We have seen what strange mistakes the Spanish writers made in describing the government and customs of the Mexicans. We have no doubt but what substantially the same mistake has been made in regard to Peru. We believe that a careful, critical study of all that has been written on the subject of Peru by the early writers will establish this fact. As yet this has not been done. We must therefore be careful in our description of the state of society amongst them, as we do not wish to make statements not supported by good authority.
We must try and decide as to what is the most probable origin of the ancient Peruvian civilization. Some of the earlier writers on this subject would trace it to an influx of Toltecs, the same mythical race that is credited with being the originators of the culture found in Mexico and Central America. But our modern scholars have clearly shown that the Toltec Empire, which was supposed to have preceded the Mexican, never existed. What we are to understand by the Toltecs is the sedentary tribes of Indians, either of the Nahua or Maya stock. The only value we would assign to the story of their dispersion is that it is a traditional statement that the migration of the sedentary Indians has been in a direction from north to south.
We have no means of knowing when the first tribes arrived in the country, or of their state of culture. It was doubtless at a very early date, and the tribes were probably not far advanced. We have no reason to suppose the culture of Peru was influenced from outside sources at all. We can not detect any evidence of a succession of races in Peru. The distinguished author to whom we have already referred13 speaks of what he calls the ancient Peruvians as distinguished from the modern tribes that acknowledged the government of the Incas.14 We think that all the evidence points to a long continued residence of the same race of people.
We may suppose that in the fertile valleys of the coast, and in the bolsons of the interior, tribes of rude people were slowly moving along the line of progress that conducts at last to civilization. There is no reason to suppose that this progress was a rapid one. Under all circumstances this development is slow. We must not forget the natural features of the country. The inhabited tracts were isolated, hence would arise numerous petty tribes, having no common aims or mutual interests. Each would pursue their own way, and would keep about equal pace through the stages of Barbarism.15
In process of time geographical and climatic causes would produce those effects, from which there is no escape, and some tribes would distinguish themselves as being possessed of superior energy, and the same results would follow there as elsewhere; that is, the dominion of the strong over the weak. All other circumstances being equal, we would look for this result in a section where a mild climate and fertile soil enabled man to put forth his energies, and rewarded his labors. All accounts agree in speaking of the bolson of Cuzco as well provided by nature in this respect. One eminent traveler speaks of it as “a region blessed with almost every variety of climate. On its bracing uplands were flocks of llamas and abundance of edible roots, while its sunny valleys yielded large crops of corn, pepper, and fruits.”16 Mr. Squier thinks that, on the whole, the climate is very nearly the same as that of the south of France.17
This bolson was the home of the Incas. A number of writers speak of the Incas very much as if they were a royal family. It is not necessary to discuss this point very extensively at present. All our accounts of their early history are traditional. Mr. Markham and Mr. Squier, both competent judges, assert that the weight of traditions is to the effect that the Incas originated near Cuzco. “Universal traditions,” says Mr. Markham, “points to a place called Peccari Tampu as the cradle or point of origin of the Incas.” As near as we can make out from the description, this was where, as seen from Cuzco, the sun appeared to rise.18
We must remark that the sun was the ancestral deity of the Incas. All the Andean people worshiped some object as an ancestral deity. “An Indian,” says La Vega, “is not looked upon as honorable unless he is descended from a fountain, river, or lake, or even the sea, or from a wild animal, such as a bear, lion, tiger, eagle, or the bird they called a condor, or from a mountain, cave, or forest.” The Incas claimed descent from the sun. So we can see why their legends would center on the place where the sun appeared to rise. In after years, when they had extended their conquests to the Collao,19 and stood on the shore of Lake Titicaca, the sun appeared to them to rise out of its waves; and so this lake became to them a second point of traditional origin.
We see we can not solve the question of the origin of the Incas until we solve the deeper problems of the origin of the Andean tribes. Every thing seems to indicate a long-continued residence, perhaps for centuries, and a slow advance in culture. We are not to suppose the Incas were endowed with unusual capacity for improvement; all the tribes were probably about equal in this respect.20 But their situation was in their favor, and they did not have to contend with those obstacles that confronted other tribes. They must have increased in numbers and in culture; they would in time feel themselves strong enough for conquest. We must bear in mind the peculiar geographical features of the country. In the isolated valleys and bolsons were living other tribes, but little inferior to the Incas. There were no common interests between these tribes. One by one they fell before the assaults of the Incas, and were reduced to tribute. Rendered still more powerful by success, the Incas pushed on their conquests until finally all the tribes living in that vast stretch of country from the Andes to the Pacific, from Chili to the United States of Colombia, acknowledged themselves tributary to the Incas. This was the state of things when the Spaniards, under Pizarro, appeared on the scene.