The Pimichín landing-stage is surrounded by a small cacao plantation. The trees are very robust and loaded with fruit all year round. When you think that the cacao tree is native to the Parima jungle, south of latitude 6, and that the humid climate of the Upper Orinoco suits this precious tree far more than the Caracas and New Barcelona air, which each year gets drier, then one regrets that this beautiful part of the world is in monks' hands as they discourage agriculture. We spent the night in a recently abandoned hut. An Indian family had left behind fishing tackle, earthen jars, mats woven with palm-tree petioles: all the household goods of these carefree people who are indifferent to property Large amounts of mani (a mixture of the resins moronobea and Amyris caraìa) lay in piles around the hut. This is used by Indians to pitch their canoes and to fix the bony ray spines on to their arrows. We found several jars filled with a vegetable milk, which is used as a varnish, called in the missions leche para pintar (milk for painting). They coat their furniture with this viscous juice. It leaves it a fine white; it thickens in contact with air to appear glossy. The more we study vegetable chemistry in the torrid zone the more we shall discover in remote spots still accessible to European trade, and already half prepared by the plants themselves, products that we believed belonged to the animal kingdom. These discoveries will be multiplied when, as the political state of the world now seems to show, European civilization flows towards the equinoctial regions of the New World.

In 1797 the San Fernando missionary had led his men to the banks of the Guaviare river on one of those hostile incursions banned both by religion and Spanish law. They found a Guahiba mother with three children in a hut, two of whom were not yet adults. They were busy preparing cassava flour. Resistance was impossible; their father had gone out fishing, so the mother tried to run off with children. She had just reached the savannah when the Indians, who hunt people the way whites hunt blacks in Africa, caught her. The mother and children were tied up and brought back to the river bank. The monks were waiting for this expedition to end, without suffering any of the dangers. Had the mother resisted the Indians would have killed her; anything is allowed in this hunting of souls (conquista espiritual), and it is especially children that are captured and treated as poitos or slaves in the Christian missions. They brought the prisoners to San Fernando, hoping that the mother would not find her way back by land to her home. Separated from those children who had gone fishing with their father the day she was kidnapped, this poor woman began to show signs of the deepest despair. She wanted to bring those children in the power of the missionaries back home, and several times ran off with them from the San Fernando village but the Indians hunted her down each time. After severely punishing her the missionary took the cruel decision of separating the mother from her two infants. She was led alone to a mission on the Río Negro, up the Atabapo river. Loosely tied up, she sat ill the bow of the boat. She had not been told where she was going; but she guessed by the sun's position that she was being taken away from her house and native land. She managed to break her bonds and jumped into the water and swam to the river bank. The current pushed her to a bank of rock, which is named after her today. She climbed up and walked into the jungle. But the head of the mission ordered his Indians to follow and capture her. She was again caught by the evening. She was stretched out on the rock (the Piedra de la Madre) where she was beaten with manatee whips. Her hands tied up behind her back with the strong cords of the mavacure, she was then dragged to the Javita mission and thrown into one of the inns called casas del rey. It was the rainy season and the night was very dark. Impenetrable forests separate the Javita and San Fernando missions some 25 leagues apart in a straight line. The only known route was by river. Nobody ever tried to go by land from one mission to another, even if only a few leagues away. But this did not prevent a mother separated from her children. Her children were at San Fernando so she had to find them, rescue them from Christians, and bring them back to their father on the Guaviare. The Guahiba woman was not closely supervised in the inn. As her hands were bloodied the Javita Indians had loosened her bindings. With her teeth she managed to break the cords, and she disappeared into the night. On the fourth day she was seen prowling round the hut where her children were being kept at the San Fernando mission. This woman had just carried out, added the monk telling us this sad story, 'something that the toughest Indian would not have even considered. She had crossed the jungle in a season when the sky is continuously covered with cloud, when the sun appears. only for a few minutes for days on end. Had she followed the flow of water? But flooding had forced her to walk far from the river, in the middle of jungles where the river is imperceptible. How many times must she have been blocked by thorny liana growing round trees! How many times must she have swum across streams! What on earth could this luckless woman have eaten during her four days' walk? She said that she had eaten only those large black ants called vachacos that climb up trees and hang resinous nests from branches. We pressed the missionary to tell us whether the Guahiba woman had finally enjoyed peace and happiness with her family. He did not want to satisfy our curiosity. But on our return from the Río Negro we learned that this Indian woman was not even left to recover from her wounds before she was again separated from her children, and sent to a mission on the Upper Orinoco. She died by refusing to eat food, as do all Indians when faced with great calamities. (112)

By the morning of the 21st of June we were on our way to the volcano's summit. The day was not fine and the peak's summit, generally visible from Orotava from sunrise to ten at night, was covered in cloud. What links an excursion to the peak with similar ones to Chamonix or Etna is that one is obliged to follow guides, and sees only what has already been seen and described by previous travelers.

As I have already written, the marshy plains between Javita and the Pimichín landing-stage are infamous for the quantity of poisonous snakes inhabiting them. Before we installed ourselves in the hut some Indians killed two mapanares snakes, about 5 feet long. It is a beautiful animal, with a white belly and red and black spots on its back, and very poisonous. As we could not hang our hammocks, and as there was lots of grass inside the hut, we were nervous about sleeping on the floor In the morning as we lifted up a jaguar skin that one of our servants had slept on, another large snake appeared. Indians say these reptiles move slowly while not being chased, and approach man seeking his heat. I do not want to defend snakes, but I can assure you that if these poisonous animals were as aggressive as some think, in some places in America, like the Orinoco and the damp mountains of Choco, man would long ago have died out faced with the infinite number of snakes.

I placed very active curare on the crural nerves of a frog without noticing any change, measuring the degree of its organs' irritability with an arc formed of heterogeneous metals. But these Galvanic experiments hardly worked on birds a few minutes after they had been shot with poison arrows. Curare works only when the poison acts on the vascular system. At Maypures, a colored man (a zambo, a cross between Indian and negro) was preparing one of those poison arrows that are shot in blowpipes, to kill small monkeys or birds for M. Bonpland. He was a carpenter of extraordinary strength. He stupidly rubbed the curare between slightly bleeding fingers and fell to the ground, dizzy for half an hour. Luckily it was a weak curare (destemplado), used for small animals, which may be revived later by placing muriate of soda in the wound. During our journey back from Esmeralda to Atures. I escaped from danger myself. The curare had attracted humidity and become liquid and spilled from a poorly closed jar on to our clothes. We forgot to check the inside of a sock filled with curare when washing our clothes. Just touching this sticky stuff with my hand I realized I should not pull on the poison sock. The danger was all the greater as my toes were bleeding from chigoe wounds.

There is no missionary at Esmeralda: the monk appointed to celebrate mass here lives in Santa Barbara, some 50 leagues away. To come upstream takes him four days and he only appears five or six times a year. An old soldier welcomed us in a friendly way; he took us for Catalan shopkeepers come to trade with the missions. When he saw our wads of paper for drying plants he laughed at our naive ignorance: 'You have come to a land where nobody is going to buy such a thing. Here few write. We use dried maize, banana and vijaho (heliconia) leaves, as you do paper in Europe, to wrap up small objects like needles, hooks and other things you have to look after carefully. This old soldier was both the civil and spiritual authority. He taught children, if not the catechism, then at least how to say the rosary, and he tolled the bells as a hobby. Sometimes he used the sacristan's stick in ways that did not amuse the Indians.