April 28th. It poured with rain as soon as the sun set and we were worried about the damage to our collections. The poor missionary suffered one of his fever attacks and begged us to leave before midnight. After passing the Guarinuma rapids the Indians pointed out the ruins of the Mendaxari mission, abandoned some time back. On the east bank of the river, near the little rock of Kemarumo in the middle of Indian plantations, we saw a gigantic ceiba (the Bombax ceiba). We landed to measure it; it was some 120 feet high, with a diameter of 14 or 15 feet.

The gathering of Indians at Pararuma again afforded a fascinating chance for civilized men to study the development of our intellectual faculties in savages. It is hard to recognize in this infancy of society, in this gathering of dull, silent, impassive Indians, the primitive origins of our species. We do not see here a human nature that is sweet and naive as described by our poets. We would like to persuade ourselves that these Indians, squatting by the fire, or sitting on huge turtle shells, their bodies covered in mud and grease, fixing their eyes stupidly for hours on the drink they are preparing, belong to a degenerate race rather than being a primitive type of our own species that, having been dispersed for ages in jungles, have fallen back into barbarism

The result of my labors have long since been published. My map of the Magdalena river appeared in 1816. Till then no traveler had ever described New Granada, and the public, except in Spain, knew how to navigate the Magdalena only from some lines traced by Bouguer. (142) Travel books have multiplied, and political events have drawn travelers to countries with free institutions who publish their journals too hurriedly on returning to Europe. They have described the towns they visited and stayed in, as well as the beautiful landscape; they give information about the people, the means of travel in boat, on mule or on men's backs. Though these works have familiarized the Old World with Spanish America, the absence of a proper knowledge of Spanish and the little care taken to establish the names of rivers, places and tribes have led to extraordinary mistakes. (143)

We had a tiring and dangerous climb up a bald granite hill. It would have been impossible to have kept our balance on the steep slippery surface of the rock had it not been for large feldspar crystals that stuck out and supported us. At the summit we were amazed at the extraordinary panorama. An archipelago of islands covered with palm trees filled the foamy river bed. The setting sun seemed like a ball of fire hanging over the plain. Birds of prey and goatsuckers flew out of reach above us. It was a pleasure to follow their shadows over the wall of rocks.

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).

We could have included all these details in a work devoted solely to volcanoes in Peru and New Spain. Had I written the physical description of a single province I could have incorporated separate chapters on geography, mineralogy and botany, but how could I break the narrative of our travels, or an essay on customs and the great phenomena of general physics, by tiresomely enumerating the produce of the land, or describing new species and making dry astronomical observations? Had I decided to write a book that included in the same chapter everything observed from the same spot, it would have been excessively long, quite lacking in the clarity that comes from a methodical distribution of subject matter. Despite the efforts made to avoid these errors in this narration of my journey, I am aware that I have not always succeeded in separating the observations of detail from the general results that interest all educated minds. These results should bring together the influence of climate on organized beings, the look of the landscape, the variety of soils and plants, the mountains and rivers that separate tribes as much as plants. I do not regret lingering on these interesting objects for modern civilization can be characterized by how it broadens our ideas, making us perceive the connections between the physical and the intellectual worlds. It is likely that my travel journal will interest many more readers than my purely scientific researches into the population, commerce and mines in New Spain.

Among the Saliva Indians we found a white woman, the Sister of a Jesuit from New Granada. After having lived with people who did not understand us, it is hard to describe the joy we felt on meeting somebody with whom we could converse without an interpreter. Each mission has at least two interpreters, lenguarazes. These Indians are rather less stupid than the others through whom the missionaries, who do not bother to learn the languages any more, communicate with neophytes. These interpreters accompanied us when we went out botanizing; they understood Spanish but spoke it badly. With their usual apathy they would arbitrarily answer any questions with a smiling 'yes father' or 'no father'. You will understand that after months of this kind of dialogue you lose patience without managing to get the information that you urgently require. It was not rare for us to use several interpreters, and sometimes we had to translate several times the same sentence in order to begin to understand the Indians. 'After leaving my mission, said the goodly monk at Uruana, 'you will be travelling as mutes. This prediction was exact. To get something even from the most primitive Indians we met, we turned to sign language. As soon as the Indian realizes you do not need him as an interpreter but are asking him something directly by pointing it out, he drops his usual apathy and shows a special skill in making himself understood. He varies his signs, pronounces his words slowly, and seems flattered by your interest.