made another speech, similar to the former but was if possible still more urgent in his requests.  A second hymn followed and, a quantity of water being sprinkled on the hot stones, the attendants were ordered to close the temple, which they did by very carefully covering it up with moose-skins.  We had no means of ascertaining the temperature of the sweating-house; but before it was closed not only those within but also the spectators without were perspiring freely.  They continued in the vapour bath for thirty-five minutes, during which time a third speech was made and a hymn was sung and water occasionally sprinkled on the stones which still retained much heat, as was evident from the hissing noise they made.  The coverings were then thrown off and the poor half-stewed worshippers exposed freely to the air; but they kept their squatting postures until a fourth speech was made in which the deity was strongly reminded of the value of the gifts and exhorted to take an early opportunity of showing his gratitude.  The ceremony concluded by the sweaters scampering down to the river and plunging into the stream.  It may be remarked that the door of the temple and of course the face of the god was turned to the rising sun; and the spectators were desired not to block up entirely the front of the building but to leave a lane for the entrance or exit of some influence of which they could not give me a correct description.  Several Indians, who lay on the outside of the sweating-house as spectators, seemed to regard the proceedings with very little awe and were extremely free in the remarks and jokes they passed upon the condition of the sweaters and even of Kepoochikawn himself.  One of them made a remark that the shawl would have been much better bestowed upon himself than upon Kepoochikawn, but the same fellow afterwards stripped and joined in the ceremony.

I did not learn that the Indians worship any other god by a specific name.  They often refer however to the Keetchee-Maneeto, or Great Master of Life, and to an evil spirit, or Maatche-Maneeto.  They also speak of Weettako, a kind of vampire or devil into which those who have fed on human flesh are transformed.

Whilst at Carlton I took an opportunity of asking a communicative old Indian of the Blackfoot nation his opinion of a future state; he replied that they had heard from their fathers that the souls of the departed have to scramble with great labour up the sides of a steep mountain, upon attaining the summit of which they are rewarded with the prospect of an extensive plain, abounding in all sorts of game and interspersed here and there with new tents pitched in agreeable situations.  Whilst they are absorbed in the contemplation of this delightful scene they are descried by the inhabitants of the happy land who, clothed in new skin-dresses, approach and welcome with every demonstration of kindness those Indians who have led good lives, but the bad Indians, who have imbrued their hands in the blood of their countrymen, are told to return from whence they came and, without more ceremony, precipitated down the steep sides of the mountain.