Amazon.co.uk
Owen Meany is a dwarfish boy with a strange voice who accidentally kills his best friend's mum with a baseball and believes--correctly, it transpires--that he is an instrument of God, to be redeemed by martyrdom. John Irving's novel, which inspired the 1998 Jim Carrey movie Simon Birch, is his most popular book in Britain, and perhaps the oddest Christian mystic novel since Flannery O'Connor's work. Irving fans will find much that is familiar: the New England prep-school-town setting, symbolic amputations of man and beast, the Garp-like unknown father of the narrator (Owen's orphaned best friend), the rough comedy. The scene of doltish Dr Dolder, Owen's shrink, drunkenly driving his VW down the school's marble steps is a marvellous set piece. So are the Christmas pageants Owen stars in. But it's all, as Highlights magazine used to put it, "fun with a purpose". When Owen plays baby Jesus in the pageants, and glimpses a tombstone with his death date while enacting A Christmas Carol, the slapstick doesn't change the fact that he was born to be martyred. The book's countless subplots add up to a moral argument, specifically an indictment of American foreign policy--from Vietnam to the Contras.
The book's mystic religiosity is steeped in Robertson Davies' Deptford trilogy, and the fatal baseball relates to the fatefully misdirected snowball in the first Deptford novel, Fifth Business. Tiny, symbolic Owen echoes the hero of Irving's teacher Günter Grass's The Tin Drum--the two characters share the same initials. A rollicking entertainment, Owen Meany is also a meditation on literature, history and God. --Tim Appelo -- Dieser Text bezieht sich auf eine andere Ausgabe: Taschenbuch .
Amazon.com
Owen Meany is a dwarfish boy with a strange voice who accidentally kills his best friend's mom with a baseball and believes--accurately--that he is an instrument of God, to be redeemed by martyrdom. John Irving's novel, which inspired the 1998 Jim Carrey movie Simon Birch, is his most popular book in Britain, and perhaps the oddest Christian mystic novel since Flannery O'Connor's work. Irving fans will find much that is familiar: the New England prep-school-town setting, symbolic amputations of man and beast, the Garp-like unknown father of the narrator (Owen's orphaned best friend), the rough comedy. The scene of doltish the doltish headmaster driving a trashed VW down the school's marble staircase is a marvelous set piece. So are the Christmas pageants Owen stars in. But it's all, as Highlights magazine used to put it, "fun with a purpose." When Owen plays baby Jesus in the pageants, and glimpses a tombstone with his death date while enacting A Christmas Carol, the slapstick doesn't cancel the fact that he was born to be martyred. The book's countless subplots add up to a moral argument, specifically an indictment of American foreign policy--from Vietnam to the Contras.
The book's mystic religiosity is steeped in Robertson Davies's Deptford trilogy, and the fatal baseball relates to the fatefully misdirected snowball in the first Deptford novel, Fifth Business. Tiny, symbolic Owen echoes the hero of Irving's teacher Günter Grass's The Tin Drum--the two characters share the same initials. A rollicking entertainment, Owen Meany is also a meditation on literature, history, and God. --Tim Appelo
From Library Journal
Diminutive Owen Meaney, the social outcast with the high, pinched voice, has an enormous influence on his friend Johnny Wheelwright--not least because the only baseball Owen ever hits causes the death of Johnny's mother. But as Johnny claims, "Owen gave me more than he ever took from me. . . . What did he ever say that wasn't right?" Spookily prescient, convinced that he is an instrument of God, Owen intimidates child and adult alike. Why Johnny "is a Christian because of Owen Meaney" is the novel's central mystery but not its only one: Who, for instance, was Johnny's father? Untangling these knots, the adult Johnny pauses to consider his religious convictions and distaste of American politics in passages that are neither especially persuasive nor effectively integrated into the book. And though Owen is a compelling presence, his power over others is not entirely convincing. Still, readers will be drawn in by the story of the boys' friendship and by the desire to see some resolution to Johnny's mysteries.
- Barbara Hoffert, "Library Journal"
Copyright 1989 Reed Business Information, Inc. -- Dieser Text bezieht sich auf eine vergriffene oder nicht verfügbare Ausgabe dieses Titels.
- Barbara Hoffert, "Library Journal"
Copyright 1989 Reed Business Information, Inc. -- Dieser Text bezieht sich auf eine vergriffene oder nicht verfügbare Ausgabe dieses Titels.
Pressestimmen
“John Irving, who writes novels in the unglamorous but effective way Babe Ruth used to hit home runs, deserves a medal not only for writing this book but for the way he has written it. . . . A Prayer for Owen Meany is a rare creation in the somehow exhausted world of late twentieth-century fiction—it is an amazingly brave piece of work . . . so extraordinary, so original, and so enriching. . . . Readers will come to the end feeling sorry to leave [this] richly textured and carefully wrought world.” —Stephen King
From the Hardcover edition.
