The hypothesis that during the Cumana earthquakes elastic fluids escape from the earth's surface seems confirmed by the dreadful noise heard during the shocks near the wells in the plain of Charas. Water and sand are sometimes thrown 20 feet high. Similar phenomena did not escape the ancients' notice in areas of Greece and Asia Minor, in caves, crevices and underground rivers. Nature, in its uniform progress, everywhere gives birth to the same ideas concerning the causes of earthquakes, and man, forgetting the measure of its force, tries to diminish the effect of underground explosions. What the great Roman naturalist Pliny said about how wells and caves are the cause is repeated by the most ignorant Indians of Quito when they show travelers the guaicos, or crevices, of Pichincha.

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 we approached La Laguna the air cooled. This sensation delighted us as we found the air in Santa Cruz asphyxiating. As we tend to feel disagreeable sensations more strongly, we felt the change in temperature more as we returned from La Laguna to the port, as if we were approaching the mouth of a furnace.

Only those who have seen the quantity of ants that infest the countries of the torrid zone can picture the destruction and the sinking of the ground caused by these insects. They abound to such a degree in Valencia that their excavations resemble underground canals, which flood with water during the rains and threaten buildings. Here they have not used the extraordinary means employed by the monks on the island of Santo Domingo when troops of ants ravaged the fine plains of La Vega. The monks, after trying to burn the ant larvae and fumigate the nests, told the inhabitants to choose a saint by lot who would act as an Abogado contra las Hormigas. The choice fell on Saint Saturnin, and the ants disappeared as soon as the saint's festival was celebrated.

We prolonged our stay in Cartagena as long as our work and my comparisons with Fidalgo's astronomical observations demanded. The company of this excellent sailor and Pombo and Don Ignacio Cavero (once Secretary to Viceroy Gòngora) taught us a lot about statistics. I often quoted Pombo's notes about trade in quinquina and the state of the province of Cartagena's population and agriculture. We also came across a curious collection of drawings, machine models and minerals from New Granada in an artillery officer's house. The Pascua (Easter) processions enabled us to see how civilized the customs of the lower classes are. The temporary altars are decorated with thousands of flowers, including the shiny Plumeria alto and Plumeria rubra. Nothing can be compared with the strangeness of those who took the main parts in the procession. Beggars with crowns of thorns asked for alms, with crucifixes in their hands. They were covered in black cloth and went from house to house having paid the priest a few piastres for the right to collect. Pilate was dressed in a suit of striped silk; the apostles sitting round a long table laid with sweet foods were carried on the shoulders of zambos. At sunset you saw dummies of Jews dressed as Frenchmen, filled with straw and rockets, hanging from strings like our own street lights. People waited for the moment when these judíos (Jews) would be set on fire. They complained that this year the Jews did not burn as well as they had in others because it was so damp. These 'holy recreations' (the name given to this barbarous spectacle) in no way improves manners.

Only after Diamante do you enter territory inhabited by tigers, crocodiles and chiguires, a large species of Linnaeus's genus Cavia (capybara). We saw flocks of birds pressed against each other flash across the sky like a black cloud changing shape all the time. The river slowly grew wider. One of the banks is usually arid and sandy due to flooding. The other is higher, covered with full-grown trees. Sometimes the river is lined with jungle on both sides and becomes a straight canal some 150 toises wide. The arrangement of the trees is remarkable. First you see the sauso shrubs (Hermesia castaneifolia), a hedge some 4 feet high as if cut by man. Behind this hedge a brushwood of cedar, Brazil-wood and gayac. Palms are rare; you see only scattered trunks of corozo and thorny piritu. The large quadrupeds of these regions, tigers, tapirs and peccaries, have opened passages in the sauso hedge. They appear through these gaps to drink water. They are not frightened of the canoes, so we see them skirting the river until they disappear into the jungle through a gap in the hedge. I confess that these often repeated scenes greatly appeal to me. The pleasure comes not solely from the curiosity a naturalist feels for the objects of his studies, but also to a feeling common to all men brought up in the customs of civilization. You find yourself in a new world, in a wild, untamed nature. Sometimes it is a jaguar, the beautiful American panther, on the banks; sometimes it is the hocco (Crax alector) with its black feathers and tufted head, slowly strolling along the sauso hedge. All kinds of animals appear, one after the other. 'Es como en el paradiso' ('It is like paradise') our old Indian pilot said. Everything here reminds you of that state of the ancient world revealed in venerable traditions about the innocence and happiness of all people; but when carefully observing the relationships between the animals you see how they avoid and fear each other. The golden age has ended. In this paradise of American jungles, as everywhere else, a long, sad experience has taught all living beings that gentleness is rarely linked to might.

Days passed quickly in the Capuchin convent in the Caripe mountains, despite our simple but monotonous life. From sunrise to sunset we toured the forests and mountains near by looking for plants, and have never collected so many. When the heavy rain stopped us travelling far we visited Indian huts and the communal conuco, or attended the nightly meetings when the alcaldes handed out the work for the following day. We did not return to the convent until bells called us for meals in the refectory with the monks. At dawn we sometimes accompanied them to the church to attend doctrina, that is, religious classes for Indians. It was hard explaining dogma to people who hardly knew Spanish. The monks are almost completely ignorant of the Chaima Indian language, and the resemblance of sounds between the languages muddles the poor Indians so that strange ideas arise. One day we witnessed a missionary struggling to explain to his class that invierno, winter, and infierno, hell, were not the same thing, but as different as hot and cold. The Chaima Indians know winter only as the rainy season, and imagine that 'the white's hell' is a place where the evil are exposed to horrific rainstorms. The missionary lost his temper, but it was useless; the first impression caused by the almost identical words persisted; in the Indians' minds the images of rain and hell could not be separated.