The powers of the individual mide are those connected with the healing of wounds, the curing of disease, the ability to transform one’s self into any animal or object at will, the performance of seemingly impossible tricks, and lastly the practice of evil magic. In the teachings of the individual mide in his rôle as a member of the Midewiwin, all these elements are present; but there are, in addition, two other powers which are specifically Midewiwin functions,—namely, the power to prolong life, and the power to assure a successful passage to the future world. The power of prolonging life is not supposed to be an effect of the shooting. The belief is, that membership in the society, and the proper observance of the ritual and precepts, will enable an individual to surmount successfully the crises of life and the evil designs of his enemies. Just as the proper observance of ritual and precepts prolongs life, so it will likewise insure the safe passage of a soul from this to a future world. According to William Jones, “it was believed that the soul followed a path to go to the spirit world, and that the path was beset with dangers to oppose the passage of the soul; but that it was possible to overcome the obstacles by the use of the formulas which could be learned only in the Midewiwin.”[23] To assert dogmatically that these two powers do not come within the scope of the individual mide, may perhaps be unwarranted; but at present the evidence among the Ojibwa is certainly negative. However, the Midewiwin is considered to be intimately associated with these specific functions. They are not associated with the specific powers of the mide. In reality, they are the general religio-magical possessions of the tribe, that have been secondarily associated with the Midewiwin. 2. _Menominee._—Practically all that has been said of the Ojibwa applies in equal degree to the Menominee Midewiwin. But two important differences are noticeable,—first, a member is always succeeded by a near relative; and, secondly, not only is the Midewiwin connected with the function of insuring the safe passage to the future world, but the ceremony itself begins at the grave of the deceased member as soon as the mortuary rites are over. They may even be regarded as a continuation of the same. 3. _Shell Society._—In the Shell Society the organization, in contradistinction to the Ojibwa-Menominee Midewiwin, is not based on individuals as such, but on definite ceremonial group units. There are five to-day, but there seem to have been more formerly. We find a fourfold designation for the lodges. They are known to-day as those of the eldest son or sun, second son or stars, daughter or moon, and youngest son or earth. Sometimes, however, these same are known in order as Black-Bear, Elk, Buffalo, and Deer Lodge. The first “old man’s lodge” (_uju_) is also known as that of the Eagle.