The Inca Empire was connected by many main and secondary roads that effectively linked the towns of ancient Peru. The design of these roads (more than 30,000 km) was of great quality and professionalism, despite the great geographical difficulties (Andes mountain range). Cuzco was the center of this road network and most of the roads converged there, since the capital of the Incas was for them the "navel of the world" and everything had to start and culminate in it.

Many historians or scholars claim that dairy farms were generally placed within a day's walk of each other.[13]​ However, as Hyslop points out, there are many factors, both individual and external, that can affect the amount of time one can walk in a day, making this description problematic.[13]​ In practice, distances between dairy farms vary greatly, from less than 10 km to almost 45 km.[14]​ Many different factors affected the placement of dairy farms.[13]​ these drums. In general, the Incas tried to build them near water and on favorable terrain, while they tried to avoid unfavorable terrain (such as marshes or steep slopes).[15] In some cases, the Incas tried to build away from local population centers (for unknown reasons), but other times they tried to build near local labor sources.[16] Additionally, the location of the tambos may have been influenced by the average speed of the llama caravans, which they moved more slowly than an individual.[16]​ Another important traveler who moved more slowly than a typical individual was the Inca or ruler of the empire (Sapa Inka).[17]​ Since the Sapa Inka traveled with a large procession, the journey was slower than if he traveled alone, which would require closer placement of the tambos.[17]​.

The southernmost dairy discovered is the Pirque dairy, located on the edge of the Maipo River with an old suspension bridge that linked the two ends of the river. It was discovered with the expansion of Santiago de Chile towards the south.

Felipe Guamán Poma de Ayala wrote that there were five categories of tambos: city and real inn, town and real tambo, town and real tambo, real tambo (or tambo del Inga), tambillo. He also pointed out that every ten dairy farms had one of higher hierarchy.[18]​ The first three are settlements with a resident population, while the last two only provide services to the road. In the tambillos there was only one area without food or people. Some sites or complexes could also fulfill the role of dairy farms by including adequate facilities to supply and offer rest to passers-by.

The remains of tambos are found scattered in modern Peru, northwestern Argentina, Bolivia, Chile, southern Colombia and Ecuador.[19] The remains of the tambos show a great variety of architectural styles. Although this variation is difficult to capture in complete detail, some rough categories can be defined. For example, some tambos were built before the Inca Empire existed, and the Incas simply took control of them.[20] The architecture of pre-Inca tambos can be divided into two basic categories. Some tambos were not modified in any way and therefore present an architectural style that is clearly pre-Inca.[20]​ However, some of these sites were renovated by the Incas, so some pre-Inca sites do feature some Inca architecture.[20]​.

For sites built in the Inca period, architectural styles can be divided into three basic categories. Some tambos were definitely local in their architectural style.[20]​ This typically happened in places where the local culture was strong and was allowed to continue.[20]​ Other sites had mostly Inca architecture, but had at least some subtle influence from local traditions.[21]​ Finally, some tambos only contain Inca-style architecture.[22]​ Due to the strong influence that local culture tends to have on these structures, Inca-style tambos tend to exist more in isolated areas. than in areas with large populations.[22]​.

The kancha") was an architectural feature found in many tambos throughout the Inca Empire.[23]​ The kancha consists of a large structure with rectangular walls, housing a series of smaller one-room structures inside.[23]​ The decision to build smaller structures inside appears to be related to the cold, rainy environment of the Andean highlands.[23]​ Hyslop notes that the kancha was present in Inca structures ranging from the large Coricancha in Cusco to the smaller, more remote tambo along the Inca road system.[23] Thus, kanchas were not only present in tambos, but were present in a variety of Inca buildings.[23] Historians think that kanchas were typically used as living facilities, reflecting the tambos' purpose of housing traveling individuals or groups.[23]

Stone was the most important material to build the structures of the Incas, but it also had another great meaning. The stone was very important in the creation story of the Incas. Inside the stone lived the spirit or power that had the ability to become human or vice versa. For this reason the Incas worshiped stones and appreciated the actual substance rather than what could be built with stones. For example, huacas or sacred stones appear in the story of creation. When all of Manco Cápac's brothers turned into stones, the remains were considered huacas. Aya Auca"), Capac's third brother was renamed Cuzco Huaca and it was he who took care of the countryside of Cuzco. Also, during the war against the enemies of the Incas, known as "chanca", one of the most powerful governors of the empire, Pachacutec, prayed to the gods, and the stones were transformed into a force of soldiers and they defeated the chanca.

