Personal Realities - A Passage to India

Why the interest in India? For Forster the interest was highly personal. Forster was a homosexual and it was his love affair with an Indian, Syed Ross Massood, a long and turbulent affair, which opened his eyes to India. The novel is dedicated to Massood and is, partly at least, an attempt to come to terms with that relationship through its exploration of Anglo-Indian friendship. Massood died in 1923, when Forster was working on the novel, and inevitably his thoughts and feelings regarding the relationship worked themselves into the novel's characterisation, its imagery, and its treatment of personal relationships. It certainly explains a great deal about the characterisation of Aziz and the narrative's attempt to see events from Aziz's point of view. In part also Forster's treatment of inter-racial friendship draws upon his other affairs, most notably with Mohammed, whom Forster had first met in Alexandria in 1917. Throughout his novels Forster explores ways in which the barriers - of race, of class, of age and gender - can be broken down or even transcended. In Howards End, for example, the novel's insistence on the need to connect("only connect") permeates the exploration of the various friendships, and Forster's other Edwardian narratives continue this in their presentation of Anglo-Italian relationships, or in the friendships which cross the barriers of class. As a liberal novelist Forster is determined to explore these friendships from all perspectives, from a variety of points of view.

General Meaning of A Passage to India

The question that the Indians discuss in Chapter 2 — "Is it possible for the Indians to be friends with the English?" — is the focal point of the plot of A Passage to India. Can East meet West on a plane where each not only tolerates but also appreciates the other? In a larger sense Forster asks if universal understanding is possible. (It should be pointed out that this novel does not really suggest an affirmative answer to that question.) He then proceeds to introduce characters from the major factions in India and to show their interactions.

As he traces the interplay, he keeps before the reader symbols that show forces above and beyond the reach of most men's grasp. The sky and a hint of arches beyond it are prominent examples. To show that not only are there heights which only the most perceptive minds can comprehend, but also depths, he shows especially sensitive people finding beauty — and God — in the lowest of creatures, the jackal and the wasp. Within this framework he treats of three of the great religions, Islam, Christianity, and Hinduism.

Islam is shown in a decadent state reveling in past glory. The Westernized Moslem finds it hard to maintain his belief. His festivals are empty ceremonies in which the participants bicker about inconsequential matters. Aziz, whom Forster chooses to represent Islam, professes to skepticism about the precepts of his religion; his poetry is devoted to flamboyant exploits of the past. All he appears to have left is a sadness because of the decline of Islam, and a contempt for the Hindus.

The phrase that Mrs. Moore uses to describe Christianity, "little talkative Christianity," seems to be Forster's view of that religion. He chooses to use many biblical allusions, often in an ironic manner, which point up what Christianity professes, but does not practice. The religion of the English in India takes second place to affairs of state and does not enter into the practical aspect of their lives; it is merely a conviction.

The events of the story lead the reader step by step to a consideration of Hinduism. Professor Godbole, its main exponent, is pictured as a man of peace, a man of wisdom, who refuses to become enmeshed in the petty quarrels of men. The short climactic section at the end of the novel shows Hinduism in action. The religious zeal of the participants in the festival causes them at least to suspend momentarily, if not to disregard entirely, any self-seeking for position as leader, even though the rajah is near death. The adoration of the god is so intense that when the sick and aged rajah is brought to the ceremony, he is scarcely noticed.

The ceremony includes ecstasy, merriment, and solemnity, suggesting that religion should embody the whole of life. The biblical passage "God is love" has an error in spelling, but none in practice. The Hindus' faces are mild and serene, because "religion is a living force to the Hindus," and among its tenets, one of the most important is the "peace that passeth understanding." But Hinduism too has its imperfections; Forster points out that in Mau, though there is no strife between Moslem and Hindu, there is between Brahmin and non-Brahmin.

The key phrases in regard to the characters are "the understanding heart." Aziz, warmhearted and impulsive, possesses understanding, but his volatility reduces its effectiveness; Adela is cold, honest, and reserved. Mrs. Moore has both kindness and an innate understanding of people at the beginning of the novel, but the kindness at least does not withstand her experience in the caves, and understanding without kindness is of no use to her.

Fielding is the key figure who develops with the novel. He not only crosses racial and national lines, but he responds as though they did not exist. He professes atheism, but by the end of the novel he has at least become personally aware of spiritual influences: puzzled by the pleasing change in his wife after the encounter with Hinduism, he is intrigued by whatever it is that the Hindus seem "to have found."

