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Testament of Solomon
Testament of Solomon
Testament of Solomon
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The Testament of Solomon is a pseudepigraphical composite text ascribed to King Solomon but not regarded as canonical scripture by Jews or Christian groups. It was written in the Greek language, based on precedents dating back to the early 1st millennium AD, but was likely not completed in any meaningful textual sense until sometime in the Middle Ages.[1][2] In its most noteworthy recensions, the text describes how Solomon was enabled to build his temple by commanding demons by means of a magical ring that was entrusted to him by the archangel Michael.

Dating and authorship

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Scholarly opinion on when the Testament of Solomon was written varies widely. Suggested dates for its composition range between the end of the 1st century AD and the High Middle Ages.[1][2] Also disputed is whether it had a Christian or Jewish origin. Mid-twentieth century scholarship tended to agree that much of its content "reflects the first-century Judaism in Israel" and includes material much earlier than its composition.[3] However, scholars both before (e.g., Istrin)[4] and after (e.g., Schwarz)[1] proposed other solutions based upon the varied manuscript evidence. Because of the text's various forms, produced over centuries by distinct scribes, the author or authors of the text remain unknown. The text was originally written in Greek and contains numerous theological and magical themes ranging from Christianity and Judaism to Greek mythology and astrology that possibly hint at a Christian writer with a Greek background.

Contents

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See also: Seal of Solomon

When a demon named Ornias harasses a young man (who is favored by Solomon) by stealing half of his pay and sucking out his vitality through the thumb on his right hand, Solomon prays in the temple and receives from the archangel Michael a magic ring (containing the name that brings all demons Into subjection, Ahayah Ashar Ahayah) (as quoted as the Highest name of God according to the masons as well as the illuminatist), which enables him to command the demons. Solomon has the young man throw the ring at the demon Ornias, which stamps him with the seal and brings him under control. Then Solomon orders the demon Ornias to take the ring and similarly imprint the prince of demons, Beelzebul.

With Beelzebul under his command, Solomon now has all of the demons at his bidding to build the temple. Beelzebul reveals that he was formerly the highest ranking angel in Heaven.

In chapter 18, the demons of the 36 decans appear, with names that sometimes seem to be conscious distortions of the traditional names for the decans.[5][6] The decan demons claim responsibility mostly for various ailments and pains, and they provide the magical formulae by which they may be banished. For example, the thirty-third demon is Rhyx Achoneoth who causes sore throat and tonsilitis and can be driven off by writing the word Lycourgos on ivy leaves and heaping them into a pile.

Solomon's final demon encounter involves sending a servant boy with his ring to take captive a wind demon who is harassing the land of Arabia. The boy is to hold a wineskin against the wind with the ring in front of it, and then tie up the bag when it is full. The boy succeeds in his task and returns with the wineskin. The imprisoned demon calls himself Ephippas, and it is by his power that a cornerstone, thought to be too large to lift, is raised into the entrance of the temple.

Then Ephippas and another demon from the Red Sea bring a miraculous column made of something purple (translation obscure) from out of the Red Sea. This Red Sea demon reveals himself as Abezethibou, and claims to be the demon who supported the Egyptian magicians against Moses, and who hardened the pharaoh's heart, but had been caught with the Egyptian host when the sea returned and held down by this pillar until Ephippas came and together they could lift it.

There follows a short conclusion in which Solomon describes how he fell in love with a Shunammite woman, and agreed to worship Remphan and Moloch in exchange for sex.[7] Solomon agrees to sacrifice to them, but at first only sacrifices five locusts by simply crushing them in his hand. Immediately, the spirit of God departs from him, and he is made foolish and his name becomes a joke to both humans and demons. Solomon concludes his text with a warning to the readers; he tells them to not abandon their beliefs for sex like he did.

Cosmology

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In the Testament of Solomon, the firmament is conceived in a tripartite structure and demons are portrayed as being capable of flying up to and past the firmament in order to eavesdrop on the decisions of God.[8]

Christian themes

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The most explicit and notable Christian theme found in the text was during King Solomon's encounter with the demon Ephippas. While working on the temple, Solomon asks Ephippas by what angel he is thwarted. The demon replied that the only thing that can truly take away his powers and defeat him is a man that will be born of a virgin and then be crucified on a cross by the Jews.[9]

Greek influence

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The most obvious Greek influence is Solomon's encounter with seven demons who are sisters. They introduce themselves to the king and describe their home among the stars and Mount Olympus. The seven demon-sisters represent the Pleiades of Greek mythology and their astrological relationship.

