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.

April 15th. At dawn we passed the Anaveni river, a tributary river that comes down from mountains in the east. The heat was so excessive that we stayed for a long time in a shaded place, fishing, but we could not carry off all the fish we hooked. Much later we reached the foot of the Great Cataract in a bay, and took the difficult path - it was night by then - to the Atures mission, a league away. We found this mission in a deplorable state. At the time of Solano's boundary expedition (101) it contained 320 Indians. Today it has only forty-seven. When it was founded Atures, Maypures, Meyepures, Abanis and Uirupas tribes lived there, but now there were only Guahibos and a few families from the Macos left. The Atures have completely disappeared; the little known about them comes from burial caves in Ataruipe.

Orotava, the ancient Taoro of the Guanches, lies on an abrupt slope of a hill. The streets seemed deserted; the houses solidly built but melancholic; they nearly all belong to a nobility accused of being too proud, presumptuously calling itself the Twelve Houses. We passed along a high aqueduct lined with luxuriant fern, and visited many gardens where northern European fruit trees grow along with orange, pomegranate and date trees. Even though we knew about Franqui's dragon tree (16) from previous travelers, its enormous thickness amazed us. We were told that this tree, mentioned in several ancient documents, served as a boundary mark and already in the fifteenth century was as enormous as it is today. We calculated its height to be about 50 to 60 feet; its circumference a little above its roots measured 45 feet. The trunk is divided into many branches, which rise up in the form of a chandelier and end in tufts of leaves similar to the Mexican yucca.

In the overloaded pirogue, which was only 3 feet deep, there was no other room for the dried plants, trunks, sextant, compass and meteorological instruments but under the lattice of branches on which we were obliged to lie down for most of our trip. To take the smallest object from a trunk, or to use an instrument, we had to moor up and get ashore. To these inconveniences can be added the torment of mosquitoes that accumulate under the low roof, and the heat coming from the palm leaves continually exposed to the burning sun. We tried everything to improve our situation, without any results. While one of us hid under a sheet to avoid insects, the other insisted on lighting greenwood under the toldo to chase off the mosquitoes with the smoke. Pain in our eyes and increasing heat in a climate that was already asphyxiating made both these means impractical. With some gaiety of temper, with looking after each other and taking a lively interest in the majestic nature of these great river valleys, the travelers put up with the evils that became habitual. I have entered into such minute details in order to describe how we navigated on the Orinoco, and to show that despite our goodwill, Bonpland and I were not able to multiply our observations during this section of the journey.

Among the Saliva Indians we found a white woman, the Sister of a Jesuit from New Granada. After having lived with people who did not understand us, it is hard to describe the joy we felt on meeting somebody with whom we could converse without an interpreter. Each mission has at least two interpreters, lenguarazes. These Indians are rather less stupid than the others through whom the missionaries, who do not bother to learn the languages any more, communicate with neophytes. These interpreters accompanied us when we went out botanizing; they understood Spanish but spoke it badly. With their usual apathy they would arbitrarily answer any questions with a smiling 'yes father' or 'no father'. You will understand that after months of this kind of dialogue you lose patience without managing to get the information that you urgently require. It was not rare for us to use several interpreters, and sometimes we had to translate several times the same sentence in order to begin to understand the Indians. 'After leaving my mission, said the goodly monk at Uruana, 'you will be travelling as mutes. This prediction was exact. To get something even from the most primitive Indians we met, we turned to sign language. As soon as the Indian realizes you do not need him as an interpreter but are asking him something directly by pointing it out, he drops his usual apathy and shows a special skill in making himself understood. He varies his signs, pronounces his words slowly, and seems flattered by your interest.

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)