See "Omaha Sociology," §§ 14-16, 19, 28, 33, 34, 36, 56, 143, 248-258, and passim, in Third Annual Report of the Director of the Bureau of Ethnology.
The literal rendering of the title is "Growth told. Tsíɔu Peacemaker theirs." This may be translated freely by "Revelations of the elders of the Red Eagle gens."
Ɔiñ'ʞa weháʞi¢e, "The first end of the children" or "The beginning of the race." This reckoning was backward. The Ponka have a similar usage: uhañge, an end; uhañge pahañga tĕ, the first end or beginning. Ádintaú, formed by crasis from ade and intau, may refer to the words of the old men who have handed down these traditions. Tsiká is unintelligible to the younger Osage of the present day. One man told the author that he thought it meant, "O grandfather," being addressed to the principal Wakanʇa. He said that it was substituted for another name of that being.
The chorus or refrain at the end of each line is omitted in the free translation, as it would make confusion. If retained, the first four lines would read thus:
The first of the race: he really said, O grandfather!
He was saying, "Ho, younger brother! the children have no bodies": he really said, O grandfather!
"We shall seek bodies for our children": he really said, O grandfather!
"Ho, younger brother! you shall attend to it": he really said, O grandfather!
Éʞi añká refers to the preceding words, which were those of one of the mythic speakers. He was an ancestor of the Tsíɔu gens. Here he addressed his younger brother. At this time the brothers were destitute of human souls and bodies, though they possessed conscious existence and could talk, as well as move about from place to place.
See the lowest horizontal line on the left side of the chart.