multiplying details which all corroborate each other, it may suffice to refer to Schoolcraft for totemism among the Iowas(5) and the Pueblos;(6) for the Iroquois, to Lafitau, a missionary of the early part of the eighteenth century. Lafitau was perhaps the first writer who ever explained certain features in Greek and other ancient myths and practices as survivals from totemism. The Chimera, a composite creature, lion, goat and serpent, might represent, Lafitau thought, a league of three totem tribes, just as wolf, bear and turtle represented the Iroquois League. (1) Histoire de la France-Nouvelle, iii. 266. (2) Introductio ad Latinam Blasoniam, by John Gibbon, Blue Mantle, London, 1682. "The dancers, were painted some party per pale, gul and sab, some party per fesse of the same colours;" whence Gibbon concluded "that heraldry was ingrafted naturally into the sense of the humane race". (3) Vol. i. p. 356. (4) Schoolcraft, v. 73. (5) Ibid., iii. 268. (6) Ibid., iv. 86. The martyred Pere Rasles, again, writing in 1723,(1) says that one stock of the Outaonaks claims descent from a hare ("the great hare was a man of prodigious size"), while another stock derive their lineage from the carp, and a third descends from a bear; yet they do not scruple, after certain expiatory rites, to eat bear's flesh. Other North American examples are the Kutchin, who have always possessed the system of totems.(2) (1) Kip's Jesuits in America i. 33. (2) Dall's Alaska, pp. 196-198. It is to be noticed, as a peculiarity of Red Indian totemism which we have not observed (though it may exist) in Africa, that certain stocks claim relations with the sun. Thus Pere Le Petit, writing from New Orleans in 1730, mentions the Sun, or great chief of the Natchez Indians.(1) The totem of the privileged class among the Natchez was the sun, and in all myths the sun is regarded as a living being, who can have children, who may be beaten, who bleeds when cut, and is simply on the same footing as men and everything else in the world. Precisely similar evidence comes from South America. In this case our best authority is almost beyond suspicion. He knew the native languages well, being himself a half-caste. He was learned in the European learning of his time; and as a son of the Incas, he had access to all surviving Peruvian stores of knowledge, and could collect without difficulty the testimonies of his countrymen. It will be seen(2) that Don Garcilasso de la Vega could estimate evidence, and ridiculed the rough methods and fallacious guesses of Spanish inquirers. Garcilasso de la Vega was born about 1540, being the son of an Inca princess and of a Spanish conqueror. His book, Commentarias Reales,(3) was expressly intended to rectify the errors of such Spanish writers as Acosta. In his account of Peruvian religion, Garcilasso distinguishes between the beliefs of the tribes previous to the rise of the Inca empire and the sun-worship of the Incas.