28-32 (Spanish Boot)

We have finally read the entire novel except for the epilogue, but so many questions remain unanswered. In Chapter 28, Bulgakov plays around with the absurd idea of official papers. When they are asked for identification, Koroviev says, "in order to convince yourself that Dostoevsky is a writer, must you ask to see his identification card? ... A writer must be judged by what he writes, not by any cards." Ironically however, Koroviev and Behemoth each say they are Panayev and Skabichevsky. According to the Middlebury site, those names refer to Ivan I. Panaev and Alexander M. Skabichevsky, whom Bulgakov consider foolish critics who could not see the deeper meaning in literary works, but simply judged them by superficial means.


In Chapter 29, there is another reference to the hammer, the symbol of the communist regime. "Woland stared at the endless multitude of palaces, huge buildings and small hovels doomed to the wrecker's hammer." Taking into account the setting in Moscow, Bulgakov is warning that Russia is doomed to fall under the soviet control. In my opinion, the middle paragraph on pg. 368 is one of the most important passages in this novel. Woland is addressing Matthu Levi, who hopes to get rid of evil. Woland says, "What would your good be doing if there were no veil, and what would the earth look like if shadows disappeared from it?" He is saying evil has to exist. It is an integral part of the world. In order for good to exist, evil has to coexist, because "shadows are cast by objects and people” and one cannot be detached from one another. This goes back to our question of "Why did God ever make Satan?” We can never be sure, but Woland seems to indirectly answer that question. Moreover, it is interesting how Woland submits to Yeshua's orders to reward Master with peace. If Woland had stronger or equivalent power as Yeshua, he could refuse. But he simply says, "Tell him it will be done." The power structure is somewhat revealed in this part. But this scene makes the novel so much more confusing. Matthu Levi is a character from Master's novel, Woland's story and Homeless' dream. Then, how can he appear here, in the present world? The novel, story, dream and the reality all mingle with one another, and I can't figure out which is real and which is not.


Chapter 30 doesn't make anything any clearer. Bulgakov is definitely playing around with the concept of resurrection when Azazello poisons Master and Margarita. They die for a moment, but soon come back to life as a changed person. "Azazello could see the gradual disappearance of the witch's cast in her eye and the transient cruelty and wildness of her features." Later on, when the Master says "I remember [the manuscript] by heart," it approves the fact that writers in Soviet Russia memorized their novels to preserve them, which Tireless brought up couple classes ago. When Master and Margarita say their farewell to Homeless, the Master says, "Farewell, my disciple." Whose disciple? Is Bulgakov suggesting the Master is Jesus? But aren't their evidence to support that Margarita might also be Jesus?


Honestly, I can't make anything out of Chapter 32. It seems like a peaceful ending with Master and Margarita entering their "eternal refuge" and the devils disappearing. But what is Pontius Pilate doing here? Many things to think about...
-Spanish Boot