not very long ago,
dji-'xwa'nt'e. (4) wi'-kwi'-itctlxi'nxiya wa'lad^as-daga'la'yu-dja. ge /t -itctsi-'m,
wi-'-ge'-itcgiTya. wi-'-kwi--tli-iltsantsa- / u, tsi-tte-dax-at'i-'yada-s x-kwi-'-kwi-iltsla-
tsu'wit'a. wi'-a'yu' il-a'N-dji-xa'li. (5) an-i'ldu-'ha"ya hi'dji kwr-da'hu-mis tla-
tcu'wa"tcas. wi'-ge'sde-dzi'nwe u x-he't'le-'da. wi'-ma-'tsi-ntsle-'ne-'-ka' kwi-'-
ye-dihu-'mis. wi'-tla-djixwa'nt'e wi-'-tla'l-a'u'e kuwi'-wamsts. (6) we'n-ma-'tsi
ge'sde'-ilmit'lda-'ya-'s ha-'nisa'dja. wi'-ku'mts tte-didi'tc tfo-tcu-'wa^tcas. wi'-
q w ci'dje ge"-ildb'q w siM tli-ildji-xwa'nt'e tla-da'a't'a, we'n-kwa-dakwe-'ne't'teme
wi-'-his-hi'dji da"-dlu-'gwa tta-djixwg'nt'e. (7) wi-'-ta--d9'ds-mil tls-x-tcu-'wa"-
tcas, adzu-'-da'ntsle-'ne-'-ka-hi-'me, tsg-tsu'-his-hi'dji q w ci'dje'-la, na'im-da'-de'e'le
tb-tcu-'wa'^tcas, tla-da'e'le da" dibi'ndi'dza-s. wi'-ma-'tsi kuwi'-anya hu-t'su'wa
tla-daqe-'l-t'ci-'le. we'n-kwi--ha-'gwiya tfo-dahu-'mis tle-x-dji-xwa'nt's. (8) ma'-
itc-didji'nu ma-'-kwr-la'ya-dade-'mil. hit'ci-'-diki'lga tla-dahu-'mis. wi-'-xget-
i-'ge' ha-ni-'cdja-wa's-i, na / im-ge-dk- / geq-tb-d9ma- / ni"yas. wi-'-da-qVya u tfo-
diki'lga. wi'-ma-tsi-'ya tcu'wa'tcas-dahu-'mis. (9) wi'-his-tla-dahe'lu-hu-'mis
wi'-his-kwi'-qVya u . wi'-tla-dji-xwa'nt'e wi'-ma M -gu'gwis leqle'm. wi'-da^-ga-
fo'lya-i'tcdihi-'me tli-itc-tcu-'wa' t tc9S tla-djixwa'nt'e. wi'-his-hi'dji da"-qa'ya u
tb-djixwa'nt'e, wi'-his-tl9-d9hu-'mis-qa'ya u . (10) a'n-ha-he-'niye, gwa-da'-t'i-'c-
1939] Jacobs: Coos Narrative and Ethnologic Texts 103
perhaps about ten years, that they both died. Now they are all dead, (excepting)
one woman and one man. They are the only ones living of the children of dji-xwa'nte.
That is all I know of that.
45. Qe'icec, 'Batter,' told about her own life in these words
1. I was just a girl when I was bought in marriage. They delivered me (to
my husband) there in Upper Hanis (village). My husband was good (to me), but
my husband's wife was jealous and mean. (2) So then I ran away, but I was de-
livered back again (to him). That was the way I lived there.
2. When I became a fully grown woman we moved down river to Hanis
(village). People came for a shinny game. He spoke to me, "Miluk (woman of
mine) ! Go join them and play shinny with the women." (2) "But I do not care to
go." "Oh do go (play) with them." He stroked my hair. My hair always had been
(attractively) wavy. (3) So then I thought, "Humph! When I was a child that
(game of shinny) was what I grew up with (i.e., I am an experienced player). We
lived on the (Charleston) beach (and there we children played shinny). Indeed I
will go anyway." Oh my husband was indeed happy then. (4) He helped me dress
up, he put shells on my neck. Ever since I had been a child shinny was what I had
played. They all hallooed (he-' i — applause upon my entry) when I went in to
the game. Then the head woman (said), "Who will be the batter?" (5) I raised my
hand. Again the people hallooed (hu'hu'hu'hu'hu'hu' — rapid, falsetto, indicating
delight). Indeed now the people (women) began the shinny game. I was the bat-
ter myself. (6) My husband was delighted indeed. From then on I myself was his
principal wife. That was when they named me Batter, because I was good at that.
dji-idzi'mis, tli-itc-misa / -6 1 a / ya u . wi-'-gu-'s-ye'-ilqa'ya u , hit'ci'-hu-'mis we'n-
hit'ci-de-'mil. kuwi'-tla gwi-'det tla-djixwant'e'-dihi-'me. we's-wu-tla-kwa-"ni-
yada.
45.
1. hi-'me'-u a'iwa thi-utlu-'thi-'yu. daga'^ha-'ni-'cdja ge'-wuhe'mildji'u.
wi'-ke-'le tla-ande-'mil, wi'-tla-'ndji'lwe' wi'-maqa'lis a'N-we-n. (2) wi-'-kwr-du
tlwa'ha's-wi-du, wi'-da-'s-wu-du-he'milt'cu. x-we-'n tlu-wu-da"-dlu-'gwa.
2. he-'wi-hu-'misi'ye'u tsu-'-lga'igayu ha-'ni-'cdja. tsu'-na'uhi'nu-'dji--da'-
ka\ tsu-'-we-n-i'ldu-n, "kwi'tc-mi'luk ! ige-'k-nantl hu'me-ke-hantl-nauhi''nu."
(2) "a'N-wu'tke-'ye." "a' ige-'k-nantl." tsu'-tsha'i tb-'naha-'mis. be'idzets-du
gu's-mi'N tH-'niha-'mis. (3) tsu'-we'n-'nlu'we, "huM tla-wu-hi-'me x-hi'yu'-wu-
he'wi. ba'ldiya--lleqlu-'t'tsim. a-'yu'-la-wa'ntli." hu' gwa-a'N-kV'le tla-'nde-'-
mil. (4) a'yu'-wudzi-'tsdu'n, qa'ldzi-wa'n'u. hi-'me'ewe-wu-hi--na'alica-ni"wa-s
tla-na'uhiN. gu-s-wi'-k'aTa yi-wute-'ixe u . tsu'-tle-hele'yu-hu-'mis, "wi-ha'ntl-
qa'icici'ya'wa?" (5) ku-'wi'ya'u niki'lan. asu'-da-s-ba'y-a-da'-ka. a-'yu nau-
hi'na- / wi"wa da'-ka\ a-'yu-we-e'n-e da'icici'ya'wa. (6) a-'yu gwa-a'N-ke-'le
tte-'nde-'mil. xge't e'n-e'-u dasiki'nen-hu-'mis x-t'i'mi-du-'we. we-'n wasi'n-sa-nu
104 University of Washington Publications in Anthropology [Vol. 8
I had grown up from childhood (playing shinny) like that, because we lived at the
(Charleston) beach.
3. (That was how she told her narrative.)
4. When my husband became medicine (i.e., when he died), I remained a
widow a long time, and I was a widow when the moving people (the whites) (came).
When they began to drive us around we no longer had good days (good times and
pleasures). All my children died, and (some of) my relatives.
5. (That was the way Batter told her tale.)
6. After that all my relatives died. Then I married Steven (an Upper Hanis)
and he was my husband. I lived a long time with him (and his other wives), and
then my husband died again. Once more I was alone.
7. That is why Batter is my name, because I never missed a ball when I
struck at it. That is the reason they named me Batter.
46. Annie Miner Peterson
1. Long, long ago when they (the whites) began to drive the people (onto
reservations), my mother at that time had an Indian husband. She had had six
children already (three by her first husband, a Hanis Coos). Her (second) husband
(from Gardiner, on the Lower Umpqua) had a number of wives. (2) That husband
of hers shot her (using a shotgun) (because) the other wives had lied about her
(being jealous of her greater favor with him). When she recovered she left her hus-
band, because he had almost killed her for nothing. That is why she left. When she
returned here (to Coos country) to her parents, a white man came and wanted my
mother.
qe'icec, na'im-u-kY'ls tta-hi-'dje. x-hi-'me'ews u-we-'n-he-'wi, na'im-1-ba'ldiya-
leqlu-'t'tsim.
3. (x-ws-'n du-laga'wiyat'a-'nu.)
4. wi'-yu-kwi-'-le-'Hys tla-'nde-'mil, wi'-kwi-he-'niye-u-kwe-'ne't'l, wi'-kwe-'-
ne't'l-u tta-ntsle-'ne-'-ka. x-kwi-'ye-'-lhitchit'cu-'n a'nya--l-da-'s kYls-'-lnaga-
ha'is. gu-'s-kwi--ku'mts tli-'nihi-'me, we'n-tla-'nama-'ni'yas.
5. (x-we-'n-du-laga'wiyat'a'na tla-qs'icec.)
6. wi-da'-qlamniyu gu-'s-ku'mts tta-'nama-'ni'yas. wi-'-sti-'min wuda'm-
Its wi--kwi-'ye-'nds-'mil. wi-hs-'niys-u-gu'M-da'^-dlu-'gwa, tsu'-gum-his-ku'wi
qVyau tla-'nde-'mil. da-'s-u-gum-mi-t'cu-'ye.
7. a'n-x-hu'ws tle-qe'icsc ni'saN, tsi'-u-du'-ge-a'N tsa'ltts tle-kwe-'sis yu-
wu-du-gacqVyac. we-'n-ditc tla-u'-kwi'yu'-si'n-sa-nu qe'icsc.
46.
1. tle-he-'-niye kwi-'-dzatsb'n^he'mi'ys tla-ka", wi'-tfo-'na'e'ne tVma ka"-
dade-'mil. x-we-'n-ditc tb-kwi-'-ma'n-hi't'ci'-x-ge'ye-dSahi-'me. wi-ga-'l-dahu'-
me-'k tte-dade-'mil. (2) wi-'-kwi- tte-gum-kxa'-tb-dax de-'mil ma-'-hume-'lieda-
hswese-'t'. wi'-i-me' u wi-'-ha-'gwiya tb-dade-'mil, nayi'm-ami'sgi kwi-ga-s-tsa'u.
x-we-'n-ditc tb-kwi-i-'ge 1 . i'-ge'sds-we-'st tb-da'ma-'ni'ya-cdja, wi-'-ge'^-kwi--
dji'-tb-ba'stani wi'-x-kwi'-du'ha'ya tla-'na'e'ne.
1939] Jacobs: Coos Narrative and Ethnologic Texts 105
2. Among the Indians if the husband held all her children she did not have
to have him for her husband any longer. If she wanted another man she could take
him. She could have another husband, because it was virtually as if she had paid
for herself (when she gave him his own three children). (2) That is why there was
not a thing that he could do, because he himself held all the children. That was the
custom of the people. It was just like the way the moving people (the whites)
erased their marking (obtained divorce papers). And that is how the people were
when they threw each other away (separated).
3. Now then she took him (a white man named Miner) for her husband.
(They lived near the village of wu'le"ntc, the present Cooston). She gave birth
to babies, her babies were twins. She almost died from that, one (baby was born)
dead, and I myself lived. They did not tell my father that one baby was born
dead. (2) Some one else told him, and he was angry that they had not told him.
My mother herself was angry also, that he should scold her for that, (when) she
had almost died. Now the soldiers came and drove the people together (north).
(3) They took her relatives and her children (the first three, which were then grow-
ing up in the care of her mother) . My father was never at home, he worked at a
cutter (a saw mill). Six days, every (sixth) day then he would come back home.
So then she followed her relatives (to Ya'hatc), and she took me along. (4) And
indeed my father had wanted to take me there to his sister's place, but my mother
did not want that. When my father came back (on a week end) he found no one.
My mother had left there, she had followed her parents to Ya'hatc, to where the
people had been moved.
2. tfo-ka" i-du-x-de-'mil gu-'s-na'qt kwa-dihi-'me a'n-du"-da-s kwi-dide-'-
mil. yi-ma-'-du-'ha'ya wi-'-kwr-ga'lam. ma-"aya-d9de'mil, he'ni-l£is-kwi"yu
tsltsu'wit'a tte-dat'e'. (2) x-ws-'n-ditc tla-a'N-dji kwi--d9'didja-'ni"wa-s, na'im-
x-hi'dji gu-'s-na'qt tla-hi-'ms. x-we'n-tla-ka'* tli-ildata-'ma-'lis. heni-'kis-x-we-'n
dji'-tfo-ntsls-'ne-'-ka' ya'it'ct-dilt'a'ya u . his-kwi'-x-wen tfo-ka" i-t9tsi'me u .
3. wi'-a-'yu kwi-'ys-dede-'mii. wi-'-kwi-niki'lgidi'yeq\ t'silki'n-dSahi-'me.
wi-'-x-kwi' ga-s-tsa'u, hi't'ei'-e'q, we'n-e'n-e-udle-'we. wi'-an-i'lsgu-'ya tl9-'n9-
Yle tb-kwi'-hi't'ei e'q hwutlhwi'yu tli-lji'lga. (2) wi-'-kwi-x-ma-'-kwi--sgu-'ya,
wi-'-kwi-xan'u'nam tli-il-kwi'-aN-sgu-'ya. wi-'-tfe-'ngx-e'ne wi'-his-hi'dji xan-
'wu'nam, tle-x-kwi'ys''nu kwi'-i'tctu'wa, ma-'-gas-da'yau. wi-'-kwi--tl3-su-'li's
dji'ni'yam tlg-kwi-hitchit'cu'yu tlg'-ka". (3) wi-'-la"a tb-d9ma-'ni'ya's ws-'n-
tlg-dgka" hi-'me. wi-'-tb-'na'e'le an-du-dlu-'gwa, ka-kti'yu du-dzi-'dzs. hit'ei-
x-gs'ye-gaha'is, ds'ngs-da"-gaha'is du'wu'swa-'sda 1 . x-we'n u'mida-t'a tfo-da-
ma-'ni'yas, wi-'-la'a'in'w. (4) hi's-tfo-'nex-e'ls wi-'-du-'ha'ya ge'-w u la'a'in th-
dakwens't'ladja, wi'-a'n-x-wen du-'ha"ya tb-'nex-s'ne. wi'-yu-ws-'st tla-'na'e'-
le wi'-a'N-wi"-ki'ld u wa. i-'ge 1 tb-'na'e'ne, u'mida-'t'a tl3-dama-'ni"yas ya-'xadja
kwi--dzitsli-'nu tls'-ka".
106 University of Washington Publications in Anthropology [Vol. 8
4. I did not know Ya'hatc (well) , because we were (part of the time) at Ya-
quina, and also at Siletz. There (at Yaquina) I first began to notice things. And
we also used to stay at Siletz with the Miluks gathered there. (2) There where the
bridge now crosses over at Siltez, there the Lower Coquilles were gathered. Then
my mother and numbers of the Lower Coquille people went back to Yaquina again.
Then my mother's (fourth) husband (a Lower Coquille) became ill, and then her
husband died. She had one child (Agnes) from that husband.
5. I was just a little child (at Yaquina). It is as if I awakened from sleep,
and my mother was washing me. I must have been doing something (playing) in
the mud, and she was washing my head. (I was) just (covered with) mud. (2) That
is the first thing I remember. (My mother also was weeping and commiserating
me for being fatherless) . I must have been doing something in the mud, when I
was a child, for I was never in the house, I was always doing things outside, with-
out clothes, in brush, timber, water. But I was never in the house. Only at night
was I in the house.
6. Now we returned to Ya'hatc, and we lived there with my mother's own
relatives. We never went to Yaquina again. I suppose I was about six years old
when we left Yaquina. We stayed at Ya'hatc. (2) We lived poorly, we had nothing,
we had no food, only just some Indian foods. That is how we lived at Ya'hatc.
The Indians' head man (i.e., the United States Indian agent at Ya'hatc, named
Collins) did not look after us. (3) We had no clothes, we had to wear any old thing.
That is how I grew up. Once the Indians' head man (Collins) when I was about
4. wi-'-an-u'mit'ssi'yada tb-ya-'xatc, na'yi'm-1-du yuqu-'ne leqlu-'ttsim,
we'n-his-cile-'t'citc. da"-wu-hs'lu--ditc kwa"niyada'a'ya. wi-'-his-tb-ci'le-t'c-
itc x-we-'n da-'-l-du-leqlu-'ttsim tb-miTuk hit'ce-'wi. (2) da'^-di-le' 1 qslqs'L da"
ge-'leL kwa-ci'le-'t'citc da" tb-gwasi'ya hit'cu'we". wi-'-da-'s-gum-yuqu-'ne'edjs
wusgsi'yam tb-'na'e'ne we'n-ga-1 tb-gw9si'ya-ka\ wi-'-kwi--xe'nxenu tb-da-
de-'mil tb-'na'e'ns, wi-'-qa'ya u tb-dade-'mil. hit'ci'-diki'lga xgs't tbtc-ku'wi-
de-'militc.
5. tli'-u-gwa-hi-'me. wi'-kwi-u-gwa'*-dla'nkts, wi'-dzasdleqe'in wu'-tb-'nax-
e'ne. tlbe'getc-da'-x-u-gum a'n-hu-t'su-'tim, wi'-dzu-t'sa'u tb-'niss'L. ma-'tsi-
tlbe-'q. (2) x-we-'n-wu-he'lu-ditc-kila-'l. an-da'-x-u'-gum-hu-t'su-'tim tlbe-'-
getc, tta-wu-hi-'me, a'n-u'-mi'N idze-'watc. gu-s-mi'N-u qa'nu-an-hu-t'su-'tim,
a'mi-t'la-'ha-'was, lin-i'kitc, nakwi-'na, ha-'rMtc. da'-wu-du an-u'-mi'N-idze-'-
watc. qli'm-tla-'-du wu'-idze-'watc.
6. wi-'-tsu--l-ya'xatca-bi-'na't's, wi'-da'a'ya-'-l-tsu mi-'disama-didji'nu tla-
'na's'ne. wi-'-de-'wu'n-l yuqu-'ne'dje-la'. gwa'-da-hit'ci'-x-geye' ni'idzi-'mis tli-'-
l-ge't-i-'ge' tls-x-yuqu-'ne. ya-'xadjiya-ldle-'geq. (2) kwi-"ne'wet'l li-'ldle-'geq,
ami-'-l-ditc, ami'-l-qwa'n-ya u , ma-'tsi-ha-ka' t -d3qw3'nya u -ditc. x-we-'n-l-dle-'-
geq il-ya-'xadjiya a'n-lu-'didi'mi-du-n tle-x-ka'^-disiki'nsn. (3) a'n-l-nte-'tce,
ma--du'-ditc-i'ln3t'la-'hawas. x-ws-'n la' nahe'we. wi-'-kwi mi'nt'ci tb-ka"-
1939] Jacobs: Coos Narrative and Ethnologic Texts 107
seven years of age said my father had been shipwrecked, he had died where people
ate people, in that place (some Pacific island) my father had been drowned. (4)
That is what he told my mother. I did not know what father meant, because we
never called our mother's husband father. We called him father's brother. That
is why I did not know (what they meant) when they said that my father had died.
That is how I grew up.
7. I became a young woman (passed puberty). I was bought in marriage by
Thick Mouth (a Hanis), whose white name was Gammon. They bought me for
(his nephew) my husband, whose name was tla-'pt'a (who was twenty or more years
my senior). He beat me all the time, though I did nothing wrong. (2) Neverthe-
less he beat me. A chaser, he consorted with (other) women all the time. At that
time we had another head man (Indian agent), a white named Richfield, he became
our head man. That man gave us some few clothes, and also some little food. (3)
I had a husband already, and for that reason I did not go to school. (Annie did go
for a few days, but the teacher held her on his lap and made improper advances;
being married that obliged her to discontinue school.) He had a school for the
Indians' children for a little while. After that when I was already like that (mar-
ried), and he (tla-'pt'a) beat me, I left him. (4) I would not go back there again to
him. That is the way I was. But they (the relatives of my husband) found out
(why I had left him), so they bought me again, and so I had to go back there to
him once more. Even when I had given birth to a baby he continued to beat me.
(5) I stayed there a little while. I had a baby boy. Then I left there again, and I
had my baby with me, he was about one year of age. That is the way the people
disiki'nen gwa-da-a'dzu-x-ge'ye-da-'-'na'idzi-'mis wi'-we-'n-i'l-at tlbi'lya-tsa tk>
'ne'ele, qa'yautsa ka'<-dla-'u-ka'\ di-t'lda'ctc da"-tsa'-hekhe'lku tla-'na'e'le.
(4) x-we-'n gwa'sgwa'i tla-'na'e'ne. an-u'mit'ssi'yada di'tc-tls-e'ls, na'im-1-du-
a'N sle-'djintc haqha'1-ao, tlims'e'ne-dade-'mil. bu-'ye'stc-il-du-haqhaTaq\ we-'n-
ditc thi-a / N-kwi--kwa-"niyada tli-il-we'n-7ala-'nu qa'yautsa tla-'na'e'le. we'n-
x-ws-n la-'na'hewe.
7. wi'-u-kwi-gwe'isi'ys. wi-'-tru-thi-'yu'u na'u-'lice-daye'is, x-ba-'st9ni"i
ws-'n-du-sinsa-'nu Common. kwi--i'l'utlu-'dzu-n we-'n-tla-'nds-'mii, wi-'-ws-'n-di-
saN tla-'pt'a. wi-'-kwi-tlu--du-mikme'ngi gu-'s-miN, ma'u-du-a'N-dji-ditc-xa'li.
(2) ma'u-du-mikms'ngi. tcxa'ni'kwa, gu-s-mi'N hu'me-'ke ha-'ihaya'na-'ya. tsu-
gum-tsu' ma-"aya tb-n9siki'nen, ws-'n-du-sinsa-'nu tla-ba-'stani Richfield, kwi'-
ys'-masiki'nen. tsu'-ku'wi gi-'lgwa-te-'tc ni'ni-'yu, ws'n-his-qwa'nya u '-ditc. (3)
tsi-wu-gs-ma-'n-nds-'mi'le, we-'n-ditc tlu-wa-a'N-sgu-'ldje-la. x-hidji-'-tla kwi--
sgu-'l-ni'ya tta-ka'* hi-'me gi-'gwa. wi'-da'-qla'mniyu tsu-u-ma-'n-x-we'n, wi-'-
menkdu'n'u-gum, wi-ha-'gwiya'wa. (4) wi'-an-u'-da-'s-ge'-wa's-i. x-we-'n-x-
u-we'n. wi-'-kwi-ilkwa-'na"ya, wi'-da-'s-il'uthi-'dzi-n, wi'-da-s-u-ge'-bi-na't's.
wi'-ma'''yuk w thi-wu'niki'lgidi'yiq' ma-u'-das-mikms'ngi-n. (5) wi'-da'-u-gi'-
gwa-he-'niye dlu-'gwa-da*. di'lu't'l kwa-'niki'lga. wi-'-xgs't-u'i-'ge'-da-'s, wi'-
108 University of Washington Publications in Anthropology [Vol. 8
were. They wanted it. So I gave it to them (to escape going back myself. The
baby died in a few years).
8. I was not single a long time, before I had (another) husband (xa'li-'pca'li,
an Alsea name; he was my age). (His) Alsea people bought me in marriage (for
him). I had to go to there (to Alsea, to live with his people). There I had a baby
girl. (2) Then the Alsea people were moved (by the whites) to Siletz, and so I too
went to Siletz, because they moved the Alsea people there. Now my husband be-
gan to consort with (other) women. My mother came there (from Siuslau, about
1877), and she said to me, "Do not live in this place." (3) I had no sense. What-
ever my mother told me, that was what I did. "Very well then. When you return
(to Siuslau) I will go with you." Indeed so (I did). As for my husband, his mother's
brother was married to my very own chum (Mary, an Alsea girl), and he (my hus-
band) was having an affair with her. (4) I told him, "When my mother goes back
I will go with her. You can come and get me." So he replied, "All right. I will
come and get you." My mother and I came there (to the Siuslau). (5) His mother
did not want me to take my baby along with me, but I did not bother (to reply
to her), because I had made up my mind to take my baby. So we got to Siuslau.
For there our folks (the Coos) were living (excepting those who had gone further
south to Coos Bay), because they had already (1877) left Ya'hatc to make their
residence at Siuslau. (6) I lived there quite a while. I stayed there with my moth-
er's brother Jesse (lu-'k). My husband never came for me.
9. Then I went away from there (about 1880). I came back here (to Coos
Bay) to ha-'nis (Empire). Some of the (Coos) people (including) my older sister
(Fanny) were living there. Then my mother (came) too. (2) At the time I came
yuxwu'na'u tla-'nilfi'lga, wi'-hit'ci'ys di'idzi-'mis. wi'-tle-ka'* x-we-'n-iltsa'u.
wi-'-du-'ha'ya"il. wi'-a-'yu'-wuni'ya'ama.
8. wi-he-'niye an-u'-ha-he-'niys kwe-'ne't'l, tsu-u-gum-de'mltsim. alsi-'-
ka' utlu-'dzu-n. wi'-ge'^-u-gum-la'-we-'we. wi-'-da" wi-'-gws'e'k" niki'lga. (2)
wi-'-tsu-gum ci'le-t'cidje gum-dzitsli-'nu tla-a'lsi-'-ka\ tsu'-u-gum his-s'n-e ci'-
le-t'cidje"-la', na'im-gs^-dzitsli-'nu tla-alsi-'-ka 5 . wi'-ma-'tsi-ya'-gum he'iheye'nu
tla-'nde-'mil. wi'-ge'^-dji-tb-'na'sm-e, wi-'-hidji' u-we'n-i'ldu-n, "a'n-a'ntl-diu-
dlu-'gwa." (3) a'mi-wu'lu'ws. dji'-u-du-i'ldun tla-'nax-e'ne, ma-wu'-du-x-wen.
"kV'le"yuk w . i-nantl-wa'si wi-wule-'l-wa'ntl." a-'yu-me'-x-we-'n. ws'n-tb-'n-
de-'mil, mi-'disama'na e'ikit'c tla-da'axi'yaxitc kwi-'-da'hu-mis, we'n-kwi ha'i-
haya'na-'ya. (4) wi'-wen-u'i'ld u wa, "i-hantl-wa's-i kwa-'na'e'ns wule-'l-wantl.
wi-'-la-'dzada'i-nantl." a-'yu'-wa^'nu, "kY'le'yuk w . la-'dzsda-'mi'-nantl."
a-'yu'-ldza'ne tta-'na's'ne. (5) wi'-tla-dsx-e'ne wi'-a'N-du'ha'ya kwi-wu"yuxwu'-
na tb-'niki'lga, wi'-an-wu't'swa-'l, na'im-we'n-'n'lu'we la'i-wantl tte-'nilfi'lga.
a'yu'-l ce'yu'ctle'e'djs-'-ldji. na'im ge'Meqlu-'ttsim tli-'-l'nditc, na'im-il-ma y n
i-'ge' x-ya-'xatc ce'yu'ctle'edje ilmit'lda'ya's. (6) wi'-he-'niye-u-da'-dlu-'gwa.
tta-'na'axi'yaxitc Jesse da^-udlu-'gwa. an-wu'la-'dzidun tfe-'nax-de-'mil.
9. wi'-tsu'-wu-tVma xge't i-'ge'. wi'-gesde'-udji ha-'ni'sidja. ge"-gum-
esti'sda-dls'geq tb'-ka' tla-'nahsne-'kwn. we'n-his-tb-'na'e'ns. (2) wi'-ma-'tsi-
1939] Jacobs: Coos Narrative and Ethnologic Texts 109
there the moving people (the whites) were bad, they bothered (annoyed the Indian
girls) the people (at Empire). A white named John Flanagan did not want me to
stay with the Indians (in their quarter at Empire), so I lived there with those old
folks (the Flanagans). As for my child, my older sister (Fanny) spoke to me thus,
"I will take your child, while you live with the moving people (the whites)."
(3) And indeed from that time on I did not live any more with the Indians. Now
I could begin to talk the language of the moving people just a little. Before that
time I could speak only Indian languages, I did not know the language of the
moving people. That is the way I went about when I had grown up.
10. When I was a child I had not known the house (i.e., I had stayed little
inside the house in the daytime) . Only at night was I in the house. When day came
before it was quite light I would have gone outside already. I never ate (regularly).
(2) I used to do things in the water, the mud, the woods. I would shake a little
young tree that bent easily, and when I had shaken it long enough, it would touch
another tree, another small young tree, and then I would take hold and jump
(and swing) from it there, and then I would let the other one go. (3) Then I would
shake it, and do the same way to it. A small one that I would get, when not big
enough, would break off sometimes, and then I would fall with it. That is the way
I did all sorts of stunts, when I was a child. (4) I would run along a bluff there,
when there was a little path along it, and sometimes I would roll down from it,
(and) I would lie there stunned. My feet and my skin (my body) would be all
scratched up. That is the way I grew up when I was small. (5) I ate anything
udji ge" tte-ntsle-'ne'-ka* an-i'1-we-n, t'ci-'fonan'i'l-du tle'-ka". wi-'-we-'n-disaN
tla-ba-'stani John Flanagan wi'-a'N-du-'ha'ya l£ibi'na-udlu-'gwa, wi'-da"-udlu-
q w siM tlatc-humki'n-u'wutc. wi'-tli-'nikTlga, wi'-wsn-u'i'ldun tla-'nex-he'ne-'-
kwn, "yuxwu'na-wa'ntl kw9-niki'lga, ma-na'ntl ntsls-'ne-'-ka'atc-dlu-'gwa."
(3) x-a-'yu x-t'i'mi-duwe an-wu'-da-s kibi'na-dlu-'gwa. gi-'-u-gwa i'ldu-nis tli-
ikkrya'la tta-ntsle-'ne-'-ka*. tla-da'^-he'l-e'yu ma-'tsi-ha-ka" netli-'s, a'n-u'mi-
t'ssi'yada tfo-ntsle-'ne-'-kV da7a'la. x-we-'n-uyux w u'ms yi'-wuhe-'wi.
10. kwi-'-ge' tla-wu-hi-'me an-wu'-ye-ts mit'ssi'ya-da. qli'm-wu / -tla--du
idzs-'wutc. du-gaha'is-dji a'iwa-du-a'n-ljils-'-ge'HM ma'n-wu-du-si'lt'. an-wu'-
du-dlu'wi'yam. (2) wsn-we-'n-wu-du ha-'^itc a'n-hu-t'su-tiM, tlbe-'getc, nakwi-'na.
ski'li-t'cci-'mil qasa'ntc-du-bi-'bi-na wi'-kwi-wu-du-la't'si, a-'yu yu-du-he-'niye-
la't'si, wi'-ma-'-nilp'ndjs ge'*-du-dji, tfo-ma-'-t'cci-'milidje, a-'yu-wu-du-kwr-ga-
la'm we'n-ge'-wu-du-hwa'ldi, helt'-wu'-du-kwi anya'-naqt tla-ma-'. (3) helt-wu'-
du-kwi-la't'si, wi'-his-du-kwi-x-wsn. e-'k" hi'wi'ye-du, i-du-a'n-ha-wa', wi'-yu'-
wut's tlga'idzu, we'n-na-kwi'yu'-wu-du-tu'witin-ya. x-we-'n gu-s-dji'-'n'ne-'-
djis, yu-u-kwi-'-hi-'me. (4) we'n-tte-sdu'wa'gws wi'-da'-wu-du-hwuthwi'd, i-
du-gi'gwa-nehe'welde, wi'-yu'wut's wi'-xget-wu-du-gwa'lgwlu, da^-wu-du-tsi-'m
t'sse-'s. tla-'naqla' gu-s-du'-kwi tb-'ndze-'t'lis gu-s-du'-kwi-haixa'ha'. x-we-'n
la-'na'hewe yu-we-e-'k. (5) tsli'M ma-wu'-du-ditc-dla-'u, yuq w si'L-ditc ma /f -ditc,
110 University of Washington Publications in Anthropology [Vol. 8
at all in summer time, any kinds of fruits and berries, and when evening came I
would eat something (of ordinary home food). I was hardly ever at home. I do
not know why I was like that when I was a child. I was continually in the water,
I was forever doing something or other in the woods. (6) Even when I had grown
up I was like that for a long time. I started in to run horses, no matter if a race
horse, I would take it anyway. That is how I grew up when I was a young person.
(7) I had no clothes on, my poor rags of clothes just lay somewhere. I was not any
good (I was just a wild little wanderer), but still they all wanted me (in marriage).
My mother's sister (t'cs-'xet, Mary Miller) would not have that, and indeed they
did not take me (until later), because my mother's sister would not do it. (8) I
do not know why they wanted (poor, wild) me, for I knew nothing, because I was
just outside doing things (in the woods or water). That is how I grew up.
11. When I had left Empire my mother's sister had a white person for a hus-
band. She it was who told me thus. "Do not stay at the village of the white people,
because they are no good." (2) She told me that "People from the island land (false
analogy for Ireland land) live close to where I live. You go there to live. They will
show you how white women labor." So there I went (to the Weir family on Haynes'
Slough). (3) A half breed man wanted me there, but I did not want him. His
name was George Jordan. Then I guess he got drunk, and an Indian killed him
(at Kitty Hayes' place). So then I did not marry because he had been killed.
(4) That was the way (unmarried) I continued to live with the white people. One
winter we moved to qalta-'t' (Coalbank Slough, above Marshfield), there we re-
mained for that one winter. And when spring came we returned to their place
again (on Haynes' Slough) . I lived there a long time (with them) .
tsu-'-du-ga'tqa 1 tsu'-wu-du-di'tc-ldja-t. an-u'-min-idze-'wtc. an-u'kwani'yada'*-
x-dji' tlu-u-ws-'n yu-wu-hi-'ms. gu-s-mi'N-wu-ha-'pitc, gu-s-mi'N-wu-nukwi-'-
nu-an-hu-t'su-'tim. (6) wi'-yu-wuhe-'wi he-'niye'-u ma'-x-ws-n. ku-'tani'i'ya-
u-gum hwuthwi-'yat, ma' i -ma'a- / yim hwi'yet-ku-'tan, ma-wu'-du-kwi'-yuxwu'-
na. x-we'n-uhe'we'qhem yu'-u-hi-'ms-ka\ (7) an-u'-miN-nte-'tce, ma--du'-idja' u
kwi-'-ha'ya-'di tfo-'na-gwa-te-'tc-ditc. ma-'-u-a'N-we-n, x-ws-'n ma-'-u-gu-'s-x-
wi'-du-'hidun. wen-a'n-du-du-'ha'ya tH-'nsx u kw9'n, a-'yu'-du a'n-x-wi-ga'lmi-
dzun, na'im-du-a'N-tlqY u tH-'n3x u kw9'N. (8) i-de'-x-dji' tli-il-wu'-ha-du-'hidun,
ma-'-u-a'Ntc-mit'ssi-'yada, na'im-u-ma-'tsi qa'nu-a'N-hu-t'su-'tim. x-we-'n tta-
wuhe-'we'qhem.
