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Over the course of Walden, Thoreau treats Walden Pond as a metaphor for the ever-changing human spirit. He greatly admires the pond for its exceptional “depth and purity” (301), as well as its ability to reflect the subtle changes in its surroundings. He appreciates the ways the pond serves as a “perfect forest mirror” (323) for natural change. He also offers the pond’s transitions throughout the seasons as a metaphor for human resiliency.
Walden Pond is also a metaphor for the commingling of human civilization and the natural world. Thoreau writes that the pond is surrounded by white stones that were likely cut by railroad workers “obliged to pile them up in walls on both sides of the railroad” (313). He also describes the ice-cutters attempting to capitalize on the only resource Walden Pond offers, wryly noting that much of the ice melted before it could be sold. Thus, the pond is an amalgam of nature’s virtue and civilization’s attempts to capitalize on it. Through his recurring imagery of regrowth and renewal—ending poignantly with spring’s arrival and the melting of Walden’s ice—Thoreau suggests that nature always triumphs in the end.
Abstaining from contact with human civilization for much of Walden, Thoreau seeks communion with animals of the woods. He quickly realizes that his “brute neighbors” have a great deal in common with their human counterparts. For example, to Thoreau’s ears, the owls often sound as though they are speaking human words. He writes, “I rejoice that there are owls. Let them do the idiotic and maniacal hooting for men” (216).
Thoreau also uses the animals as light-hearted case studies in natural behavior, perceiving them to be a less-inhibited version of mankind. He develops interspecies friendships with the mice in his house, insisting they are wild even though he plays with them and teaches them to eat from his hands. Thoreau also intently studies a battle between a group of black ants and a group of red ants. He names particular ants Patroclus and Achilles (from Homer’s The Iliad) and speaks of this battle as if it were an American epic.
At times, Thoreau’s reflections turn from passive observances to more active contemplation of his own brutish character. As a farmer who cherishes his bean field, Thoreau perceives woodchucks as a particular threat and often takes his aggressions out on them. When Thoreau overhears gunshots from a military training base in Concord, he feels a burst of violently patriotic energy and describes his desire to “spit a Mexican with a good relish,—for why should we always stand for trifles?” and then “look[s] round for a woodchuck or a skunk to exercise my chivalry upon” (275). He even feels a compulsion to kill and eat a woodchuck that represents his conflicting primitive and spiritually elevated sides. Ultimately, he decides to honor and value both.
Thus, animals serve as illustrations of humankind’s untamed and good qualities, allowing Thoreau to contemplate where he stands—and how he can cultivate his own character—within the natural world.
Thoreau’s beloved bean field becomes a model for the personal pleasures that hard labor can bring without the strictures of capitalism. Because Thoreau works for himself, he has time to work slowly and leisurely. This slow pace allows him to take joy in the beauty of his environment and the simple rhythms of his work. He writes, “When my hoe tinkled against the stones, that music echoed to the woods and the sky, and was an accompaniment to my labor which yielded an instant and immeasurable crop” (271-272).
The bean field also serves as a metaphor for new growth and progress. As his hoe turns up Native American arrowheads, Thoreau reflects that the soils beneath him are “the ashes of unchronicled nations who in primeval years lived under these heavens” (271). He observes that, in addition to displacing the naturally growing blackberries and johnswort with his cultivation, he is disturbing the civilizations before him. While Thoreau seems to recognize the processes of displacement and replacement that his bean field tilling embodies, he professes that these processes are natural and therefore good. He writes, “This generation is very sure to plant corn and beans each new year precisely as the Indians did centuries ago and taught the first settlers to do, as if there were a fate in it” (281).
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By Henry David Thoreau