Professor Godbole is not so much a character as a "carrier" for an ideology that suggests at least a theoretical answer to the question Forster poses at the beginning of the book, "Can the Indian be friends with the English?"

There is a historical aspect to this novel as well as a religious one. Forster's premise seems to be that no nation can subjugate another without inflicting wounds that leave deep scars. No nation can be of service so long as the ruling nation holds itself superior and aloof. The book is not a strictly historical account, of course, because Forster is more concerned with social relationships than he is with history. But he does indicate the spirit of rebellion that is beginning to build in India and shows the English losing their grip on the government. The last few paragraphs of the novel seem almost prophetic of Indian independence, which did not take place until 22 years after the book's publication.

Important Quotations Explained

1. In every remark [Aziz] found a meaning, but not always the true meaning, and his life though vivid was largely a dream.

This quotation occurs in Chapter VII during Aziz and Fielding’s first meeting at Fielding’s house, just before the tea party. Fielding has just made a brief comment in which he meant that the post-impressionist school of painting, to which Aziz has just made joking reference, is obscure and silly. Aziz, however, takes Fielding’s comment to mean that it is silly for Aziz to have Western cultural knowledge. Aziz’s embarrassment and discontent does not last long in this instance, but the incident foreshadows the misunderstandings that eventually break down the men’s friendship.

Aziz’s capacity for imagination and intuition leads him to genuine and deep friendships with Mrs. Moore and Fielding. However, Forster also shows that Aziz’s intuition, which lacks grounding in fact, can lead him astray. In the aftermath of his trial, Aziz’s false hunch that Fielding is courting Adela Quested leads to the breakdown of the men’s relationship. In the above quotation, an early case of this false intuition, we see that Forster lays the blame for the breakdown on Aziz. Forster does not fault the difficulties of cross-cultural interaction, but rather Aziz’s overactive imagination.

This flaw in Aziz’s character, in a sense, also stands for a flaw of India itself. Forster presents Aziz’s attitudes toward others as unfounded in reality. Cut off from a logical cause, Aziz’s responses damage relationships rather than build them. This cut-off quality is later mirrored in the very landscape of India: the land around the Marabar Caves, described in Chapter XIV, appears “cut off at its root” and “infected with illusion.” Forster presents India and Aziz as somewhat threatening to the logical and reasonable apprehension and reaction to reality that the author sees as epitomized by Western order.

This type of narrative comment that diagnoses Aziz’s character is characteristic of Forster’s writing. The author is concerned with presenting actions and dialogue, but he also seeks to draw comparisons and distinctions, to categorize and characterize. Indeed, Forster tells and comments as much as he shows. Still, not all of Forster’s narrative diagnoses can be taken as absolute truth that stands throughout the novel. Though Forster depicts Aziz’s imaginativeness as a handicap here, in other scenes we see that Forster values it.

2. Fielding did not even want to [correct Aziz]; he had dulled his craving for verbal truth and cared chiefly for truth of mood. As for Miss Quested, she accepted everything Aziz said as true verbally. In her ignorance, she regarded him as “India,” and never surmised that his outlook was limited and his method inaccurate, and that no one is India.

This passage, occurring at Fielding’s tea party later in Chapter VII, highlights a major distinction between the English and the Indians. Forster shows that Indians value the emotion and purpose behind a statement more than the literal words being stated. Indeed, we see that Aziz often tells lies—or, at least, lies by English standards—that are nonetheless truthful to Aziz himself because they reflect his desire to be hospitable, or because they serve to keep a conversation progressing smoothly. Similarly, other Indians, such as the Nawab Bahadur, give elaborate speeches that seem to have no coherent point, but that serve to rescue the other party from disgrace or impoliteness. Whereas the Indians seem to favor indirect speech, the English value statements primarily on the basis of literal truth. The English are incapable of intuiting the larger purpose or underlying tone behind a speech. Fielding’s ability, as seen in this quotation, to respect statements for their mood as well as their truth, shows that he has learned cross-cultural lessons and can interact with Indians on their own standards, rather than his own.

This passage also highlights a problem with Adela’s approach to India. Adela is still caught up with English literalism, even though she is well meaning and her intelligent individualism sets her apart from the rest of the English. Without a capacity for sympathy or affectionate understanding, Adela cannot realize that she is evaluating Indians on her own terms, rather than their terms. Adela’s relationship with Aziz is, in this sense, without understanding or compassion. Rather, it is somewhat materialistic—Adela wants to know the “real India,” and she expects Aziz to render it for her. This goal in itself is Adela’s second mistake: whereas she seeks a single India, the real India exists in hundreds of guises, and no single Indian can offer an entire sense of it.

