g
that in summer the ba-xus is on top, the secrets below, and _vice versa_
in winter. During this time the place of the clans is taken by a number of
secret societies: the spirits who had appeared to mythical ancestors give
new names to the men to whom they appear, but these names are only in use
during the time when the spirits dwell amongst the Indians, _i. e._, in
the winter." Therefore from the moment when the spirits are supposed to be
present, all the summer names are dropped and the members of the nobility
take their winter names. The winter ceremonial societies are arranged in
two principal groups; these are subdivided into 2x10=20 groups according
to age and sex.

Dr. Boas distinguishes "three classes of tribal names and of clan names,
viz., such as are collective forms of the names of the ancestors, names
taken from the region inhabited by the tribe or clan and names of
honour.... Each clan derives its origin from a mythical ancestor ... the
present system of tribes and clans is of recent growth ... their numbers
have undergone considerable changes in historical times." A careful study
of the material presented by Dr. Boas shows, however, that the
ground-plans of the entire social fabric reared by the Kwakiutl Indians
closely resembles that on which the stately Maya, Mexican and Peruvian
civilizations were reared.

Returning to Peru, it is particularly noteworthy that the above mentioned
solemn sacrifices to the Creator, the Sun and Thunder, and Moon and Earth,
held in November, were thus offered to them jointly in one consecrated
place, whereas, at other seasons, the cult was performed separately and on
different days, before the emblems of the Above and Below.

Notwithstanding the moderation and tolerance which seem to have been
characteristic of the Inca government, and the apparent equality and
accord of the two cults, the heads of which were the Inca and Coya, we
find evidences of discord in the historical records. The Inca empire had
scarcely been established for more than a few centuries(23) when we
discern signs of a serious rebellion under the leadership of the
Chuchi-capac, the chief of the Southern province or Colla-suyu, pertaining
to the Below. From the taunts he uttered in the presence of the Inca on a
festive occasion and which have been recorded verbally by Salcamayhua, it
is clear that the chief of the Collas asserted that he (and the people of
his province) actually practised sun-cult altho