TESTAMENT OF (First to Third Century A.D.)

A NEW TRANSLATION AND INTRODUCTION BY D. C. DULING

The Testament of Solomon is a haggadic-type folktale about Solomon's building the Temple of Jerusalem combined with ancient lore about , astrology, angelology, demonology, and primitive medicine. According to the majority of manuscripts, the testament begins with the story of Solomon's favorite, a boy who inspires the artisans of the Temple, but whose soul is being sucked out of him by a pesky , Ornias. In response to Solomon's prayer to for aid, the grants Solomon a magic seal ring by which he is able to call up the , to interrogate them as to their names, astrological locations, demonic activities (pains, diseases, immoral deeds), to compel them to reveal their thwarting , and to enlist their help with the construction of the Temple. Thus, Solomon learns that the pesky demon is named Ornias, is located in Aquarius, can undergo several transformations (strangler of those who are located under Aquarius; a man who craves bodies of effeminate boys; a heavenly, winged creature), and is thwarted by the archangel Ouriel. With Ouriel's help, Ornias is sentenced to cut stone in the stone quarry and, with the aid of the ring, to go and get Beelzeboul, the Prince of Demons (chs. 1-3). Beelzeboul is interrogated and promises to bring forth the unclean spirits bound. Beelzeboul shows Solomon Onoskelis, a cliff-dwelling satyra, who associates with men and travels by the full moon; she is commanded to spin hemp for construction ropes (ch. 4). Beelzeboul brings forth the impertinent , who is the Great Bear constellation, who spreads the wickedness of men, hatches plots against newly w e d s , spreads madness about women through the stars, and commits murders; Solomon learns that Asmodeus is thwarted by the and smoke from a burning liver and gall of a fish (ch. 5). Solomon learns that Beelzeboul is a who destroys by means of tyrants, causes demons to be worshiped, arouses desires in holy men, brings about jealousies and murders, and instigates wars. Beelzeboul prophesies about the Arabian wind demon Ephippas (chs. 22-24), tells that he is thwarted by the Almighty God and the oath "the Elo-i," and informs Solomon about heavenly things; he is commanded to cut marble (ch. 6). Solomon interrogates the wind demon Lix Tetrax, learns that he creates divisions among men, makes whirlwinds, starts fires, disrupts households, is the offspring of the Great One, has a star near the tip of the southern moon, and is thwarted by the archangel Azael; he is commanded to hurl stones up to the heights of the Temple for the workmen (ch. 7). Solomon interrogates the seven heavenly bodies (Deception, Strife, Fate, Distress, Error, Power, The Worst), learns of their evil activities and their thwarting angels (respectively, Lamechiel, Baruchiel, Marmaroth, Balthioul, Ouriel, Asteraoth, [name unknown]), seals them with the ring, and commands them to dig the Temple foundation (ch. 8). Solomon interrogates the headless demon called Murder, who sees through his breasts, attacks the voices of infants, cuts off heads, attaches them to himself and consumes them through his neck, inflames limbs, inflicts feet, and produces festering sores; he is ordered to stay with Beelzeboul (ch. 9). Solomon interrogates the doglike demon, Scepter, who deceives those who follow his star and subdues the hearts of men through their throats; Scepter then helps Solomon to obtain an emerald stone for the Temple; Solomon learns that the demon is thwarted by the great Briathos (ch. 10). Solomon interrogates the Lion-Shaped Demon, who prolongs illness and rules a legion of demons; they are thwarted by Emmanouel, who will drive them over the cliff into the water; the legion is commanded to carry wood and the Lion-Shaped One is made to saw it with his claws and to fuel the perpetually burning kiln (ch. 11). Solomon interrogates the three-headed dragon spirit, Head of the Dragons, and learns that he blinds fetuses and makes them deaf and dumb, and causes men to fall down and grind their teeth; he is thwarted by the place marked "Place of the Skull" and the angel of the Wonderful Counselor on the cross; after revealing a treasure of gold in the Temple, he is sealed and ordered to make bricks for the Temple (ch. 12). Solomon interrogates Obyzouth, the female demon with disheveled hair, who strangles newborn infants at birth, injures eyes, condemns mouths, destroys minds, and creates