3. [Mrs. Moore] felt increasingly (vision or nightmare?) that, though people are important, the relations between them are not, and that in particular too much fuss has been made over marriage.

This quotation, appearing in Chapter XIV during the train ride to the Marabar Caves, foreshadows Mrs. Moore’s upcoming crisis with the cave echo. Ever since setting foot in India—or, more specifically, since hearing Godbole’s religious song in Chapter VII—Mrs. Moore has felt a spiritual presence larger than her own Christian God. The largeness of this presence frightens Mrs. Moore and convinces her that human interactions are petty and meaningless. Her crisis at Marabar reinforces this feeling and leads her to paralyzing apathy. Mrs. Moore’s vision, which shows that something larger than man encompasses the entire world and renders it equal, is a sort of negative version of Godbole’s Hindu vision. The Hindu vision of the oneness of all living things finds comfort and joy in surrendering individual existence to the collective. Though Mrs. Moore takes this vision of impersonality to mean that human relationships are meaningless, the vision can also be liberating. Indeed, it is through a similar vision of impersonality that Adela is able to realize that Aziz is innocent and that she must proclaim him so, regardless of the cost to her own person and reputation.

This passage also evinces Forster’s subtle critique of the institution of marriage. Mrs. Moore and Fielding, both potential mouthpieces for Forster himself, express distaste for marriage, specifically because it does not lead to a fruitful relationship that enlightens one about oneself or others. Few marriages exist in A Passage to India; indeed, we witness the breakdown of two—Ronny and Adela’s before it even starts, and the McBrydes’ through adultery. As such, Forster implies that the English sentimentalize the domestic structure of husband, wife, and children. They view this structure as a sacred symbol of all that is good about the British Empire, though the author contends that, in reality, domestic situations can lead to trouble and ignorance.

4. “Your emotions never seem in proportion to their objects, Aziz.”
“Is emotion a sack of potatoes, so much the pound, to be measured out? Am I a machine?”

This exchange occurs in Chapter XXVII, as Aziz and Fielding’s relationship begins to break down in the face of Fielding’s new respect and advocacy for Adela. Though Aziz and Fielding have several misunderstandings during this time, their main conflict centers on the issue of reparation money from Adela. Aziz seeks damages from Adela in the aftermath of the trial, but Fielding believes that Adela should be given some credit for her bravery, rather than ruined financially. Fielding points out that Aziz loves Mrs. Moore, who has done nothing for Aziz, but begrudges Adela even after she has risked her own reputation and marriage to eventually pronounce Aziz innocent. Aziz and Fielding’s disagreement over this issue demonstrates the larger disparity between their worldviews. Fielding, who values logic and reason, sees Aziz as fickle and irrational because he bases his feelings on intuitions and connections that Fielding cannot see or understand. Aziz, conversely, sees Fielding as succumbing to the materialism and literalism of the rest of the English. The two men often have lively conversations, but this quotation shows one new trend in their discussions: they directly disagree with each other and say so. Notably, Fielding is often the one who initially expresses dissatisfaction with Aziz’s behavior or opinions. Fielding becomes more judgmental and less patient in the aftermath of the trial.

This quotation also highlights the larger issue of British rule over India. Britain’s control of India began initially as a capitalist venture with the British East India Company. As such, Britain appears to see itself as taking the muddle and inefficiency of India and turning it into an orderly, profitable, capitalist system. Aziz objects to this kind of materialism, believing it values profit and efficiency over intangible matters of spirit and love.

5. Were there worlds beyond which they could never touch, or did all that is possible enter their consciousness? They could not tell. . . . Perhaps life is a mystery, not a muddle. . . . Perhaps the hundred Indias which fuss and squabble so tiresomely are one, and the universe they mirror is one. They had not the apparatus for judging.