From the Hardcover edition.
Kurzbeschreibung
Owen Meany, the only child of a New Hampshire granite quarrier, believes he is God's instrument; he is.
This is John Irving's most comic novel, yet Owen Meany is Mr. Irving's most heartbreaking character.
"Roomy, intelligent, exhilarating and darkly comic...Dickensian in scope....Quite stunning and very ambitious."
LOS ANGELES TIMES BOOK REVIEW
"John Irving is an abundantly and even joyfully talented storyteller."
THE NEW YORK TIMES BOOKR EVIEW
This is John Irving's most comic novel, yet Owen Meany is Mr. Irving's most heartbreaking character.
"Roomy, intelligent, exhilarating and darkly comic...Dickensian in scope....Quite stunning and very ambitious."
LOS ANGELES TIMES BOOK REVIEW
"John Irving is an abundantly and even joyfully talented storyteller."
THE NEW YORK TIMES BOOKR EVIEW
Autorenportrait
John Irving wurde 1942 in Exeter in New Hampshire geboren. Als Berufsziele gab er schon sehr früh an: Ringen und Romane schreiben. Irving lebt und schreibt heute abwechselnd in New England und Kanada.
-- Dieser Text bezieht sich auf eine vergriffene oder nicht verfügbare Ausgabe dieses Titels.
Leseprobe. Abdruck erfolgt mit freundlicher Genehmigung der Rechteinhaber. Alle Rechte vorbehalten.
1
The Foul Ball
I am doomed to remember a boy with a wrecked voice—not because of his voice, or because he was the smallest person I ever knew, or even because he was the instrument of my mother’s death, but because he is the reason I believe in God; I am a Christian because of Owen Meany. I make no claims to have a life in Christ, or with Christ—and certainly not for Christ, which I’ve heard some zealots claim. I’m not very sophisticated in my knowledge of the Old Testament, and I’ve not read the New Testament since my Sunday school days, except for those passages that I hear read aloud to me when I go to church. I’m somewhat more familiar with the passages from the Bible that appear in The Book of Common Prayer; I read my prayer book often, and my Bible only on holy days—the prayer book is so much more orderly.
I’ve always been a pretty regular churchgoer. I used to be a Congregationalist—I was baptized in the Congregational Church, and after some years of fraternity with Episcopalians (I was confirmed in the Episcopal Church, too), I became rather vague in my religion: in my teens I attended a “nondenominational” church. Then I became an Anglican; the Anglican Church of Canada has been my church—ever since I left the United States, about twenty years ago. Being an Anglican is a lot like being an Episcopalian—so much so that being an Anglican occasionally impresses upon me the suspicion that I have simply become an Episcopalian again. Anyway, I left the Congregationalists and the Episcopalians—and my country once and for all.
When I die, I shall attempt to be buried in New Hampshire—alongside my mother—but the Anglican Church will perform the necessary service before my body suffers the indignity of trying to be sneaked through U.S. Customs. My selections from the Order for the Burial of the Dead are entirely conventional and can be found, in the order that I shall have them read—not sung—in The Book of Common Prayer. Almost everyone I know will be familiar with the passage from John, beginning with “. . . whosoever liveth and believeth in me shall never die.” And then there’s “. . . in my Father’s house are many mansions: If it were not so, I would have told you.” And I have always appreciated the frankness expressed in that passage from Timothy, the one that goes “. . . we brought nothing into this world, and it is certain we can carry nothing out.” It will be a by-the-book Anglican service, the kind that would make my former fellow Congregationalists fidget in their pews. I am an Anglican now, and I shall die an Anglican. But I skip a Sunday service now and then; I make no claims to be especially pious; I have a church-rummage faith—the kind that needs patching up every weekend. What faith I have I owe to Owen Meany, a boy I grew up with. It is Owen who made me a believer.
In Sunday school, we developed a form of entertainment based on abusing Owen Meany, who was so small that not only did his feet not touch the floor when he sat in his chair—his knees did not extend to the edge of his seat; therefore, his legs stuck out straight, like the legs of a doll. It was as if Owen Meany had been born without realistic joints.
Owen was so tiny, we loved to pick him up; in truth, we couldn’t resist picking him up. We thought it was a miracle: how little he weighed. This was also incongruous because Owen came from a family in the granite business. The Meany Granite Quarry was a big place, the equipment for blasting and cutting the granite slabs was heavy and dangerous-looking; granite itself is such a rough, substantial rock. But the only aura of the granite quarry that clung to Owen was the granular dust, the gray powder that sprang off his clothes whenever we lifted him up. He was the color of a gravestone; light was both absorbed and reflected by his skin, as with a pearl, so that he appeared translucent at times—especially at his temples, where his blue veins showed through his skin (as though, in addition to his extraordinary size, there were other evidence that he was born too soon).
