From La Guaira we returned to Nueva Valencia, where we met several French émigrés, the only ones we saw in five years in the Spanish colonies. In spite of the blood links between the Spanish and French royal families, not even French priests could find refuge in this part of the New World, where man finds it so easy to find food and shelter. Beyond the Atlantic Ocean, only the United States of America offers asylum to those in need. A government that is strong because it is free, and confident because it is just, has nothing to fear in granting refuge to exiles.

If the Jesuit system had been followed, languages that cover a large amount of the continent would have become almost general. In Terra Firma and on the Orinoco, Carib and Tamanaco alone would be spoken, and in the south and south-west, Quechua, Guarani, Omagua and Araucan. By appropriating these languages with regular grammatical forms, the missionaries would have had a more intimate contact with their Indians. The numberless difficulties arising from missions with a dozen different tribes would have vanished with the confusions of their languages, and the Indian, by preserving an American language, would have retained individuality and national identity.

I met the Swedish Consul Skiöldebrand, who passed through Paris on his way to embark in Marseille on a missionto bring gifts to the Dey of Algiers. That respectable gentleman had lived for a long time on the African coast and, as he was well known in theAlgerian Court, could get me authorization to visit the Atlas mountains. Every year he despatched a ship to Tunis, which brought pilgrims to Mecca, and he promised to let me go to Egypt that way. I did not hesitate to seize that chance and was convinced Icould carry out the plan I had hatched before my arrival in France. Up until then no geologist had ever exploredthe high mountain ranges that in Morocco reach the perpetual snows. Iquickly completed my collection of instruments and obtained books thatdealt with the countries I was to visit. I said good-bye to my brother, whose example and advice had helped guidemy thinking. He approved of my motives for wanting to abandon Europe; a'secret voice told me we would see each other again. I left Paris eager toembark for Algeria and Egypt, andchance - so often playing a decisive role in human lives - had it that Iwould see my brother again after returning from the Amazon and Peru, putting a foot on African soil.

Until the middle of the last century the mountains surrounding the Aragua valley were covered in forests. Huge trees of the mimosa, ceiba and fig families shaded the lake shore and kept it cool. The sparsely populated plain was invaded by shrubs, fallen tree trunks and parasitical plants, and was covered in thick grass so that heat was not lost as easily as from cultivated ground, which is not sheltered from the sun's rays. When the trees are felled, and sugar cane, indigo and cotton are planted, springs and natural supplies to the lake dry up. It is hard to form a fair idea of the enormous amount of evaporation taking place in the torrid zone, especially in a valley surrounded by steep mountains where maritime breezes blow, and whose ground is completely flat as if leveled by water. The heat prevailing on the lake shore is comparable to that in Naples and Sicily.

In the New Andalusia and Barcelona provinces, under the name of the Gobierno de Cumanà, there are more than fourteen tribes: in New Andalusia reside the Chaimas, the Guaiquerí, the Pariagotos, the Quaquas, the Araucans, the Caribs and the Guaraunos; in the province of New Barcelona, the Cumanagotos, the Palenques, the Caribs, the Piritus, the Tomuzas, the Topocuares, the Chacopotes and the Guarives. Nine to ten of these tribes consider themselves to be of entirely different races. Of the remaining tribes, the most numerous are the Chaimas in the Caripe mountains, the Caribs in the southern savannahs of New Barcelona, and the Cumanagotos in the Piritu missions. Some Guarauno families live on the left shore of the Orinoco where the delta begins, under missionary discipline. The most common languages are those of the Guaraunos, the Caribs, the Cumanagotos and the Chaimas.

We set off before sunrise, at five in the morning, with the slaves carrying our instruments. Our party consisted of eighteen people, and we advanced in Indian file along a narrow path on a steep grassy slope. From La Puerta the path becomes steep. You have to lean forward to climb. The thick grass was very slippery because of the prolonged drought. Cramp-irons and iron-tipped sticks would have been very useful. Short grass covers the gneiss rocks; it is impossible to grip it or dig steps into it as in softer soil. More tiring than dangerous, the climb soon disheartened the men accompanying us who were not used to mountain climbing. We wasted a lot of time waiting for them, and did not decide to continue alone until we saw them returning down the mountain instead of climbing up after us. Bonpland and I foresaw that we would soon be covered in thick fog. Fearing that our guides would use the fog to abandon us we made those carrying the instruments go ahead of us. The familiar chatting of the negroes contrasted with the taciturn seriousness of the Indians who had accompanied us up to then. They joked about those who had spent hours preparing for the ascent, and then abandoned it straightaway.