This respect for the stone and its powers gave rise to his mastery and expertise with masonry. They used stones of unusual sizes and glued them together without any mortar to make walls. The stones were so well placed that a sheet of paper could not be placed between them. The surface was carved smooth and without right angles so that they looked like they were alive. The dairy farms were built taking advantage of the openings in the mountains, which were contained and built with stone and had a roof to protect from inclement weather, due to their location generally around the Andes mountain range.

The two best-known techniques used for dairy farms are:

The Inca Empire had about 10 to 12 million inhabitants in the 19th century, it occupied a large part of the Andean western coast and in order to control the entire territory, they made a network of roads at the foot of the hills so that the Chasquis could bring news, messages, parcels, fish and fruits to all the populations of the Inca Empire. This network of roads was called Qhapaq ñan or Capac ñan in Quechua which means great road and they also called it Inka ñan or Inca trail.

When the Spanish conquistadors arrived there were already approximately 16 km of cobblestone roads. This path reached the Mapocho valley and part of it is today Independencia Avenue in Santiago de Chile. The main artery is 5,200 km long and the secondary network penetrated through several transversal roads that even reached the jungles and the Gran Chaco, which reached up to 5 km high in the Andes mountain range.

The Incas, who were based on the Mochica and Chimú messengers (cultures of ancient Peru that emerged on the northern Huari coast between the years 1000 and 1200) to create the chasquis, which means “the one who receives” or “give, receive something”.

Each town had chasquis between 18 and 25 years old, serving daily shifts from 6 a.m. to 12 p.m. at the posts assigned to them. The Peruvian Luis Millones Santa Gadea"), in his work on the chasquis, describes them with a tunic or shirt and flip-flops. They only carried a loud snail, a plume of white feathers on their heads to be seen from a distance, and a carved cane.

There were two techniques to carry a message. One was the quipus, a series of colored and knotted ropes that were used for administration. Recently some researchers say that the color and location of the knots can mean phrases not just numbers. The other technique was the word, where the chasqui passed the message to each other, repeating it several times, out loud when it was arriving or they ran together for a stretch until the other chasqui remembered it.

Scholars such as Craig Morris point out that, after the collapse of the Inca Empire, the people living in the territory of the former empire stopped using the tambos.[24] From this, Morris suggests that the tambo system was part of an "artificial urbanism" created by the Inca Empire.[4]​ Therefore, the tambos had been less useful to the people living throughout the Inca Empire than to the Incas themselves.[4]​ Morris supports this argument with statements that dairy farms were frequently positioned for interregional contact and travel, rather than being located near large local villages.[4]​.

Although the indigenous Andean people may have stopped using tambos after the fall of the Inca Empire, the tambos did not completely go out of use: the Spanish colonizers began using the tambo system.[25]​ Sometimes the Spanish used the original structures of the Inca tambos, but they also built new structures along roads.[25]​ Sometimes the Spanish would build a new tambo along a road that still had a tambo. leftover from the Inca Empire.[25]​ Historians know that the Spanish extended the tambo system beyond what existed in the entire Inca Empire, increasing the amount of territories covered.[25]​ The use by the Spanish for the advancement of their troops and for the colonial economy made the current remains of the tambos difficult to distinguish if during the Inca Empire they were just tambos or were tambos with additional administrative, religious or political functions. This distinction can be achieved through archaeological excavations.

