A Passage to India

by E.M. Forster

was the kind of question they might have discussed on the voyage out before the old lady had turned disagreeable and queer.

Since they last met, she had elevated him into a principle of evil, but now he seemed to be what he had always been—a slight acquaintance. He was negligible, devoid of significance, dry like a bone, and though he was “guilty” no atmosphere of sin surrounded him. “I suppose he is guilty. Can I possibly have made a mistake?” she thought. For this question still occurred to her intellect, though since Mrs. Moore’s departure it had ceased to trouble her conscience.

“I was brought up to be honest; the trouble is it gets me nowhere.”

Liking her better, he smiled and said, “It’ll get us to heaven.” “Will it?” “If heaven existed.” “Do you not believe in heaven, Mr. Fielding, may I ask?” she said, looking at him shyly. “I do not. Yet I believe that honesty gets us there.” “How can that be?” “Let us go back to hallucinations. I was watching you carefully through your evidence this morning, and if I’m right, the hallucination (what you call half pressure—quite as good a word) disappeared suddenly.”

Sensuality, as long as it is straightforward, did not repel him, but this derived sensuality—the sort that classes a mistress among motor-cars if she is beautiful, and among eye-flies if she isn’t—was alien to his own emotions, and he felt a barrier between himself and Aziz whenever it arose. It was, in a new form, the old, old trouble that eats the heart out of every civilization: snobbery, the desire for possessions, creditable appendages; and it is to escape this rather than the lusts of the flesh that saints retreat into the Himalayas.

see you drag my best friend into the dirt, damage his health and ruin his prospects in a way you cannot conceive owing to your ignorance of our society and religion, and then suddenly you get up in the witness-box: ‘Oh no, Mr. McBryde, after all I am not quite sure, you may as well let him go.’ Am I mad? I keep asking myself. Is it a dream, and if so, when did it start? And without doubt it is a dream that has not yet finished.

For Miss Quested had not appealed to Hamidullah. If she had shown emotion in court, broke down, beat her breast, and invoked the name of God, she would have summoned forth his imagination and generosity—he had plenty of both. But while relieving the Oriental mind, she had chilled it, with the result that he could scarcely believe she was sincere, and indeed from his standpoint she was not. For her behavior rested on cold justice and honesty; she had felt, while she recanted, no passion of love for those whom she had wronged. Truth is not truth in that exacting land unless there go with it kindness and more kindness again, unless the Word that was with God also is God. And the girl’s sacrifice—so creditable according to Western notions—was rightly rejected, because, though it came from her heart, it did not include her heart. A few garlands from students was all that India ever gave her in return.

The banquet, though riotous, had been agreeable, and now the blessings of leisure—unknown to the West, which either works or idles—descended on the motley company. Civilization strays about like a ghost here, revisiting the ruins of empire, and is to be found not in great works of art or mighty deeds, but in the gestures well-bred Indians make when they sit or lie down. Fielding, who had dressed up in native costume, learnt from his excessive awkwardness in it that all his motions were makeshifts, whereas when the Nawab Bahadur stretched out his hand for food or Nureddin applauded a song, something beautiful had been accomplished which needed no development. This restfulness of gesture—it is the Peace that passeth Understanding, after all, it is the social equivalent of Yoga. When the whirring of action ceases, it becomes visible, and reveals a civilization which the West can disturb but will never acquire. The hand stretches out for ever, the lifted knee has the eternity though not the sadness of the grave.

In the course of a long talk with Miss Quested I have begun to understand her character. It’s not an easy one, she being a prig. But she is perfectly genuine and very brave.

When she saw she was wrong, she pulled herself up with a jerk and said so. I want you to realize what that means. All her friends around her, the entire British Raj pushing her forward. She stops, sends the whole thing to smithereens. In her place I should have funked it. But she stopped, and almost did she became a national heroine, but my students ran us down a side street before the crowd caught flame. Do treat her considerately. She really mustn’t get the worst of both worlds. I know what all these”—he indicated the shrouded forms on the roof—“will want, but you mustn’t listen to them. Be merciful. Act like one of your six Mogul Emperors, or all the six rolled into one.”

