Books March 2002

The Beauty of the Conjuring

The pernicious power of fine storytelling is a central theme in Ian McEwan's new novel

Encountering Ian McEwan's prose is rather like meeting an extremely good-looking person. We experience a strange confusion of expectations. Rationally, it seems that this extraordinary surface must suffice, and yet we project and imagine far more than could ever be realized: this person, so attractive, cannot be, and yet must be, also brilliant and charming and witty; this prose, so fluid and elegant, so vivid and meticulous, cannot possibly carry, and yet must certainly carry, a narrative of great moment, insights of otherwise ineffable grandeur.

Experience teaches us, however, that good looks betoken nothing certain about their possessor; and it might be unwise to presume that McEwan's novels owe us anything greater than the textures and odors his diction so powerfully elicits, or than the satisfying musical rhythms of his sentences. Add to these not inconsiderable gifts his power to compel—because McEwan forces his readers to turn the pages with greater dread and anticipation than does perhaps any other "literary" writer working in English today—and we have before us so fine and controlled a stylist that we may imagine we cannot ask for more; surely these are pleasures enough.

But as McEwan himself, vivisectionist of the human psyche, knows so well, we are a voracious, even an insatiable, species. Beautifully evoked scenes prompt a search for meaning, an analytical will. We want not merely to be carried away—we want to know why. We want form and content seamlessly to unite, so that the story before us has about it a solid inevitability. McEwan, aware of this desire, wants to comply; it is a desire that he, too, clearly feels. In the past his fiction has acceded to that urge for narrative tidiness, often at the expense of the truest realism. But his memorable new novel, Atonement, makes clear that he is painfully alive to the dangers of that desire: the pernicious power of fine storytelling is one of the book's central themes.

Briony Tallis, thirteen at the novel's opening, is its writerly protagonist. As we meet her, she is preparing her first play, The Trials of Arabella, for a performance to mark her elder brother's visit home. Atonement's lengthy and magnificent opening section—a tour de force that in scope and in prolonged intensity outstrips the opening of McEwan's earlier novel Enduring Love (1997)—is set in Surrey at the height of summer in 1935. Briony hovers at the end of childhood but lives her fantasies with an adult fierceness, wondering to herself, "[Was] everyone else really as alive as she was? For example, did her sister really matter to herself, was she as valuable to herself as Briony was? Was being Cecilia just as vivid an affair as being Briony?" Although she knows rationally that this must be so, she is also enamored of herself as a writer, and believes that writing imbues her with greater powers.

A story was a form of telepathy. By means of inking symbols onto a page, she was able to transfer thoughts and feelings from her mind to her reader's. It was a magical process, so commonplace that no one stopped to wonder at it. Reading a sentence and understanding it were the same thing ... There was no gap during which the symbols were unravelled.

Hers is a childish and arrogant faith, dangerously let loose upon the household that surrounds her. That communication is composed of vast gaps and desperate, distant signals is something Briony will learn through suffering—her own, eventually, but more immediately other people's.

Atonement, like all McEwan's novels, is suspenseful, and it would not do to reveal all the events that unfold in this single summer evening before the war. What can be said is that Briony—awaiting the arrival of her brother, Leon, and his friend Paul Marshall while suffering the presence of her cousins Lola, Jackson, and Pierrot Quincey—witnesses a curious scene in the garden between her elder sister, Cecilia, just down from Cambridge, and a young man named Robbie Turner, a servant's son and a protégé of Tallis père who has grown up alongside the Tallis children. Cecilia is carrying flowers in a vase, over which the pair tussles, and then Cecilia strips to her underwear and plunges into the garden's fountain while Robbie looks on. Briony is old enough to recognize the complexity of what she witnesses but perhaps not old enough to see that it is a matter of reality, not of story.

She could write the scene three times over, from three points of view; her excitement was in the prospect of freedom, of being delivered from the cumbrous struggle between good and bad, heroes and villains. None of these three was bad, nor were they particularly good. She need not judge. There did not have to be a moral. She need only show separate minds, as alive as her own, struggling with the idea that the other minds were equally alive.

And yet by her very construction of events Briony passes judgment, determines "good" and "bad": as the evening unfolds, her interpretation of each action and interaction around her is shaped by her understanding of what she has seen, and although she believes absolutely in the inevitability of the story she constructs, we can see that it is partial, in both senses of the word. Needless to say, the story Briony tells has terrible consequences.

This is, of course, vintage McEwan: the struggle between the internal life, so much more vivid than the lives outside it, and the unbending force of reality is a theme he has long explored. He has frequently led us into the fantasy worlds of the unsavory, from the haunting pedophile narrator of the early story "Butterflies"; to the menacingly nerdy Leonard Marnham, of The Innocent (1990), whose fantasies of violence against his girlfriend, Maria, are so powerful that he comes to believe she must share them; to the stalker Jed Parry, of Enduring Love, and his effects on the psyche of Joe Rose. For McEwan, the internal life may be a form of ideology as well as fantasy, a framework through which his characters construe and misconstrue the world. In Black Dogs (1992), June Tremaine's spiritual interpretation of her attack by a pair of slavering beasts on an isolated path in France in 1946 leads her to separate from her husband, Bernard, whose rationalist view guides him to politics.

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