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W.G. SebaldA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
The narrative continues with Austerlitz’s time in Prague:
Austerlitz leaves Vera’s apartment and travels to the nearby town of Terezín, the site of the Theresienstadt concentration camp where his mother was interned. He feels this short trip east has lasted weeks and sent him back in time. A star-shaped fortress sunk into the surrounding marshlands protects Terezín. Inside the town, Austerlitz feels oppressed by the near total silence and stillness. The town’s gates and doors (some of which are pictured) seem to conceal an impenetrable darkness.
In the display of the town’s only store, Austerlitz sees his faint reflection amidst the objects, which include a taxidermied squirrel (for which he suddenly recalls the Czech name), a hero on horseback rescuing a woman, and an “endless landscape painted round a lampshade in fine brushstrokes, showing a river running quietly through perhaps Bohemia or perhaps Brazil” (212). He wonders at the significance of the frozen-yet-eternal moments captured in these objects.
Austerlitz visits the Ghetto Museum, which documents Terezín under Nazi control. For the first time in his life, Austerlitz learns about the Third Reich and the diabolical order with which the National Socialists executed their campaign of enslavement and extermination. (Later, whenever thinking of the museum, he will think of the 60,000 people, including his mother, imprisoned in the square kilometer of the star-shaped fortress.) Back in the town square, Austerlitz senses that the victims of Theresienstadt never left: He feels them moving ceaselessly behind the dark doorways and through the streets, unseen.
After returning to Prague that night, Austerlitz has a nightmare about a place that once hosted life but became an industrial wasteland of “chalk-colored buildings like blocks, cooling towers with jagged rims, tall chimneys above which motionless plumes of smoke stood white against the sickly colors streaking the western sky” (219).
The next morning, Austerlitz visits Vera, who quotes (in Czech) a question that used to worry Austerlitz, about how squirrels find their buried stashes under a blanket of snow. She tells Austerlitz she learned Agáta was sent east in September 1944. Vera’s further inquiries yielded no further traces of her, Maximilian, or Austerlitz. Austerlitz leaves, planning to depart Prague the following morning to retrace the kindertransport route through Germany to London.
Because he remembers Vera mentioning that she and his family took a trip to the spas at Marienbad the summer of 1938, Austerlitz calls Vera that night (despite never using the telephone) to ask about it. He doesn’t remember that trip but recalls a trip he took there in 1972 with a romantic partner and colleague, Marie de Verneuil, who was studying the architectural history of Europe’s spas. During that visit, Austerlitz was overcome by a feeling he didn’t understand, a deep fear “in the face of the better turn my life should have taken at that time” (222).
In Marienbad in 1972, Austerlitz saw his psyche reflected in the decrepit buildings. Marie told Austerlitz how the resort became popular with the middle class in the late 19th century, in part because of the supposedly panacean powers of its mineral waters—Auschowitz Springs. Like the guests from that time, Austerlitz felt that the waters were curing him of a pernicious illness he inadvertently contracted.
However, two images tormented Austerlitz and halted his healing. The first mental image came from a conversation he’d had with Marie, in which she’d told him of the composer Robert Schumann who’d had a mental health crisis and was subsequently committed to a psychiatric institution; Austerlitz imagined the composer withdrawn in his cell after attempting suicide, with his friends watching from the door slot. The other mental image bothering Austerlitz was an abandoned dovecote he and Marie had visited, inhabited by a few surviving pigeons:
The floor inside the brick walls was covered with pigeon droppings compressed under their own weight, yet already over two feet high, a hard, desiccated mass on which lay the bodies of some of the birds who had fallen from their niches, mortally sick, while their companions, surviving in a kind of senile dementia, cooed at one another in tones of quiet complaint in the darkness under the roof, and a few downy feathers, spinning round in a little whirlwind, slowly sank through the air (230).
On their final day in Marienbad, in the pump room of Auschowitz Springs, Marie asked Austerlitz why he was so withdrawn, and she questioned his belief that he needed to be alone. Austerlitz couldn’t accept the truth of Marie’s words then, but he eventually realized he avoided intimacy to protect himself.
