April 11th. To avoid the effect of flooding, so harmful to health, the Carichana mission was installed some three quarters of a league from the river. The Indians belonged to the Saliva tribe, and speak with a disagreeable nasal pronunciation. They are mild, shy and sociable, easier to discipline than other tribes on the Orinoco. To escape the dominating Caribs the Saliva readily congregated in the early Jesuit missions. These fathers praised the intelligence of these tribes, and their keenness to learn. The Saliva show a natural talent for music; from remote times they have played a trumpet, some 4 or 5 feet long, made of baked earth, with several large globular cavities joined by narrow pipes. The sound is mournful. Since the dispersion of the Jesuits missionaries have continued to stimulate their beautiful religious music. Not long ago a traveler was surprised to see how Indians played the violin, violoncello, guitar and flute.

When we arrived in Esmeralda, most of the Indians were returning from an excursion they had made beyond the Padamo river to pick juvias, the fruit of the bertholletia, and a liana that gives curare. Their return was celebrated with a feast called in this mission the fiesta de las juvias, which resembles our harvest festivals. Women had prepared plenty of alcohol and for two days you met only drunk Indians. Among people who attach importance to palm-tree fruits and other useful trees, the period when these are harvested is marked by public celebrations. We were lucky to find an Indian slightly less drunk than others, who was making curare with the recently picked plants. He was the chemist of the locality. Around him we saw large clay boilers used to cook the vegetable juices, as well as shallow vessels used for evaporation, and banana leaves rolled into filters to separate the liquid from the fibers. The Indian who was to teach us was known in the mission as master of the poison, amo del curare; he had that same formal and pedantic air that chemists were formerly accused of in Europe. 'I know, he said, 'that whites have the secret of making soap, and that black powder which scares away the animals you hunt when you miss. But the curare that we prepare from father to son is superior to all that you know over there. It is the sap of a plant that "kills silently", without the victim knowing where it comes from.

We cannot question that the earth, when split open and shaken by shocks, sometimes emits gaseous substances into the atmosphere in places remote from active volcanoes. At Cumana, as we have already observed, flames and vapors mixed with sulphurous acid rise from the most arid soil. In other parts of the same province the earth throws up water and petroleum. At Riobamba, a muddy, inflammable mass, called moya, issues from crevices that close up again and pile up into hills. Seven leagues from Lisbon, near Colares, during the terrible earthquake of the 1st of November 1755, flames and a column of thick smoke rose up from the rock face of Alvidras and, according to some witnesses, from the depths of the sea. This smoke lasted several days and was thicker when the underground noises accompanied the strongest tremors.

The Indians we found at San Francisco Solano belong to two different tribes: the Pacimonales and the Cheruvichanenas. The latter came from a prestigious tribe living on the Tomo river, near the Manivas of the Upper Guiana, so I tried to find out from them about the upper course of the Río Negro, and where I could find its sources; but my interpreter could not make them understand the true sense of my question. They just repeated over and over again that the sources of the Río Negro and the Inirida were as close together as two fingers on a hand'. In one of the Pacimonales's huts we bought two great, beautiful birds: a toucan (piapoco), similar to the Ramphastos erythrorynchos, and an ana, a kind of macaw, with purple feathers like the Psittacus macao. In our canoe we already had seven parrots, two cock-of-the-rocks (pipra), a motmot, two guans or pavas del monte, two manaviris (cercoleptes or Viverra caudivolvula), and eight monkeys, of which three were new species. Father Zea was not too happy about the rate our zoological collection increased day by day, although he kept that to himself. The toucan resembles the raven in its habits and intelligence; it is a brave creature and easy to tame. Its long, strong beak serves as its defense. It becomes master of the house; steals whatever it can, frequently takes a bath, and likes fishing on the river bank. The one we bought was very young, yet throughout our journey it took malicious delight in molesting the sad, irritable monkeys. The structure of the toucan's beak does not oblige it to swallow food by throwing it into the air as some naturalists claim. It is true that it does have problems lifting food from the ground, but once food is seized in its long beak it throws back its head so that it swallows perpendicularly. When this bird wants to drink it makes an odd gesture; monks say it makes the sign of the cross over the water. Because of this creoles have baptized the toucan with the strange name of Diostedé (May God give it to you).

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.

In the mountainous regions we have just crossed, Indians form half the population of the provinces of Cumanà and New Barcelona. Their number can be calculated at some 60,000, of which some 24, live in New Andalusia. The Indians of Cumanà do not all live in the mission villages. Some are dispersed around the cities, along the coasts, attracted by fishing, and some in the small farms on the llanos or plains. Some 15, Indians, all belonging to the Chaima tribe, live in the Aragonese Capuchin missions we visited. However, their villages are not as densely populated as in New Barcelona province. Their average population is only 500 to 600, while more to the west, in the Franciscan missions of Piritu, there are Indian villages with up to 3, inhabitants. If I calculated the Indian population in the provinces of Cumanà and New Barcelona to be some 60, I included only those living on Terra Firma, not the Guaiquerí on Margarita Island, nor the great number of independent Guaraunos living in the Orinoco delta islands. Their number is estimated, perhaps exaggeratedly, at some 6, to 8,000. Apart from Guaraunos families seen now and then in the marshes (Los Morichales), which are covered with moriche palms, for the last thirty years there have been no wild Indians living in New Andalusia.

Only those who have seen the quantity of ants that infest the countries of the torrid zone can picture the destruction and the sinking of the ground caused by these insects. They abound to such a degree in Valencia that their excavations resemble underground canals, which flood with water during the rains and threaten buildings. Here they have not used the extraordinary means employed by the monks on the island of Santo Domingo when troops of ants ravaged the fine plains of La Vega. The monks, after trying to burn the ant larvae and fumigate the nests, told the inhabitants to choose a saint by lot who would act as an Abogado contra las Hormigas. The choice fell on Saint Saturnin, and the ants disappeared as soon as the saint's festival was celebrated.