Mr. Andrews

Introduction

Found in the periodical The Open Window, E.M. Forster’s short story “Mr. Andrews” was published in 1911.  The original editor, John Locke Ellis, included works in volume one and two of The Open Window to provide a classical context to the time.  This particular story comes into context with Forster’s travels as a young man during which he interacted with and learned from different cultures.  There is an obvious blend of religious practices of the world and an idea of social class as a determiner to enter the Gates of Heaven. Within the work Forster combines romantic influences with those of modernism.  In doing so, Forster captures what Ellis sought for the periodical—to go beyond pretty themes.  Rather, there seems to be a nihilistic agenda in “Mr. Andrews,” as Forster explores class and racial boundaries.

Published alongside authors such as Katherine Mansfield and Jack B. Yeats, “Mr. Andrews” joins voices that pull on themes of social class and religious interaction.  As scholars come to look at his story, they might compare reactions the characters have to the idea of Heaven and what it means to be worthy.  Forster seeks to highlight the way the world sees Heaven and whether the perception is accurate.  The characters of Mr. Andrews and his companion, the Turk, compare their previous lives to how they live as spirits.  These thoughts come amid the despair and turmoil of the multiple faiths seen in Heaven.

The commentary on social life comes to a critical peak in “Mr. Andrews.”  Here, Forster works to demonstrate how two men are “believers” but of different backgrounds.  They come to the gates of Heaven at the end of their lives and seek entry.  Forster comments on how two different men come together with their own beliefs to determine what it is to be worthy.  By doing this, it reflects on the world view of religion and culture.  It would seem that through Mr. Andrews’ interactions with his companion and an angelic messenger in Heaven, Forster is commenting on the constructs of religion.  In the modern world, there is no unifying factor between religions, yet here among Mr. Andrews and the Turk, religion is set aside and instead, the men focus on the world soul to better each other and those left behind.

Forster presents this conflict of perspective, just as he seems to have been offered a conflict of perspective in his youth.  From public school to college education, his own personal experience influenced the way that Forster approaches his writing as a means of social commentary. This short story was published around the same time as Howards End, a novel of Forster’s that is known for its modernistic approach. A Passage to India, while published later, still works to showcase Forster’s modernistic approach.  Many of Forster’s works can be seen as experimental and non-conformist.  As scholars examine “Mr. Andrews,” they can find insight into Forster’s anti-war beliefs and his dissatisfaction with religion.

 

 

Transcription

The souls of the dead were ascending towards the Judgement Seat and the Gate of Heaven. The world soul pressed them on every side, just as the atmosphere presses upon rising bubbles, striving to vanquish them, to break their thin envelope of personality, to mingle their virtue with its own. But they resisted, remembering their glorious individual life on earth and hoping for an individual life to come.

Amongst them ascended the soul of a Mrs. Andrews who, after a beneficent and honorable^[1]Original reads “honourable.” life, had recently deceased at his house in town. He knew himself to be kind, upright and religious, and though he approached his trial will all humility, he could not be doubtful of its result. God was not now a jealous God. He would not deny salvation merely because it was expected. A righteous soul may reasonably be conscious of its own righteousness, and Mr. Andrews was conscious of his.

“The way is long,” said a voice, “but by pleasant converse the way becomes shorter. Might I travel in your company?”

“Willingly,” said Mr. Andrews. He held out his hand and the two souls floated upwards together.

“I was slain fighting the infidel,” said the other exultantly, “and I go straight to those joys of which the Prophet^[2]According to Islamic doctrine, Muhammad was the Prophet of God, preaching his truth previously taught by Adam, Abraham, and Jesus. speaks.”

“Are you not Christian?” asked Mrs. Andrews, gravely.

“No. I am a Believer. But you are a Moslem,^[3] In 1940 the spelling changed to the common “Muslim.” A believer or follower of Islam. surely?”

“I am not,” said Mr. Andrews. “I am a Believer.” The two floated upward in silence, but did not release each other’s hands. “I am broad church,” he added gently. The word ‘broad’ quavered strangely amid the interspaces.

“Relate to me your career,” said the Turk at last.