In this quotation from Chapter XXIX, which details Fielding’s and Adela’s reactions to Adela’s strange experience at Marabar, Forster shows the inadequacy of English rationalism to evaluate mystical India. Adela is unable to articulate her frightening experience in the caves, even after her vision at the trial shows her Aziz’s innocence. She and Fielding both approach the problem logically, attempting to outline a number of possible explanations: hallucination, the absence of the guide, and so on. Though Adela and Fielding are committed to rationally explaining the occurrence, each of their explanations falls short of Adela’s experience. Here, we begin to see that Adela’s experience in the cave stands as a sort of synecdoche—a metaphor that takes a part for the whole—for the entire experience of the foreignness of India. Like Marabar, India presents a confused set of stimulants, not all of which can be incorporated into a dominant explanation or interpretation. The only possible way to understand and classify the chaos of Marabar and India is to ascribe these mysteries to a force larger than humanity—a mystical force. Once mysticism is acknowledged, the “muddle” of Marabar becomes a “mystery,” and the strangeness of India comes to appear as a coherent whole.

This passage also shows Fielding and Aziz coming closer to each other through mutual respect and similar experience. Though Fielding does not like Adela for much of the novel, disagreeing with her theoretical and unemotional approach to Indians and India, the two do share a level of rationalism and non-spiritualism. Both are -atheists in a way and cannot truly fathom mystical presence as Mrs. Moore can. Fielding begins to respect Adela for her frank objectivity and her willingness to admit that she is unable to explain what happened in the caves. Through conversations like this one, Adela and Fielding grow closer by acknowledging the strangeness of the India around them. Aziz senses that this is the tenor of Adela and Fielding’s friendship, and he begins to resent Fielding for it.

 sparknotes.com

The British Raj in India

India was accustomed to invaders by the time the English arrived in the seventeenth century. Beginning with the great Indo-Aryan invasion (2400-1500 B.C.), the natives of the Indian subcontinent had seen parts of their land overrun by conquering armies of Huns, Arabs, Persians, Tartars, and Greeks. Buddhists, Hindus, and Moslems had ruled over parts of the vast country. None had succeeded in ruling all of India — none until Great Britain came onto the scene.

The English arrived at an opportune time, during the disintegration of the Mogul Empire, which had controlled most of India from 1526 until the death of Aurangzeb in 1707. As the empire dissolved, wars for power between Marathas, Persians, and Sikhs began. The English took advantage of these conflicts.

The English did not come as invaders or conquerors; they came as traders. When the British East India Company was formed in 1600, its agents were in competition with the French and Portuguese traders who had preceded them. Whereas the other European traders kept aloof from Indian affairs, the English became involved in them. Trade was their most important consideration, but fortifications and garrisons were necessary to insure security. Warring princes were very interested in obtaining European arms and military skills for their own purposes and willingly paid for them with cash, credit, or grants of land.

In this way power was gradually gained by the British East India Company until in 1757 Robert Clive gained control of India in the Battle of Plassey. In 1774 Warren Hastings became the first governor-general of India; during his regime the foundations of the civil service system were laid and a system of law courts was organized. The power was still in the hands of the East India Company; the company agents extended their control and obtained the right to collect taxes.

The Sepoy Rebellion in 1857 was an attempt by the Mogul emperor to regain power, and it showed a desire on the part of Indians to win back control of their own country. The rebellion, which lacked organization, support, and leadership, left widespread bitterness. In 1858 the British government took over rule of India, with power in the hands of the British Parliament. Great Britain indirectly controlled various territories, known as "Indian States," where the rulers were rewarded for support during the rebellion: titles were conferred, autonomy was granted, and protection against possible revolts was assured.

In 1885 the Indian National Congress was formed. Little more than a debating society, it did represent every geographical area and all religious groups and castes. In 1906 the Moslem League was formed to advance the cause of Mohammedanism in India.

From 1858 to 1914 England firmly established its rule over the country. English governors at the head of each province were responsible to the governor-general (or viceroy) who was appointed by the King of England and responsible to Parliament. In 1877 Queen Victoria was declared Empress of India.

In return for helping Great Britain in World War 1, Indians were promised a share in their own government. This was far from independence, for repressive measures were directed against India. More Indians, however, were elected to the legislature and Indians, for the first time, sat on the Viceroy's Council. There was a constant struggle for independence. The Amritsar Massacre in 1919 indicated the extent of unrest and trouble among the Indians.

India was guaranteed independence before it agreed to help the Allies in World War II. In 1946 Clement Atlee, Prime Minister of Great Britain, offered complete independence as soon as Indian leaders could agree on a form of government that could manage a free India. By 1947 it was clear that only partition could resolve the conflict among the Indian peoples. India and Pakistan became dominions in the British Commonwealth of Nations. In 1949, the new constitution declared the Union of India to be a sovereign democratic republic.