ANNOTATIONS AND ADDITIONS.
[41] p. 267.—“On the ridge of the Chain of the Andes or Antis.”
The Inca Garcilaso, who was well acquainted with the language of his country and was fond of dwelling on etymologies, always calls the Chain of the Andes las Montañas de los Antis. He says positively, that the great Mountain chain east of Cuzco derived its name from the tribe of the Antis, and the Province of Anti which is to the east of the Capital of the Incas. The Quaternary division of the Peruvian Empire according to the four quarters of the Heavens, reckoned from Cuzco, borrowed its terminology not from the very circumstantial words taken which signify East, West, North, and South in the Quichua language (intip lluscinanpata, intip yaucunanpata, intip chaututa chayananpata, intip chaupunchau chayananpata); but from the names of the Provinces and of the tribes or races, (Provincias llamadas Anti, Cunti, Chincha y Colla), which are east, west, north, and south of the Centre of the Empire (the city of Cuzco). The four parts of the Inca-theocracy are called accordingly Antisuyu, Cuntisuyu, Chinchasuyu, and Collasuyu. The word suyu signifies “strip,” and also “part.” Notwithstanding the great distance, Quito belonged to Chinchasuyu; and in proportion as by their religious wars the Incas extended still more widely the prevalence of their faith, their language, and their absolute form of government, these Suyus also acquired larger and unequally increased dimensions. Thus the names of provinces came to be used to express the different quarters of the heavens; “Nombrar aquellos Partidos era lo mismo,” says Garcilaso, “que decir al Oriente, ó al Poniente.” The Snow Chain of the Antis was thus looked upon as an East chain. “La Provincia Anti da nombre á las Montañas de los Antis. Llamaron la parte á del Oriente Antisuyu, por la qual tambien llaman Anti á toda aquella gran Cordillera de Sierra Nevada que pasa al Oriente del Peru, por dar á entender, que está al Oriente.” (Commentarios Reales, P. I. p. 47 and 122.) Later writers have tried to deduce the name of the Chain of the Andes from “anta,” which signifies “copper” in the Quichua language. This metal was indeed of the greatest importance to a nation whose tools and cutting instruments were made not of iron but of copper mixed with tin; but the name of the “Copper Mountains” can hardly have been extended to so great a chain; and besides, as Professor Buschmann very justly remarks, the word anta retains its terminal a when making part of a compound word: anta, cobre, y antamarca Provincia de Cobre. Moreover, the form and composition of words in the ancient Peruvian language are so simple that there can be no question of the passage of an a into an i; and thus “anta” (copper) and “Anti or Ante” (meaning as dictionaries of the country explain “la tierra de los Andes, el Indio hombre de los Andes, la Sierra de los Andes,” i. e. the country of the Andes, an inhabitant of the Andes, or the chain of mountains themselves), are and must continue two wholly different and distinct words. There are no means of interpreting the proper name (Anti) by connecting it with any signification or idea; if such connection exist it is buried in the obscurity of the past. Other Composites of Anti besides the above-mentioned Antisuyu are “Anteruna” (the native inhabitant of the Andes), and Anteunccuy or Antionccoy, (sickness of the Andes, mal de los Andes pestifero).
[42] p. 268.—“The Countess of Chinchon.”
She was the wife of the Viceroy Don Geronimo Fernandez de Cabrera, Bobadilla y Mendoza, Conde de Chinchon, who administered the government of Peru from 1629 to 1639. The cure of the Vice-Queen falls in the year 1638. A tradition which has obtained currency in Spain, but which I have heard much combated at Loxa, names a Corregidor del Cabildo de Loxa, Juan Lopez de Cañizares, as the person by whom the Quina-bark was first brought to Lima and generally recommended as a remedy. I have heard it asserted in Loxa that the beneficial virtues of the tree were known long before in the mountains, though not generally. Immediately after my return to Europe I expressed the doubts I felt as to the discovery having been made by the natives of the country round Loxa, since even at the present day the Indians of the neighbouring valleys, where intermittent fevers are very prevalent, shun the use of bark. (Compare my memoir entitled “über die China-wälder” in the “Magazin der Gesellschaft naturforschender Freunde” zu Berlin, Jahrg. I. 1807, S. 59.) The story of the natives having learnt the virtues of the Cinchona from the lions who “cure themselves of intermittent fevers by gnawing the bark of the China (or Quina) trees,”—(Hist. de l’Acad. des Sciences, année 1738, Paris, 1740, p. 233),—appears to be entirely of European origin, and nothing but a monkish fable. Nothing is known in the New Continent of the “Lion’s fever,” for the large so-called American Lion (Felis concolor), and the small mountain Lion (Puma) whose foot-marks I have seen on the snow, are never tamed and made the subjects of observation; nor are the different species of Felinæ in either continent accustomed to gnaw the bark of trees. The name of Countess’s Powder (Pulvis Comitissæ), occasioned by the remedy having been distributed by the Countess of Chinchon, was afterwards changed to that of Cardinal’s or Jesuit’s powder, because Cardinal de Lugo, Procurator-General of the order of the Jesuits, spread the knowledge of this valuable remedy during a journey through France, and recommended it to Cardinal Mazarin the more urgently, as the brethren of the order were beginning to prosecute a lucrative trade in South American Quina-bark which they obtained through their missionaries. It is hardly necessary to remark, that in the long controversy which ensued respecting the good or bad effects of the fever bark, the protestant physicians sometimes permitted themselves to be influenced by religious intolerance and dislike of the Jesuits.
[43] p. 271.—“Aposentos de Mulalos.”
Respecting these aposentos (dwellings, inns, in the Quichua language tampu, whence the Spanish form tambo), compare Cieça, Chronica del Peru, cap. 41, (ed. de 1554, p. 108) and my Vues des Cordillères, Pl. xxiv.
[44] p. 272.—“The fortress of the Cañar.”
Is situated not far from Turche, at an elevation of 9984 (10640 English) feet. I have given a drawing of it in the Vues des Cordillères, Pl. xvii. (compare also Cieça, cap. 44, P. i. p. 120). Not far from the Fortaleza del Cañar, in the celebrated ravine of the Sun, Inti-Guaycu, (in the Quichua or Qquechhua language, huaycco), is the rock on which the natives think they see a representation of the sun and of an enigmatical sort of bank or bench which is called Inga-Chungana (Incachuncana), the Inca’s play. I have drawn both. See Vues des Cordillères, Pl. xviii. and xix.
[45] p. 272.—“Artificial roads covered with cemented gravel.”