The Inca Empire was connected by many main and secondary roads that effectively linked the towns of ancient Peru. The design of these roads (more than 30,000 km) was of great quality and professionalism, despite the great geographical difficulties (Andes mountain range). Cuzco was the center of this road network and most of the roads converged there, since the capital of the Incas was for them the "navel of the world" and everything had to start and culminate in it.

Many historians or scholars claim that dairy farms were generally placed within a day's walk of each other.[13]​ However, as Hyslop points out, there are many factors, both individual and external, that can affect the amount of time one can walk in a day, making this description problematic.[13]​ In practice, distances between dairy farms vary greatly, from less than 10 km to almost 45 km.[14]​ Many different factors affected the placement of dairy farms.[13]​ these drums. In general, the Incas tried to build them near water and on favorable terrain, while they tried to avoid unfavorable terrain (such as marshes or steep slopes).[15] In some cases, the Incas tried to build away from local population centers (for unknown reasons), but other times they tried to build near local labor sources.[16] Additionally, the location of the tambos may have been influenced by the average speed of the llama caravans, which they moved more slowly than an individual.[16]​ Another important traveler who moved more slowly than a typical individual was the Inca or ruler of the empire (Sapa Inka).[17]​ Since the Sapa Inka traveled with a large procession, the journey was slower than if he traveled alone, which would require closer placement of the tambos.[17]​.

The southernmost dairy discovered is the Pirque dairy, located on the edge of the Maipo River with an old suspension bridge that linked the two ends of the river. It was discovered with the expansion of Santiago de Chile towards the south.

Felipe Guamán Poma de Ayala wrote that there were five categories of tambos: city and real inn, town and real tambo, town and real tambo, real tambo (or tambo del Inga), tambillo. He also pointed out that every ten dairy farms had one of higher hierarchy.[18]​ The first three are settlements with a resident population, while the last two only provide services to the road. In the tambillos there was only one area without food or people. Some sites or complexes could also fulfill the role of dairy farms by including adequate facilities to supply and offer rest to passers-by.

The remains of tambos are found scattered in modern Peru, northwestern Argentina, Bolivia, Chile, southern Colombia and Ecuador.[19] The remains of the tambos show a great variety of architectural styles. Although this variation is difficult to capture in complete detail, some rough categories can be defined. For example, some tambos were built before the Inca Empire existed, and the Incas simply took control of them.[20] The architecture of pre-Inca tambos can be divided into two basic categories. Some tambos were not modified in any way and therefore present an architectural style that is clearly pre-Inca.[20]​ However, some of these sites were renovated by the Incas, so some pre-Inca sites do feature some Inca architecture.[20]​.

For sites built in the Inca period, architectural styles can be divided into three basic categories. Some tambos were definitely local in their architectural style.[20]​ This typically happened in places where the local culture was strong and was allowed to continue.[20]​ Other sites had mostly Inca architecture, but had at least some subtle influence from local traditions.[21]​ Finally, some tambos only contain Inca-style architecture.[22]​ Due to the strong influence that local culture tends to have on these structures, Inca-style tambos tend to exist more in isolated areas. than in areas with large populations.[22]​.

The kancha") was an architectural feature found in many tambos throughout the Inca Empire.[23]​ The kancha consists of a large structure with rectangular walls, housing a series of smaller one-room structures inside.[23]​ The decision to build smaller structures inside appears to be related to the cold, rainy environment of the Andean highlands.[23]​ Hyslop notes that the kancha was present in Inca structures ranging from the large Coricancha in Cusco to the smaller, more remote tambo along the Inca road system.[23] Thus, kanchas were not only present in tambos, but were present in a variety of Inca buildings.[23] Historians think that kanchas were typically used as living facilities, reflecting the tambos' purpose of housing traveling individuals or groups.[23]

Stone was the most important material to build the structures of the Incas, but it also had another great meaning. The stone was very important in the creation story of the Incas. Inside the stone lived the spirit or power that had the ability to become human or vice versa. For this reason the Incas worshiped stones and appreciated the actual substance rather than what could be built with stones. For example, huacas or sacred stones appear in the story of creation. When all of Manco Cápac's brothers turned into stones, the remains were considered huacas. Aya Auca"), Capac's third brother was renamed Cuzco Huaca and it was he who took care of the countryside of Cuzco. Also, during the war against the enemies of the Incas, known as "chanca", one of the most powerful governors of the empire, Pachacutec, prayed to the gods, and the stones were transformed into a force of soldiers and they defeated the chanca.