His vocal cords had not developed fully, or else his voice had been injured by the rock dust of his family’s business. Maybe he had larynx damage, or a destroyed trachea; maybe he’d been hit in the throat by a chunk of granite. To be heard at all, Owen had to shout through his nose.
Yet he was dear to us—“a little doll,” the girls called him, while he squirmed to get away from them; and from all of us.
I don’t remember how our game of lifting Owen began.
This was Christ Church, the Episcopal Church of Gravesend, New Hampshire. Our Sunday school teacher was a strained, unhappy-looking woman named Mrs. Walker. We thought this name suited her because her method of teaching involved a lot of walking out of class. Mrs. Walker would read us an instructive passage from the Bible. She would then ask us to think seriously about what we had heard—“Silently and seriously, that’s how I want you to think!” she would say. “I’m going to leave you alone with your thoughts, now,” she would tell us ominously—as if our thoughts were capable of driving us over the edge. “I want you to think very hard,” Mrs. Walker would say. Then she’d walk out on us. I think she was a smoker, and she couldn’t allow herself to smoke in front of us. “When I come back,” she’d say, “we’ll talk about it.”
By the time she came back, of course, we’d forgotten everything about whatever it was—because as soon as she left the room, we would fool around with a frenzy. Because being alone with our thoughts was no fun, we would pick up Owen Meany and pass him back and forth, overhead. We managed this while remaining seated in our chairs—that was the challenge of the game. Someone—I forget who started it—would get up, seize Owen, sit back down with him, pass him to the next person, who would pass him on, and so forth. The girls were included in this game; some of the girls were the most enthusiastic about it. Everyone could lift up Owen. We were very careful; we never dropped him. His shirt might become a little rumpled. His necktie was so long, Owen tucked it into his trousers—or else it would have hung to his knees—and his necktie often came untucked; sometimes his change would fall out (in our faces). We always gave him his money back.
If he had his baseball cards with him, they, too, would fall out of his pockets. This made him cross because the cards were alphabetized, or ordered under another system—all the infielders together, maybe. We didn’t know what the system was, but obviously Owen had a system, because when Mrs. Walker came back to the room—when Owen returned to his chair and we passed his nickels and dimes and his baseball cards back to him—he would sit shuffling through the cards with a grim, silent fury.
He was not a good baseball player, but he did have a very small strike zone and as a consequence he was often used as a pinch hitter—not because he ever hit the ball with any authority (in fact, he was instructed never to swing at the ball), but because he could be relied upon to earn a walk, a base on balls. In Little League games he resented this exploitation and once refused to come to bat unless he was allowed to swing at the pitches. But there was no bat small enough for him to swing that didn’t hurl his tiny body after it—that didn’t thump him on the back and knock him out of the batter’s box and flat upon the ground. So, after the humiliation of swinging at a few pitches, and...
The Foul Ball
I am doomed to remember a boy with a wrecked voice—not because of his voice, or because he was the smallest person I ever knew, or even because he was the instrument of my mother’s death, but because he is the reason I believe in God; I am a Christian because of Owen Meany. I make no claims to have a life in Christ, or with Christ—and certainly not for Christ, which I’ve heard some zealots claim. I’m not very sophisticated in my knowledge of the Old Testament, and I’ve not read the New Testament since my Sunday school days, except for those passages that I hear read aloud to me when I go to church. I’m somewhat more familiar with the passages from the Bible that appear in The Book of Common Prayer; I read my prayer book often, and my Bible only on holy days—the prayer book is so much more orderly.
I’ve always been a pretty regular churchgoer. I used to be a Congregationalist—I was baptized in the Congregational Church, and after some years of fraternity with Episcopalians (I was confirmed in the Episcopal Church, too), I became rather vague in my religion: in my teens I attended a “nondenominational” church. Then I became an Anglican; the Anglican Church of Canada has been my church—ever since I left the United States, about twenty years ago. Being an Anglican is a lot like being an Episcopalian—so much so that being an Anglican occasionally impresses upon me the suspicion that I have simply become an Episcopalian again. Anyway, I left the Congregationalists and the Episcopalians—and my country once and for all.
