Translation.
As the children are not human beings, I go to you, O grandfather!
This fragment of the tradition of the Bald Eagle subgens of the Tsiɔu wactaʞe gens was told by Pahü-skă, the chief, to Hada-ɔüʇse, who related it to the writer on the following day.
Hada-ɔüʇse, told some of the tradition first in English, but on chanting it in Osage he did not give all; so the former account is now given in these notes: "When the ancestors of the Bald Eagle people came to this earth they alighted on a sycamore tree, as all of the surrounding country was under water. This water was dried up by the ancestors of the Elk people, according to the tradition of the Ṵpqan or Elk gens; but this is disputed by the members of the Idats'ĕ gens, who are Kansa or Wind people. They say that their ancestors blew on the water, drying it up and causing the growth of vegetation. As soon as the water was gone the Bald Eagle people alighted on the ground. Then they met the Black Bear, who offered to become the servant of the Tsiɔu wactaʞe people. So he was sent to "Watse-ʇuʞa, who was a red star; then to Watse-minʞa, a star near the Morning Star; then to the Sun, Moon, and Seven Stars. As the people journeyed, the Black Bear said to the Tsiɔu leader, 'Brother, I see a man's trail. Here is the man.' The stranger said, 'I am a young Hañʞa. I am fit for work.' So they took him with them. Then they saw another trail, of which the Black Bear spoke to the Tsíɔu leader. They overtook the man, who was Hañʞaqtsi or Real Hañʞa. By and by they reached the village of the Hañʞa uta¢anʇse. They entered the village and made peace with the inhabitants. Then the leader of the Hañʞa uta¢anʇse said, 'We have some people come to us, and we will make them our chiefs.' So the two wactaʞe were made chiefs. The wactaʞe were then sent to search for a land where they might dwell, as the village of the Hañʞa uta¢anʇse was filthy and offensive on account of the dead bodies in and around it. This council was the first one of the whole nation. The two wactaʞe went out as mourners for seven days. The Hañʞa wactaʞe (Panɥka = Ponka) came back first, saying, 'I have found a place.' Afterwards the Tsiɔu wactaʞe returned and reported. The council was held again to decide to which place they would go. They agreed to settle at the place visited by the Tsiɔu wactaʞe. Then four standards were made by members of the Waɔaɔe (wanŭn gens, two for each side of the tribe. These were the standards made of minxa ha (swan or goose skins), and they were carried on the hunting road as well as on the war path. But the otter skin standards were always retained by the Waɔaɔe gens."
On comparing this version with that of Sadeki¢e we notice that in one or the other a transposition of some parts has been made. In this latter tradition the appeals to the heavenly bodies and to the Red Bird were made before the journey to the four revolutions of the upper worlds.
Here is where the two roads begin.
At this point begins the account of the Female Beaver. She was an ancestor of the Osage, according to a statement published in Long's Expedition to the Rocky Mountains.
See the author's paper in the American Naturalist for 1885, entitled "Kansas mourning and war customs," with which was published part of the chart mentioned above.