I was not able to trace this disease to any other cause than that which the Indians assign to it. At all events, it is certain that travellers who abstain from drinking the water of the condemned springs, escape the verugas; whilst those who only once taste such water, are attacked by the disorder. It is the same with mules and horses. One of my mules which drank veruga water was attacked by a large tumor on the leg. The disease is notoriously prevalent in the village of Santa Olaya.
The medical treatment of the Verugas by the Indians is quite empirical. They administer to the patient the infusion of a plant which they call Huajra-Huajra; that is, Horn-Horn.[56] I never witnessed any convincing proof of its efficacy. Its operation appears to be merely sudorific. A preparation of white maize is also frequently given, and it has the effect of assisting the action of the skin. When the eruption of the verugas is tardy, a few spoonfuls of wine are found to be of great service. Sudorific and purifying medicines, together with cutting out the large verugas, and keeping the wounds for a time in a state of suppuration, have heretofore been found the best mode of treatment. An accurate chemical analysis of the water which the Indians declare to be agua de veruga, would be very desirable.[57]
In the Quebrada of Canta, where the verugas are less common than in that of Matucanas, another disease, called the Uta, is of very frequent occurrence. The uta is a sort of cancer, and it is more fearful in its consequences than the verugas. Probably in no country in the world do so many local diseases prevail as in Peru. Every valley has its own peculiar disease, which frequently does not extend beyond the boundary of a few square miles, and is quite unknown in neighboring districts. The origin of these disorders is, doubtless, to be traced to certain mineral or vegetable influences as yet unknown. It is remarkable how unequally these baneful visitations affect the different races of the inhabitants. The Indians and the lighter classes of half-castes are most frequently attacked by the verugas; the whites are less liable to the disease, whilst the negroes and people of the darker shades of mixed blood seldom suffer from it. The Indians and the Chinos are particularly liable to the uta. The caracha, of which I have already spoken,[58] visits the Negroes, the Zamboes, and the Mulattoes; the lighter-complexioned races being much less liable to it.
At Quibe I saw a bird-catching spider (mygale), of extraordinary large size. The back part of the body alone measured two inches. Being at some distance I supposed it to be one of the rodent animals, and I fired at it. To my mortification I discovered my mistake when too late, for the specimen was completely destroyed by the shot, and was useless for my collection. The Indians assured me that on the margin of the stream which flowed near the plantation many larger individuals were to be found; but I never saw another of such remarkable size as the one I inadvertently destroyed.
San Geronimo de Surco is 6945 feet above the level of the sea. It is a long village, and is situated in one of the most fertile parts of the valley. The houses are detached one from another, and each is surrounded by a little chacra. This place may be regarded as the boundary-line between the coast and the Sierra. The climate is agreeable—rather hot than cold. Most of the coast plants thrive here with little culture. Bananas, chirimoyas, superb granadillas, pomegranates, camotes, &c., grow here in luxuriant abundance. Yuccas I did not see: their elevation boundary is lower. San Geronimo de Surco is infested with swarms of annoying insects, especially sancudos (Culex molestus, Kell.), and stinging flies (species of Simoleum), which banish sleep from the resting-place of the weary traveller.
In this village there is an old Spaniard who keeps a tambo, and at the same time exercises the calling of a farrier. One of my horse's shoes being loose, I got him to fasten it on. For hammering in eight nails he made me pay half a gold ounce, and at first he demanded twelve dollars. He doubtless bore in mind the old Spanish proverb: "Por un clavo se pierde una herradura, por una herradura un cavallo, por un cavallo un cavallero,"[59] and he felt assured that I must have the damage repaired at any price. Shortly after my arrival in the Sierra I got myself initiated in the art of horse-shoeing, and constantly carried about with me a supply of horse-shoes and nails, a plan which I found was generally adopted by travellers in those parts. It is only in the larger Indian villages that farriers are to be met with, that is to say in places fifty or sixty leagues distant from each other.
From Surco the road runs to the distance of two leagues tolerably level, and very close to the river, which, from Cocachacra, bears the name of Rio de San Mateo. The next village is San Juan de Matucanas, at a little distance from which there is a tambo, situated at the height of 8105 feet above the sea.[60] These tambos of the Sierra are wretched places, but the traveller may find in them shelter, and possibly some miserable kind of food. Even in Lima the tambos are not much better. In the capital a tambo affords the traveller the accommodation of a room, containing a table, a chair, and a bedstead; for it is always understood that he brings his mattress and bedding along with him. In the interior of the country the accommodation is limited to an empty space on the floor, just large enough to spread a mattress upon. Whenever the state of the weather permitted I always preferred sleeping in the open air. Even on a rainy night a lodging on the outside of the door is preferable to the interior of the hut, where Indians, negroes, dogs and pigs are all huddled together. In these tambos there is seldom any scarcity of brandy or chicha; but the hungry traveller sometimes cannot get even a potatoe or a bit of maize. Frequently, when the Indians really have provisions they will not produce them, because they are fearful of not being paid. This suspicion is pardonable enough; for when troops march through the villages the inhabitants are often cheated by the officers, and ill-treated into the bargain. Generally, in this part of the country, the people are civil, and will readily sell provisions if they are paid. Not so the Indians of the higher mountains eastward of the Cordillera. To the traveller's demand for something to eat, their uniform reply is "Manam canchu" (we have nothing); and it is often found necessary to resort to force in order to convert this monotonous answer into the more agreeable "Ari conchu" (here is something).
Matucanas, which is rather a large village, lies on the left bank of the Rimac. The houses are of brick, and roofed with straw. The soil round this village is fertile, though not favorable to the growth of those plants which demand a very warm temperature. The agricultural produce is therefore limited to maize, wheat, lucerne (which is very abundant), and potatoes; the latter are sent in great quantities to the capital. The cactus grows on the hills, and its excellent fruit (tunas) forms also an article of trade.
Beyond Matucanas the valley contracts into a narrow ravine no broader than the bed of the river, and it gradually assumes a wilder character. The way is difficult along the ridge of hills which borders the left bank of the river. The vegetation is less monotonous and scanty than in the valleys of the coast, and all the fissures of the hills are filled with verdure. The stunted willow (Salix Humboldtii, Wild.) grows along the banks of the river, and on the less steep declivities is seen the red thorn-apple (Datura sanguinea, R. Pav.). To the latter the natives give the names Huacacachu, Yerba de Huaca, or Bovachevo; and they prepare from its fruit a very powerful narcotic drink, called tonga. The Indians believe that by drinking the tonga they are brought into communication with the spirits of their forefathers. I once had an opportunity of observing an Indian under the influence of this drink. Shortly after having swallowed the beverage he fell into a heavy stupor: he sat with his eyes vacantly fixed on the ground, his mouth convulsively closed, and his nostrils dilated. In the course of about a quarter of an hour his eyes began to roll, foam issued from his half-opened lips, and his whole body was agitated by frightful convulsions. These violent symptoms having subsided, a profound sleep of several hours succeeded. In the evening I again saw this Indian. He was relating to a circle of attentive listeners the particulars of his vision, during which he alleged he had held communication with the spirits of his forefathers. He appeared very weak and exhausted.
In former times the Indian sorcerers, when they pretended to transport themselves into the presence of their deities, drank the juice of the thorn-apple, in order to work themselves into a state of ecstasy. Though the establishment of Christianity has weaned the Indians from their idolatry, yet it has not banished their old superstitions. They still believe that they can hold communications with the spirits of their ancestors, and that they can obtain from them a clue to the treasures concealed in the huacas, or graves; hence the Indian name of the thorn-apple—huacacachu, or grave plant.