Thither went the Mountain Lion. Then said Pó-shai-aŋ-k'ia to the Bear (Plate II, Fig. 2), "Black Bear, thou art stout of heart and strong of will. Therefore make I thee the younger brother of the Mountain Lion, the guardian and master of the West, for thy coat is of the color of the land of night," etc. To the Badger (Plate II, Fig. 3), "Thou art stout of heart but _not_ strong of will. Therefore make I thee the younger brother of the Bear, the guardian and master of the South, for thy coat is ruddy and marked with black and white equally, the colors of the land of summer, which is red, and stands between the day and the night, and thy homes are on the sunny sides of the hills," etc. To the White Wolf (Plate II, Fig. 4), "Thou art stout of heart and strong of will. Therefore make I thee the younger brother of the Badger, the guardian and master of the East, for thy coat is white and gray, the color of the day and dawn," etc. And to the Eagle (Plate II, Fig. 5), he said: "White Cap (Bald Eagle), thou art passing stout of heart and strong of will. Therefore make I thee the younger brother of the Wolf, the guardian and master of the Upper regions, for thou fliest through the skies without tiring, and thy coat is speckled like the clouds," etc. "Prey Mole (Plate II, Fig. 6), thou art stout of heart and strong of will. Therefore make I thee the younger brother of the Eagle, the guardian and master of the Lower regions, for thou burrowest through the earth without tiring, and thy coat is of black, the color of the holes and caves of earth," etc. THEIR POWER AS MEDIATORS. Thus it may be seen that all these animals are supposed to possess not only the guardianship of the six regions, but also the mastership, not merely geographic, but of the medicine powers, etc., which are supposed to emanate from them; that they are the mediators between men and Pó-shai-aŋ-ki'a, and conversely, between the latter and men. As further illustrative of this relationship it may not be amiss to add that, aside from representing the wishes of men to Pó-shai-aŋ-ki'a, by means of the spirits of the prayer plumes, which, it is supposed, the prey gods take into his presence, and which are, as it were, memoranda (like _quippus_) to him and other high gods of the prayers of men, they are also made to bear messages to men from him and his associated gods. For instance, it is believed that any member of the medicine orders who neglects his religious duties as such is rendered liable to punishment (Hä′-ti-a-k'ia-na-k'ia=reprehension) by Pó-shai-aŋ-ki'a through some one of his warriors. As illustrative of this, the story of an adventure of Mí-tsi, an Indian who "still lives, but limps," is told by the priests with great emphasis to any backsliding member. MÍ-TSI.