Edwards and Thoreau: Typologies of Lakes

Herman Melville remarks in Mo­by-Dick, “Yes, as everyone knows, meditation and water are wedded for ever.” Whether everyone knows this is not certain, but two other stalwarts of American thought surely did. Jonathan Edwards and Henry David Thoreau both give water serious meditation—Thoreau perhaps more famously in Walden, while Edwards’s aqueous meditations appear throughout his work, but especially in his journal Images of Divine Things.

Although these two men operate within contrasting schemata—Edwards adhering to a Puritan tradition of em­blems and typology which he extends further into the realm of nature, and Thoreau holding to the transcendentalist quasi-pantheist veneration of nature—they meditate on the exact same image of water. In the chapter of Walden, “The Ponds,” and in Image no. 117 of Images of Divine Things, Thoreau and Edwards both reflect on the image of a pond which is so clear and still that it reflects the sky in its surface. A close reading of Ed­wards and Thoreau’s accounts of a still lake or pond reveals a striking similarity in these two writers’ techne. They create parallel discourses on water, asserting the water’s significance, describing the water vividly, then finally imagining a descent into the water. However, despite these similarities, they arrive at conflict­ing conclusions. For Edwards, such a lake is “death” and “darkness itself,” but for Thoreau, Walden is “remarkable” for its “purity.” Ultimately, their contrasting conclusions reveal irreconcilable differ­ences in methodology.

Edwards begins Image no. 117 with an explicit statement of his typology. Tra­ditionally, typology is the reading and un­derstanding of Old Testament “types” in light of their New Testament “antitypes” or fulfillment, but Edwards extends his reading beyond Scripture to include na­ture. Here, he frames his typological reading as a poignant thesis. He writes, “The water, as I have observed elsewhere, is a type of sin or the corruption of man, and of the state of misery that is the con­sequence of it.” By asserting that water “is a type of” sin and corruption, Edwards accomplishes two things: First, he an­nounces that he will interpret a universal image of a body of water, rather than one specific lake or pond, thus universalizing his forthcoming interpretation. Second, he establishes a strong sense of typology by using a being verb rather than simi­le or metaphorical language, such as “is like” or “is representative of,” thus clear­ly equating the “type” with his reading of it. Edwards’s strong, direct language and the placement of a clear thesis at the beginning of his entry strengthen his typological interpretation. Edwards moves to demonstrate his thesis through a description of the water’s “flattering ap­pearance.” He writes, “How smooth and harmless does the water oftentimes ap­pear, and as if it had paradise and heav­en in its bosom. Thus when we stand on the banks of a lake or river, how flattering and pleasing does it oftentimes appear, as though under were pleasant and de­lightful groves and bowers, or even heav­en itself in its clearness …” Here Edwards uses vivid imagery of heaven reflected on a lake’s surface to illustrate the compar­ison between such water and deceptive sin. His use of “we” invites the reader to join him in a communal memory and em­pathize with his rendering of the image, drawing her into his pleasing description of the water’s beatific appearance. The clarity of Edwards’s thesis, combined with his succinct but vivid imagery of the water, creates a firm foundation for his interpretation.

Thoreau’s thesis, however, is more nuanced. He begins his first account of Walden Pond, “The scenery of Walden is on a humble scale, and, though very beautiful, does not approach to gran­deur, nor can it much concern one who has not long frequented it or lived by its shore; yet this pond is so remarkable for its depth and purity as to merit a par­ticular description.” Thoreau here may seem almost self-deprecating, but buried in this unassuming start is a quiet thesis, which Thoreau will aim to demonstrate through his description of the pond. By stating that Walden is humble and with­out grandeur, then claiming that it is nevertheless “remarkable,” Thoreau ele­vates Walden above other landscapes or bodies of water that seem more grand. He differs from Edwards in that he does not propose to address a universal image of water, but rather one specific body and its special attributes. The characteristic that merits such elevation is Walden’s “purity.” Thoreau will spend the body of this description of Walden discussing its color. He describes Walden’s color as be­ing “blue at one time and green at an­other,” and recalls, “I have discerned a matchless and indescribable blue light, such as watered or changeable silks and sword blades suggest, more cerule­an than the sky itself.” Such is the pu­rity and beauty of Walden that all other ponds are merely “yellowish” and “but muddy by comparison.” The contrast be­tween Walden’s purity and other ponds’ muddiness lends Walden a special qual­ity, as if it possessed some goodness in­herent in itself. Furthermore, like Ed­wards, Thoreau notes the reflection of the sky on the water’s surface. He writes of Walden: “Lying between the earth and the heavens, it partakes of the color of both,” and notes again times when “the surface of the waves may reflect the sky.” Noting Walden’s purity enables Thoreau to argue that it “partakes” of both heaven and earth, essentially acting as a media­tor between the two—physically, but also symbolically. Moreover, by claiming that Walden’s color is “more cerulean than the sky itself,” Thoreau elevates the water above heaven. Giving Walden this heav­enly quality suggests a symbolic essence of the water and prompts the reader to consider the double meaning of “puri­ty”—physically, in terms of color, but also metaphysically, through ontological value.