Solomon also encounters a female demon called Obizuth, who has no limbs and a head full of disheveled hair. It is argued that she actually represents Medusa or a gorgon-like creature from Greek mythology.[10]

The demon Enepsigos recounts to King Solomon at one point during the temple's construction that he can take three different physical forms, one of which being the Greek Titan Kronos. Enepsigos is also represented as a triple-faced woman akin to Hecate and is likewise astrologically associated with the sphere of the moon.

Similarity to Jewish tradition

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The Babylonian Talmud (in Gittin 68) mentions a similar story where Solomon enslaves Ashmedai, a demon prince, to build the Temple, and he was disposed of temporarily by him.

Demons

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Many of the demons in Solomon's encounters are of Greek, Egyptian, Jewish, Christian, Arabic, and other traditions. The majority of the testament consists of Solomon's interviews with the demons, some of which are grotesque, including one which has no head. Two demons associated strongly with sexuality appear among them- Asmodeus from the Book of Tobit, and a female demon named Obyzouth, who has similarities to Lilith, such as killing newborn children. Most of the other demons are otherwise unknown by name from other works. The demon Abezethibou is said to have hardened the pharaoh's heart, rather than God.

The demons, listed in order of appearance, are Ornias, Beelzebub, Onoskelis, Asmodeus, Tephras, the 7 star sisters (a reference to the Pleiades), Envy, Rabdos, Rath, Tribolaios, Obizuth, the wingdragon, Enêpsigos, Kunopaston, an unnamed "lustful spirit", the 36 spirits of the decans, Ephippas, Abezethibou.

See also

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References

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Bibliography

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Testament of Solomon

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The Testament of Solomon is a pseudepigraphical text attributed to the biblical King Solomon, presenting a in which he recounts his use of a divine ring—given to him by the archangel Michael—to summon, interrogate, and compel demons and to assist in the construction of the . The work functions as a catalog of over thirty demons, detailing their physical forms, associated afflictions (such as diseases or strife), astrological influences, and the specific angelic countermeasures or incantations required to bind and exorcise them, thereby blending elements of , angelology, and protective magic. Composed in , the Testament survives in multiple medieval manuscripts, with the longest recension divided into 26 chapters and comprising 130 sections, though shorter versions exist that omit later Christian interpolations. Scholarly consensus dates the original compilation to the early third century AD, though some elements may trace back to the first century AD, reflecting a synthesis of Jewish traditions about Solomon's (as in 1 Kings 4:29–34) with Hellenistic magical practices and early Christian exorcistic motifs. The authorship is anonymous, likely by a Christian in or the , who framed the story as Solomon's deathbed testament to warn against the demons' deceptions and emphasize prayer against end-times perils. Though not regarded as canonical scripture by Jewish or Christian communities, the Testament holds significant influence in the of , informing medieval grimoires, demonological treatises, and traditions of Solomonic magic, such as the . Its narrative arc—from Solomon's initial triumphs to his eventual downfall through seduction by a Jebusite woman, leading to idolatry—underscores themes of hubris, divine judgment, and the limits of magical power, echoing biblical accounts while expanding on Solomon's legendary mastery over spirits.

