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Mario Vargas LlosaA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Back at the baron’s Salvador house, the journalist explains how the army found and decapitated the body of the Counselor. They discovered the one torture the Little Blessed One, who knew where he was buried, could not withstand: dogs. It wasn’t the fear of them eating him alive but their association with Satan, whose nickname is “the Dog.” The Counselor’s skull was delivered to a medical laboratory in Rio to be examined. “No evident abnormality” is found (458). The baron is reminded of Gall and his faith in phrenology. He went to France to hand over his last article, only to discover that L’Etincelle de la révolte had been out of print for several years. He confirms the journalist’s suspicion that there was no contact between Canudos and the monarchists.
Antônio Vilanova is about to lead another raid on the army’s supply train when a messenger brings news that the attack on Canudos is to begin any moment. Hurrying back, he asks Abbot João what to do. The Vilanovas are to defend an area parallel to the ravines, and to alert João if they see soldiers; it is vital to know the direction from which the attack will come. Waiting in the trench with Honório, he wonders whether his brother only stayed in Canudos out of loyalty, as he stayed with him through previous disasters, or because he truly believes. The soldiers attack. Antônio is almost killed by a cavalry officer. Running hither and thither to reinforce different fronts, he is heartened to see the towers of the Temple still standing defiantly. Abbot João orders him to build a barrier to defend the water supply.
The nearsighted journalist shelters with Jurema and the Dwarf in the Vilanovas’ store. He feels a “great affinity […] boundless love for those two beings with whom he had nothing in common” (477). Their mutual suffering has bonded them, and he vows never to be separated from them again. The Lion of Natuba and the Mother of Men are also there. The journalist overhears their conversation: the Mother of Men—previously known as “the filicide of Salvador” (420)—is afraid of going to hell for having killed her own child. As the bombardment intensifies, the journalist is comforted by Jurema. Her embrace “fill[s] him with peace” and takes him back to his childhood (479). He wails in despair as Jurema strokes and babies him. A shell smashes through the wall. Big João and the Catholic Guard order everyone to follow them out of the store. But quickly the journalist realizes he is no longer holding onto Jurema, but the Lion of Natuba. They end up in the Sanctuary. Alexandrinha Correa and Father Joaquim are talking. The priest has been fighting. He turns on the journalist for having come with the army, criticizing them for perpetuating another Massacre of the Innocents, just because in Canudos they live in accordance with God’s law. The Lion of Natuba wants to make a pact with the journalist to kill each other when they hear soldiers at the Sanctuary door, but the journalist refuses. As night falls, he makes his way out to find Jurema, stumbling across her and the Dwarf by a barricade. Jurema and the journalist kiss, and he confesses his love.
General Arturo Oscar makes camp in the Pyrotechnist’s house in Canudos. His men have captured several blocks but suffered massive casualties and need reinforcements. As he inspects the trenches before his men sleep for the night, he curses having accepted command of the expedition. In the field hospital he comes across Teotônio Cavalcanti amputating a foot. A few days earlier Cavalcanti confessed to killing Pires Ferreira and demanded to be punished. General Oscar ordered him to keep it secret; he will decide the case once the war is over. The next day, he inspects some prisoners, women, and children, and leaves with a “bitter taste in his mouth” as they are executed (495). Like the mutilation of dead soldiers, this is yet another example of how the jagunços mock “the art and ethics of war” (495). The next day he is greatly cheered by the first group of jagunços to voluntarily surrender. During interrogation, they tell him far more people would give up if not for Abbot João, Pajeú and the other bandits, who have sworn to kill the relatives of deserters. Later, selected wounded are evacuated from the field hospital back to Queimadas. Playing cards that night with other officers, they debate the root cause of Canudos. One proposes it is the result of miscegenation, another of ignorance and hatred of progress. But General Oscar finds none of the explanations satisfactory. The next morning, he finally receives news that reinforcements are arriving: Over 4,000 soldiers are ready to end “the nightmare of Canudos” (501).