pain; learning that she is thwarted by the angel Raphael, or writing her name on a piece of papyrus when women give birth, Solomon binds her by the hair and hangs her in front of the Temple (ch. 13). Solomon interrogates the Winged Dragon, who copulates through the buttocks of women who have beautiful bodies and who suddenly sets on fire with his breath wood for constructing the Temple. Learning that the demon is thwarted by Bazazath, Solomon invokes the angel and condemns the demon to cut marble for constructing the Temple (ch. 14). Solomon interrogates Enepsigos, the female demon with two heads, learns that she hovers near the moon, can also take the form of Kronos or another form, and that she is thwarted by the angel Rathanael; Solomon prays to God, invokes Rathanael, seals Enepsigos with a triple-link chain, and after she prophesies the destruction of kingdom, Temple, and Jerusalem, the scattering of the demons, and the coming of the Son of God, Emmanouel, who is crucified on a cross and born of a virgin, Solomon explains that he wrote the testament so that the sons of Israel might know the powers and forms of the demons and their thwarting angels (ch. 15). Solomon interrogates Kunopegos, the cruel sea-horse demon who becomes a great wave that causes ships to capsize, drowns men, and causes seasickness; learning that he is thwarted by the angel Iameth, Kunopegos is sealed in a bowl and stored away in the Temple (ch. 16). Solomon interrogates a lecherous spirit born from a giant in the age of giants, a spirit who has the shadowy form of a man and gleaming eyes; at midnight in the tombs the demon slays men with a sword or possesses a man, causing him to gnaw his own flesh; learning that the demon will be thwarted by the Savior or his mark written on the forehead (the sign of the cross), Solomon locks up the demon (ch. 17). Solomon interrogates the thirty-six heavenly bodies who are divisions (decans) of the Zodiac; he learns their names, the mental, physical, and social illnesses they cause, their thwarting angels, and orders them to bear water and to go to the Temple (ch. 18). Riches are given to Solomon by all the kings of the earth, including Sheeba, the Queen of the South, who is a witch (ch. 19). Solomon hears the conflict between an old man and his son; Omias the demon prophesies that the son will die and Solomon compels him to explain how he knows God's plan for the future; Ornias tells that demons in the heavens overhear God's decisions and that falling stars are really demons who are exhausted because they have no way stations on which to rest; Ornias's prophecy is fulfilled (ch. 20). Sheeba, impressed with the new Temple, contributes ten thousand shekels (ch. 21). A letter from Adarkes, king of Arabia, requests Solomon's help against the wind demon Ephippas, which kills man and beast; when the gigantic cornerstone of the Temple cannot be moved by the artisans or demons, Solomon dispatches his servant boy to Arabia, where the boy entraps the wind demon in a leather flask by the aid of the ring; the boy brings the demon to the Temple, where he is interrogated by Solomon, who learns that his thwarting angel is the one who will be born of a virgin and crucified by the (ch. 22). Solomon learns that the wind demon has great powers and requests that he put the cornerstone in place; the demon agrees and states that, with the aid of the demon who lives in the Red Sea, he will lift up the pillar of air which is in the Red Sea and place it where Solomon wishes; the cornerstone is inserted in place by the wind demon, fulfilling the keystone prophecy (Ps 118:22; ch. 23). The Arabian demon Ephippas and the demon of the Red Sea bring back the pillar from the Red Sea and continue to hold it in the air to this very day (ch. 24). Solomon interrogates the demon from the Red Sea, learns that his name is Abezethibou, that he was the one whom Iannes and Iambres called to their aid against in , that he hardened Pharaoh's heart and caused the pursuit of the sons of Israel to the Red Sea, where, with the company of the Egyptians, he was trapped when the waters receded; Solomon adjures him to continue holding up the pillar (ch. 25). Solomon falls madly in love with a beautiful Shummanite woman; to have her, he sacrifices five locusts to the foreign Raphan and Moloch, and takes her to his palace; the glory of God departs from Solomon after he builds temples to her idols; to those who hear he writes his testament (ch. 26).

