É. Apor (ed.): David Kaufmann Memorial Volume: Papers Presented at the David Kaufmann Memorial Conference, November 29, 1999, Budapest.

ORMOS, István: David Kaufmann and his Collection

DAVID KAUFMANN AND HIS COLLECTION between God and his angel, considering the latter as the form in which God appears to humans. At the same time it can also be evident that for the Christian exegete the angel carries the features of Christ because the Scripture says of him later on that the angel is the saviour from all evil and harm (Gen 48:16).

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3 According to the Jewish legend Moses heard God's voice but it was Gabriel who appeared to him.

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4 On account of all this it may have seemed quite plausible to a Christian illuminator to represent the angel as Christ. For the interpretation of the figure it would be essential to know whether it is winged, but this question cannot be decided unanimously because of the bad condition of the illustration. At the same time it may be noted that the youth is bearded

, and angels are only rarely depicted in this way, while Christ in Christian art is regularly represented as a bearded young man.

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5 Metzger adduced a nearly completely identical representation in a 13th c. French Christian manuscript, the Psalter of St. Louis, remarking that the figure depicted there is undoubtedly that of Christ. He seems to shrink back from drawing the conclusions, however, declaring in connection with the Kaufmann Haggadah in one place that of course it is out of the question that it could be either God's or Christ's representation, while in another place he seems to accept this interpretation.

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6 And it was surely no mere chance that he presented the two illuminations one after the other in the section of illustrations of his work.

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7 As far as our manuscript is concerned, the most remarkable thing is that none of its subsequent owners seems to have taken offence at this representation! Unlike the Rylands Haggadah, where efforts have apparently been made to obliterate the figure of the angel from the flames emerging from the burning bush,

108 or the Dyson Perrins Haggadah, where a localized damage suggests that the face of the angel may have been erased from the flame.

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0' In the Yahuda Haggadah there is 10

3 Das zweite Buch Mose. Exodus 1

961. 27. Das erste Buch Mose. Genesis. Übersetzt und erklärt von Gerhard von Rad. 2. Auflage. \Das Alte Testament Deutsch. Neues Göttinger Bibelwerk. Teilband 2/4.] Berlin 1967. 163-164 [ad Gen 16,7: Der Engel des Herrn], Bibel-Lexikon. Hrsg. v. Herbert Haag. 4. Aufl. Leipzig 1981. 393-395 [s.v. Engel Jahwes]. Claus WESTERMANN, Genesis. 2. Teilband. Genesis 12-36. 2. Auflage. [Biblischer Kommentar. Altes Testament. Band 1/2.] Neukirchen-Vluyn 1989. 289-291 [Exkurs: Der Bote Gottes], 10

4 ROTH 1960. 147. SED-RAJNA 1987. 93. For the representation of the angel cf. KAUFMANN, Bilderzyklen. In: KAUFMANN 1908-1915. 111. 243-244 [No. 20], 10

3 Cf. METZGER 1973. 285-286, esp. 286

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2' 400 [ad p. 286, n. 2], who does not exclude the possibility that the illustration may have been subsequently painted over by Christians. Alexander SCHEIBER also discovered Christ's figure in the angel. SCHEIBER 1957. 17. RÉAU 1955-1959. II. I. 34; II. II. 38. 10

6 METZGER 1973. 286-287, PI. LXIV, flg. 367. 10

7 Ibid. PI. LXIV-LXV, figs. 367-368. 10

8Cf. NARKISS: 1982. I. 88 [fol. I3v], II. 81 [Pl. LXXVI], ""METZGER 1973. 280, PI. LXV, fig. 369. 149