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St. Teresa de Avila, specifically Bernini’s sculpture The Ecstasy of St. Teresa, appears as a motif throughout the novel. When Marion is young, he finds comfort at his mother’s desk, with the framed picture of Bernini’s sculpture as its only decoration. Without any memory of his mother, St. Teresa becomes deeply intertwined with Sister in his mind: “Without photographs of her to go by, I couldn’t help but imagine that the woman in the picture was my mother, threatened and about to be ravished by the spear-wielding boy-angel” (5). When Marion leaves Missing, he takes the print and carries it for 20 years, bringing his mother along on his travels. Upon discovering his mother’s letter behind the frame, this connection between her and St. Teresa becomes even more concrete.
At the end of the novel, this connection deepens when Hema and Marion visit the actual sculpture in Rome, which Marion feels is akin to seeing his mother “in the flesh” (647). At this moment, Marion “felt a great peace, a sense that coming to this spot had completed the circuit, and now a blocked current would flow and I could rest” (648). In the end, seeing St. Teresa allows Marion to be at peace with his mother’s death and put the last of his uncertainty about the past to rest.
“Tizita” is a popular Ethiopian song that appears as a motif, coming to represent Ethiopia to Marion. Tizita, according to Ghosh’s translation, means “‘memory tinged with regret’” (152). Once Marion leaves Ethiopia, this song connects him back to his homeland and will forever represent it to him. As he says, “Tizita is the heart’s anthem, the lament of the diaspora” (228). This song also connects to Marion’s complicated identity as an Ethiopian and his Feeling Like a Foreigner in different contexts.
Since he was a baby, “Tizita” has been woven through Marion’s life: “It is ‘Tizita’ which Almaz sang when I held her breast” (227). Because of the song’s massive popularity, there are different versions of it. When Marion is running for his life, he makes sure to pack “a cassette which I knew had both the slow and fast ‘Tizita’ on it” (444); despite being in danger, he is not willing to give up his identity and love for his home. When he moves to America, “Tizita” helps him find other Ethiopians, who likewise cling to the song. Marion finds that Ethiopians remain attached to it because it remains a touchstone, “a reminder of home, of better times, and of when they had control of their lives, before moving to America” (227).
When he goes to the Ethiopian restaurant in New York, “Tizita” plays, and although the song does not mean anything to Thomas, it takes Marion home: “Tilahoun singing ‘Tizita,’ the cocoon like atmosphere, and the frankincense brought memories bubbling to the surface” (562). Here, Verghese shows the reader that Marion is a true Ethiopian, despite his ethnicity sometimes making him feel like a foreigner. Marion’s connection to “Tizita” is deep, tinged with nostalgia and regret, much like the word’s translation. This is illustrated when he says, “That first line […] I hear it now. Tizitash zeweter wode ene eye metah. I can’t help thinking about you” (228). When Marion says this, he is quoting the song, but he is also expressing his feelings for his homeland.
“Abu Kassem’s Slippers” is a well-known children’s story in Africa that Ghosh heard from a fellow prisoner. In the story, Abu Kassem will not get rid of his slippers, even as everyone else sees that they are worn out and falling apart. When he finally decides to get rid of them, he finds himself unable to do so and is punished for his attempts. In Cutting for Stone, Abu Kassem’s slippers symbolize Marion’s inability to leave his past behind. Throughout the novel, Marion realizes that the only way for him to move forward is to accept his past; as Ghosh tells him, “In order to start to get rid of your slippers, you have to admit they are yours, and if you do, then they will get rid of themselves” (351). Although he does not always understand it, Marion sees the truth of these words in the end.
Marion must release his resentment toward Shiva, Genet, and Thomas before he can move forward. However, he will never escape his anger or guilt until he can accept what happened; as Ghosh says, “The key to your happiness is to own your slippers” (351). Tellingly, when Marion is in America and meets up with Tsige, he feels as if his past is still following him: “But when I look down, why do I see the ancient, tarred, mud-stained slippers that I buried at the start of this journey still stuck to my feet?” (589) This is not about Ethiopia or Tsige; it is about Genet. When he feels compassion for Genet, Marion is able to let go of his resentment and move on. The same happens with Thomas, and in the end, most importantly, with Shiva. At the end of the novel, Marion realizes that Shiva is part of him again, and his last rift is healed. He is finally able to let go of his slippers.
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By Abraham Verghese