Historical Context

Dating

The composition of the Testament of Solomon is estimated by scholars to have occurred between the 1st and 5th centuries CE, with the primary strata likely dating to the 1st–3rd centuries CE based on linguistic features indicative of late antique Greek and references to Hellenistic cosmology, including a hierarchical demonic order influenced by astrological decans. This range reflects the text's composite nature, incorporating earlier Jewish traditions but showing Christian interpolations, such as allusions to a messianic figure. Key evidence for this dating includes internal anachronisms, such as the association of demons with Roman-era astrology and zodiacal influences, which point to a post-Hellenistic composition rather than the era. evidence further supports a late antique origin, as the earliest surviving copies are codices from the 15th–16th centuries, including those in the and monasteries, edited critically by Chester C. McCown in 1922. No earlier papyri or fragments exist to push the date firmly before the , though some scholars suggest possible 1st-century Jewish elements. The transmission history begins with Greek as the original language, with no evidence of Hebrew or precursors, though possible Semitic oral traditions may underlie parts of the ; this suggests composition in a Hellenistic Jewish or early Christian milieu. Later versions include Latin translations from the medieval period, often embedded in grimoires like the Clavicula Salomonis. Scholarly debates on the precise dating have evolved since the early . F. C. Conybeare, in his 1898 edition, viewed it as a Christian work possibly as late as the CE, emphasizing its exorcistic and magical elements as post-apostolic developments. In contrast, the modern consensus, as articulated by Dennis C. Duling in 1983, favors a 1st–3rd century CE timeframe for the primary strata, based on parallels with 1st-century Jewish like 1 Enoch in its apocalyptic , though acknowledging later accretions up to the . McCown's 1922 analysis aligns with this by arguing against an earlier than 3rd-century date due to the text's astrological sophistication, while recent studies highlight the text's multilayered evolution without a single composition date.

Authorship and Manuscripts

The Testament of Solomon is a pseudepigraphical text falsely attributed to King Solomon to confer authority on its esoteric teachings and narratives, a common practice in ancient Jewish and early for enhancing legitimacy. Scholars generally agree that it was composed by anonymous scribes, likely in the region, drawing from a compilation of oral traditions, folkloric elements, and preexisting demonological motifs rather than originating from a single author. The work's pseudepigraphic nature reflects broader conventions in , where attribution to biblical figures served to integrate new material into established religious frameworks. Authorship theories center on debates over its religious origins, with many experts positing a Jewish core text that underwent Christian interpolations, particularly in references to and angelic hierarchies aligned with early . For instance, the absence of explicit Christian doctrine in much of the demon interrogations suggests an initial Jewish composition, possibly from the late antique period, later adapted by Christian editors to harmonize with exorcistic practices attributed to Christ. Others argue for an originally Christian provenance, given the text's emphasis on as a proto-exorcist foreshadowing , though this view is contested due to the predominance of Jewish magical and apocalyptic elements. No definitive evidence identifies specific authors, and the text's composite structure indicates gradual accretion over time by scribal communities on the fringes of Jewish and Christian traditions. The tradition is limited and late, with no complete copies surviving from before the CE, pointing to a precarious transmission history reliant on medieval copies. The critical edition by Chester C. McCown (1922) draws from 14 Greek manuscripts, including the key Parisinus Graecus 1632 (, ), which contains the fullest version, as well as others from (e.g., Athos, Lavra 309, 16th century), ( Add. 10073, 17th century), (Ambrosianus 341, ), (Theol. Gr. 210, 16th century), and additional holdings in , , , and . Secondary traditions include a preserved in an Italian manuscript (Vaticanus Reginensis Latinus 1400). These manuscripts exhibit significant textual variants, particularly in the , their attributes, and the concluding sections, revealing multiple recensions and editorial interventions that layered Hellenistic, Jewish, and Christian influences over centuries. Linguistic analysis of these variants supports the view of an evolving text, with earlier strata showing Semitic influences and later ones incorporating Byzantine Greek idioms.

Overview of Contents

Narrative Structure

The Testament of Solomon is framed as a first-person testament delivered by King to his son , in which Solomon recounts his mastery over spirits to facilitate the construction of the . This device establishes the text as a didactic legacy, emphasizing Solomon's wisdom derived from divine authority. The work is organized into 26 chapters in the critical edition by McCown (1922), which consolidates the material from various Greek manuscripts, though earlier translations like Conybeare's (1898) divide it into 130 shorter sections for easier reference. The literary form blends narrative exposition with dialogic interrogations and encyclopedic cataloging, creating a hybrid structure akin to other pseudepigraphal works in apocalyptic traditions. Solomon's voice drives the account through soliloquies reflecting on his experiences, while the core consists of extended dialogues in which he summons and questions spirits about their natures and operations. This format serves as a practical manual for demon control, interweaving storytelling with instructional lists of demonic attributes and angelic countermeasures. Key divisions delineate the text's progression: an opening segment introduces the divine empowerment enabling Solomon's command (chapters 1–2); the expansive central portion details the sequential binding of spirits (chapters 3–24); and the closing chapters address the consequences of Solomon's (chapters 25–26). These parts are unified by the overarching theme of temple-building, with the cosmological backdrop of heavenly visions providing the initial framework for Solomon's authority. Stylistic elements reinforce the repetitive, ritualistic quality of the , particularly in the demon-binding episodes where each spirit's follows a formulaic pattern—declaring its name, activities, and the angel that frustrates it—creating a rhythmic catalog effect. Hymns of glorification to God and supplicatory prayers are embedded at pivotal moments, such as after summonings, to divine sanction and punctuate the interrogations with liturgical undertones. This interspersion of devotional elements highlights the text's blend of magical praxis and pious , contributing to its cohesive yet episodic flow.

