The bridge of San Luis Rey
Thornton Niven Wilder
“On Friday noon, July the twentieth, 1714, the finest bridge in all Peru broke and precipitated five travellers into the gulf below.”
The citizens of Peru crossed themselves and whispered prayers of thanks for their deliverance. But in the mind of Brother Juniper, a humble monk who witnessed the catastrophe, burned the question, “Why did this happen to those five?”
As Brother Juniper’s investigations illuminate the possibility of an Intention to the disaster—involving the lives left behind as well as those lost on the bridge—the reader rediscovers the one “bridge” between the land of the living and the land of the dead that does not fall.
Thornton Wilder
The Bridge of San Luis Rey
To My Mother
Part One: Perhaps an Accident
On Friday noon, July the twentieth, 1714, the finest bridge in all Peru broke and precipitated five travellers into the gulf below. This bridge was on the high-road, between Lima and Cuzco and hundreds of persons passed over it every day. It had been woven of osier by the Incas more than a century before and visitors to the city were always led out to see it. It was a mere ladder of thin slats swung out over the gorge, with handrails of dried vine. Horses and coaches and chairs had to go down hundreds of feet below and pass over the narrow torrent on rafts, but no one, not even the Viceroy, not even the Archbishop of Lima, had descended with the baggage rather than cross by the famous bridge of San Luis Rey. St. Louis of France himself protected it, by his name and by the little mud church on the further side. The bridge seemed to be among the things that last forever; it was unthinkable that it should break. The moment a Peruvian heard of the accident he signed himself and made a mental calculation as to how recently he had crossed by it and how soon he had intended crossing by it again. People wandered about in a trance-like state, muttering; they had the hallucination of seeing themselves falling into a gulf.
There was a great service in the Cathedral. The bodies of the victims were approximately collected and approximately separated from one another, and there was great searching of hearts in the beautiful city of Lima. Servant girls returned bracelets which they had stolen from their mistresses, and usurers harangued their wives angrily, in defense of usury. Yet it was rather strange that this event should have so impressed the Limeans, for in that country those catastrophes which lawyers shockingly call the “acts of God” were more than usually frequent. Tidal waves were continually washing away cities; earthquakes arrived every week and towers fell upon good men and women all the time. Diseases were forever flitting in and out of the provinces and old age carried away some of the most admirable citizens. That is why it was so surprising that the Peruvians should have been especially touched by the rent in the bridge of San Luis Rey.
Everyone was very deeply impressed, but only one person did anything about it, and that was Brother Juniper. By a series of coincidences so extraordinary that one almost suspects the presence of some Intention, this little red-haired Franciscan from Northern Italy happened to be in Peru converting the Indians and happened to witness the accident.
It was a very hot noon, that fatal noon, and coming around the shoulder of a hill Brother Juniper stopped to wipe his forehead and to gaze upon the screen of snowy peaks in the distance, then into the gorge below him filled with the dark plumage of green trees and green birds and traversed by its ladder of osier. Joy was in him; things were not going badly. He had opened several little abandoned churches and the Indians were crawling in to early Mass and groaning at the moment of miracle as though their hearts would break. Perhaps it was the pure air from the snows before him; perhaps it was the memory that brushed him for a moment of the poem that bade him raise his eyes to the helpful hills. At all events he felt at peace. Then his glance fell upon the bridge, and at that moment a twanging noise filled the air, as when the string of some musical instrument snaps in a disused room, and he saw the bridge divide and fling five gesticulating ants into the valley below.
Anyone else would have said to himself with secret joy: “Within ten minutes myself . . . !” But it was another thought that visited Brother Juniper: “Why did this happen to those five?” If there were any plan in the universe at all, if there were any pattern in a human life, surely it could be discovered mysteriously latent in those lives so suddenly cut off. Either we live by accident and die by accident, or we live by plan and die by plan. And on that instant Brother Juniper made the resolve to inquire into the secret lives of those five persons, that moment falling through the air, and to surprise the reason of their taking off.
* * *
It seemed to Brother Juniper that it was high time for theology to take its place among the exact sciences and he had long intended putting it there. What he had lacked hitherto was a laboratory. Oh, there had never been any lack of specimens; any number of his charges had met calamity,—spiders had stung them; their lungs had been touched; their houses had burned down and things had happened to their children from which one averts the mind. But these occasions of human woe had never been quite fit for scientific examination. They had lacked what our good savants were later to call proper control. The accident had been dependent upon human error, for example, or had contained elements of probability. But this collapse of the bridge of San Luis Rey was a sheer Act of God. It afforded a perfect laboratory. Here at last one could surprise His intentions in a pure state.
You and I can see that coming from anyone but Brother Juniper this plan would be the flower of a perfect skepticism. It resembled the effort of those presumptuous souls who wanted to walk on the pavements of Heaven and built the Tower of Babel to get there. But to our Franciscan there was no element of doubt in the experiment. He knew the answer. He merely wanted to prove it, historically, mathematically, to his converts,—poor obstinate converts, so slow to believe that their pains were inserted into their lives for their own good. People were always asking for good sound proofs; doubt springs eternal in the human breast, even in countries where the Inquisition can read your very thoughts in your eyes.
