64 pages 2 hours read

The War of the End of the World

Fiction | Novel | Adult | Published in 1981

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Symbols & Motifs

The Bells

The bells of the Temple of the Blessed Jesus ring throughout the army’s two massive attacks on Canudos, only silenced in the final few hours, when the towers are brought down by artillery. Like the famous photograph of St. Paul’s cathedral standing tall amid the rubble after the Blitz, they become a symbol of the rebels’ indomitable determination and The Radical Power of Religious Fanaticism. The nearsighted journalist describes how the bells “answer the bugles of the regiment” (284). A bugle is associated with the military, but here is deafened by the religious instrument of church bells. This foreshadows the victory that will be won the next day against Moreira César’s forces, a victory which, as the jagunços see it, is a result of their faith.

The importance placed on protecting the bell tower and keeping the bells ringing emphasizes that for the rebels, their status as a symbol is not metaphorical but literal. They believe that the bells glorify God, who bestows grace on them. They function as a direct route of communication with heaven. From this point of view, they have a defensive military purpose. Indeed, as long as they stand, Canudos endures. Quickly after the bells are brought crashing down in Part 4, Chapter 5, Canudos is defeated.

The Nearsighted Journalist’s Glasses

His glasses mark the nearsighted journalist out from the other male characters in the novel; whereas the soldiers, jagunços, and politicians are full of machismo, sexually aggressive and violent, he is physically weak, an intellectual. They allow him, for a time, to fit in with Moreira César, accompanying him on the arduous march from Queimadas to Canudos, and even impressing the colonel with his endurance. But from the moment they break in the confused retreat, he becomes practically powerless. He is emasculated and humiliatingly dependent on Jurema, who leads him by the hand, babies him when he is terrified under bombardment, and even starts calling him her “son.” In psychoanalytic terms, the loss of the glasses is a form of castration.

They also contribute to the theme of How Stories Create History, serving an ironic symbolic role that contrasts with their function in the real world. Whereas glasses exist to correct deficiencies in eyesight, for the majority of the novel when the journalist has his original pair, he fails to see Canudos for what it is, instead seeing what his preconceived ideas allow him to see. This results in his contributing propaganda to the Journal de Noticías, shaping history along false lines. Only once the glasses break is it possible for his mind to change. Like a religious ascetic, the solitude of being shut up in himself that the loss of sight constitutes helps open his mind.

Vargas Llosa layers additional irony in the revelations the journalist experiences while blind. He falls in love with Jurema without seeing her; typically love stories begin with mutual visual attraction. He witnesses the fall of Canudos and intends to use it as the basis of a book; however, witnessing almost always means seeing an event. It is as if shutting off the usual pathway of experiencing events—by seeing them—also shuts down his received ideas, making him by the end the most authentic character remaining in the novel.

The Chameleon

The chameleon that lives in the Baron de Canabrava’s garden in Salvador is a symbol of his practical political instincts, which allow him to avoid The Tragedy of Political Idealism. A chameleon can change the color of its skin to blend in with its surroundings as a method of self-defense; likewise, the baron is able to adapt his political positions based on changing circumstances. So he allies with his bitter enemy, Epaminondas Gonçalves, after having opposed him for years, because his ultimate goal is, like the chameleon, self-preservation.

Throughout his extended conversation with the nearsighted journalist in Part 4, the baron catches then loses sight of the chameleon out the window. After the baron retires from politics, the chameleon comes to represent his past-self more broadly. He recalls it making Estela, now driven out of her mind, laugh one afternoon they went out of the house for a rare walk. “Beloved chameleon […] my good friend, I thank you with all my heart for having made my wife laugh” (355). He recalls her old joyful moods, which coincided with his power, before the destruction of Calumbi. Given that the baron once aspired to become a naturalist, the chameleon also symbolizes his regret at the path his life took instead: He would have liked to have been like the chameleon in another way, disappearing in nature, far away from the battles between men.

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