May 1st. The Indians wanted to leave long before sunrise. We got up before them because we had hoped to see some stars, but in this humid, thick-jungled zone the nights were getting darker and darker as we approached the Río Negro and the interior of Brazil. We stayed in the river until dawn, fearing to get lost in the trees. But as soon as the sun rose we went through the flooded jungle to avoid the strong current. We reached the confluence of the Temi and Tuamini and went upstream on the latter south-west, reaching the Javita mission on the banks of the Tuamini at about eleven in the morning. It was at this Christian mission that we hoped to find help in carrying our pirogue to the Río Negro. A minor accident shows how fearful the little sagouin monkeys are. The noise of the 'blowers' seared one of them and it fell into the water. These monkeys can hardly swim, and we just managed to save it.

The moment of leaving Europe for the first time is impressive. We vainly recall the frequency of communications between the two worlds; wevainly reflect how, thanks to the improved state of navigation, we may nowcross the Atlantic, which compared to the Pacific is but a shortish arm ofthe sea; yet what we feel whenwe begin our first long-distance voyage is none the less accompanied by adeep emotion, unlike any we may have felt in our youth. Separated from theobjects of our dearest affections, and entering into a new life, we areforced to fall back on ourselves, and we feel more isolated than we have ever felt before.

The Indians of the Piritu mission intrigued us because they belonged to a tribe whose daring, and warrior and mercantile skills, have exerted a big influence on a vast part of the land. All along the Orinoco we came across records of the hostile excursions of the Caribs. Also the Carib language is one of the more widely spread.

Guanaguana still does not have a church. The old priest, who had lived for more than thirty years in the American jungles, pointed out that the community's money, meaning the product of the Indians' work, should first be spent on building the missionary house; secondly on building a church; and lastly on their clothes. He seriously insisted that this order could not be altered on any account. The Indians can wait their turn as they prefer walking around completely naked to wearing the scantiest clothes. The spacious padre's house had just been finished and we noted with surprise that the terraced roof was decorated with a great number of chimneys that looked like turrets. Our host told us that this was done to remind him of his Aragonese winters, despite the tropical heat. The Guanaguana Indians grow cotton for themselves, the church and the missionary. The produce is supposed to belong to the community; it is with this communal money that the needs of the priest and altar are looked after. They have simple machines that separate the seed from the plant. Wooden cylinders of tiny diameter between which the cotton passes are activated, like a spinning-wheel, by pedals. However, these primitive machines are very useful and other missions are beginning to imitate them. But here, as in all places where nature's fertility hinders the development of industry, only a few hectares are converted into cultivated land, and nobody thinks of changing that cultivation into one of alimentary plants. Famine is felt each time the maize harvest is lost to a long drought. The Guanaguana Indians told us an amazing story that happened the year before when they went off with their women and children and spent three months al monte, that is, wandering about in the neighboring jungle and living off juicy plants, palm cabbages, fern roots and wild fruit. They did not speak of this nomadic state as one of deprivation. Only the missionary lost out because his village was left completely abandoned, and the community members, when they returned from the woods, appeared to be less docile than before.

It is well established in the missions that there is no cure for curare that is fresh and concentrated and that has remained long enough in the wound for it to enter the bloodstream. Indians who have been wounded in wars by arrows dipped in curare described to us symptoms that resembled those of snake bites. The individual feels a congestion in his head, and giddiness makes him sit down. He feels nausea, vomits several times, and is tortured by thirst as the area around his wound becomes numb.

One place where spiky cacti of great size grow together is almost impossible to walk through. These areas, known as tunales, not only prevent bare-chested Indians from entering, but also anyone fully dressed. During our solitary walks we tried several times to penetrate the tunal that crowns the hill with the fort, along which runs a path. There we found thousands of examples of this strange plant. At times nightfall surprised us as there is no twilight. Then this place becomes dangerous, for the rattlesnake (Crotalus cumanensis), the coral and other poisonous snakes seek out these hot places to deposit their eggs in the sand.

In this area there are several species of peccaries, or pigs with lumbar glands, only two of which are known to naturalists in Europe. The Indians call the little peccary a chacharo. Reared in their houses they become tame like our sheep and goats. Another kind is called the apida, which is also domesticated and wanders in large herds. These animals announce themselves from a long way off because they break down all the shrubs in their way. During a botanical excursion Bonpland was warned by his Indian guides to hide behind a tree trunk as these cochinos, or puercos del monte, passed by. The flesh of the chacharo ii flabby and disagreeable, but the Indians hunt them nevertheless, with small lances tied to cords. We were told at Atures that jaguars dread being surrounded by herds of wild pigs and climb trees to save themselves. Is this a hunters' tale, or a fact?