The galleries of former coalmines lie in the village's northeast on the Dammfeld and the Buchwiese (rural cadastral names), at the Schenkelberg (mountain) and in the Schleckenborn.

[4] The village stretches out along the bend in the Ohmbach on relatively even ground on the valley floor, and in the outskirts on roads that climb outwards in a star-shaped pattern.

The main street is one of these, running from the upper Ohmbach valley through the middle of the village and then in a broad bow to the south going towards Schönenberg-Kübelberg.

A major sport field has been laid out in the Karstwald (forest) southeast of the village on the road going towards Schönenberg.

[5] As early as prehistoric times, the area around the village was inhabited by mankind, bearing witness to which are various finds from both Brücken itself and almost every neighbouring municipality.

In the woods east of Brücken, at least according to a listing in the documents at the Office for Prehistory and Protohistory (Amt für Vor- und Frühgeschichte) in Speyer, is a prehistoric barrow with a diameter of some nine metres and a height of 70 cm.

In 1928, while ploughing over the heights near the Paulengrund in the field named "Auf der Burg", a farmer discovered some wall remnants of a Gallo-Roman villa rustica.

Sometime before 1333 – the exact date is unknown – Brücken had its first documentary mention in a Weistum (cognate with English wisdom, this was a legal pronouncement issued by men learned in law in the Middle Ages and early modern times) from Glan-Münchweiler in which the boundaries of the landhold held by the Hornbach Monastery in the Münchweiler Tal (dale) were outlined, in both German and Latin.

In the Late Middle Ages, the first of a series of Huberbücher (literally "books of farmers who work a whole Hube, a land area roughly equivalent to the English oxgang) was published by the Knights of Mauchenheim, who as vassals of the Counts Palatine of Zweibrücken and Electoral Palatinate were enfeoffed with holdings in the Amt of Kübelberg.

"When in the autumn of 1635 the Imperial formations withdrew from Lorraine to the Rhine, they received orders to burn the villages on the army road down.

As if to confirm this, the taxation rolls thereafter showed hardly any entries, and towards the end of this harrowing war, and even for a few years after the Peace of Westphalia (1648), Brücken was a ghost village.

French King Louis XIV’s wars of conquest, though, led to more hardship, destruction and loss of life.

Only a well directed repopulation effort promoted by the Electors was able to bring about a steady rise in population in the course of the 18th century, and this resulted in a demographic change, not only in the greater numbers, but also in the predominant religious belief, for many Catholics heeded the call for new settlers, especially from French-speaking Europe.

The greater part of the population earned their livelihood at agriculture, and even the various craftsmen, merchants and innkeepers worked the land as a secondary source of income.

Only with the opening of the collieries in the latter half of the 18th century did miners settle in the village, eventually building up to ten family heads.

On that day, the Rhineland-Palatinate state government approved the municipality's application to bear the tag "(Pfalz)", which means "(Palatinate)", as part of its name.

[11] According to Dieter Zenglein's work in the chronicle, Brücken belonged with respect to ecclesiastical organization to the parish of Ohmbach as a branch with a chapel.

Soon afterwards, though, in 1730, this branch split away from the parish church and got its own priest, a process prompted by a number of issues that had put parishioners at loggerheads.

If the Catholic inhabitants came to predominate after the repopulation efforts after the Thirty Years' War and further immigration in the 18th century, there were nonetheless also Reformed and Lutheran communities in the village.

Since the Catholics had the chapel at their disposal, they also had control of the bells, which long lay at the heart of a dispute as to whether they should also be rung for Evangelical burials.

[14] The municipality's arms might be described thus: Sable issuant from base a bridge arched of two Or masoned of the field, surmounting the middle spandrel a diamond shining proper, upon the bridge a lion passant of the second armed, langued and crowned gules holding in his dexter prang a miner's hammer of the second.

[15] The following are listed buildings or sites in Rhineland-Palatinate’s Directory of Cultural Monuments:[16] On the second weekend in September, the kermis (church consecration festival, locally known as the Brigger Kerb) is held, on the Sunday after the Nativity of Mary.

Most of the work entails decorating the Strauß – which has only actually been made out of a spruce log since the early 1960s – onto which up to 25,000 paper streamers in thick, long rows are bound.

After a festive parade, the Strauß is put up at the inn and the kermis is called out, whereafter the Straußpfarrer (Pfarrer means "clergyman") gives his speech.

Traditionally the Brigger Kerb is celebrated for four days, and is today, as ever, a time when former villagers come back to Brücken for a visit.

His business laid the groundwork for a whole new industry in the region, and others soon sprang up in nearby villages, with most specializing in the brilliant cut.

The Pfälzer Doppen, also called the Amann-Doppen, a kind of dop[20] developed and patented by Philipp Amann in 1928 that is still used today, was best at meeting the demands of the trade and became the standard everywhere.

[21] With the diamond-cutting trade's death, Brücken became a residential community for employees in the most varied of occupations, many of whom must seek livelihoods outside the village.

In 1818, Landcommissar Siebenpfeiffer set forth the proposal to build a great schoolhouse together with teachers’ dwellings for both Christian denominations and for the Jewish community as well.

The schoolchildren were streamed into classes geared to either Protestant or Catholic belief, and in 1836, the Evangelicals were able to obtain a smaller, nearby schoolhouse.