The most concentrated sap from the mavacure is not thick enough to stick on arrows. It is thus only to thicken the poison that another concentrated infusion of vegetable sap is added. This is an extremely sticky sap taken from a tree with long leaves called kiracaguero. As this tree grows a long way off, and at this period is without flowers or fruit like the bejuco de mavacure, we were not able to name it botanically. I have often spoken of the ill fate that prevents travelers from studying the most interesting plants. When you travel quickly you hardly see an eighth of the trees that offer the essential parts of their fructification, even in the Tropics where flowers last so long.

The Maypures cataracts (105) appear like a cluster of little waterfalls following each other, as if falling down steps. The raudal, the name given by Spaniards to these kind of cataracts, is made up of a veritable archipelago of small islands and rocks which narrow the river so thoroughly that there is often less than 18 to 21 feet for boats to navigate through.

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.

One of the four canoes that the Indians had used for their expedition was filled with a kind of reed (carice) used to make blowpipes. The reeds measured 15 to 17 feet without a sign of a knot for leaves and branches. They are quite straight, smooth and cylindrical known as 'reeds of Esmeralda' they are very sought after beyond the Orinoco. A hunter keeps the same blowpipe all his life; he boasts of its lightness, precision and shine as we might our firearms. What monocotyledonous plant do these magnificent reeds come from? I was unable to answer this question, as I was unable to say what plant was used in making the marima shirts. On the slopes of the Duida mountain we saw trunks of this tree reaching to feet high. The Indians cut off cylindrical pieces 2 feet in diameter and peel off the red fibrous bark, careful not to make longitudinal incisions. This bark becomes a kind of garment, like a sack, of a coarse material without seams. You put your head through a hole at the top and your arms through two holes cut in the sides. Indians wear these marima shirts when it rains; they look like cotton ponchos. In these climates the abundance and beneficence of nature are blamed for the Indians' laziness. Missionaries do not miss the opportunity of saying: 'In the Orinoco jungles clothes are found readymade on trees. In the fiesta women were excluded from dancing and other festivities; their sad role was reduced to serving men roast monkey, fermented drinks and palm-tree hearts, which tasted rather like our cauliflowers. Another more nutritious substance comes from the animal kingdom: fish flour (mandioca de pescado). Throughout the Upper Orinoco Indians roast fish, dry them in the sun and crush them into powder, along with the bones. When eaten it is mixed with water into a paste.

Their facial expression is not hard or wild but rather serious and gloomy. Their foreheads are small and barely salient, which is why in various languages of their territory they say about a beautiful woman that 'she is fat, with a narrow forehead'; their eyes are black, deep set and very elongated. The Chaimas, and all South American Indians, resemble the Mongols in the shape of their eyes, their high cheekbones, their straight and smooth hair, and an almost total absence of beard; yet they differ in the form of their noses. These are rather long and broad at the nostril, which opens downwards like a Caucasian nose. Their mouths are wide, with full lips but not fleshy, and frequently show their good nature. Between the nose and mouth are two furrows that diverge from the nostrils to the corners of the mouth. The chin is very small and round; the jaws very strong and wide.

We stayed in the Atures mission just the time needed to have the canoes taken down the cataracts. The bottom of our small boat was so worn that we took great care to prevent it cracking. We said good-bye to Father Bernardo Zea who, after two months of travelling with us, sharing all our sufferings, remained in Atures. The poor man continued to have fits of tertian fever, a chronic condition that did not worry him at all. During this second stay in Atures other fevers raged. Most of the Indians could not leave their hammocks; to get some cassava bread we had to ask the independent Piraoas tribe to find some for us. Up to now we had escaped fevers, which I believe are not always contagious.

The jungle between Javita and Caìo Pimichín holds a quantity of gigantic trees: ocoteas, laurels, curvana, jacio, iacifate, with a red wood like Brazil-wood, guamufate, the Amyris caraìa and the mani. All these trees top 100 feet. As their trunks throw out branches more than 100 feet high we had trouble getting flowers and leaves. Though the ground was strewn with foliage we could not rely on the Indians to tell us from which tree or liana they came. In the midst of such natural riches, our herborizations caused us more regret than satisfaction. What we managed to collect seemed without interest in comparison with what we might have collected. It rained without a break for several months and Bonpland lost the greater part of the specimens he had dried with artificial heat. Usually Indians name trees by chewing the bark. They distinguish leaves better than flowers or fruit. Busy in locating timber for canoes they are inattentive to flowers. 'None of those tall trees have flowers or fruit, they continually repeated. Like the botanists of antiquity, they denied what they had not bothered to observe. Tired by our questions they, in turn, made us impatient.