The Indians in the missions dedicate themselves to agriculture, and, apart from those who live in the high mountains, all cultivate the same plants; their huts are arranged in the same manner; their working day, their tasks in the communal conuco, their relationship with the missionaries and elected functionaries, all run along fixed rules. However, we observe in the copper-colored men a moral inflexibility, a stubbornness concerning habits and customs, which, though modified in each tribe, characterize the whole race from the equator to Hudson's Bay and the Strait of Magellan.

During the night we had left the Orinoco waters almost without realizing it. At sunrise we found ourselves in a new country, on the banks of a river whose name we had hardly heard mentioned, and which would lead us after a foot journey over Pimichín to the Río Negro on the Brazilian frontier. The father superior of the San Fernando mission said to us: 'First you must go up the Atabapo, then the Temi, and finally the Tuamini. If the black-water current is too strong to do this the guides will take you over flooded land through the jungle. In that deserted zone between the Orinoco and the Río Negro you will meet only two monks established there. In Javita you will find people to carry your canoe over land in four days to Caìo Pimichín. If the canoe is not wrecked go straight down the Río Negro to the fort of San Carlos, then go up the Casiquiare and in a month you will reach San Fernando along the Upper Orinoco. That was the plan drawn up for us, which we carried out, without danger, in thirty-three days. The bends are such in this labyrinth of rivers that without the map which I have drawn it would be impossible to picture the route we took. In the first part of this journey from east to west you find the famous bifurcations that have given rise to so many disputes, and whose location I was the first to establish through astronomic observations. One arm of the Orinoco, the Casiquiare (108) running north to south, pours into the Guainia or Río Negro, which in turn joins the Maraìon or Amazon.

Among the Chaimas, as among all semi-barbarous people, the state of women is one of privation and suffering. The hardest work falls to them. In the evening when we saw the Chaimas return from their gardens the men carried only their machetes to cut their way through the undergrowth. The women walk loaded with bananas, a child in their arms and two others sometimes perched on top of their load. Despite this social inequality South American Indian women seem, in general, happier than North American ones. In the missions men work in the fields as much as women.

In the missions there are a few villages where families belong to different tribes, speaking different languages. Societies composed of such heterogeneous elements are difficult to govern. In general, the padres have settled whole tribes, or large parts of them, in villages not far from each other. The Indians see only those of their own tribe, for lack of communication and isolation are the main aims of missionary policy. Among the tamed Chaimas, Caribs and Tamanacs racial characteristics are retained if they are allowed to keep their respective languages. If man's individuality is reflected in his dialects, then these in their turn influence thoughts and feelings. This intimate link between language, national character and physical constitution ensures the differences and idiosyncrasies of the tribes, which in turn constitutes an unending source of movement and life at the mental level.

The moment the sticky sap of the kiracaguero tree is poured into the poisonous and concentrated liquid, kept boiling, it blackens and coagulates to become rather like tar or a thick syrup. This mass is the curare that is sold inside crescentia fruit; but as its preparation is in the hands of a few families, first-class curare from Esmeralda and Mandavaca is sold at high prices. When dried this substance looks like opium, but it attracts humidity if exposed to air. It tastes agreeably bitter, and Bonpland and I have often swallowed little bits. There is no danger as long as you make sure your gums and lips are not bleeding. The Indians regard curare taken by mouth as an excellent stomachic. The way the poison is made is rather similar everywhere, but there is no certainty that different poisons sold under the same name in the Orinoco and Amazon are identical or from the same plant.

There is exciting chemical and physiological work to be done in Europe with the effects of New World poisons once we are sure that different poisons from different areas are properly distinguished. As far as our botanical knowledge about these poisonous plants is concerned we could sort out the differences only very slowly. Most Indians who make poison arrows completely ignore the nature of poisonous substances used by other tribes. A mystery surrounds the history of toxics and antidotes. Among wild Indians the preparation is the monopoly of piaches, who are priests, tricksters and doctors all at once; it is only with Indians from the missions that you can learn anything certain about such problematic matters. Centuries passed before any Europeans learned, thanks to Mutis's researches, that the bejuco del guaco is the most powerful antidote to snake bites, and which we were the first to describe botanically.