This respect for the stone and its powers gave rise to his mastery and expertise with masonry. They used stones of unusual sizes and glued them together without any mortar to make walls. The stones were so well placed that a sheet of paper could not be placed between them. The surface was carved smooth and without right angles so that they looked like they were alive. The dairy farms were built taking advantage of the openings in the mountains, which were contained and built with stone and had a roof to protect from inclement weather, due to their location generally around the Andes mountain range.

The two best-known techniques used for dairy farms are:

The Inca Empire had about 10 to 12 million inhabitants in the 19th century, it occupied a large part of the Andean western coast and in order to control the entire territory, they made a network of roads at the foot of the hills so that the Chasquis could bring news, messages, parcels, fish and fruits to all the populations of the Inca Empire. This network of roads was called Qhapaq ñan or Capac ñan in Quechua which means great road and they also called it Inka ñan or Inca trail.

When the Spanish conquistadors arrived there were already approximately 16 km of cobblestone roads. This path reached the Mapocho valley and part of it is today Independencia Avenue in Santiago de Chile. The main artery is 5,200 km long and the secondary network penetrated through several transversal roads that even reached the jungles and the Gran Chaco, which reached up to 5 km high in the Andes mountain range.

The Incas, who were based on the Mochica and Chimú messengers (cultures of ancient Peru that emerged on the northern Huari coast between the years 1000 and 1200) to create the chasquis, which means “the one who receives” or “give, receive something”.

Each town had chasquis between 18 and 25 years old, serving daily shifts from 6 a.m. to 12 p.m. at the posts assigned to them. The Peruvian Luis Millones Santa Gadea"), in his work on the chasquis, describes them with a tunic or shirt and flip-flops. They only carried a loud snail, a plume of white feathers on their heads to be seen from a distance, and a carved cane.

There were two techniques to carry a message. One was the quipus, a series of colored and knotted ropes that were used for administration. Recently some researchers say that the color and location of the knots can mean phrases not just numbers. The other technique was the word, where the chasqui passed the message to each other, repeating it several times, out loud when it was arriving or they ran together for a stretch until the other chasqui remembered it.

Scholars such as Craig Morris point out that, after the collapse of the Inca Empire, the people living in the territory of the former empire stopped using the tambos.[24] From this, Morris suggests that the tambo system was part of an "artificial urbanism" created by the Inca Empire.[4]​ Therefore, the tambos had been less useful to the people living throughout the Inca Empire than to the Incas themselves.[4]​ Morris supports this argument with statements that dairy farms were frequently positioned for interregional contact and travel, rather than being located near large local villages.[4]​.

Although the indigenous Andean people may have stopped using tambos after the fall of the Inca Empire, the tambos did not completely go out of use: the Spanish colonizers began using the tambo system.[25]​ Sometimes the Spanish used the original structures of the Inca tambos, but they also built new structures along roads.[25]​ Sometimes the Spanish would build a new tambo along a road that still had a tambo. leftover from the Inca Empire.[25]​ Historians know that the Spanish extended the tambo system beyond what existed in the entire Inca Empire, increasing the amount of territories covered.[25]​ The use by the Spanish for the advancement of their troops and for the colonial economy made the current remains of the tambos difficult to distinguish if during the Inca Empire they were just tambos or were tambos with additional administrative, religious or political functions. This distinction can be achieved through archaeological excavations.