11. wi'-yu-wu-x-ha-'niya-i-'ge 1 wi-'-x u Kw9'n'n wi-'-kwr-ntsle-'ns-'-ka-dads-'-
mil. wi-'-x-ku'wi u-ws'n-i-'ldu-n. "a'N t'lda'yasitc-dlu-'gwi ntsle-'ne-'-ka dit'lda'-
yasitc, na'im-il-a'N-wsn." (2) wi-'-x-ws'n-wu'i-'ldun "x-t'H'* t'lda'cdjinu-'-ka 5
kwi-'-da'-leqlu-'ttsim neTt'cs ku-udlu-'gwa'atc. ge^-nantl-dlu'a/sim. x-kwi y -
na'ntl mit'smit'sti-'wun kwi-nitsls-'ne-'-ka'-hume-'^ce didzi'ye-'ts." wi-a'yu'-
wu-ge"-la'. (3) wi-'-x-qt'sa 'ma's-ka* de-'mil x-kwi-wu'du'hidu-n, wi'-an-wu'-
du-'ha'ya. we-'n-di'saN George Jordan. wi- / -guma-gum-kwi-'-da'-x-la-"ma, ws y n-
x-ka" kwi--tsa'u. wi'-a-'yu-wu-a'N-wi-da'mlts na'im-tsu-'tsu. (4) x-we-'n tlu-
ntsle-'ne-'-ka'atc-dlu-'gwa. wi-'-hit'ci'-ge-'lu wi-'-qalta-'t'idji tsla'n-tsiivr, da'a'i-
da-ldle-'geq hi't'ci'-ge-'lu. wi'-i-tsli'miys wi-'-da-'s-i-da-lbi-na't's tli-ildit'lda'c-
dja. wi-'-hs-'niye'-u-da'.
1939] Jacobs: Coos Narrative and Ethnologic Texts 111
12. (Once) I was washing clothes. That (Weir) woman said, "Leave your
washing! You will paint the house (inside) here!" That is what she said to me.
(2) "Not until I have finished my washing. Then I will paint." "No, leave your
washing here anyway. Come! paint the house!" (3) "I don't do such painting.
Even if my mother wanted me to paint her house, I would not paint it." Then I
was angry. I threw down the washing, I went inside, I went up above. (4) My old
trunk or thing, I put my poor clothes into it there. She came up to there. "Don't
go away! Do stay here!" "Get away! rich-person's child! (a venomous curse) I
might strike you. (5) Don't bother with me! Don't talk to me! you evil smelling
person! I have labored for you for nothing (for small wages and to no purpose),
and then you want to boss me. Child of a dog! (6) Get away! don't talk to me!"
Just then some one knocked at the door. She went down. Some one said then,
"They want her. Your sister wants her." (Mrs. Weir's own sister wanted me to
come to her place to do housework.) (7) Then I went down. "Come here! Go get
my old trunk!" So he (the messenger) went up, and he took down my old trunk.
"I will go now." Then she did not want me to leave. "Get away! rich -person's
child!" Then I left.
13. After that I worked in various places. Then about that time I began to
learn the moving people's dances. I went whenever they had a dance somewhere.
One person (with whom I became acquainted) was a music maker (a fiddler).
(2) After that at moving people's dances, whenever there was a dance of the (white)
people, there I myself mingled with them too. When they danced with some sort
of face on (had a masquerade dance), I would go too.
12. wi-'-kwi-'-gum thi-u-gum-lha''. we'n-wen-tli-tlitc-hu-'mis, "ha-'gwiya
kwa-n9lha'ya u ! di--na'ntl-pa'ixts kw3-ye-'ts!" x-we'n-u'i'ldun. (2) "a'N tsu'-
wantl-gumt'i'ya di-'nilha-'wa's. tsu'-hantl-pa'ixt." "a'n-ge' ma'-da-wa-kw3-n-
lha'ya u . e"dji! pi-'xts-di'ye-'ts!" (3) "an-wu'-lu-pixpi-'yax. ma'i-tta-'na'e'ne
ya-a'xtla-nipi-'xe-di'ye-'ts, wi'-an-waxtta-kwi-pixpi-'yax." tsu-ube'lxsim. tsu'-
uta"-tta-dalha'ya u , tsu'-ude-'dje, tsu'-u-gwa-'n-he'ls-q. (4) gwa'-wu-nuxwi-'-
xwut'1-ditc, wi'-gs /f -wuxt'la u tb-'na-gwa-te-'tc-ditc. tsu'-ge' he'leq. "a'N-i-'-
gei'i-yix! ma'<-diu!" "i-'ge 1 ! he-'de-diki'lga! tgantldza-Wnax. (5) a'N-t'swu-
'le'M a'N-kxi'm'yeis! dlu-t'ci'-ka'-n! a'misgi-ndzi-'dza-mi, we'n-du-'ha'ya'n het-
he-'de'a-'niW's'n. yeklu'-diki'lga! (6) i-'gsM a'N-kxi'm'yeis !" he'-ge'n-ma-'-
tsi bi'ndjidje ka /( gwaukwa'uwi. tsu'-ge^-pqV 11 . he'-ge'n-ma-'tsi x-we'n-ka' iTat,
"du-'hite-m tli-hi'dji. kwa-nex-gwaTa-kwi-du-'ha'ya." (7) tsu-'-upqV u . "s'dji!
la-'dza-kwa-'naxwi-'xwut'l!" a'yu-hsTe'q, we'n-pqa'ya tb-'na-gwa-xwi-'xwut'l-
ditc. "tsu'-wantl-la." tsu'-an-wu'lxili-dun. "i-'gsM he-'ds-diki'lga." tsu'-u-
'iV-
13. t'i'm-iduwe gu-s-idja'u-wudzi-'dze. tsu'-tVma ntsle-'ne-'-ka'-dame'gs-'n
umi't'ssa-'ts. gu-s-mi'n-u-megs-'ndje yux w u'me i-du-maga'ni-da. hit'ci'-ka'a'-
ma wi-'-kwi-mege-'n-daha-'dit'u'wi'wa. (2) wi 7 -x-t'imiduws tsle-'ne-'-ka'-damege'n,
de'ngi-mege'nda'-ka', ma-'-wu'-du-his-e'n-e ige y k. wi'-i-du-ditc-i'lda'heL ma-
ga'ni-da, wi'-his-wu-du-e'n-e.
112 University of Washington Publications in Anthropology [Vol. 8
14. After that I was married again (to C, son of a Lower Rogue River woman
survivor). From that time on I lived at a (ranch) place (above Sunset Bay). I
never did have a good husband. My husband just ate hot water (imbibed liquor)
all the time. (2) I lived (there) alone (almost) all the time. My husband never
stayed there. He worked, and then he was continually drunk. He had other women
for companions, he was always there (at North Bend) at the dance hall. (3) He
just threw away his money. And I lived alone. When I lacked food I would sell
various (farm) things, and then I would get food for them. Then I became ill.
(4) I had to spend all my savings there. Now he sold the (ranch) place, he just drank
it all up. We were without a place, we were without savings. He just kept on drink-
ing. (5) Had it not been for his father (a pensioned white veteran of Indian wars)
who paid (my house rent at Empire, I should have been destitute) . That is how I
lived there with my house paid for. If it had not been for his father who paid for
it (I should have been destitute) . Even my very own father could not have taken
better care of me. Then his father died.
15. Now I did become poor. I moved to his mother's house, and I had to
live there like that, just as if I were living with the people of down below (as if
with devils — a white conception) . He began to hit me when he came home extreme-
ly intoxicated, and he tried to injure me. (2) If I had not taken care he would have
injured me. And then also when in bed he would wet it there (in his drunken stupor) .
That is how worthless he was. (3) One time he came home and he was going to
throw a burning lamp at me where I was (in bed). Then I was (furiously) angry.
But he just laughed at me when I said to him, "You will never want to injure me
again. You are worthless, you child of an unpurchased woman! And you make
14. wi-da'-qlimniyu da-'s-u-gum-de'mltsim. tsu-'-u-gum-x-ti'miduwe
t'lda'yasitc-u-gum-dlu'q w sim. an-u'-min-kils-de'mil-ga'lam. ma-'tsi-gum gu-s-
mi'n tlqa'lxawi-ha-'p dla'u tta-'nsx-de'mil. (2) mi-t'ci' u-gum-gu-s-mi'N dlu-'-
gwa. a'N-min-dlu-'gwa tte-'nde-'mil. idzi-'dze, wi'-ma-'tsi gu-s-mi'n-la-"ma. ma-'-
hume-'kVdima-'na't', tta-megs-'n-daye-'dzadje gu-s-mi'n-da\ (3) we-'n-ma-'tsi
x u kwa-'i tfe-dahada'i'mis. ws'n-mi-t'ci'-wu-du-dlu-'gwa. yu-wu-du-yada'im-
qwa'nya u wi'-ma-u'-du--ditc-ya'itst, wi-'-kwi'yu'-wu-du 4 W9 ' n y aU -ga'la'm. wi-'-
xs'nxsnu'w. (4) wi-'-ge'^-u-gu-'s x^wa' 1 tb-'ngw9 / la-'q w . tsu-gum-ya'itst di'-
t'lda'yas, tsu'-gum-ma'tsi-gu-'s-kwi-na'xqawa. yaqa'im-'nat'lda-'ya's, yaqVim-
'n9gW9 / la- / q w . ma'-x-wen naxqa'wa-'t'si. (5) kumi'-du tb-dex-e'le x-kwi-'-du'-
gwuqgw9 / l-aq w . x-ws'n-wudltr'gwa da n tfo-'ngys-'ts dggw9Ta'q w . kumi'-du
tte-dex-eTe kwi-'-gwa'lq w ts. ma'i-axtlg-mi-'disa-ma ne'eTe an-ws'xtta-xge't kwi-
x-ki'le-lu-'didu-n. wi- / -kwi--qa'ya u tfo-de'eTe.
15. wi- / -kwi-"n£'wet'li'ye'u. tsu-'-u-gum-tsb'ntsgm tla-daVne-diye-'dzidjs,
tsu'-u-gum-we-'n-dlu-'gwa, heni-'kis'u gwa-gadla-'na ka'atc-dlu-'gwa. ge'eye-'x-
kwi-ya degs'ndlun'wutsan i-du-ha-H'n-wi la-"ma we-'st, wi-du-'ha'ya-du qV-
lu-tu-n'w. (2) yu-wa'xtta-du-a'n-lu-'didaya wi'-qalu-tu-n W8'xtl3-du. we-'n-his-
ye-'t'lis-ditc wi-'-ge"-du-dza-'qaya. x-we-'n a'N-didjinudje ke'le. (3) mi'n-t'ci'-
gum-we-'st tsu-wutsa'n-gum t'ce-'leL kwle'is e'ni-tsa'n-gum-kwr-ta-'ts. tsu'-
ube'lxsim. wi'-ma-'tsi-ula-"wi / n yu-u-we-'n-i'ld u wa, "an-a'ntl-da-'s e'n-e-gat-
1939] Jacobs: Coos Narrative and Ethnologic Texts 113
fun of me!" (4) I told my female chum (Mrs. Ida Wasson, a half breed Klamath
and a widow at that time) about it. She said, "I know. I will help you. We will
leave here." So I said to her, "Very well, if you help me."
16. Then we did leave, we went to the Columbia (to Portland, Oregon. This
was during the World War) . There we lived. I had no possessions, I had no money.
Now a white man (Peterson) came to there, because we had (operated) a sleeping
(rooming) house. (2) That is how white people came there. I had no money, I did
not know how I would get along, I was not strong, I was ill all the time, because
I had been cut (operated on) by a white doctor, and I had to be paying him for it.
(3) But that one white (Peterson) wanted me. So I said to him, "I can not marry
you, because I have not wiped off my paper" (obtained a divorce from C). "I will
pay for it if you wish." (4) So I thought, "I am not strong (so that I can work and
be independent). I will do it (marry) anyhow." So then he gave me the payment
for the (divorce) papers. I returned here (to Coos Bay), I went to there to the
person who did that sort of thing, I waited a long time for it. (5) Then I got my
wiped-off paper (divorce). My former husband (C.) wanted me to come back, but
I did not want to return. Not long after that my paper was wiped off (divorce
granted). (6) It was a long long time until the day they wanted, before I could be
married again (but he waited for me) . Then I went back to the Columbia (to Port-
land) , and I had him for my husband. We got a place at the Columbia (in Port-
land) . We lived there for as long as eleven years. (7) I lived there alone all the time
he was absent, he worked in the woods (at logging camps). I was no longer poor
then. I wanted to come back here (to Coos Bay, for temporary vacation camping),
qa'lutai. ani'-kTle'-ditc, ha'itsa-'mis-na! we'n-hu-didai'na!" (4) tsu'-hu-'mis-
e'iki't'cna wi-'-kwr-u'gwsgwa'i. wi'-wen-iTat, "kwa-'niyada'u. tsaki'nda-'mi-
'nantl. i-'geil-hantl." wi'-a-'yu" we'n-i'ld u wa, "kVls, i-nantl-tsa'ki'nda 1 ."
16. wi'-a-'yu i-'geil, ma-lu-'cidja-'-l-a. wi'-da-ldls'ge-q. wi'-a'mi-ugwa'-
la'q w , yaqa'im'u hada'i'mis. heMna-'tsi-x-qa's-ka* ge^-dji de-'mil, nayi'm-1 tsu'-
we-diye-'ts-ilhwuthwi-'yat. (2) x-we-'n ge /{ -kwi--dji'n-i tfe-xaqaya-'-ka\ wi'-
a / mi-ugw3 / l-a'q w , wi'-aN-wn/'-dji, an-wu'-ti'm-li, xe'nwas'w gu-s-mi'N, na'im-u
tsu'-ha-kta'ya" x-qa's-ka-da'iTa'xqain, wi-'-kwi-wu'tsiliru'wita. (3) he'-ma-'-
tsi hi't'ci tb-x-qa's-ka wi-'-x-kwi-wudu-'hidun. wi'-wen-w'i'ld u wa, "an-a'xtle-
x-dji ne'unda'mlila-mi, na-'yim a'n-hsit'cehe' ne'lta'ya"." "tsltsu'wita-wantl
i-ndu-'ha'ya." (4) tsu'-wen-'n'lu'ws, "an-wu'-tim-li. ma--wa'ntl-tlqa-'ya." a-'-
yu'-uni-'wun tfo-lt'a'ya^dagwa'la-gwi-'da. tsu'-ubi-'na't's-gs'sde, wi-'-a-'yu-u-ge'^-la
tl9-ka /( ge'Mu didzi'yets, wi-'-kwr-wu' he-'niye-la-'qa-q. (5) tsu-a-'yu-uga'la'm
ya'it'ctwu'-tb-'nlt'a'ya 11 . ga'i-tfe-'nde-'milita wi-'-du-'ha'ya'u-bi-'na't's, wi'-an-u'-
du-ha'ya bi-na't's. wi'-a'n-hs-niys tsu-wu'y a 'rt' c t tte-'nlt'a'ya. (6) wi-'-da'-he---
niys tsu'-gumt'u'-dagaha'isi-da tli-il-du-du-'ha^ya, tb-'n-tsu-'-t'ama-hantl de'ml-
tsiM-da-'s. tsu'-ubi-'na't's tla-ma-'lu-'cidja, wi-'-tsu-a-'yu kwi'-'nu'-gum-de-'mil-
i'ys. wi'-ma-hi-'c nst'lda'ya-'s-galam. wi-'-t'i-'cdji-idzi-'mis hit'ci'-xe-'nen ws-'n-
dahe-'niys'eis da"-'ndk- / g£q. (7) wi-'-gu-s-mi'n-du-s'he mi-'t'ci'-wu-du-dlu-'gwa,
nakwi-'ndjs-du-dzi'dzs. tsu'-wu-t'a'ma a'n-wu-da- / s-kv\ r i-"ne'w£t'l. wi-'-ge'sde'-
114 University of Washington Publications in Anthropology [Vol. 8
and so we got a little place here on the (Charleston) beach. Now we (have to)
live here (after the financial depression of 1929).
17. That is how my story is finished.
47. Melsin
Melsin was bothering (having an affair with) the waiqdi' (village) woman. So
Burnt Face (Chief Jim Tyee) cut off the ears and nose of Melsin. That is what
Burnt Face did to him, because Melsin was his relative, (by) his mother's sister.
(1) That is why he cut Melsin's ears. After that he (Melsin) stayed all the time
with the son of tcictci'1-u, (who) had him for his young man (i.e., for a worker or
retainer, though Melsin was already in middle age), tcictci'1-u had two daughters,
his son's older sisters. (2) Their younger brother got sick and died. Then this is
what they said. They claimed that Melsin had put a poison-power into him, and
that was why their younger brother had died. The two women asked him to go
with them in a canoe. (3) As they went downstream they tipped over the canoe.
The water was not too deep. Then they hit him on the head, they held and
drowned him. That is how they killed Melsin. (4) They drowned him. They left
there then, they fled the place. They went back south (to the Coos country) to
where dollars (gold) were being dug (by whites at mines north of Bandon). There
they lived. That is what they did to Melsin.
udu'ha'ya bi-'na't's, wi'-a-'yu n-s-'k" t'lda-'yas-ga'lam ba'ldisitc. wi-'-di-le' 1 di-'-
wun-dle'gsq.
17. x-we-'n-hu'wa kw9-'nlaga'wiya't!as.
47.
tta-me'lsin wi'-kwi-a'n-hu-t'su'wa tfo-wa'iqdi'-ka 1 . wi-'-kwi-tk-x-ct'ce-'li'-
da'heL tla-kwi'-qxa'-d59kwha'na-'s we-'n-ta'n-e-'xcta tta-me'lsin. x-ws-'n-kwi-
wa-'tsan tle-x-ct'ce-'li'-da'heL, na'im-tle-x-ms'lsin tta-dadi'tc, x u kwanda-'di. (1)
x-we-'n-ditc kwi tla-ms'lsin dx £ ' u k w ha'na-'sd9. wi'-da'-qlimni'yu wi-'-tla-dkr'-
gwa'a'tc gu-'s-mi'N tfo-tcictciTu-dadlaTwe, kwi-'-du'-didr'lu'l. adzu'-dagwa-'-
ya tcictciTu, tta-dadlaTws-dakwe-ne't'fo'ms. (2) tli-itcdamitlgwa'la wi'-kwi-
xe'nxenu we'n-kwr-da'ya' 11 . wi-'-x-we-'n il-du-7a-'la-'nu. gwa'-x-tsa-'-ge x-me'l-
sin tfo-kwi-'-kl-tu'wa, x-ws- / n-kwi--d_a'ya u tli-itcdahe't'ls. wi'-tle-x-hu'me-l£e wi'-
tlgu-'sitc-itc'a'uct. (3) wi-i-ilga'ya'* wi-tlbi'H'ya tte-tlgu-'s. a'n-ha-ga'l daha-'-
£itc. wi'-xdla"itc-ss'ldje, tsu'-itc-tVma ma'uq w ts. x-we-'n-itctsa'u-tla-me'lsin.
(4) ma'uq w ts'itc. tsu'-il-ta'ma-i-'ge', neqe"il-xget. wi-'-q^i'dje-ilwa's-i tla-ta-'-
'la-yugwutse-"midje. ge'^-ildle-'qsiM. x-we-'n ilwa-'tsan tb-me'lsin.
1939] Jacobs: Coos Narrative and Ethnologic Texts 115
48. Cissy
1. Long ago when the son of tcictciTu became a young man, he bought Cissy
to become the wife of his son. But he (the son) did not like her. They went to the
inland people (to Camas Prairie on the Upper Coquille, an Athabaskan locale).
(2) There he saw a woman, and she was the one he wanted. That woman's name
was Nancy, that was the name of the woman he wanted. So tcictciTu purchased
her, because his son wanted her. (3) But Nancy did not want him. She ran away
from him continually. At that time the moving people (the whites) fought the
people (Indians), and after that they gathered and drove the people (north), so
that she did not go there to him again. (4) They drove the people to Siletz. But
the Lower Coquille Indians went on to Yaquina Bay (from Siletz, where they re-
fused to stay), they went to Yaquina Bay, there they made their village. Now
the husband of Cissy took (without purchasing her) a Chetco woman. (5) She
(Cissy) had three children (by him), though her husband did not (hardly ever) look
at Cissy. Nevertheless she stayed there, because she had children by him. That
is why she remained anyway. That sort-of-Chetco woman (an insulting manner
of reference) ridiculed Cissy. (6) Once she thought, "Hm! Why does such a thing
of a woman make fun of me? I will give her a beating. I do not care if they kill me,
the good for nothing ! to be ridiculing me like that too !" (7) Then she leaped at her,
she grabbed her hair, "You stinking thing! you low down woman! you want a hus-
band for nothing (without marriage payment). (You with your) cut hair! (with
your) bad smelling crotch! and you make fun of me too!" (8) She threw her into
the fire. Their husband was going to take his (Chetco) woman's part. His mother
jumped up (remonstrating), "Don't you bother that poor thing (Cissy)! And this
48.
1. tk-hs-'niye i-de-'mili'ye tta-dadtaTwe tta-tci'ctciTu, wi'-kwi-tla-'wi tb-
Cissy tfo-dadb'l-we-dahu-'misi-'de. wi'-ma-'tsi a'N-ha-du-'ha'ya. da'ne'yu'wu'-
dje i'l-a. (2) wi'-da" hu-'mis kla-'wi, wi'-kuwi'-du-'ha'ya. wi'-we-'n-du-sa'nsa-'-
nu tfotc-ku'wi-hu-'mis Nancy, x-we-'n-disaN tli'tc-du-'ha'ya hu-'mis. wi'-a-'yu-
gum kwi--tla-'wi tle-x-tcictci'1-u, na'im-kwi-du'ha'ya tta-dex-dla'l-ws. (3) wi'-
a'N-du-'ha'ya th-x-Nancy. wi'-gu-s-mi'n kwi--tlwa'hasa-'nu. wi'-ma-'tsi-t'a'ma
tte-ntsle-'ne-'-ka' kwr-dlaldji'ldu-nis tfo'-ka 5 , wi'-da'-qiimniyu hitchit'eu-'yu'-
d3-ka\ wi'-a'N-da-'s-ge'-la. (4) ci'let'cidje hitchit'eu-'yu tls'-ka'\ wi'-ma-'tsi'-
ya wi-yuqu-'ne'dje ge'-illa'w-a tfo-mi'l-uk w -ilgw9si'ya'il, yuqu-'ne-'dje-illa'wa,
ws'n-ge-ilt'lda'istsim. wi'-ma-'tsi-gum tce-t'i'-hu-mis gala'm tte-dsx-de-'mil tta-
Cissy. (5) psi'nl-dihi-'me, wi'-an-du'-xi'lat t\z-Cissy tla-dsx-de-'mil. wi'-ma"-
da-dlu'gwa, na'im-nihi-'me-'de. we-'n-ditc tte-kwi'-ma^-da-dlu-'gwa. wi'-tle-
x-dictc-gwa'-tce-'t'i hu-'mis hu-'da-t-du t\z-Cissy. (6) mi'n-t'ci tse-x-we-'n-di'lu'we,
"'n/ ide-x-dji' gws-x-we'n-ditc uhu-'didi-n? ma'nkt-wa'ntl. ma'i-il-wa'ntl ma"-
tsu'ws-n, gwa-a'N ki'le-ditc! ws-'n-his-we-x-kwi-hu-'didi-n!" (7) tsu'-ayu'-
hwu'ldadza, tsu-ha-'misidja-galam, "dlu-'t'ci! idje'e'is-hu-'mis! a'minisgi de y -
mil du-'ha'ya. nica'^ata-'sa! dlu-'t'ci'-degeL! hi's-ne-x-ne'u hu-'didai!" (8)
tsu'-he'milt'idje-ta-'ts. tsu'-ha'ntl-qdla tb-dahu-'mis tli'-itcdsx-de-'mil. tsu'-
tla-daVn-e-hwa'ldi, "a'N-t'swa'al-kw3-ditc! tsu-'-x-na-kwi-'dit wa-'ga-wa-wa!
116 University of Washington Publications in Anthropology [Vol. 8
the sort of thing (the Chetco woman) you think so much of ! You will not beat the
poor thing (Cissy) for that. (9) Don't you bother her! Don't you think something
of her because of her children ? and you take that one's part ! If you touch that poor
thing (Cissy), you will have to hurt me (first)." (10) That is the way his mother
spoke. Now Cissy tore up her (the Chetco woman's) clothes, she beat her ener-
getically, (saying) "So that's the awful kind of thing he has wanted! with her evil
smelling and rotten vagina ! so that is the evil smelling and rotten sort of thing he
has wanted so much!" (11) That is the way her mother-in-law sided with Cissy.
Then her husband did not injure her.
2. After that time her boy child became ill. While the child was lying ill,
her father-in-law every day sharpened his knife. He was going to cut her throat
if her child died (which would have proven her an adultress). (2) Every day he
sharpened his knife. Cissy thought thus, "Hu!my throat is going to be rather
tough (to cut) ! with his sharpening his knife every day." Her child did die then.
(3) The people came back from the burial. Now her father-in-law was going to
leap at her with his knife. But her husband jumped up. "Don't touch that poor
thing ! if you want to cut a neck, cut my neck." (4) That is how her husband spoke
to his father. Then she thought, "Humph! he must think something of me, to take
my part." That is what Cissy thought.
3. Her husband died, and also her husband's parents, all of them died. Only
his two sisters remained alive. Cissy then had only one child living. (2) When they
anan-x-kwi'ye-'nu kwi--mikma'n-ak tb-ditc. (9) a'N-t'swa'al ! an-da'-x-ne hi-'-
medidje kwi-dji'ndjina"i? na'u-na-kwi--ga'dli! tsu-'-da-x-kwi hu-'mi's-ditc,
na'u-n3-kwi--ga / dli! i-nantl-tca'L-kwa-ditc, wi-e'n-s-nantl-qa'lauta'." (10) x-
we'n-i'ld u wa tb-dex-e'n-e. %a,'i-tte-x-Cissy wi-pa'lst tb-date-'tc, ma'nkt-H'n-wi,
"we'n-ditc-ix-he'me tla-ha-du-'ha'ya! dhr't'ci ka /i< lis-d3ma'ix u ! we-'n-ditc-ix
tla-ha-H'n-wi du-'ha'ya dlu-'t'ci ka'^lis!" (11) x-we-'n tb-dex-gwa'lkdle qdla-'t
tte-x-Cissy. a-'yu'-a'N-qa'lutuwa tb-dex-ds-'mil.
2. wi'-da'-qlimniyu xe'nxenu tb-dadi'lu't'l ki'lga. wi-'-kwi yu-kwi-tsi-'mq
tb-dilci'lga xe'nwas, wi-'-kwi-'-du tb-di'ya-'kda de'n-gi-gaha'is wi-'-kwi sba'i
tb-da'wa-Twal. kwi'yu-wi-'-de q't'sa' tb-dama-'q ya-hantl-tlqa'ya u tla-di-
ki'lga. (2) de'n-gek-gaha-'ya kwi'-sba' 1 tb-dawa-Twal. wi-'-x-we-'n-du-di'lu'we
tli-Cissy, "hu'! he'i-x-ha'ntl gwa-a'n du--qu-'s kwa-'na'ma-'q! ku'-kwi de'nge-
gaha'is kwi- sba'i kwa-dawa-'l'wal." tsu'-a-'yu qa'ya u tb-dikl'lga. (3) tsu-we-'st-
da'-ka* tle-x-ege-'nu'was. tsu'-a-'yu hwa'ldadza'han tb-dex-ya'kda niwa-Twala.
tsu'-hwa'ldi tb-dede-'mil. "a'N-t'swa"al kwa'-di'tc! i-nantl-du-'ha'ya ma-qna'-
qxa ! , wi'-s'n-e-'na'ma-'q-na'ntl q't'sa-'t." (4) we'n-tli-tb-dade-'mil i'ld u wa tb-
da'e'k. tsu-'-ws-'n-di'lu'we, "ha'! tca'Ti'n-da-x-wu-he'me, na'u-wuqdbdu-'n."
x-we'n-djinhe-'n tlz-Cissy. x-we-'n kwa-'nlaga'wiya't'a-s.
3. wi-'-kwi--qa'ya u tb-dade-'mil, hi's-tb-dama-'ni'yas tb-dade-'mil, gus-
i'lkumts. tb-dakwe-'ne't'l tla-a'dzu"-dle-'we. wz-'n-tli-Cissy wi'-hit'ci-'-tla-
dle-'we tb-dihi-'me. (2) wi'-tls-x-yuqu-'ne il'i-'gs 1 q w ci'dJ£-ilwa's-i, wi-'-gu-s-
1939] Jacobs: Coos Narrative and Ethnologic Texts 117
left Yaquina Bay to return south (to the Coos country), they all lived there at
where the money digging (gold mining north of Bandon) was. Now the moving
people (the whites) began to bother with them (have sexual relations with them).
Again she had a boy baby, by a white man named B. (3) He was cook there at the
money digging (gold mine). They say this child was his own child, and today he
(the son) lives at Siletz, and he is named C. B. That is how they named her child,
who was the white's child by Cissy. (4) After that a white named A. lived with
Cissy, and Cissy had one more child, by the name of D. He also lives at Siletz
at present. (5) Cissy's man (A.) died, and then she died too. She was the sister of
dji-xw9'nt'e. That is how all those (people) became gone.
49. Kitty Hayes
Rogers (Chief Jack Rogers) was the one who bought (in marriage) the daughter
(Kitty Hayes) of tle'iyal (Chief Jackson). Two sticks ($2,000) he paid for her.
Her mother left tls'iyal. She came back south (i.e., to Coos Bay). (1) From then on
tWiysl no longer had her for his wife. He had other wives. At the start then Kitty
Hayes was a good wife. But her mother had spoiled her (injured her character).
She was jealous for her mother had been jealous. (2) So from that time on she was
no good. Then her husband began to consort sexually (with other women). Where-
ever she found her husband, she would nearly kill that woman. He did it all the
time. (3) Once she found a woman when her husband was there, and she burned the
woman with a burning brand, she thrust it in the woman's crotch. That is how she
was jealous. The people left Ya'hatc, they returned to the south (to Coos Bay).
i'l-gs n tb-ta-''la'-yugwutse-''mitc gs"-il gu-'s dle-'qsiM. wi-'-kwi ntsle-'ne-'-ka'
kwi'i'ye a'n-hu-'dzi-t'a. wi'-kwr-da-'s di'lu't'l-dhji'lga, wi'-we-'n disa'N tb-ba's-
t3ni B. (3) kwi--q'mi'ya-t'a i -ditc da" tb-ta"la yu'gwutse-"mitc. wi'-we-'n il-du
i'ld u wa hidji'm-il ki'lga-'-tsa tb-diki'lga wi-'-di-le'* wi-'-ci'le-t'citc-dlu-'gwa, wi--
we-'n-du-si'nsa-'nu C. B. we-'n-disi'nsa-'nu tb-diki'lga tb-daba-'stani-ki'lga
tlz-Cissy. (4) wi-'-da'-qbmniyu wi-'-x-ba-'stani kwi'-dlugwa-'q w tte-Cissy wi'-
we-'n-di'saN A. wi-'-da-'s hit'ci'-diki'lga tte-Cissy, wkD.-disaN. wi-'-his-hi'dji
cile-'t'c-itc dlu-'gwa di'. (5) wi-'-tfe-CYssy wi-'-qVya u tla-dads-'mil, wi'-his-hi'dji
qa'ya u . dji-xwant'e'-dSakws-'ns't'l. x-we-'n gu'mt'u'il-daku'wi.
49.
tla-tle'i7al-digwa-'ya wi-'-x-la'djas kwi--tla-'wi. adzu'-niki'n-kwi--x-we-'n-
dagwa'la'q". wi-'-tb-da's'ne wi-'-ha-'gwiya tta-tls'iyal. q w ci'dje'-wa's-i. (1) we'n-
ma-'tsi t'i'mi-duws kwi-an-da-'s-kwi-dahu-'mis tla-tk'iyal. ma-"aya-d9hu'me-'-
U.z. wi-'-x-t'i'mi-du'we t\z-Kitty -Hayes ke-'le-hu-'mis-a'l'a'yu. wi'-x-e'ne'da kwi-
a'lha'it.suwa. maqa/la na'im maqa'lt-tta-daVne. (2) wi'-x-t'i'midu'wa a'N-wen.
we'n-ma-'tsiya-he'ihsye'nu tta-dads-'mil. wi'-idja'u-du-ki'ldwa tb-dade-'mil,
wi'-kwi-du'-ga-s-tsa'u tb-hu-'mis. wi'-ma'-x-ws-n gu-'s-mi'n-wa-"nu. (3) wi'-
hit'ci'-ki'ldwa-tb-hu-'mis da'^-gum-tb-dade-'mil, wi'-kwi-gu'm-t'ca-'l-tb-hu-'mis
x-t'sa'm, x-kwi'yu'-gum-t'hiixda-'-dcge'L tb-hu-'mis. x-ws-'n maqa'1-is. wi-'-
118 University of Washington Publications in Anthropology [Vol. 8
(4) When they left Ya'hatc she had one daughter. They came back to right here
(to Empire) . Her husband nearly killed her, because he found out she had lied to
her husband. When he found out she had lied he nearly killed her for that. (5)
Had not her child saved her, her husband would have killed her that time, because
she had told a lie. It was only her own trick (fault), to shut in his own nephew,
Jack Roger's nephew. He took it so hard (got so angry) because she had told such
a lie to her husband. (6) That is why he nearly killed her. Then her husband be-
came ill, and he did not live long. He died. This is what they said. They claimed
that Kitty Hayes herself had given poison to her husband. That is the way her
husband died. (7) Then all her children died, and she became a bad (loose, drunken)
woman. She lay drunken all the time. Then she became ill. She did everything
(prostituted) for nothing (i.e., for drink). She was just completely drunken all the
time. Then she died poor. (She was about forty at her death).
50. Story of a slave, ma-'lu-'c 57
1. They enslaved children long ago. There was a young fellow who was one
of those who were taken to be slaves.
2. "Long ago we were taken for slaves. I was enslaved, and that was how they
kept on selling me. They took me yonder to the Columbia River. (2) I wanted to
flee, but I could not get away, because they watched me continually. All the time
it mattered not what sorts of things we did, they watched me all the same. Once
kwi-tls-x-ya-'hatc i'ge'-da'ka', q w ci'dja-wa-'sdidi'yam. (4) hi't'ci'-dagwa'ya
tli-il-xge't-i-'ge' tle-x-ya-'hatc. wi-'-g£sde"-wa- / sdidi / yam. wi-'-ga-s-tsa'u-tla-
dex-ds-'mil, na'im-sgi-'naM tla-kwi-wutwu'ndi-t'a tla-dade-'mil. wi-yu-kwi'-sgu-'-
nam wi'-kwi'ye-'nu-ga-s-tsa'u. (5) tsi-x-ki'lgada-ge tla-kwi-naqa-'ya, na'u-tV-
ma-axtla-tsa'u tla-dex-de-'mil, na'im-he'we-su-tc gwasgwa'i. ma-'-hidji'm-il ne-'-
djis, tta-kwi-'-da dla'ndisa-t'a tta-dami-'disa-ma du-'ds, tla-Zac^-la'djis-dadu-'de.
li'nwi'-kwr-xa'n'wu'nam tl9-kwi-hs'we-s--gw9'sgwai tla-dade-'mil. (6) wi'-x-we'n-
'ne't tla-kwi-ga-'s-tsa'u. wi'-xe'nxenu tla-dads-'mil, wi'-an-he-'niys-dls-'we. tsqa'-
ya u . wi'-ws-n-il'i'ld u wa. gwa-'-x-tsa--gs x-hi'dji th-x-Kitty-Hayes tta-kwi-ga'-
yuqaya u ni'ya-tb-dade-'mil. x-we-'n-ditc kwi--qa'ya u tla-dade-'mil. (7) ws'n-
kwr-ma-'tsi-lhi'mts tli-dihi-'me, wi'-tli-hi'dji wi'-ma-'tsi-a'N-ws'n hu-'misi'ys.
ma-'tsi-gu-s-mi / N-la-"ma. we'n-ma-'tsi-xe'nxenu. ami-'sgi gu-s-mi'n-a'n-hu--
t'su-tim. ma-'tsi-gu-'s-mi'N li'n-wi-la-"ma. we'n-ma-tsi-his-hi'dji kwi-"ne'wet'l
qa'ya u .
50.
1. tle-hs-'niye wi'-kwi-du-pukpu-'wak'il-du tli-hi-'me. wi'-kwi-tb-di-'lu'l
wi'-ku-ige-'k yu-kwi-pu-'kwiya.