Back in his study, the baron is surprised to hear Jurema’s name. The journalist tells him that “incredible as it may seem” it was only as the reinforcements were arriving and “the world began to fall apart” that “I began to be happy” (502). He says he had resigned himself to never being loved by a woman due to being ugly and shy. As the water ran out in Canudos, the journalist describes how women and children crept through No Man’s Land to steal it from the army supplies, knowing almost all would be killed. He theorizes that no one ordered them to do this, and if they had, it wouldn’t have been obeyed: “It was spontaneous, simultaneous, anonymous decisions” (505). He wonders why Pajeú didn’t carry off Jurema as so many other jagunços did with women and believes it’s because “he became a saint” (507). The baron wants confirmation that Pajeú is dead, still bitter because he burned down Calumbi. The journalist says it’s likely that Pajeú is dead, but he cannot say for certain.
In the Sanctuary, the Little Blessed One observes the Counselor’s final hours. He lies on a pallet, hardly able to speak, weak from thirst, hunger, and sickness. The Little Blessed One reproaches himself for his sadness, knowing he ought to celebrate the Counselor’s ascension to heaven. His anus has been leaking for days, and the Little Blessed One takes some of it to his lips as communion. Antônio Vilanova arrives, having been summoned by the Counselor, who instructs him to leave Canudos, “to bear witness […] Go, teach those who have forgotten their lessons how to count” (511). He should bring his family, the Dwarf, and the journalist. After a burst of artillery fire, Abbot João announces that the bell tower has fallen. A moment later, Father Joaquim, stooping over the Counselor, announces that he is dead. The Little Blessed One wants to bury him in the Temple after a three-day death watch, so everyone in Canudos “may adore him” (514). But Abbot João says no. If the people find out the Counselor is dead, they will lose all will to continue fighting. Moreover, no one can know where he is buried, or the soldiers will find out and desecrate his corpse. They dig a hole and bury him in the Sanctuary, everyone present taking an oath not to reveal the resting place.
Jurema, the Dwarf, and the nearsighted journalist shelter in a house near the barricade manned by Abbot João. Over the past few days, Jurema has realized for the first time that “love was also an exaltation of the flesh” (519). She makes love without shame to the journalist, despite the Dwarf being right there. A young jagunço asks for help and they follow him out toward Pajeú’s sector. After avoiding him for days, they will have to confront him. They work, helping to rebuild a barricade, until nightfall. A deafening explosion causes chaos all around, as the bell tower comes crashing down. They hear the cheers of the soldiers and Jurema is stunned they are so close. A lull follows, in which Father Joaquim comes to summon them to the Sanctuary. As they arrive, Jurema spots Pajeú, who pays her no attention. He instructs the three of them, plus Antônio and his family, how to escape. Pajeú will lead an attack on the camp as a diversion so they can slip through to the river without the army noticing. If they get beyond it, they will have a chance.
The perspective shifts to Private Queluz, who was flogged in Queimadas for trying to rape a teenage bugler, as referenced in Chapter 1, Part 4. He is on night-watch, and overhears nearby jagunços, including Pajeú, planning to attack the camp. His partner, he realizes, has been killed, but they must not have seen him. As they head toward the camp, he tries to shoot them from behind, but his rifle jams. Explosions rock the camp. Queluz is terrified of what new punishment he will receive for not alerting them. He carries his partner’s body back to camp, hoping it will persuade them there was a struggle. On arrival, he gets into hand-to-hand combat with a jagunço. He overcomes him, wounding him, before realizing it is Pajeú. Capturing him will absolve Queluz of guilt for letting the raiding party through. He is welcomed as a hero and summoned to the colonel’s tent, where he sees Pajeú die, laughing, from his wounds. The colonel hands Queluz his saber and tells him to behead Pajeú. They will throw the head over the barricades so the defenders know what awaits them.
