In Borges illuminating, “premeditated” study of Kafka, we are deposited–in a fashion Borges’ owns–onto the conclusion that we discover Kafka’s qualities but only because he had written and Max had saved. Kafka’s influence on these earlier works “In other words… would not exist” if Max had obeyed the will or Kafka had not obeyed his will.
When Pontius Pilate was asked to take down the sign above Christ’s head—which read ‘King of the Jews’—he replied quod scripsi scripsi.There was no regret or elusion. But earlier Pilate had looked into the crowd and had washed his hands. Christ was neither his problem nor responsibility. It is a study of contrasts, who is the real Pilate? If he did not allow a single addition or elision then he is a man of towering certainty. If he abdicated his responsibility and washed his hands of the crowds’ decision then, dear, reader, come to the opposite conclusion.
Deciding who he is a question without an answer, but he is a door we have to pass through. He is still alive, having exhausted all infamy, and is a gift that we must accept gratefully. Because he is a gift I cannot refuse I am afraid that my suffering and joys and sufferings, not to mention my other sufferings, will be left for other pages. Other nights will carry the burden of my scribbling life. Tonight is Pontius.
It is a needless observation that Pilate should be damned for his actions but because of his actions he, indirectly, saved the world. Are the world’s sins cleansed forever and for all if Jesus is let go in favor of Barabas? I am not a theologian but Jurgen Moltmann would be a radically different thinker. Perhaps that is a modern point—efficiency and end results always provide retroactive forgiveness to inexcusable means. But I would consider it a small irony if Pilate was damned because he allowed the savior to save the world. Given the omniscience of God he is also a moral point and, thus, we are led back to my first paragraph—what moral point?
I refuse to believe that Pilate is unvarnished evil. He is not Milton’s Satan or Shakespeare’s “Cheated of feature by dissembling nature and deformed, unfinished, sent before my time into this breathing world, scarce half made up.”
What Pilate represents to us, today, is not the same moral point he has always represented. Theology always contains an autobiographical element, and an autobiography is always changing. What I see in Pilate is Kafka, but if Kafka had not written then I would have never seen him. What I see in Pilate is also an Eichmann, but if Arendt had not written then I would have never seen him.
For that I thank you, authors, and for you dear reader think of what and how figures change when you look at them through different lenses. For Borges could have, and I am sure he did, gone farther. It is not Kafka that we see in those earlier writers, though he is certainly there. It is ourselves that we see. If Zeno’s paradox against movement is reflected in Kafka’s work and Kafka’s work is reflected in Zeno’s then it is because you choose to insert Kafka’s work into Zeno’s and Zeno’s into Kafka’s. And now, as I write, I am busily inserting Borges and, for that matter, whomever you decided wrote the Gospels.
Functionally, I have become Kafka’s precursor. It is a wonder of reading. In considering Pilate I leave myself behind, for Kafka to pick up after I read him–or perhaps before.
The angels are two days and two nights older than we: the Lord created them on the fourth day, and from their high balcony between the recently invented sun and the first moon they scanned the infant earth, barely more than a few wheat fields and some orchards beside the waters. These primitive angels were stars. For the Hebrews, the concepts of angel and star merged effortlessly: I will select, from among many, the passage of the Book of Job (38:7) in which the Lord spoke out of the whirlwind and recalled the beginning of the world, “When the morning stars sang together, and all the sons of God shouted for joy.” Quite apparently, these sons of God and singing stars are the same as the angels. Isaiah, too (14:12), calls the fallen angel “the morning star.”
Borges incorporated countless myths into his writing: knowing old stories, and retrieving and reworking them, brought about conclusions radically different from rational inquiry. By that I mean there is nothing logically necessary about stars, Semitic myths and the Hebrew Bible in particular that creates his story. In that sense he is similar to Joyce rather than Kafka–he was the ultimate synthesizer. His labyrinths are borrowed from history. Kafka produced the motifs for our new age, Borges loved the last era’s. Our point of departure requires a few caveats. Myths are not lies or delusions: they are, in that glittering phrase of Roland Barthes’, inflections. Myths still exist all around us, and while many are antiquated the vast majority still have a vitality.
Yes, dear reader, we still have myths and we still have our cathedrals. I think that social media is almost the exact equivalent of the great Gothic cathedrals; I mean the supreme creation of an era, conceived with passion by unknown artists and consumed in image if not in usage by a whole population which appropriates them as a purely magical object. In those cathedrals instead of celebrating a child’s hand that does not know how to die or is forced to live (e.g. A Hand Grows from the Grave by A. Kuhn and W. Schwartz, A Hand Grows from the Grave: Three Legends from Mecklenburg by Karl Bartsch ect) but something equally informative. Say, that if you are (1) unattractive, (2) stubborn, (3) egotistical and (4) nerdy you are automatically intelligent.
Look at how Steve Wozniak was fat and stubborn in his youth and how the casting in the Jobs movie was perfectly accurate for a computer nerd, which was sarcasm dear reader. Look at the chubby Bill Gates jumping over a chair, our contemporary construction of ‘nerd:’ https://www.youtube.com/watch?v=8TCxE0bWQeQ . Then there is this familiar television host. I cannot help but notice, especially in the case of Wozniak, how reality is bent to our myth. Wozniak, somehow, gains thirty pounds. Myths are still all around us. The only thing that has changed is that they are incorporated into shiny new cathedrals that are publicly traded.
I do not think this needs any introduction but a few quick thoughts.
Borges does not chat about theory. He hates theory. He simply loves. The -ist dies, the -ism passes but art remains. I do not know who said that but I think it every time he speaks.