When I die, I shall attempt to be buried in New Hampshire—alongside my mother—but the Anglican Church will perform the necessary service before my body suffers the indignity of trying to be sneaked through U.S. Customs. My selections from the Order for the Burial of the Dead are entirely conventional and can be found, in the order that I shall have them read—not sung—in The Book of Common Prayer. Almost everyone I know will be familiar with the passage from John, beginning with “. . . whosoever liveth and believeth in me shall never die.” And then there’s “. . . in my Father’s house are many mansions: If it were not so, I would have told you.” And I have always appreciated the frankness expressed in that passage from Timothy, the one that goes “. . . we brought nothing into this world, and it is certain we can carry nothing out.” It will be a by-the-book Anglican service, the kind that would make my former fellow Congregationalists fidget in their pews. I am an Anglican now, and I shall die an Anglican. But I skip a Sunday service now and then; I make no claims to be especially pious; I have a church-rummage faith—the kind that needs patching up every weekend. What faith I have I owe to Owen Meany, a boy I grew up with. It is Owen who made me a believer.
In Sunday school, we developed a form of entertainment based on abusing Owen Meany, who was so small that not only did his feet not touch the floor when he sat in his chair—his knees did not extend to the edge of his seat; therefore, his legs stuck out straight, like the legs of a doll. It was as if Owen Meany had been born without realistic joints.
Owen was so tiny, we loved to pick him up; in truth, we couldn’t resist picking him up. We thought it was a miracle: how little he weighed. This was also incongruous because Owen came from a family in the granite business. The Meany Granite Quarry was a big place, the equipment for blasting and cutting the granite slabs was heavy and dangerous-looking; granite itself is such a rough, substantial rock. But the only aura of the granite quarry that clung to Owen was the granular dust, the gray powder that sprang off his clothes whenever we lifted him up. He was the color of a gravestone; light was both absorbed and reflected by his skin, as with a pearl, so that he appeared translucent at times—especially at his temples, where his blue veins showed through his skin (as though, in addition to his extraordinary size, there were other evidence that he was born too soon).
His vocal cords had not developed fully, or else his voice had been injured by the rock dust of his family’s business. Maybe he had larynx damage, or a destroyed trachea; maybe he’d been hit in the throat by a chunk of granite. To be heard at all, Owen had to shout through his nose.
Yet he was dear to us—“a little doll,” the girls called him, while he squirmed to get away from them; and from all of us.
I don’t remember how our game of lifting Owen began.
This was Christ Church, the Episcopal Church of Gravesend, New Hampshire. Our Sunday school teacher was a strained, unhappy-looking woman named Mrs. Walker. We thought this name suited her because her method of teaching involved a lot of walking out of class. Mrs. Walker would read us an instructive passage from the Bible. She would then ask us to think seriously about what we had heard—“Silently and seriously, that’s how I want you to think!” she would say. “I’m going to leave you alone with your thoughts, now,” she would tell us ominously—as if our thoughts were capable of driving us over the edge. “I want you to think very hard,” Mrs. Walker would say. Then she’d walk out on us. I think she was a smoker, and she couldn’t allow herself to smoke in front of us. “When I come back,” she’d say, “we’ll talk about it.”
By the time she came back, of course, we’d forgotten everything about whatever it was—because as soon as she left the room, we would fool around with a frenzy. Because being alone with our thoughts was no fun, we would pick up Owen Meany and pass him back and forth, overhead. We managed this while remaining seated in our chairs—that was the challenge of the game. Someone—I forget who started it—would get up, seize Owen, sit back down with him, pass him to the next person, who would pass him on, and so forth. The girls were included in this game; some of the girls were the most enthusiastic about it. Everyone could lift up Owen. We were very careful; we never dropped him. His shirt might become a little rumpled. His necktie was so long, Owen tucked it into his trousers—or else it would have hung to his knees—and his necktie often came untucked; sometimes his change would fall out (in our faces). We always gave him his money back.
If he had his baseball cards with him, they, too, would fall out of his pockets. This made him cross because the cards were alphabetized, or ordered under another system—all the infielders together, maybe. We didn’t know what the system was, but obviously Owen had a system, because when Mrs. Walker came back to the room—when Owen returned to his chair and we passed his nickels and dimes and his baseball cards back to him—he would sit shuffling through the cards with a grim, silent fury.
He was not a good baseball player, but he did have a very small strike zone and as a consequence he was often used as a pinch hitter—not because he ever hit the ball with any authority (in fact, he was instructed never to swing at the ball), but because he could be relied upon to earn a walk, a base on balls. In Little League games he resented this exploitation and once refused to come to bat unless he was allowed to swing at the pitches. But there was no bat small enough for him to swing that didn’t hurl his tiny body after it—that didn’t thump him on the back and knock him out of the batter’s box and flat upon the ground. So, after the humiliation of swinging at a few pitches, and...
