At nightfall we ordered our instruments to be disembarked; and to our relief none had been damaged. We hired a spacious and well-situated house for our astronomical observations. When the sea wind blew we enjoyed the cool air. The windows did not have glass panes, nor the paper squares that replace glass in most Cumana houses. All the passengers on the Pizarro left the ship, but those with the malignant fever recovered very slowly. Some were still terribly pale and emaciated after a month of illness, despite the care lavished on them by their compatriots. In the Spanish colonies the hospitality is such that a European who arrives without money or recommendations is almost sure to find help should he disembark sick in any port. Catalans, Galicians and Basques maintain an intense trade with America, where they form three distinct bodies, and exercise a great influence on the customs, industry and commerce of the colonies. The poorest inhabitant of Sitges or Vigo may be assured of being received in the house of a Catalan or Galician merchant (pulpero) (26) whether in Chile or Mexico or the Philippines. I have witnessed moving examples where strangers are looked after assiduously for years. Some may say that hospitality is no virtue in a land with such a magnificent climate, with plenty of food, and where indigenous plants supply efficient medicines, and a sick person finds necessary refuge in a hammock under a covering. But does not the arrival of a stranger in a family imply more work? Are not the proofs of disinterested sympathy, the spirit of sacrifice in the women, the patience that long convalescence requires, worthy of note? It has been observed that, with the exception of some populated cities, hospitality has not really decreased since the arrival of the Spanish settlers in the New World. It distresses me to think that this change will happen as the colonial population and industry progress rapidly, and that the state of society that we have agreed to call advanced civilization might banish 'the ancient Castilian frankness'.

In the Turbaco forest, full of palm trees, there is a clearing about 800 square feet in size without any vegetation, bordered by tufts of Bromelia kavatas, whose leaf is like a pineapple's. The surface of the ground was composed of layers of cracked grey-black clay. What they call volcancitos are fifteen to twenty small truncated cones rising in the middle of the clearing. They are some 3 to 4 toises high. The high edges are filled with water and they periodically release large air bubbles. I counted five explosions in two minutes. The force of the rising air makes you think of a powerful pressure deep in the earth. Indian children who came with us helped us block some of the smaller craters with clay, but : gas always pushed the earth away. According to the Indians the number and shape of the cones near the path had not changed for over twenty years, and they remain full of water even in droughts. The heat of the water was the same as that of the air. With long sticks we could reach some 6 to 7 feet down inside a cone. Leaving the water in a glass it became quite clear, and tasted slightly of alum.

On leaving Spain I had promised to join his expedition wherever I could reach it. Bonpland, as active and optimistic as usual, and I immediately decided to split our herbals into three lots to avoid the risk of losing what had taken so much trouble to collect on the banks of the Orinoco, Atabapo and Río Negro. We sent one collection by way of England to Germany, another via Càdiz to France, and the third we left in Havana. We had reason to congratulate ourselves on this prudence. Each collection contained virtually the same species; if the cases were taken by pirates there were instructions to send them to Sir Joseph Banks or to the natural history museum in Paris. Luckily I did not send my manuscripts to Càdiz with our friend and fellow traveler Father Juan Gonzalez, who left Cuba soon after us but whose vessel sank off Africa, with the loss of all life. We lost duplicates of our herbal collection, and all the insects Bonpland had gathered. For over two years we did not receive one letter from Europe; and those we got in the following three years never mentioned earlier letters. You may easily guess how nervous I was about sending a journal with my astronomical observations and barometrical measurements when I had not had the patience to make a copy. After visiting New Granada, Peru and Mexico I happened to be reading a scientific journal in the public library in Philadelphia and saw: 'M. de Humboldt's manuscripts have arrived at his brother's house in Paris via Spain. I could scarcely suppress an exclamation of joy.

The great earthquakes, which appear between long series of slight shocks, do not happen regularly at Cumana. We have seen them take place at intervals of eighty, a hundred and sometimes less than thirty years, while on the Peruvian coasts, for example at Lima, a certain regularity has marked the complete ruin of the city. The local belief in this uniformity has luckily aided public tranquillity and encouraged industry. Most admit that a long period of time elapses before the same causes act with the same energy. But such reasoning counts only if the shocks are considered as a local phenomenon, and if one supposes that great catastrophes are caused at one particular place. When new buildings are raised on the ruins of the old we learn from those who refuse to rebuild that the destruction of Lisbon on the 1st of November 1755 was soon followed by a second and no less fatal quake on the 31st of March 1761.

Another characteristic common to both the New Andalusian coast and Peru is the frequency of earthquakes and the limits nature seems to have prescribed for these phenomena. In Cumana we ourselves felt violent seismic shocks; they were still rebuilding the ruined houses and so we were able to gather detailed information on the spot about the terrible catastrophe of the 14th of December 1797. These notions will be the more interesting as earthquakes have been considered up to now less from a physical and geographical point of view than from the way they disastrously affect the population and well-being of society.

April 29th. The air was cooler, and without zancudos, but the clouds blocked out all the stars. I begin to miss the Lower Orinoco as the strong current slowed our progress. We stopped for most of the day, looking for plants. It was night when we reached the San Baltasar mission or, as the monks call it, la divina pastora de Baltasar de Atabapo. We lodged with a Catalan missionary, a lively and friendly man who, in the middle of the jungle, displayed the activities of his people. He had planted a wonderful orchard where European figs grew with persea, and lemon trees with mamey. The village was built with a regularity typical of Protestant Germany or America. Here we saw for the first time that white and spongy substance which I have made known as dapicho and zapis. We saw that this stuff was similar to elastic resin. But through sign language the Indians made us think that it came from under ground so we first thought that maybe it was a fossil rubber. A Poimisano Indian was sitting by a fire in the missionary hut transforming dapicho into black rubber. He had stuck several bits on to thin sticks and was roasting it by the fire like meat. As it melts and becomes elastic the dapicho blackens. The Indian then beat the black mass with a club made of Brazil-wood and then kneaded the dapicho into small balls some 3 to 4 inches thick, and let them cool. The balls appear identical to rubber though the surface remains slightly sticky. At San Baltasar they are not used for the game of pelota that Indians play in Uruana and Encaramada but are cut up and used as more effective corks than those made from cork itself. In front of the Casa de los Solteros - the house where men lived - the missionary showed us a drum made from a hollow cylinder of wood. This drum was beaten with great lumps of dapicho serving as drumsticks. The drum has openings that could be blocked by hand to vary the sounds, and was hanging on two light supports. Wild Indians love noisy music. Drums and botutos, the baked-earth before trumpets, are indispensable instruments when Indians decide to play music and make a show.

The island of Lanzarote used to be called Titeroigotra. When theSpaniards arrived its inhabitants differed from those on the other islandsby their superior culture. They built their houses with cut stones whilethe Guanches of Tenerife lived in caves like troglodytes. At that time a strange custom - repeated only in Tibet- prevailed. A woman had several husbands, who each took it in turn to exercise the rights ofthe head of the family. Each husband was known as such during a lunarmonth; then another took his place while he returned to being a servant inthe house. In the fifteenth century the island of Lanzarote consisted of two states separated by a wall; a kindof monument, which outlives national enmities, found also in Scotland, Peruand China.