After two hours' navigation we reached the mouth of the Tomo and the small mission of Davipe, founded in 1755 by an army lieutenant, and not by monks. Father Morillo, the missionary on the spot, with whom we stayed a few hours, received us with great hospitality, and even offered us some Madeira wine. As far as luxury foods go we would have preferred wheat bread; the absence of bread is felt far more over a long time than any alcoholic drink. Every now and then the Portuguese bring small quantities of Madeira wine to the Río Negro. But the word madera in Spanish means 'wood', so some monks, poorly versed in geography, were reluctant to celebrate mass with Madeira wine; they took it for a fermented liquor from some local tree, like palm-tree wine, and asked the superior of their order to decide if the vino de Madera was in fact a wine made from grapes or the sweet juice from a tree (de algún palo). Already, from the beginning of the conquest, the question of whether priests could celebrate mass with another fermented liquor similar to wine had been raised. The question, predictably, was decided negatively.

The missionary in San Fernando was an Aragonese Capuchin, well advanced in years but very strong and lively. His obesity, his good humor and his interest in battles and sieges contradicted the ideas held in northern countries concerning the melancholic reveries and contemplative life of missionaries. Though extremely busy organizing the slaughter of a cow for the following day he received us good-naturedly, and let us hang our hammocks in a gallery of his house. Sitting in his redwood armchair most of the day without doing anything, he complained of what he called the laziness and ignorance of his countrymen. He asked us thousands of questions about the real purpose of our journey, which to him seemed hazardous and quite useless. Here, as on the Orinoco, we grew weary of the lively curiosity manifested by Europeans in the middle of American jungles for the wars and political storms in the Old World.

April 13th. Early in the morning we passed the Tabaje rapids and landed again. Father Zea, who accompanied us, wanted to say mass in the new San Borja mission established two years before. We found six huts inhabited by uncatechized Indians. They were no different from wild Indians. Only their large black eyes showed more liveliness than those living in older missions. They refused our brandy without even trying it. The young girls had their faces marked with round black spots. The rest of their bodies were not painted. Some of the men had beards, and they seemed proud. Holding our chins they showed through signs that they were made like us. I was again struck by how similar all the Orinoco Indians are. Their look is somber and sad, not hard or ferocious. Without any notions about the practices of the Christian religion they behaved quite decently in the church. Indians like representations; they submit themselves momentarily to any nuisance provided they are sure of being stared at. Just before the moment of communion they make signs to show that the priest was about to bring the chalice to his lips. Apart from this gesture they stay immobile, in their imperturbable apathy.

In the Pararuma camp we saw for the first time some live animals that we had only previously seen stuffed in European cabinets. Missionaries trade with these little animals. They exchange tobacco, a resin called mani, chica pigment, gallitos (cock-of-the-rocks), titi monkeys, capuchin monkeys, and other monkeys appreciated on the coast, for cloth, nails, axes, hooks and needles. These Orinoco animals are bought at disgustingly low prices from the Indians who live in the monks' missions. These same Indians then have to buy from the monks at very high prices what they need for fishing and farming with the money they get from the egg harvest. We bought various little animals, which travelled with us for the rest of our voyage up river, enabling us to study their way of life.

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.

I acquired some statistical notions on the spot by consulting the Uruana missionary and the traders. The three beaches furnish annually some 5, botijas, or jars of oil. Two hundred eggs yield enough oil to fill a bottle, and 5, eggs to fill the jar. If we estimate the number of eggs laid by each turtle as 116, and reckon that one third are destroyed, we can calculate that 330, arrau turtles must lay 33 million eggs on the three shores. But this calculation is far too low. For example, the number of eggs that hatch before the cosecha is so prodigious that near the Uruana camp I saw the whole beach swarming with little turtles escaping from the Indian children.

After entering the Río Negro by the Pimichín, and passing the small cataract at the confluence of the two rivers, we saw the mission of Maroa a quarter of a league off. This village of 150 Indians appeared prosperous and cheerful. We bought some beautiful live toucans (piapoco) birds whose 'intelligence' can be trained, like our ravens. Above Maroa we passed the mouths of the Aquio and of the Tomo. We did not enter the Tomo mission, but Father Zea told us with a smile that the Indians of Tomo and Maroa had been in full insurrection because monks had tried to force them to dance the famous 'dance of the devils'. The missionary had wanted to hold the ceremony in which the piastres (who are shamans, doctors and conjurors) evoke the evil spirit Jolokiamo, but in a burlesque way. He thought that the 'dance of the devils' would show the neophytes that Jolokiamo no longer had any power over them. Some young Indians, believing the missionary's promises, agreed to act as devils; they were decked out in black and yellow feathers and jaguar skins with long tails. The church square had been surrounded by soldiers from other missions to make the missionary more redoubtable. Indians who were unsure about the dance and the impotence of the evil spirits were brought along. But the oldest of the Indians managed to imbue all the younger ones with a superstitious dread and they decided to flee al monte. The missionary had to postpone his project of mocking the Indian demon.