2-3 (Cracked Wristwatch)

Yet again, I noticed more references to the idea of a “bear suit” through the character of the Procurator.  Like Ivan Ilych and many of the other characters we have discovered, Pilate seems to be taking actions which are completely contrary to what he actually desires.  In other words, he plays into society’s “show”.  He torments and screams at Yeshua time and time again, but only because he feels he must.  For instance, when interrogating Yeshua he screams out “Criminal!  Criminal!  Criminal!” so loud that it can “be heard in the garden” (page 31).  But directly following his very public outburst against Yeshua he scorns the “Hateful city” that will kill Yeshua.  At another point he even tries to “send the prisoner a message with his eyes” and attempts to exile Yeshua to his own home so that (presumably) he can be close to him (page 29).  Pilate is on Yeshua’s side, but like all the other Russians who behave as society dictates they behave, Pilate treats Yeshua as he is “supposed” to and sentences him to death, no matter how much it hurts him to do so.  In the words of the narrator, “Ha-Nozri was departing forever, and there was no one any longer who could heal the Procurator’s dreadful cruel attacks of pain” (page 35).  Pilate sacrifices his own feelings for the feelings he is expected to feel.

In addition, I saw quite a bit of the hidden political satire in the reading, particularly through Yeshua (although I cannot be sure that is how Bulgakov intended the material to be interpreted).  Yeshua makes a very clear point that authority and dictatorial government are not natural and are therefore harmful.  In his own words, “Man will come into the kingdom of truth and justice, where there will be no need for any authority” (page 30).  As mentioned in the introduction, the Russian government at the time was an incredibly strict and controlling one.  Therefore, I think it is quite possible that this statement regarding government was a stab at the Russian communist government.

Regarding the third chapter, I am now fairly convinced that the foreigner is the devil.  The point where the foreigner questions Berlioz and Homeless about the existence of the devil is what really convinced me.  He laughs hysterically at their suggestion that the devil does not exist, which makes quite a bit of sense if he is the devil.  I think he proves not only that the devil exists but also that he is the devil with his “seventh proof” which he claims, “is just about to be presented to [Berlioz]” (page 47).  Earlier, the foreigner declares that Berlioz will be beheaded, and when this prophecy is fulfilled he proves the seventh proof.  In other words, he demonstrates his own power and knowledge as the devil.

I also noticed a few connections between the two different time periods we see in these two chapters.  For instance, both when Berlioz is beheaded and when it is declared that Yeshua will be killed, crowds of women are heard screaming.  In addition, the image of sparrow occurs in both time settings.  Though I am not certain, I also think it is possible that the foreigner is Kaiyapha (the priest) as well as the devil.  This is based on the fact that the foreigner says he was “in the garden, when [Pilate] spoke with Kaiyapha,” and as far as I can tell, Kaiyapha was the only one present (making the foreigner the devil).

-Cracked Wristwatch