Edward Morgan Forster was born January 1, 1879 in London, England and died June 7, 1970, in Coventry, Warwickshire. He was a British novelist, essayist, and social and literary critic. His fame rests largely on his novels Howards End (1910) and A Passage to India (1924) and on a large body of criticism.

 

Forster first dedicated his life to writing after leaving Cambridge University. His first novels and short stories were redolent of an age that was shaking off the shackles of Victorianism. While adopting certain themes (the importance of women in their own right, for example) from earlier English novelists, he broke with the elaborations and intricacies favored by the late 19th century and wrote in a freer, more colloquial style. From the first his novels included a strong strain of social comment, based on acute observation of middle-class life. There was also a deeper concern, however, a belief, associated with Forster’s interest in Mediterranean “paganism,” that, if men and women were to achieve a satisfactory life, they needed to keep contact with the earth and to cultivate their imaginations. In an early novel, The Longest Journey (1907), he suggested that cultivation of either in isolation is not enough, reliance on the earth alone leading to a genial brutishness and exaggerated development of imagination undermining the individual’s sense of reality.

 

Forster spent three years during World War I in Alexandria, doing civilian war work, and visited India twice, in 1912-1913 and 1921. When he returned to former themes in his postwar novel A Passage to India, they presented themselves in a negative form: against the vaster scale of India, in which the earth itself seems alien ,a resolution between it and the imagination could appear as almost impossible to achieve. Only Adela Quested, the young girl who is most open to experience, can glimpse their possible concord, and then only momentarily, in the courtroom during the trial where she is the central witness. Much of the novel is devoted to less spectacular values: those of seriousness and truthfulness (represented here by the administrator Fielding) and of an outgoing and benevolent sensibility (embodied in the English visitor Mrs. Moore). Neither Fielding nor Mrs. Moore is totally successful; neither totally fails. The novel ends in an uneasy equilibrium. Immediate reconciliation between Indians and British is ruled out, but the further possibilities inherent in Adela’s experience, along with the surrounding uncertainties, are echoed in the ritual birth of the God of Love amid scenes of confusion at a Hindu festival.

 

The values of truthfulness and kindness dominate Forster’s later thinking. A reconciliation of humanity to the earth and its own imagination may be the ultimate ideal, but Forster sees it receding in a civilization devoting itself more and more to technological progress. The values of common sense, goodwill, and regard for the individual, on the other hand, can still be cultivated, and these underlie Forster’s later pleas for more liberal attitudes. During World War II, he acquired a position of particular respect as a man who had never been seduced by totalitarianisms of any kind and whose belief in personal relationships and simple decencies seemed to embody some of the common values behind the fight against Nazism and Fascism. 

 

Although the later Forster is an important figure in mid-20th-century culture, his emphasis on a kindly, uncommitted, and understated morality being congenial to many of his contemporaries, it is by his novels that he is more likely to be remembered, and these are best seen in the context of the preceding Romantic tradition. The novels sustain the cult of the heart’s affections that was central to that tradition, but they also share with the first Romantics a concern for the status of man in nature and for his imaginative life, a concern that remains important to an age that has turned against other aspects of Romanticism.