Lost and Found in Walden
Thoreau found himself at Walden - and lost himself on Ktaadn. Walden, a mile from town, was a benign experience in which he learned what he could do without, what was essential for life. Ktaadn, high and remote, taught him what he could not do without, what was essential life.
He spoke of the hostility of the landscape. The mountain seemed to speak to him: "Why came ye here before your time? This ground is not prepared for you . . . I cannot pity or fondle you here, but (must) forever relentlessly drive thee hence to where I am kind." This landscape is hostile, not kind. It is "unforgiving and inhospitable to man" (Sidney). He responds to this imagined chastening with an apology, a verse explaining " . . . my way lies through your spacious empire up to light" - the way to light/enlightenment. The Web material illuminated somewhat Thoreau’s need for this experience - he had expressed a desire to "witness our own limits transgressed." He got what he came for. It seems to me that he did not anticipate such a terrifying experience, such utter alienation.
Thoreau described this as "primeval, untamed, and forever untamable Nature" - "vast and drear and inhuman". "Man was not to be associated with it . . . It was Matter, vast, terrific, . . the home . . of Necessity and Fate." This was nature in its most primitive form. It did not allow, tolerate or acknowledge man’s control or manipulations, or even his need to comprehend. This is the same Matter from which our bodies are made, our physical nature. This is terrifying, alienating to Thoreau: "I stand in awe of my own body, this matter to which I am bound has become so strange to me . . . I fear bodies, I tremble to meet them." His purpose is met - he "witnesses his own limits transgressed". He senses that "his reason is dispersed." He tries to voice his feelings of alienation - and finds he is removed even from his voice, can only shout "Contact! Contact!" Wendy notes that Thoreau is "really failing at describing what he is trying to describe."
Stacy notes that this passage is related to "a person getting a sense of their self in relation to Nature." The Web material describes Thoreau’s practice of linking landscape and identity.
Nature for McCandless was something he knew very well, for he had been since he was small, always wanting to climb higher. When at home, he felt trapped and the wild served as a cleansing power for him. When arriving to alaska, McCandless wrote a declaration of independence, as Krakauer puts it, writing “Ultimate freedom. . . . Escaped from Atlanta. Thou shalt not return , ‘cause ‘the west is the best’”(163). McCandless felt like he had no home,so he made nature his own. Similarly, Thoreau explains, “i found myself suddenly neighbors to the birds; not by having imprisoned one, but having caged myself near them . . . to those smaller and more thrilling songsters of the forest”(9). Thoreau cherished nature and the endless possibilities it contained. Likewise, Thoreau 's house was a place in which he “did not need to go outdoors to take the air for the atmosphere within had lost none of its freshness”(9) This allowed Thoreau stay in touch with the wilderness without feeling captive in his own home. Both Thoreau and McCandless were attracted by nature and the clarity, freedom can bring to one’s
As Henry is working for Waldo, he will take care of Edward who’s his son. After doing so one day, Henry is placed a very uncomfortable situation where Edward asks his mother Lydian if Henry could be his new father. Lydian then starts to want Henry gone but wants to do so by finding him a nice woman to settle down with. She tells him that and he says “you want to be a matchmaker, Lydian? Find me something innocent and uncomplicated. A shrub-oak. A cloud. A leaf lost in the snow” (Lawrence and Lee 78). By saying this Henry’s showing how he favors nature and its beauty. Adding to that, the teachings that Henrys share with others show the importance of nature. This is seen when Henry is trying to get Emily to see the fact that there’s more to Transcendentalism than being a tree-hugger and to look at nature to see its beauty. He explains this to her by telling her “what is a house if you haven’t got a tolerable planet to put it on? Did you know that trees cry out in pain when they’re cut? I’ve heard them” (Lawrence and Lee 34). With this being said, Henrys explaining that in order to have a nice place to live, nature has to be taken care of. Overall, The Night Thoreau Spent In Jail focuses on the importance of
The case of Anne Gunter fits the modern stereotype of witchcraft accusations and the trials that resulted from them; a young girl falsely claims that an older woman or women are causing her harm using supernatural abilities they have gained through nefarious means, sending the community into an uproar. Hysteria runs rampant through the community and the poor women are harshly punished – the formulaic story plays out similarly throughout popular media, must notably in Arthur Millers’ ‘The Crucible’. Yet in the case of young Anne Gunter from North Moreton, there is a deviation from the “standard plot” of a witchcraft trial – the women are acquitted and Miss Gunter’s subterfuge is revealed. The fact that the allegations are not only proven to be false, but a confession of such is given by Anne Gunter allows the focus to shift from the actual Gunter case to what factors played into why people were accused of witchcraft. What we can infer from the Gunter case is that people in England were accused of witchcraft because of three major things: lack of power, prestige, and plenty within society.
Spanos, Nicholas P.. "Witchcraft and social history: An essay review." Journal of the History of the Behavioral Sciences 21: 60-67. Print.
Whenever we think of witches, we think of shriveled up ladies who wear pointy hats with a big black drape over her. But in England, in the Renaissance era, that is not always how they were distinguished out among the crowd. Many citizens were put on trial and even killed if they were accused of being witches. Many times, these people were falsely accused and therefore murdered wrongfully. Witchcraft was a problem starting around the mid-1400’s and influenced many writers such as Shakespeare, and although it is not a big problem in today’s society, looking back at how this affected the renaissance era in England is something that had a huge impact on their society.