“I was born of a decent middle-class family, and had my education at Winchester^[4]Winchester University is based in Hampshire England with origins tracing back to 1840. It was founded as Winchester Diocesan Training School by the Church of England for the training of elementary schoolmasters. and Oxford.^[5]Oxford University was established, c. 1096. No true foundation date is known, but teachings date back to this time. I thought of becoming a Missionary, but was offered a post in the Board of Trade,^[6] British government department concerned with commerce and industry. which I accepted. At thirty-two I married and had four children, two of whom have died. My wife survives me. If I had lived a little longer I should have been knighted.”

“Now will I relate my career. I was never sure of my father, and my mother does not signify. I grew up in the slums of Salonika.^[7] Probably referring to Thessaloniki, Greece. Today it is known as the second-largest city in Greece. Located on the Thermaic Gulf near the Aegean Sea. Founded around 315 BC and named after the half sister of Alexander the Great. Became one of the most important cities in Macedonia. Around the year 1913 there were about forty-five thousand Muslims, Turks, in Thessaloniki. Then I joined a band, and we plundered the villages of the infidel. I prospered and had three wives, all of who, survive me. Had I lived a little longer I should e had a band of my own.”

“A son of mine was killed travelling in Macedonia. Perhaps you killed him.”

“It is very possible.”

The two souls floated upward, hand in hand. Mr. Andrews did not speak again, for he was filled with horror at the approaching tragedy. This man so godless, so lawless, so cruel, so lustful, believed that he would be admitted into Heaven. And into what a heaven—a place full of the crude pleasures of a ruffian’s life on earth! But Mr. Andrews felt neither disgust nor moral indignation. He was only conscious of an immense pity, and his own virtues comforted him not at all. He longed to save the man whose hand he held more tightly, who, he thought, was now holding more tightly on to him. And when he reached the gate of Heaven, instead of saying “Can I enter,” as he had intended, he cried out, “Cannot he enter?”^[8] This could perhaps hold reference to Ezekiel 44 and 46 which discuss the way one enters the gate to worship the Lord.

And at the same moment the Turk uttered the same cry. For the same spirit was working in each of them.

From the gateway a voice replied, “Both can enter.” They were filled with joy and pressed forward together.

Then the voice said, “In what clothes will you enter?”

“In my best clothes,” shouted the Turk. “The ones I stole.” And he clad himself in a splendid turban and a waistcoat embroidered with silver, and baggy trousers, and a great belt in which were stuck pipes and pistols and knives.

“And in what clothes will you enter?” said the voice to Mr. Andrews.

Mr. Andrews thought of his best clothes but he had no wish to wear them again. At last he remembered and said “Robes.”

“Of what color and fashion?” asked the voice.

Mr. Andrews had never thought about the matter much. He replied, in hesitating tones, “White, I suppose, of some flowing soft material,” and he was immediately given a garment such as he had described. “Do I wear it rightly?” he asked.

“Wear it as it pleases you,” replied the voice. “What else do you desire?”

“A harp”—suggested Mr. Andrews. “A small one.”

A small gold harp was placed in his hand.^[9] This could refer to the national symbol and instrument of Ireland. Have been found in ancient burial plots and royal tombs. Commonly associated with heavenly beings.

“And a palm—no I cannot have a palm, for it is the reward of martyrdom; my life has been tranquil and happy.”^[10] Ezekiel 41, again may hold reference to palm trees being used in constructing temples. See also Matthew 21:1-11, Mark 11:1-11, and Luke 19:29-38, referencing Christs triumphant return to Jerusalem.

“You can have a palm if you desire it.”

But Mr. Andrews refused the palm, and hurried in his white robes after the Turk who had already entered Heaven. As he passed in at the open gate, a man, dressed like himself, passed out with gestures of despair.

“Why is he not happy?” he asked.

The voice did not reply.

“And who are all those figures seated inside on thrones and mountains? Why are some of them terrible, and sad, and ugly?”

