45 pages 1 hour read

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Fiction | Novel | Adult | Published in 2007

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Pages 181-258Chapter Summaries & Analyses

Pages 181-207 Summary

The narrator writes the story of the anatomist Philip Verheyen, who in 1689 meets with one of his former students, Willem van Horssen. Once a celebrated scholar and rector at the University of Leuven, Belgium, Verheyen has become increasingly reclusive while studying his preserved, amputated leg. When van Horssen arrives, the two eat dinner and discuss their tickets to a dissection Ruysch will perform in Amsterdam.

Verheyen has been dissecting and studying his own amputated leg: “It’s hard to believe that parts of one’s own body are discovered as though one were forging one’s way upriver in search of sources” (186). Verheyen shows van Horssen a sample taken from his leg. He has named the tissue he discovered the Achilles tendon. Van Horssen is impressed by the name Verheyen has chosen, reflecting that a symmetry between the human body and mythological gods feels pertinent to Enlightenment philosophy. Verheyen admits that he has been experiencing phantom pain in his amputated limb. He has become obsessed with researching this pain. The next morning, the pair leave for Amsterdam and Ruysch’s demonstration.

The narrator switches to van Horssen’s account of Verheyen’s life, written after the latter’s death. Verheyen was born in 1648 in Flanders, Belgium. When Verheyen showed intellectual promise in grade school, the local pastor encouraged his parents to enroll him in a seminary.

During his second year at university, Verheyen accidentally scraped his leg on a nail. The wound became infected, and the leg was amputated below the knee. Dr. Kerkrinck, van Horssen’s uncle and a student of Ruysch, performed the amputation. Verheyen insisted on keeping and preserving his amputated leg, as “he wanted his body to be buried, when the time came, as a whole” (193). Verheyen used a derivative of Ruysch’s preservation liquid. Verheyen continued to live in Leiden as he healed but decided against returning to his theological studies. He kept his preserved leg in a jar on his headboard. Verheyen began studying anatomy and became an influential academic.

Van Horssen recounts their experience in Amsterdam at Ruysch’s demonstration. The body presented for dissection is that of a young, attractive, and healthy Italian woman, which is unusual for such demonstrations. Ruysch informs the audience that the body has been preserved for over two years and that its alarmingly realistic appearance is due to his private preservation liquid. Ruysch performs the dissection like a “magic show,” displaying each part of the woman’s anatomy.

Once home, Verheyen concentrates on studying the phenomenon of phantom limbs. Several years after Ruysch’s demonstration, van Horssen visits again. He finds that Verheyen has dissected his leg to its smallest component parts; Verheyen’s servant is worried that Verheyen is losing touch with reality. A few months later, van Horssen learns that Verheyen has died. Verheyen is buried without his preserved leg.

Pages 207-226 Summary

Van Horssen continues his posthumous account of Verheyen’s life and work. After Verheyen’s death, van Horssen looks through Verheyen’s incoherent and often worrying letters, some of which address his own leg. Van Horssen decides against publishing these accounts in order to preserve his mentor’s reputation.

Verheyen discusses the phantom limb phenomenon in Letters to My Amputated Leg. He questions the connection between body and soul and how pain arises through this connection. Verheyen favors rationality over emotion, and reason inspires him to dissect his leg and intimately study its parts. Eventually, Verheyen arrives at the question “Is my pain God?” and wonders what he has been looking for throughout this dissection (211). Verheyen frames his work as “traveling, into [his] own body” without a clear understanding of what he wants to find (211).

The narrator switches to her personal fragments and questions her morality as a writer: “Am I doing the right thing by telling stories?” (212). She believes herself impressionable, “naive,” and adept at writing stories only because she is easily swept up in the potential to travel within them.

The narrator begins a new story about Tsar Peter I of Russia and his trip to Europe in 1697. Peter I is fascinated by Ruysch’s collection of preserved specimens. Ruysch decides to sell his collection to Peter I. Rusych’s daughter, Charlotta, grieves the loss of the collection, as she devotedly helped her father in his work. Ruysch plans to begin his collection anew with Charlotta’s help.

Unable to sleep, Charlotta walks to the port and looks at the ship bound for Russia with her father’s collection on board. She notices a sailor with numerous tattoos, including that of a whale on his shoulder and arm. Charlotta is captivated by this sailor; she attempts to approach him but stops when a feeling of flooding water overcomes her.

The ship leaves the next morning. It stalls near Sweden during a period of hot, windless days. The crew becomes restless and drunk. The captain attempts to keep control over his crew, but they begin drinking the preserving liquid of Rusych’s collection and carousing. When the captain throws the damaged specimens into the sea, the wind suddenly picks up again, and the ship returns to Russia with a partial collection. The captain is sent into exile for his failure.

