In Cariaco we found most of the inhabitants in their hammocks, ill with intermittent fevers that in autumn become malignant and lead to dysentery. If you think how extraordinarily fertile and humid the plain is, and of the amount of vegetation that rots there, it is easy to understand why the atmosphere here is not as healthy as it is at Cumanà. In the torrid zone the amazing fertility of the soil, the frequent and prolonged rainy season, and the extraordinary opulence of the vegetation are advantages outweighed by a climate dangerous for whites.

Near San Fernando the evaporation caused by the sun's rays was so intense that, although lightly dressed, we soon became as soaked as if we had had a steam bath. Along the road a kind of bamboo (Bambusa gadua) (46) that the Indians call iagua or gadua grows to a height of some 40 feet. It is hard to imagine anything more elegant than this arborescent grass. The form and disposition of its leaves give it a lightness that contrasts agreeably with its height. The smooth and shiny trunks of the iagua generally lean towards the river banks, swaying at the slightest breeze. However tall canes (Arundo donax) may grow in southern Europe they cannot compare with the arborescent grasses; and if I dare resort to my own experience I would say that the bamboo and fern tree are, of all tropical vegetation, what strikes the traveler's imagination most.

In this area there are several species of peccaries, or pigs with lumbar glands, only two of which are known to naturalists in Europe. The Indians call the little peccary a chacharo. Reared in their houses they become tame like our sheep and goats. Another kind is called the apida, which is also domesticated and wanders in large herds. These animals announce themselves from a long way off because they break down all the shrubs in their way. During a botanical excursion Bonpland was warned by his Indian guides to hide behind a tree trunk as these cochinos, or puercos del monte, passed by. The flesh of the chacharo ii flabby and disagreeable, but the Indians hunt them nevertheless, with small lances tied to cords. We were told at Atures that jaguars dread being surrounded by herds of wild pigs and climb trees to save themselves. Is this a hunters' tale, or a fact?

The way Havana looks as you enter the port makes it one of the most pleasant and picturesque places on the American equinoctial coasts. (136) Celebrated by travelers from all over the world, this site is not like the luxurious vegetation along the Guayaquil banks, nor the wild majesty of Río de Janeiro's rocky coasts, but the charms that in our climates embellish cultivated nature are here joined to the power and organic vigor of tropical nature. In this sweet blend of impressions, the European forgets the dangers that threaten him in crowded West Indian cities; he tries to seize all the diverse elements in this vast countryside and contemplate the forts that crown the rocks to the east of the port, the inland basin surrounded by villages and farms, the palm trees reaching amazing heights, a town half hidden by a forest of ships' masts and sails. You enter Havana harbor between the Morro fort (Castillo de los Santos Reyes) and the San Salvador de la Punta fort: the opening is barely some 170 to 200 toises wide, and remains like this for one fifth of a mile. Leaving this neck, and the beautiful San Carlos de la Cabaìa castle and the Casa Blanca to the north, you reach the basin shaped like a clover whose great axis, stretching south-south-west to north-north-east, is about 2. miles long. This basin links up with three creeks, one of which, the Atares, is supplied with fresh water. The city of Havana, surrounded by walls, forms a promontory limited to the south by the arsenal; to the north by the Punta fort. Passing some sunken ships, and the Luz shoals, the water becomes some 5 to 6 fathoms deep. The castles defend the town from the west. The rest of the land is filled with suburbs (arrabales or barrios extra muros), which year by year shrink the Field of Mars (Campo de Marte). Havana's great buildings, the cathedral, the Casa del Gobierno, the admiral's house, the arsenal, the correo or post office, and the tobacco factory are less remarkable for their beauty than for their solidity; most of the streets are very narrow and are not yet paved. As stones come from Veracruz, and as transporting them is expensive, someone had recently come up with the strange idea of using tree trunks instead of paving-stones. This project was quickly abandoned, though recently arrived travelers could see fine cahoba (mahogany) tree trunks sunk into the mud. During my stay, few cities in Spanish America could have been more unpleasant due to the lack of a strong local government. You walked around in mud up to your knees, while the amount of four-wheeled carriages or volantes so typical of Havana, carts loaded with sugar cane, and porters who elbowed passers-by made being a pedestrian annoying and humiliating. The stench of tasajo, or poorly dried meat, stank out the houses and tortuous streets. I have been assured that the police have now remedied these inconveniences, and cleaned up the streets. Houses are more aerated; but here, as in ancient European cities, correcting badly planned streets is a slow process.