Although Edwards and Thoreau have thus differed slightly in form, with Thoreau creating a more nuanced thesis, the real deviation comes after their par­allel musings of a descent into the water and the consequences of such an action. Edwards, after describing the “paradise and heaven” depicted on the water’s sur­face, sharply reasserts his thesis: “But indeed, it is all a cheat.” He subsequent­ly envisions a hypothetical scenario in which he and the reader are successful­ly tempted to enter into the water: “If we should descend into it, instead of finding pleasant, delightful groves and garden of pleasure, and heaven in its clearness, we should meet with nothing but death, a land of darkness, or darkness itself.” In Edwards’s account of a descent into the water, he emphasizes the “cheat” of the image and the stark contrast between appearance and reality. The “garden of pleasure,” with its Edenic connotations, is exposed as “a land of darkness.” Ed­wards’s tone and use of the hypothetical “if” demarcate this passage as an urgent warning, rather than mere naturalistic description. Whoever descends into the water, in Edwards’s account, undergoes a sort of transformation; the water does not purify, however, but kills and trans­forms those in it into “death.”

Thoreau’s account, though paral­lel in his inclusion of a descent into the pond, could not be more different from Edwards’s. Expanding on his thesis of Walden’s purity, Thoreau writes, “This water is of such crystalline purity that the body of the bather appears of an alabaster whiteness, still more unnatural, which, as the limbs are magnified and distort­ed withal, produces a monstrous effect, making fit studies for a Michael Angelo.” The purity and unearthliness that ap­peared in the water are shown to be true by a descent into it. Furthermore, Tho­reau’s bather is also transformed—not by death but by apotheosis—as she becomes a living work of art “fit for a Michael An­gelo,” perhaps like Pieta or David. At the end of this passage on Walden, Thoreau finally asserts his typological reading of Walden, as water that is not only pure in its appearance but which also purifies those who experience it. Such a transfor­mation, in which the bather transcends her own humanity, reveals the duality of meaning in Thoreau’s “purity.” The pure appearance of Walden—unlike any other water—transfigures whoever is willing to embrace it. So, too, does an intellectual embrace of Walden—seeing it for its true “remarkable” self—enable a purification and transcendence of the mind.

Ultimately, Edwards and Thoreau were able to arrive at these contrasting interpretations because of their differ­ing methodologies. In composing their accounts of lakes, they drew from differ­ent sources and operated out of clash­ing ideological frameworks. Edwards’s source for his typology was vast, as he cited Scripture to confirm his interpre­tations of nature. In Image no. 156 Ed­wards writes,

The Book of Scripture is the interpreter of the book of nature two ways: viz. by declaring to us those spiritual myster­ies that are indeed signified or typified in the constitution of the natural world; and secondly, in actually making appli­cation of the signs and types in the book of nature as representations of those spiritual mysteries in many instances.

Here Edwards clearly presents Scripture as the foundational interpreta­tive tool through which nature should be read. In Image no. 117 in particular, Ed­wards connects his reading of lakes back to Scripture. He concludes the entry with a footnote: “Prov. 5:3-6,” which is a ref­erence to the “forbidden woman” whose appearance is pleasing and flattering—like Edwards’s lake—but whose “feet go down to death.” Although his naturalis­tic observations and typological logic are sound in themselves, Edwards presents Scripture as his final evidence. Although these verses do not mention water, they use metaphor to demonstrate the same type of sin, corruption, and consequent misery as Edwards’s thesis, thus com­municating the same absolute truth. Additionally, Image of Divine Things dis­plays an extensive consideration of wa­ter, as Edwards examines water in its vicissitudes and uses biblical references to interpret it. These include: Image no. 15, flowing rivers are the effusions of the Spirit; Image no. 27, the stormy sea is the wrath of God; Image no. 77, the con­fluence of rivers flowing in various direc­tions into the ocean is divine providence; Image no. 155, spring streams that rise then dry up again represent hypocrites; etc. This wide consideration of water al­lows Edwards to make an informed, nu­anced interpretation of a specific type of water, which he supports with biblical text.

By contrast, although Thoreau cites writers, philosophers, and scientists throughout Walden, he does not explic­itly draw on extratextual sources when developing his account of the pond. In­stead, he relies on his own empirical ob­servations and poetic insight. He, too, is painstaking in his interpretation, as he seems to describe exhaustively, even through seasonal changes. Yet his obser­vations are limited by his focus on only one pond—he can cannot come to a uni­versal conclusion about ponds or lakes. Even if his interpretation of Walden was correct, it would be lost on anyone who has not been there. Moreover, in a tone of righteous indignation, Thoreau con­cludes “The Ponds”: “Talk of heaven! Ye disgrace earth.” This spirited conclusion reaffirms Thoreau’s own elevation of earth over heaven and his emphasis on a nature-centric typology, revealing the heart of difference between Edwards and himself.

Despite these differences, Edwards and Thoreau both acknowledge the spir­itual significance of nature and its inten­tional symbolism. In Image no. 57, Ed­wards writes,

‘Tis very fit and becoming of God, who is infinitely wise, so to order things that there should be a voice of his in his works instructing those that behold them, and pointing forth and showing divine mysteries and things more imme­diately appertaining to himself and his spiritual kingdom. The works of God are but a kind of voice or language of God, to instruct intelligent beings in things per­taining to himself.

For Edwards, a typological truth embedded in nature is in accord with God’s wisdom and methods of instruc­tion. To extend typology from the Book of Scripture to the Book of Nature only enhances God’s communication with humankind. By comparison, Thoreau, though deviating sharply from orthodox Christianity, also posits an intentional, truth-laden symbolism inherent in na­ture. Concerning Walden, he writes, “I am thinking that this pond was made deep and pure for a symbol.” This language of intentional symbolism—being “made for” a symbol—communicates a natural ty­pology similar to Edwards’s. Ultimately, Edwards and Thoreau’s differing typolo­gies of lakes both point to the universal symbolism of nature and its epiphanic, not just aesthetic, value.

Edwards and ThoreauImage: The Word Amidst Nature- Sujay Natson – The Brown & RISD Cornerstone, Spring 2014.

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