Texts

The standard edition of the Greek text of the Testament of Solomon, introduced and edited by C. C. McCown, comments on fourteen Greek manuscripts.1 Another Greek manuscript2 and a fragment3 are known. A description of seven manuscripts in order of importance, according to McCown, is as follows:4 1. D: Dionysius monastery, Mount Athos, No. 132, folios 367 (recto)-374 (verso), sixteenth century, entitled peri tou Solomontos ("About Solomon"). The text of this manuscript was published in V. M. Istrin's Grieceski spiski zabesania Solomona ("Greek Manuscripts of the Testament of Solomon") (Odessa, 1898) and in Lietopis istoriko-phil- ologetscheskago Obtchestva VII (Byzantine Division IV; Odessa, 1899; pp. 49-98; contains also MSS I and Q). McCown collated the manuscript from photographs from which the title is missing; the pages are deleted by transverse lines; it is carefully written and well preserved. The manuscript is not really the testament, but a biography of Solomon characterized by a strong demonological interest. McCown believed that it was a revision of the story (d) which lay behind the testament and printed it separately.5 It includes 's sin with Bathsheba (1:1-3); God's inability to stop David (1:4-6); Nathan's reproof of David (1:7-l 1); Solomon's birth, reign, power, and wisdom (l:12f.); the building of the Temple (2:1); Solomon's favorite servant (2:2); Solomon's prayer about the matter (2:3); Solomon's interrogation of the servant (2:3f.); Solomon's supplication for him (2:5); the granting of the magic ring (2:6f.); Solomon's gift of the ring to the servant (2:8f.); the capture of Ornias the demon (2:10-13); Solomon's interrogation of Ornias (3:1-4); treatment of the demons (3:5-9); dispute of father and son and Ornias's prophecy (4:1-18); the admiration of the Temple by the "Queen of the South" and others (5:1); the king of Arabia's letter to Solomon (6: If.);

1 C. C. McCown, ed., The Testament of Solomon, pp. 10-28 of the Introduction (p. numbers of the Introduction have no asterisk; those of the Gk. text and apparatus do), describes eleven texts in the order of their importance to him (MSS D, H, I, L, P, Q, S, T, U, V, W) and lists a twelfth from Mt. Athos (No. 3221), which he was not able to obtain and which apparently has never been studied. To these twelve MSS should be added two others which McCown discovered too late to be evaluated in their proper order. The first (MS N) is described and its variants listed separately as an appendix to the Introduction, pp. 112-23; it is included in the list of most important MSS here (see n. 9). The other (MS E) is described by McCown separately (pp. 123-26), but because it is not the full testament, it is printed separately (pp. 102-20*; the same is the case for MS D, pp. 88-97*). Apart from MSS D, E, and N, the MSS are collated and printed as an eclectic text with three recs.: A (MSS H I L), B (MSS P Q), and C (MSS S T U V W). Furthermore' parts of rec. C (TSol 1:1-5; 9:8-13:15) have such unique material that they are also printed separately (pp. 76-87*). All three recs. are distinguished in the opening VSS. where McCown favors rec. B over what he considered the best rec. overall, rec. A. [The introduction to TSol is longer than usual because of the complexity of the issues involved and the relative unfamiliarity of the document itself. —J.H.C.] 2 Bibliotheque Nationale No. 2011, printed in a collection of Solomonic texts, A. Delatte, Anecdota Atheniensia 36 (1927) 211-27. This is an 18th-cent. MS, 17.4 x 11.5 CCS. It is not the full testament but a shortened form like MSS D and E. Briefly, its contents include a narrative of David's sin, Nathan's rebuke, and the birth and glories of Solomon; Solomon's favorite boy and the story of the boy; the gift of the ring through Michael; the capture of Ornias by the boy with the ring; Solomon's interrogation of Ornias; fetching of Beelzeboul by the boy and Ornias; interrogation of Beelzeboul, thwarted by Raphael; the story of the old man and his son interspersed with material about Ornias and Michael; Sheeba (Sibulla); the letter of the king of Arabia; fetching of Ephippas by the boy; interrogation of Ephippas; the cornerstone account; a parenthetical remark about ; bringing of the pillar by the boy with the seal and Ephippas; Solomon's learning about the chief , Chathrou ; the fetching of the demon and his corps by the boy and Ornias; observation of the demons at work on the Temple; interrogation of Chathrou Samael, thwarted by the Savior of the world, the Son and Word of God; rebuke of Samael, who is commanded to work on the Temple; account of the kings of the earth who are impressed by the Temple and Solomon's power; glories of the Temple; parenthetical remark about John of Damascus and the Church; parenthetical remark about Christ, the disciples, and the Temple; Jeremiah and the Temple; the destruction of the Temple by the Chaldeans; Christian conclusion and note about the boy, whose name is Chiram. 