Key Events and Plot Summary

The Testament of Solomon opens with King , facing demonic interference in the construction of the , praying fervently to for the wisdom and power to overcome these supernatural adversaries. In response to his prayer, the archangel Michael descends and delivers to a small ring engraved with the known as the , which possesses the divine authority to bind all demons and compel their obedience. Armed with the ring, Solomon first confronts and subdues Ornias, a vampiric who has been nightly draining the life force from the young son of one of the Temple's chief workmen; he then commands Ornias to summon Beelzeboul, the exalted prince of , initiating a series of interrogations where Solomon extracts confessions from various about their roles and vulnerabilities before assigning them to laborious tasks in building the Temple, such as quarrying marble and transporting materials. This process expands as binds additional demons, including and the female spirit Onoskelis, forcing them into service and thereby ensuring the Temple's swift completion without further supernatural hindrance. The narrative reaches a peak when summons and controls the thirty-six demons linked to the zodiacal decans, though their appearance is sometimes delayed or complicated by the opposing influences of celestial bodies like the stars. Solomon's unchecked pride eventually precipitates his downfall, as he succumbs to passion for a beautiful Shunammite woman, leading him to sacrifice grasshoppers to the demon , violate his divine mandate, lose possession of the ring, and allow the demons to revolt, which foreshadows the fragmentation of his kingdom after his . In its closing, the text presents an elderly instructing his son on the perils of demonic deception, urging vigilance and recounting a of a future holy figure—interpreted in Christian contexts as the —who will ultimately bind and judge all evil spirits at the end of days.

Cosmology and Worldview

Heavenly Realms and Angelic Orders

The Testament of Solomon presents a cosmology in which the is conceived in a tripartite structure, with demons portrayed as capable of flying through the air and up to the starry . The text mentions a first as the origin of some demons, such as Beelzebul, but does not detail a multi-layered system of or angelic guards on each level. This framework emphasizes an ordered where celestial and demonic forces interact, with angels serving to reveal divine will and counter infernal disruptions. Central to the angelic hierarchy are archangels such as Michael, who delivers to a engraved with the pentalpha—a symbolizing God's seal—empowering the king to command spirits and reveal their secrets. The text describes 36 angels, each assigned to counteract one of the 36 demons through invocation of their names, thereby maintaining cosmic balance. These angels act as agents bridging the divine and human realms, often frustrating demonic activities. Divine intervention manifests through symbols like the pentalpha, which grants authority over cosmic elements. This setup draws on Jewish traditions, portraying angels as enforcers of God's order in a where heavenly decrees can be intercepted by demons in the .

Demonic Hierarchy and Origins

In the Testament of Solomon, demons originate primarily as who rebelled against God, along with their hybrid offspring from unions with human women, paralleling the account of the "" in Genesis 6:1–4. Some are identified as the restless spirits of the giants () destroyed in the , whose disembodied forms continue to afflict humanity. This etiology blends Jewish scriptural traditions with mythological explanations for evil's persistence. The demonic hierarchy is tiered, with Beelzebul (also rendered Beelzeboul) as the supreme prince and ruler over all demons, who describes himself as the original chief of the first , created next to the aerial angels and cast down due to his opposition to . Beneath him are subordinate demons with delegated authority; for instance, is a prominent demon associated with and . This structure depicts an organized infernal realm executing chaos. Demons disrupt human life by inflicting illnesses, sowing discord, and influencing fate such as marriages and prosperity. These activities are countered by invoking specific angelic names, which bind them and restore order. Notably, the 36 decans—demons associated with the zodiac's 36 ten-day segments—govern stellar influences, each linked to winds, positions, and diseases like fevers or madness, with corresponding angels to thwart them. The text locates demons' operations within the starry firmament, where they act as intermediaries perverting celestial harmony for earthly harm, sometimes on heavenly sentences. Their subjugation by , via the divinely bestowed ring, compels them to labor on the Temple—quarrying stones and shaping materials—reestablishing cosmic balance without human strife. This integrates demonic forces into a providential scheme serving divine purposes.

