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© Center for Jewish Art, Photographer: Unknown,

Fig. 1: On the way to anoint Solomon Former front or back woodcut flyleaf 

MunichAshkenazi Siddur-Maḥzor

 olim BSB Cod.hebr. 69

(Munich, SGS Inv. No. 171523)

Fig. 2: On the way to anoint Solomon

S. Fridolin, Schatzbehalter der

wahren Reichtümer des Heils, fig. 80

Nuremberg, 1491

BSB Rar. 293, fol. 151r



Formerly front or back flyleaf in BSB, Cod.hebr. 69; currently SGS, Inv. No. 171523. It appears in the text of the Schatzbehalter, fig. 80.This woodcut was attributed to BSB, Cod.hebr. 16 (Hernad 1990, 119), according to an inscription in plummet written on the back of this print, but its size corresponds to that of our manuscript.

In the centre of the scene Solomon, between the High Priest Zadok on his right and Nathan the prophet on his left, is riding towards the Gihon, where Zadok will anoint Solomon as the new King. Solomon and Zadok are on horseback, Nathan on a mule. This is contrary to the Bible (I Kings 1:38), which states explicitly that Solomon should ride David’s mule. They are accompanied by many people leaving the city, represented by a building and a gate. The people are playing trumpets and waving standards, some with the German imperial eagle (Bellm 1962:34).

Name/Title
Printed book | Unknown
Object
Object Detail
Former flyleaf woodcut in BSB Cod.hebr. 69, originally printed in Schatzbehalter der wahren Reichtümer des Heils by S. Fridolin
Settings
Unknown
Date
1491
Synagogue active dates
Reconstruction dates
Artist/ Maker
Unknown (Unknown)
Historical Origin
Unknown
Community type
Congregation
Unknown
Site
Unknown
Period
Unknown
Period Detail
Collection
Documentation / Research project
Unknown
Material/Technique

Formerly front or back flyleaf in BSB, Cod.hebr. 69; currently SGS, Inv. No. 171523. It appears in the text of the Schatzbehalter, fig. 80.This woodcut was attributed to BSB, Cod.hebr. 16 (Hernad 1990, 119), according to an inscription in plummet written on the back of this print, but its size corresponds to that of our manuscript.


In the centre of the scene Solomon, between the High Priest Zadok on his right and Nathan the prophet on his left, is riding towards the Gihon, where Zadok will anoint Solomon as the new King. Solomon and Zadok are on horseback, Nathan on a mule. This is contrary to the Bible (I Kings 1:38), which states explicitly that Solomon should ride David’s mule. They are accompanied by many people leaving the city, represented by a building and a gate. The people are playing trumpets and waving standards, some with the German imperial eagle (Bellm 1962:34).

Material Stucture
Material Decoration
Material Bonding
Material Inscription
Material Additions
Material Cloth
Material Lining
Tesserae Arrangement
Density
Colors
Construction material
Measurements
Inner frame: 249 x 175 mm.
With frame: 311 x 248 mm.
Height
Length
Width
Depth
Circumference
Thickness
Diameter
Weight
Axis
Panel Measurements
Condition
Extant
Documented by CJA
Surveyed by CJA
Present Usage
Present Usage Details
Condition of Building Fabric
Architectural Significance type
Historical significance: Event/Period
Historical significance: Collective Memory/Folklore
Historical significance: Person
Architectural Significance: Style
Architectural Significance: Artistic Decoration
Urban significance
Significance Rating
Languages of inscription
Unknown
Type of grave
Unknown
0
Ornamentation
Custom
Contents
Codicology
Scribes
Script
Number of Lines
Ruling
Pricking
Quires
Catchwords
Hebrew Numeration
Blank Leaves
Direction/Location
Façade (main)
Endivances
Location of Torah Ark
Location of Apse
Location of Niche
Location of Reader's Desk
Location of Platform
Temp: Architecture Axis
Arrangement of Seats
Location of Women's Section
Direction Prayer
Direction Toward Jerusalem
Coin
Coin Series
Coin Ruler
Coin Year
Denomination
Signature
Colophon
Scribal Notes
Watermark
Hallmark
Group
Group
Group
Group
Group
Trade Mark
Binding
Decoration Program
Summary and Remarks

This scene, entitled Von der erbermlichen Aussfurung unsers Herren (On the pitiful fortune of our Lord), relating to the anointing of King Solomon (BSB, Rar. 293, fol. 151r), belongs to the 76th-80th responses (Gegenwürfe), which deal with several Old and New Testament stories of being led into the way of salvation. Referring to I Kings 1:32-49, the text accompanying the image compares Solomon on his way to be anointed to that of Christ in his Passion, making parallels between different episodes of both stories, for example: Solomon's gold crown and Christ’s crown of thorns; or the High Priest Zadok and the prophet Nathan flanking Solomon and the two thieves flanking Christ in the crucifixion, Desmas, the penitent one and Yesmas, the impenitent; Solomon’s enemies, Adonijah, Joab and Abiathar fearing his kingship allude to Christ’s enemies, the Jews, who are delighted by his crucifixion. This, according to Fridolin, is their gratitude for his legacy and great majesty demonstrated to them in the past. It seems, therefore, that this kind of anti-typology also played a prefigurative role, which is emphasised by Fridolin in his discussion on the image of Solomon.     

Suggested Reconsdivuction
History/Provenance
Main Surveys & Excavations
Bibliography

This scene, entitled Von der erbermlichen Aussfurung unsers Herren (On the pitiful fortune of our Lord), relating to the anointing of King Solomon (BSB, Rar. 293, fol. 151r), belongs to the 76th-80th responses (Gegenwürfe), which deal with several Old and New Testament stories of being led into the way of salvation. Referring to I Kings 1:32-49, the text accompanying the image compares Solomon on his way to be anointed to that of Christ in his Passion, making parallels between different episodes of both stories, for example: Solomon's gold crown and Christ’s crown of thorns; or the High Priest Zadok and the prophet Nathan flanking Solomon and the two thieves flanking Christ in the crucifixion, Desmas, the penitent one and Yesmas, the impenitent; Solomon’s enemies, Adonijah, Joab and Abiathar fearing his kingship allude to Christ’s enemies, the Jews, who are delighted by his crucifixion. This, according to Fridolin, is their gratitude for his legacy and great majesty demonstrated to them in the past. It seems, therefore, that this kind of anti-typology also played a prefigurative role, which is emphasised by Fridolin in his discussion on the image of Solomon.     

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Negative/Photo. No.