In his book on the “History of the Conquest of Peru,” Prescott makes the following statement:—“When an Inca died (or, to use his own language, was called home to the mansion of his father, the Sun) his obsequies were celebrated with great pomp and solemnity. The bowels were taken from the body and deposited in the Temple of Tampu, about five leagues from the capital. A quantity of his plate and jewels was buried with him, and a number of his attendants and favourite concubines, amounting sometimes, it is said, to a thousand, were immolated on his tomb....
“The body of the deceased Inca was skilfully embalmed and removed to the great Temple of the Sun at Cuzco. There the Peruvian sovereign on entering the awful sanctuary might behold the effigies of his royal ancestors, ranged in opposite files—the men on the right and their queens on the left of the great luminary which blazed in refulgent gold on the walls of the temple. The bodies, clothed in princely attire which they had been accustomed to wear, were placed on chairs of gold, and sat with their heads inclined downwards, their hands placidly crossed over their bosoms, their countenances exhibiting their natural dusky hue—less liable to change than the fresher colouring of a European complexion—and their hair of raven black, or silvered over with age, according to the period at which they died. It seemed like a company of solemn worshippers fixed in devotion, so true were the forms and lineaments to life. The Peruvians were as successful as the Egyptians in the miserable attempt to perpetuate the existence of the body beyond the limits assigned to it by nature. [Note—Ondegardo, Rel. Prim., M.S.—Garcilasso, Com. Real., parte i., lib. v., cap. xxix. The Peruvians secreted their mummies of their sovereigns after the Conquest, that they might not be profaned by the insults of the Spaniards. Ondegardo, when corregidor of Cuzco, discovered five of them, three males and two females. The former were the bodies of Viracocha, of the great Tupac, Inca Yupanqui, and of his son, Huayna Cupac. Garcilasso saw them in 1650. They were dressed in their regal robes, with no insignia but the llautu on their heads. They were in a sitting position, and, to use his own expression, ‘perfect as life, without so much as a hair of an eyebrow wanting.’ As they were carried through the streets, decently shrouded with a mantle, the Indians threw themselves on their knees, in sign of reverence, with many tears and groans, and were still more touched as they beheld some of the Spaniards themselves doffing their caps in token of respect to departed royalty. (Ibid. ubi supra.) The bodies were subsequently removed to Lima; and Father Acosta, who saw them there some twenty years later, speaks of them as still in perfect preservation]” ([58], pp. 19 and 20).
Later on in the same work Prescott, relying again on the somewhat, questionable authority of Garcilasso’s works, makes a statement which in some respects may seem to be at variance with what I have just quoted:—
“It was this belief in the resurrection of the body which led them to preserve the body with so much solicitude—by a simple process, however, that unlike the elaborate embalming of the Egyptians, consisted in exposing it to the action of the cold, exceedingly dry and highly rarified atmosphere of the mountains. [Note.—Such indeed seems to be the opinion of Garcilasso, though some writers speak of resinous and other applications for embalming the body. The appearance of the royal mummies found at Cuzco, as reported both by Ondegardo and Garcilasso, makes it probable that no foreign substance was employed for their preservation.] As they believed that the occupations in the future world would have great resemblance to those of the present, they buried with the deceased noble some of his apparel, his utensils, and frequently his treasures; and completed the gloomy ceremony by sacrificing his wives and favourite domestics to bear him company and do him service in the happy regions beyond the clouds. Vast mounds of an irregular or more frequently oblong shape, penetrated by galleries running at right angles to each other were raised over the dead, whose dried bodies or mummies have been found in considerable numbers, sometimes erect, but more often in the sitting posture common to the Indian tribes of both continents” (p. 54).
In the light of the information concerning the practices in other parts of the world, which I have collected in the present memoir, there can be no doubt of the substantial accuracy of these reports, and that they refer to real embalming and not to mere natural desiccation.
Hrdlička has adduced positive evidence of the adoption of embalming procedures ([37]).
In his report, “Culture of the Ancient Pueblos of the Upper Gila River Region, New Mexico and Arizona,” Walter Hough ([36]) publishes excellent photographs of two mummies of babies, but he gives no information as to the method of preservation.
There are four Peruvian mummies in the Anatomical Museum in the University of Manchester, three of which are adults, and one of them a baby. In only one of them is there any positive evidence of artificial measures having been adopted for the preservation of the body, and in this case the condition of the mummy was a most amazing one. The body was clad in woollen garments in the usual way, and was wearing a woollen peaked cap, the apex of which was furnished with a bunch of feathers. The body was placed in a sitting position, and a large wound extending across the trunk had been covered with cloth strongly impregnated with resinous material. The legs were sharply flexed upon the body and the arms were bound up in front. But to my intense amazement I found the shoulder blades on the front of the chest, and on examination found that the thorax was turned back to front. As the head was already separate there was nothing to show what position it originally occupied; and it seemed impossible to explain how it had been possible to twist the vertebral column in the lumbar region as to bring the thorax back to front. In order to solve this mystery I removed the resin-impregnated cloth, which was firmly fixed to the abdominal wound, and found that the body had been cut right across the abdomen and packed with wool after the viscera had been removed. Then the abdomen and thorax had been stuck together by means of the broad strip of cloth with resinous paste as an adhesive. But for some reason which is not very apparent, or probably through mere carelessness, the thorax had been placed the wrong way round, and it had become necessary, in order to restore some semblance of life-like appearance to the monstrosity, forcibly to twist the arms at the shoulder joints in order to get them into the position above described. [Since this was written I have learned that in certain American tribes it is the custom to dress the corpse with a coat turned back to front. This seems to suggest that the curious procedure just described may have been dictated by the same underlying idea, whatever it may be.] In the cranium of this case the remains of the desiccated brain were still present, and although there was a quantity of brownish powder along with it, the evidence was not sufficiently definite to say whether or not any foreign material had been introduced into the cranial cavity. In the case of the other three bodies, as I have already mentioned, there was no evidence, apart from the excellent state of preservation, to suggest what measures had been taken to hinder the process of decomposition.
In his account of the obsequies of the Aztec kings, Bancroft ([3], Vol. II., p. 603) tells us that “the body was washed with aromatic water, extracted chiefly from trefoil, and occasionally a process of embalming was resorted to. The bowels were taken out and replaced by aromatic substances.” “The art was an ancient one, however, dating from the Toltecs as usual, yet generally known and practised throughout the whole country” (p. 604). He then proceeds to describe “a curious mode of preserving bodies used by the lord of Chalco,” which consisted of desiccation; and adds a singularly interesting reference to libations, not only curiously reminiscent of the ancient Egyptian practice, but also described in language which might be regarded as a paraphrase of the Pyramid text expounded by Blackman ([5]). “Water was then poured upon its [the mummy’s] head with these words: ‘this is the water which thou usedst in this world’—Brasseur de Bourbourg uses the expression ‘C’est cette eau que tu as reçue en venant au monde’” (Bancroft, [3], Vol. II., p. 604).
It is altogether inconceivable that such a curious practice, embodying so remarkable an idea, could by chance have been invented independently in Egypt and in America. This can be no mere coincidence, but proof of the most definite kind of the derivation of these Toltec and Aztec ideas from Egypt.