Themes and Influences

Jewish Traditions

The Testament of Solomon expands upon the biblical portrayal of Solomon's wisdom in 1 Kings 4–10, depicting him as a master who commands demons to assist in constructing the , a motif that echoes rabbinic traditions where supernatural forces labor under his authority. In the Babylonian (Gittin 68a), Solomon captures the demon Ashmedai (identified with ) to retrieve the shamir, a mythical worm capable of cutting stones without iron tools, thereby enabling the Temple's building without violating prohibitions on metal implements; this parallels the Testament's account of Solomon subjugating demons like Ornias and Beelzeboul for similar architectural feats, underscoring a shared Jewish lore of Solomon's divinely granted dominion over chaotic spiritual entities. Scholars identify these elements as rooted in Second Temple-period expansions of Solomonic legend, where his wisdom encompasses not only judicial and natural knowledge but also esoteric control over otherworldly beings to fulfill sacred duties. The text's demonology draws heavily from earlier Jewish sources, particularly the , where the demon disrupts marriages by slaying husbands on their wedding nights, a trope mirrored in the Testament's interrogation of , who confesses to plotting against newlyweds out of envy and hatred toward water, the element used to thwart him. This connection highlights pre-Christian Jewish demonological traditions that personify destructive forces as jealous adversaries vulnerable to ritual purity and divine names, with embodying threats to familial and communal stability. Furthermore, the Testament shares motifs with medieval Jewish mystical texts, such as , a 13th-century attributed to angelic revelation, which incorporates Solomonic elements of angelic hierarchies, protective seals, and incantations against demons. Apocalyptic elements in the Testament of Solomon align with Second Temple Jewish literature, particularly the Enochic corpus, through its detailed cosmology of fallen angels, demonic origins from primordial rebellions, and eschatological overtones of ultimate divine judgment over evil powers. Like 1 Enoch, which catalogs watcher angels and their giant offspring as sources of demonic activity, the Testament presents demons as offspring of angels who descended to earth, disrupting human affairs until subdued by heavenly order; this shared worldview reflects a broader Jewish apocalyptic tradition of cosmic conflict resolved through revealed knowledge. Prophecies of a future messianic figure in the Christian interpolations evoke messianic expectations similar to those in texts like the Psalms of Solomon, portraying a Davidic descendant who restores Israel's sovereignty and subjugates adversaries, though adapted here to emphasize Solomon's preparatory role in binding demonic forces for future redemption. Ritual practices in the Testament parallel those in late antique Jewish magic, especially the use of divine names, angelic invocations, and inscribed seals to bind and exorcise demons, akin to the bowls unearthed in from the 6th–8th centuries CE. These clay vessels, inscribed with spirals of text invoking Solomonic authority and seals to trap malevolent spirits, employ similar strategies of naming demons (e.g., or ) and countering them with holy names like those of the God of Israel, mirroring the Testament's method of extracting demons' signs and weaknesses through interrogation under the Michael's ring. Such elements attest to a continuum in Jewish , where Solomonic legend provided a template for protective magic against everyday afflictions like illness or possession, blending scriptural with practical esotericism.

