It would be quite erroneous to imagine that the prayer for long life, passage to the next world, and transmigration, are ideas specifically connected with the Medicine Dance. As a matter of fact, they constitute the characteristic cultural traits of the Winnebago, and crop out everywhere in the folk-lore and in the general rituals. The question of the safe passage to the next world is perhaps even more specifically associated with the Four Nights’ Wake. The purpose of the wake is to enable the deceased to successfully overcome the four great obstacles on the road to the spirit home of his clan. This is accomplished, first, by the performance of a definite ritual; and, secondly, by some warrior relating one of his exploits on the warpath and putting at the disposal of the deceased the spirit of the man he had killed, to act as a servant to him. The close relation between the ethical worth of the deceased and of the one who relates the exploit, on the one hand, and the safe journey to the spirit world, on the other, comes out as strongly here as it does in the Medicine Dance; but it seems unnecessary, for that reason, to predicate any historical connection between the two. They both reflect the cultural background around them. Similarly the various elements that make up the life which the members of the Medicine Dance pray for,—the food-supply, the power of healing, success on the warpath, a normal quota of years,—these are all definitely associated with spirits and ceremonials. Success in war is associated, not with one society, but with a number of societies. It would, however, be manifestly erroneous and unnecessary to claim that it belongs essentially more to the one than to the other society, unless direct historical proof for such a statement were forthcoming. 6. _Summary._—We are now in a better position to see in what the nature of the complete ceremonial complex consists. The unit it consists of is loose in the Ojibwa-Menominee, and strong in the Shell and Pebble Societies and in the Medicine Dance. The specific component elements are to a large extent different in each. It is utterly impossible now to discover the origin of the differences in the individual component elements; but it is quite clear that the forces tending to develop the larger ceremonial complexes have been, not those of a dissociation, but distinctly those of an association, of elements. These associations may be of the most diverse kind. Certain features may always have been associated with certain other elements, such as medicinal herbs and medicines with the water-spirit, as in the case of the Omaha and Winnebago. This, then, is for all practical purposes an ultimate unit. If, consequently, we find an intimate connection between a vision from the water-spirit and the practice of medicinal herbs, we must not consider this as a secondary association that has come about through the influence of a ceremony.