There was no answer. Mr. Andrews entered, and then he saw the that those seated figures were all the gods wo were then being worshipped on the earth. A group of souls stood round each, singing his praises. But the gods paid no heed, for they were listening to the praters of living men, which alone brought them nourishment. Sometimes a faith would grow weak, and then the god of that faith also drooped and dwindled and fainted for his daily portion of incense. And sometimes, owing to a revivalist movement, or to a great commemoration, or to some other cause, a faith would grow strong, and the god of that faith grew strong also. And, more frequently, still, a faith would alter, so that the features of its god altered, and became contradictory, and passed from ecstasy to respectability, or from mildness and universal love to the ferocity of battle. And at times a god would divide into two gods, or three, or more, each with his own ritual and precarious supply of prayer.

Mr. Andres saw Buddha, and Vishnu, and Allah, and Jehovah and the Elohim.^[11] Different religious figures. Buddha’s teaching founded Buddhism and taught the Middle Way between indulgence and asceticism. Vishnu is one of the principle deities of Hinduism, known as the “preserver.” Allah is the Arabic word for God and generally refers to God in Islam. Jehovah is the God of Israel in the Hebrew Bible and one of seven names of God in Judaism. Elohim is one of many titles for God in the Hebrew Bible, it is a plural form meaning “the Gods.” He saw little ugly determined gods who were worshipped by a few savages in the same way. He saw the vast shadowy outlines of the Neo Pagan Zeus.^[12] Neo-Paganism was one of many spiritual movements seeking to revive the polytheistic religions known to Europe and the Middle East. It is often seen to revive these cultures in a celebratory way. There were cruel gods and coarse gods, and tortured gods, and worse still, there were gods who were peevish, or deceitful or vulgar. No aspiration of humanity was unfulfilled. There was even an intermediate state for those who wished it, and for the Christian Scientists^[13]Belief and practice developed in the 19^th century arguing that sickness in an illusion that can be healed through prayer. a place where they could demonstrate that they had not died.

He did not play his harp for long, but hunted vainly for one of his dead friends. And though souls were continually entering Heaven, it still seemed curiously empty. Though he had all that he expected, he was conscious of no great happiness, no mystic contemplation of beauty, no mystic union with good. There was nothing to compare with that moment outside the gate, when he prayed that the Turk might enter and heard the Turk uttering the same prayer for him, and when at last he saw his companion he hailed him with a cry of human joy.

The Turk was seated in thought, and round him, but sevens, sat the virgins who are promised in the Koran.^[14]Also spelled Quran. It is the sacred book to the Islamic nation and believed to be the word of God given to Muhammad by the archangel Gabriel. Commenting on the seven virgins, they refer to the afterlife one may achieve. Could also hold reference to the seven seals of the Bible and the Seven circle of Purgatory as experienced in Dante’s Inferno.

“Oh, my dear friend!” he called out, “Come here and we will never be parted and, such as my pleasures are, they shall by yours also. Where are my other friends? Where are the men whom I love, or whom I have killed?”

“I, too, have only found you,” said Mr. Andrews. He sat down by the Turk, and the virgins, who were all exactly alike, ogled them with coal black eyes.

“Though I have all that I expected,” said the Turk, “I am conscious of no great happiness. There is nothing to compare with that moment outside the gate when I prayed that you might enter, and heard you uttering the same prayer for me. These virgins are as beautiful and as good as I had fashioned for myself, yet I could wish that they were better.”

As he wished the forms of the virgins became more rounded, and their eyes grew larger and blacker than before. And Mr. Andrews, by a wish similar in kind, increased the purity and softness of his garment, and the glitter of his harp. For in that place their expectations were fulfilled, but not their hopes.

“I am going,” said Mr. Andrews, at last. “We desire infinity and we cannot imagine it. How can we expect it to be granted? I have never imagined anything infinitely good or beautiful excepting in my dreams.”

“I am going with you,” said the other. Together they sought the entrance gate and the Turk parted with his virgins and his best clothes, and Mr. Andrews cast away his robes and his harp.

“Can we depart?” they asked.

“You can both depart if you wish,” said the voice. “But remember what lies outside.”

As soon as they passed the gate they felt again the pressure of the world soul. For a moment they stood hand in hand resisting it. Then they suffered it to break in upon them, and the, and all the experience they had gained, and all the love and wisdom they had generated, passed into it, and made it better.