From the Agile Rabbit Book of Historical and Curious Maps, Tokarczuk includes a map of Nova Zembla, Russia, from 1855 (224). Nova Zembla is an uninhabited island in the far north of Russia.

Pages 226-258 Summary

The narrator begins a fictional tale of Annushka, a wife and mother living in an unnamed Russian city. She wakes one morning to her son Petya’s crying. He has a debilitating illness characterized by pain and immobility. Annushka gives him painkillers. Her husband is unable to help; he was enlisted for two years, returning home with PTSD-related symptoms and depression.

On this day, Annushka’s mother-in-law takes care of both Petya and her son while Annushka runs errands. Afterwards, Annushka returns to the metro, where the number of people overwhelms her. She is carried by the crowd onto a train and returns to her neighborhood. However, upon seeing her apartment building, Annushka returns to the metro, abandoning her family.

Near the Kievsky Station, Annushka notices a woman shrouded in several layers of cloth and shouting incomprehensible words. Annushka approaches her to ask what she’s saying. The woman, Galina, demands food, and Annushka buys them sandwiches from a nearby cart. Annushka confides that she cannot bring herself to return home. Galina advises her to simply forget her address.

Annushka rides the metro trains without direction or pause until the next evening, when she finds Galina and asks where she sleeps. Galina takes her through an underground passage to a boiler room, where the two sleep on the floor. Annushka wakes early and returns to the metro, where to her relief she discovers the morning crowd of commuters: “[H]ow incredibly good—to become part of a crowd that gradually warms up” (250). That evening, she cannot find Galina or the boiler room, so she stays up all night in the station before resuming riding the trains for the next several days.

She runs out of money but then finds Galina, who buys her food from a kiosk. They watch a group of young men who remind Annushka of Petya and the life he would enjoy if not for his illness. Two young women on horseback approach the men. When one horse begins growing antsy, the woman riding it uses her whip. Annushka runs at the woman and punches at her to protect the horse. Galina joins her in pulling the young woman off the horse.

The police notice the scene and arrest Galina and Annushka. The women are released several hours apart, so Annushka cannot find Galina again. Annushka returns to her apartment building and reenters her home.

From the Agile Rabbit Book of Historical and Curious Maps, Tokarczuk includes an undated illustration entitled “Russian map” that features writing and illustrations of heralds and religious iconography (224-25).

Pages 181-258 Analysis

Upon Verheyen’s discovery of the Achilles tendon, what is most profound to his student, van Horssen, is the name Verheyen has given it. As these are scholars and philosophers of the Enlightenment, their anatomical work signals the shift from social ideology rooted in religion—where God is above humanity—to a more humanistic ideology that sees the divine within the human. Van Horssen questions, “Maybe there exists some sort of reflection of the great and the small, the human body joining within itself everything with everything—stories and heroes, gods and animals, the order of plants and the harmony of minerals?” (186). The narrator focuses on this historical moment because it signifies the dissolution of strict boundaries and greater movement between classes of people, their environment, and their spiritual contexts.

This breaking down of borders also features in van Horssen’s account of the public dissection that Ruysch performs. Not only does Ruysch dissect a young, attractive, and healthy woman—thereby flouting the cultural distinctions between male and female bodies—but he does so in a publicly theatrical way, making scientific pursuit more social.

Verheyen’s struggle to understand the pain from his phantom limb allows the narrator to explore the connection between the body and soul. Verheyen claims that he travels through his body while doing anatomical research (211). Because of the nature of his pain, Verheyen cannot receive external help and instead handles his suffering by obsessively dissecting his leg for clues as to the way the body conveys pain.

Pain and its demands on the individual’s body as well as those around them reemerge in Annushka’s vignette, as her son Petya has a debilitating and painful affliction. In this story, movement is a healing practice. Annushka rides the train for comfort and the sense of physically moving forward, regardless of whether she transcends the boundaries of her society. This vignette explores themes of responsibility and social relationality—both concepts that keep Annushka bound to a static life. The narrator’s presence informs this vignette, as Galina advises Annushka to simply forget her address (241)—an echo of the narrator’s own talent at forgetting the unpleasant aspects of her life. Though continual movement on the trains heals Annushka’s immediate hurt, the police—who embody society’s rules and obligations—disrupt her new freedom and force her to return home to care for her family.

Writing stories is a form of movement for the narrator: “Tales have a kind of inherent inertia that is never possible to fully control” (212). In the context of Annushka’s vignette, this statement implies that even as the narrator attempts to give Annushka a different life, the story imposes its world’s rules, bringing Annushka back to a more stationary way of life. The narrator builds a world in her fictional writing that both corresponds to the material in her travel fragments and that operates on its own.

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