The Works of Henry David Thoreau (Annotated)

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It appeared in the version of Excursions reorganized for and printed as the ninth volume of the Riverside Edition, and in the fifth volume Excursions and Poems of the Walden and Manuscript Editions. I wish to speak a word for Nature, for absolute freedom and wildness, as contrasted with a freedom and culture merely civil, — to regard man as an inhabitant, or a part and parcel of Nature, rather than a member of society.

The entire essay is an expansion upon the ideas expressed in this opening sentence.

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Thoreau explores the etymology of the word "saunter," which he believes may come from the French " Sainte-Terre " Holy Land or from the French " sans terre " without land. Either derivation applies to walking as he knows it, but he prefers the former.

The Complete Works of Henry David Thoreau by Henry David Thoreau

True walking is not directionless wandering about the countryside, nor is it physical exercise. It is a crusade "to go forth and reconquer this Holy Land from the hands of the Infidels. Walking leads naturally to the fields and woods, and away from the village — scene of much busy coming and going, accessed by established roads, which Thoreau avoids. He suggests the degeneracy of the village by exploring the etymology of the word "village," connecting it to the Latin words for "road" and for "vile. Thoreau's neighborhood offers the possibility of good walks, which he has not yet exhausted.

He refers to the new perspective that even a familiar walk can provide. He deplores man's attempts to bound the landscape with fences and stakes, placed by the "Prince of Darkness" as surveyor. He contrasts the hurried walking undertaken in conducting the business of life with that made "out into a Nature such as the old prophets and poets, Menu, Moses, Homer, Chaucer, walked in" — a kind of exploration very different from that of Vespucci or Columbus.

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Thoreau's walking explores a territory better expressed by mythology than history. He conveys some urgency to walk by stating that, although the landscape is not owned at present, he foresees a time when property ownership may prevail over it. Thoreau refers to the difficulty of choosing the direction of a walk, asserting that there is a "right way" but that we often choose the wrong. The walk we should take "is perfectly symbolical of the path which we love to travel in the interior and ideal world" — a path difficult to determine because it does not yet "exist distinctly in our idea.

The east leads to the past — the history, art, and literature of the Old World; the west to the forest and to the future, to enterprise and the adventure of the New World. As a nation, we tend toward the west, and the particular in the form of the individual reflects the general tendency. Thoreau believes that physical environment inspires man and that the vast, untamed grandeur of the American wilderness is "symbolical of the height to which the philosophy and poetry and religion of [America's] inhabitants may one day soar.

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America, whose landscape has not yet been completely civilized, suggests "more of the future than of the past or present. Thoreau takes up the subject of the wild synonymous with the west , in which he finds "the preservation of the World. He writes of the wildness of primitive people, of his own yearning for "wild lands where no settler has squatted," and of his hope that each man may be "a part and parcel of Nature" the phrase repeated from the beginning of the essay , exuding sensory evidence of his connection with her.

He equates wildness with life and strength.

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He himself prefers the wild vigor of the swamp, a place where one can "recreate" oneself, to the cultivated garden. The wild confers health on both the individual and society. Thoreau perceives agriculture as an occupation that makes the farmer stronger and more natural, and the wild and free in literature as that which most appeals to the reader.

Genius is an uncivilized force, like lightning, not a "taper lighted at the hearthstone of the race. Although no literature has yet adequately done so, mythology is more satisfactory. The west — the American continent — "is preparing to add its fables to those of the East," and there will be an American mythology to inspire poets everywhere.

Released the next day, Thoreau returns to Walden. Thoreau devotes great attention to nature, the passing of the seasons, and the creatures with which he shares the woods. He recounts the habits of a panoply of animals, from woodchucks to partridges. Some he endows with a larger meaning, often spiritual or psychological. The hooting loon that plays hide and seek with Thoreau, for instance, becomes a symbol of the playfulness of nature and its divine laughter at human endeavors.

Another example of animal symbolism is the full-fledged ant war that Thoreau stumbles upon, prompting him to meditate on human warfare. He does not observe and describe them neutrally and scientifically, but gives them a moral and philosophical significance, as if each has a distinctive lesson to teach him. As autumn turns to winter, Thoreau begins preparations for the arrival of the cold.

He listens to the squirrel, the rabbit, and the fox as they scuttle about gathering food. He watches the migrating birds, and welcomes the pests that infest his cabin as they escape the coming frosts. He prepares his walls with plaster to shut out the wind.

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By day he makes a study of the snow and ice, giving special attention to the mystic blue ice of Walden Pond, and by night he sits and listens to the wind as it whips and whistles outside his door. Thoreau occasionally sees ice-fishermen come to cut out huge blocks that are shipped off to cities, and contemplates how most of the ice will melt and flow back to Walden Pond.

Occasionally Thoreau receives a visit from a friend like William Ellery Channing or Amos Bronson Alcott, but for the most part he is alone. In one chapter, he conjures up visions of earlier residents of Walden Pond long dead and largely forgotten, including poor tradesmen and former slaves. Thoreau prefers to see himself in their company, rather than amid the cultivated and wealthy classes. As he becomes acquainted with Walden Pond and neighboring ponds, Thoreau wants to map their layout and measure their depths.

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Thoreau finds that Walden Pond is no more than a hundred feet deep, thereby refuting common folk wisdom that it is bottomless. He meditates on the pond as a symbol of infinity that people need in their lives. Eventually winter gives way to spring, and with a huge crash and roar the ice of Walden Pond begins to melt and hit the shore. In lyric imagery echoing the onset of Judgment Day, Thoreau describes the coming of spring as a vast transformation of the face of the world, a time when all sins are forgiven.

Thoreau announces that his project at the pond is over, and that he returned to civilized life on September 6, SparkNotes users wanted!

Thoreau and Civil Disobedience

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The Works of Henry David Thoreau (Annotated) The Works of Henry David Thoreau (Annotated)
The Works of Henry David Thoreau (Annotated) The Works of Henry David Thoreau (Annotated)
The Works of Henry David Thoreau (Annotated) The Works of Henry David Thoreau (Annotated)
The Works of Henry David Thoreau (Annotated) The Works of Henry David Thoreau (Annotated)
The Works of Henry David Thoreau (Annotated) The Works of Henry David Thoreau (Annotated)
The Works of Henry David Thoreau (Annotated) The Works of Henry David Thoreau (Annotated)
The Works of Henry David Thoreau (Annotated) The Works of Henry David Thoreau (Annotated)
The Works of Henry David Thoreau (Annotated) The Works of Henry David Thoreau (Annotated)
The Works of Henry David Thoreau (Annotated) The Works of Henry David Thoreau (Annotated)

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