The nearsighted journalist leaves the Baron de Canabrava alone in his house. The baron reflects that his way of life is at an end. He recalls Colonel Murau telling him about the thousands of vultures that descended on Canudos after its destruction and feels unease. But the image isn’t what’s troubling him: It is the journalist’s comments about happiness. He feels “a stirring deep within him” and enters Estela’s bedroom, stripping naked (537). Sebastiana, the maidservant, is asleep beside her. The baron has been physically distant from Estela for years due to his absorption in politics. He proceeds to rape Sebastiana, telling her that he is doing it for Estela “though you may not be able to understand that” (539). Estela wakes up and cradles Sebastiana’s head as it happens. Hours later, the baron awakens and, seeing Estela and Sebastiana in the mistress’s bed, goes to the window and looks out toward the morning sea. He sees fisherman tossing flowers onto the surface and is certain that they are “praying and perhaps singing” (542).
The Lion of Natuba awakes to news that soldiers are attacking Canudos from three sides. Abbot João beckons everyone in the Sanctuary to run to the Temple for shelter. The Lion is quickly left behind because his deformity means he cannot keep up with the others. An old woman who is also hiding asks him if rumors the Counselor has died are true and he says yes. They see soldiers raise the republican flag over the ruined church. Suddenly Big João pulls him out, showing him the route to the Temple. A fire erupts in front of him, but hands pull him down into a tunnel, where dozens of people are hiding. They also ask about the Counselor, and he tells them the truth. As they run to another shelter, the Lion finds himself with the Pyrotechnist, who tells him that the Temple has been destroyed. A child says Maria Quadrado has been looking everywhere for him. He follows the boy’s directions. On the way, a woman asks for help burning the body of her child, so the rats all over his body can’t continue eating him. Gathering up the child, the Lion walks into the fire; he says it “has been awaiting me for twenty years now” (550).
Sheltering in a cave, having made it through the army lines, the Vilanovas, Jurema, the journalist, and the Dwarf listen as the Pyrotechnist tells them about the final stages of the battle. The Little Blessed One proposed a truce with the army, which might allow the women, old people, and children to survive, though they would become prisoners. No one dared argue with him, except Abbot João. As they walked toward the soldiers he rallied the defenders, claiming the “Freemasons” would slit their throats. João and the rest gunned down everyone trying to surrender. Antônio Vilanova says they did the right thing, but the Pyrotechnist is tormented. Everything in Canudos was clear until then, but now “Everything’s hard to decide again” (555). Antônio’s wife says Abbot João ended up as Satan João, and he replies, “if I ever hear you say that again it’s over between us” (556). The Dwarf recalls a time when João wept hearing the story of Robert the Devil. He begged to know whether Robert’s atrocities were his fault. The Dwarf didn’t know. After the massacre of those surrendering, the soldiers overwhelmed Canudos. The Pyrotechnist fainted and then played dead as they bayonetted survivors. Those in the cave contemplate where to go next, most inclining toward home.
Colonel Geraldo Macedo, commander of the Bahia Police Volunteer Battalion, surveys the field of battle. He thinks about the military’s disdain for him and his unit. It doesn’t bother him, but it does bother his men. He asks his adjutant whether the corpse of Abbot João has been found. Macedo was the officer who killed his father years ago, and the man João became a bandit to avenge himself upon. Back in camp, his men are in uproar. The cause is another incident between them and federal soldiers: Seeing one of the policemen embrace a relative from Canudos, an army officer accused him of not being loyal to the Republic. Usually, Macedo diffuses these fights. Appearing calm, he orders his men to remain in camp while he seeks the guilty soldier. Inside, he is raging: It’s the last straw in a series of humiliations. Marching up to Lieutenant Maranhão, the officer responsible, he orders him to interrogate prisoners to find Abbot João’s whereabouts. The prisoners say nothing. Macedo asks if he knows the greatest insult among people of the backlands, then slaps him to the ground, pulling his gun so he doesn’t get up. Macedo answers his own question: “It’s slapping a man in the face […] but pissing on him is an even worse one” (567). He then proceeds to urinate on Maranhão. He gives him three choices for revenge: shoot him in the back, arrange a duel, or complain to his superiors. There’s no response, and Macedo begins walking away. Suddenly, an old woman prisoner exclaims that she knows what happened to Abbot João. He neither died nor escaped, she says: “Archangels took him up to heaven […] I saw them” (568).