2. "tle-he-'niye tli-'-l-du-pu-'kwiyu. wi'-kwi-pu-'kwiyu'u, wi-'-x-ws-'n
wuhithi-'teqhsm. wi-'-ge'* udji'ndjinu tb-ma-'lu-'cidja. (2) wi-du-'ha'ya'u-du
ne'qhe, wi'-aN-wu'-du-x-dji-ns'qhe, na'im-il gu-s-mi'n il'u'lu-'dadi'mi-du-n. gu-'s-
mi'N ma'i-1-gu-s-ditc-xa'li, wi-ma'^-i'l-wu-du-lu-'dadi'mi-du-n. mi'nt'ci tli-il-
67 This man lived at Yaquina when Mrs. Peterson was a child and she recalled his telling this
about himself.
1939] Jacobs: Coos Narrative and Ethnologic Texts 119
we were spearing their salmon. (3) They did not know my language (Coos), and
I did not know their language (Chinook). When they came back, other young per-
sons were playing, and they sang songs in their language. This is how they sang.
gaya' gaya' gaya'
semeli-'i semeli-'i,
ehe'e'i ehe'e'i. 68
(4) Then I thought to myself, Now I will sing too.
'They made me go there when I was poor,
But I am returning well off. ' 69
They stared there at me. They talked together in their language. That is what it
was like when I was there. (5) Then once they were not watching me. I ran away.
I traveled at night. When it became daylight I would be beside a log. (6) When I
reached a bay, and they had all gone to bed, I would steal a canoe, and when I
landed, I would shove off the canoe, so that it drifted away. Then they would not
learn how their canoe had disappeared. (7) I would throw away the paddle. I might
have only a small stick for my paddle, with which to go across. That is the way I
came back. I fled in summer, so I ate fruits and berries. I had Indian fire sticks.
(8) When I was at a distance (from the Columbia River) , and I was far inland, and
possibly a creek lay (flowed) there, I would spear trout. Then that was what I ate.
ge'lyeq-he-ldli'm-aL. (3) an-i'rmit'ssi'yada-tla-'ntli-'s, we'n-tri-ilhidji'm-il-tli-'s
an-u'mit'ssi'yada. wi'-ii-kwi--we-'st, wi'-ma-'-hi-'me alica-'ni-'da, wi'-kwi-ha'-
di-da tH-irmi-'disa-ma ildimege-'n wi'-wen-ilha-'t'i.
gaya' gaya' gaya',
semeli-'i semeli-'i,
ehe'e'i ehe'e'i. 68
(4) tsu'-x-we-n-'ne'lu'we tla-e'n-e, tsu'-wi-his-e'n-e-geha't'i-'wa.
ilki-"u i-'dje'e'i-ge'Ma,
e'n-e t'li' du-wu-kY'le-dza'ne. 69
ge'-ilwut'cu-'li-'du. tsu'-ilgwi-"7iyam tli-ildax-mi-'disa-ma n97a'la'. x-we'n thi-
wu-da"-i'dje. (5) mi'n-t'ci tsu-a'nya-wulu-'didi'mi-te-m. wi'-tsu-wune'qhe.
qli'm-wu'-du-yuxwu'me. wi'-i-ge'Hm wi'-niki'n di't'lha'wa'ya wu-du-tsi-'m.
(6) wi'-yu-wu'-du-cit'cdi-'dje'-dji, wi'-tsu-'-du-gu-'s-wi' tsu-'m, tsu'-wu-du-tlgu-'s-
la-'ya, wi'-yu-wu'-du-hi-'dat, wi'-t.ca'wu'-du tfo-tlgu-'s, a-'yu'-du-tlxu'. wi'-x-
we-n an-i'l-kwa-'niyada x-dji'-tb-kwi a'N-ditc-tli-iltlgu's. (7) wi'-tb-dat'le'he
ta-"wu'-du. wi'-yuwu't's-du-ki'yas nt'le'he, kwi-'-wu-du-ga'l-a'ts. x-we-'n-tb-
wu'tsin'we'qhem. tsli'M-tb-wune'qhe, a-'yu'-wu-yu'k w si'L-dla-' u . ka"-di'yu-'pta
kwi-wu"yityu-'wat. (8) wi'-yu-wuhe-'ye, wi-he-'nt'cicdje'-wu'-du, wi'-yuwu't's-
t'i'm-i-da'-tsi-'m, wi'-t'ldji"-wu'-du-dza-'q w ts. wi'-a-'yu'-du-kwi-n9'q" w N. x-
68 RCA Victor record 14:14603:A:1.
59 RCA Victor record 14:14603 :A:2. He also sang this in later years at the dream power
dances.
120 University of Washington Publications in Anthropology [Vol. 8
That is the way I came back, that is how I returned home. That is why I was named
ma'lu-'c (Columbia River)."
51. Talking too much
"Even though your tongue wiggles with ease, you make a very big thing
(serious trouble) with it. Do you not know that it might be a very big (serious)
thing when your tongue flops around (like a fish just out of water) all the time?"
52. Gossips and liars
(Among) the people of long ago, when a person was incessantly talking about
people, (and) always telling lies (about them), if he did not pay for such a lie, then
they would have a fight because of it. That was the custom of the people. (1) If
a child was (also) telling (lies) about such a matter, the people would fight about
that. And they would throw that child right into there (into the melee). Then it
would tell tales no longer. (2) That is what they did to a child when it gossiped.
It was a great thing (a serious offence) when a person told lies. That is why people
did not lie, because it might be a big (serious) thing, and for that they might kill
persons who spoke (lies) about people all the time. (3) That is why people did not
do that, because they did not like a liar, because that was not a good thing, (it was)
a very big thing. That is why the people did not have (do) that sort of thing.
we-'n-wutsin'we'dhem, we'n-x-wen-u'we-'st. wi'-we-'n-ditc thi-u-we-'n si'n-sa-'nu
ma-'lu-'c."
51.
"ma /i 'yuk w ku-kwr-dasa'ntc la't'sat kwa-na'le'i'le', wi'-wa-'ga-ditc x-kwi-'-
ng'wa-'-ditc dza'itst. a'n-u'kwa-niyada'i' e-kwi- wa-'ga-ditc yu-kwi-gu-s-min-
tla'xats kwa-na'le'i'le'?"
52.
tle-he-'niye-ka'\ i-du-ka" gu-s-mi'N-ka' t -i'ld u wa, gu-s-mi'N-he'we-se-'nu,
wi'-kwi-yi'ml-qdla 1 i-du-a'N-skat tfe-dex-he'wes, wi'-kwi-yi'ml-qdla 1 du-dlildji-'lu.
x-we-'n tle'-ka 5 tfo-data-'ma-'lis. (1) wi-i-hi-'me du-kwe-'n-da'-qdla 1 , kwi'ye-'nu-
ka'-wu'lme u . wi'-ge'-du-titti'u tli-ki'lga. wi'-a-'yu'-du a'nya-kwa'anya-'t'l. (2)
x-we-'n il-du-wa-'tsan tli-hi-'me yu-kwa'a'nya't'l. wa-'ga-ditc tle'-x-ka" i-ilhe'-
we-su-tc-di'tc kwa-nana"ya'ih ws'n-ditc tli-il-a'N-ka'-hawa-sa'na'ya, na-'yim
yuwu't's wa-'ga-ditc, kwi'yir'nu yuwu't's tsu-'tsu tle-ka"-gu-'s-mi'N ka"-i'ld u wa.
(3) x-we'n-ditc tle-x-ka" tli-il-a'N-we-n wa-'tsa, na'im-il-a'N-du-'ha'ya tle-he'us-
du'-ka\ na'im-a'N-we-n-didja-'ni'wa-s, wa-'ga-ditc. x-we'n-ditc tle-x-ka n tli-
il-a'N-x-we-'n-ditc tsa-'wa u .
1939] Jacobs: Coos Narrative and Ethnologic Texts 121
53. Sport of riding breakers in narrow play canoes
The oceanside people had a sport which they played in this manner with their
canoes. They were double enders. This is how they played with them. They would
go right through inside the surf. (1) When they had gone past it (a large wave or
breaker) they (the occupants) both stepped that way (gave the boat a jerk to the
side), and then all the water was dipped out (of the boat). That was their sport.
No one (not many of them) upset, and nothing ever happened to them even if they
did upset.
53.
tfo-ba'ldiya-'-ka" x-we- / n-ild9'a'lica- / ni"was tli-ildgtlgwg'ls. dzu-'nugwa-
sabs'b. we-'n-il-du-alica-'ni'da. ba'ldi-mas daga'la'yu il-du-tlhi'npiyam. (1)
wi-'-il-du-ts'aTdu wi'-masa'-du-we-'n-tsxa-'t's, a-'yu-du-gu-'s-xt'u'-tte-ha-'fi.
ws'n-il-du-a'lica-'ni-'da. an-i'1-du-hi't'ci-tlbi'liya, wi'-an-dudji-kwi-aya'tsam
ma'i-du-tlbi'liya.
INDEX OF ETHNOLOGIC TRAITS
The analysis into traits is not exhaustive. The characterizations of traits,
using the words herein indexed, may be somewhat arbitrary. The intent is to
provide a tool for probing into the ethnologic content of the texts more efficiently.
adolescence 23
adultery. .26-8, 71, 101-2, 107, 114, 116, 117
afterbirth, grandmother 24-5
Alseas 108
'angel-bird's' eye 99
babyhood 24, 36, 38, 75, 76, 77
bashfulness 63, 72, 73, 74
basketry 22, 37, 49, 67
bathing 76
beads 82
beauty 75, 103
bed 37
beings, dangerous 22, 24, 43-4
berries 67, 84
birds eclipse the moon 68
birth 101
blankets 50
blessing a bow 66
blood 54-5
bow 52, 66, 67
bracelet 82
bride, character of a desirable 72
bride purchase. . . .26, 35, 38, 48, 50, 54, 71,
72-3, 74, 80, 84-5, 103, 107-8, 115, 117
bullhead 47
burial 91, 95
California, culture traits from 63-4
camas 84
camping 75
cannibalism 55
canoe 38, 60, 64, 114, 121
carrots, wild 84
charity (see headman) 19, 89, 90, 92
charm 99
child 22, 23, 66, 67, 72, 79, 82
classes, social (see slavery; poor people;
wealthy people; headmen)
clothing 65, 83
commodity exchange 86
compensation money 60, 120
conception 50
Coquille, villages on Lower 4
crab 46
cradle 69, 75, 76
crawfish 52
'cry,' baby's 77
customs, text describing 3
dance 25, 31, 36, 40, 63-4, 91, 94
dangerous being. ...51, 54, 54fn., 55, 57-8, 82
darkness, fear of 82
'day' (see power)
death. .22, 37, 41, 67, 68, 69, 90, 91, 95-6, 114
deer power 90
dentalia (see wealth; wealthy people) ... 82
digger, crawfish 52
dip net 20
disease (see sickness)
division of labor 49
divorce 79-80, 104-5
doctoring (see shaman)
dog power 90
doll 34, 100
dream (see power; shaman) 56, 99, 100
drying foods 41, 84
eagle 91
eagle hat, dentalium decorated 83
ear pendant 57
■■'can 44,92
eclipse, lunar 68
education 23, 24, 39fn.
elders, treatment by children of 67
elk 66,90,92-3
Empire, town of 109
encounter-power (see power)
'father of the fish' 98
'father of food' 68
'father, people's' 91
father's relation towards daughter 82
feast 66, 67
fern roots 84
fines 81
fire sticks 1 19
firewood 49, 84
fish, dangerous ogre 69-70
'fish, father of the' 98
fish, smoke-drying 84
fishing 34
'flirting' 27
flood 53, 58
'food's father' 68
forest being (e- 'can) 92
formulist (see shaman)
fresh foods, taboos on 68
fruits 84
gambling 71-2
(123)
124
University of Washington Publications in Anthropology
[Vol. 8
games 71-2, 98, 103-4
giant 59
gifts 45, 64, 72-3, 87, 89
gossip 120
grave 23
grease 36, 38, 44
gull 49,91
'Hammer boy' 34, 34fn.
Hanis dialect 4
hat 82, 83
headman 88, 89, 90, 92
health 74-5
herbs, medicinal 29, 76-7
herring 68
hunchback 59
hunger 90
hunting 28, 41, 66
illegitimate child 48
insult (see swearing) 78-82, 87, 115-16
intermediary 81
isoglosses, language 4
Japanese 59, 59fn.
jealousy 26, 83-4, 87-8, 103, 104, 117
jewelry (see dentalia) 82
joking 66, 67, 72
kingfisher 62
land of the dead 95
levirate 78, 79
lice, head 61
lightning 98
luck (see power) 98, 99
marriage (see bride purchase)... .35, 38, 72-3,
79-80, 84, 89, 102, 107-8
massacre of Indians, white 101
mats 64
meat, smoke-drying 84
meetings 66
menstruation, first 26, 43
messenger 64, 89
meteors 69
Miluk dialect 4
Miluk villages 4
Mongolian spot 25
moon 68, 75
mourner 91
murder (see warfare) 27, 37, 86, 114, 116
mutilation 114
naming 67
narratives 3
net 97
news carrier (see messenger)
nudity 81
nursing 76
old age desired 67
omens 96
orphan 61
pack rope 59
'pain' 47, 93, 94-5, 99
paint 97
pendants 44, 82
'people's father' 42, 67, 70, 96, 98, 100
'person-who-calls-out' 24, 51
pitch dress ogress 82
pitchwood 57
play 82, 109-10, 121
poison-power (see 'pain') 114
polygyny 38, 45, 78, 83, 85, 103-4, 117
poor people, 19, 64-5, 71, 84-5, 86, 89, 90, 92
'pouting' 44
power ('day'), dream. . . .28, 29, 30-1, 32, 39,
90, 93, 97
power, wealth-encounter. . . .32, 41-2, 68, 89,
98,99
provincialisms, language 4
quarreling 115-16, 117, 120
rainbow 101
raven 91
religion (see power; shaman; sickness; dance)
residence 19, 35, 41, 44, 45, 80-1
ridicule 21,78, 79,87
roasting stick (spit) 49
rocks, people and objects transformed
into 69
rolling skull 96
roots 84
salmon 52, 61-2
salmonberries 43
scout, war 36
sculpin 47
sea crab 47
sea lion 50
sea otter 48, 50, 51
sex (see adultery) 44, 71, 74, 76-7, 81
shag 19
shaman. . . .28-9, 31, 39, 46, 47, 66, 67, 68, 76,
89, 90, 91, 92, 93, 94-5
shinny, woman's 103
sickness (disease). . . .76-7, 82, 89, 91, 92, 93,
96,99
Siletz Reservation 106-8, 115
Siuslau River 108
slavery 85-6, 87, 118-20
sleeping bag, tule mat 41
smoke-drying salmon 41
smoking 66, 97
snail 54
1939]
Jacobs: Coos Narrative and Ethnologic Texts
125
snake power 90
snow 100
songs 63, 75, 77
soul (see death) 41, 96-7
South Slough villages 4
spider 100
spirit double 96-7
stars 69
storage of foods 84
stork 42
swearing 58, 101, 111, 112, 115-16
swordfish 45
taboos 66, 67
tales 3
test, daughter-in-law 49
thunder 97
tidal wave (see flood) 53
time of day, ways of speaking of the .... 92
tla'icta 68
tobacco (see smoking) 97
torch 45
tracks, animal 23
traveling 76
trickiness 72, 75
tuberculosis 93
tule, sleeping bag of 41
twins 105
valuables (see dentalia) ... .38, 39, 49, 50, 54,
57, 62
vengeance 38, 54
village, replenishing the decimated
population of a 38
visiting 72-3
warfare 36, 53, 60, 78, 79, 81-2, 101
wealth, acquisition of 86, 98
wealthy people 45, 56, 59, 62, 64, 78, 79,
80, 83, 89
weaning 76
whale 50, 5 1
whale, canoe camouflaged like a 38
widowhood 104
wife, character of a desirable 72
wife, head 82-3
wife, undesired 78, 79, 83
woodpecker, red headed 74-5, 90
worker-retainer 114
Yachats Reservation 4, 26, 63, 105, 117
Yaquina Bay 106, 115
yellowhammer 90
c^ y
UNIVERSITY OF WASHINGTON PUBLICATIONS
IN
ANTHROPOLOGY
Volume 8, No. 2, pp. 127-260
April, 1940
COOS MYTH TEXTS
By
MELVILLE JACOBS
PUBLISHED BY THE UNIVERSITY OF WASHINGTON
SEATTLE, WASHINGTON
1940
PREFACE
This collection of Coos 'myths' (called in the Hanis dialect he-'djit', in the Miluk
dialect ba-'saq) completes the presentation of texts secured from Mrs. Annie Miner
Peterson in the summers of 1933 and 1934. At my request Mrs. Peterson rendered
most of the myth dictations in the more nearly extinct Miluk dialect; the few
Hanis dictations were intended to serve as a check on the published Frachtenberg
work that preceded this research. The circumstances under which my Coos study
was pursued, the manner of presentation here, and a preliminary discussion of the
phonetics are provided in the companion monograph which has already appeared:
Coos Ethnologic and Narrative Texts, University of Washington Publications in
Anthropology, V. 8, pp. 3-18.
I wish to express my appreciation of Mrs. Peterson's cooperativeness in her
telling of these myths. They are most if not all of the myths she can remember.
She is especially to be congratulated for the frank and unexpurgated form in which
she gave them. With the spread of the Shaker faith and Christian beliefs among
the older native survivors in western Oregon it is becoming increasingly hard to
obtain honest portrayals of the more important aspects of the Indian cultures, and
above all, of the myths. It is fortunate for us that Mrs. Peterson has held out, with
a sense of humor, against the new taboos. She has also given these myths in what I
think may be a stylistic cloak that is akin to the best traditions of the ancient art of
myth telling among the Coos.
Among other things in the footnotes I have taken special notice of anything
that Mrs. Peterson had to say concerning the persons — now long deceased — whom
she could report as having once told the myths, and the village groups in which
the myths were common property. I hope that I am able to discuss stylistic and
other aspects of the mythology in later papers.
The myth titles are Mrs. Peterson's, not mine. It seems likely that myth
titles were unstable. I suppose that all the natives would have phrased titles some-
what differently, within certain limits which permitted intelligible reference to
what was a myth that was perhaps equally familiar to all. Unfortunately after the
death of Jim Buchanan in early 1933 and with the exception of a well informed
niece of Mrs. Peterson, one Lottie, with whom I did not find it practical to work,
there is very likely no other competent raconteur. When finishing the narration
of a folktale about some animal being or at least a myth, the raconteur would usually
close with a conventional phrasing something as follows: "When the people next
to come (the Indians not yet here in the land but soon to arrive and make their
home here) see you you will (e.g.) run, whenever you see a person." Whatever the
animal or other dramatis personae of the myth were, their future behavior, when
the Indian people had settled in the land, was so indicated. Stylistic components
of this sort, which were indispensable adjuncts of story telling in early days, were
sometimes omitted by Mrs. Peterson in the texts of this monograph.
(129)
A few stories told in English by Frank Drew in 1932 are appended.
Mrs. Peterson pointed out to me that the reason she knew so many more
stories than Mr. Drew, and could tell them as well as she did, was because she
enjoyed going out with the older people when they went root digging, berrying,
camping out; she liked to accompany the older people in all their out of door ac-
tivities, during the Yachats (ya'hatc) Reservation period of Coos life. There the
people recounted and discussed folktales incessantly when they were drying salmon,
camas digging, hunting, or camping out during traveling. Other and somewhat
younger people at Yachats Reservation stayed at home more and seemed to have
less attentiveness for the stories of the older people, which is why they learned
fewer folktales.
In the pre- Yachats period, when the Coos were still living in their native area
and villages, myths and possibly also narratives were told only in the wintertime,
according to Mrs. Peterson; it was expected that the child auditors, if not older
people, repeat in unison each phrase or sentence verbatim after the raconteur.
"They kept on telling it until the children got it right. They wanted them to have
it right. They did not want them to get it mixed up and 'lie' when they told it."
When folktales were told to an audience composed only of adults, that is, of per-
sons passed puberty, just one of the auditors repeated each sentence verbatim
following the raconteur. But this repeating of what the other person said is only
an aspect of conversational etiquette in general: the person spoken to usually if
not always repeated verbatim what was said to him.
I have judged it more accurate — and better for reproduction of some of the
emotional tones of the original — to retain in the English translation the native in-
terjections and ohs and ahs and ouches when they seemed untranslatable or were
represented by no closely analogous English sounds.
Since it may be convenient for comparative workers in mythology to find all
the Coos stories together, the section of abstracts includes all Coos stories that
Coos field workers have obtained: Mr. St. Clair's (JAFL, 22:27-41), the myths and
tales of Leo J. Frachtenberg's Coos Texts (CUCA, 1, 1913), as well as the tales of
my Coos narrative texts which precede this monograph.
Mrs. Peterson redictated a number of the myths on pregrooved RCA Victor
discs cut by the portable electric recorder made for me in 1934 with funds supplied
by the National Research Council. Almost all the songs that turned up during the
dictations were sung on Ediphone cylinders (1933) or RCA Victor disc records
(1934) that are now deposited in the Washington State Museum in Seattle. The
museum accession number of the record is noted in each case. At this writing neith-
er text nor song records have been played off for the purpose of transcription.
Melville Jacobs
Seattle, Washington, July 1935
(130)
CONTENTS
PAGE
Preface 129
Myths obtained in Hanis and Miluk both 133
1. The rock point person lost his good luck thing 133
2. Origin of death 135
Myths in Miluk 137
1 . The young man became a sea gull 137
2. Bluejay shaman 138
3. Fog myth 139
4. The old couple and their grandson and granddaughter became ashamed there 141
5. Ogress myth 142
6. Dove myth 143
7. The two loose women 143
8. The bear woman 147
9. The persons coon killed 147
10. Jack rabbit man 148
11. The wife of seal 149
12. Dug-out-of-ground child, (and) popped-out-of-fire 150
13. Black bear and pack basket bear (grizzly) 152
14. Choked- with-food, or I fear the strength of choked- with-food 156
15. The girl who had a dog husband 159
16. The pouty children 162
17. The white wife of mouse 165
18. Crow girl 166
19. The young man became an owl 167
20. The young man who lived alone 168
21. The girls who wished to have stars for their husbands 169
22. I will tell you a crow myth 1 70
23. The voung man lived with his grandmother 172
24. Pheasant 173
25. That whittles-his-penis old man, or The five brothers 175
26. Myth of bluejay, (his) grandmother tied his head hair with her pubic hair 181
27. The young man ate the thing that stank 182
28. Butterball duck and his wife 183
29. The trickster person who made the country 184
30. There were many people at that place 222
31. Myth about a trickster 224
32. What the person who made the country (worldmaker) did 225
Myths in Hanis 227
1. (An additional fragment about the tricksters) 227
2. Coyote and blue crane 227
3. Bluejay myth 230
4. Bluejay myth 232
5. The walkers (animals) and winged things (birds) fought 232
6. Myth of robin 233
7. Crow and thunder trade languages 234
8. Small bird hawk had his head cut off 235
Additional versions, in English 239
1. The ocean went far in to the land 239
Another version 240
2. Star husbands 241
3. The dogs on the moon 241
4. The seven stars 241
5. The world fire 241
6. Crow and thunder trade languages 241
7. The long night and long day 242
Abstracts 243
(131)
MYTHS OBTAINED IN HANIS AND MILUK BOTH
1. The rock point person lost his good luck thing 1
1 . The rock point person was poor, and he took (in marriage) a woman who
was also poor. They had no house, they stayed with (other) people all the time.
(2) Now he was always fishing from the rocks, and this is the way he sang.
"Head man of the (water) foods! headman of the (water) foods!
Give me food !
I am poor (pitiable)."
He sang like that all the time, when it was low tide, when he was fishing there.
(3) Now he did hook quantities of (fish) food. Once now he caught nothing, he
went back with nothing at all. Now he arose early the next morning, and he went
off at that time, but he could not hook a thing then. (4) It was nearly evening, the
1. (Hants) k w li / 'yix-ku"we , st-me- / Ibtu'nam-he'mi'xsu-'wi
1. le / -k w li'yi'x-ku"w£'et-ms- / k'u-kwi-'ne'wet'l, le'u-his-he'hu'mis kwi'ne-'-
wet'l sga'ts. ux w -kY-yixe"wex, gu-s-mi"le'tc mehe'n-e"-ditc u'x w tila-'qai. (2)
gu-s-mi"ls ( tc k w li'ye'xeitc tsistsu-'t'a"ai, le'u-wsntc-he-'-k w li't.
"hs-kwa'nyau-siki'nxem ! he-kwa'nyau-siki'nxem !
kwa'nyau-a'tsam !
na-kwi'ne-'wst'l."
x-we'ntc-h£-'-k w li't gu-s-mi"le'tc, yu'we-t'clisa-ga-'is, le'u-hi'ni / -he--tsistsu-'fa'ai.
(3) a'yu-'-he- x-na-'ndi-tc k'u-qadu"wuts ls'-kwanyaul. ys'xen tsi-i'n-dil i'dzg-
du-'wa't, kYsgi-bi"bi. le'u-tsxa"ya't dlu"tsxsm, la'u-la-'-we, yaga'-ws-i'nl-i-
dzgdu-'wa't. (4) gasi'ya-qa'waha-'ya, qata'dja'ai l9-tka"lis, tsu'-han-bi"bi.
1. (Miluk) q^a^-kwe-'u-ka* kxu-'nam-da'mixsu-'wi
1. tte-q w la / '-kweu-ka < wi-'-kwi-"ne'wet'l, wi-ma /t -kwi-"ne'wet'l hu-'mis-ga-
la'm. a'mi-itc'ye'ts, kibi'na-itc gus-mi'N-dle-'ge-q. (2) wi'-kwi-du q w la'-
yu'-du kwi-gu-'s-mi'n tsistsu-'t'a', wi-'-wen-du-ha-'t'i.
<< qw9 , nya u -disi / ki'nen ! 4w9'nya u -disi'ki'nen !
d i W9 / nya u -du-ni- / m !
kwi-"ne'wet'l-u'."
x-we-'n-du-ha-'t'i gu-'s-mi'n, i-t'ctas-da'gahais, i-du-da^-tsistsu-fa'. (3) wi-
a-'yu'-du-qws'nya" ga-'li-qada'n. mi'n-t'ci a'N-ditc-aya-'dja, a'mi-sgi-wa's-i.
wi-'-qeli-"mis wi'-dl3q w S9m, wi'-la-'-gum, ma--gu'm-antc-4da'ni. (4) gasi'-
ya-gatqa'idiya, gedle"niye tl3-qw9'l£'es, tsu'-han-wa's-i. he'-ma-'tsi di'tc-
!Mrs. Peterson heard a Lower Coquille Miluk named t'ce-'mel recount this myth. The 'fish
headman' who gives temporary wealth power is not described in the myth, nor does Mrs. Peterson
recall that his appearance was other than 'queer.' The locale is at the Miluk village that used to
be on or near the rocks where the present Coos lighthouse stands, a mile or more south of Charles-
ton and on the ocean front.
(133)
134 University of Washington Publications in Anthropology [Vol. 8
sun was going down, and now he was going to return. Then something heavy was
on his hook. So he pulled, and now a queer sort of food (fish) was fastened on it
there. Then he was about to club it. "Ha'! do not hurt me' (5) I will pay you if
you do not hurt me. Whatever you may be wanting, then name me, and indeed
I will come." So then he just took it off. Then he went back home.
2. Indeed every day that was how it (his good luck thing) gave him some-
thing or other, all sorts of things, (such as) sea otter, fur seal, sea lion, seal. He
found them all (on the beach). (2) And it was from that (luck thing) that he be-
came wealthy. He no longer stayed with (other) people, he had his own house.
Now his wife wanted more and more things. He himself did not like that (greed
of hers). (3) Once now she spoke thus to her husband, "This is what you are to
tell him, he is to give you ten sea otter hides. Tell him that. You want that much
(that quantity)." He did not want to, but his wife only became enraged if he did
not (agree to) do that. (4) So then he went, and now he hallooed (to his good luck
power). It did not appear. He hallooed again. Then indeed (it appeared) . "What
do you want? (5) I told you not to be constantly calling out to me. You will be-
hsi-ha'ts tci-'lwi'q le-"n9tja-'lats. tsu'-t'cdjits, hsi-ha'ts-gwa' t -su < t kwa'nyaul
tci'-t'le"et. tsu'-han-ma'nktit. "Ha'! i'n-qalauta-"is! (5) etsb'dzami-hantl
yantl-e'n-qala'uta"is. di-l-ha'ntle--we e'du'wa-ya, s'la-'t'ci-wixda"is hantle-'-we,
la'u-a'yu'-hantle'-ws nehe'bsq." a'yu'-yaga'-x-wentc dza'mt'its. ta-'-le-xe-la'u
bi'<bi.
2. dsnk-ga'isitc yege'-x-wentc yaga'-dil a'tsa, gu-'s-di-'l, gi'ys"we, dzu'li,
tu'x w si, gegu-"mit. gus-ls'u-kiktlu-'wi"wa't. (2) xk'ti'k hedi-'ye. ini-'ys-
mehs'n-e"-ditc dlu'we'gsts, x-i'ni-'xeyeu yixe"wex. ls'u-lex-hu"mis as-u'-hs-'-
gusl-du'waya. ls'u-le-xs'ge ls'u-in-he-'-duwa-ya x-wentc. (3) yi'xsn tsu-we'ntc
i"lt le-'de'mil, "x-we'ntc i'J'ds dlipga"ni-ha'ntl a'a'tsu le'-gi'ye'wsu-ys'q. x-
we'ntc-hantl-e'i'lt. x-we'ntca-naha'ndis-s'du'wa-ya." i'n-yu-duwaya, tsi'-he-
gswu'nt.sem-hel le-'hu"mis i'-i'n-yegs'-x-wentc. (4) a'yir'-la-, tsu'-we'-k'a'Lt.
i'n-xege'ntc-itse-'m. as-u'-k'aLt. a'yu- '-x-wentc. "dilu'-s'du'wa-ya? (5)
pt'li's tla-dad^a-'latsadja. tsu'-t'cdja', he'-ma-'tsi-gwa-su'det qwa'nyau-ditc
ge"-t'H. tsu'-han-ttca-'ts. "ha'! a'n-qalu-tai! (5) tsldza-'mi'-nantl i-nantl-
a'N-^alutai. ditc-na'ntl-du-du-'ha"ya, wi'-si'ndisai-nantl-du, wi'-a'yu'-wa'ntl-
du'-dji'." a'yu'-ma-x-wen dzamt'ts. tsu'-t'a'ma-wa'si tla-hi'dji.
2. a'yu'-ms'-x-we'n de'nge-gaha'is ma"-ditc ni'ya, gus-didjs'nsn-ditc, gi'-
ys"w£, dzu-'li, tu'x w si, qaitsa'n-a. gu's-kwi-gitki'1-at. (2) tsu'-xgst hsdi'ys.
a'nya'-kibi'na-dlu-'gwa, x-mi- disi'ye-di'ye - 'ts. wi'tla-dex-hu'mis da's-du-ma' 5 -
ditc-du-'ha'ya. wi'-an-du-du'ha'ya tls-x-hi'dji. (3) mi'n-t'ci tsu-we'n-ildwa
tla-dade-'mil, "x-we'n-ildi'ye'we, tr'cdji-na'ntl-ni-'wun gi'ye'we-didze't'lis. we'-
n-antl-i'ldwa. we-'s-ndu'ha'ya." a'N-du'ha'ya, tsi-du-be'lxsim-ge tla-dshu-'mis
ya-a'n-me'-x-wen. (4) a-'yu'-la, tsu'-gum-k'a'lt. a'n-xgen-a'yatsam. da's-
k'a'lt. tsu'-a-'yu. "di'tc-endu'ha'ya? (5) gwa-ne-x-ws'n ilda-'mi'ya an-a'ntl-
1940] Jacobs: Coos Myth Texts 135
come poor, because you want too intensely quantities of things." And sure enough
he became poor again, because his wife wanted quantities of things so very much.
That is how that myth ended.
2. Origin of death 2
They were two friends. They lived there. Both of them had wives. Both had
little boy babies. One morning that child (of one of them) became ill. (1) His
child was not ill long. Then the child just died. He was so sad about his child,
when it died. Then they buried it. The next day he did not eat. He continually
looked for his child. (2) On the fourth morning he went to his friend. "What do you
think? my friend! do you think my child will return in five days?" That is what
he said. "Oh no friend! Just go and eat! then you will feel better." (3) That is
gwe'-x-wentc e'i"lda'mi'ya en-ha'ntl gus-mi"ls'tc ak'aTa'is. s'kwi-'newet'l-
i-'ye-hantl, na'im-he'lt'-yu-na-'nt-dH e^duwa-ya." a'yu-'-x-wentc kwi-'ns'we-
t'li-'ys a'su, hslt'-yu'-na-'nt-dil du'waya lex-hu"mis. x-we'ntc hs'Vi'ye le'l-
leu-he-'djit'.
2.
(Hants) ux w -sla'a-'dji'ni. le'u-ilgwe-'t'i. le'u-i-'ki-ux^na'hunve-'kYhe. i'-
ki t'ce'y £ '' n£ h£' u x w ti'mfi-hi-'me. yixe'n geli'm-ye tsu'-watcwe'hedji la'-a"la. (1)
i'n-he-niye le'u-xe"nis la'-a"la. tsu'-hats le'u-lege'we la'-a"la. x'a-"na'na-'ya
le-"a"la, i"-ls'u lege'ws. tsu-'-il'a'ga-'na-'ya. his-heTmihis i'n-dlu'yam. ka-
'na'da-'ya la"a"la. (2) hecdb'dle-'n geli'm-ye le'u la'a'da'ya le'sla'a-'tc.
"edji'nhehe-ni'i'? da-'i s'la'M x-tci-'tcu-ye"ilwe"djas geds'misen gela'm-ye yu-'tl-
wutxe'i' bn'a"la?" we'ntc-tl'e'xem. "in-he'1-s'la" ! ha'ts aqa'Mtsam! le'u
nu'we'ts-hantl ye"ilwe"dJ9S." (3) x-we'ntc i"lt. tsu-' gats-ini'ye dji'tci-il-
gu-s-min ak'ala'i. kwi-"ne"wet'li'ye-nantl, na'im-ne-he'lt'-ha-ga'l-ditc du-'ha"-
ya." a'yu'-me-x-we-'n kwi-"ne'wet'H'ye da-'s, na'im-helt'-ha ga-'l-ditc-du'ha"-
ya tb-dex-hu-'mis. we-'n-hu"wa tb-ku'wi-ba-'saq.
(Mihik) sla'a'djinu-itc. kwi'-i'l leqlu-'t'tsaM. wi'-misa'-itc nahu'meke-
he. misa'-itc e-t'ci'li-itcditi'mli-hi-'me. mi'n-t'ci ge'bm tsu-kwi-'-xenxenu tli-
ki'lga. (1) a'n-he-niye xe'nwas tli-ki'lga. wi-'-kwi--qa'ya u tli-kYlga. xan'wi'ya-
lu'we tli-ki'lga, yu-kwi-'-q"a'ya u . tsu-'-il'a'ga-'na-'ya. ma'a'is a'N-dlu'wiyam.
ka'na-'ya tb-diki'lga. (2) dza'wa-gaha-'ya kwi-'-yux w u'mada-'ya tb-das'la"a.
"djinhehe-'nuni'i'? da'i-'na's'la'! dji'-x-na'lu'we gent'ci'nsen ge'bm an-a'x-
tte-wsst'i' tb-'niki'lga?" we-'n-i'l-at. "an-ge'-s'la'! ma-'tsi di'tc-ldjeM wi'
2 Mrs. Peterson never heard this myth. Being interested in obtaining an especially close
check on the phonetics of Frachtenberg's text recording, I read to Mrs. Peterson the Hanis ver-
sion printed by Frachtenberg in the text analysis section of his Coos Grammar (BAE-B. 40, Pt.