This was not the first time that Brother Juniper had tried to resort to such methods. Often on the long trips he had to make (scurrying from parish to parish, his robe tucked up about his knees, for haste) he would fall to dreaming of experiments that justify the ways of God to man. For instance, a complete record of the Prayers for Rain and their results. Often he had stood on the steps of one of his little churches, his flock kneeling before him on the baked street. Often he had stretched his arms to the sky and declaimed the splendid ritual. Not often, but several times, he had felt the virtue enter him and seen the little cloud forming on the horizon. But there were many times when weeks went by ... but why think of them? It was not himself he was trying to convince that rain and drought were wisely apportioned.
Thus it was that the determination rose within him at the moment of the accident. It prompted him to busy himself for six years, knocking at all the doors in Lima, asking thousands of questions, filling scores of notebooks, in his effort at establishing the fact that each of the five lost lives was a perfect whole. Everyone knew that he was working on some sort of memorial of the accident and ever one was very helpful and misleading. A few even knew the principal aim of his activity and there were patrons in high places.
The result of all this diligence was an enormous book, which as we shall see later, was publicly burned on a beautiful Spring morning in the great square. But there was a secret copy and after a great many years and without much notice it found its way to the library of the University of San Marco. There it lies between two great wooden covers collecting dust in a cupboard. It
deals with one after another of the victims of the accident, cataloguing thousands of little facts and anecdotes and testimonies, and concluding with a dignified passage describing why God had settled upon that person and upon that day for His demonstration of wisdom. Yet for all his diligence Brother Juniper never knew the central passion of Doña María’s life; nor of Uncle Pio’s, not even of Esteban’s. And I, who claim to know so much more, isn’t it possible that even I have missed the very spring within the spring?
Some say that we shall never know and that to the gods we are like the flies that the boys kill on a summer day, and some say, on the contrary, that the very sparrows do not lose a feather that has not been brushed away by the finger of God.
Part Two: The Marquesa De Montemayor
ANY Spanish schoolboy is required to know today more about Doña María, Marquesa de Montemayor, than Brother Juniper was to discover in years of research. Within a century of her death her letters had become one of the monuments of Spanish literature and her life and times have ever since been the object of long studies. But her biographers have erred in one direction as greatly as the Franciscan did in another; they have tried to invest her with a host of graces, to read back into her life and person some of the beauties that abound in her letters, whereas all real knowledge of this wonderful woman must proceed from the act of humiliating her and of divesting her of all beauties save one.
She was the daughter of a cloth-merchant who had acquired the money and the hatred of the Limeans within a stone’s-throw of the Plaza. Her childhood was unhappy: she was ugly; she stuttered; her mother persecuted her with sarcasms in an effort to arouse some social charms and forced her to go about the town in a veritable harness of jewels. She lived alone and she thought alone. Many suitors presented themselves, but as long as she could she fought against the convention of her time and was determined to remain single. There were hysterical scenes with her mother, recriminations, screams and slamming of doors. At last at twenty-six she found herself penned into marriage with a supercilious and ruined nobleman and the Cathedral of Lima fairly buzzed with the sneers of her guests. Still she lived alone and thought alone, and when an exquisite daughter was born to her she fastened upon her an idolatrous love. But little Clara took after her father; she was cold and intellectual. At the age of eight she was calmly correcting her mother’s speech and presently regarding her with astonishment and repulsion. The frightened mother became meek and obsequious but she could not prevent herself from persecuting Doña Clara with nervous attention and a fatiguing love. Again there were hysterical recriminations, screams and slamming of doors. From the offers of marriage that fell to her, Doña Clara deliberately chose the one that required her removal to Spain. So to Spain she went, to that land from which it takes six months to receive an answer to one’s letter. The leave-taking before so long a voyage became in Peru one of the formal services of the Church. The ship was blessed and as the space widened between the vessel and the beach both companies knelt and sang a hymn that never failed to sound weak and timid in all that open air. Doña Clara sailed with most admirable composure, leaving her mother to gaze after the bright ship, her hand pressing now her heart and now her mouth. Blurred and streaked became her view of the serene Pacific and the enormous clouds of pearl that hang forever motionless above it.
Left alone in Lima the Marquesa’s life grew more and more inward. She became increasingly negligent in her dress and like all lonely people she talked to herself audibly. All her existence lay in the burning center of her mind. On that stage were performed endless dialogues with her daughter, impossible reconciliations, scenes eternally recommenced of remorse and forgiveness. On the street you beheld an old woman her red wig fallen a little over one ear, her left cheek angry with a leprous affection, her right with a complementary adjustment of rouge. Her chin was never dry; her lips were never still. Lima was a city of eccentrics, but even there she became its jest as she drove through the streets or shuffled up the steps of its churches. She was thought to be continuously drunk. Worse things were said of her and petitions were afloat that she be locked up. She had been denounced three times before the Inquisition. It is not impossible that she might have been burned had her son-in-law been less influential in Spain and had she not somehow collected a few friends about the viceregal court who suffered her for her oddity and her wide reading.
