日本英文学会 第８０回研究発表

２００８年５月２５日 於：広島大学

E.M.Forster の『インドへの道』―Edward Carpenter の同志愛の思想を越えて
中央大学非常勤講師

松井 恭子《 引用 》
1. Astonishing how he[Carpenter] drains away. Poems I actually copied out for myself a few
years back now seem thin whistling rhetoric. I know that the spirit is there but it has got into
the wrong skin. Gerald Heard summed him up the other day at my request, and mostdevastatingly: ‘An echo. Walt Whitman was the first who blew through that hollow reed. Morris,J.A. Symonds – there you have the whole. He knew nothing, he couldn’t think. “Civilisation its
Cause and Cure” – how can you conceive such a book having a huge circulation? He[Carpenter] knew nothing about civilisation. He was always a clergyman, you were not to wear
boots but sandals, you were not to go to church, and he was always finding mystic reasons fordoing what he wanted e.g. I suppose there was something there, but as soon as one touches
it, it’s gone. Slow but steady decline of power’ (Dec. 1929) (Commonplace Book 52-53)(emphasis added)
2. There are some exquisite echoes in India; there is the whisper round the dome at Bijapur; there
are the long, solid sentences that voyage through the air at Mandu, and return unbroken to theircreator. The echo in a Marabar cave is not like these, it is entirely devoid of distinction. Whatever issaid, the same monotonous noise replies, and quivers up and down the walls until it is absorbed
into the roof. ‘Boum’ is the sound as far as the human alphabet can express it, or ‘bou-oum’ or‘ou-boum’ – utterly dull. Hope, politeness, the blowing of a nose, the squeak of a boot, all produce‘boum.’ (API xiv 144)

3. You are not even to differentiate yourself in thought from others; you are not to begin toregard yourself as separate from them. Even talk about helping others is a mistake; it isvitiated by the delusion that you and they are twain. . . . All the little self-satisfactions whicharise form the sense of duty performed, all the cheese-parings of equity between oneself andothers, all the tiny wonderments whether you are better or worse than your neighbour, have tobe abandoned; and you have to learn to live in a world in which the chief fact is not that you
are distict from others, but that you are a part of and integral with them. (From Adamʼs Peak toElephanta 176)
4.

Behold the animals. There is not one but the human soul lurks within it, fulfillingits destiny as surely as within you.
The elephant, the gnat floating warily towards its victim, . . . . the cats playing
together on the barn floor, thinking no society equal to theirs, the ant bearing its
burden through the grass−....
1I saw deep in the eyes of the animals the human soul look out upon me.
I saw where it was born deep down under feathers and fur, or condemned for awhile to roam fourfooted among the brambles.
I caught the clinging mute glance of the prisoner, and swore that I would be faithful.
Thee my brother and sister I see and mistake not. Do not beafraid. Dwelling thus and thus for a while, fulfilling thy appointed
time – thou too shalt come to thyself at last.
（”Have Faith” (1884) Towards Democracy 146）(emphasis added)
5. Eros is a great leveler. Perhaps the true Democracy rests, more firmly than any where else,
on a sentiment which easily passes the bounds of class and caste, and unites in the closest
affection the most estranged ranks of society. It is noticeable how often Uranians of good
position and breeding are drawn to rougher types, as of manual workers, and frequently very
permanent alliances grow up in this way, which although not publicly acknowledged, have adecided influence on social institutions, customs and political tendencies. . . .
(Intermediate Sex 114-115)《 引用文献 》
Beith, Gilbert. Ed. “Some Memories.” Edward Carpenter: In Appreciation. New York: Haskell House, 1973.
Carpenter, Edward. From Adam’s Peak to Elephanta: Sketches in Ceylon and India. London: Swan Sonnenschein,1903.
------. My Days and Dreams: Being Autobiographical Notes. New York: Charles Scribner’s Sons, 1916.
------. The Intermediate Sex: A Study of Some Transitional Types of Men and Women. London: George Allen &Unwin, 1908.
------. Towards Democracy. Worcester: Billing & Sons , 1985.
Chandra, Bipan. Modern India. New Delhi: National Council of Educational Research and Training, 1971.
Cohn, Bernard S. Colonialism and Its Forms of Knowledge: The British in India. Princeton: Princeton UP, 1996.
Forster, E.M. A Passage to India. Ed. Oliver Styallybrass. Harmondsworth: Penguin, 1979.
------. Commonplace Book. Ed. Philip Gardner. Stanford: Stanford UP, 1987.
------. The Hill of Devi. Harmondsworth: Penguin, 1965.
------. The Life to Come and Other Stories. Harmondsworth: Penguin, 1989.
------. The Longest Journey. Ed. Elizabeth Heine. Harmondsworth: Penguin, 1989.
------. Maurice. New York: Buccaneer Books, Inc., 1976.
Furbank, P.N. E.M.Forster: A Life. Florida: Harcourt Brace, 1978.
Kanitkar. V.P. Cole and W. Owen. Hinduism. London: NTC Publishing Group, 1995.
Marin, Briton Jr. New India. Berkeley:University of California Press, 1969.
Martin, K. Robert. and George Piggford. Eds. Queer Forster. Chicago: The University of Chicago Press, 1997.
Rowbotham, Sheila. “Edward Carpenter: Prophet of the New Life.” Socialism and the New Life: The Personal andSexual Politics of Edward Carpenter and Havelock Ellis. London: Pluto Press, 1977.
Said, Edward W. Orientalism. New York: Vintage Books, 1979.
Suleri, Sara. “Fortster’s Imperial Erotic.” The Rhetoric of English India. Chicago: The University of Chicago Press,1992.
------. “The Geography of A Passage to India”. E.M.Forster’s A Passage to India. Ed. Harold Bloom. New York:
Chelsea House Publisher, 1987.
Wolpert, Stanley. A New History of India. Oxford: Oxford UP, 2000.
都築 忠七. 『エドワード・カーペンター伝：人類連帯の予言者』東京：晶文社, 1985.
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