In my last post, I mentioned that I’ve been working my way through a lot of large, sprawling books of late. But I neglected to mention the one that I’ve been reading for the longest time: Joseph Brodsky’s Collected Poems in English, 1972-1999. Brodsky, a Soviet-born poet who later settled in the United States and was awarded the Nobel Prize in Literature in 1987, is a poet with a dazzling command of the formal aspects of verse; his use of slant rhyme is particularly admired, and in my mind rivals that of Sylvia Plath’s in terms of its inventiveness.
But rather than dwelling on the poet’s technical mastery, which I am wont to do in these close readings, I’d instead like to look at Brodsky’s handling of subject matter. Brodsky wrote a number of Christmas poems during his career, and seeing that it’s December and all, I thought now would be a good time to look at one of them: “December 24, 1971,” which you can read over at the Poetry Foundation website.
The poem begins with a rather bold assertion: “When it’s Christmas we’re all of us magi.” As a universal claim, it’s an inherently arresting statement, but it’s also one that demands proof, and also clarification. What does it even mean to say that people are magi at Christmas? Certainly we’d want some sense of what the speaker is getting at before we sign onto their argument.
First of all, for anyone unfamiliar with Christian tradition: “the Magi” refers to a group of a nebulous figures who appear in the Gospel of Matthew’s account of the birth of Jesus. I say “nebulous” because there isn’t an agreed upon translation of the word magi: the King James Version refers to them as “wise men,” some more recent translations call them “astrologers,” and in more colloquial contexts they’re often described as “kings” (e.g., the popular carol “We Three Kings”). Whoever they are, in the Biblical story the magi, after following a star signaling the birth of a new king, bestow their gifts of gold, frankincense, and myrrh upon the infant Christ.
From this story, we can draw out several connotations of the word “magi” that the speaker would likely wish to evoke. First, the magi are dignified people, either learned or regal (or possibly both). Second, the magi are gift-givers, and lavish ones at that: all three of their gifts were expensive commodities two thousand years ago. And third, the magi are travelers, leaving their homelands in pursuit of the wondrous and the miraculous. So: to what extent do we see those connotations in Brodsky’s poem?
Well, the gift-giving aspect is the easiest to see in those first few stanzas. The beginning of “December 24, 1971” is positively littered with material goods. Given the poem’s title, it’s not surprising to see the whole city seems caught up in last-minute Christmas shopping. People “[a]t the grocers’ [are] all slipping and pushing,” while elsewhere the crowds are “heavy-laden with parcels” (lines 2 and 5). Foodstuffs appear to be the most common purchases, as the air is filled with their various scents: “Reek of vodka and resin and cod, / orange mandarins, cinnamon, apples” (9-10). Perhaps vodka and cinnamon are the modern frankincense and myrrh. But despite all this commerce, one aspect of gift-giving doesn’t come up in the poem: the recipients. For all of us to be magi in the sense of gift-givers, we in fact need someone to bestow gifts upon. They are plenty people in the city, but as it it seems, few relationships: “[E]ach one [is] his own king, his own camel” (6).
The people of this poem don’t appear especially dignified, either. One gets the impression that this city’s streets are always on the verge of chaos. The speaker succinctly captures the mood of unchecked consumption when they say that “a tin of halvah, coffee-flavored, / is the cause of a human assault-wave” (3-4). Instead of refined, composed attire, they see “caps and neckties all twisted up sideways”(8). Even “the bearers of moderate gifts,” the people who one might think to be above the fray, “leap onto buses and jam all the doorways” (13-14). Christmastime in the city is no regal pilgrimage, but a struggle for survival.
In trying to figure out why Brodsky evokes the magi, by process of elimination, we’ve left ourselves with just the journey towards a new hope. So that’s the solution, right? Except the people of the city seem to be journeying without any purpose. The “[f]loods of faces” the speaker describes leave “no sign of a pathway / towards Bethlehem” (11-12). And even if that holy place of purpose were within sight, the people wouldn’t expect to find anything. When they get off the buses and enter the courtyards of their apartment buildings, “they know that there’s nothing inside there: / not a beast, not a crib, nor yet her, / round whose head gleams a nimbus of gold” (16-18). The whole Nativity is out of reach. There is little hope, but rather, as the fourth stanza begins with, “[e]mptiness” (19).