The distressing character of the relations between mother and daughter were further embittered by misunderstandings over money. The Condesa received a handsome allowance from her mother and frequent gifts. Doña Clara soon became the outstanding woman of intelligence at the Spanish court. All the wealth of Peru would have been insufficient to maintain her in the grandiose style she fancied for herself. Strangely enough her extravagance proceeded from one of the best traits in her nature: she regarded her friends, her servants and all the interesting people in the capital, as her children. In fact there seemed only one person in the world towards whom she did not expend herself in kind offices. Among her protégés was the cartographer De Blasiis (whose Maps of the New World was dedicated to the Marquesa de Montemayor amid the roars of the courtiers at Lima who read that she was the “admiration of her city and a rising sun in the West”); another was the scientist Azuarius whose treatise on the laws of hydraulics was suppressed by the Inquisition as being too exciting. For a decade the Condesa literally sustained all the arts and sciences of Spain; it was not her fault that nothing memorable was produced in that time.
About four years after Doña Clara’s departure Doña María received her permission to visit Europe. On both sides the visit was anticipated with resolutions well nourished on self-reproach: the one to be patient, the other to be undemonstrative. Both failed. Each tortured the other and was on the point of losing her mind under the alternations of self-rebuke and the outbursts of passion. At length one day Doña María rose before dawn, daring no more than to kiss the door behind which her daughter was sleeping, took ship and returned to America. Henceforth letter-writing had to take the place of all the affection that could not be lived.
Hers were the letters that in an astonishing world have become the text-book of schoolboys and the ant-hill of the grammarians. Doña María would have invented her genius had she not been born with it, so necessary was it to her love that she attract the attention, perhaps the admiration, of her distant child. She forced herself to go out into society in order to cull its ridicules; she taught her eye to observe; she read the masterpieces of her language to discover its effects; she insinuated herself into the company of those who were celebrated for their conversation. Night after night in her baroque palace she wrote and rewrote the incredible pages, forcing from her despairing mind those miracles of wit and grace, those distilled chronicles of the viceregal court. We know now that her daughter barely glanced at the letters and that it is to the son-in-law that we owe their preservation.
The Marquesa would have been astonished to learn that her letters were immortal. Yet many critics have accused her of keeping one eye on posterity and point to a number of letters that have all the air of being bravura pieces. To them it seems impossible that Doña María should have put herself to the same pains to dazzle her daughter that most artists expend on dazzling the public. Like her son-in-law they misunderstood her; the Conde delighted in her letters, but he thought that when he had enjoyed the style he had extracted all their richness and intention, missing (as most readers do) the whole purport of literature, which is the notation of the heart. Style is but the faintly contemptible vessel in which the bitter liquid is recommended to the world. The Marquesa would even have been astonished to learn that her letters were very good, for such authors live always in the noble weather of their own minds and those productions which seem remarkable to us are little better than a day’s routine to them.
This was the old woman who hour by hour would sit upon her balcony, her odd straw hat casting a purple shadow across her lined and yellow face. How often as she turned her pages
with her gemmed hands, she would ask herself, almost with amusement, whether the constant pain at her heart had an organic seat. She wondered whether a subtle doctor cutting through to that battered throne could at last discover a sign and lifting his face to the amphitheatre cry out to his students: “This woman has suffered, and her suffering has left its mark upon the structure of her heart.” This idea had so often visited her that one day she wrote it into a letter and her daughter scolded her for an introspective and for making a cult of sorrow.
The knowledge that she would never be loved in return acted upon her ideas as a tide acts upon cliffs. Her religious beliefs went first, for all she could ask of a god, or of immortality, was the gift of a place where daughters love their mothers; the other attributes of Heaven you could have for a song. Next she lost her belief in the sincerity of those about her. She secretly refused to believe that anyone (herself excepted) loved anyone. All families lived in a wasteful atmosphere of custom and kissed one another with secret indifference. She saw that the people of this world moved about in an armour of egotism, drunk with self-gazing, athirst for compliments, hearing little of what was said to them, unmoved by the accidents that befell their closest friends, in dread of all appeals that might interrupt their long communion with their own desires. These were the sons and daughters of Adam from Cathay to Peru. And when on the balcony her thoughts reached this turn, her mouth would contract with shame for she knew that she too sinned and that though her love for daughter was vast enough to include all the colors of love, it was not without a shade of tyranny: she loved her daughter not for her daughter’s sake, but for her own. She longed to free herself from this ignoble bond; but the passion was too fierce to cope with. And then on that green balcony a strange warfare would shake the hideous old lady, a singularly futile struggle against a temptation to which she would never have the opportunity of succumbing. How could she rule her daughter when her daughter saw to it that four thousand miles lay between them? Nevertheless Doña María wrestled with the ghost of her temptation and was worsted on every occasion. She wanted her daughter for herself; she wanted to hear her say: “You are the best of all possible mothers”; she longed to hear her whisper: “Forgive me.”
The bridge of San Luis Rey Page 1
