Our mules waited for us on the left bank of the Orinoco. The plant collections and geological specimens brought from Esmeralda and the Río Negro had greatly increased our baggage. It would have been dangerous to leave our herbals behind, but this added weight meant we now faced a tediously slow journey across the llanos. The heat was excessive due to the bare ground's reverberations. The thermometer by day recorded between 30°C and 34°C, and at night 27°C to 28°C. Like everywhere in the Tropics it was less the actual degree of heat than its duration that affected our bodies. We spent thirteen days crossing the steppes, resting a little in the Carib missions and in the village of Payo.

An alley of avocado trees led us to the Aragonese Capuchins' hospice. We stopped in front of a Brazil-wood cross, surrounded with benches on which the sick monks sit and say their rosaries, in the middle of a spacious square. The convent backs on to an enormous perpendicular wall of rock, covered with thick vegetation. Dazzling white stone appears every now and then through the foliage. It would be hard to imagine a more picturesque place. Instead of European beeches and maples you find here the imposing ceiba trees and the praga and irasse palms. Numerous springs bubble out from the mountainsides that encircle the Caripe basin and whose southern slopes rise to some 1, feet in height. These springs issue mainly from crevices or narrow gorges. The humidity they bring favors the growth of huge trees, and the Indians, who prefer solitary places, set up their conucos along these ravines. Banana and papaw trees grow around groves of arborescent ferns. This mixture of wild and cultivated plants gives a special charm to this place. From afar, on the naked mountainside, you can pick out the springs by the thick tangles of vegetation, which at first seem to hang from the rock, and then, as they descend into the valley, follow the meandering streams.

The tribes of the Upper Orinoco, the Atabapo and the Inirida, worship only the forces of nature. The principle of good is called Cachimana; it is the manitu, the great spirit, that controls the seasons and ripens fruit. Next to Cachimana there is the principle of evil, Jolokiamo, less powerful but more astute and, especially, more dynamic. When the jungle Indians go to missions it is difficult for them to conceive of a church or an image. 'These good people, said our missionary, 'like only outdoor processions. Recently when I celebrated the village's saint's day the Inirida Indians came to mass. They told me: Your god is locked into a house as if he was old and sick; our god is in the jungle, in fields, in the Sipapu mountains from where the rains come. In the larger, and thus more barbarous tribes, peculiar religious societies are formed. Some of the older Indians claim to be better initiated in divine matters and guard the famous botuto that they play under palm trees to make the fruit ripen. On the Orinoco banks no images or idols can be found, but the botuto, the sacred trumpet, is worshipped. To be initiated into the mysteries of the botuto you must be pure and celibate. The initiated are subject to flagellations, fasting and other disciplinarian practices. There are few sacred trumpets. The most famous is found on a hill at the confluence of the Tomo and Guainia rivers. It is said it can be heard at a distance of 10 leagues. Father Cerezo assured us that Indians talk of this botuto as the object of a cult common to several neighboring tribes. Fruit and alcoholic drinks are placed round this sacred trumpet. Sometimes the great spirit Cachimana himself blows the botuto, sometimes he speaks through whoever guards the instrument. As these tricks are very ancient (the fathers of our fathers, the Indians say) you should not be surprised that there are many believers. Women are not allowed to see the marvelous trumpet, and are excluded from all religious service. If one has the misfortune to see it she is mercilessly killed. The missionary told us that in 1798 he was lucky enough to save a young girl whom a jealous lover had accused of having followed the Indians who sounded the botuto. 'They would have murdered her publicly, said Father Cerezo. 'How could she have protected herself from Indian fanaticism, in a country where it is so easy to be poisoned? I sent her away to one of the missions on the Lower Orinoco.

There are two fine walks, one (the Alameda) between the Paula hospital and the theatre, redecorated by an Italian artist in 1803 in fine taste; the other between the Punta fort and the Puerta de la Muralla. This last one, also called the Paseo Extra Muros, is a deliciously fresh walk: after sunset many carriages come here. Near the Campo de Marte there is a botanical garden, and something else, which disgusts me - the huts in front of which the slaves are put to be sold. It is along this walk that a marble statue of Charles III was meant to be erected. Originally this site was meant for a monument to Columbus, whose ashes were brought from Santo Domingo to Cuba. Fernando Cortés's ashes had been transferred the same year to Mexico from one church to another. At the end of the eighteenth century the two greatest men in the history of the conquest of America were given new tombs.

The look of the sky, the movement of electricity, and the downpour of the 28th March announced the start of the rainy season: we were still advised to go to San Fernando de Apure by San Francisco de Capanaparo, along the Sinaruco river and the San Antonio hato to the Otomac village recently founded on the banks of the Meta river, and to embark on the Orinoco a little above Carichana. This land road crosses an unhealthy, fever-ridden country. An old farmer, Don Francisco Sanchez, offered to lead us. His clothes revealed how simply people live in these far-off countries. He had made a fortune of 100, piastres yet he rode on horseback barefoot with large silver spurs. We knew from several weeks' experience how sad and monotonous the llanos are and so we chose the longer route along the Apure river to the Orinoco. We chose one of the long pirogues that the Spaniards call lanchas. A pilot and four Indians were sufficient to drive it. On the poop a cabin covered with corypha leaves was built in a few hours. It was so spacious that it could have held a table and benches. They used oxhides stretched and nailed to frames of Brazil-wood. I mention these minute details to prove that our life on the Apure river was very different from the time when we were reduced to the narrow Orinoco canoes. We packed the pirogue with provisions for a month. You find plenty of hens, eggs, bananas, cassava and cacao at San Fernando. The good Capuchin monk gave us sherry, oranges and tamarinds to make fresh juices. We could easily tell that a roof made of palm leaves would heat up excessively on the bed of a large river where we would be always exposed to the sun's perpendicular rays. The Indians relied less on our supplies than on their hooks and nets. We also brought some weapons along, whose use was common as far as the cataracts. Further south the extreme humidity prevents missionaries from using guns. The Apure river teems with fish, manatees (91) and turtles whose eggs are more nourishing than tasty. The river banks are full of birds, including the pauxi and guacharaca, that could be called the turkey and pheasant of this region. Their flesh seemed harder and less white than our European gallinaceous family as they use their muscles more. We did not forget to add to our provisions fishing tackle, firearms and a few casks of brandy to use as exchange with the Orinoco Indians.

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.

However, this luxuriant vegetation does not only embellish the outer vault but also reaches into the vestibule of the grotto. We saw, to our surprise, that superb heliconias 18 feet tall, with banana-tree type leaves, praga palms and arborescent arums bordered the rivulet's banks right into the cave. Vegetation penetrates inside the Caripe cave some thirty to forty paces. We measured the way in by means of a cord, and went about 430 feet without needing to light torches. Daylight reaches this place because the cave forms one single gallery that stretches south-east to north-west. In the spot where light begins to fail we heard the hoarse screams of the nocturnal birds that, according to the Indians, live only in these underground caves.