Guanaguana still does not have a church. The old priest, who had lived for more than thirty years in the American jungles, pointed out that the community's money, meaning the product of the Indians' work, should first be spent on building the missionary house; secondly on building a church; and lastly on their clothes. He seriously insisted that this order could not be altered on any account. The Indians can wait their turn as they prefer walking around completely naked to wearing the scantiest clothes. The spacious padre's house had just been finished and we noted with surprise that the terraced roof was decorated with a great number of chimneys that looked like turrets. Our host told us that this was done to remind him of his Aragonese winters, despite the tropical heat. The Guanaguana Indians grow cotton for themselves, the church and the missionary. The produce is supposed to belong to the community; it is with this communal money that the needs of the priest and altar are looked after. They have simple machines that separate the seed from the plant. Wooden cylinders of tiny diameter between which the cotton passes are activated, like a spinning-wheel, by pedals. However, these primitive machines are very useful and other missions are beginning to imitate them. But here, as in all places where nature's fertility hinders the development of industry, only a few hectares are converted into cultivated land, and nobody thinks of changing that cultivation into one of alimentary plants. Famine is felt each time the maize harvest is lost to a long drought. The Guanaguana Indians told us an amazing story that happened the year before when they went off with their women and children and spent three months al monte, that is, wandering about in the neighboring jungle and living off juicy plants, palm cabbages, fern roots and wild fruit. They did not speak of this nomadic state as one of deprivation. Only the missionary lost out because his village was left completely abandoned, and the community members, when they returned from the woods, appeared to be less docile than before.

As rain was pouring down we had to sleep in the overcrowded hut. The Indians slept only from eight at night to two in the morning; the rest of the time they chatted and prepared their bitter cupana drink, poking the fire and complaining of the cold, even though the temperature was 21°C. This custom of staying awake, even of getting up four or five hours before dawn, is common to the Guiana Indians.

When one speaks in Europe of a Guianan Indian we imagine a man whose head and waist are decorated with beautiful macaw, toucan and hummingbird feathers. Our painters and sculptors have for a long time seen these ornaments as typical of the native Americans. We were surprised not to find, on any of the Orinoco and Casiquiare banks, these fine feathers that travelers so frequently reported from Cayenne and Demerara. Most of the Guianan Indians, even those with the most developed intellectual faculties, who cultivate food and weave with cotton, are naked and poor. Extreme heat and sweating make clothes unbearable.

We walked for hours in the shade of these plant vaults that scarcely let us catch glimpses of the blue sky, which appeared to be more of a deep indigo blue because the green, verging on brown, of tropical plants seemed so intense. A great fern tree (perhaps Aspidium caducum) rose above masses of scattered rock. For the first time we saw those nests in the shape of bottles or small bags that hang from the lower branches. They are the work of that clever builder the oriole, whose song blends with the noisy shrieking of parrots and macaws. These last, so well known for their vivid colors, fly around in pairs, while the parrots proper fly in flocks of hundreds. A man must live in these regions, particularly the hot Andean valleys, to understand how these birds can sometimes drown the noise of waterfalls with their voices.