The farmers and their slaves cut a path through the jungle to the first Juagua river waterfall, and on the 10th of September we made our excursion to the Cuchivano crevice. Entering the cave we saw a disemboweled porcupine and smelled the stink of excrement, similar to that of European cats, and knew that a jaguar had been near by. For safety the Indians returned to the farm to fetch small dogs. It is said that when you meet a jaguar in your path he will leap on to a dog before a man. We did not follow the bank of the torrent, but a rocky wall overhanging the water. We walked on a very narrow ledge along the side of a precipice with a drop of some 200 to 300 feet. When it narrowed, so that we could not walk along it any further, we climbed down to the torrent and crossed it on foot, or on the backs of slaves, to climb up the other side. Climbing is very tiring, and you cannot trust the lianas, which, like thick rope, hang from tree-tops. Creepers and parasites hang loosely from the branches they grip; their stalks together weigh a lot, and if you slip and grab one of the lianas you risk bringing down a tangle of green branches. The vegetation became impenetrable the more we advanced. In some places the roots of trees grew in the existing cracks between strata and had burst the calcareous rock. We could hardly carry the plants we picked at each step. The canna, the heliconia with pretty purple flowers, the costus and other plants from the Amomum genus reach here the height of 8 to 50 feet. Their tender, fresh green leaves, their silky sheen and the extraordinary development of their juicy pulp contrast with the brown of the arborescent ferns whose leaves are so delicately jagged. The Indians made deep incisions in the tree trunks with their long knives to draw our attention to the beauty of the red-and gold-colored woods, which one day will be sought after by our furniture makers. They showed us a plant with composite flowers that reaches some 20 feet high (Eupatorium laevigatum), the so-called 'Rose of Belveria' (Brownea racemosa), famous for the brilliance of its purple flowers, and the local 'dragon's blood', a species of euphorbia not yet catalogued, whose red and astringent sap is used to strengthen the gums. They distinguished species by their smell and by chewing their woody fibers. Two Indians, given the same wood to chew, pronounced, often without hesitation, the same name. But we could not take advantage of our guides' wisdom, for how could they reach leaves, flowers and fruit (53) growing on branches some 50 to 60 feet above the ground? We were struck in this gorge by the fact that the bark of the trees, even the ground, were covered in moss and lichen.

The tribes of the Upper Orinoco, the Atabapo and the Inirida, worship only the forces of nature. The principle of good is called Cachimana; it is the manitu, the great spirit, that controls the seasons and ripens fruit. Next to Cachimana there is the principle of evil, Jolokiamo, less powerful but more astute and, especially, more dynamic. When the jungle Indians go to missions it is difficult for them to conceive of a church or an image. 'These good people, said our missionary, 'like only outdoor processions. Recently when I celebrated the village's saint's day the Inirida Indians came to mass. They told me: Your god is locked into a house as if he was old and sick; our god is in the jungle, in fields, in the Sipapu mountains from where the rains come. In the larger, and thus more barbarous tribes, peculiar religious societies are formed. Some of the older Indians claim to be better initiated in divine matters and guard the famous botuto that they play under palm trees to make the fruit ripen. On the Orinoco banks no images or idols can be found, but the botuto, the sacred trumpet, is worshipped. To be initiated into the mysteries of the botuto you must be pure and celibate. The initiated are subject to flagellations, fasting and other disciplinarian practices. There are few sacred trumpets. The most famous is found on a hill at the confluence of the Tomo and Guainia rivers. It is said it can be heard at a distance of 10 leagues. Father Cerezo assured us that Indians talk of this botuto as the object of a cult common to several neighboring tribes. Fruit and alcoholic drinks are placed round this sacred trumpet. Sometimes the great spirit Cachimana himself blows the botuto, sometimes he speaks through whoever guards the instrument. As these tricks are very ancient (the fathers of our fathers, the Indians say) you should not be surprised that there are many believers. Women are not allowed to see the marvelous trumpet, and are excluded from all religious service. If one has the misfortune to see it she is mercilessly killed. The missionary told us that in 1798 he was lucky enough to save a young girl whom a jealous lover had accused of having followed the Indians who sounded the botuto. 'They would have murdered her publicly, said Father Cerezo. 'How could she have protected herself from Indian fanaticism, in a country where it is so easy to be poisoned? I sent her away to one of the missions on the Lower Orinoco.

On my arrival at Terra Firma I was struck by the correlation between two natural phenomena: the destruction of Cumanà on the 14th of December 1797 and volcanic eruptions in the smaller West Indian Islands. Something similar happened at Caracas on the 26th of March 1812. In 1797 the volcano on Guadeloupe Island, on the Cumanà coast, seemed to have reacted; fifteen years later another volcano on San Vincente also reacted, and its effects were felt as far as Caracas and the banks of the Apure. Probably both times the center of the eruption was at an enormous depth in the earth, equidistant from the points on the earth's surface that felt the movement. The shock felt at Caracas in December 1811 was the only one that preceded the terrible catastrophe of the 26th of March 1812. In Caracas, and for 90 leagues around, not one drop of rain had fallen for five months up to the destruction of the capital. The 26th of March was a very hot day; there was no wind and no cloud. It was Ascension Day and most people had congregated in the churches. Nothing suggested the horrors to come. At seven minutes past four the first shock was felt. 'It was so violent that the church bells rang, and lasted five to six seconds. It was followed immediately by another lasting ten to twelve seconds when the ground seemed to ripple like boiling water. People thought the quake was over when an infernal din came from under the ground. It was like thunder but louder and longer than any tropical storm. Following this there was a vertical movement lasting three seconds followed by undulations. The shocks coming from these contrary movements tore the city apart. Thousands of people were trapped in the churches and houses. (78)