Christian Elements

The Testament of Solomon incorporates several overt Christian motifs, particularly in its portrayal of demonic prophecies and Solomon's authority over evil spirits, suggesting layers of redaction by Christian scribes. One prominent example is a messianic prophecy in section 65, where demons foretell the arrival of a figure born of a virgin in Bethlehem destined to bind all demons with the "sign of the cross." This passage is interpreted by scholars as an explicit reference to Jesus Christ, linking Solomon's temporary dominion over demons to the ultimate victory achieved through Christ's crucifixion. Exorcism themes further underscore Christian influences, with Solomon's magical ring—bestowed by the archangel Michael—serving as a prefiguration of Christ's authoritative command over unclean spirits, as described in the New Testament (e.g., Mark 1:27, where Jesus rebukes a demon and astonishes the crowd with his power). Unlike purely magical traditions, the narrative emphasizes invocation of the divine name and heavenly aid rather than autonomous sorcery, aligning with early Christian exorcistic practices that prioritize faith in God over incantations. This motif positions Solomon as a typological forerunner to Jesus, the ultimate exorcist in Christian theology. The text's depiction of Solomon's eventual downfall due to his seduction by a foreign woman and subsequent worship of pagan idols (echoing 1 Kings 11:1–8) functions as a moral against , resonating with early Christian ethical exhortations to shun pagan practices and remain faithful to the one God (e.g., 1 Corinthians 10:14). This narrative arc reinforces Christian warnings about the perils of , portraying Solomon's and moral lapse as a prelude to , thereby serving didactic purposes in a Christian context. Scholars widely view these Christian elements as interpolations added after 100 CE to an underlying Jewish core text from the late first century BCE or early first century CE, with the explicit references to the cross and messianic figure from representing later Christian enhancements absent in the hypothetical original. For instance, the demonological interrogations include prophecies inserted into demons' speeches that anticipate ' triumph, indicating a process in the second or third century CE to adapt the work for Christian audiences. Such additions reflect broader early Christian interests in as a model while subordinating his power to Christ's superior authority.

Hellenistic and Greek Influences

The Testament of Solomon exhibits significant with Hellenistic culture, likely composed in a Jewish diaspora context in or the in the early centuries CE, where Greco-Egyptian ideas permeated Jewish thought. This environment facilitated the integration of pagan elements, including traces of Orphic hymnody in the text's incantatory formulas, which invoke divine powers through rhythmic, poetic invocations reminiscent of Greek mystery traditions. A prominent Hellenistic influence appears in the text's astrological framework, which draws from Ptolemaic astrology to link demons with celestial bodies, including the zodiac and planets. The narrative features 36 demons, each ruling a 10-degree segment of the zodiac and responsible for specific human afflictions, mirroring Greco-Egyptian decan lists where stellar spirits govern earthly fates. For instance, the demon Ornias functions as a lunar spirit, capable of shape-shifting and influencing nocturnal events, underscoring the text's adaptation of lunar from Greek sources. Magical practices in the Testament reflect Greek traditions, particularly the use of inscribed rings and seals to bind demons, akin to defixiones—curse tablets employed in Hellenistic to constrain entities. These elements parallel procedures in the Papyri Graecae Magicae, a corpus of Greco-Egyptian spells from the second century BCE to fifth century CE, where magical names and symbols compel obedience from spirits. The incantations incorporate , such as "Adonai," blending Semitic divine names with the unintelligible, power-laden words typical of Greek magical formularies to invoke and control. Philosophically, the text echoes Platonic dualism by portraying a of incorporeal spirits intervening between the divine realm and material world, with demons as disruptive forces on human bodies and souls. This conception of intermediary beings draws from Homeric daimones—ambivalent divine messengers in —reinterpreted as malevolent entities akin to Jewish , thus fusing Greek mythological etiologies with adapted Jewish .

