Pizarro found the same custom among the Peruvians and other tribes of the coast. At the time of his first visit to the coast of Peru he found a female chief by whom he was entertained. "The lady came out to meet them with a great retinue, in good order, holding green boughs and ears of Indian wheat, having made an arbor where were seats for the Spaniards, and for the Indians at some distance. They gave them to eat fish and flesh dressed in several ways, much fruit, and such bread and liquor as the country afforded." [Footnote: ib., i, 229.]
When on the coast of Tumbez, and before landing, "ten or twelve floats were immediately sent out with a plenty of provisions, fruits, pots of water, and of chica, which is their liquor, as also a lamb." [Footnote: ib., iv, 3.]
After entering Peru, on his second visit to the coast, "Atahuallpa's messengers came and presented the governor with ten of their sheep from the Inca, and some other things of small value, telling him very courteously that Atahuallpa had commanded them to inquire what day he intended to be at Caxamalca, that he might have provisions on the way." [Footnote: ib., iii, 399.]
* * * * *
"The next day more messengers came from Atahuallpa with provisions, which he received with thanks.". [Footnote: ib., iv, 244.]
The native historian, Garcilasso de la Viga, remarks: "Nor were the Incas, among their other charities, forgetful of the conveniences for travelers, but in all the great roads built houses or inns for them, which they called corpahuaci, where they were provided with victuals and other necessaries for their journeys out of the royal stores; and in case any traveler fell sick on the way, he was there attended and care taken of him in a better manner perhaps than at his own home." [Footnote: Royal Commentaries of Peru, Lond. ed., 1688; Recent Trans., p 145.]
These illustrations, which might be multiplied, are sufficient to show the universality of the practice of hospitality among the Indian tribes of America at the epoch of European discovery. Among all these forms, as stated by different observers, the substance of the Iroquois law of hospitality is plainly found, namely: If a man entered an Indian house, whether a villager, a tribesman, or a stranger, and at whatever hour of the day, it was the duty of the women of the house to set food before him. An omission to do this would have been a discourtesy amounting to an affront. If hungry, he ate, if not hungry, courtesy required that he should taste the food and thank the giver. It is seen to have been a usage running through three ethnic conditions of the Indian race, becoming stronger as the means of subsistence increased in variety and amount, and attaining its highest development among the Village Indians in the Middle Status of barbarism. It was an active, well-established custom of Indian society, practiced among themselves and among strangers from other tribes, and very naturally extended to Europeans when they made their first appearance among them. Considering the number of the Spaniards often in military companies, and another fact which the aborigines were quick to notice, namely, that a white man consumed and wasted five times as much as an Indian required, their hospitality in many cases must have been grievously overtaxed. [Footnote: "The appetite of the Spaniards appeared to the American inhabitants voracious; and they affirmed that one Spaniard devoured more food in a day than was sufficient for ten Americans."— (Robertson's History of America, Lond. ed., 1856, i, p. 72.)]
Attention has been called to this law of hospitality, and to its universality, for two reasons: firstly, because it implies the existence of common stores, which supplied the means for its practice; and secondly, because, wherever found, it implies communistic living in large households. It must be evident that this hospitality could not have been habitually practiced by the Iroquois and other northern tribes, and much less by the Village Indians of Mexico, Central and South America, with such uniformity, if the custom in each case had depended upon the voluntary contributions of single families. In that event it would have failed oftener than it would have succeeded. The law of hospitality, as administered by the American aborigines, indicates a plan of life among them which has not been carefully studied, nor have its effects been fully appreciated. Its explanation must be sought in the ownership of lands in common, the distribution of their products to households consisting of a number of families, and the practice of communism in living in the household. Common stores for large households, and possibly for the village, with which to maintain village hospitality, are necessary to explain the custom. It could have been maintained on such a basis, and it is difficult to see how it could have been maintained on any other. The common and substantially universal practice of this custom, among the American Indian Tribes, at the period of their discovery, among whom the procurement of subsistence was their vital need, must be regarded as evidence of a generous disposition, and as exhibiting a trait of character highly creditable to the race.
[Relocated Footnote: PROPOSED ETHNIC OR CULTURE PERIODS.
PERIOD OF SAVAGERY. PERIOD OF BARBARISM.
Subperiods. Conditions. Subperiods. Conditions.
Older Period ….. Lower Status Older Period …. Lower Status
Middle Period …. Middle Status Middle Period … Middle Status
Later Period ….. Upper Status Later Period …. Upper Status.