Henry David Thoreau was born in Concord, Massachusetts, July 12, 1817, and died there May 6, 1862. Most of his life was spent in that town, and most of the localities referred to in this volume are to be found there. His Journal, from which the following selections were made, was bequeathed to me by his sister Sophia, who died October 7, 1876, at Bangor, Maine. Before it came into my possession I had been in the habit of borrowing volumes of it from time to time, and thus continuing an intercourse with its author which I had enjoyed, through occasional visits and correspondence, for many years before his death, and which I regard as perhaps the highest privilege of my life. In reading the Journal for my own satisfaction, I had sometimes been wont to attend each day to what had been written on the same day of the month in some other year; desiring thus to be led to notice, in my walks, the phenomena which Thoreau noticed, so to be brought nearer to the writer by observing the same sights, sounds, etc., and if possible have my love of nature quickened by him. This habit suggested the arrangement of dates in the following pages, viz., the bringing together of passages under the same day of the month in different years. In this way I hoped to make an interesting picture of the progress of the seasons, of Thoreau's year. It was evidently painted with a most genuine love, and often apparently in the oj)en air, in the very presence of the phenomena described, so that the written page brings the mind of the reader, as writing seldom does, into closest contact with nature, making him see its sights, hear its sounds, and feel its very breath upon his cheek.

In artworks from a mosaic by Marc Chagall to schoolchildren's paintings, in writings from Susan Fenimore Cooper to Annie Dillard, and in diverse print sources from family genealogical registers to seed catalogs, the four seasons appear and reappear as a theme in American culture. In this richly illustrated book, Michael Kammen traces the appeal of the four seasons motif in American popular culture and fine arts from the seventeenth century to the present. Its symbolism has evolved through the years, Kammen explains, serving as a metaphor for the human life cycle or religious faith, expressing nostalgia for rural life, and sometimes praising seasonal beauty in the diverse American landscape as the most spectacular in the world. Kammen also highlights artists' and writers' shift in attention from the glories of seasonal peaks to the dynamics of seasonal transitions as American life continued to accelerate and change through the twentieth century. Few symbols have been as pervasive, meaningful, and symptomatic in the human experience as the four seasons, and as Kammen shows, in its American context the annual cycle has been an abundant and abiding source of inspiration in the nation's cultural history.

Thoreau's journal of 1851 reveals profound ideas and observations in the making, including wonderful writing on the natural history of Concord. For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.

Most people who care about nature cannot help but use religious language to describe their experience. We can trace many of these conceptions of nature and holiness directly to influential nineteenth-century writers, especially Henry David Thoreau (1817-1862). In Walden, he writes that "God himself culminates in the present moment," and that in nature we encounter, "the workman whose work we are." But what were the sources of his religious convictions about the meaning of nature in human life?

As we approach the bicentennial, in 2017, of the birth of Henry David Thoreau, there is considerable debate and confusion as to what he may, or may not have, contributed to American life and culture. Almost every American has heard of Thoreau, but only a few are aware that he was deeply engaged with most of the important issues of his day, from slavery to “Manifest Destiny” and the rights of the individual in a democratic society. Many of these issues are still affecting us today, as we move toward the second quarter of the twenty-first century. By studying how various American artists have chosen to portray Thoreauover the years since the publication of Walden in 1854, we can gain a clear understanding of how he has been interpreted (or misinterpreted) throughout the years since his death in 1862. But along the way, we might also find something useful, for our times, in the insights that Thoreau gained as he wrestled with the most urgent problems being experienced by American society in his day.

In 1977 David Foster took to the woods of New England to build a cabin with his own hands. Along with a few tools he brought a copy of the journals of Henry David Thoreau. Foster was struck by how different the forested landscape around him was from the one Thoreau described more than a century earlier. The sights and sounds that Thoreau experienced on his daily walks through nineteenth-century Concord were those of rolling farmland, small woodlands, and farmers endlessly working the land. As Foster explored the New England landscape, he discovered ancient ruins of cellar holes, stone walls, and abandoned cartways--all remnants of this earlier land now largely covered by forest. How had Thoreau's open countryside, shaped by ax and plough, divided by fences and laneways, become a forested landscape? Part ecological and historical puzzle, this book brings a vanished countryside to life in all its dimensions, human and natural, offering a rich record of human imprint upon the land. Extensive excerpts from the journals show us, through the vividly recorded details of daily life, a Thoreau intimately acquainted with the ways in which he and his neighbors were changing and remaking the New England landscape. Foster adds the perspective of a modern forest ecologist and landscape historian, using the journals to trace themes of historical and social change. Thoreau's journals evoke not a wilderness retreat but the emotions and natural history that come from an old and humanized landscape. It is with a new understanding of the human role in shaping that landscape, Foster argues, that we can best prepare ourselves to appreciate and conserve it today. From the journal: "I have collected and split up now quite a pile of driftwood--rails and riders and stems and stumps of trees--perhaps half or three quarters of a tree...Each stick I deal with has a history, and I read it as I am handling it, and, last of all, I remember my adventures in getting it, while it is burning in the winter evening. That is the most interesting part of its history. It has made part of a fence or a bridge, perchance, or has been rooted out of a clearing and bears the marks of fire on it...Thus one half of the value of my wood is enjoyed before it is housed, and the other half is equal to the whole value of an equal quantity of the wood which I buy." --October 20, 1855

The forty-nine recollections gathered in Thoreau in His Own Time demonstrate that it was those who knew him personally, rather than his contemporary literati, who most prized Thoreau's message, but even those who disparaged him respected his unabashed example of an unconventional life. Included are comments by Ralph Waldo Emerson--friend, mentor, Walden landlord, and progenitor of the spin on Thoreau's posthumous reputation; Nathaniel Hawthorne, who could not compliment Thoreau without simultaneously denigrating him; and John Weiss, whose extended commentary on Thoreau's spirituality reflects unusual tolerance. Selections from the correspondence of Caroline Healey Dall, Maria Thoreau, Sophia Hawthorne, Sarah Alden Bradford Ripley, and Amanda Mather amplify our understanding of the ways in which nineteenth-century women viewed Thoreau. An excerpt by John Burroughs, who alternately honored and condemned Thoreau, asserts his view that Thoreau was ever searching for the unattainable.