2, p. 419) and I recorded her pronunciation of his lines, word for word. She objected continually
and strongly to what I gather she felt was crudity, ineptitude, or improper style and phrasing in
the Frachtenberg version. She was made to hold to his idioms, phrases and words only with
reluctance and upon my insistence that I needed such duplication for purposes of study of his
material. Her reaction "to this procedure was such as to confirm my hunch that Frachtenberg's
informant, Jim Buchanan, spoke another Hanis village provincialism; and in addition, it is likely
that he dictated to Frachtenberg at a speed rate that may have introduced stylistic awkward-
nesses, which Mrs. Peterson would object to, of course.
136 University of Washington Publications in Anthropology [Vol. 8
what he said to him. He did not know what to think now. So he just figured,
"I'll surely get even with you." Indeed it was not long before his (his friend's)
child became ill (too). It was not sick long. (4) (Now) already it was dead. He
was very sick at heart, when his child died. Indeed it was as if he had spoken that
way, when he had wanted his child to return. Then indeed he (too) went there.
(5) "Hello friend! Surely our children should come back! Our children ought to
return after five mornings." That is what he said to him. (6) "Oh no indeed my
friend! You just go and eat! and then your heart will feel better." That is what
he said. (7) "I thought our children ought to come back, but you did not want that.
So then now they will never come back, when people will die, because you did not
want that. It was good that you said that to me." (8) That is what he thought.
It would have been better had he spoken to him, "After five mornings they may
return," had he said that to him. It would have been good, could he have returned
in five days, a person who had died. Now it finished there. That is the way the
myth was told by them.
we"dJ9S. ha'ts x-wentc djinhe'he-'ni, "e'dla-'laha-'mi-yantle-'l." a'yu' in-yu-
he-'niye a'yu' watcwe'hedji la-"a"la. i'n-he-'niye xe"nis. (4) ma-'ntc lege'we.
hei-gwa'-in-tau-ilwe"dJ9s, i"-lau lege'we la-"a"la. a'yu' ci'l-ya le"lau-we'ntc
tl'e'xem, i'VLau duwa-'ya wu'txe-la-"a"la. tsu-' a'yu' tci-la\ (5) "da'i s'la'!
a'yu-' cu-tl wutxa'xa le-'s'a"la! geda'misen geb'm-ye ux w 'wu'txe le's'a"la."
we'ntc i"lt. (6) "i'n-hel s'la'! ha'ts-hantl ad_a'Mtsam! k'u nu'we'ts-hantl
ye"iTwe"djas." we'ntc tl'e'xem. (7) "ga'igwantl ux w 'wu'txaxa-'-hel le-'shi-'-
me, ta-'-gats-lau i'n-duwa-ya x-we'ntc. hei-ya'ntlel yaga-i'n wutxe'xe ! 't, ya'n-
tle-we me" lege'we, na-'yim e'n-duwa-'ya x-we'ntc. x-nu'we-'-ci'l-ya-da-we'ntc-e
e'i"lda"is." (8) x-we'ntc djinhe'he-'ni. ma-'-x-nu"we le'leu-wentc-i"lt, "ge-
di'misen geto'm-ye u'tle'-we wstxe'xe'^t," yu-'tl-we'ntc-tl'e'ts. 13'7-i-u-tl, yu-'tl-
geda'misen gek/rrrye wutxe'xe^t, le'-me- lege'we. tsu-' yaga'i'ni hele'gexem.
we'ntc he-dji'de'ni'yedjhem.
ki'le-'t-nantl-lu'we." (3) we-'n i'ld u wa. tsu'-ma-'tsi a'N-dji di'lu'we. ma-'tsi
x-we'n djinhehe'nu, "db'lyuda-'mi-nantli." a'yu' a'n-ha-he-'niye a'yu' xe'n-
xenu tla-diki'lga. a'n-he-niye-xe'nwas. (4) ma'n-ma-tsi ^a'ya u . hei-gwa-a'N
a'N-wen-di'lu'we, yu-kwi- qa'ya u tb-diki'lga. a-'yu x-kwi"ya tla-kwi-'-wen i'l--
at, tia-kwi-'-du'ha'ya we-'st tb-diki'lga. tsu'-a'yu' ge"-la. (5) "da'i s'la'! a'yu'
x-a'xtbl wa-'sdidiyam kwi-'snil^i'lga! gent'ci'nsi gaha-'ya a'xtla-wa-'sdidiyam
kwi-'snikTlga." we-'n-i'ld u wa. (6) "a'n-ge-' s'la'! ma-'tsi-nantl dlu'wi'yam!
wi-'-l^ile-t-nantl-lu'we." we-'n-i'ld u wa. (7) "ga'ida-hantl wa-'sdidiyam tlis-
nihi-'me, we -'n-kwi --ma-'tsi a'N-du-ha'ya x-we-'n. hei-ha'ntli ma"-aN-we's-
didi, ya-ha'ntl-du ka"~4aya u , na'im na-a'n-x-we-n du-'ha"ya. ^i'le-'-x.
kwi-ya tb-na-we-'n-i'l-dai." (8) we-'n djinhehe-'nu. ma-'-ki'le tb-kwi'-
we-'n-i'l-d u wa, "gent'ci'nsi'ye-n ge'bm t'a'ma-axtb-du-we-'sdadi," ya-a'xtb-
we-'n-tli. ^e-'le-axtbL, ya-axtb gent'ci'nsi gaha'is we-'sdidi, tb-ka'-qa'ya u . tsu'
ma"-da-dje-'nen. we-'n illaga'wiyat'a-na"ya.
MYTHS IN MILUK
1. The young man became a sea gull 3
1. The old woman was living alone, she was bringing up her grandson.
"Never travel uphill in yonder direction!" It was bad there (she said), and so
indeed he never went there. His grandmother was constantly telling him that.
2. The child grew up, he became a young man. Now (he thought he would
go) up above to eat salalberries. So he did go up anyway. And there were women
(there), they were picking salalberries. "Oh nephew! it is fine that you have
come here. (2) We have always been wanting to see you. I saw you all the time."
Now then the young man went back home. "Where have you been?" That is
what his grandmother said to him. (3) "Why I have not been anywhere." "You
are lying. And I told you so, never to go (up) there, and then you went there any-
way." Now she thrashed her grandson. The young man wept. (4) He got his play
canoe. "Wind! blow hard!" Sure enough the wind blew, e-'- the old woman's
house blew away, and then the old woman herself blew away also.
3. And then the young man said (sang) thus,
"HaV! h 9 V!
My grandmother'
The wind blew away my grandmother.
1. tfo-di-'lu'l wa"asi'ya
1. mi-'t'ci kwi-'-laqls-'m tl3-hu-"mik, wi-'-kwi--ha-'wau-d9di / msin. "an-
tkV-du- ge'wi yux w um-e-'n!" a'N-we-'n-ge", a-'yu-du-a'n-gs"-yuxu'm-e'. gu-s-
mi'n-du-we-'n-i'l-dwa tla-d^-u'm-na-'t'btc.
2. hs-'-wi tfe-kiTga, di-'luli'ys. tsu'-gs-'wi kwi-ba-'mas-daTdaV me"-
gs-'wi-la. hei-ma-'tsi hu-me'ke, ba-'mgs-ilyu'gwa. "u-'- ki'l-mu! ^i'l-e'-x-
da-n-di'-dji. (2) gu-s-mi'n-1-du du-'ha'yal-du-kla-'wihan. krtr'da-mi'han."
tsu'-wa'si-tte-di-'lu'L "xgs'n'wa'sna?" we-'n-iTd^a-tfo-dax-u'm-na-'t'latc.
(3) "ma-'-u-a'N-xge'n'wasa." "he'w9S-du"n9. we-'n-ilda-'mi, an-a'ntl-du-ge"-
yu'x-u'me, wi'-gs"-naxla'." tsu"-mankt tla-dadi'm-sin. tsu'-xga'nau ttel-di-Tu'l.
(4) ga'lam-tfo-dakVuts. "t'le'we-'sas! la'n-wi-qs'wesi'i'ye!" a-'yu gesqYu-
su. e'- tfo-dgye-'ts kwi-'-p'icici'yam tlatc-hu-''mik\ tsu'-his-hidji'-pc-i'" tfotc-
hu"mik.
3. wi-'-we-'n-tli-tb-di-'lu'l,
"haV! ha'V
ge'-'na'u'm-a-'ci!
kwi-'yuk-pW u tb-'na'u'm-na-t'latc.
3 Mrs. Peterson said that both Hanis and Miluks knew this myth. She remembered that
two Hanis, Emily Burns and Bob Burns, certainly told it.
(137)
138 University of Washington Publications in Anthropology [Vol. 8
She had so hard a time bringing me up,
And then I made her blow away. 4
I will not remain here longer. I will go about on the ocean beach. " Indeed the wind
blew no more, and to be sure the young man (now a sea gull) went about on the
ocean beach.
2. Blue jay shaman 5
There was a girl who was always picking myrtle nuts. Once the girl became
ill, she became extremely ill. "We must get a shaman. I wonder where there is a
shaman." (1) "They say that blue jay is a good shaman." "Very well then you
go get him." And so then indeed they went for the shaman. Sure enough he came,
and then he labored over the girl. "Ha'!
It is my own poison-power that they are talking about." 5
And so he doctored her. "Keep watch on him. (2) That bluejay is tricky." And
then sure enough he just flew up, packing the girl on his back. He leaped (flew)
through the smole hole (and away). "Ha'hahahahaha (laughter) she has become
my very own wife!" He stole the girl.
kwi-"ne'wet'l i-u-kwi-'-he-'wudzu-n,
we / n-kwi-u'rjca' t 'uwa-'wa. 4
an-wa'ntl-da's-di'u-dlu'gwa. ba'ldiya-wa'ntl yux-u'me." a-'yu a'nya-qswe'-
si, a-'yu-ba'l-diya aya"yux-u'ms tra-di-'lu'l.
2. ye'y £ " ne i'1-a'xqain
gwe'is gU'S-mi'n-du--kwi'-alam-yu'gwa. mi'n-t'ci tsu-kwi'-xs'nxsnu tla-
gwe'is, la'n-wi-kwi'-xs'nxenu. "i'1-axqain-l-hantl-ga'lam. ida-idja-'u da-i'la'x-
<Jain." (1) "hi'dji tsa-kYl-e i'la'xqain tto-Ys'yeW." "a-'i la-'dza-tcil." tsu'-
wen a'yu-la'dzita-m tla-i'laxqain. a'yu'-dji\ tsu'-xdzi'dzunas tla-gwe'is.
"ha'!
ci'ct'cici'k-, di'la a'xayal'i'." 5
tsu-" dzi'dze. "kr'dadeye-'tcil. (2) ha-du'-t'smi-'xwan-du kwa-ys'ys'n-e."
hsi-ma-'tsi a-'yu' kwi--ma-'tsi hwa'ldi, kwi-di't'im tla-gwe'is. ha'a'n-dja--
hwa'ldi. "ha'hahahahaha e'n-e-'nahu-'misi'ys!" la-'ya-tla-gws'is.
4 He cries as he sings this song. It was recorded on these records now at the Washington
State Museum in Seattle: Ediphone record 14:14578:k; RCA Victor disc 14:14609A:c.
5 The first person Mrs. Peterson heard tell this story was Old Dick, a Hanis; she said he did
not sing bluejay's song correctly. Later she heard various Hanis and South Slough Miluks laugh
and tell the story. The bluejay was a shaman who lived somewhere near the head of Coos River.
Having no money he poisoned with his own poison power the girl he desired to have for a wife,
and then he pretended to doctor her. Mrs. Peterson gave a Hanis version later, myth 36 below,
p. 232. The song words are supposed by the Coos to be more or less correctly rendered Lower
Rogue River Nadene (Sixes or Tututni) words. Bluejay is of course a great talker and so it is
natural that he can talk a Rogue River dialect as well as many other languages. Song recorded
on Ediphone record 14:14579:a; also RCA Victor disc 14:14609B:b.
1940] Jacobs: Coos Myth Texts 139
3. Fog myth 6
1. The old woman lived there. A certain old man had two wives, young per-
sons (girls). They did not like their husband. The old man went to there where
the old woman lived. "My wives are talking about going to run away." (2) This
is what the old woman said, "Ha-' they will not run away. I will take care of it.
I will stretch a net, and they will not be able to go through it." The old man spoke
thus, "Very good! I will pay you for that." (3) Now one of those 'young persons
(girls) was smart, the younger sister was the smart one. "So that is how the old
woman thinks, that I will not be able to pass through there. But I will get through
it nevertheless. Come ! older sister ! let us go. ' ' (4) And to be sure they went. "Very
well. Let us go." That is what her older sister said. So then indeed they went.
When they got to there where the old woman lived, the old woman was sleeping.
Then the girl spoke thus, "You will just keep on sleeping!" (5) Now they went on,
and then they got to there where the net was. Now the girl said thus, "Break off!
net !" Indeed it broke off. They did pass by the net. And then they went on.
2. Now the old man got back home. There was no sign of his wives. Then
he went to the old woman there, and he spoke thus to her, "My wives have quite
disappeared." Now the old woman leaped up. "Ha n7 how could they have gone
through it? when they went to the net there?" (2) Then the old man became en-
raged. "Get away, ogress! I do not want (like) you. You lie. I will go myself to
3. tqwa'is ba-'saq"
1. da"-kwi--dlu-'gwa tla'tc-hu^'mik. wi-'-tu-'mi't'iditc adzu-'-duhume-'-
l£e, gsne'tc-ka. wi'-an-itcdu-'ha'ya tli'-itcdgds-'mil. ge-'-la-tl3 / tc-tu-"m3t'l
tH'tc-hu-"mik" dhr'gwa'a'dja. "na'qaqa'yam tsa'ntl tfo / -'n9hu- /, me-"ke." (2)
wi-'-x-we'n tli- / -tlitc-hu-"mik, "ha 7 an-ha'ntl naqaqa'yam. lu-'dada'ya-wantl.
t'la'is-wantl da'lxa, wi-'-an-ha'ntl dji-^-da tl'i'npya." tkVtc tu-"m9t'l we'n
tii', "kVle'! tsldza-'mi-'-'na'ntl." (3) we'n-tfe'tc-gsne'tc-ka hit'ci' nebehe-'-
ne, ttedto-gwa'l-a nebehe-'ne. "wi- / -x-we / n-di'luwe / -kwi / tc-hu-"mik, an-wa'ntl-
dji'-da" tsa'l-du. hi't'c-wa'nti-da /< -tsa'l-du. e'dji! he-'nukwi! la-'s-hantl."
(4) tsu'-a-'yu' la'a'yam. "ke-'h. la'a'yams-ha'ntl." we'n-tli-tla-dahe'ne-'-
kwn. a'yu-i'tcla'a'yam. i-itc g£ /! -dji tbtc-hu^'mik dlu-'gwa'adja, ge-'ql tlatc-
hu-"mik\ wi-'-we-'n-tK tbtc-gwe'is, "ma--na'ntl gege'ql!" (5) tsu'-itcla'a'-
yam, wi-'-ge'-itcdji' tb-t'la-'issdja. wi-'-ws'n-tli tla-gwe'is, "dzs'mt'u! t'la-'is!"
a'yu-dze'mt'u. tsa'l-du'itc a-'yu tla-t'la-'isatc. tsu'-itc da-ma'-la'a'yam.
2. tsu'-we-'st tl9'tc-tu-"m9t'l. a'N-ditc tla'-dahu^'me-'ke. tsu'^-ge'-la
tbtc-hu^'miki'dje, tsu'-ws'n i'l-dwa, "a'N-di'tc tb / -'n9hu / 'm£ / ke." tsu'-hwg'l-
di-tl9tc-hu"mik. "ha n -' dji'-ge kwi-'-tlhi'npya? tsu'-itc ge'-ha'a'yam tl9-t'la'is-
gdja?" (2) tsu'-be'lxsgm "tl9'tc-tu"m9t'l. "i-'ge-nusgi'li! a'n-du-hida-'mi.
6 This was the first text dictation I recorded (1933) in Coos; the quality of the rendering
no doubt suffers in various respects by comparison with later dictations. Mrs. Peterson heard
the myth told once by a Hanis man, Old Dick, and once by a Hanis and Miluk speaking woman
named hs'mik (k is anterior palatal), resident on South Slough.
140 University of Washington Publications in Anthropology [Vol. 8
get my wives." "Go on, if you suppose you are any smarter." Indeed he went,
and he followed his wives.
3. Now they saw a person, and they were enamored of him. It was a hand-
some young man they saw. "'a n -' that man is fine looking." "He certainly is hand-
some." "Oh I wish he were our husband." (2) They looked to the rear, they saw
that husband of theirs, he was following his wives. "Oh what shall we do?" And
then he (the handsome young man) spoke thus, "If you want me then follow me."
"Very well." (3) And to be sure they followed him. Now the old man was nearing
them. "What can we do?" And this is what he said, "I will make a fog." Indeed
he was getting nearer. He (the old man) got closer, and then he (the young man)
waved a little stick, and sure enough he made a fog. (4) Unable to see anything,
indeed the old man lost his way, he could not see a thing, so thick was the fog.
They followed their man, and they went on that far and now he stopped the fog.
They had gone a short distance further and again they saw the old man. (5) Now
the young man spoke thus, "If you want me, come! come follow me!" Indeed they
followed him, and then this is what he said, "We have gotten there." Then they
indeed went into his house. Many people were there. (6) Now the young persons
(girls) went inside, and this is what she (their mother-in-law) said (sang),
"My daughter-in-law has a down below (country below) face!"
In no long time then the old man arrived. "I want my wives." (7) " I do not want
to go (back) there again." "Get away! (said the young man to the old man) I will
he'we-'s-e-'nuni. x-mi-'t'ci'-wa'ntl la"yuwa' tb'-'nehu'me-'ke." "la'ya'qai,
ma-'-dax-nsu-'det." a'yu'-la, tsu'-u-'mi-t.sa-'t'a tl9-d9hu-"ms-'l£e.
3. tsu'-itc ka'-itckla-'wi, wi'-kwi-itctlxa-'li. nehe-'wadzan-di-'lul i'tckla'-
wi. "'a n,/ nehe-'wadzan kwa-de-'mil." "a-'yu'yuk w nahe'wadzan." "u y kwi--
ga-'san de-'mal." (2) qla'mindje i'tcxi-'la, he-i'tc-kwr-kla-'wi kwa-i'tcdade-'-
mil, u'mi-dadi-'t'a tla'-dahu-'me-'lje. "u-' dji-'s-ha'ntl aya-'dja?" he'i-ma-'tsi
we'n-tH, "i'-i's-ha'ntl du'hidai wi-u'midada'i-nantl." "kVle." (3) tsu'-a-'yu
i'tc'u'midat. tsu'-nelt'cu-'ya tb'tc-tu-"m9t'l. "dji'tl-ha'ntl xakVH?" wi-'-
ws-'n-tli, "t^wa'is-ha'ntl hu-t'su'wa." ayu'-nelt'cu'ye. nelt'cu'ye--tsu' s'k-
di'ki'ya-s wi-'-we'n kwi-xwa'mt'st tla-da'lciyas, a'yu tqwa'is-hu-t'su-'tim. (4)
a'n-dji-ditc-he'mqe'^hsm, a'yu'-kxwa't tbtc-tu^'mat'l, a'n-dji-ditc-hama-'q,
hs'lt'-ha-mi'n-e-'ni tla-tqVa-'is. u'midat'itc tb'tc-di-de-'mil, tsu'-il-du' ha-da y -
1-a tsu'-il-du' a'nya'-wa-wa-tb-tq'wa-'is. gi-"gwa he'-i'l-du-la' tsi'-il-du-da-'s
kla-'wi tb'tc-tu-"m3t'l. (5) tsu'-we'n-tli' tbtc-di-'lu'l, "i's-ha'ntl du'hidai,
edji"is! e'dji u'midgda'i'is!" a'yu-itc'u'mida-t, tsu'-wen i'ldit'a, "ge'-ldji'-
ni'yam." tsu'-il ayu-de-'dje tb-d3'ye -/ ts9dJ3. ga-'l-ka-gs-dlu-'gwa. (6) tsu'-
itcxb'm-a tls-gene-'tc-ka, tsu'-wen-tli,
"gadla-'na-hel-'nax-midu-'n !"
a'n-he-'niye tsu'-dji" tfato-tu-"mat'l. "du-'ha'ya'u-' kwa-'nahu-'ms-'ke." (7)
"a'n-wu / duha-"ya ge-'-u-asu-'-la." "i-'gsi! gedle'n-axtitsa-'mi!" a'yu-bi-'nat's
1940] Jacobs: Coos Myth Tex Is 141
hurl you down below!" Indeed then the old man went back, (weeping) "You did
wrong to me when you left me. So now I must go back home alone."
4. The old couple and their grandson and granddaughter became ashamed there 7
1. A whale drifted on to the beach. All (almost all, many of) the people went
to there, there was not a person left at home excepting the old man and his wife.
They were (almost) the only ones to stay at home. And their granddaughter was
hanging up (i.e., in bed upon her first mensis). Their grandson was at home too.
(2) Now the old people were sitting outside, and then they just heard something,
something making a whistling noise. So then the old woman went inside. "Grand-
daughter! why that whistling noise of yours?" Her granddaughter did not speak
(in reply).
2. Now then they (the people cutting up the whale) started of! (for home),
and then they went on, and all those people who had gone to cut up the whale,
they met them (they came upon the four who had remained at home). They had
all sat down there (at home) . The old man had placed his cane against his forehead
(to rest his head) when he sat down, and his old woman (wife) too. (2) She (the
pubescent girl) had stuck it on the roasting stick, it must have been a sea rose her
granddaughter had been roasting (which whistled when roasting; to prepare food
was a most terrible thing for a girl in first mensis seclusion to do). When those who
were coming got near, then just all four of them (at home there) had turned to
tbtc-tu-"mat'l, "i-dje-'Vi'u'idzadu-'n tli'-itc u-'ha-'qwdi'udun. a'yu-u mi-'-
t'ci' bi-'na't's."
4. tb-ta'ms-t'le we-'n-tb-dadi'm-sin tgi'dzan da-'-ildjicdzi'ldzu
1. t'sehe'm tsada'ndan-u. wi-'-gu-'s ge'-la-da'-ka, a'mi-ka--dagaha'is ma'-
tsi-tbtc-tu-"mat'l we'n-tb-dahu-''mik. kwi-i'tc-tla-dle-'ge'q. we'n-tgidzi'n'itc-
da-dzaga'ga. di'msin'itcda-dlu-'gwa hi's. (2) wi-'-kwi-'-qa'mr'dja dls-'ge-
tb'tc-tame-'t'le, he'w'tc ma- / tsi-itc-ditc-gwa-na"ya, di'tc-t'sa'nyiya'm. tsu"-
de-'dje / -tl9tc-hu-"mik. "tga-'dzi! ditc-ni'dzan7i't'a?" wi'-a'n-tli-datgi'dzan.
2. wi-'-ma-'tsi-hu'we'e'dzam, tsu-'-iTa, wi-'-gu-'s tb-ka'-t'sshe'm-da-ya'qt'sa
e'hs, kwi-'-ilhi'yada-t'a. tsu'-il-ma-'tsi-gu-'s-dlu'q^am. wi y -tb-tu-"mat'l da'n-
da-'tsan tta-datsaqu'qVn i-dlu'q w S3m, we'n-tb-d3hu-"mik. (2) tb-ls'miya-tb-
ski'n, he'i-xkwa-dza'mya tb-deski'n tb-datgi'dzsn. wi-' ya-kwi-ne'lt'cuys tb-
7 A11 speakers of Coos told this myth, which explains the rock (Tupper's Rock) that was re-
moved by the whites when they constructed the Bandon jetty, at the mouth of the Coquille River.
Lightning that seemed to strike ocean rocks there meant short life for a village newcomer or vis-
itor. The story served among the Coos as evidence of the dire consequences visited upon a girl
who did not give strict observance to all the rules enjoined upon her during her first mensis se-
clusion.
142 University of Washington Publications in Anthropology [Vol. 8
rocks (just as they were, from shame at the girl's deed). (3) Their granddaughter,
and their grandson, and their grandfather, and also their grandmother, they had
just all become rocks then. Now all the people saw them seated there (like that,
transformed into rocks).
5. Ogress myth 8
1. All the people (many people) went there to cut up a (stranded) whale
There were a great many children, and they were dancing all the time (often)
Now then something (bad) entered (was about to enter). The old woman (who
stayed at home) said, "All of you hide!" (2) Now then two ogress women entered
(and said), "Let us dance!" She (the old woman) carried her granddaughter on
her back, her tiny granddaughter (covered over and hidden there). Now then they
danced, and as the ogresses danced (one of them asked), "What are you packing,
my half (my sister)? what are you packing, my half?" (3) "It is only my back.
I just grew that way." Now the ogress wanted to touch it. "Is there absolutely
nobody (at home) ? Where did those children go, those children who were always
dancing?" (4) That old woman had recognized them by their pitch dresses. So then
she put a lighted torch to their dresses, indeed they caught on fire, and then the
ogresses dashed outside. (When) their dresses burned, then they jumped outside.
(5) Indeed they went like that, everything caught on fire as they went running
along. When they burned they fell down with a sound 'boom,' both of the ogresses
burned up. However, all those (hidden) children had already died (because they
had peeked out from their hiding places in order to look at those ogresses), even
ga-'dzanwi-', wi-'-ma-'tsi il-gu-'s q w la"i'ya dza'wa'-il. (3) tfo-detgi'dzan, we-'n-
tb-dadi'm-sin, we'n--tl9-d9tsq w 9'lqwtc, we'n-hi's-tfo-de'umna-'t'ltc, ma'tsi-il-
gu • 's-ilq w i a"i'y a. wi -'-gu ■ 's-ka-kwi • '-hama ■ 'q il-du-da'-dl e 'geq.
5. nu-'sgi'li ba'saq
1. gu-'s-ka"-ge-'-la-t'sehs'm-di'ya / qt'sa. wi-'-ga-'-l-tta-hi-'me, wi-'-gu's-
mi'n-kwi-maga'ni ■ 'da. h s'i-ma -'tsi-ditc-xb'm -a. wi ■ '-wa ■ "nu-tlatc-hu ■ "mik,
"gu-'s-tciLsdla'ntsam!" (2) tsu-'-xla'm-a tia-nu'sgi'li hu-'me-'ke, "kwi'yai-
ha'ntl-mege'nt!" tsu-'-t'a-'mi tta-datgi'dzan, tlatc-e-'k-tgi'dzanda. tsu'-il-gs'ma-
ga"niya, tsu'-we'n-msge'nt nu'sgi'li, "wi-'-wan-di'tc-nat'a'm nax-hi-'t'ci? kwi-'-
n-ditc-t'a-'m, nax-hi't'ci?" (3) "tsi'-'nts'a'i. tsi'-u-we-'n-he-Wqhsm." wi-'-
hei-du-'ha-kwr-dza'gwi tls-x-mr'sgi'li. "a / mi-ka-"-dagaha'is'i? ge'ndji gs-'
kwi--la'a'yam kwi-hi-'me, gu s-mi'n-kwi maga'ni-'da tta-hi-'me?" (4) wi-'-
mit'ssi'ya-da tlextc-hu-"mik s'a-'t'l-du-'-da'we-'t'l. tsu-ge' x-t'sa'm t.c-a' tla-
da'we-'t'b'dje, a'yu-djict'ciTu, tsu-xwa-'ihi tla-nu-'sgi'li. tsu-'-ct'ci'L tli-itc-
da'we-'t'l, tsu'-da-ma-xwa-'ilu. (5) a'yu-we'n-la'a'yam, gu's-di'tc-cu't'lu
i-da'Ma'a'yam-da-hwi'ye-'t. i-du-'-ct'ci'l-wi-'-kwi'-du d3'm-a--du-i-tu-'ya, wi'-
8 A11 the Coos very likely employed this story to prove how dangerous it was for children to
play or dance after dark. Mrs. Peterson is not certain that this is a myth; it may be merely a
historical narrative (laga'uya't'as). Another version: Coos Texts, Frachtenberg, p. 83.
1940] Jacobs: Coos Myth Texts 143
that one packed by his grandmother, he died too (because the ogress touched him).
(6) She went to where the people had gone, the old woman went to there, and when
she had finished recounting it she herself died too. When the people got back home,
the children were gone, those children were all dead.
2. That is why children must never play at night, lest such dangerous beings
get amongst them.
6. Dove myth 9
People went to another place (village), the people went to play shinny and all
sorts of games. The young man (dove) went too. Ten days the people gambled.
(1) Now the young man himself was going to sit down (i.e., he was going to take
the hand game sticks) where they were sitting with their hand game sticks where
they sat. Now then they brought news to that young man. (2) "Stop gambling.
Your grandmother died." "I will not stop. At a certain time every year when the
grass will be getting dry, at that time I will cry and mourn for my grandmother."
(That is dove's cooing.)
7. The two loose women 10
1. They came from the Lower Coquille River country (from Beaver Slough
north of the Coquille), they came canoeing up the creek (from the slough), they
masa'-itcct'ci'l tla-nu-'sgi'li. wi'-ma-'tsi-gu-'s-kwi'-ku'mts-tta-hi-'me, hi's-thtc-
t'a-'m tla-dax-u'mna-'t'fotc, hi's-kwi'-qVyau. (6) ge^-la'a'yam tla-ka" la'a'-
ya'ma'dja, ge"-la tl9tc-hu-"mik, ya-a'nya-kwe-ne-'nu wi'-hi's-hi'dji-ma-'tsi-qV-
yau. ya-we-'st-da-ka", wi-'-a'mi-hi-'me, gu-'s-kwi'-qa'yau-tla-hi-'me.
2. we'n-ditc-du-'-tla-ga't^ai a'n-hi-'me a'lica-ni-'da, rtr'-xu- / t'iuc-ge / '-i'ksam.
6. xa'yunti ba'saq
la-'-da'-ka 1 ma-'-t'lda'yasadja, wi-'-na'uhi'na-'nu la'-da'-ka' gu-s-dji'-alica-'-
ni'was. wi-'-tla-di-'lu'l hi's-hidji^-la'. t'i-'cdji-gaha'is he-ys-'nu-da'-ka'. (1)
wi'-hidji-dlu'q w sam tlatc-di-'lu'l tri-ildle-'gegsdjs tri-iidit'si-'yeldja tii-il-du-dle-'-
gsgstc. he'i-ma-'tsi kwe'n-djindji-'nu kwi'tc-di-'lu'l. (2) "e-'wi-nil^cu'we.
qa'yau-tb-na'u'mna-'t'latc." "a'n-wa'ntl-s-'wi. hada'la-di'idzi'mas ya-ha'ntl-
du'-bni / k-t'clu / 'utc, ta'ma-wantl-du-a'x-ats gaTada-wa'ntl-du tb-'na'u'mna-'-
t'btc."
7. 7aya-'l hu-'ms'ljs
1. wi-'-x-gugwa's-kwi-'-dzan'wi'yam, wi-'-x-haltc-kwr-dji'ya'na'ma, wi y -
tigu ■ 's-wudlu -'dl sqh s"m9tc , da'-itcwut 'la'ya-itcdatlgu ■ 's . wi • '-tla-tci'ha"adj a
9 Probably known to all Coos. The awkwardness and repetitiveness in the Indian phrasing
may be due to the artificial situation involved in fairly slow dictation.
10 Both Hanis and Miluk told this. Mrs. Peterson especially recalled a Lower Coquille Miluk,
Old Man Charlie, who told it. A different version is in Coos Texts, Frachtenberg, p. 173. A tabooed
procedure, such as a girl traveling from place to place to find an attractive husband, has of course
much romantic color if relegated to the fantasy world of the myth age. The title, translated
variously by Mrs. Peterson as the two 'loose women,' 'fast girls,' 'chippy girls,' carries a connota-
tion much more fetching than opprobrious or offensive. The implication is essentially that these
myth age girls sought husbands without following the restraining conventional procedure of
parental arranging and marriage payments.
144 University of Washington Publications in Anthropology [Vol. 8
portaged the canoe (over some hundreds of yards between the headwaters, and into
Kitchen Slough which flows into Coos Bay), there they portaged their canoe.
Now they went up North Slough (Coos Bay), and they portaged from there over
to Ten Mile Lake (between the Coos and Lower Umpqua country). (2) Now they
reached somebody's place (there). And they thought he was the wealthy head
man there, so they went into the house at that place. There was just a boy seated
(inside). Now they asked him, "Is there nobody whatever (here)? "'a-'- (yes).
My uncle (mother's brother) lives here. (3) He has gone salmon fishing." (The
girls whispered,) "a' he does not look at all like a person." They gave him camas,
but the boy ate only half the camas. "Is there not water at all here?" "a n -'-!
(yes!) there is some water. I will go get it." (4) He did not return quickly, so
then a girl, one of the girls, went to look for him. And then (she saw) his penis was
stuck in an alder. Now the girl went back, "u-' really he is not a person at all!
it is just speared into alder, that boy's penis is just a bone." (5) "u-' his uncle
(mother's brother) will come home. We will see his uncle. He must be the wealthy
head man." And then just a short (fat) ugly man entered. "I guess he must be
the wealthy head man." (6) Now he had returned. "Go to the canoe. I have salmon
in it there." Indeed the girls went. They did not find the canoe, there was nothing
anywhere. Only logs lay there, and just xu-'nas grass lay on top of them, and cut
willow limbs lay on top too. (7) So then they went back to the house. "We did
not find anything anywhere at all." "Hu' now is not that strange that you did
not find anything?" Then he went down to the water himself, and he brought back
the xu-'nas grass and the little willow limbs. (8) "Ha' that is my food and I get
fat on it. " That is what the old man said. Then the next morning that old man went
ge'-itcha'lts, wi-'-xge't-itcwu't'li tsge-'idja. (2) he-itc kibi'ndji-itcdji. we'n-
itcda'lu'we kwi-'-tla-hethe-'de, tsu'-itc-gs' c -ds-'djs tli-ys-'tsadja. hei-ma-'tsi-
di'lu't'l-dlu-'gwa. tsu'-itcma'nt'ct, "a / mi-ka"-dagaha / is-i / ?" "'a-'-, axi'yaxi-
tcin di'u-dlu'gwa. (3) pga'lis-s'hs ge'lyeq-dapga'lis." "a' ma- / --gwa-a'n-ka /t !"
gs'm-itcni'ya, wi'-gadjya-'nas-tla-ldja' tle-ge'm he'i-kwatc-di-'lu't'l. "a'tm^ha-'p"-
da'gaha'is-i'?" "'a n -'-! naha-'pV'yuk w . hi-wa'ntl-la-'dza." (4) a'n-tk'-kwi-'-
we-'st, tsu'-wa'lwi-tla-x-gwe'is, hi't'ci-tla-x-gws'is. hsi-ma-'tsi-t'lwe-'xedje
kwi'-dzagwa-'q w -tla-dapYlk w . tsu'-bi-na't's-tla-gwe'is. "u-' a'yu--x-a'n-ka'M
ma-'tsi-na-' t'lwe-'x4rwi-'-dzagwa-'q w , la-'mak x-tla-dapYlk™ tlatc-di"lut'l." (5)
"u-' we-'st-ha'ntl kwa-da'axi'yaxitc. kla'wis-hantl tla-da'axi'yaxitc. kwi'-da-
kw^hethe-'ds." hei-ma-'tsi-gwa-ne'nt'c idje" de-'mal de-'dje. "kwi-'-x^kwi'ya
tla-da-hethe-'de." (6) tsu'-we'st. "tlgu-'sidja i'cla"ya'qai. da'-'nagsTyeq
xt'le-'weu." a'^oi-kWyam tla-gwe'isame. a'n-i'tc-tlgu-'s-klTdwa, a'n-idja'u-
ditc-i'dje. niki'n-tla-da-tsi-'mq, we'n-ma-'tsi-xu-'nas-xini-'m, we'n-kwehe'i-dek^i'
qxa-'yau kwi--tla-da /t -xini- / m. (7) tsu'-wusasi'yam ys-'dzadja. "ma-"na-a / n-
idja'u-ditc-kiTdwa." "hu' hei-gwa'-an-djane-'wet'l i-na-a'n-ditc-ki'1-dwa?"
tsu'-hidji-te-'ixsu, he / i-ma-'tsi-kwi--wa-'sdadza-t'a tlal-tla-xu-'nas we'n-tla-e'k^i-
kwsi' tla-tlgwi'-da'kwsi. (8) "ha' kwi-'-'naqwani'yau wi'-mi'ts'u." x-we'n-
1940] Jacobs: Coos Myth Texts 145
away. (9) "I am going to go. Nephew! watch these women! If you do not watch
these women (I will punish you)." Now they made preparations and then they went
away. "He cannot be the husband we want."
