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These nations were distributed in the following way: to the northwest by the Chinchaysuyo, which goes up to the Ancashmayo River in Pasto (Colombia); to the northeast we could find the Antisuyo in the subtropical valleys, occupying part of the Low Amazon Jungle; to the southwest, the Contisuyo occupied part of the Peruvian coast up to the Maule River (Chile); and to the southeast, we could find the Collasuyo that, nowadays, occupies most of the Bolivian territory up to Tucuman (Argentina).
All the lands belonged to the Sun, the Inca and the State, and these were distributed in such a way that each inhabitant received one parcel of fertile ground to be worked. Men received one topu or tupu (2700 m2; 0.27 Ha, 0.67 acres) when they were born, whereas women received half a topo. They were not allowed to sell them nor to inherit them, since the State, and not them, was the only owner. Therefore, every time a person passed away their lands were destined to a new inhabitant. The Incan society was characterized by well-defined hierarchies that positioned the absolutist power of the Inca at the top; followed by the nobility also known as orejones, a title that was assigned to them by the Spaniards due to their lobe deformation, which resulted from bearing heavy ornaments that distinguished them from the others. Next in the social scale of the Empire we could find the runas or mitimaes, who were considered as vulgar people. They constituted most of the Empire population and they carried out the mandatory tasks at mitas. Finally, there were the Yanaconas or Yanakunas, who were the house servants. We know that the Inca town was strictly a conqueror. As a result from said conquests they gathered a great number of towns that had their own rites and traditions. Therefore, they used several mechanisms to conciliate the cultural disparity: the Runa Simi or Quechua, was the official language set along the territory so as to counteract this problem. Besides, they established an organization based on moral principles of obedience and permanent persecution of crimes. Nowadays, those principles are known as the basic Tawantinsuyo laws: Ama Sua (do not be a thief), Ama Llulla (do not be a liar), and Ama Kella (do not be lazy). No one can deny the amazing Inca organization, not only because of the huge territory management but also due to the success of the paternal behavior of the Incan nobility. Despite having a monarchical Government, that had a negative background in Europe and the rest of the world, the empire population did not go hungry nor suffered any deprivations. Currently, this social balance is analyzed from several theory scopes: a slavery system based on the nobility study, and a social-imperialist system studied taking the runas as a basis. José Tamayo, a modern researcher, included the Incan organization within the "Theory of Reciprocity and Redistribution, and the vertical authority of ecologic phases in the Southern Mountain Regions and Coast of Peru". Due to the aforementioned, the Tawantinsuyo deserves a special title among societies with a greater development, which considers both its productive and artistic activities and its social and political planning. 
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