Demonology and Magical Elements

Catalog of Demons

The Testament of Solomon features a detailed catalog of demons, systematically enumerated through Solomon's encounters, comprising approximately 44 entities in total across its Greek manuscript traditions. These spirits are portrayed as fallen angels or astral beings with distinct identities, often linked to celestial positions such as stars, zodiac decans, or heavenly thrones, and attributed with specific powers to afflict humanity through diseases, temptations, and misfortunes. Common attributes include a unique name, grotesque or hybrid physical form, domain of influence (e.g., causing particular illnesses or sins), and hierarchical rank, underscoring the text's blend of Jewish demonology with Hellenistic astrology. Prominent among them is Ornias, the first demon bound by , depicted as a shape-shifting male figure who assumes the form of various animals and humans. Associated with the lunar hour and the constellation , Ornias possesses vampiric qualities, strangling and draining the life force from boys born under the moon's influence while stealing their wages to sustain himself. Beelzeboul (also Beelzebul) is introduced as the supreme prince and overlord of the demonic realm, appearing as a tall, dark-skinned figure with wings resembling those of the gods and eyes like morning stars. Ruling from a in the over the "winged tribe" and northern celestial bodies, he commands obedience from subordinate demons and discloses the organized structure of their , including divisions by elemental and astral domains. Asmodeus, echoing the destructive spirit from the , manifests with a composite form: three heads (a , a man emitting fire, and a ram), a serpent's tail, and the feet of a . Positioned as a high-ranking of wrath and vengeance, he provokes homicidal strife among men, slays the beautiful with premature death, and arms himself with an impenetrable destiny against the race of women. The catalog includes several female demons, such as Onoskelis, a seductive spirit with the upper body of a beautiful and the legs of a , dwelling in subterranean caves near the sea. She lures men through dreams and physical allure, exhausting them sexually until they waste away in isolation and poverty. Ruax appears as a winged, heavenly demon who perches on the clouds and causes abdominal cramps, stomach pains, and bodily convulsions in humans. Linked to the first of the zodiac under Cancer, he exemplifies the astral demons that govern specific physiological afflictions. A substantial group in the catalog consists of the 36 decan demons, each corresponding to a 10-degree segment of the zodiac and enthroned in the sky to oversee human destinies during their ruling hours. These spirits, often with animalistic or monstrous features (e.g., lion-faced or bird-winged), inflict a range of maladies such as fevers, , eye disorders, madness, and genital diseases; for instance, one decan demon under Leo causes liver pains and urinary issues, while another under Scorpio provokes quartan fevers and demonic possessions. Their attributes highlight the text's astrological framework, where demons derive power from stellar positions to disrupt health and fate. Other notable entities include "heavenly bodies" or sisters, roamers who cause general harm like sudden deaths and apparitions, and astral demons tied to constellations like the , which torment mariners with storms and shipwrecks. This roster collectively illustrates the demons' roles in a cosmic order, briefly intersecting with the broader demonic hierarchy by assigning ranks like princes or decanal rulers.

Interrogations and Countermeasures

In the Testament of Solomon, King employs a magical ring, bestowed by the archangel Michael and engraved with the pentagram known as the , to summon and bind for interrogation. This ring, empowered by divine authority, compels the to appear and submit when Solomon seals commands or throws it toward them, as seen in the initial encounter with the demon Ornias, who is captured after afflicting a boy by sucking his thumb. During these interrogations, Solomon systematically questions each about its name, the specific harms or diseases it inflicts on humans, its astrological or associations, and the means by which it can be thwarted or defeated, often extracting oaths of service for the construction of the . The are forced to confess through the ring's binding power combined with invocations of God's name (such as Sabaoth or Adonai) and angelic authorities, revealing vulnerabilities that underscore the supremacy of divine order over chaotic forces. Countermeasures against the demons typically involve targeted rituals, herbs, seals, or angelic interventions disclosed during the interrogations, emphasizing Solomon's role as a mediator of heavenly power rather than reliance on profane incantations alone. For instance, Ornias confesses that he is repelled by the angel , whom Solomon invokes to subdue him; similarly, the demon , responsible for strife and madness, admits defeat by the angel and exposure to the liver and gall of the sheat-fish (Glanos), which Solomon hangs on a reed spike to bind him. Beelzeboul, portrayed as the prince of demons overseeing and oracles, reveals his thwarting by invoking the name Emmanuel. These methods often link to celestial timings, such as specific days of or zodiacal decans, integrating astronomical elements into the exorcistic practices. The interrogations portray Solomon as an exorcist-king who harmonizes prayerful appeals to with practical magical mechanics, compelling demons to labor while extracting knowledge that protects humanity from their afflictions. This blend highlights the text's view of divine as the ultimate tool for subjugating infernal powers, with Solomon's authority derived directly from rather than autonomous sorcery.