After this digression into his trip to Marienbad, Austerlitz resumes telling the narrator about retracing the route of the kindertransport across Europe:
As he embarks, the Prague train station conflicts with the image Austerlitz formed from Vera’s story and doesn’t evoke any memories. However, as he departs under the familiar platform roof (pictured), he feels he has traveled back in time to the day he left Prague as a child.
In Germany, the tidiness of the homes and towns surprises Austerlitz, and he realizes he knows less about Germany than any other country in the world. Impulsively, Austerlitz disembarks at Nuremberg, where he’s troubled by seeing no trace of the past amidst the perfect, orderly buildings and people. Returning to the station, Austerlitz struggles against the strong current of people moving in the other direction, and he is forced to step behind an arch and wait for the crowd to thin.
Back on the train, Austerlitz recognizes a passing dark forest from a recurring dream he had in Bala, of crossing an endless forest without direction. He remembers that in Bala, he was also haunted by the memory of a twin brother who accompanied him, silently, on the train journey; this twin died and was stowed with the luggage.
Entering the Rhine Valley, Austerlitz sees the Mäuseturm (pictured), a stone tower on the riverbank that closely resembles the tower on the bank of Lake Vyrnwy. Passing through the valley, Austerlitz loses track of what time in his life he’s living. The castles overlooking the river look both 19th-century and medieval, and in the distance tower three giant chimneys that make “the steep slopes on the eastern mountains look like hollow shells, mere camouflage for an underground industrial site covering many square miles” (243).
Now Austerlitz tells the narrator that when he reflects on his two journeys through the Rhine Valley, everything about them in his mind becomes jumbled: “my experiences of that time, what I have read, memories surfacing and then sinking out of sight again, consecutive images and distressing blank spots where nothing at all is left” (244). Austerlitz imagines the valley as it was throughout time, from a wilderness explored by early travelers to a landscape painted by J. M. W. Turner in the 19th century, when he stayed near the town of Bacharach, the site of a medieval pogrom.
The motif of nonlinear time reappears in the lampshade Austerlitz sees in a store window in Terezín. The endless, looping landscape represents time as circular and, by extension, repetitive, as the same landscape repeats loop after loop. The motif of the memory also reappears in the other objects displayed in the case, each of which carries with it a history and opens a window into a forgotten past. That these objects have ended up within the star-shaped fortress of Terezín—a symbol of order and the site of a camp geared toward the erasure of Jews from history—suggests the impossibility of eradicating all memory from a place. Such objects might be the answer to Austerlitz’s childhood question of how squirrels find their buried stashes under snow. This question is a metaphor for Austerlitz’s attempts to remember different pieces of his past—to find different stashes of memory—beneath the homogenizing layer of intervening time.
Austerlitz’s recollection of his 1972 trip to the Marienbad spas with Marie expresses the nature of his predicament. Like the middle-class spa-goers of the 19th century, Austerlitz felt as if the panacean waters of Auschowitz Springs were curing him of an illness he inadvertently contracted. That the mineral waters share a name (though not an exact spelling) with the most infamous concentration camp suggests a connection between the promise marketed by the spas—that their waters cured all ailments—and the Nazi assertion that there was a single solution to all of Germany’s problems.
It is almost as if Austerlitz’s unconscious alerted him to this connection, because two tormenting images soon halted his feeling of healing. The image of ailing pigeons—formerly presented as courageous and noble—staying by their own accord in their fetid dovecote, would be Austerlitz’s future if he were to never journey into his past (without a master to send them home with a message). The image of the composer Schumann driven to a mental health crisis by his work would be the fate for Austerlitz if he pursued his past as obsessively as he pursued his scholarship. Both visions were horrifying and paralyzed him.
The motifs of flashbacks and hallucinations illuminate a world of cancerous industrialization on Austerlitz’s journey across Germany. His nightmare about a once-vibrant land becoming a wasteland is juxtaposed against his visit to Theresienstadt, connecting this image of harsh industry poisoning the earth—“tall chimneys above which motionless plumes of smoke stood white against the sickly colors streaking the western sky” (219)—with the mechanized death of the Holocaust. The image of chimneys, which evokes both industry and crematoria, reappears in the Rhine Valley, making “the steep slopes on the eastern mountains look like hollow shells, mere camouflage for an underground industrial site covering many square miles” (243). This imagery suggests that industry, and all of the destruction it connotes, conceals itself under a natural veneer.