2. They had not gone far when they saw an inferior type house (ma'qmi).
"'o-'- where are you going? Do you not have something? Give me something!"
Indeed they gave him, they gave him camas. (2) "Oh we are five, and we are all
of the same sort of appearance. Each one of us lives just so far apart from the
other." Now the two girls went on, and then another (man, just like the first poor
old man) called to them. "He-'-i where are you going? Give me something!" (3)
Indeed he was of the very same appearance. Then they went on. Now the younger
sister spoke to her, "a/ • • ha-'-- I do not believe that that is his older brother. It
is just he (the very same old man) himself." (4) "u- you are always having some-
thing (foolish) to say." They had seen four of them (and stopped to give alms
each time). Now indeed her younger sister watched carefully, and then indeed he
was dashing along. "He is packing his (grass, ma'qmi) house back of there! (be-
hind the large dead logs lying on the bank.) Ha' look at him! (5) He is just run-
ning along there packing his house!" (Then the older sister admitted,) "He really
must have been that trickster person (one of that type of person before they were
made into coyotes) himself!" So then they just went on (the fifth time), and even
though he called out they just kept going.
3. Now they got to the Lower Umpqua. "In which house does the wealthy
head man live?" "He lives yonder there." So they went to that place, and they
were taken inside. Now the head man was ill, as he lay there he just kept flowing
because of diarrhoea. (2) Now the oldest sister disliked it, but the younger sister
did not dislike it. She waited on him, she washed away his feces. He appeared to
i'l-at tlatc-tu"mat'l. tsu'-gs'l-am tsu'-la'-tlatc-tu"mat'l. (9) "la-wa'ntl. de'u!
fa-'dade--da-tla-hu'meks! i'nantl a'n-lu-dada-yaVma-ku-hu'ms-l£e." tsu'-hu'-
we'e'tsam tsu-itcla'a'yam. "a'n-da-x-ku'wi kwa-de-'mal isdu-'ha'ya."
2. a'n-i'tc-he-'niye-la'a'yam tsi-itc-maqmi'-kla-'wi. "'o-'- ge'ndji-me-'t'cis?
a'mi-is-ditc-i' ? halk w di-'m!" a'yu-itchalk w di'ya, gem-i'tcni'ya. (2) "u-'--gsn-
t'ci'nsi-1, gu-'s-ws-'n-tli-imehe'mqetc. gu-s-idja'u-hit'ci-dlu-'gwa." tsu-du-sgi'n-
dliya'ama tla-gwe'isams, he'i-du'-a-'yu-k'a'l-a. "he-'-i ge'ndji-ms-'t'cis? ha'l-
k w di-'m!" (3) a'yu-hi's-kwi'-we'n-dahe'mqstc. tcu-'-itcsgi'ndliya. tsu'-we'n-
i'lat-tla-dagwa'l-a, "a-'-- ha-'-- an-wu'tlqa-'ya ku'-kwi'-het'le-'da. tsi-hi'dji."
(4) "u- gu s-dji"-n-du--yi'lat." dza'wa'aya itckla-'wi. tsu'-ayu-lu-'dadaya
tla-dax-gwa'1-a, he'i-a-'yu-ma-'tsi-la-'-du'-hwiys-t. "fee" t'a-'m-tla-da'ys-'ts! ha'
kle-'wi! (5) e'kwi-'-la-' du'-hwiye-t t'a-'m-da'ye-'ts!" "a-'yu-x-kwa-hidji'ya
tia-t'smi-'xwn!" tsu'-itc-ma' t -ge-'-l-a', ma'i'yuk w -ak'a'lai ma-i'tc-ge'-la'.
3. tsu'-itc-ge'-dji tla-tce'le'ya'e'dje. "wucdjys'u-ys-'tsatc dlu-'gwa kwa-
hsthe-'de?" "ge'°yu'k w -dlu-'gwa." tsu'-itc-ge"-la', tsu'-itclixla'm-i'yu. hs'i-
ma-'tsi-xs'n-was tla-hethe-'ds, ma-'tsi t'saVi'yam kwi--tsi-'m. (2) tsu'-yaga'da
tla-dex-hs'ns-kwn, wi'-tla-dax-gwa'l-a wi'-a'n-yaga'da. tgs'-kwi--dzi-'ya, hate-
146 University of Washington Publications in Anthropology [Vol. 8
be ugly as he lay there. "So that is the sort of thing you like!" (mocked the older
sister.) (3) "What if I do like him?" They were there five days. One morning he
was not lying there ; the sick person was gone. Then a handsome young man came
in from swimming, whipping the water out of his hair. (4) They did indeed look
at him in surprise. He addressed the (younger) girl, "My wife ! I like you. I merely
wanted to learn if you did indeed want me. And you really wanted me. The one
who did not like me, I will not want her."
4. Now he (the ugly fat man they had fled) made preparations, he was going
to get them all (all his people), they were going to go fight. Now indeed they went
off in a body, now they went to claim and get back his wives. And then they
reached (the Umpqua) there. (2) "Do not (go further). Just hide here instead.
I have my large (obsidian) war knife, I will kill him with it. But if you smell
xu-'ngs grass, then he will have killed me." Now he went in (to the house of the
head man). (3) "I want my wives." 11 He was swinging his knife around (threat-
eningly). "Get out! (or) I will throw you outside!" "I will not get out. I will
kill you, if you do not give me my wives." 11 (4) Now he (the young man) took
hold of him, and he snatched his knife from him, and he thrust his knife into his
anus. "Get away!" Then he threw him out. "You will fall into the lake, and that
knife of yours will be your tail. The next people (the Indians to come) will eat you.
(5) Your clothes they will have for their own garments. When you are frightened
your tail will slap the water." Indeed that is the way it is. "The next people will
eat that tail of yours. And you will be named beaver."
ha-'yat'c tla-deYl. i'd-je tla-kwi'-da-tsi-'m. "we-'n-ditc-i'-x-he'-me-kwa-ndu-'-
ha'ya." (3) "wi-'-x-dji-du-'ha'ya-wi'?" gsnt'ci'nsi gaha'is itc-da'. qeli-'mis
a'n-da'-tsi-'m, a'n-ditc tl9-ka"-xenw9S. he'i-ma-'tsi-nehe-'wudzan di'lu'l de-'dje
sdl qV'was, tlaxtla'wax-dgha-'mgs. (4) gwa-itct'cu-'la"ya. ha'lq-tla-gwe'is,
"ngx-hu-'mis! su'la-'mi"ns. tsi'-wudu-'ha'ya i-tlg-a'yu-ndu-'hidai. a'yu-tb-
ndu-'hidai. x-wi'-wg'igidu-'n, a'n-wa'ntl-kwi-du-'ha'ya."
4. tsu'-hu'we'edzgm, tsu'-hantl-gus-wi'-gala'm, idje'1-hantl-la'. tsu'-a-'yu-
ifyi-'t'itam, tsu-'-la' tlg-dghu'me-ks dgdg'msde. tsu'-il-gs"-dji. (2) "an-tci'l-
hantl. ma-ha'ntl-tcil-di'u-sgdlgni'ygm. ngqe-'li'mgle"u, kwi'yu'-wantl-tsa'u.
wi'-i-tcil-ha'ntl xu-'ngs si-tdza-'t'a, wi'-en-g'-hantl-tlg-wgtsu-'tsu." tsu'-de'dje.
(3) "du-'ha'ya u-kwg-'nghu'ma-ka." 11 da'-xwutlxu'm-at'l tla-dawa-Twal. "i y -
ge! qa'nudja'- ngxtitsa-'mi!" "a'n-wa'ntl-i-'ge. tsu'wa'mi-na'ntl, i'nantl-a'n-
ni-'m-kwg-'nghu'ma-ka." 11 (4) tsu'-cjaqaga'l-mu, tsu-gatli'layu tl9-d9wa-'l'wal,
tsu-mu'yus9dj e dgt.ci'yu tlg-dgwa-Twal. "la'ya'dai!" tsu'-titti'yu. "tst'li-'-
sgdjs'-nantl-tu-'ya, kwi'-na'ntl-^a'ila's kw9-neqe / li / 'm9l. qkVmniyu-ka' 1 x-
na'ntl dla'wi-'n. (5) wi'-kwg-ngte-'tc kwi-i'l-dantl-du-'-ildgte-'tc. dlaut'la'wi-
ha'ntl-du tte-naqVila-'s i-ne'eqYlqsi." a-'yu-me-x-we'n. "x-qb'mniyu-ka"
kwr-dla-'u kw9-n9qa / ila-'s. we'n-a'ntl-du-si'nsa-'nu ttci'na."
u The word for wives is said in Coos but in what the Coos native would feel to be a sort of
foreign twang.
1940] Jacobs: Coos Myth Texts 147
8. The bear woman 12
1. They (the bears) were going somewhere or other. They hunted food all
the time. Now bees were flying around. She (mother bear) said to her children
thus, "Stay right here! You might be stung by the bees. (2) Lie down, do not
look!" That is how she spoke to her children. "When I tell you, then you may
look." (3) "Oh let's look! let us see what our mother is doing." Then the children
did look. She was just eating there. This is what he (one of the children) said to
the rest of them, "Look! (4) she is only eating. She has been lying to us." So then
they all looked, and they arose, and they shrieked (in order to deceive their mother),
" £ g £ - '••■•! (ouch oh ouch!)" (5) The old woman, their mother, jumped up. "Dan-
gerous beings, dangerous beings are coming (to catch us)!" (cried the children.)
Their mother fled indeed. Then they (the children) went to there, and they ate
up all the cake (honey). (6) Now then their mother turned back, and she flogged
her children. And then they went back home.
2. "You will always be bear. When the next people (the Indians to come later)
will see you, you yourself will run when you see people."
9. The persons coon killed 13
Young men were making preparations to go trapping, and they were also going
to hunt. They killed one coon, they killed various other things. Now it was be-
8. tb'tc-ps'lsl hu-'mis
1. wi-'-la'a'yam gs'ndji me't'c i'l'la'a'yam. gu-'s-mi'n-il-du-qVa'nya 11
wulwa"ya. h si-ma -'tsi-gata'7 -is 1'yu'Tyam. tsu'-wsn-i'l-dwa tto-dahi'me,
"ma--tci'l-hanti-di'u! hei-tciTaxskwdzu-'n kwe'-x-ga-taVis. (2) di'u-tci'l-
a'ntl wele-'xe, an-tci'l-tla-xi-'la'a-'yax!" we'n-i'ldwa-tla-dahi-'ms. "tsu'-tci'l-
antl-we'n-iTda'mi, tsu'-tci'lantl-xi-'la." (3) "xi-'la'gal! i-tla-dji'-xa'lta'm
tii-'ma'e'ne." aVu-xi-'la-tla-hi-'ms. he'i-ma-'tsi-ge" dlu'wi'yam. tsu'-wen-iT-
dwa tl9-d9's / stis, "xi'la'aya'x! (4) tsi-'-x-dlu'wi'yam. tsi-'-lis'wutwu'ndi-'t'it."
tsu'-ayu'-gu-s-xi-'la. tsu'-ildlu'q w S9m, tsu'-ilk'aTa, "ege'--!" (5) tsu'-hws'l-
di-tl9tc-hu-"mik tii'-ilda'e'ns. "xu-'t'luc, xu-'t'luc dza'ne'!" a y yu yaga'da-tli-
ilda's'ne. tsu-'-il-he'lt'-ge'Ma, tsu'-il-gus-ldja't-tb-ha'mai. (6) tsu-'-- bi-'na't's
tli-ildaVne, tsu'-mankda-'ta tla-dahi-'me. tsu'-il-ma-'tsi-wa'si.
2. "ps'lcriiys--na'ntl. qla'mniyu ka'* nantl-du-he'me -qVin, wi'-naqe-'-
nantl-du i-ng-ka'^-kla-'wi."
9. kwa-ka" t'sxw9 r n-a7 ku'mwa-'wa
tsu / -kwi / -hu / W£ , £ / tS9m'e / me tta-tca-'naVa t'sehs'lye^'nu, ws-'n-his-ha'ntl
b'mdi-'da. wi'-kwi-hi-t'ci'-iltsa-'u tta-t'sxwa'n-eY, gu-'s-di'tc-iltsa-'u. wi-'-tsu y -
12 All Coos speakers knew this. Children as well as elders narrated it. Mrs. Peterson mentioned
these particular raconteurs, however: a Hanis, Old Dick; and a part Coos part Upper Coquille
Nad6ne woman, Mrs. Wasson's mother t'cicgi'yu.
13 This myth is one of several employed, supplementing mere warnings and advice, to teach
youngsters "not to laugh at things." Mrs. Peterson pointed out that notwithstanding the serious-
ness with which the elders told this story, the children she knew told it to one another and laughed
and laughed because they thought it so very comical that the young fellows who died in the myth
had turned into coons as they died ; it seemed so very funny that their lips became drawn and their
fingers transformed into claws like coon's. All the Coos told the story.
148 University of Washington Publications in Anthropology [Vol. 8
coming evening, and so they made a fire. (1) "u-' let us roast the coon beside the
fire." Then indeed they put it on the spit (roasting stake). When it became hot
it began to shrivel, and then it was all drawn and shrunk. Now the young men
laughed at it (it looked so comical). (2) Only one of them did not laugh. Those
who did laugh could not quit laughing, and so they died. The laughing killed them.
Now the (serious) young man returned, he took back the news. This is what he
said when he came home. "My comrades died." (3) Now then the people went to
there, and they brought back the dead, and they buried them. And it is that way
that the young men died, it was (laughing at) coon that killed them.
10. Jack rabbit man 14
1. "a-'- I suppose I will be traveling around now." That is what he said to
his wife. "Where are you going to be journeying?" "I do not know where to. May-
be I will be going to the south." That is what he said. (2) Then he went. Now
he got to the ocean beach, and then he sang in this manner.
"gwele-'niye! gwele-'niye!
North wind blow! north wind blow!" 15
And when he saw something he would dance and sing,
kwi-gatqVidiya, tsu'-ilt'ci'lV. (1) "u-' t'sxw9'n-e7 Iha'ntl-q'ma'it'ts." tsu'-
il-a-'yu-kwi--ilska'n-i. wi-'-i-kwi-'-gatlqVlxau wi-'-ge"t'sa'nd9di-'wa, wi-'-kwi-
gu-s-dji-'ye-t'sa'ndu. wi-'-kwi--i'lha'la-'wau tle-x-tca'n-7a. (2) hit'ci-'-tla-a'n-
ge'idle. wi-'-tletc-t'le'uxexei wi-'-a'n-dji-kwi-e-'wi-kitski-'yex, wi-'-ma-'tsi-il-
ku'mts. tski-'xixi-kwi--ku'mts. tsu'-w9's-i-ti9-di-'lul, kwe-'n-bi'ya. we-'n-i'l--
at-i-we-'st. "ku'mts-tk-'neYstis." (3) tsu-'-a'yu'-la--d9'-ka r -ge' t , tsu'-ilwa's-
diya-e'q, tsu'-il'e'ge-'nite'm. ma-'tsi-x-we'n-kum-tla'-tca-'naya, t'sxwa'n-a7-
kwi--ku'mwa-'wa.
10. la'lxwa'n ds-'mal
1. "a-'- ha'ma-wa'ntl-yux w u'm-e." we'n-i'ld u wa-tl9-d9hu-'mis. "ge'ndji-
ha'ntl-ge-ene'yu'x w u'me'?" "a'n-u'lcwa-'niyade-gs'ndjuwi. yuwu't's-hantl-
q w ci'dje-ku-uha'." tsu'-wen-i-'lt. (2) tsu'-la'. tsu'-balditca'-dji, tsu-da-we'n-
ha-'t'i.
"gwele-'niys! gwele-'niye!
gwali'swa! gwali'swa!" 15
tsu'-du-ditc-kla-'wi tsu'-du-datalta'l-i,
14 A11 the Coos told this myth. It amused them greatly because it seemed so ridiculous that
little old Jack rabbit man should put on such airs and curse so truculently and then come to so
petty an end.
15 Recorded on Ediphone record 14:14578:h; RCA Victor disc 14:14607B:d. Mrs. Peterson
laughed after singing this, gwele-'niye is untranslatable; Mrs. Peterson suggested the possibility
that it be the name of Jack rabbit's wind guardian-spirit, but she is by no means sure. Whenever
Jack rabbit saw something on the beach or trail — a crab, fish or some object — that interested
him he would dance round it, singing this north wind spirit-power song of his, and then he would
pick up the object.
1940] Jacobs: Coos Myth Texts 149
"To the goal! to the goal!" 16
Now he got to the south (probably to the Lower Coquille River), and he began to
halloo, "Rich person's children! 16 you ferry me across!" (3) So a person went
(across) there to get him, but found no one anywhere. And when that person had
just gotten back again, then again that person (Jack rabbit) hallooed. And so
again that person went (across) to get him, but he saw nothing anywhere. Now
he was angry, and he went ashore, but he did not see anything. (4) Then he hunted
in the grass, and only a Jack rabbit sat there, and so he killed that. Then he went
back. No one called out again. "u'- I suppose it must have been just that Jack
rabbit, it must have been just he who was hallooing. There was no more hallooing
after I mashed him."
2. Now that is all of that tale.
1 1 . The wife of seal 17
1 . There was a girl who lived near the (Coos Bay) bar. She swam all the time.
And then one time (for a month or two) she did not come back. Then (once)
when the seals were sunning themselves, now the girl was there among them.
(2) When they saw a person (approaching them), the seals fled, and also the girl
herself. Now her relatives wept over her. Then one morning the girl did come back.
"haha"3nda"n3s! haha" 9 nda"n 9 s!" 15
tsu'-q w ci'dje"-dji, tsu'-geks'le'ye, "he-'de-dihi-'me! ge'lide'itcil!" (3) tsu'-du-
ge"-ka /! -gaTats, an-du'-idja'u-ka'"idjs. hei-du'-his-ha' ws-'s-ditc-tb-ka", hei-
du'-ma-'tsi da-'s-kV'-k'aTa. tsu'-du-da-'s ga'lats tla-ka", an-du'-idja'utc-i'djs.
tsu'-bs'lxsam, tsu'-he"gw9n, a'n-idja'utc-hama'q\ (4) tsu'-laniki'tc-wuTwe,
he'i-tla-lalxwa'n da'-dlu-'gwa, tsu'-kwi--tsa-'u. tsu'-wa's-i. de-'wan-wi-'-k'aTa.
"u y - tsi-da-x-ku'wi kwa-la'lxwan, tsi'-de-x-hi'dji e'-ak'a'lai. a'nya-wi-k'a'1-a
ya-u-kwr-qwa't'eda."
2. tsi'-ku-'wi ku-lagauya't'as.
11. qaitsa'n-a-dahu-'mis
1. gws'is daq'a'imya kwi-dle'gs-q. wi- / -gu-s-mi'n-du--kwi-'-dz3sdla-'q"ai.
hei-ma-'tsi-mi'nt'ci'itc a'n-wsst. hei-ma-'tsi i'-il-kwi- i'l-kwr-ba'ncisam tta-
qa'itsa'n-a, hei-ma- / tsi-da'-kwi--ige / k-tl3-gw£ / is. (2) wi- / -kwi--i-il-ka"-kla- / wi,
wi-'--n3qaqa / yam-tl3l-qa / itS9 / na, wi-'-his-hi'dji-tls-gwe'is. wi-'-kwr-i'lkimka-'m
tla-dex-ma-'ni'ya-s. hei-ma-'tsi-hi / t'ci-4eH-"mis tsa-kwi-'-ws-'st tb-gwe'is. "an-
16 A most insulting and cursing accusation. A person called this is humiliated and enraged,
and feels about the way we do when sworn at savagely. In this myth the Coos laughed especially
about little Jack rabbit swearing so belligerently.
17 The girl of this myth is supposed to have lived in a Miluk village that used to be where
the present life saving station stands some hundreds of yards west of Charleston. However,
both Miluks and Hanis told the story. Mrs. Peterson heard it from various persons; she men-
tioned particularly an nti'se'itc village (Hanis speaking) village woman named Alice. There is a
version in Coos Texts Frachtenberg, p. 55.
150 University of Washington Publications in Anthropology [Vol. 8
"You must not weep about me. (3) They (seals) are people. They go into their
houses." That is what she explained when she came back home. She brought quan-
tities of money (large dentalia), and so (in that way) her husband paid (the mar-
riage payment) for her (though unable to come himself). Now she went back again.
(4) In no long time they saw her with (seal) babies. Now again she came (and ex-
plained that the little seals with her in the water were her own babies) . Only twice
did she come back, and then she never again came home. And they only saw her
there when the seals were up on (the rocks), (5) there they saw her playing, play-
ing with her (seal) children. That was the way they recognized her and her own
children. Because that was what she had told her parents, because that was how
she had explained it to her parents.
2. Now that is all I know of that myth.
12. Dug-out-of-ground child, (and) popped-out-of-fire 18
1. A girl lived there (with her brother and grandfather). Though the girl
slept alone, every night some person came to sleep with her. The person who came
to sleep with her never spoke. He came to her there a long time. (2) And then the
girl became pregnant. She did not say anything of it, she was afraid to. Now this
is what she thought. "I will paint my hand. That is the way I will find out who
it may be." Indeed that is the way (she did). (3) And then (in the night) she hugged
him, she put her hand on his back. Now the people (men) were going to come out
of the sweat house where they were sleeping. And so she watched in secret, and
tci'lki'mi'i-'yax. (3) ka / "a / m-a'. ye-'dzedje-'-du--xta'm-a." ws-'n-kwe-ns'nu
yu-kwi'-we-'st. hada'i'mas daga'l wa-'sda, tsu'-gwa'lq w s tfo-ds-x-ds-'mgl. tsu'-
wa'si-da's. (4) a'n-he-'niye tsa-nahi-'mede-he'meqe'qhem. wi-'-da-'s-ws'st.
adzu-'n-tla-we-'st, tsa-de-'wun-we-'st. ma-'tsiya-du-ge' t -hemeqe'qhem i-du-xi'ni'-
im tta-qa'itsa'n-a, (5) ge"-du-he'm-sqs'qhem wi'-alicanu'du, tkvctahi-'me du-
il'alica'nu. x-we'n mit'sisi-'m tta-kwi-'-hidjg'm-il-hi-'me. na'im-x-we-'n iT-
d u wa tfe-d ex-ma -'ni'ya-s, na'im-x-we-'n gwgsgwa'i tla-dama-'ni'ya-s.
2. tsu'-tsi-'-u-we-'s kwa-'ni'yada ku-kuwi'-ba-'saq.
12. u-'bti'yat'a-'rrras ki'lga, tlawuxti'yat'a-'mas'itc
1. gwe'is-da-dlu'gwa. wi'-mi't'ci du--kwi'-tsi'm-tla-gwe'is, hei-du'-de'n-
ge-qtam ma--du'-hidju'wi-ka' t -tsu-'m. an-du'-i'l -at tla-ka"-hidju'wi-tsu-'m.
he-'-niye ge"-kwi--tdji'yim. (2) hei-ma-'tsi mu'weldiye tb-gwe'is. a'n-dji-
kwi--kwa-nana"ya, e'lqs. tsu'-wen-de'lu'we. "pa'ixts-kwa-'niki'lan. x-we'n-
wantl-kiTdwa i-da-wi'." a-'yu-me-x-we-'n. (3) tsu'-x'a'li'ya, ts'a-'yu dat'la-'-
ya diki'lan. tsu'-hantl-x w dla-'t's tl3-ka"-xuxu-'dJ9 dli-'gwsk w . tsu'-sadb'ntc
18 This myth is supposed to have occurred near Rocky Point across from Charleston or near
the ancient camas patch which was in former times at the point where Coos Bay now empties
into the ocean; the bay was supposed to have had its ancient outlet across and a little north of
where Empire is today. Though many Hanis and Miluk Coos told this myth, Mrs. Peterson re-
called hearing it particularly from a South Slough Miluk woman named qs'icec, 'shinny ball
batter.'
1940] Jacobs: Coos Myth Texts 151
then all those people (men) came out. (4) Indeed now (she learned) it was her
own older brother who was doing her ill like that. Then the girl became sick (from
shame and grief she no longer ate, and then she died), and he also died, he starved
himself (in his shame and grief), and that is why he died too. When she died her
father laid her upon the fire. (5) And he held an Indian blanket, 19 and the old man
spoke thus, "Pop out on to this here!" Sure enough the baby popped out (from
her scorching corpse). Now its grandfather brought it up.
2. (Some) other young persons (girls) were always digging camas. There
were (especially) large camas stuck down (growing) there. Now the (youngest)
girl (said), "I will dig that." Then when she dug up a large camas, she dug out a
baby indeed, a boy. (2) And then her older sister spoke thus, "Bury it! I do not
want it. They only just gossip and say things (if an unmarried girl has a child).
Do not bother with it!" "Why no. I will take it back, I will raise it. It is just so
very cute." (3) So indeed she took it home, and that girl brought it up. Now
those boys began to be chums, they were always playing the strike-the-ball game.
The grandson of the old man, no matter how hard the ball he would split it any-
how, every ball that his grandfather made. (4) The children grew up. "Ha'- I
will make balls all the time. Now my own ankle bone (I will make a ball of)."
Indeed he took it out, and then his grandson had it for a ball. (5) Once (one day)
he hit the other (boy), "a'-- popped-out-of-fire ! you hurt me." "Oh you yourself
you (are named) dug-out-of -ground. " Then they did not play (together) any more.
hi'dadaya, tsu'-gus-sa'lt'-da-ka'. (4) hei-ma-'tsi-mi-'dasa'ma-dahe't'ls kwi-'-
xkwi"y a tb-kwi'-an-x-we'n-wa-'tsa. wi'-ma-'tsi-xs'nxsnu tb-gws'is, hi's-hidji'-
da'yau, t'laViya-da't'e, x-we'n-his-hi'dji-da'yau. wi-'-ya-qa'yau wr-he'malt'de-
djs"-tsu-'wi'ya tb-dsx-e'hs. (5) wi'-naqt tb-daka" dat'lha'i, 19 wi'-we'n-iTat
tb-tu"rrt9t'l, "tle'wuxte'mi-'yex!" a-'yu-ge'-tla'utim-tb-kYlga. wi'-kwi-ha-'wi-
ya-tl9-dex-tsqw9'ld_wtc.
2. wi'-ma-'-gene-'tc-kV gu-s-mi'n-du--kwi--gs'm yugwa'a'ma. wi'-wa-'-gem
du--le-'mem. tsu'-tb-gwe'is, "kwi-'-wa'ntl-wa'upts." ku--wa-'-gem wi-'-yu-
wa'upts, hei-ma'tsi-ki'lga u'biya'itc, di-'lu't'l. (2) tsu'-kwi-we'n-i'lat tb-
dahsne-'kwn, "tbi-'ts! an-u'duha"ya. ha--du'-ditc Takyalya'qham. a'n-t'swa'-
al!" "an-gs-'. wusa-'ya-wantl, ha'wiya-wantl. heTt'-ha-dza'ns-'wet'l." (3)
a-'yu-wus-a-'ya, tsu'-ha-'wiya-tb-x-gwe'is. wi-'-kwi'-ya-itc'ye'ikit'ci'nu'wiye
ttetc-hi-'me gus-mi'n-itc-du-cje'icace'nu. wr-tlatc-tu-'ma't'l dadi'nvi'sin, ma'i-
duqu-'s du--kwe's9S ma-du'-tsxa, gus-mi'n-kwi-kws-'sas-dzi-'ya tb-dex-tsqwa'l-
qVtc. (4) ha-'wi'yam-tfo-hi-'me. "ha y - gu-s-mi'n-u-kwe-'sas-dzi-'ya. kwa'-
'naqVlexe-'xss." a-'yu-kr'-da'-ha'lkn, kwi'ys-dakwe'sas tb-dadi'msin. (5)
mi'n-t'ci tsa-qlaVdzamau. "d'- tia'waxtiyat'a-'mas! qVhauta'ine." "wi'-his-
nane'u-u-bti'yata/rms." tsu'-itc-an-da's-alica-'nu. "u'-ana'ntl-balaxa-'nidai."
"Literally, 'Indians' blanket' or 'people's blanket.' This must be a careless modernism on
Mrs. Peterson's part.
152 University of Washington Publications in Anthropology [Vol. 8
"Oh do not be angry with me." (6) "a-'- if you do not want me to be angry at
you, you will go north, and I myself will go south. If we should meet then we will
be friends again." Then indeed that is what they did. (7) Wherever he (popped-
out-of-fire) struck his ball, it would just go through there, and then he would go
through there too. Each of them did like that as they went, they played ball as
they went. And then indeed (later) they met, and then they became friends again.
3. Now that is all of that myth.
13. Black bear and pack basket bear (grizzly) 20
1. People were living there. Young man panther (cougar) had two wives.
(Once) he left his wives alone. The other one also had two children, each of them
had two children. (2) They picked salalberries all the time, they picked them (every
day in season), (and) they picked blackberries too. They lived like that for quite a
long time, they were gone picking berries every day.
2. "If I should not return, you will know that it is she (grizzly) who killed
me. She is continually sneaking around after me. If I should not come back, you
will understand. (2) She will have killed me like that if I do not come back. You
should run away to the south to my older brother, you should go to there." That
is what she (black bear) advised her children.
(6) "a-'- in-a'n-du\ha"ya balaxa-'nida-mi, ne'u-nantl-bi'ldjuwi-la, wi'-e'n-e-
q w cidju-'wi-wan-la'. wi-i's-hantl-hi-'dimsu wi'-yeikit'ci'n-u'wiye s-ha'ntl-da-'s-
a's-u." a'yu-itc-me'-x-we-'n. (7) idja'u-du-kxu' tla-dakwe'sas, ma--du'-wen-
ts'a'ldu, wi'-tsu-du-t'a'ma-da'Ma. masa'-itc-we-'n-la mi'gaka-'ni-'da. hei-i'tc-
a-'yu-hi-'dzamsu, tsu'-itc-da-'s-a-'yu eikit'ci'n-u'iye da-'s.
3. tsi'-ku-'wi-kwa-ba-'saq\
13. pele'1-itc ws-'n-kwitc nka-'wal-dat'i'm pde'l 20
1. tsu'-kwr-dle-'geq tia-ka"ama. adzu"-dahu-'mis tla-H-'tcit-di-'lu'l. wi-'-
kwi--mi't'ci-kwi--ha- / gwiya tla-hu'me'ks. hi's-tla-ma' adzu^-dahi-'me, mas-a'-itc
adzu'-itcdahi-'me'sme. (2) wi-'-gus-mi'n-du-deVi ba-'mis, gus-i'tc-du--kwi--
itc'yii'gwa, dzu-'dzuwa gu-s-i'tc-du--kwi--yu'gwa. hs-'-niye itc-we-'n-dle-'gsq,
de'ngi-gaha-'yas kwi--du / -ehs / 'e / me de'7"£-
2. "yu'-wantl a'n-we-st, isga'-wantl x-hi'dji tsu'wen. gu-s-mi'n-u-du-
xi-me'nidu-n. wi'-yu-wantl a'N-we-st, wi-'-kwa-'ni'yada'i's-ha'ntl. (2) tsu'-
vve-n-wa'ntl yu-wantl a'N-we-'st. wi'-naq£"is-ha'ntl q^i'djs'-'nahe't'le, gs'^-is-
hantl-la'." we-'n baha'na'na-ya tla-dihi-'me.
20 Mrs. Peterson could not certainly recall the Miluk words for brown bear and grizzly, and
so she used only the word for black bear (M. pe'lsl) ; she called grizzly bear (H. swa- '1) 'pack basket
bear' (M. ka'wal-dgtim pe'lel). The Miluk title, then, is only a bad makeshift, about which she
felt regretful. Old Man Jackson, a Hanis, and her older sister Fanny used to tell this myth,
which very likely was common property to the Coos.
1940] Jacobs: Coos Myth Texts 153
3. Once (one day) one of them spoke thus, that (grizzly) bear to the little
black bear, this is what the big (grizzly) bear said to her, "Let us rest here." In-
deed they sat down. (Said grizzly,) "Hunt for head lice on me." (2) Of course the
little black bear hunted for lice on her. "Oh I am tired." "Let me hunt on your
head." Indeed she did that to the little bear, she hunted lice on her, but then she
bit her neck and killed her, then she killed her. And then she ate her up. (3) Now
she lay down to rest, and there she slept. Then as it became evening now she went
back home. Then she told her (black bear's) children, "Your mother did not want to
come home. She will be back tomorrow." That is what she told the children. (4)
When they went to bed they cried secretly. "Do you know, I think she must just have
killed our mother. She is just lying to us, and she (grizzly) told us that she (black
bear) did not want to come home!" "Tomorrow we will hide. We will follow her
secretly." (5) Sure enough they did that, they followed her secretly, and then
indeed from hiding the children watched her, as she ate up (what was left of) their
mother. Then they ran back, they got home.
4. "Now we will boil water like this, and we will throw those children of
hers into it. Then she can eat them up too." Sure enough they killed her children,
and then they boiled them. They cut off their feet and hands, they put them in at
the bottom (of the pot), and then they put the flesh in on top, they fixed it that way.
(2) Then they fled. "Let us go. We will go home to our uncle's (mother's broth-
er's) place." So that is what they did. They ran at night (and day).
3. mi'n-t'ci hei-ma-'tsi-we'n-i'l-at'itc tfo-hi't'ci, tlatc-pe'kl wi'-tlatc-e'k"
he'ndlis-pe'lel, ws'n-i'ld u wa tlextc-wa' pe'lsl, "ha'magas-di'u Ihe'tsm." a'yu-itc
dle-'gsim. "ha'ma-xwut'k'i." (2) a-'yu-xwa-'t'K'iya tlsxtc-s-'k" he'ndlis pe'lsl.
"u- r aN-ki'nau'u." "helt'-'na'ntl xwut'ldza-'mi." a'yu-lqe'u tbtc-e-'l£-pe'lel,
helt'-xwa't'li, ma"-geYsga y d9"ma-6; tsa-'u, tsu'-tsa-u. tsu'-ldja-'t. (3) tsu'-
ma-tsi-we'lxsam, we-'n-da"-ge'ql. tsu'-gatqVididju-'wi tsu'-wa's-i. tsu'-ws-'n-
gwa'sgwai tfo-dahi-'me, "e'l-iqeu tla-na'e'n-s. a'ma-hantl-ws-'st." we-'n-i'ld u wa
tb-hi-'me. (4) wi-'-i-dli-'q w tim wi-'-sadla'ntc-ki'm-i. "kwa- / niyada-"ni-i / , we-'n-
'na'lu'ws tsi'^-da-tsa-'u tli-isnsVn-s. tsi-'-s'wutwu'ndi-t'it, ku-kwi-'-ws'n-i'l-at
e'lc^eu. !" "a'ma-sdb'ndisims-ha'ntl. sadla'ntc s-ha'ntl-u'mi-da-t." (5) a-'yu-
ma'-we-'n, sadla'ntc-itc'u'miduwa, h si-ma -'tsi-a-'yu-itc sadta'ntc-itcha'm-a'q'
tls-x-hi-'me, yu-kwi'-dla-'u tli-itcds'e'n-s. tsu'-itc yeged-i'meu, was-i"itc.