The final chapters, describing the destruction of Canudos, introduce doubt into the minds of a few of the Counselor’s followers, showing at once the limits of The Radical Power of Religious Fanaticism and The Tragedy of Political Idealism. These chapters follow the death of the Counselor and the Little Blessed One’s decision to let the elderly and infirm cross over to the soldiers’ lines and surrender. Abbot João, still convinced that the republic is the Antichrist, murders them in order to save them from being condemned to hell; Canudos’s survivors debate whether this was the right thing to do. Without the charismatic leadership of the Counselor, they have lost the moral certainty that made Canudos “a world of brotherhood, of a very special sort of freedom” (460). The confusion that follows the Counselor’s death shows the limits of utopian thinking that depends on the leadership of one man. The novel leaves unanswered the question of whether the Counselor’s teachings will endure. While the Counselor orders Antônio Vilanova to “Go, teach those who have forgotten their lessons how to count” in the cave after Canudos’s fall, he says he will probably return home and makes no mention of the Counselor’s mission (511).
The ambiguity of these chapters is crystalized in the character arc of Abbot João. The intertextual story of Robert the Devil is referenced once more as the arc João hopes to follow: from a brutal bandit to a religious disciple. He is a one-man example of How Stories Create History: his final act of murdering the prisoners is an attempt to earn God’s favor and end his life like Robert. But unlike the medieval fable, life does not offer easy morals: rather than redeeming him, this act may have condemned him once and for all. Vargas Llosa is warning against simplistic readings of the various stories with which people define their lives: political ideologies, national myths, religious beliefs. Abbot João’s actions are deliberately difficult to interpret or to judge, prompting critical thinking on each reader’s part to arrive at their own conclusion.
Simultaneous to the end of Canudos is the end of the aristocratic world the Baron de Canabrava has defended all his life. The “end of the world” of the novel’s title could just as well refer to this. The baron’s lack of children symbolizes his irrelevance at the dawn of the twentieth century. His nihilistic reaction is understandable: “It did not matter that this style of life would end with his death: he had, after all, no heirs whose fortunes he should be concerned about” (533). It is this that leads him to abandon his aristocratic sense of restraint and chivalry and rape Sebastiana. If nothing matters, he can indulge his worst urges without threat. Vargas Llosa here exposes the fundamentally violent power relations underlying the baron’s civilized way of life, revealing at the end that the least brutal male character in the novel is in fact just as ensnared in machismo as his former servant, Rufino. Indeed, the persistence of violence seems to be just about the only thing that is not coming to an end. Even once Canudos is defeated, Colonel Macedo observes soldiers dynamiting the remaining buildings. The corpses are devoured by dogs and vultures. The Counselor is decapitated, his head sent to Rio for examination. This might be a subtle foreshadowing of the political situation in Brazil a century after Canudos, when the novel was published; a military dictatorship had ruled since the 1960s, imprisoning, torturing, and murdering dissidents. Whatever promise Canudos might have held, whether it was the secular promise of peace and equality held dear by Galileo Gall or the more mixed blessing of “obscurantism, and at the same time a world of brotherhood, of a very special sort of freedom,” neither came to pass (460).
Yet the ending is not entirely pessimistic. The most brutal character, Abbot João, is described by an anonymous old woman as ascending to heaven. How the reader should take this, whether as reality, as a hallucination, or as a lie, remains ambiguous. But the image itself offers the future promise of an end to violence, without offering a way to get there. In this sense Vargas Llosa avoids The Tragedy of Political Idealism. He does not claim to have the answer, which must be discovered by the readers themselves.
By Mario Vargas Llosa