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English - II

Notes I used to brood over the stories of Enoch and Elijah, and almost persuade myself that, whatever
might become of others, I should be translated in something of the same way, to heaven. With a
feeling congenial to this, I was often unable to think of external things as having external existence,
and I communed with all that I saw as something not apart from but inherent in, my own immaterial
nature. Many times while going to school have I grapsed at a wall or tree to recall myself from this
abyss of idealism to the reality. At that time I was afraid of mere processes. In later periods of life I
have deplored, as we have all reason to do, a subjugation of an opposite character, and have rejoiced
over the remembrances, as is expressed in the lines— Obstinate Questionings, etc. to that dreamlike
vividness and splendour, which invest objects of sight in childhood, every one, I believe, if he would
look back, could bear testimony, and I need not dwell upon it here: but having in the poem regarded
it as a presumptive evidence of a prior state of existence, I think it right to protest against a conclusion,
which has given pain to some good and pious persons, that I meant to inculcate such a belief. It is far
too shadowy a notion to be recommended to faith, as more than an element in our instincts of
immortality. But let us bear in mind that, though the idea is not advanced in revelation, there is
nothing there to contradict it, and the Fall of Man presents an analogy in its favour. Accordingly, a
pre-existent state has entered into the popular creeds of many nations; and, among all persons
acquainted with classic literature, is known as an ingredient in Platonic philosophy. Archimedes
said that he could move the world if he had a point whereon to rest his machine. Who has not felt the
same aspirations as regards the world of his own mind? Having to wield some of its elements when
I was impelled to write this poem on the ‘Immortality of the Soul’, I took hold of the notion of pre-
existence as having sufficient foundation in humanity for authorising me to make for my purpose the
best use of it I could as a poet”.
Themes
The ode has several themes. It depicts the visionary experiences of childhood, the fading of youthful
vision with the advance of age, the natural piety that binds our days each to each, and the philosophical
compensations of maturity. It also expresses the idea of pre-existence and the hope of immortality—
not as an illusion but as a ‘master light’. The poet seems to have laid emphasis on the theme of
immortality which is placed absolutely in the foreground by the title of the poem. The central theme
is the immortal nature of the human spirit, intuitively known by the child, partly forgotten by the
growing man, but to be known once more in maturity through intense experience of heart and mind.
“But this is not to say that the doctrine of pre-natal existence is set forth deliberately by Wordsworth
as an accepted belief. Southey titled the balance away when he called the poem. ‘The Ode on Pre-
existence—a dark subject darkly handled’. Wordsworth’s prosaic and scrupulous statement is a good
answer to the question we are often constrained to ask of a poet: Do you really believe what you say?
He says that he has not meant to inculcate a belief in a prior state of existence. ‘It is far too shadowy
a notion to be recommended to faith as more than an element in our instincts of immortality’.
Three Parts
The poem falls into three parts. The first four stanzas which form the first part put the fact: “There
hath passed a glory from the earth”; and in the last two lines of them, ask the explanation of it. Stanza
V-VIII constitute the second part. This part gives the explanation in the form of the doctrine of
reminiscence. The third part (stanzas IX-XI) is an attempt to vindicate the value of a life from which
‘vision’ has fled. As Bowra puts it: “The three parts of the Ode deal in turn with a crisis, an explanation,
and a consolation, and in all three Wordsworth speaks of what is most important and most original
in his poetry.”
The three parts of the ode are not harmoniously blended together. Thus the second part of the poem
is, in effect, an interpolation, alien to opening and closing sections. The poem is grand in its design,
but lacks the seamless unity of Tintern Abbey.
An Autobiographical Poem
Like so much of the best of Wordsworth, the Immortality Ode is a piece of spiritual autobiography.
Wordsworth wrote it between 1803 and 1806; so it was partly contemporary with The Prelude, of which its

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