Thus far, “December 24, 1971” has read like a remarkably somber Christmas poem, but that is perhaps to be expected. Brodsky wrote this poem during a period of great uncertainty in his life. As both an individualistic poet and a Jewish man, Brodsky had been persecuted by the Soviet authorities for almost a decade; he’d been sentenced to hard labor in the Arctic, institutionalized for fraudulently-diagnosed mental illness, and barred from traveling freely in his own country. By Christmas Eve in 1971, Brodsky was a candidate for exile from the Soviet Union. If the “magi” of his poem seem to wander aimlessly, it is only because Brodsky himself could not be sure where he’d be going, either.
Yet there was hope for Brodsky in 1972: his situation drew the sympathy of the Western literary establishment, and the poet W. H. Auden in particular helped to settle Brodsky in the United States. At the time of composition, the prospect of safety and security may have seemed distant. But the mere possibility of escape is a powerful hope, and it’s that hope which ultimately turns the poem:
Emptiness. But the mere thought of that
brings forth lights as if out of nowhere.
Herod reigns but the stronger he is,
the more sure, the more certain the wonder.
In the constancy of this relation
is the basic mechanics of Christmas. (19-24)
Particularly significant is the reference to Herod, the ruler in Matthew who, in response to the birth of Jesus, orders the execution of all male infants in Bethlehem. He is a tyrant, one whose authority must be fled. Mary and Joseph escape to Egypt with their child ahead of the massacre, and the magi, “being warned of God in a dream that they should not return to Herod…departed into their own country another way” (Matthew 2:12, King James Version). Even the magi must flee. When it’s Christmas we’re all of us refugees—but ones who know the new king has come.
Perhaps that is not much hope to cling onto, but in a world so hectic, so somber as the one presented in Brodsky’s poem, it’s more than enough to justify the festivities:
That's why they celebrate everywhere,
for its coming push tables together.
No demand for a star for a while,
but a sort of good will touched with grace,
can be seen in all men from afar,
and the shepherds have kindled their fires. (25-30)
According to the speaker, those celebrating Christmas don’t “demand…for a while” some ostentatious miracle à la the Star of Bethlehem, but instead seek—and more importantly, find—”a sort of good will touched with grace… / in all men”. That universal kindness and acceptance may in fact be crucial for the Christmas miracle, as the speaker later makes clear: “He who comes is a mystery: features / are not known beforehand, men’s hearts may / not be quick to distinguish the stranger” (34-36). Again, one can’t help but see the parallels to Brodsky’s own situation at the time.
I’ll close this analysis with a note on the weather. I haven’t mentioned it up to this point, but as the speaker comes closer to consolation, the weather becomes more wintry. “Snow is falling” during the sixth stanza (31), and in the final stanza the “drafts through the doorway disperse / the thick mist of the hours of darkness” (37-38). Normally, we might expect this turn in the weather to signal a darkening mood, but that’s not what we get. Instead, it signals a personal transformation, a closing epiphany:
...a shape in a shawl stands revealed,
both a newborn and Spirit that's Holy
in your self you discover; you stare
skyward, and it's right there:
a star. (39-43)
It’s a wonderfully unexpected way to set up the final sentiment, linking the Holy Spirit to the cold air blowing through a house. There is something terrifying about the Nativity story, with messages from otherworldly beings and the threat of state-sanctioned murder, and Brodsky, perhaps because he can approach the subject from a non-Christian perspective, is able to capture that reality so well. The fact that he can apply that story to his own state in life makes it all the more startling.
Thanks for reading! If you have a favorite poem for the holiday season, or want to shere your thoughts on Brodsky’s piece, then let me know in the comments. And if you liked this piece, then you may be happy to learn that I write a new close reading of a poem every month. You can start catching up on them with my previous installment in this series, on Emily Dickinson’s “[The Poets light but Lamps – ].”
2 thoughts on “Joseph Brodsky’s “December 24, 1971”: An Analysis”
I love the idea of making the Christmas story seem strange! When we hear stories very often, I think it’s easy to stop paying attention, to stop feeling the power they may have originally held. But surely the Nativity was a strange event! Trying to capture a bit of that strangeness seems like a worthwhile project.
It’s certainly a strange enough story that it’s started to inspire my own writing, now that I’ve looked more closely at it. (Thanks, Brodsky!)
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