4. "tsu'-we-n hap-3's-hantl lu'q w ta, wi-'-ge-'-s-hantl x u kwa'' kwa-dahi-'me.
hi's-ha'ntl-kwi-'-ldjaV' a-'yu-itc kVya tb-dahi-'me, tsu'-itc a-'yu tlh^ut'a'wa.
tli-itcdsqla'a'ma tli-itcdikH'la kwi-itc^xa-'t, kws--d9'gedle-n, tsu'-itc-tVma-t'e-'t
gwa-'niyu-itc, kwi-wa-'wa. (2) tsu'-itc tVma ne'q'e. "la'a'yams-ha'ntl. tli--
sna-a'xa-'xitc d9t'lda-'ya-s ge"-s-hantl-W3's-i." a'yu-itc-ma' ! -x-ws-'n. neqfo"-
mi"itc Ihwi-'didi.
154 University of Washington Publications in Anthropology [Vol. 8
5. Now the (grizzly) bear woman got back home. "He--- now is not that nice !
they have the cooking (boiling) on." Now she began to eat, (2) and she had nearly
eaten it all up, when she dipped up the hand of her baby, and then she dipped up
its foot too.
"HaV- he-'-- hg-'hghg--! 21
My children, my children !
Its hand,
that must have been it.
My children, my children !
Its foot.
I will take vengeance on them. (3) I will cook them too, and I myself will eat them
too." That is what (grizzly) bear woman said. "Ha'—u where are you?" She
heard her own echo. (4) She thought it was the children answering her, but she
heard only her own echo, it was just what answered her. "Ha' that is not they.
I will follow them." Sure enough she followed.
6. The children were running along, and now they heard the old woman.
"What should we do? It is becoming night now." Then they lay down in a hollow
tree. Then the (grizzly) bear old woman reached there, but it was too small, she
was unable to grasp the children. (2) So then she lay down outside. "Hrh you
will be pretty smart if you get away from here !" That is what she said to the chil-
5. tsu'-we-'st tbtc-pe'lel hu-'mis. "he— hei-gwa'-an kVle! kwi-in-tlhwu'-
t'a'wa'ama." tsu'-ge"dlu'wi-'we, (2) tsu'-gasi'ya ki-'ya, he'i-ma-'tsi tfe-dgki'lga
diki v lan kwi'-ha'lq w da't'a, he'-ma-'tsi his-qla-'da his-kwi'-halq w da-'t'a.
"haV- he'- hg-'-hghg--! 21
tla-'nahi-'me, tta-'nghi'ms!
tig-dgki'lan,
kwi-"ya ku-da'.
tb-'nahi-'me tlg-'nghi-'me!
da'qla!
dla'lyu'wa'a'ma-wa'ntl. (3) hi's-itc-ha'ntl wutihwut'u'wa, wi'-his-itc-ha'ntl-hi-
dji"u Idja'V x-we'n-i'lat tla-pe'lel-hu-'mis. "ha'-u idja'u-is?" wi'-mi-'di-
sa-ma dggwe-'skws qa'wa-'ya. (4) wi-'-we'n-di'lu'we tli-hi-'me tta-qaqta'mai,
hit'c-mi-'dasa-'ma' dggwe-'skwss tl3-qa"wa-'ya, wi-'-kwi-qaqta'm ma-'tsi. "ha'
ma'-aN-ku'wi. u'mididza-t'a'-wantl." a 'yu u'mididza-t'a.
6. tsu'-ye'qeqe'nu tli-hi-'me, tsu'-itc kwa-na"ya tbtc-hu"mik. "ida'-s-
hantl dji"-xaliH"ya? tsu'-qla'm-djiye." tsu' nil^i'n diha-'la'l9S9dJ9 dli-'k w tim.
wi-'-ge'^-dji' tla-pe'lel hu"mik, wi'-he'lt'-ha-e'k, wi'-a'N-dji ga'lmi't'a tli-hi-'me.
(2) tsu'-ma-'tsi qa'nudjiu tsu'm. "hm su-'de-t-nantl in -anti xge"de"-ii9'qe!"
21 Mrs. Peterson said of this mourning song, "She is really crying, she is not singing." The
song in effect mocked grizzly's crying. Humming or singing it out of context the Coos rendered
it with deep, throaty, basso tones. Coos girls also used the tune by making a romantic love song
of it, and by changing the words and the mood. I recorded two such love songs (Ediphone record
14:14579:i, j). The grizzly mourning song of the myth is on Ediphone record 14:14579:h; and on
RCA Victor disc 14:14610B:a.
1940] Jacobs: Coos Myth Texts 155
dren. Now she snored. Then the children leaped over her. "May you sleep sound-
ly !" She just kept on sleeping.
7. Then the children ran on, and they kept running along, and now they got
to the river. An old man was spearing fish there. "Uncle! (mother's brother!) a
dangerous being is pursuing us. She killed our mother, and we took vengeance on
her. (2) That is why she is pursuing us. Hurry and get us across." Indeed the
old man just extended his leg, and to be sure it reached clear across the river.
Sure enough the children crossed the river there. (3) They had not gone very far
before she herself got to there also. "Did you see them? did you not see anyone?"
"I did not see anyone at all." "Then get me across." "Why I could not get you
across at all! (4) If I were to put you across you might break my leg. " "You might
try it. I will pay you. I will give you quantities of money" (large dentalia). So
then he thought like this, "I will pretend that it (my leg) has broken, and where
it is running swiftly she will fall into it." (5) And so that is how it was. "Give
me your money. I will get you across." Indeed she gave him her money. Now he
extended his leg, and then she was going to cross on it indeed. Now in the middle
where it flowed most swiftly, (6) now he pretended that his leg had broken, and
sure enough the (grizzly) bear fell into the water. So now she swam, but when she
was pretty nearly out of breath, then the old man speared her, that is how he him-
self was the one to kill her.
8. So the children got to their uncle, and then their uncle was going to bring
them up.
9. Now that is all of that story of mine.
we'n-ildi-'ta tli-hi-'ms. tsu"-gs'da'laxaya. tsu'-gwa-'niyu-da xwa'ilu tia-hi'-
ms. "he'-ga-'xni"ya!" ma"-gsgs'ql.
7. tsu'-yegeda'meu tli-hi-'me, tsu'-itc hwi-'didi, tsu'-itc cit'cdi-'dje-itcdji-
tu-'mi't'l-ditc-da" dlam'li'yam. "axa-'xi! xu-'t'hic na'u'mididi-'t'it. tsa-'u tla-
'na'e'ne, wi'-dla'HW'na. (2) wi-'-x-we'n-ditc dini'u'mididi-'fit. tie" na'-
ga'lidei." a-'yu-tla-tu-"mit'l ma-'tsi ku'disat'a tla-dadjiTe, wi'-a'yu'-gedji'-
min kwr-tsgu'. a-'yu-da'-ga'lya tk-hi-'ms. (3) a'N-itc-h£-'--niya-la tsu'la-'u-
wa his-hi'dji. "ha'maqni'i'? an-u'-wiVha'maq'i'?" "ma-'-u-a'N wi'-hamaq\"
"tsu' ge'lidei." "ma'-nantl-a'N-dji-ga'lida-'mi. (4) i'naxtli-ga'lida-mi wi'-
tlga'idzat'a-naxtlal kwa-'ndji'ls." "ka'n-i-nantli'. tsldza-'mi-nantl. ga-'l-
'nantl-ni-'ya'mi hada'i'mis." tsu'-ws-n-di'lu'we, "gwa / 'yut'cwa-'ntlga / idzi'ya,
wi'-lugwa / q w s3dja / -hantl-tu- / 'ya." (5) a-'yu-ma'-x-we-'n. "ni-'m-kws-nahadaT-
mis. ga'lida-'mi-'nantl." 'a-'yu ni-'ya tb-dahada'i'mis. tsu'-ku y disa-t'a tla-
dadjiTs, tsu'-han-a-'yu-ge'lts. tsu'-a's-tlla ha-la'nwi-higwa- / q w tc, (6) tsu'-
gwa-'yu'tc tlga'idziya tla-didjiTs, a-'yu ha-'pa'dja tu-'ya tla-pe'lsl. tsu'-mil'-
mi'li, tsu' ga-si'ya kumtsda'gaya, tsu' tsgwa-'ts tlsxtc-tu-"mit'l, wi-'-x-we-'n
x-hi'dji kwi--tsa'u.
8. wi'-tla-hi-'me wi'-axa-'xintcda gs^-itcdji'^'yam, wi-'-x-axi'yaxitcda
x-kwi -'-kwi -ha'udza -t'a.
9. tsi-we's-kwa-'naba-'saq.
156 University of Washington Publications in Anthropology [Vol. 8
14. Choked- with-food, or I fear the strength of choked-with-food 22
1. All his people mocked the young man, they made fun of him. He would
be hungry, and when they gave him food, he would want still more. Then they
would always grumble at him. (2) He became a young man. Now he choked on
food, and then they did make fun of him because he choked on food. "Oh good for
nothing!" That is what they said to him. Once then he made preparations and he
left there, he went away. (3) Now they followed, they pursued him, even after
they had always been making fun of him. He went on. "I will not go back there.
They are always mocking me."
2. Now it became evening. He lay down beside a log, and this is what he
dreamed. "You poor fellow! I will help you. They are following you. (2) When
you reach the trail (that forks off this trail) you should go on that (left) side (take
the left hand trail). When you reach a different place, you should pull up little
trees. That will give you strength." Then indeed that was what he did. (3) (After
that) he walked along for five days, and he got to a place of rocks. Then some per-
son spoke to him, though he saw no one. "They are following you. You should roll
aside that rock." Indeed he rolled it and when he rolled the rock he saw a trail.
(4) Again the person spoke to him. "Close it! roll that rock back again to there!"
He did roll it back to there again, and then he went on, and he camped, he camped
by a creek. There were quantities of food (fish) in the creek, and now he did have
food to eat, (5) because all sorts (of fish) were there in the creek. And the next day
14. tamqa'icwa, or tamqa'icwa alqsa-'-d53bnya"wa
1. tsu'-ttedi'lu'l gu-s-wi'-du--kwi--hu- / dat tta-dex-e'stis, kwi--i'l-du--hu-'dat.
Ige-'ridu, wi'-i-du--ni'ni- / yu, ma--du'-g£< da-'s-du-'ha'ya. wi-'-kwi'-il-du-itctu'wa
gu-'s-mi'n. (2) wi'-di-'lu-H'ye. hei-ma-'tsi-di'm-qYitc, wi'-kwi'-yu-i'l-du-hu-'dat
tte-kwi--di , m-4eu. "a'N-djinu-dje-kV'le!" x-we'n-il-du--iTd u wa. mi'nt'ci-tsu-
hu'ws'etsam i-'gei, tsu'M-a. (3) tsu'-il'u'mi-da-t, u'miduwa'il, ha'ma-il-du-
gu-'s-mi'n kwi-hu-'dat. tsu'-l-a'. "an-wa'ntl-ge' t -bi-'na't's. gu-s-mi'n-il-wu-
du-hu-'didin."
2. tsu'-gatqa'idiya. niki'n-dit'lha'wa'icdja-tsu-'m, hei-ma-'tsi-we-'n-du-
gwa'ns-itc. "kwi-'ns'wst'lns! tsa-ki'nda-mi-'na'ntl. u'mididi-'n'ilne. (2) wi'-
in-antl he'weldidje^-dji 5 wexde'-ge"-nantl-la'. wi'-inantl ma-^-t'ldacdja'-dji',
wi'-niki 'niye-nantl xga'i. wi'-x-kwi-nantl t3'miyel3S-ni- / W9n." tsu'-a-'yu-ma-
x-ws'n. (3) gent'ci'nsu-ya gaha'is tca-tca'i, tsi-tsu-q^a'idja-dji". he^ma-'tsi
ka"-tli-itc, ma-'-aN-wi-hama'q\ "u'midi-'n'i'me. kwi--na'ntl gwaTi'ya kwu-
q w la' i ." a-'yu-kwr-gwaTi'ya he'-ma-'tsi he'wel-kla-'wi yu-kwi-'-gwa'H'ya tfo-
q w la /! . (4) da-'s-gum-tli'-tb-ka". "dlan-i"ya! da-'s-ge'-gwa'H'ye' kwa-q'la'M"
a-'yii-da-'s-ge" gwa'li'ya, tsu'-l-a, tsu'-du-q w li-'ya, tVm-i-itc q w li-'ya. ga'l-da-
4w3'n-yau tla-tVm-i, a-'yu-naqwa'n-yau-dacjwa'n, (5) na'im-gu-s-didje-'nen
22 Though Mrs. Peterson heard only Old Dick and other Hanis natives recount this myth she
supposes that Miluks also knew it and told it.
1940] Jacobs: Coos Myth Texts 157
he went on, he just kept on going. Now he thought about his dream. (6) "Oh my
dream told me to do it like that, (it told) me to pull up small young firs." Then
indeed that was what he did. He pulled up such ones, and then he began to be
pulling up bigger ones.
3. Now he reached where there were people, a great many people lived at
that place. Now his brothers and his father caught up with him. They did not
do anything to him because they had gotten to the place of those people. (2) Now
they took them in, and they gave them food to eat, and then they ate. The next
day, their repast finished, the people were going to have wrestling. "They say you
are all to wrestle with them. They say they will bet heavily." (3) Indeed so.
"Very good. We will wrestle." And so then the people wrestled. None of his rel-
atives were strong, they were defeated. Now he said, "Let me try." (4) "u-
what could you do? why you could not throw one of them." "a-' but I might try."
To be sure the young man did so. He did not wrestle long before he threw him
down.
4. Then there was going to be a different game, they were going to pack rocks.
"Let us see who can take the rock clear over (to the marker)." "I will (carry) my
own rock." (The boy replied,) "Hm very well." (2) Then indeed (they did) so.
The other person packed that rock of his. Now he went. Then he told him thus,
"Now you pack my rock." Indeed that was what he did, he packed that rock of
his, now indeed the young man packed it. (3) He took it in just one hand, that was
the way he went with it to there, and when he got there to the mark, he threw the
ge"i'dje tb-t'a'mi'idjs. tsu'-gwum-ge'lam tsu'-gwum-la', ma' t -ge t -la'a'qham.
tsu'-kwi -Icla' tta-dagwa'ns. (6) "naqsi' u-x-ws-'n-iTdu-n tla-'n9x-gwa'ns,
e-kili' t'cci-'ml wutsantl-xka'i." tsu'-a-'yu x-we'n wa"nu. lu'-xka'i, tsu'-ge'-
e'ye wudla'm-aq hi-xka'i.
3. tsi-tsu' dji" Itibi'ndje, ga-'-l-ka' mit'lda'ya's. he'-il-ma-'tsi gidi'udat'a
tfe-dex-he't'le we'n-tfo-dex-sTe. an-i'l-dji'-xa'li na'im-il-kibi'ndje-dji\ (2) tsu'-
illixli-'mu, tsu'-ilqatski-'nu, tsu'-il-ge"dlu'wi-'ws. a'ma'is, e'wi-ildadlu'wa-'was,
hens-'nu di-tsa'ntl-ka'\ "gus-tci'1-tsantl he-ns-'nitem. la'nwi-di-tsantl-qa-'tsk."
(3) tsu'-a-'yu. "kY'ls'yuk w . he-nc'nul-hantl." tsu'-a-'yu-gshene-'ni'we dd'-
ka\ gu-'s-kwi-a'N-ti'm-li tta-daYstis, gatga'yu'uma. tsu y -wa"nu, "ha'ma-
wantl-e'n-s-ka'n-i." (4) "u- di'tc-na'ntl-aya-dja? ma-'-nantl-a'N-dji' hit'ci'-
ta'\" "a' ka'n-i'-wantli'." a-'yii-tfo-di-'lu'l. a'N-hs'niye hana'ni-da ma-'n-
tVts.
4. tsu'-gwum-ma-'-alica-'ni'wa-s-ha'ntl, q w la'i-l-hantl damt'a-'m. "itlex-
wi / -kwi--e-'g£-dji / ya'na ku-q^la' 1 ." "mi-'disa'ma-'nantl-q^a' 1 ." "hm kV'le'-
yuk w ." (2) tsu'-a-'yu. tsu'-tb-ma-'-ka t'a'mi-kwa-daq^la' 1 . tsu'-la'. tsu'-
wsn-i'ltem, "hs'lt' x-ne'u t'a-'mi kwa-'naq^a' 1 ." a-'yu-me-x-we'n, t'a-'mi kw3-
dgq^la'i, tsu'-a'yu-t'a-'mi-th-x-di-'lu'l. (3) ma-'tsi-hit'ci'-kila'nu kwi-gala'm,
we'n-e-'gs-kwi-la'i, wi'-i-ge"-dji t tla-ha-'ha'a'dja, wi-'-gwa-'n-t'a-'ts tl9-q w la' j .
158 University of Washington Publications in Anthropology [Vol. 8
rock up in the air, he caught it in the other hand. Now he threw it away there,
(4) and he got his own rock, and he took it across, and he lay it down. "Now you
take that rock of mine!" Indeed then (they tried), but they could not even move
his rock.
5. No more of that ! "Let us pull up young fir trees." Then that is what was
done. Those other people pulled up small young firs, then they got larger and larger
ones. (2) Now they told the young man, "Now you!" So he did. Then the young
man pulled up the biggest one. Then they said to him thus, and they showed him
it, (3) "Pull up one of that size there!" Sure enough he did so, he pulled it up, he
pulled up the largest one. Nobody had pulled up one as large as that one.
6. Then the people became enraged, and they got into a fight. Then the young
man defeated them all. Now one of the defeated people, that one of the people
whom he defeated cried like this, this is how he cried.
"I fear the strength of choked- with -food.
I fear the strength of choked-with-food." 23
Then choked-with-food and his people returned home. 24
7. Now that is all of my myth.
x-ma-'-klla-'nu ga'la'm. tsu'-tVma-e'gs-t'a', (4) tsu'-he'lt'-hidji'mil-daq^a'',
tsu'-gali"ya, tsu'-tsu-'wi'ya. "kwi'ya helt'-x-ne'u la"a ! kwa-'naq^a'M" tsu'-
a-'yu, a'N-x-wr-kwr-la'ixt tla-daq^a' 1 .
5. a'N-ditc! "niki'n t'cci'ml kwi-'-l-ha'ntl xka'i." a'yu-gwum-ma-x-
we-'n. tsu'-gwum-tla-ma-'-ka'ama tsu'-il-gwum-xka'i tb-e-'t'ci'li t'cci-'mil, gs"-
du--wudla'magaya. (2) tsu'-gwum-wu'lxiyu tfo-di-'lu'l, "he'lt'-ne' u !" a-'yu.
tsu'-ha-'du"wa xga' tle-x-di-'lu'l. tsu'-we-'n iTd u wa, tsu'-mitsmitstaqlia'nam,
(3) "dji / '-dantl-wudla'm-a / qdis kwr-na'ntl-xka'i!" a'yu-ma-x-we-'n, hi'-xka't,
ha-du"wa-'-hit'ci'-xga. a'N-wr-we-n-da'wu'ga'di's lu'-xga-'t.
6. tsu / -gwum-be / lxs3m'u'ma--tl9 / -ka\ tsu'-ildtaldji-'lu. wi-'-gu-s-kwi-
ma'nkt tle-x-di-'lu'l. tsu'-hi't'ci tkV-lca' ma'nkt, tsu'-wen-a'xats tl3-ka"-hi / t'ci-
mankt, tsu'-wen a'xats.
"alqsa'ya-li / nya"wa tamqa'icwa.
alqsa'ya-li'nya" wa tamqa'icwa. " 23
tsu'-ilwa'si tia-tamqa'icwa.
7. tsu'-tsi-we-'s kwa-'naba-'saq.
23 Ediphone record 14:14580:c; RCA Victor disc 14:14612B:e.
24 Besides developing such strength that no one dared mock him any more, he also became
wealthy.
1940] Jacobs: Coos Myth Texts 159
15. The girl who had a dog husband 25
1. The girl was the wealthy head man's child. They all desired her, but she
wanted no husband. No matter how much they offered as marriage payment, she
would not concede. The girl had a big dog. She never remained at home, it was
her dog that was her companion. (2) She dug fern roots all the time. Once when
she was digging fern roots she came upon a young man. "Oh what are you doing
here?" The girl became embarrassed. (3) "Oh I am not doing anything. I am
only digging fern roots." "And why, when you are indeed so very pretty? and
then you are all the time merely digging fern roots?" The girl said nothing more.
(4) Now she was going to return home . ' ' Are you going to be here again tomorrow ? ' '
"Yes." "I will be seeing you." The girl did not speak. Then she returned. She
just thought and thought about the young man. "That was so nice looking a young
man." (5) She just kept on thinking about him, she did not sleep. Early in the
morning she arose, and she ate in a hurry, and then off she went. To be sure, the
young man was already there. "Oh I have been waiting for you so long." (6) The
girl was embarrassed, because she also desired to see him quickly herself. "Why
do you keep your head bowed?" "Oh I was just thinking." "u- come quick and
dig those fern roots of yours. I will help you." Indeed the young man assisted.
(7) They filled up the girl's basket. Now she was going to pack her load, "a-' do
not go! let us sit down and talk. You can go back after a while." The girl did so.
And then now they met constantly (daily), that is what they did indeed.
15. gwe'is ye'klu'-dads-'mii
1. gws'is hethe'de-dikVlga. gus-wi"-kwi--du / ha'ya, wi'-a'N-da'mal-du'-
ha'ya. mai-la'nwi thi-tlu-'^hem, a'N-du'-tlqY". wi'-wa-'ga-di'ye'klu tfo-gwe'is.
wi'-gu's-mi'n-du kwi-du'-aN-dlu-'gwa, kwi-du'-da'ma-'na't' tfo-daye'l^lu. (2)
gus-mi'n-kwi--kjwa'-yugwa. mi'n-t'ci IqVa'-yugwa hei-ma-'tsi di'lu'lidju'wi-
dji\ "u'- di'tc-di-n-diu-xa'li?" djicdji'lt'su-tte-gwe'is. (3) "a'n-wu'-du ditc-
xa'li. tsi'-du-ldwa'-du-wuyu'gwa." "wi-'-x-dji, ma-'-na-ha'-nahe-'wudzan?
ma-'-na-gu-'s-mi'N-lqwa-yugwa?" de-'wan-tli'-tla-gwe'is. (4) tsu'-hantl-wa's-i.
"da's-nantl-di'u-i' ama?" "a n \" "khi'dami-nantli'." a'N-tli-tla-gwe'is. tsu'-
wa'si. ma'tsi-kwi-dji'ndjina tla-di'lu'l. "he'i-gwa-a'N-nahe'wudzan kw3-
di'lul." (5) ma-'tsi-kwi-dji'n-dji'na, a'N-ge-'ql. q"eH"mis dlu'q w sam, tsu'-
t'ama x-mi'mtcditc-ldja, tsu'-t'ama-la'. hei-ma-'tsi a-'yu-kwi-da"itc da"-tl3-
di'lu'l. "u y he'niye-nla'qaqa-'mi." (6) djicdjiTt'su tb-gwe'is, na'im-his-hi 7 -
dji kwi-du-'ha'ya tle'-kla-'wi. "dj^'-ge-enekms-'nen?" "u-' tsi-wudjinhehe-'-
nu." "u- tle'-yugwa kwa-nlqVa'. tsa-ki'nda-mi-'nantl." a-'yu tsa-'kan tle-
x-di-'lu'l. (7) t'hi'diya'itc tb-dakha' tb-gwe'is. tsu'-han-t'a'mi tra-dat'i'm.
"z' an-a'ntl-la! dle-'geges-ha'ntl 7al-a-'nu-s-hantl. tsi-n-antl-wa's-i." a-'yu-
tb-gwe'is. we'n-ma-'tsi gu-s-mi'N kwi'-hi-'hyai, a-'yu-itc me-x-we-'n.
25 Told to Mrs. Peterson by a Hanis, Old Dick; but probably generally told by all Coos.
Another version in Coos Texts, Frachtenberg, p. 167.
160 University of Washington Publications in Anthropology [Vol. 8
2. One time he spoke thus, "I will go back to your home (with you)." "You
must not come to there ! (without having made a marriage payment) . My parents
would not want you!" "Well what do you think? (2) Suppose we kill your dog,
and I will get inside it, and I will be just like the dog." "All right. We will kill it."
Then indeed they killed the girl's dog, and they fixed it, and then the young man
got inside it. It became winter. (3) The young man was still inside it. Whatever
was good of their food, she gave it to her dog. Now her brothers spoke about it.
One time they went out, her youngest brother shot the dog. (4) The dog screamed
as it went. The girl followed it, indeed when she reached her dog it was almost
dead. Then her husband spoke to her thus, "Here is my (large) bow, and here is
my fire drill, and here is my pipe. (5) Take them all, and my money (large den-
talia) here. Take it all." Then she buried her husband. When she had finished
burying him she started to go, and then she cried in this manner,
"Oh I am so grieved, 26 my husband husband!
My heart is just so sick."
3. The girl did not go back home. She just continued to live at the head of
a small bay. She started in trapping for food and everything. In no long time she
had quantities of everything, of food, of hides, of all sorts of furs (of small animals,
to use for baby clothes). (2) She became big with child. Then she was going to
have baby clothes when she would give birth. Indeed the girl had quantities of
all sorts of things. Then she gave birth to three boy babies. Now she sat (got along)
2. mi'n-t'ci tsu-we-'n-iTat, "wasi'-wantl kwa-na'ye-'dzadjs." "an-a'ntl
dii"-ge'-wa'si! aN-i'1-hantl du-'hidu-n kwa-'nax-ma-'ni'ya-s." "wi-'-dji-hinlu'-
we? (2) tsa-'us-hantl kwa-niye'klu, wi'-ge'^wantl-gi'la-tsam, wi'-gwa'-wantl-
ha'hyeklu." "kV'ls. tsa-'us-hantl." tsu'-itc a-'yu tsa-'u tfo-gwe'is-diye'klu,
tsu'-itc dza'itst, tsu'-a-'yu ge'^-gi'la-'tsam tla-di'lu'l. ge' ! -kwi--gs'lu'wiye. (3)
t'a'ma-ge'' kwi-gi'la-tsam tta-di-'lu'l. wi-di'tc-du ha-kV'ls tli-ildaqwa'n-yau,
kwi-du'-ni'ya-tta-da'ye'klu. wi'-kwi'-il-du-iTd u wa tla-dex-hat'H'yada-s. mi'n-
t'ci-itcsa'lt', tta-daqla'm'ni'ya'wa mitlgwa'la x-kwi-' kwr-kxa' tli-ye'klu. (4)
wi-'-kwi--dzi-t'si- / 7a i kwi--la' tta-ye'klu. wi'-kwi-u'midat tls-x-gws'is, a-'yu ga-'-
siya qVyau ye-ge"-dji' tta-dayeklu-'dje. tsu'-ws-n-i'hat tla-dade-'mil, "di-'nu'-
gugwi-'l, we-'n-di'-'ni'yu-'bta, ws'n di'-'nupa'tal. (5) gu-s-na'ntl hithyu-'wat,
we'n-di'-'nahada'i'mis. gu-s-na'ntl kwi--yithyu-'wat." tsu"-tba'-tl9-dads-'mil.
tsu'-a'nya-tba'i tsu'-ga'lmi'i't.sam, tsu'-we-'n-a'xats,
"ta-qa'wicdji'ya, 26 n ex-d e • 'mild s- 'mil!
he'-gwa-a'n-xe'nwas na'lu'we."
3. a'N-wa's-i-tla-gwe'is. ma-'tsi xla-'nik dahu'we'esadja dlu'q w S3m. wa'n-
get'she'ye'ni-'we qVa'n-yau gu-'s-di'tc. a'N-he-'niye ma'n-gala'lya dagu-'s-ditc,
qVa'n-yauda, hgege'ida, gu's-dadje-'nen-ditc-dadze-'t'las. (2) he'i-ma-'tsi mu'-
wel-itc. tsu'-hi-'me date-'dji-'da ya-hantl tlhwi'ya. a-'yu-ga-'l-da gu-'s-di'tc
tb-gwe'is. a-'yu nihi-'medi-'yiq psa'nl-datca'naTa hi-'me. a'yu-l^i'le dlu-'gwa
26 The translation of this one word of the song is in doubt; Mrs. Peterson was uncertain about
its meaning. Ediphone record 14:14580:d; RCA Victor disc 14:14610B:b.
1940] Jacobs: Coos Myth Texts }61
well because she had everything (well prepared). (3) In no long time the babies
went along rapidly in their growth, it was not long at all, about a few years, before
they began to hunt. The girl herself did not hunt any more, just her children
hunted. They became young men.
4. Now (one day) they came back from hunting. "Mother! why are you
quite alone here? We have seen two old people, and they weep all the time, when-
ever we see them. We kill something or other, (2) we place it there where they
travel, and we hide and then sure enough they find it. We give them other things
and indeed they find them. Maybe we kill an elk, and we give it to them. (3) They
are so very glad when they find it. That is why we are asking you." That is what
they said, that is what they told their mother. The girl began to cry. "Those are
my own parents whom you saw. (4) We will go back home (to them)." Indeed
that was what they did. She informed her children of how they had killed her
husband. Then she took out the possessions that her husband had given her. To
the first child she gave the pipe. (5) He was unable to light it. Both of them (the
older brothers) tried it. Then the youngest tried it and now it was he who lit the
pipe. Then the bow, not one of the two (older) of them could do anything with it.
(6) Then they gave it to him (the youngest again) and it was he who did it. Now
he had two pieces of property. Then the fire drill container, neither of them could
do anything with it. But it was the youngest (again) who made a light (with )the
fire drill. Now then they made preparations. (7) "My relatives (parents) are very
wealthy people. Let us go back to there. If they do not give compensation (for the
na'im-nagu'sdi'dje. (3) a'N-he'niye tle'-kwi-la'a'yam dshe'we tli-hi-'me, ma'n-
ha-he-'niys, gwa-da-ni'ct'c-idzi-'mis, kwi-'-geb'mdida-du. a'nya hidji'-b'mda 1
tb-gwe'is, ma-'tsiya tb-dahi'me kwi--b'mdida. tca'n87a'aya'il.
4. tsu'-wa-'sdidi'yam b'mdawa'was. "ni'ka! dji'-en-e-ha-mi-'t'ci-di'u?
ta'mst'le'-l-du-ha'macj, wi'-gu-s-mi'n-du--kwi--ki'mi, i'l-du--ha / maq'ama. wi'-
i'l-du--ditc tsa'u, (2) idja'u-du--tli-yu-'det da-'-l-du--tsu-"ya, tsu-'-l-du-tVma
sdb'ntu-t'tsam wi'-a'yu-itc-du-4jiTd u wa. ma"-ditc-du--kwi--mi'ya a'yu-itc du-
kwi-ki'ld u wa. yuwu't's-1-du- ki'ts-tsa'u, wi'-kwi-l-du-ni'ya. (3) gwa-itc-
du-a'n-ks'le i-itc-du-kwi-l£iTd u wa. x-ws-'n-ditc di-'mi'mi't'cmin-t'ca'mi."
x-we'n gwa-na-'ni-'da, we'n-ilgwasgwa'i tli-ildeYn-e. xga'nu-tb-gwa'is. 'Y-
n-e'na'ma-'ni'ya-s kw9-tcilha'maq\ (4) was-i-'l-hantl." a-'yu-ma-x-we-'n.
sgu-'ya-tla-dghi-'ms x-dji'-tb-kwi-tsu-'tsu tb-dade-'mil. tsu'-kwi-hami'ya-t'a
tb-te'tc di'tc-tb-dax-ds-'mil-ni'ya. hs'lu ki'lga kwi-'-'kwi-ni'ya tb-pa'tal. (5)
a'N-dji-kwi-t'ci'1-i'ya. x-misa'-itc ka'ni. tsu'-tle-x-qbm'ni'ya'wa kwi-'-ka'n-i
hei-ma'tsi-tsu'-x-hi'dji kwi-'-t'ciTi"ya tb-pa'tal. tsu'-gwum-tb'-gugwi-'l, ma-
i'tc-du-a'N-x-hi't'ci kwi--dji'-aya-dja. (6) tsu'-il-gwum-hidji'-ni'ya hs'-gwu'm-
tsu'-x-hi'dji kwr-a-'yu-itc. tsu'-adzu-'ya kwi- / -d9 / te-tc. tsu'-gwum-kwi-'-
yu-'bta dakha', ma--i / tc-gwum-a / N-dji-kwi--a / yadja. ma--gwu'm-tle-x-qb'm'ni / -
ya'wa kwi-t'ca'ltli-yu-'bta. tsu'-ilhu'we'e'tsam. (7) "hethe-'de-'na'ma-'ni'ya-s.
162 University of Washington Publications in Anthropology [Vol. 8
murder of your father) we will take vengeance." That is what she said to her chil-
dren. So then they fixed up a canoe, the canoe had limbs still on it (it was a large
unfinished log).
5. Then early in the morning they came ashore at her parents' place. Now
they saw a person come out of the house, he came down to the water, and when
he saw the log on the beach he ran back to the house. "Ha-'- there is a (fine big)
log beached." (2) Now the people went down to the water, they were intending
to cut off the limbs (to complete the log for a canoe) . Now the boys got out of the
canoe, and their mother too, and they stepped ashore. Now the parents saw the
girl, and then all the people wept. (3) Then they made a payment, they gave two
women to each of her children, and so each of them had two wives. Then she ex-
plained to her parents thus, "My husband was not a dog. My husband was a per-
son. (4) He merely had gotten into the skin of my dog. That is why he resembled
a dog, when you saw a dog. But it was not a dog, it was only a person inside the
skin of my dog."
6. Now they all continued to live there.
7. That is all of that story of mine.
16. The pouty children 27
1. The children were living with their uncle (mother's brother). One time
they just became angry at him. "We are going to get away from here." Indeed
wasi-'i-hantl. ii-hanti-a'N-ski'nam wi-'-dlalyu'wa-'l-ha'ntl." we'n-i'l-d u wa tla-
dahi'me. a-'yu'-il-tigu-'s-hut'su'wa, ma'-gwum-tlgu-'s ma"-ge-dahel-£'k w .
5. a-'yu-i'l qe'H"mis i'l-ge"-da'n- i ya tla-dama-'ni'yas dit'lda'cdja. tsu'-
ha'ma'q'if-tla-ka'-sa'lt', ge' t -kwi-t£ / ixe u , yu-kwi-'-ha'ma'q tli-ni^i / n-da"na t tsu'-
yaga'da idzu-'dje. "ha-'- nikTn-da"na\ " (2) tsu'-ilte-'ya'xe u -tra'-ka\ tsu'-il-
hanti-qxa'-dahe'lek w . tsu'-q'a'ltam tla-tca'na7a, tsu'-hi's-tli'-ilda'e'ne, tsu'-
ilhe'gwan. tsu'-x-ma-'ni'ya-s di-kla-'wi tla-gws'is, tsu'-gus-ki'm-a-da'-ka'. (3)
tsu'-ilski-'nam adzu"uma-ni-'ni-'yu tla-hu'meke tla-dahi-'ms, tsu'-il-gu-s-a'dzu-
wi-ilduhu-'mis. tsu'-we'n-gwa'sgwai tla-da'ma-'ni'ya-s, "a'N-ye'klu tla-'nde'mil.
ka" tla-'nde-'mil. (4) tsi'-tli-'niyeklu-'dje didzs-'t'las ge"-gi'l-a-tsam. we'n-
ditc tla-kwi-'-gwa-ye'klu, tci'l-ys'klu-wi-hama'q\ a'N-ye'klu, ka" tsi-gs'Ma'ha
tH-'ni'yelilu'-didze't'lasa'dje."
6. tsu'-il-gu-'s-dluq w sam-da'\
7. tsi'-ws-'s-kwa-'naba-'saq\
16. dzu'wisame hi'ms
1. tla-hi-'me x-axi'yaxitc da-kwi-'-dla-'gaq. mi'nt'ci tsi'-itc bs'lexe-nu.
