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Echoes the first line, but goes a step further–not only does this unnamed force “not love” walls, it actively “wants [them] down.” Again, the “something” seems to indicate a force more powerful than cold weather–the natural entropy that destroys human creations in general? the human psychological impulse toward connection and empathy as opposed to separation?

The speaker believes in this “something,” but the neighbor doesn’t. It’s not clear that the speaker ever actually voices his “notion”; maybe he just wonders if he could convince his neighbor if he did. Thus the speaker may be shrinking from connection also. At the same time he’s addressing the reader–trying to put a notion in our heads.

Fall of the Berlin Wall, 1989. Photo: DPA/ZUMA Press. Via Suffragio.

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The speaker suggests that his neighbor inhabits a metaphorical kind of “darkness”–moral, spiritual, intellectual, or all three. In other words, the “darkness” of ignorance or evil.

In “Unlinked Myth in Frost’s ‘Mending Wall’” (1974), George Montiero argues that Frost is alluding to the ancient Roman festival of Terminalia, a celebration of Terminus, the god of boundaries:

If his neighbor does not know that this annual ritual of walking the boundaries to repair their common wall has its obscure source in the all-but-totally lost mysteries of ancient man, that information could not possibly have been unknown to the serious student of the Classics who wrote the poem. What impresses itself upon the poet is that, for whatever reasons, men continue to need marked boundaries, even when they find it difficult to justify their existence.

The “darkness” thus includes the neighbor’s lack of self-knowledge, his failure to question and examine the ritual of wall maintenance. See next line: “He will not go behind his father’s saying.”

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Equating the mending of the fence to a game helps emphasize how trivial it seems to the speaker. However, games also imply competition and opposition, and can be metaphors for (or microcosms of) more serious forms of competition such as warfare.

The most obvious “out-door game” played with “one on a side,” separated by a barrier, is tennis. Later in his career (1935), Frost famously claimed that “writing free verse is like playing tennis with the net down”–thus implicitly comparing poetry to tennis as well.

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Rimbaud’s early “retirement” from writing and unusual post-poetry career have become part of this legend. As Tim Martin summarizes for The Independent:

By the time he was 20, Rimbaud had given up writing poetry and was travelling, alone and often on foot, through Europe and beyond. One Italian doctor who treated him said that his ribs had worn through his stomach from so much walking. He ended up a merchant and occasional gun-runner in Africa, bearded, calm and withdrawn. After being diddled on an arms deal by wily natives, he returned to France to die of a tumour at 37.

Rimbaud in Harar, Ethiopia, 1883

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The goblet was stolen from a children’s playhouse–an imaginary house as opposed to the “house in earnest.” Frost’s “wholeness” (see final line) thereby encompasses the mental as well as the physical.

The goblet is a cheap toy; perhaps a fake spiritual journey is as good as a real one. Or perhaps we are being misled:

The road there, if you’ll let a guide direct you
Who only has at heart your getting lost…

Alternatively, perhaps the children’s toy reconnects us with something deeper and purer than a “real” goblet could. To the children, with their imagination, it was the Grail. To drink water, which is the source of all life, from a cup that still represents the Grail to you, is to connect with what was lost and become whole again.

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An excerpt from the classic first volume of Maya Angelou’s seven-volume autobiography. Published in 1969, I Know Why The Caged Bird Sings has become one of the most famous memoirs in American literature, a staple of the high school English curriculum, and a widely admired survivor’s narrative. Its frank grappling with the impact of racism and sexual trauma has also made it a frequent target of censorship.

In this excerpt, Angelou (formerly Marguerite Johnson) recalls a formative childhood scene, one that nourished her early love of books and language.

I Know Why The Caged Bird Sings:

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For Romeo and Juliet, daylight means danger. Night provides some cover under which their love can flourish, but morning breaks it like a spell. Compare the famous “lark” scene (3.5), in which Juliet wants to believe morning isn’t real, and pretends a meteor has deceived the birds into thinking it is.

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“I’ve forgotten why I called you back”…“I’ll stand here till you remember”…“I’ll keep forgetting so that you never leave, since I love having you there”…“I’ll never leave so that you keep forgetting, and I can always be at home here”…

still: continually, always.

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within: inside.

The reference to the Nurse as “some noise” can be played to comic effect. (The Nurse is usually depicted as a raucous character.)

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A lightning bolt is gone before you can say that it’s happening–in other words, it doesn’t allow for a meaningful use of language in the event. Likewise, the “contract” they’re striking right away is too “sudden” to feel as meaningful as it should.

The early Shakespeare commentator George Steevens notes the similarity here to a 1604 passage by Shakespeare’s contemporary Michael Drayton, who may have been influenced by Romeo and Juliet:

–lightning ceaselessly to burn,
Swifter than thought from place to place to pass,
And being gone, doth suddenly return
Ere you can say precisely what it was.

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