Legacy

Influence on Later Texts

The Testament of Solomon exerted significant influence on Jewish mysticism, particularly through its demonological framework, which informed later Kabbalistic texts. In the Zohar, the foundational work of Kabbalah composed in the 13th century, descriptions of the fallen angels 'Azza and 'Azza'el reflect the portrayal of the three rebellious angels Uzza, 'Azza, and Azael as demonic figures bound by divine authority in the Testament. This motif of celestial beings descending into demonic roles contributed to Kabbalistic understandings of cosmic hierarchy and the potential for binding malevolent spirits, with Solomon's seal—depicted in the Testament as a tool for subjugating demons—appearing in amulets and protective rituals associated with Kabbalistic practice. In Christian occult literature, the Testament's catalog of demons and methods of interrogation and control formed a foundational source for medieval and early modern grimoires. The 17th-century Lemegeton, or , particularly its Ars Goetia section, draws directly from the Testament's list of 36 (and expanded to 72) demons, incorporating their names, hierarchies, and countermeasures into rituals for and binding. Similarly, the Grand Grimoire (early 16th century) and the (15th century) adapt the Testament's Solomonic tradition of commanding spirits through seals and invocations, integrating these elements into Christianized frameworks of . Islamic literature exhibits parallels with the Testament's themes of prophetic dominion over supernatural beings, evident in Quranic exegesis and narrative traditions. Exegetical works on verses describing Solomon's command over winds, jinn, and birds (e.g., Quran 27:16–17, 34:12–13) echo the Testament's account of Solomon interrogating and employing demons for construction and obedience, portraying jinn as subservient entities akin to the text's aerial and subterranean spirits. This motif extends to medieval Islamic texts like Aḥkām Sulaymān (Judgments of Solomon), a 13th-century compilation that incorporates pseudepigraphical material from the Testament, including demon lists and Solomon's ring as a symbol of authority. Such elements also resonate in folklore compilations like , where Solomon commands jinn and demons in tales of wisdom and retribution, reflecting shared legendary motifs of Solomonic mastery. During the Renaissance, Latin translations of the Testament from Greek manuscripts, emerging in the 15th century, facilitated its transmission into European occult traditions. These versions, such as Recension C preserved in Byzantine Greek and rendered into Latin, provided demonological details that paralleled and enriched the Solomonic magic revived by humanist scholars. Heinrich Cornelius Agrippa's Three Books of Occult Philosophy (1533) cites Solomonic demonology and seals in its discussions of natural and celestial magic, drawing indirectly from the Testament's influence on intermediary grimoires to frame Solomon as an archetype of esoteric wisdom and spirit control.

Modern Scholarship and Interpretations

Modern scholarship on the Testament of Solomon has advanced through critical editions that provide accessible translations and textual analyses, facilitating deeper study of its composite nature. Frederick C. Conybeare's 1898 English translation, published in the Jewish Quarterly Review, was the first complete rendering from Greek manuscripts and remains a foundational resource for understanding the text's demonological catalog and Solomonic narrative. Dennis C. Duling's 1983 critical edition, included in The Old Testament Pseudepigrapha edited by James H. Charlesworth, offers a revised Greek text, English translation, and extensive commentary that highlights the work's layered composition, drawing on multiple recensions to address textual variants and historical interpolations. More recent analyses of the Greek manuscripts, such as those building on Chester C. McCown's 1922 edition, continue to refine philological insights, with post-2010 studies emphasizing syntactic and lexical features to trace Hellenistic influences. Scholarly debates center on the text's origins as a Jewish-Christian hybrid, integrating elements from Jewish wisdom traditions with early , as evidenced by parallels to that suggest a syncretic milieu in . Hans Dieter Betz's work on the underscores these links, portraying the Testament as a bridge between Jewish exorcistic practices and broader Greco-Roman ritual texts. Gender roles, particularly the portrayal of female demons as seductresses like Onoskelis and Ozybel, have drawn attention for reflecting late antique anxieties about female agency and sexuality; Sara Iles Johnston's 2007 analysis interprets these figures as embodying erotic threats that neutralizes, thereby reinforcing patriarchal control within a magical framework. Gaps in earlier scholarship include underexplored archaeological connections, such as 6th-century bowls from inscribed with Solomonic seals and demon-binding formulae akin to those in the Testament, which attest to the text's practical influence in Jewish protective magic. Recent developments feature digital editions, like Joseph H. Peterson's online version updated in 2025, which collates variants for easier access, alongside emerging AI-assisted tools for analyzing textual divergences in ancient languages, enabling more precise stemmatic reconstructions since 2020. Interpretations vary, with some viewing the Testament as an anti-magical that critiques unauthorized power by tying Solomon's success to divine authority rather than mere incantations, serving as a against . Others see it as a pro-Solomonic , rehabilitating the biblical king's legacy by emphasizing his exorcistic prowess over his idolatrous fall. In the study of late antique , the text plays a pivotal role, offering a systematic of demons and their countermeasures that illuminates syncretic beliefs across Jewish, Christian, and pagan traditions.

References

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