"i-'geis-hantl." a-'yu-itc'i-'ge', he-'nt'cicdji t'a'mi-dakda-'na'nasadja itcla', ws'n-
27 Though a myth very likely known to most Coos raconteurs, Mrs. Peterson recalled hearing
it from a Lower Coquille Miluk, Charley Ned, or from one of his family. The term "pouty,"
used by Mrs. Peterson when translating, does not quite render the idea of M. dzu'wis, H. dzu'wi- 's.
A youngster was "pouty" if he went away from a relative with whom he lived, whether from
boredom, disgust, humiliation, or anger, and took to the bush for a while. Orphaned youngsters
residing with an uncle or relative at further remove were especially likely to become offended or
dispirited for some reason and to take to the woods, living apart, "pouting," until they returned
somewhat reconciled.
1940] Jacobs: Coos Myth Texts 163
they left there, they went far into the interior to the end of the creek, and there
they remained, there they lived. (2) They grew up. The girl dug all sorts of things,
and her older brother trapped and hunted, he looked after the food, the salmon,
which they dried. They certainly had a quantity of food, many garments, quan-
tities of all sorts of things. (3) The girl dug skunk cabbage all the time. They
lived there so many (a considerable number of) years. One time she did not come
back. Night came but the girl never got back home. (4) The next day her older
brother hunted for her, but he could not find her anywhere. Even after five days
he had not found her. Even after seven he had not found her. He sought her every
day.
2. Now he saw something up above, he watched it coming, he kept on watch-
ing it, and then it got behind brush, it went out of sight, and then he went to there.
(2) It was some sort of winged thing (bird). 28 So he took it back home, he threw
it into the house. Then he thought, "I will have it for my pet." (3) After five days
it was still there, it never even moved at all, it just sat there. One morning (later)
it was gone. Even though the door had been shut it was gone.
3. Now then a person entered, switching the water out of his hair with his
hand. That person must have been in swimming. Now he entered, and he sat
down. "You suppose that I am a winged thing (a bird). I am not a winged thing,
I am a person. (2) They sent me from up above. That is why I have come. The
head man there has married your sister. I have come to get you. So let us go.
ge-itcdle-'qs9m, ge'-itctaqlu-'t'tsam. (2) ha-'wi'yam'itc. gu-s-di'tc-du-yu'gwa
th-x-gwe'is, we'n-ti9-d9he't'le wi-'-t'shs'ye'nu-du la'mdaidu, (Jwg'n-yau-du-lu-'-
dada-ya, ge'lyeq, kwi-i / tc-du--t'c'la / i. a'yu-ga'l-itcdgqwg'nyau, ga-'l-itcdate-'tc,
gu's-didje'nan-itcdagal. (3) gu-s-mi'n-du--ki'me-t'l yu'gwa tle-x-gwe'is.
gwa-da-ni'ct'ci-idzi'mis da'-itcdle-'geq. mi'n-t'ci a'N-we-st. gatqVidiya a'iwa-
kwi-aN-we-'st tla-gwe'is. (4) a'ma'is tsu-wu'lwa'ya tta-dax-he't'le, a'N-ge'n--
dji-kwi-ki'l-d u wa. gent'ci'nsuya gaha'is a'iwa-aN-ki'l-d u wa. adzu'-xgsye'sye
a'iwa-aN-l£i'l-d u wa. gus-mi'n-gaha-'ya kwi-wu'lwa'ya.
2. hsi-ma-'tsi gwa-'n-ditc kla'wi, wi-'-kwi-ha'maq dzg'ne, wi'-ma"-gs"-
lu'dadaya, he'-ma-'tsi te'niki'dje, kwr-a'N-ditc, tsu'-ge'-l-a'. (2) he^ma'tsi
gwa'-natlpi'ye-ditc. tsu'-kwi-wgs-a-'ya, idzu'dje kwi-'-ta'. tsu'-wen-di'lu'we,
"kwi-'na'ntl-ci-'t'a." (3) gsnt'ci'nsu'ya gaha'is ma"-da t -kwi--dlu-'gwa, hi's-
gu'ma-a'N-lixli-'x, ma-'tsi-da"-dlu-'gwa. hit'ci'-^eli^'mis he'-ma-'tsi-a'N-ditc.
ma'-dla-'nan tli-bi'ndj ma'-kwi-a'N-ditc.
3. he'-ma'tsi lca'^de'dje, tlaxtla'wax-daha'mis. sdle-'q'-da'x tfo-ka".
tsu'-kwi--ds-'dje, tsu'-dlu'q w S9m. "x-ws'n-e'lu'we ntlpYye-ditc-u'. aN-u'-natl^i'-
ys-ditc, ka"-u. (2) xu'gu wutxwi'ya. x-we'n-ditc du-wu-di'yu. da"-tl9-na-
28 This tribe of myth people possessed some sort of winged canoe. To Mrs. Peterson the myth
provides more evidence of there being nothing really new under the sun, and of the mythology's
foretelling of the future — in this case the aeroplane of the white man.
164 University of Washington Publications in Anthropology [Vol. 8
(3) When you get in you will lie down, and I will cover you over. You must not
look. When I tell you so, then you may look." Indeed he did so. (4) The young
man got into it, and then it was as if they flew, and now they went away. The
young man became tired of it (of lying covered there), but still they continued
going. Now he told him thus, "You may look." (5) Indeed the young man looked,
and he saw a (large) village. "You are to go yonder, your sister is in that house.
You are to go to there." So the young man went there, and sure enough he saw his
sister. (6) He remained a long long time at that place. And he saw those people
travel just like winged things (birds) when they traveled. They got into them there.
"I guess they are their canoes. (7) When they go they fly just like winged things
(birds)." Now the young man was going to return home. So he said to his sister,
"I shall go back home." Indeed they took him home. (8) They put him in there,
they took him to there again in the very same manner, they took him to his own
place there. Now they got him back home. Again that person flew just like a winged
thing flies.
4. Now he returned to his own people. And he explained to his people about
how his sister had had him brought. Now he himself settled down there, and he
got wives, and then not again did he go anywhere.
5. Now that is all of that myth of mine.
kwe-'ns't'l hethe-'de kwi-'-duhu-'mis. ne'u-snala'dzida-'mi. la-'s-hantl. (3)
i'n-antl-gi'l-a-tsam tsi-'m-nantl, wi'-dlu'k w d59dza-'mi-nantl. wi'-a'n-a'ntl-xi-'la.
tsu'-nantl-ws-'n-il-da-'mi, tsu'-nantl-xi-'la." a-'yu'-me-x-we-'n. (4) tsu'-gi'l-a--
tsam tfo-di-'lu-'l, he'-ma-'tsi gwa-hwaTdi'itc, tsu-'-itcla. Ici'nau-di'lu'we tla-
di-'lu'l, a-'iwa-itcla"a. tsu'-itc tsu'-wen-iTd u wa, "kwi'ya-xi-'la'a-'yax." (5)
a-'yu xi'la tta-di-'lu'l, heWna-'tsi t'lda-'yasadja xi'la. "e-'ge-nantl-la, kwi'tc-
e-ye-'dzadja da"-tb-nakwe-'ne't'l. ge"-nantl-la'." a-'yu'-^-W-t^-di-'Wl a-'-
yu'-kla-'wi tla-dskws-'ne't'l. (6) he- / --niye-da"-dkr / gwa. tsu'-du-kwi--ha'ma'6;
ryu"li'ya.m tla-ka" gwa'-du-ntlpYye kwi-il'yu"li'yam. ge"-il-du--giTats9m.
"tH-iltlgu-'s-ditc-da-'-du. (7) wi'-il-du-la' wi'-gwa-du-ntlpi'ys-ditc hwa'l-di."
tsu'-hantl-wa's-i-tfo-di-'lu'l. we-'n-i'l-d u wa tta-dakwe-'ne't'l, "was-i'-wantl."
a-'yu he'm-i'lt'cu. (8) ge'Ma'liyu, da-'s-x-wen ge'-la'i gs"-il-a-'i'wa'wa tte-
dat'lda'yasadja. tsu'-ge'-we-'sdu. da-'s-hwaTdi tta-ka" gwa-du-ntlpi'ys-ditc-
hwa'l-di.
4. tsu'-wa's-i-tls-hi'dji tla-dagala-'tasadja. wi'-we-'n-gwasgwa-'yama tla-da-
di'tc tto-gwa-'n-kwi-wusu-'su tfo-dakwe-'ns't'l. tsu'-dlu'q w s9m tta-hi'dji, tsu'-
nahu'me-'kYe-yio;, tsu'-de-'wan-ge'ndji'-la'.
5. tsu'-tsi-we-'s-kwa-'naba-'sac^.
1940] Jacobs: Coos Myth Texts 165
17. The white wife of mouse 29
The young man (grey mouse) traveled around, he journeyed all over. Even
to places far away he would go. Then indeed once he saw a girl, a pretty girl, the
girl's dress was white, 'V- I will have her for my wife." (1) He did marry her,
and he took home his wife. Now he told her thus, "When I am away you are not
to cook. And when I get back home then I will do the cooking for you. You might
get hurt." (2) So indeed his wife never cooked. Once when her husband was gone,
"Oh I will cook. I do not see why I should get hurt. Why I would not get hurt!"
So then to be sure she cooked mussels, (3) and then a barnacle on the mussel popped,
it popped right in her eyes, and it killed her. Now her husband got back home.
(4) "White one! where are you?" Nothing answered him. So he sought her, and
then he found her dead. Now he wept, 30
"My wife! my wife! my wife!
I told you all the time like that, I told you,
you must not, you must not cook.
My wife ! my wife !
I did not want you to cook.
My wife ! my wife !
You were so pretty, so pretty.
17. tla-bugwi-'dlstl xqa's-dahu-'mis
tla-di'lu'l wi'-kwi'-yux w u'm-e', gus-ge'ndji-kwi-yux^'m-e'. mai-he-'-n-
t'ldasdja ma-ge"-kwi-yux w u'm-e. a-'yu-mi'n-t'ci tsu-kwi'-gws'is kla-'wi, ne-
he'wudzan tla-gwe'is, xqa's-da'te-tc tfo-gwe'is. "e-'- kwi'-'nantl-hu-'mis." (1)
a-'yu-kwi-wa'msts, tsu'-was-a-'ya-tfo-dahu-'mis. tsu'-du-we'n-i'l-d u wa, "yu'-
wantl-du-e'he a'ma'ntl-du q'mi'yat'a 1 . tsu'-wantl-du-we-'st tsu'-wa'ntl-du-
q'mit'tsa'm. he'-na'-x-dalau." (2) a-'yu-du-a'N-q'mi'ya-t'i tia-dahu-'mis. mi'n-
t'ci-e'he tia-dade'mil, "u y q'mi-t'tsa'm-wantl. dji-'x-ha'nu-'ya thi-wantl-qV-
lau. ma'-wantl-aN-qVla 11 !" tsu'-ayu-kws'lxwan q'ma'it'ts, (3) hs'-ma'tsi-tla'-
w-a tfe-daka-'l tla-kwa'lxwan, ma-'tsi xwalxwa'ldja-da kwi-tla'w-a, we'n-x-kwi--
tsa'u. tsu'-we-'st-tla-dade'mil. (4) "xqa's! idja-'u-ne?" a'N-x-wi'^-qta-'mi.
tsu r -wulwa"ya, he'-ma-'tsi-e'q kwi-kTlcl u wa. tsu'-a'x-ats,
"nex-hu-'mis' nex-hu-'mis! nex-hu-'mis! 30
gus-mi'n-wen-ilda-'mi, ilda-'mi,
an-a'ntl-du, ana'ntldu q'mi-'yat'ai.
n ex-hu • 'mis ! n ex-hu ■ 'mis !
aN-u'du-ha"ya ne^aq'mi'ya-t'a 1 .
n ex-hu • 'mis ! n ex-hu ■ 'mis !
he'lt'-na-ha' nehe-'wudzan, nahe'wudzan.
29 The Coos all told this. Mrs. Peterson heard it from Alice Johnson, a half breed whose
mother was from the Hanis village, nti'se'itc; she also heard it told by a yu'gwi Nad£ne" (south-
west Oregon Nadene, at Euchre Creek) named lone Baker.
30 Ediphone record 14:14580:e; RCA Victor disc 14:14613B:b.
166 University of Washington Publications in Anthropology [Vol. 8
My heart is so sick when you died.
My wife! my wife!"
Now that is all of that myth of mine.
18. Crow girl 31
The (crow) girl had one child. She gathered mussels all the time. Once she
went to get them, and she was cooking them, she did not cease eating, everything
was so sweet tasting to her. (1) Now the tide came in, as the tide came in she was
still doing things there. The tide had come in strong, but she was still eating there.
Now she thought of her baby, and she ran towards where her baby had been. (2)
But the ocean had already taken away her baby, she could not get it back again.
Then she wept,
"Many more, many more babies, babies,
there will be more such babies."
(3) This is the way the girl cried.
"It was my baby that drifted away." 32
That is the way she cried when the waves caused her baby to float away.
Now so much of that.
hs'-gwa-a'n-xe'nwas-anlu'we i-naoja'yau.
n ex-hu • 'mis ! n ex-hu • 'mis ! "
tsu'-tsi-'-kwi'-kwa-'naba-'sao;.
18. ma'qt'l gwe'is
hit'ci-diki'lga tla-gwe'is. gu-s-mi'n-du--kwi- kwa'lxwan yu'gwa. mi'n-t'ci
tsu'-gwum-wu'l-mi't'a', wi--kwi--gwum-q'mi'ya-t'uwa, aN-gu'm e'wi dlu"wiyam,
gu-s-di'tc hat'cci'Hs hidju-'wi. (1) tsu'-t'hr'ni, t'hr'ni a'iwa gwum-da'-xaltam.
fe'n-wi'ye t'hr'ni, a-'iwa-da"-dlu"wiyam. tsu'-kla tla-dakiTga, tsu'-ge"-yaga'-
da idja'u-tla-diki'lga. (2) ma-'n-x-ba'ldi-mis kwr-hwa'ldiya diki'lga, a'N-
dji* kwi-ga'lmi-'t'a. tsu'-a'xats,
"gala'1-ma, gata'1-ma ehi-'me, ehi-'ms,
ma'-ha'ntl da-'s kwa-hi-'me."
(3) we'n-a'x-ats tb-gwe'is.
"tb-kwi'-tlxu' tb-'nikVlga." 32
x-we'n a'x-ats i'Mt'cdju" tb-dilfi'l-ga.
tsu'-tsi--we-'s.
31 Though all the Coos very likely told this, Mrs. Peterson remembered it especially as told
by a Lower Coquille Miluk, Cissy, when they were eating mussels together at Fish Rock, near
Bandon, at the mouth of the Coquille River.
32 Ediphone cylinder 14: 14580 :f; RCA Victor disc 14:14610B:c.
1940] Jacobs: Coos Myth Texts 167
19. The young man became an owl 33
The young man used to journey about in the night time, he was never once at
home, at night he was always going about. Now he grew up, and he married. Then
he spoke in this manner to his wife, "I will make a canoe." (1) So to be sure he was
working at it. One time he spoke thus to his wife's younger brother, "Young man
you! go get my adze!" Of course the young man went, and then he was going to
give him his adze. (2) Now he was sitting high up above (and he said) , "Young man !
get me my adze !" That is the way he was doing. "Here is your adze !" He did not
even notice, he merely continued to do like that, (hooting) "Young man! young
man! get me my adze!" (3) Then the young man ran back home. "He just sits
high up above, he is sitting (up) on a limb of the tree. I could not get up there."
That is what he informed her about. (4) Then he went on higher up on the tree.
And now today every night he is still wanting his adze. That is why he still calls
out for his adze at nights. The next people (the Indians of today) still hear him
crying out for his adze. 34
Now that is all of my myth.
19. tla-ha-'tssi'ya di-'lul
tfo-di'lu'l qkVm-du kwi-yux w u'm-e, aN-du' mi'nt'ci kwr-dlu-'gwa, gu-s-
mi / N-du--kwi y -ql9 / m yux w u'm-e. tsu'-kwr-he-'wi, tsu'-hu'mstsam. tsu'-we'n-
i'ld u wa tte-dahu-'mis, "tlgwa'ls-wantl-hu-t'su'wa." (1) tsu'-a-'yu kwi-lu'-dzi'-
dzunis. mi'n-t'ci tra-dahu-'mis da'mi'tlgwa'la we'n-i'ld u wa, "kwi'tc-di-'lu'l!
kwa-'ntsi-'nl-la-'dza!" a'yu-la'-tla-di-'lu'l, tsu'-hanti-ni'ya-tte-datsi-'nl. (2) he'-
ma-'tsi-gu''-kwi--dlu'gwa'itc, "di-'lu'l! la-'dza kwa-'ntsi-'nl!" ws-'n-kwi-wa"-
nu. "di-'-kwa-ntsi-'nl!" aN-du'-gwada-"nu, ma-'tsi-da"-we-'n-wa"nu, "di-'lu'l!
di-'lu'l! kw9-'ntsi-'nl-la-'dza!" (3) tsu'-was-i'-duhwi'yst tla-di-'lu'l. "ma-'-
tsi-gu'^-kwi-dlu-'gwa, he'begwatc kwi-'-dlu-'gwa. wi'-aN-wa'-x-dji" ge"-dji\"
ws'n-kwe-ns'nu. (4) we'n-kwi--gwa-"niya-la' tla-t'cci-'mibdja. wi'-di-'ls"
ds'ngi-qlam ma--du'-ak w 'a'i tla-datsi-'nl. x-we'ntc ma-'tsiye-qkVm kwi-ak'a'l
tb-datsi-'nl. wi'-a'iwa qla'mniyu-ka kwi--qa'wa-'ya ak'a'l tla-datsi-'nl.
tsu'-tsi Wc's kwa-'naba-'sa^.
33 Mrs. Peterson never heard a Miluk speaker tell this; she believes all Hanis speakers knew
it. She heard it told by Old Man Jackson.
34 They say that owl hoots as follows:
"Young man! young man!
Give it to me! give it to me!
My adze! my adze!"
H. bl-di'lul! lal-di-'lul! M. kwitc-di'lu'l! kwitc-di'lu'l!
a'ts9m! a'tsam! ni-'m! ni-'m!
n'tsi'nl! n'tsi-'nl! kw3-'ntsi'nl! kwa-'ntsi'nl!
168 University of Washington Publications in Anthropology [Vol. 8
20. The young man who lived alone 35
He lived by himself far back in the woods. Every year he would go back home
taking all sorts of things with him, and then he would return home again (to the
woods). He trapped all the time. He put up all sorts of (smoked) food, (such as)
elk, deer. (1) He dried all sorts of eyes. Now one time he came out from the
woods to his relatives' place, and he obtained a wife, and then he went back home
with his wife. When he went away to hunt this is what he told his wife. (2) "You
must not disturb it. You must not bother with these eyes. Do not eat them." They
had one girl child, the child was about one year of age. Now she thought, "I wonder
why he does not want me to take it. (3) I will eat some." So indeed she did, she
ate some of those eyes. Then she heard something making a noise dim dim dim 36
(sound of a one-legged person walking). This is what it said. "The woman who
ate eyes I will get." (4) The girl fastened her door tightly. But to the dangerous
being it was as if nothing. He packed away the girl and her baby. He put it under
his arm. So he took the girl away. (5) Then in the evening he built a fire, and he
seized the child, and he put it on a roasting spit. The girl could do nothing, she
was terrified. Now his fire began to crackle. "Why does my fire pop so?" (6) It
was the young man who had followed, it was the young man who was shooting at
him. "Fire! pop! as if it were merely crackling! In that way he will suppose it is
20. tb-di-'lu'l mi-'t'ci bqk'm
t'ce" kwi -mi-'t'ci bqle-'m. wi'-dangi idzi-'mis ma--du'-wa's-i gu-s-didje-'--
nen-ditc du-was-i'yat'a, tsu'-du-t'a'ma-da-'s-wa's-i. gus-mi'n-du-kwi-t'sheye"nu.
wi / -gu-s-di'tc-duCjwa / n-ya u wa-na"ya, ki'ts, x w u'tsx w u. (1) wi-'-kwi--du-t'c'la'i
gus-di'tc du-xwa'lxwal. tsu'-mi'n-t'ci tsu'-gwum-la'w-a tb-dadidji'nu-dje', tsu'-
hu-'mis-ga'la'm, tsu-nahu-'mise-wa's-i wi'-i-du--la" b'm-da-wa wi'-wen-du-i'l-
d u wa tb-dahu-'mis. (2) "ditc-na'-x-t'swa-'lal. an-tb / -kwi--t'swa-"al ku-xwa'l-
xwal. ditc-na'-x Idja-'t." hit'cu-'ya dikH'lga tb-gwe'is, ga-si'ya gwa-hi't'ci
idzi-'mis data'mel tli-ki'lga. tsu'-we-n-di'lu'we, "ida-x-dji"ya du-u-kwi-ga-
dldi'wan. (3) lu'-wa'ntldja." tsu'-a-'yu, lu'-ldja-'t tta-xwa'lxwal. he'-ma-'-
tsi-ditc kwa-'na"ya ditc-dimdi'mi. 36 we'n-iTat. "xwalxwa'l-dla'u-hu-'mis
du-wula-'dza." (4) tsu'-tga'it'H'ya dibi'ndj tls-x-gwe'is. hi's-gwa-a'N-ditc
wa-'wa tle-x-xu-'t'luc. tsu'-t'a-'mi tta-gws'is wi'-tla-diki'lga. wi'-tlpi-'qaqait'a.
we'n-kwi-la-'i tb-gwe'is. (5) tsu'-gatqVidiya tsu'-t'ciTs, ma-'tsi-kwi--ga / la'm-
tli-kl'l-ga, we'n-kwr-ski'n-i'ya. a'N-dji xa'ltam tla-gws'is, s'lqs. he'-ma-'tsi-
kwi-ge'tla'wa'iwa tla-dehe'malt'. "dji-'-x-a'ya ekwi'-he-tla'wi'yam she'malt'?"
(6) hit'c-u'mida-thi-tle-x-di'lu'l, hit'c-th-x-di-'lulhi tb-kwi-qda'l. "he'malt'!
tlautla'wa-'n! gwa-hantl tsi'-tla'w-a! x-we'n-dantl lu'ws kwa-dahe'malt' kwa-
35 Heard by Mrs. Peterson only from Hanis speakers, and particularly Old Dick.
36 Mrs. Peterson gave an intriguing pronunciation to this interjection, which I have written
merely di'm, the printer lacking a glottalized m. This m is incompleted, lacking bilabial release;
there is very brief if any sonancy, and there is a brief concomitant glottal closure. Mrs. Peterson
provided it with a dull, choked, thudding quality. I never heard it elsewhere.
1940] Jacobs: Coos Myth Texts 169
his fire crackling." That is the way the young man wished that it be as if the fire
were crackling. (7) But really it was the young man himself shooting at him. Now
he was just about to eat up the baby when he (the one-legged dangerous being)
died. Now he got his wife, and they collected their baby's bones, and they went
home. Now they got home, and they buried their baby's bones. (8) "Let us not
live here. Let us go home (to the village of my people)." So they did. They went
home. Now he told his wife thus, "That was why I did not want you to eat the eyes.
When they left and had gone away from there they lived where the people were.
Now that is all of that.
21. The girls who wished to have stars for their husbands 37
1 . Young persons (girls) were always doing something (mischievous) or other.
Now they were going to lie down to sleep outside. They looked up above, and they
said thus, "Let us have stars for husbands!" (and then they laughed and laughed).
There were four girls (there). (2) "I will have the evening star for my husband."
"I will have the star that the people call the hunters, the hunter star. That is what
I will have for a husband." "And I the one that shines so brightly, that one I will
have for my husband." (3) "And I that very little one, it barely shines at all. It
must be a small person, which is why it is a small star." "Oh let us go to sleep!"
And the girls laughed and laughed then.
tla'utla'w-i." x-we'n-t'lla'nt tle-x-di'lul gwa'yu't'c-hantl-he'malt' tla"wi'yam.
(7) hit'c-tk-x-di-'lu'l tla-qda-'l. wi'-his-han-ha-'-ldja tli-ki'1-ga his-qa'ya u .
tsu'-ga'la'm tto-dahu-'mis, tsu'-itchit'eu'wa tH-itcdikiTga da'la-'ma'k, tsu'-itc-
'wa'si. tsu'-itc'ws-'st, tsu-itc'aga-'na'ya tH-itcdikiTga da'la-'ma'k. (8) "a'n-
s-hantl diu dle-'ge'q. wasi-'s-hantl." a-'yu-itc. W9s-i"itc. tsu'-we-n-i'ld u wa
tta-dshu-'mis, "x-we-'n-ditc tlu-u-kwi' a'N-du-'ha'ya kwi-'-nldja" tte-xwa'lxwal."
i-itexge't i'ge' tsu'-itc dle-'qsim Ipbi'n-djY.
tsu'-tsi- we-'s ku'wi.
21. yu-'mi du'ha'ya hi-'me kwi-i'da-ildeds-'mil
1. ge'ns-tc-ka" gu- , s-mi'n-il-du-gu-s-dji /< -xa'lili. tsu'-gwum-qa'nu-dja
gum-dli-'k w tim. tsu'-gwum-gwa'n-hamgaida, gu / m-we- / n-7a-la-"nu, "yu-'mi-l-
hantl-ds-'mil!" dza'wa'-tb-ge'ne-tc-ka. (2) "gatqa'i-yu-'mi kwi-'na'ntl-de-'mil."
"wi'-s'ns wi'-kwextc-ka" we-'n-lat'ci'ya-da yu-'mi H'mdawas, H'mdi'da yu-'-
mi. kuwi'-'nantl-ds-'mil." "wi'-e'ns kwatc-ha-b'n-wi dbhaha'yam, ku'wi-
'nantl-de-'mil." (3) "wi'-s'ne kwatc-ha-e-'k, a'N-dji' ta'n-wi-dbhaha'yam.
s-'k ka-'-dax, na'u-kwi-s-'k yu-'mi." "kwi'ya-l-hantl-ge-'ql!" tsu'-du-t'le'wa-
xsxs'idu tk-gs'ne-tc-ka".
37 Mrs. Peterson heard this told by some South Slough woman, probably one named he'm ■ ik
(anterior palatal k). There is a version in Coos Texts, Frachtenberg, p. 51.
170 University of Washington Publications in Anthropology [Vol. S
2. Now they woke up, and to be sure they each had a man. The one who
wanted a small husband, now she had only an extremely old man, his head (and)
hair was grey hair just like foam. (2) And the one who wanted the brightly shin-
ing (star), she had a handsome young man. The one who wanted the evening star,
she had a big handsome man. The other one who wanted the one with a bow for
her husband, he was handsome too. (3) "We are lined up when we hunt." That
is what he said to the girl. That is why the people name them that way, those
lined up stars.
3. Now it is so much of that.
22. I will tell you a crow myth 38
1. The girl-at -puberty was swimming all the time. Then once a crow stole
her dress, and she followed him (nude). "Give me my dress! cracked-skin-on-your-
old-foot-you ! give me my dress! (2) you-canoe-pecker ! give me my dress! you-
eater-of -feces!" The girl almost caught the crow, but still she did not catch him.
He went around a turning there, and there the crow disappeared. The girl went
round the point, and now a young man was lying down there, his head rest was the
girl's dress. (3) A fine looking young man lay there. His clothes were sea otter
furs. "He'i! what are you ashamed about? come here! take your dress! am I a
2. wi'-ii-kwi--dla'nkts, he'-ma-'tsi-a-'yu'-itc gu-'s-il-nde-'mg'le. tbtc-e'k"
de-'mil du-'ha'ya, hs'-ma-'tsi tu-"mi't'l-ditc-itc, tb-dgss'L tte-daha-'mis ma-'tsi
gwa-k w dli-'s tb-dgx-ya-'la'q. (2) wi'-tbtc b'nwi dlahaha'yam du-'ha'ya, wi'-
nghs-'wudzgn di-'lu'l. wi'-tbtc-qawa"mis du-'ha'ya, wi'-nahs-'wudzan wa-'-
de-'mil. wi'-tb-di'tc ma-'^du-'ha'ya wi'-nagugwi-'le tb-dade'mil, his-kwi'-na-
he-'wudzan. (3) "he'n-e'ldu kwi'-l-du-guba'ba i'l-du H'mda-wa." x-we'n i'l-
d u wa tb-gwe'is. x-we-'n-ditc tb-du-x-ka A kwi--we'n S9'na"na, kw9-du-tc-gwu-
ba'ba yu-'mi.
3. tsu'-tsi-we-'s.
22. ma'qt'l ba-'saq-nantl laga'wiyat'a-'mi
1. tit'se-'was gu-s-mi'n-tlg-dzgsdia-'qai. hei-ma-'tsi-mi'n-t'ci-itc tse'-x-
ma'qt'l kwi--la'ya-d9'we't'l, tsu'-kwi-u'midu'wa. "ni'm-kwg-'ng'we-'t'l! cal-
ta-'-daxwe-'txwt'! ni'm-kwa-'na'we-'t'l! (2) tlgwa'ls-gwaukwa'u ! ni'm-kwa-
'na'we't'l' e-'l-daqwan!" gasi'ya-du--ga'lam tb-ma'qt'l tb-x-gws'is, ma-du'-
an-ga'lam. wi-'-ge"-b£'i797, wi-'-ge"-wi-'-du- tb-ma'qt'l. wi'-ge's'ngi tb-gwe'is,
hei-ma'tsi di-'lul da-tsi-'m, kwi--da'te'l£-x tb-gwe'is-da'ws-'t'l. (3) nehs-'wa-
dzan ds'mal-da-tsi-'m. gi'ys-'we--d9te-'tc. "he'i! dji-' t -d3-ndjicdji'lt'su? e'dji!
38 This story was well known to all Coos. Mrs. Peterson recalled a part Coos part Upper
Coquille Nad£ne" woman, Mrs. Wasson's mother, t'cicgi'yu, telling it. The locale of the story is
somewhere in the Hanis territory; hence it may be primarily a Hanis story, Mrs. Peterson thought.
1940] Jacobs: Coos Myth Texts 171
person ? (no !) I am only a crow. I am just a canoe-pecker ! so why are you ashamed ?"
(4) The girl had no clothes on (and crouched embarrassedly ) . Then he threw her
garment to her there, and she took her dress, and she put on her clothes. Then this
is what the young man said, "Come! let us go home (together)." Indeed the girl
went, and then they reached his house.
2. Now two old people were there. "I suppose my daughter-in-law is hun-
gry?" Then she gave food to her daughter-in-law, and now they ate. (2) Then
the old woman started to sing,
"My daughter-in-law thinks her feces taste good."
Now it became evening. Young persons (crow girls) made a noise as they came
home, they all had on packs as they came back. (3) Then they took off their
clothes (crow wings and garments). That is the way people may travel in the
future. 39 Now the girl herself also went to dig clover roots with them, she also
began to go around with them, she went about with those things (crow clothes
and wings too). (4) When she got back her husband would take her pack. But
now (it was so heavy a pack that) it broke her husband's legs. Ever since that time
crows have had ugly feet.
3. Now the girl did not go around any more (with them), because she had
children. Then her children grew up. They were wanting arrows all the time.
Once she told this to her children. (2) "If you go to my parents, you will go to
that place there. You (will go) not as crows, you will get there as persons, you
ga'la'm-kwa-na'we-'t'l! ka"-wi-i"? ma-'-u-ma'qt'l. ma'-u-du-tlgwa'ls-gwau-
kwa'u! ma-'-nadjicdji'lt'su?" (4) a'mi-te-'tc-tte-gwe'is. tsu'-ge-ta"-tl9-d3te"tc,
tsu'-ga'lmi-t'a tfo-date-'tc, tsu'-t'lha'tsam-tia-dats-'tc. tsu'-we-'n-tli tta-di'lu'l,
"e'dji! wasi-'s-ha'ntl." a'yu--ia / -tl9-gW£ / is, tsu'-itc'we-'tla-di'ye'dzadje.
2. he'i-ma-'tsi-ta'met'k-da-dk-'geq. "Igs-'nda-kwa-'na'midu-'n?" tsu'-
qVtsk-tta-da'midu-'n, tsu'-itcge'dta'wi-"we. (2) hei-ma-'tsi-gaha-'t'i-wa ttatc-
hu'mik\
"t'cci'ltunam de'e'l na'midu-'n."
tsu'-gatqa'idya k'e / l-i-kwi-wa- / sd9di'yam tla-gs'netc-lca", gu-'s-kwi-'-ntVme-
we-'st. (3) tsu'-ii-du-kla^-tli-ildate-'tc. ws-'n-ha'ntl-l'yu'le'nu-da-ka". wi'-
tta-gwe'is his-hi'dji-hi'-yu'gwa'aya tl£-ye"et', hi's-hi'dji-i'yelu-'na yuxu'm-e-,
th v -itc-kwi-yu'yu-'de-t. (4) wi'-ya-we-'st wi'-tb-dax-de-'mal ga'lam tb-datVm.
wi'-ma-'tsi tlga'idzu-daqla' tla-dade-'mal. xtVmi-du-we a'N-wen-da'qla tfo-
ma'qt'l.
3. wi'-a'nya yi'x-u'me tla-gwe'is, na'im nihi-'ms'de. wi'-kwi-'-ha'Vi'yam
tfo-dahi-'ms. wi-'-gus-mi'n du-wu'sba'ya du-'ha'ya. mi'nt'ci tsu-we / n-i'ld u wa
tta-dahi-'me. (2) "tta-'na'ma-'ni'yasadja i'n-ant.la', ge'-is-hantl-la'a'yam. a'n-
i'c-tla-ma'qt'l, ka'a'i-is-hantl-ge /< -dji, wr-sa'n-a'na-na'ntl kwa-'na'sa'N, we'-nantl-
39 I do not know if this is a modernism on Mrs. Peterson's part.
1 72 University of Washington Publications in Anthropology [Vol. 8
will speak of me by my own name, you will name me gwasagwa'sa." 40 Indeed
they went, (but) they did not do as their mother had told them. (3) They were
still just crows when they arrived. The girl's older brother killed one of her chil-
dren (because he broke the taboo on naming the dead by mentioning her name
when her relatives supposed her dead). The other got back and he informed her
thus, "They killed my older brother." Then the girl made ready to go, she went
back home to her parents. (4) Now she got home. Then she spoke to them thus,
"Where do you have my child?" Now all her parents and relatives wept. Then
they went to fetch the dead child, (5) and now they paid for the child (lest she
be angry because of its murder) . Then (they found) it was not a crow, it was really
a person inside its (crow) garments. Then the girl went back home (to her crow
husband).
23. The young man lived with his grandmother 41
1. The young man was making an elk fur blanket. And now this is what
the young man said, "'a n -'- I wish I could sleep with the sister of yipyibu'lai !"
"He'i! what did you say, grandson?" (2) "Why I did not say anything!" "a'-
I heard you say something!" "But I did not say anything!" His grandmother just
kept on asking him. "But I did not say anything!" (3) She just kept on asking
him. "Why do you want to know? Well I did say it. I wish I could sleep there
with the sister of yipyibu'la'i." "'a'-- I know it. When she comes you must not
be bashful. You should go to bed with her."
sa'n-dasa'i gwasagwa'sa." a'yu-la'ayam, a'n-i'tc-ma-x-we-'n tla-dax-e'ne-i-i'l-
d u wa. (3) ma- / tsi-ge'-x-ma'qt'l-i' t -dji'ni'yam. wi-'-tla-dax-he-'t'le tla-gwe'is
hit'ci'-ilts'a-'u tla-dahi-'me. wi'-we-'st-tla-hi-'t'ci wi-'-we-'n-kwe-ne-'nu, "tsu-'tsu
tla-'nahe-'t'le." wi'-tsu'-t'ama-huwe'e'dzam tla-gwe'is, wi'-wa's-i-tla-da'ma-'ni'-
yasadja. (4) tsu'-we-'st. tsu'-we'n i'ldita, "idja'u-tcilwa'wa tla-'naki'lga?"
tsu'-gu-'s-ki'm-a-tla-dama-'ni'ya-s. tsu'-ila-'dza tle-e'q-ki'1-ga, (5) tsu'-ilskidi'-
ya-tli-ildalji'lga. hei-ma-'tsi-an-ma'qt'l, ma-'tsi-ka" tsi--x-du-ge'-la'ha tia-de-
te'tc'a'dja. tsu'-t'a'ma-wa's-i-tla-gwe'is.
