Some of the rivers flowing into Lake Valencia come from thermal springs, worthy of special note. These springs gush out at three points from the coastal granitic chain at Onoto, Mariara and Las Trincheras. I was only able to carefully examine the physical and geological relations of the thermal waters of Mariara and Las Trincheras. All the springs contain small amounts of sulphuretted hydrogen gas. The stink of rotten eggs, typical of this gas, could only be smelled very close to the spring. In one of the puddles, which had a temperature of 56.2°C, bubbles burst up at regular intervals of two to three minutes. I was not able to ignite the gas, not even the small amounts in the bubbles as they burst on the warm surface of the water, nor after collecting it in a bottle, despite feeling nausea caused more by the heat than by the gas. The water, when cold, is tasteless and quite drinkable.

The mission of San Antonio was usually named after its Indian founder Javita. This captain, Javita, was still living when we arrived at the Río Negro. He was an Indian with a lively mind and body, and spoke Spanish with great ease. As he accompanied us on all our herborizations we obtained very useful information directly from him. In his youth he had seen all the Indian tribes of the region eat human flesh, and the Daricavanos, Puchirinavis and Manitibitanos seemed to him to be the greatest cannibals. (113) He believed that cannibalism was the effect of a system of vengeance; they only eat enemies captured in battle. It was very rare for an Indian to eat a close relation like a wife or an unfaithful mistress.

We turned to the right to visit the ice cave situated at 1, toises, just under the perpetual snow altitude limit. During winter the grotto fills with ice and snow and, as the sun's rays do not penetrate its interior, summer heat is unable to melt the frozen water.

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)

Despite the indignation of our guides we opened various mapires to study the skulls. They were all typical of the American race, with one or two Caucasian types. We took several skulls with us, as well as a skeleton of a six- or seven-year-old child, and two Atures adults. All these bones, partly painted red, and partly covered in resin, lay in the baskets already described. They made up the whole load of one mule and, as we knew all about the superstitious aversions that Indians have about corpses once they have been buried, we covered the baskets with newly woven mats. But nothing could fool the Indians and their acute sense of smell. Wherever we stopped Indians ran to surround our mules and admire the monkeys we had bought on the Orinoco. But hardly had they touched our luggage than they announced the certain death of the mule that 'carried the dead'. In vain we tried to dissuade them and said the baskets contained crocodile and manatee skeletons. They insisted that they smelled the resin that covered the bones 'of their old relations'. One of the skulls we brought from the Ataruipe cavern has been painted by my old master Blumenbach. But the skeletons of the Indians have been lost with much of our collection in a storm off Africa, where our travelling companion and friend the Franciscan monk Juan Gonzalez also drowned. We left the burial-ground of this extinct race in a sad mood.

The supposed gold mine of Cuchivano, which was the object of our trip, was nothing but a hole that had been cut in one of the strata of black marl, rich in pyrites. The marly stratum crosses the torrent and, as the water washes out metallic grains, the people imagine that the torrent carries gold because of the brilliancy of the pyrites. We were told that after the great earthquake of 1765 the Juagua river waters were so filled with gold that 'men came from great distances and unknown countries' to set up washing places on the spot. They disappeared over night, having collected masses of gold. Needless to add that this is a fable. Some direct experiments made with acids during my stay at Caracas proved that the Cuchivano pyrites are not at all auriferous. My disbelief upset our guides. However much I said and repeated that from the supposed gold mine the most that could be found was alum and sulphate of iron, they continued to gather secretly all the pyrite fragments they saw sparkling in the water. The fewer mines there are in a country, the more the inhabitants hold exaggerated ideas about how easily riches are extracted from the depths of the earth. How much time was lost during our five-year voyage exploring ravines, at the insistence of our hosts, where pyrite strata have for centuries been called by the pretentious name of minas de oro! We have smiled so often seeing men of all classes - magistrates, village priests, serious missionaries - all grinding amphibole or yellow mica with endless patience, desperate to extract gold by means of mercury! This rage for searching for mines amazed us in a climate where the earth needs only to be slightly raked in order to produce rich harvests.