The chapter entitled “Conclusion” is a fitting and compelling final chapter to Thoreau’s Walden. Throughout Walden, Thoreau delves into his surroundings, the very specifics of nature, and what he was thinking about, without employing any metaphors and including none of his poignant aphorisms. However, placed among these at-times tedious sections, come spectacular and wholly enjoyable interludes of great and profound thought from a writer that has become extremely popular in modern America. His growth of popularity over such contemporary favorites as Emerson in our modern era stems from the fact that Thoreau calls for an “ideological revolution to simplification” in our lives. This concept and sentiment is in extreme opposition to how we actually live our lives today. More and more people have been cut off from spiritual development and the cultivation of the mind and body. Often times the only time people think about their own spirituality and soul is in church or in reference to thinking about their god or religion. The truth is that there is much more to stare at, wonder at, and worship than just an image and idea of God in the mind. Thoreau, a man who believed in God himself and alludes to that being many times throughout Walden, lets us know and see that much more in the world is worthy of deep thought and reverence: all that earthly nature has to offer. Thoreau’s “Conclusion” is an excellent and fitting ending to this great work that teaches us so many things.
Thoreau writes that "the greater part will be meadow and forest, not only serving an immediate use, but preparing a mould against a distant future, by the annual decay of the vegetation which it supports." Man needs "wild and dusky knowledge" more than lettered learning. Thoreau undercuts the notion of "Useful Knowledge," which may preclude higher understanding, preferring instead "Useful Ignorance" or "Beautiful Knowledge." His own desire for knowledge is intermittent, but his "desire to bathe my head in atmospheres unknown to my feet is perennial and constant." He encourages not the seeking of knowledge per se but rather of "Sympathy with Intellect." Our understanding cannot encompass the magnitude of nature and the universal. Thoreau writes that in his own relationship with nature he lives "a sort of border life, on the confines of a world into which I make occasional and transient forays only." Even Thoreau–a man who has devoted his life to higher pursuit–cannot grasp the full meaning of nature. When we are successful in beginning to approach the universal through our experience of nature, our glimpses of understanding are fleeting and evanescent. Imperfect though our comprehension is, however, we must elevate, must seek those places that offer broader perspective. Thoreau employs the image of the rooster–crowing confidently to inspire others to alertness and awareness, expressing the "health and soundness of
USA Today. Obesity in America Summary Statement: 2006. Available at http://usatoday30.usatoday.com/educate/challenge/2006winners/winner2-page1.htm. Accessed February 10, 2014.
Kors, A.C. & Peters E. (1972). Witchcraft in europe 1100 - 1700. Pennsylvania: Pennsylvania Press Inc.
Kalman, Izzy. “Bullying Contributes to School Shootings.” Juvenile Crime. ic.galegroup.com. Web. 2012. Feb. 11, 2015.
Karlsen ends the text with an afterward because it had been ten years since the paperback edition was originally published. She states in her afterward that were she to redo the book, “more substantial changes are called for (260).” This is quite commendable for an author to admit, rather than to just sit back and rest of the laurels of the original positive praise for the book. She admits the need for more study on the connections of 17th century religious beliefs, the relationship between the English and Native Americans, and the links between witchcraft, race formation, and colonialism (260). What Karlsen’s text does add to the scholarship of women and witchcraft in colonial America is a deeper understanding of the idea of “women-as-witches,” and the interpersonal relationships, feelings, and ideas of the era that helped to put women in such a dangerous and vulnerable position. Karlsen, a Professor Emerita, retired from her teaching position at University of Michigan in 2011, where she taught History and Women’s Studies from 1985 to 2011. She contributed to several journals as a co-editor and held several distinguished
The love for nature is one that is formed when young. Thoreau shows evidence of early development of a lifelong love for nature that he would carry with him in everything that he did. As a young boy of ten he was fond of walking deep into the woods that surrounded his home in Concord in search of solitude (Salt 18). Thoreau expressed an interest in living at Walden Pond at the age of ten (Salt 19). His love of nature can largely be credited to qualities inherited from his mother (Salt 22). It would rightfully be his love of nature that he would be remembered for.
In England, witchcraft persecutions started much later than anywhere in Europe and only fully emerged until after Queen Elizabeth left the crown (University of Sydney). The power of witchcraft was part of their belief system so much that “Formal accusations against witches – who were usually poor, elderly women – reached a peak in the late 16th century, particularly in south-east England” (“Witchcraft.”)
The incidence of the witch hunts which took place across Europe from the 14-17th centuries that spread to New England and eventually Salem, Massachusetts in 1692 can be used to demonstrate the subjective nature of history. The Salem witch trials is not a subject which is necessarily avoided, typically the events which took place are represented as a historical view of the danger inherent in religious fundamentalism. The fact whic...
Henry David Thoreau implies that simplicity and nature are valuable to a person’s happiness in “Why I Went to the Woods”. An overall theme used in his work was the connection to one’s spiritual self. Thoreau believed that by being secluded in nature and away from society would allow one to connect with their inner self. Wordsworth and Thoreau imply the same idea that the simple pleasures in life are easily overlooked or ignored. Seeing the true beauty of nature allows oneself to rejuvenate their mentality and desires. When one allows, they can become closer to their spiritual selves. One of William Wordsworth’s popular pieces, “Tintern Abbey”, discusses the beauty and tranquility of nature. Wordsworth believed that when people