We spent the night on a dry, wide beach. The night was silent and calm and the moon shone marvelously. The crocodiles lay on the beach so that they could see our fire. We thought that maybe the glow of the fire attracted them, as it did fish, crayfish and other water creatures. The Indians showed us tracks in the sand from three jaguars, two of them young; doubtless a female with cubs come to drink water. Finding no trees on the beach we stuck our oars in the sand and hung our hammocks. All was peaceful until about eleven when a dreadful noise began in the jungle around us that made sleep impossible. Among the many noises of screeching animals the Indians could recognize only those that were heard separately; the fluted notes of the apajous, the sighs of the abuate apes, the roar of the jaguar and puma; the calls of the pecarry, sloth, hocco, parraka and other gallinaceous birds. When the jaguars approached the edge of the jungle our dog, who up to then had been barking continuously, began to growl and hid under our hammocks. Sometimes, after a long silence, we again heard the tiger's roar from the tops of trees, and then the din of monkeys' whistles as they fled from danger.

In this same jungle we at last were able to solve the problem of the supposed fossil rubber that the Indians call dapicho. The old Indian captain Javita led us to a small stream that runs into the Tuamini. He showed us how to dig some 2 to 3 feet deep into the muddy ground between the roots of two trees: the jacio and the curvana. The first is the hevea or siphonia of modern botany, which yields rubber; the second has pinnate leaves; its juice is milky but very diluted and barely sticky. It appears that dapicho is formed when the latex oozes out from the roots, especially when the tree is very old and begins to decay inside its trunk. The bark and sapwood crack to achieve naturally what man himself must do to gather latex.

The fresh north-east wind blew us at full sail towards the boca de la tortuga. At eleven in the morning we landed on an island, which the Indians of the Uruana mission regard as their own, situated in the middle of the river. This island is famous for the fishing of turtles or, as is said here, the cosecha, or annual harvest of eggs. We found a group of Indians camping in palm-leaf huts. This camp-site had over 300 people in it. As we had been used, since San Fernando de Apure, to seeing only deserted beaches, we were struck by the bustle. Apart from Guamos and Otomacs, seen as two wild and untamed tribes, there were Caribs and other Indians from the Lower Orinoco. Each tribe camped separately, and could be recognized only by the different paints on their skins. We also found, among this noisy reunion, some white men, mainly pulperos, the small traders from Angostura, who had come upstream to buy turtle-egg oil from the Indians. The Uruana missionary, from Alcalà de Henares, came to meet us, extremely surprised to see us there. After inspecting our instruments, he exaggeratedly described the hardships we would suffer going further upstream beyond the cataracts. The purpose of our journey seemed very mysterious to him. 'How is anyone to believe, he said, 'that you left your homeland to come up this river to be eaten by mosquitoes and measure lands that do not belong to you? Luckily we were armed with recommendations from the guardian father of the Franciscan missions, while the brother-in-law of the Barinas governor accompanying us soon resolved the doubts that the whites there had about our dress, accent and arrival on the island. The missionary invited us to share a frugal meal of bananas and fish with him. He told us he had come to camp with the Indians during the harvesting of the eggs 'to celebrate open-air mass every day, to get oil for the lights in his church, and above all to govern this Republica de Indios y Castellanos where individuals wanted to profit selfishly with what God had given to everybody'.

The bones are prepared in three different ways; they are whitened, or colored red with annatto, a dye from Bixa orellana, or varnished with a scented resin and wrapped like mummies in banana leaves. Indians insisted that as soon as somebody died the corpse was left for months in damp earth so that the flesh rotted away; then it was dug up and the remains of the flesh scraped off with a sharp stone. Some tribes in Guiana still practice this method. Next to the baskets or mapires we also found half-baked clay urns with the remains of whole families. The largest urns are almost 3 feet high and 5. feet wide. They are greenish, and of a pleasing oval shape. Some have crocodiles and snakes drawn on them. The top edges are decorated with meanders and labyrinths. These are very similar to the decorations covering the walls of the Mexican palace at Mitla; they are found everywhere, even among the Greeks and Romans, as on the shields of the Tahitians and other Pacific Islanders.

Before leaving the Aragua valleys and its neighboring coasts, I will deal with the cacao plantations, which have always been the main source of wealth in this area. The cacao-producing tree does not grow wild anywhere in the forests north of the Orinoco. This scarcity of wild cacao trees in South America is a curious phenomenon, yet little studied. The amount of trees in the cacao plantations has been estimated at more than 16 million. We met no tribe on the Orinoco that prepared a drink with cacao seeds. Indians suck the pulp of the pod and chuck the seeds, often found in heaps in places where Indians have spent the night. It seems to me that in Caracas cacao cultivation follows the examples of Mexico and Guatemala. Spaniards established in Terra Firma learned how to cultivate the cacao tree -sheltered while young by the leaves of the erythrina and banana, making chocolatl cakes, and using the liquid of the same name, thanks to trade with Mexico, Guatemala and Nicaragua whose people are of Toltec and Aztec origin.