23. u'mna-'t'latc-itc-da-dle'geq tla-di-'lul
1. wi-'-kwi-'-t'lha'idziya tla-x-di'lul. wi-'-we'n-tli'-tla-di-'lul, "'a n/ - yip-
yibu'lai dakwe-'net'l ge-'-utsa-'u!" "he'i! dji'-da-natli', di'msi?" (2) "ma-'-
u-a'n-dji'-tli' !" "a-'- qa'Vwi'mda'mi dji'-netli'!" "ma'-u-a'n-dji'-tli'!" ma'<-
ge'*-mitcmin-a't'c tla-dax-u'mna-'t'latc. "ma'-u-a'n-dji-'-tli'!" (3) tsi"yuk w -
ma^-mitcmin-a't'c. "dji"-ge-'-ena-kwi'-du-'ha'ya ha-kwa-'ni'yada? de-'n-du-u't.-
tli'. yipyibu'la'i dakwe-'net'l ge-'-utsa-'u." "'a-'-- kwa-'ni'ya'da-"u. ya-ha'ntl-
dji' an-a'ntl djilt'sa-'i. tsu-'wi'ya-na'ntl."
40 Mrs. Peterson thought this a personal name used in this myth only. She never heard of
any other myth character, let alone any living or dead Indian, with this name.
41 Mrs. Peterson thought this myth might be exclusively Lower Coquille Miluk in provenience,
since she heard it told only by two natives of that group: Cissy, and a man named sa'ksi.
1940] Jacobs: Coos Myth Texts 173
2. And then indeed the girl came. He did go and lie down with her. Now
they lay down, and then the young man got on top of her. "Oh I almost have to
urinate." (2) "Oh just keep pushing it further in, grandson !" Now the young man
was angry, (discovering that) she was only his grandmother. The young man got
up, and he went down below to the water.
3. He was not there long, and then a person came downstream (in a canoe).
"What is the news?" "The next person along will tell you." It was no long time
before another (person) was coming downstream, and then he asked again. (2) "Oh.
The next person along will tell you." In just the same manner they told him, five
canoes passed by (in that manner. And then the fifth canoe told him,) "Why
must you ask that? (3) (The news) is only that yipyibu'la'i copulated with his
grandmother." Now then they came to war upon him and his grandmother, and
then they killed his grandmother. The young man was ashamed, because his
grandmother had lied to him.
4. The people can still see her blanket, and also the old woman lying on her
back on the rocks there. There the people still see her (turned into rock at a place
near the mouth of the Coquille River).
24. Pheasant 42
The old woman had a grandson, and her grandson was growing up. Now then
he told his grandmother, "I am going to hunt." "'a'! (very well!) grandson!" So
then the young man went. (1) Now he came back home. "Grandmother! I killed
2. hsi-a'yu kwi-dji"-tb-gwe'is. kwi'-a'yu tsu-'wi"ya. tsu'-itctsu-'m,
tsuVxi'ndasa-'ma-tb-x-di-'lul. "u-'-- gasi'ya-wut'la'tc." (2) "ma"-ge-da'c-i,
dimi'si!" tsu'-be'lxsam-tb-di'lul, hs'i-x-kwa-tb-da'umna-'t'btci'ya. tsu'-
dlu'q w S9m tb-di'lul, we'n-gicdje'-teya'xeu.
3. a'n-hs-'niye da-dlu-'gwa, hei-ma-'tsi kV-dji'van. "dji-'-nukwe-'n?"
"qb'mniya ka'-nantl-sgwi-'dun." a'n-he'niys-ma'n-asu-ma-'-dji'yan, ma-du'-
mant'ct. (2) "u-'\ qb'mniyu-ka" nantl-sgwi-'dun." ma--du'-x-we'n tb'tsi-
ya, gent'ci'nsi-tlgu-'s ts'aTdu. "dji'-ge ena-ha'-mitcmi'nt'c ? (3) yipyibu'la'i
tsa-ha'its-da'umna-'t'btc." wi-'-tsu-tVma-me-'me-'yu'itc tli-itc-da'umna't'btc,
tsu-'-tsu- tfo-da'umna-'t'tetc. wi-'-djilt'sa'i tb-di-'lul, tfo-kwi-'-wantdza-'t'a tb-
dax- umna • ' t ' late .
4. wi'-a'iwa du--x-ka" kwi--hama / o 1 tla-dat'lha'i, we'n-his-tta-hu-'mi'k" da-
bxe-'x q w la'yu. ge'-x-ka^-kwi'-hama'cj a'iyu'wa.
24. he'hdc
ndi'msindjs tl9tc-hu-"mik, wi'-kwi-hs'wi-tb-didi'msin. wi / -ws / n-i / ld u wa-
tb-da'u'mna-'t'btc, "b'mda-'wa-wantl." "V! di'msi!" a'yu'-la'-tb-di'lu'l.
(1) tsu'-we-st. "u'ma-'t'li! ki'ts-wu'tsa-u." "'a-'-! di'm-isi! wuls-'l-wantl
42 Perhaps all the Coos told this myth; Mrs. Peterson recalled particularly the version told
her by a South Slough Miluk woman named he'ldani ■ 'ta.
174 University of Washington Publications in Anthropology [Vol. 8
an elk." "'a-'! (indeed!) grandson! I will go along with you when you pack it
back." "Very well! grandmother! Let us go." Indeed then they reached there.
(2) "What will you pack, grandmother?" Whatever (portion) the young man
fixed for her, (she said) "'9' ! grandson ! it is too heavy." Whatever (part) the young
man fixed for her, "Even that is so very heavy too." Now the young man became
angry. (3) (He grumbled,) "She must just be wanting to pack along the penis!"
"Ha-'- what did you say, grandson?" "I did not say anything at all." "Oh I heard
what you said. It is that (part) I will pack." So indeed the young man fixed it
for her. Now the young man went on along with his pack. (4) But there his grand-
mother seemed to be having difficulties with hers. "V- grandson! I am having
just an awfully hard time with it (it is so heavy for me!)" The young man went
on again then, but he just found her (when he came back for another load) in the
very same place. Then the young man went on again (saying,) "You will have to
(manage packing it) yourself." (5) Now then he heard something. That is how
the old woman was sounding, "hi's-dzats-la'wi hi's-dzats-la'wi." Now he hid and
watched his grandmother, she was just doing it to herself with that elk's penis.
Then the young man said to himself, "You will not be a person any more, you will
become pheasant. (6) You are so nasty! The next people (the Indians to come
later) will hear you (making that sound)." That is the way her grandson spoke
to her. That is the reason people (hear) pheasant coo (grunt, thump), hm hip. hrn.
That is what her grandson did to her.
i'nantl-t'a'm-dzawa." "ke-'le! u'ma-'t'li! la-'s-hantl." tsu'-ayu'-ge'<-dji'ni'-
yam. (2) "di'tc-na'ntl-t'am, u'ma-'t'li?" ditc-du'-dza'itst tle'-x-di-'lu'l, "'a'!
di'msi! he'lt'-ha-pt'li's." ditc-du-'-dzaitst tla-x-di-'lu'l, "ma--du'-kwi-ha-
pt'li's." tla-tsu'-be'lxsam tla-di-'lu'l. (3) "pi'lk w dax-k--du-'ha'ya t'a-'m!"
"ha-'- dji"-di-nitli', di'm-si?" "ma'-wu-an-dji-tli'." "u-' qa'wa'ya'u dji'-
kwa-nitli'. ku-'wi'-wantl t'a-'m." a'yu-dzaitst tla-x-di-'lu'l. tsu'-du-la'-tla-di-'-
lul nt'a'me. (4) he'i-du'-ma^-da kwi--he'udzat'se-'nu tla-da'u'mna-'t'latc. "'a-'-
di'm-i'si! ma'-tsi' wu-du-he'udzat'se-'nu." tsu'-du-da-'s-na'u-tla-x-di-'lu'l, n-
he'-ma-'tsi-du-ma' t -da-kiTd u wa. tsu'-ts'a'ldu tla-di-'lu'l, "x-ne'u-na'ntl-x-mi-'-
t'ci." (5) he'i-ma-'tsi-di'tc-kwa-na"ya. x-we / n-kwi-wa-"nu-tlatc-hu-"mik, "hi's-
dzats-la'wi hi's-dzats-la'wi." tsu-'-sadlantc-hama'c^ tla-da'u'mna-'t'latc,
he'i-ma-'tsi-kwi'yu'-kwi-hatsha'ya-dat's' tla-x-ki'ts-dapi'lgwatc. tsu'-wa'na-tla-
di'lu'l, "ma'tsi-nantl-a'n-ka'\ da-he'hek lu"wiye'-na'ntl. (6) ma'-na-ha-a'n-
we'n. qla'mniyu-ka" qa"wi-'mdu-'n." ws'n-tlatsa-'t'a tla-dsx-di'm-sin. we'ntc-
du-tla-ka" da-he'hek mu'gwat, hm hm hm. we'n-t'lla'n tla-dex-di'm-sin.
1940] Jacobs: Coos Myth Texts 175
25. That whittles-his-penis old man or The five brothers 43
1. (They were) five boys, they were growing up all alone, they lived alone
(there) a long time. Now they were growing up (to be young men). One morning
the (youngest) young man spoke thus, "It is queer that we are living here all alone.
Are there not people somewhere? (2) I think I will go seek people. I will get up
early tomorrow morning, I will look for people. It is so strange that we should be
all alone. There must be people somewhere. I will go and look for people."
2. So the young man did make preparations, he adorned himself (in dress
clothes and beads), and then he went away. He kept going on the beach. It was
about straight up sun (noon) now when he (came to the end of the beach and) got
up above onto a prairie. So he kept on going a long time, it became nearly evening,
and then he did see smoke. (2) In no long time he reached that place. And there
was some old man just sitting by the door, whittling (shavings from) a stick (which
was his penis). "He' son-in-law! go inside!" Of course then the young man went
inside. (3) "He 7 --! my son-in-law. Sit down over there beside your wife!" Indeed
the young man sat down there. The old woman was going to give him food to eat.
Now then a dog growled angrily, and then the dog leaped at the young man. (4)
"Take hold of that dog of yours!" But they did not hold their dog. So the young
man went outside, and that dog just followed him, and then the dog killed the young
man.
25. tlatc ct'ca / i-dapi / lk w tu'mat'l, or gent'ci'nsi hat'li'yada-s
1. gent'ci'nsi tca'n37a, mi-t'ci' kwi--ha"wiyam, he-'-niye-kwi-mi-'t'ci-dle'-
geq. tsu'-ilha-"wi'yam. hit'ci' 6,eli-"mis we-'n-tli-tla-di-'lu'l, "dji'ne'we't'l di-
i-mi-'t'ci-'-l-di-dle'ge'q. an-da" idja'u-ka"? (2) ha'ma'wa'-x-tia-ka" du-wu'-
la'wa'. a'ma-d,eK-"mis wa'ntl-dlu'q w S9m, ka"-wa'ntl-wa'l-wi. dji'ne'wet'l
a-'l-ha-mi't'ci idja-'u-da-ka' 1 dji'i'dje\ ka"-wantl-waTwi."
2. a-'yu-hu'we'e"tsam tla-di-'lu'l, a's-da'tsam, tsu'-t'9m-a--la'. ba'ldiya-ia
dahwiye-'t. t'li-'nat-qwa'l-e'esi'ye tsi-tsu'-hel-eq-da'msdadja. we-'n-dahe-'niye'e'is-
ia', gasi'ya-gatqVidiya, tsi-tsu'-gwaTe'es kla-'wi. (2) a'n-he'niye tsa-ge"-dji.
hei-ma-'tsi tu'^i't'l-ditc bi'nictc-kwi-' dlu-'gwa, niki'n-ct'ca'i. "hs' ma-'na'gai!
de-'djaVi-'x!" a-'yu-de-'djs-tb-di'lu'l. (3) "ha-'--! nax-mi'ngatc. e-'ge-dlu-'-
gwi kwa-nahu-'mis dit'lha'wa'ya!" a-'yu-gedlu'q^am tla-di'lu'l. tsu"-hantl-
qVtsk tls-x-hu-"mik. hei-ma-'tsi ye'klu' qa'ulaf'itc, hei-ma-'tsi ye'klu' kwi--
hwa'ldadza tla-di-'lu'l. (4) "ga'lam-kwa-ni'ye'klu!" an-i'1-kwi-gala'm-tli-ildi'-
ye'klu. tsu"-qan-u'dja'aya sa'lt'-tb-di-'lu'l, ma"-ge"-u'midats tle-x-ye'l^lu,
wi-'-tsa-'u-tle-x-ye'kUu tla-di-'lu'l.
43 Mrs. Peterson heard many Coos tell this myth. She recalled that only t'cicgi'yii, a part
Coos part Upper Coquille Nadene, told it somewhat differently. She also remarked about not
being quite certain that it was a myth; it might be an historical narrative (laga'uya't'as). Racon-
teurs did not tell who the five brothers were. A briefer version is in Coos Texts, Frachtenberg
p. 133.
176 University of Washington Publications in Anthropology [Vol. 8
3. Now the young man did not come back home. 'V my younger brother
must have found people. I will follow him. I will go in the morning. " Sure enough
he made ready, (and) when it was morning he too decorated himself, and then
away he went. (2) In that same manner, it was straight up sun (noon), and then
he ascended to the prairie, and he went on. Again in that same manner towards
evening now he saw smoke. He saw smoke there at the end of the prairie. Now
he ran to there, and indeed he got there. (3) "He" my son-in-law. Go inside!"
So then the young man went inside, there the old man was just seated whittling.
(The old woman said,) "He" my son-in-law. Be seated there by that woman!"
Indeed the young man sat down there. (4) Now the old woman was going to give
him food to eat. It was just the same way. The dog growled angrily, he leaped
directly then at the young man. "Get hold of your dog!" They did not take hold of
their dog. (5) Now the young man jumped outside. "Take that dog of yours,
old man!" He did not seize his dog, he just kept on whittling. Now the dog killed
the young man.
4. Then still another one of them made preparations. "Indeed they must
have found people." Then the young man went away also. It was the very same
way. He went a long distance by the ocean, and then when nearly straight up sun
he reached the end (of the beach), (2) he went up to the prairie, and he went along
there. It had become pretty near evening when he saw smoke at the end of the
prairie, there he saw smoke, he ran to there, and then he reached there. That old
man was sitting there. "He-" my son-in-law. Go inside." (3) Indeed the young
3. tsu'-a'n-we'st tla-di-'lu'l. "a 7 ka"-dax-ki'l-d u wa tla-'namitlgwa'la.
u'midu'wa-wa'ntl. qeli"mis-wa'ntl-la'." a'yu-huwa'e'dzam, ye-ge"lam asda'-
datY-his-hi'dji, tsu"-ha'. (2) ma--du'-x-we-'n, t'li-'nat-qwalY'es, tsi-tsu' di'ms-
didje-du-he'1-e'q, tsu-'-du--la'. da-'s-du--me'-x-we y n gatqa'ididju'wi tsi-du--
gwaTe'es-kla-'wi. di'msdidja-"nani-cdja ge"-du-gwa'le'es-kla-'wi. tsu-'-du--
ge"-hwuthwi'd, a-'yu-du-ge"-dji. (3) "he" nax-mi'ngatc. e'di'tc-tla!" a-'-
yu-du'-de-'dje-tla-di-'lu'l, da"-du-ma'-dkr'gwa tlatc-tu-"mat'l xaixa-'idu. "he"
nax-mi'ngatc. dlu-'gwr-ge" ku-hu-'mi'sidje!" a'yu-ge" dlu'q w sam-tla-di-'lu'l.
(4) tsu'-hantl-du--qa / tsk tle-x-hu"mik\ ma--du'-x-we-n. ye'klu'-du--qa'ula-t',
ma'n-du--hwa'l-dadza-'-tla-di'lu / l. "gala'm-kwa-naye'klu!" a'n--du' gala'm
tla-daye'klu. (5) tsu"-du-qa / nudja-hwa'l-di-tla-di-'lu'l. "gala'm-kwa-ni'ye'klu,
tu-"ma'c!" an-du'-ga'la'm-tla-di'ys'klu, ma-'tsi-du-xaixai-'. tsu'-tsa-'u tla-di-'-
lu'l tla-x-ye'klu.
4. tsu'-du-ma-'-huwe'e'dzam. "a-'yu-dax-itc ka"-ki'l-d u wa." tsu"-gum-his-
hi'dji-la' tla-di-'lu'l. ma--du'-x-we-n. ba'l-diya-du-he'-niye'-la, tsu'-du-gwa"-
t'H-'nat-qwa'le'es tsu'-du-gikda'nu'-du, (2) he'1-eq-dtr-di'nrstidja, tsu'-du-da'-
1-a'. gasi / ya-du--gatqVidiya tsa-du-gwaTe'es-kla-'wi di'nvstidja-'nani-cdja,
ge"-du-gwa'le'es-kla-'wi, ge"-du--hwuthwi'd, a-'yu-du--ge"-dji. da"-du--dlu-'-
gwa-tlatc-tu-"mit'l. "he-"-'nax-mi / ngatc. idzu-'dje-e"ditc." (3) a-'yu-du--de y -
1940] Jacobs: Coos Myth Texts 177
man went inside. "He'' my son-in-law. Sit down there by your wife!" Indeed the
young man sat there, and then she went to get food, and then she gave it to the
young man. Now the dog growled, and the dog leaped at the young man. (4) "Get
hold of that dog of yours!" But she did not seize her dog. So then he jumped out-
side. "Old man! why do you not take hold of your dog?" It was as if the old man
had never noticed him. And then the dog killed the young man.
5. The next day the (next oldest) young man spoke thus, "Older brother!
I will go too. Surely they must have found people, which is why they have not
returned." His older brother said nothing. So then he got ready, he fixed himself
up, he decorated himself with people's (Indian) money (large dentalia), and then
he went away. (2) He went along the beach, he saw his brothers' tracks, and so
he followed those tracks of theirs. And indeed he went on, and he got to where he
had to climb up, and so he ascended, and then he went on and ran along over the
prairie. (3) Indeed in the same way he too saw smoke, and so he ran on to there,
and then he reached there. That old man was just there whittling shavings from
himself. "He-'-- my son-in-law. Get inside into the house." (4) Indeed the young
man went inside, "e-'- my son-in-law. Sit down there where your wife is seated."
That old woman gave the young man food to eat in just the same way, and the dog
growled directly. "Take hold of that dog of yours!" (5) But that old woman did
not seize it. "Why do you not take hold of your dog?" So then he leaped outside.
"Old man! get hold of your dog!" That old man did not take hold of it. (6) He
just kept on whittling. "Why do you not take hold of your dog?" It was as if he
had not noticed, he just sat (there). Then the dog killed the young man.
dje-tb-di-'lu'l. "he"-'n9x-mi'ngatc. e'ge-dlu'q w seq kwa-nahu-'mi'cdja!" a-'yu-
ge"-dluq w S9m tb-di'lu'l, tsu"-du--la" tsu'-du-qwa'n-ya" la-'dza\ tsu'-du--ni'ya
tb-di-'lu'l. hei-du'-ma-'tsi qa'ulat' tta-ye'klu, tsu'-du--hw3 / ld9dzaya tb-di'lu'l
tle-x-ye'klu. (4) "ga'la'm-kwa-niye'klu!" aN-du'-gala'm-tb-daye'klu. tsu"-du-
qa'nudja'-du--hwa / l-di. "tu"ma'c! dji'-ena-kwi-an-ga'lam ene'ye'klu?" gwg-
du--a'N-da-'nu tbtc-tu-"m9t'l. tsu'-gwam-tsa-'u tb-di-'lu'l tle-x-ye'klu.
5. a"ma'is tsg-gwum-we'n-i-Tat tla-di-'lu'l, "he't'li! hi's-wantl-e'n-e-la'.
a-'yu-dax-itc-il-ka'-ki'l-d u wa, na'u-kwi-an-wa-'sdadiyam." a'N-tli-tla-dahe't'le.
a-'yu-huwe'e'dzam, dzaits-da't'e, as-da'-dit'e lca"-d3hada'i'misitc, tsu-"-du--la'.
(2) baTdiya--du--la', ha'm-a'q daha'gadi tte-dahe't'le'eme, wi'-kwi-u'midat tli-
ildahaga'di. a-'yu-du--la', wi-'-du--dji'-ge" gikda'n-u, wi'-hel-e'q-du, tsu'-du-
tVma-di'msdi'tc la' hwuthwi'd. (3) a-'yu-du-his-me-x-we-'n gwa'1-e'es-du--
kla-'wi, tsu'-du-ge"-hwuthwi-'d, tsu'-gw9m-ge"-dji. ma-'du'-da'-ct'eai-dat'e
tle-x-tu-'mst'l. "he'-- nax-mi'ngatc. idzu-'dje-de-'dja'ei'x!" (4) a-'yu'-du-
de-'dje-tb-di'lu'l. "e'--'n3x-mi'ngatc. ge"-dlu-'gwi kwa-nahu-'mis-dlu-'gwa'a'-
dja." ma-du-'-we-n qa'tsk-du tle-x-hu-"mik tla-di-'lu'l, ma'n-gum-qa'ula't'-
tli-ye'klu. "ga'la'm-kwa-niye'klu!" (5) aN-du'-ga'la'm-tlextc-hu-"mik. "dji"-
en9-kwi-a'N-ga'la'm eneye'klu?" tsu'-hwg'ldi-qa'n-udjg. "tu-ma-'c! gala'm-
kw9-niye'klu !" a'N-gala'm tlextc-tu-"m3t'l. (6) ma-'tsi-ma'^-ge'-xa'ixai-'.
"dji-'xa en3-a'N-kwi-'-gala'm enaye'klu?" gw3-du-a'N-da-"nu, kwi-dlu-'gwa.
tsu'-gwum-tsa'u-tb-di'lu'l tle-x-ye'klu.
178 University of Washington Publications in Anthropology [Vol. 8
6. Now the (last and oldest) young man was thinking. "I wonder why not
one of them has come back. One should have returned (to tell me the news), but
not a one has ever come from there." Now then the young man wept. "It must
be something (bad, wrong), because not one of them has come back." That is how
the young man thought. He could not sleep. He just thought about not even
one having come back from there. Now he must have fallen asleep, and then he
had this sort of dream. (3) "Whittles-his-penis, it is his own dog that has killed
your younger brothers (said the person who came to him in the dream). So then
tomorrow when you should go, you should go along the beach, and then you will
find a fur seal. You must take rope when you go. (4) When you find that fur
seal you must take out its entrails, and then you must put inside it pieces of (vol-
canic or pumice or some very light) stone. Then you will lace it up. And you will
speak to it thus, you will hold a stick, "Get up! my dog!" (5) That is what you
will say to it. You will keep on trying for a long time, and then sure enough it will
(get up). That dog of yours will fight, that (stone stuffed) fur seal will become your
dog. Only in such a manner will you take revenge on that old man who has killed
your relatives. (6) In the rear of his house he piled up your relatives' bones. There
you will find them. And you will throw those bones into the water, and then you
will bring them back (to life)."
7. So then indeed the next morning the young man got ready. Then he went.
And he wept. "I wonder if that (old man) did kill my younger brothers." That
is the way he cried. And then sure enough he found (he perhaps stunned or killed)
that fur seal. (2) And indeed (he did) just as his dream had told. Now he made
6. tsu'-kwi'-ge'-djinhehe-'ni'we tta-di-'lu'i. "i'dax-dji-"ya ekwi-an-hi't'ci-
bi-'na't's. hit'ci-'-ga'-bi-'na't's, di'-ge' a'n-xge'n-hit'ci-'-dzgne-." tsu-'-xga'n-
au-tte-di-'lu'l. "x-dji"-dax, na'u-kwi-a'N-hit'cr-we-'st." (2) ws-'n-djinhehe-'nu
tla-di'lu'l. a / N-dji--gwatqwi-'du. ma-'tsi-kwr-djinhaha-'na'ya tta-kwi-a'N-xge'N
hit'ci'-aya-'tssm. he'i-tsu-dax-ge-'ql, hei-ma-'tsi-we-'n-dugwg'ns-itc. (3) "ct'ca'i-
d3pi'lk w , x-hidja'nval-ye'klu kwi--ki-'ya lanimitgwi-'dais. na-'- a'ma' inantl-
la', in-antl-ba'ldiya--la, wi-'-dzu-'li-nantl-ki'l-d u wa. wi'-ki'yu'wa-nantl i--n9la'.
(4) wi-'-in-antl-ki'l-d u wa kwa-dzu-'li wi-'-k'la"-nantl kwa-dagwa'k^s, wi'-hs'lt'-
nantl-u-'bidjaya-ge-xt'la'ut wi'-tsu'-nantl-fe'ma-ge'-xlgwa-'t. wi'-nghe'uhewe-
nantl-wa-'wa. wi y -we- / nantl-i / l-d u wa, ki-'yas-nantl-na'qt, dlu'q w S34 J-'nsx-ys'klu !
(5) we-'n-antl-i'ld u wa. wi-the-'niye-nantl-kinka-'n, a-'yu-ha'ntl-du. xdji'ldr-du-'-
nantl-du kwa-nex-ye'klu, kwi-'ye-nantl-ye'klu kw3-dzu-'li x-we'nantl dkVl-yu'wa
kwi'tc-tu-"m3t'l ku-kwi'-lfi'ya kwa-nagala-'las. (6) ye'ts-dat'cidji'u wa'ngaq.-
wa-'wa kwa-do'la-'mak kwa-nagala'las. ge /! -nantl-ki'ld u wa'a , ma. wi'-ha^dja'-
nantl x u kwa'i kwa-la-'mak, wi-'-ma-'tsi-wa-'sdadi'yam-ha'ntl."
7. tsu'-a-'yu-ge'tem hu-'we'sdzam-tte-di-'lu'l. tsu"-la'. tsu'-a'xats. "a-'-
yu-da" tb-kwi-lfi'ya tla-'nimitlgwa'la'a'ma." we-'n-a'x-ats. hei-ma-'tsi-a-'yu-
hi4pTd u wa tla-dzu'li. (2) tsu'-a-'yu-me-x-we-'n dji-'-tl3-d9x-gw3'ns-iTd u wa.
1940] Jacobs: Coos Myth Texts 179
his dog. (He did it) just that way. "Get up! my dog! follow me!" But it merely
lay there. (3) "Why do you just lie there? get up!" Then sure enough it got up.
"Come! follow me!" To be sure, his dog followed him. Now he fought his dog (to
train it to fight). (4) And then his breath out (exhausted), he pulled its string
(whereupon the dog lay down for a rest), because it was just that way in his dream.
The young man was delighted (with his dog), surely it (the dog) would help him.
Now indeed it was that way, he and his dog were lying on the ground, because they
were both out of breath. (5) His dog became well trained. Then his dog journeyed
along fine. When they got up above on the prairie he kept on practising his dog.
"Lie down right here! now come on!" Indeed that was how (it did). (6) Not very
far away. Then they reached there. He hid his dog. "Lie down right here! and
when I call you then you are to come. This is how I will call you. 'Come! I am
tired.' " That is the way he spoke to his dog.
8. Now the young man went to the house. Just as his dream (had told him),
sure enough that was how he saw the old man. "He" my son-in-law. Go inside!
go into the house!" So the young man went inside. (2) He thought thus, "Really
it is just like my dream!" Now he believed his dream. "Hg n ' I will keep watch
on them." "He" my son-in-law. Sit down over there!" (3) Indeed so (he did).
Then that old woman gave him (food). At once to be sure their dog growled. The
young man got up. "Take hold of your dog!" Now he attempted to club the dog,
but the dog jumped at him. (4) Then the young man leaped outside. "Take hold
of your dog!" The old man was as it he had not noticed. Then the young man and
tsu'-dza'its-tfo-dgye'klu. a-'yu'-me-x-we-'n. "dlu'q w se^!-n9x-ye'klu! u'm-i-dei!"
ma"-da'-tsi'm. (3) "dji'-ena-ma^-da'-tsi-'m? dlu'q w seq!" hei-a-'yu'-kwi-
dlu'q w S9m. "e"dji! u'mi-dei!" a'yu-u'm-iduwa tlg-dex-ye'klu. tsu'-ldja'ltts
tta-dex-ye'klu. (4) tsu'-kum-da'gaya, tsu'-dza'mt'ts tta-da'laxa'lax, na'im-x-
we-'n tla-dagwa'ns. gwa'a'ya-an-ke-'le-tta-di-'lu'l, a-'yu-ha'ntl-kwi--tsa-'kan.
tsu'-a-'yu'-ma'-we'n, ha'ya'da'itc-du tte-daye'klu, na'im-du-mi's-a ku'm'i'tc-da-
ga'ya. (5) tsge'^-kwi-ki'l-et tfo-da'ye'klu. tsu-'-ki'le'eye-yuxu'me tb-da'ye'-
klu. tsu'-itc-di'msdidje-itc xi'nxinu tsu'-kinka-'n tla-da'ye'klu. "ma"-di'u-
tsi-"mi! kwi'ya-e"dji!" a-'yu-du-ma"-we-'n. (6) a'N-hehe-'n. tsu'-its-ge"-
dji. tsu'-sdb'n-i'ya tfo-days'klu. "ma--na'ntl-di / u-tsi- / m ! tsu'-nantl-k'aTda--
mi tsu'-nantl-dza'ms. x-we'n-wantl-tli'. e"dji kinaVu." we / n-i'ld u wa-tb-d9-
ye'k4u.
8. tsu'-ye-'dzadje la^-tb-di-'lu'l. tsi'-x-we'n tb-dagwa'ns, -a'yu-ms-x-we-'n
kwi-kla-'wi tlatc-tu^'mat'l. "he /< -'n3x-mi / ngatc. e"ditc! idzu-'djeM" a-'yu-
de'djs-tb-di-'lu'l. (2) we'n-da'lu'we', "a-'yu-x-kwi"ya tb-'nagwa'ns!" tsu'-
tlqV'ya-tfo-dagwa'ns. "h9 n/ lu'dada-ya-wantl." "he / '-'n3x-mi / ngatc. e'ge-
dlu-'gwi!" (3) a-'yu'-me-x-we-'n. tsu'-ni'ya-tlextc-hu-'mik. ma-'n-a-'yu qa'u-
la't'-tte-daye'klu. sdu'q w S3m-tl9-di'lu'l. "ga'la'm-kwa-niye'klu !" tsu'-tluxthr'-
wah w -tl9-ye'klu, ma'-ge'-hwuthwuT-tlg-ye'klu. (4) tsu'-qa'n-udja-hwgTdi tfotc-
di-'lu'l. "ga'la'm-kwg-niye'klu !" g^^a-a'N-da-"nu tbtc-tu-"m9t'l. tsu'-itcwu'l-
ISO University of Washington Publications in Anthropology [Vol. 8
the dog fought, he kept going towards where his own dog was. The young man kept
fighting the dog. (5) Now he was nearly out of breath (exhausted), and so he
called to his dog, "&•'■ come now!" At once it made a tremendous roar, when the
young man's dog growled. Then the dogs fought. Each time they leaped at one
another they just hung (ascended) higher (up into the air). (6) That is the way
the dogs fought, they kept on like that going higher as they fought. Now they
could be seen no longer, the dogs had gotten so far up. High above! they could be
seen no more. And then something came down, it fell to the ground. (7) It was
just a dog's leg that fell. The old man and the young man went to it there, and they
examined it. "Oh it is my own dog." "It is not your dog. It is my own dog. " The
young man (said that because he) was fearful, perhaps indeed (it was) his own dog.
(8) And then this is what the young man thought, "Should the (light sort of)
stone fall, then it really will be my own dog." That is what the young man thought.
It was not long before they saw something (descending), and (they saw) it was en-
trails when it fell. (9) Now the young man thought thus, "a"a"a- (joy) I am so
very glad at heart! it is his dog that my dog killed." 'V- it must have killed my
dog. ' ' ' 'Why not at all (the boy lied to him) . It is my own dog that has been killed. ' '
(10) In no long time then there was a dog coming down from above, and indeed it
was the young man's dog. And he told it thus, "Throw away whatever you are
holding in your mouth! Quick!" The dog did throw it away, and then it leaped
at the old man, and the dog killed him. (11) "Go ahead! kill them all!" That is
how he spoke to his dog. And sure enough the young man's dog killed all those
people. But one of those young persons (girls) the young man hid (from the dog),
meu tla-ye'klu tta-di-'lu'l, ge'wi-la'a'qham idja-'u-tta-daye'klu. dtaldja'l-at tla-
ye'klu tk-x-di-'lu'l. (5) tsu'-ga-si'ya kum-da'gaya, tsu'-k'a'lt tb-deye'klu,
"&•'■ kwi'ye-e"dji!" ma-'n-ditc gwa-ditc tga'u da'gaha'is, yu-kwi-'-qa'ula-'t tta-
di-'lu'l-diys'klu. tsu'-wul-ms'u-tla-ys'klu. ds'ngi-du hwa'l-dadza'meu ma--du'-
gi-gwa-gu"-tsgaya. (6) x-we'n kwi--W£-le-'nu-tri-ye'klu, ws'n-x-we-'n-kwi-
gwa-'n'niya kwi--ws-'k-'nu. wen-kwi'ye-itc-a'nya-itcha'ma'q, he'lt'-ha-he-'ye tli-
ys'klu'ume'. gwa-'n! a'nya-itcha'ma'q. hei-ma-'tsi-ditc dza'ns'itc, tsu'-kwr-tu-'ya.
(7) hei-ma-'tsi-ye'klu didjiTe-itc kwi-'-tuwitanya. tsu'-itc-ge'Ma' tl9tc-tu-"mat'l
hi's-tb-di-'lu'l, tsu'-itc t'lxa-'ni'itc tsu'. "u' e'ns ni'ye'klu." "a'N-nsmal-ye'-
klu. s'n-e-'ni'ye'kdu." e'lqs tla-di-'lu'l, yu'wu't's a-'yu hidji'nvl ys'klu. (8)
tsu'^ws-'n-da^u'we tb-di-'lu'l, "ya-ntl-u-'bidja-'ya tu'wita'nya, wi-e'n-e-'ni'ye'-
klu'-hantl." we'n-djinhehe-'nu-tla-di-'lu'l. an-gu'm-he-'niye tsi-itc-gwam-di'tc-
kla'-wi, hei-ma-'tsi-gwa'hya's-itc i-tu'witeni'ya. (9) tsu'-we'n-di'lu'we tla-di'-
lu'l, "a"a"a- hei-gwa'-a'n ks-'ls-9n'lu'ws! hidji'm-il-ye'kdu tsa-'u tfo-'nax-ys'-
klu." "e-'- tsa-'u da'x tb-'na'ys'klu." "ma-'-a'n. e'ns-'ni'ye'klu kwa-tsa-'u."
(10) a'n-he'niye tsa-tsu^-dzane'-xu'gu tli-ye'klu, hei-ma'tsi a-'yu tla-di-'lu'l
di'ye'klu. tsu'-we'n-tbtsi-'t'a, "tH-'ts kwa-n-ditc-ya-'ya-t'sa'ga-'q! tls'M" a y -
yu-t'a-'ts-tla-x-ys'klu, tsu'-hwa'ldadza tl9tc-tu-"mat'l, tsu'-tsa-'u th-x-ye'klu.
(11) "la-'ya'qai! gu-'s-ki-'ye!" we / n-i'l-d u wa-tl3 
