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Chapter 26






Banga —a very inside joke. Bulgakov's second wife, Lyubov, was nicknamed Lyubanga. She was also the person who brought animals into Bulgakov's life.

Nixa —the meeting between Niza and Judas parallels the one between the Master and Margarita, which in turn echoes Faust's meeting on the street with Grctchen. There are many other parallels between the Moscow strand and the Pilate chapters— color schemes; weather (especially sun and moon descriptions at crucial moments); architectural monstrosities; masters and disciples; the same general time frame; and, of course the power of an off-stage despot.

the olive estate —a periphrastic way of saying Gethsemane.

five-branched candelabra —a historically accurate detail which Bulgakov found illustrated in Farrar's Life of Jesus Christ.

Now we shall always be together —when Yeshua says this to Pilate in the latter's dream, he is expressing the thought found in the apocryphal Gospel of Nieodemus (also known as the Acta Pilota), to the effect that Pilate is linked throughout all eternity with Christ.

the son of an astrologer-king —there are several sources for this genealogy. One is the poem 'Pilate, * written in Latin, and translated into Russian in collections of apocrypha and medieval Latin literature. A Russian work from the fifteenth century, " A Journey to Florence, " includes a legend about Pilate then current in Europe, in which this parentage is mentioned. Since Pilate is one of the few documented historical characters in the central drama of the New Testament, it is fairly amusing—and typical—that Bulgakov chose to bring in folklore apocrypha at this point The historical Pilate, about whom Bulgakov seems to have known at least what his main source—Far-rar—did, was considered by the Jews to be " inflexible, merciless, obstinate" (Philo, Leg. ad Gaium 38). The historical Pilate was prefect of Judea from A.D. 26-36. History considers that his condemnation of Jesus was a form of concession to the Jews. He aroused the ire of the governor of Syria after the Samaritans complained about him, and he was summoned back to Rome by Tiberius, but he arrived after the Emperor's death. At this point the historical record is unclear. Eusebius reports that he ended a suicide. Apocryphal accounts have him taking poison, a motif which Bulgakov uses. Some Christian authorities felt him to be a " Christian in his conscience" (see Tertul-lian, ApoL 21.24). There is extensive apocryphal literature about him.

Valerius Gratus— Pilate's predecessor.

couldn't he have killed himself—everything in this discussion is ironic, of course,



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