Classic and Contemporary Poetry: Explained

Charles Reznikoff's "Jerusalem the Golden: 39" juxtaposes the mundane reality of urban life with the mythic and fantastical, creating a moment of surreal contemplation. Through the unexpected presence of a horse in a modern city street, the poem explores themes of displacement, the intersection of past and present, and the lingering presence of myth in a world increasingly dominated by machines and technology.

The poem begins with a straightforward question: "What are you doing in our street among the automobiles, / horse?" This line immediately establishes a contrast between the natural, almost ancient image of the horse and the modern, mechanized environment of the city. The horse, a creature historically associated with transportation and labor, now finds itself out of place in a world where automobiles have taken over its former role. The speaker’s tone is one of curiosity, perhaps tinged with surprise or even mild reproach, as if the horse’s presence in such a setting is an anachronism.

The presence of the horse among automobiles highlights the tension between nature and technology, past and present. The horse, once central to human life, is now relegated to a relic of the past, its role largely supplanted by machines. The question posed to the horse reflects this sense of displacement, as if asking why it persists in a world that has moved beyond its necessity.

The poem then takes a whimsical turn with the second line: "How are your cousins, the centaur and the unicorn?" Here, Reznikoff draws on mythological imagery, invoking the centaur and the unicorn, creatures that straddle the line between the natural and the fantastical. The centaur, half-human and half-horse, symbolizes a fusion of the human and animal, a creature of both instinct and intellect. The unicorn, a symbol of purity and grace, represents the unattainable and the magical. By referring to these mythical creatures as the horse’s "cousins," Reznikoff blurs the lines between reality and fantasy, suggesting that the horse, too, belongs to a world of myth and legend.

This invocation of mythological creatures serves to elevate the horse from its mundane surroundings, reminding the reader of its deeper cultural and historical significance. The horse is not just a displaced animal in a city street; it is a symbol of a time when nature and myth were more deeply intertwined with human life. The question about the centaur and the unicorn brings a sense of nostalgia for a past where such creatures were imagined as part of the world, contrasting sharply with the present reality dominated by automobiles and other machines.

Through its playful yet poignant imagery, "Jerusalem the Golden: 39" invites the reader to reflect on the changes brought by modernity and the displacement of natural and mythical elements in contemporary life. The horse in the street becomes a symbol of the old world, now out of place in the new, yet still carrying with it the echoes of a time when it was not only functional but also revered and connected to the myths that shaped human understanding of the world.

Reznikoff’s poem captures a moment of dislocation and a longing for the mythic past, even as it acknowledges the inevitability of change. The horse, standing among the automobiles, is a reminder of the enduring presence of nature and myth, even in a world increasingly dominated by technology and progress. The poem leaves the reader with a sense of wonder, as well as a subtle critique of the ways in which modernity has redefined—and in some cases diminished—the role of the natural world and the myths that once enriched human life.

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