The death took subtler and more lasting shapes in Chandrapore. A legend sprang up that an Englishman had killed his mother for trying to save an Indian’s life—and there was just enough truth in this to cause annoyance to the authorities. Sometimes it was a cow that had been killed—or a crocodile with the tusks of a boar had crawled out of the Ganges. Nonsense of this type is more difficult to combat than a solid lie. It hides in rubbish heaps and moves when no one is looking. At one period two distinct tombs containing Esmiss Esmoor’s remains were reported: one by the tannery, the other up near the goods station. Mr. McBryde visited them both and saw signs of the beginning of a cult—earthenware saucers and so on. Being an experienced official, he did nothing to irritate it, and after a week or so, the rash died down. “There’s propaganda behind all this,” he said, forgetting that a hundred years ago, when Europeans still made their home in the country-side and appealed to its imagination, they occasionally became local demons after death—not a whole god, perhaps, but part of one, adding an epithet or gesture to what already existed, just as the gods contribute to the great gods, and they to the philosophic Brahm.

“Our letter is a failure for a simple reason which we had better face: you have no real affection for Aziz, or Indians generally.” She assented. “The first time I saw you, you were wanting to see India, not Indians, and it occurred to me: Ah, that won’t take us far. Indians know whether they are liked or not—they cannot be fooled here. Justice never satisfies them, and that is why the British Empire rests on sand.” Then she said: “Do I like anyone, though?” Presumably she liked Heaslop, and he changed the subject, for this side of her life did not concern him.

“I am not. This false start has been all my own fault. I was bringing to Ronny nothing that ought to be brought, that was why he rejected me really. I entered that cave thinking: Am I fond of him? I have not yet told you that, Mr. Fielding. I didn’t feel justified. Tenderness, respect, personal intercourse—I tried to make them take the place—of—” “I no longer want love,” he said, supplying the word. “No more do I. My experiences here have cured me. But I want others to want it.”

“But it has made me remember that we must all die: all these personal relations we try to live by are temporary. I used to feel death selected people, it is a notion one gets from novels, because some of the characters are usually left talking at the end. Now ‘death spares no one’ begins to be real.” “Don’t let it become too real, or you’ll die yourself. That is the objection to meditating upon death. We are subdued to what we work in. I have felt the same temptation, and had to sheer off. I want to go on living a bit.”

Flattered by the invitation, he got to work that evening. The feel of the pen between his fingers generated bulbuls at once. His poem was again about the decay of Islam and the brevity of love; as sad and sweet as he could contrive, but not nourished by personal experience, and of no interest to these excellent Hindus. Feeling dissatisfied, he rushed to the other extreme, and wrote a satire, which was too libellous to print. He could only express pathos or venom, though most of his life had no concern with either. He loved poetry—science was merely an acquisition, which he laid aside when unobserved like his European dress—and this evening he longed to compose a new song which should be acclaimed by multitudes and even sung in the fields. In what language

shall it be written? And what shall it announce? He vowed to see more of Indians who were not Mohammedans, and never to look backward. It is the only healthy course. Of what help, in this latitude and hour, are the glories of Cordova and Samarcand? They have gone, and while we lament them the English occupy Delhi and exclude us from East Africa. Islam itself, though true, throws cross-lights over the path to freedom. The song of the future must transcend creed.

Aziz winked at him slowly and said: “We are not in the law courts. There are many ways of being a man; mine is to express what is deepest in my heart.” “To such a remark there is certainly no reply,” said Hamidullah, moved. Recovering himself and smiling, he said: “Have you heard this naughty rumor that Mohammed Latif has got hold of?”

Everything echoes now; there’s no stopping the echo. The original sound may be harmless, but the echo is always evil.” This reflection about an echo lay at the verge of Fielding’s mind. He could never develop it. It belonged to the universe that he had missed or rejected. And the mosque missed it too. Like himself, those shallow arcades provided but a limited asylum.

“There is no God but God” doesn’t carry us far through the complexities of matter and spirit; it is only a game with words, really, a religious pun, not a religious truth.