the chief family of the Cakchiquels of Guatemala, and the most high god of the Cakchiquels was worshipped in the shape of a bat. We are reminded of religion as it exists in Samoa. The explanation of Blas Valera was that in each totem (pacarissa) the Indians adored the devil.
Athwart this early religion of totems and fetishes came, in Garcillasso's narrative, the solar religion of the Incas, with its spiritual developments. According to him, the Inca sun-worship was really a totemism of a loftier character. The Incas "knew how to choose gods better than the Indians." Garcilasso's theory is that the earlier totems were selected chiefly as distinguishing marks by the various stocks, though, of course, this does not explain why the animals or other objects of each family were worshipped or were regarded as ancestors, and the blood-connections of the men who adored them. The Incas, disdaining crabs, lizards, bats, and even serpents and lions, "chose" the sun. Then, just like the other totemic tribes, they feigned to be of the blood and lineage of the sun.
This fable is, in brief, the Inca myth of the origin of civilisation and of man, or at least of their breed of men. As M. Réville well remarks, it is obvious that the Inca claim is an adaptation of the local myth of Lake Titicaca, the inland sea of Peru. According to that myth, the Children of the Sun, the ancestors of the Incas, came out of the earth (as in Greek and African legends) at Lake Titicaca, or reached its shores after wandering from the hole or Cave whence they first emerged. The myth, as adapted by the
