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
Po-shai-a[n,]-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 Po-shai-a[n,]-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
(Hae[']-ti-a-k'ia-na-k'ia=reprehension) by Po-shai-a[n,]-ki'a through
some one of his warriors.
As illustrative of this, the story of an adventure of Mi-tsi, an Indian
who "still lives, but limps," is told by the priests with great emphasis
to any backsliding member.