The earthquake of the 4th of November, the first I had experienced, made a great impression on me, heightened, perhaps accidentally, by remarkable meteorological variations. It was also a movement that went up and down, not in waves. I would never have thought then that, after a long stay in Quito and on the Peruvian coast, I would get as used to these often violent ground movements as in Europe we get used to thunder. In Quito we never considered getting out of bed when at night there were underground rumblings (bramidos), which seemed to announce a shock from the Pichincha volcano. The casualness of the inhabitants, who know that their city has not been destroyed in three centuries, easily communicates itself to the most frightened traveler. It is not so much a fear of danger as of the novelty of the sensation that strikes one so vividly when an earthquake is felt for the first time.

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)

Mixed with the aromatic smells given off by the flowers, fruit and even wood there was something of our misty autumn forests. Among the majestic trees that reach 120 to 130 feet high our guides pointed out the curucay, which yields a whitish, liquid resin with a strong odor. The Cumanagoto and Tagire Indians used to burn it before their idols as incense. The young branches have an agreeable taste, though somewhat acid. Apart from the curucay and the enormous trunks of the hymenaea, from 9 to so feet in diameter, we noticed, above all others, the dragon (Croton sangulfluum), whose dark purple resin flows from its white bark; as well as the medicinal calahuala fern, and the irasse, macanilla, corozo and praga palm trees. This latter gives a tasty 'heart of palm' that we sometimes ate at the Caripe convent. These palm trees with pinnate and thorny leaves contrast pleasingly with the tree ferns. In the Caripe valley we discovered five new species of tree fern, while in Linnaeus's time botanists had not even found four in both continents.

They grow banana and cassava, but not maize. Like the majority of Orinoco Indians, those in Maypures also make drinks that could be called nutritious. A famous one in the country is made from a palm called the seje, which grows wild in the vicinity. I estimated the number of flowers on one cluster at 44, the fruit that fall without ripening amount to 8,000. These fruit are little fleshy drupes. They are thrown into boiling water for a few minutes to separate the pulp, which has a sweet taste, from the skin, and are then pounded and bruised in a large vessel filled with water. Taken cold, the infusion is yellowish and tastes like almond milk. Sometimes papelòn (unrefined sugar) or sugar cane is added. The missionary said that the Indians become visibly fatter during the two or three months when they drink this seje or dip their cassava cakes in it. The piaches, or Indian shamans, go into the jungle and sound the botuto (the sacred trumpet) under seje palm trees 'to force the tree to give a good harvest the following year'.

This Brazil-nut tree is usually not more than 2 to 3 feet in diameter, but reaches up to 520 feet in height. The fruit ripens at the end of May and, as they are as big as a child's head, make a lot of noise when they fall from so high up. I usually found between fifteen and twenty-two nuts in one fruit. The taste is very agreeable when the nuts are fresh; but its copious oil - its main use - quickly goes rancid. In the Upper Orinoco we often ate quantities of these nuts for want of food, and no harm came to us. According to trustworthy Indians only small rodents can break into this fruit, thanks to their teeth and incredible tenacity. But once the fruit have fallen to the ground all kinds of jungle animals rush to the spot: monkeys, manaviris, squirrels, cavies, parrots and macaws fight over the booty. All are strong enough to break the woody seed case, pick out the nut and climb back up the trees. 'They too have their fiestas, the Indians say as they return from the harvest To hear them complain about these animals you would think that the Indians alone are masters of the jungle.

We counted more than 500 Caribs in the Cari village; and many more in the surrounding missions. It is curious to meet a once nomadic tribe only recently settled, whose intellectual and physical powers make them different from other Indians. Never have I seen such a tall race (from 5 feet 9 inches to 6 feet 2 inches). As is common all over America the men cover their bodies more than the women, who wear only the guayuco or perizoma in the form of narrow bands. The men wrap the lower part of their bodies down to their hips in a dark blue, almost black, cloth. This drapery is so ample that when the temperature drops at night the Caribs use it to cover their shoulders. Seen from far off against the sky, their bodies, dyed with annatto, and their tall, copper-colored and picturesquely wrapped figures, look like ancient statues. The way the men cut their hair is typical: like monks or choirboys. The partly shaved forehead makes it seem larger than it is. A tuft of hair, cut in a circle, starts near the crown of the head. The resemblance of the Caribs with the monks does not come from mission life, from the false argument that the Indians wanted to imitate their masters, the Franciscan monks. Tribes still independent like those at the source of the Caroní and Branco rivers can be distinguished by their cerquillo de frailes (monks' circular tonsures), which were seen from the earliest discovery of America. All the Caribs that we saw, whether in boats on the Lower Orinoco or in the Piritu missions, differ from other Indians by their height and by the regularity of their features; their noses are shorter and less flat, their cheekbones not so prominent, their physiognomy less Mongoloid. Their eyes, blacker than is usual among the Guiana hordes, show intelligence, almost a capacity for thought. Caribs have a serious manner and a sad look, common to all the New World tribes. Their severe look is heightened by their mania for dyeing their eyebrows with sap from the caruto, then lengthening and joining them together. They often paint black dots all over their faces to make themselves look wilder. The local magistrates, governors and mayors, who alone are authorized to carry long canes, came to visit us. Among these were some young Indians aged between eighteen and twenty, appointed by the missionaries. We were struck to see among these Caribs painted in annatto the same sense of importance, the same cold, scornful manners that can be found among people with the same positions in the Old World. Carib women are less strong, and uglier than the men. They do nearly all the housework and fieldwork. They insistently asked us for pins, which they stuck under their lower lips; they pierce their skin so that the pin's head remains inside the mouth. It is a custom from earlier savage times. The young girls are dyed red and, apart from their guayuco, are naked. Among the different tribes in the two continents the idea of nakedness is relative. In some parts of Asia a woman is not allowed to show a fingertip, while a Carib Indian woman wears only a 2-inch-long guayuco. Even this small band is seen as less essential than the pigment covering her skin. To leave her hut without her coat of annatto dye would be to break all the rules of tribal decency.