3 K. Preisendanz, "Ein Wiener Papyrusfragment zum Testamentum Salomonis," EOS 48 (1956) 161-67. Note also J. H. Charlesworth's discovery of, and brief description of, a Syriac MS (see Bibliography). 4 McCown, Testament, pp. 10-28; see n. 9 below on MS N. 5 McCown, Testament, pp. 32-36. Solomon's instructions to his servant on how to trap the Arabian wind demon Ephippas (6:3-5); the servant's entrapment of the demon and return of him to Solomon (6:6-8); Ephippas's placement of the keystone (6:9-11); Ephippas, Abezethibou, and the air pillar (6:12-14); Solomon and the demon prince, Samael (7:1-6); the glory and wisdom of Solomon (8:l-7).6 2. H: private library of the Earl of Leicester, Holkham Hall, Norfolk, England, No. 99. This sixty-eight-page manuscript from the fifteenth century, perhaps from Greece, measuring 16 x 21.5 centimeters per folio page, is entitled diegesis peri tes diathekes Solomdntos . . . ("An Account Concerning the Testament of Solomon . . ."). It is clear, has many abbreviations, and places rubrics before the chief divisions of the story. Its title and the initial letters of lesser sections are in red. It omits 14:3-16:1 (cf. MS L). Except for 26:8-10, its text is usually abbreviated. 3. I: Bibliotheque Nationale, Paris, Supplement grec, No. 500. This manuscript is from the sixteenth century and measures 16 x 22 centimeters. The testament is found on folios 78-82. Its title begins Solomdntos . . . (["concerning] Solomon"), with diatheke t ("Tes- tament o[f]") carelessly written in the upper margin (see TSol 1:00, n. c). The manuscript is well preserved. It was published by Istrin (see MS D, above). The Testament of Solomon follows and in the codex. The copyist seems to have wearied of the many demons, for he broke off in the middle of a sentence in the middle of a column at 5:8. 4. L: Harleian MSS, British Museum, No. 5596. This fifteenth-century manuscript measures 23 x 34 centimeters and has a catalog description "Geomantica, exorcismi, divinationes et huius modi" ("Geomantics, exorcisms, divinations and things of this sort") with the addition "quaedam Salominis" ("certain things of Solomon"). It is well preserved. Folios 8 (recto) to 18 (recto) of manuscript 5596 contain the incomplete testament, omitting 14:3-16:1 (cf. MS H) and ending at 18:41. Other portions of the manuscript make up "MS T"7 because they represent for McCown recension C rather than A in which manuscript H falls. The testament has been worked over by a medieval magician who included magical, astrological, and demonological lore. The largest section of the manuscript is the Clavicula Salomonis, probably the best-known medieval Solomonic document.8 Titles to sections in the Clavicula, a large circular seal containing magical signs, and the numbers of "MS Td " are painted with silver over red. Places that direct one to a magical remedy for disease are marked with a cross and a circle. 5. N: Library of the Greek Patriarchate, Jerusalem, Sancti Saba, No. 422. This is a fifteenth- or sixteenth-century manuscript measuring 11 x 15 centimeters. The beginning and end of the codex are missing. The testament begins on folio 49 and ends on folio 93, though its first page is missing, causing it to go unnoticed until McCown rediscovered it in 1920-21. Too late to be collated with the others, McCown described it and printed its variant readings separately as an appendix, pp. 112-23.9 The manuscript often makes no sense, but it is virtually complete and McCown judged it closer to the original form of the testament than manuscript P (rec. B), to which it is most similar. It is the only other manuscript besides manuscript P to contain Testament of Solomon 14:3-16:1, the latter part of which incorporates the testament's most Christian comment (TSol 15:10-12) and a separate explanation as to why the testament was written (TSol 15:13-15; cf. 26:7f.). Yet, near the end of the testament, manuscript N supports manuscript H (rec. A) enough that McCown, who had come to have more confidence in recension B and to print it at that point, was willing to revise his judgment back in favor of recension A (cf. TSol 26:8, n. f). Finally, it should be noted that manuscript N equates each of the thirty-six decans in chapter 18 with ten days of the Coptic month. This equation relates manuscript N to Egypt.

6 McCown, Testament, pp. 88-97.* The two other shorter versions of the testament are MS E, which McCown discovered too late to collate with MS D (McCown, Testament, pp. 123-26; 102-20*), and Delatte's Bibliotheque Nationale No. 2011 (summarized in n. 2 above). 7 Three fragments from this MS are designated by McCown as T°, V, and Td since they are separate fragments and belong to his rec. C. They make up his eighth "MS." 8 See below, "Cultural importance." 9 MS N is not included among McCown's eleven MSS in this order (see n. 1), but he writes that "It is certainly much nearer the original than P . . ."in most instances (McCown, Testament, p. 113). Therefore, I have placed MS N before MSS P and Q. 6. P: Bibliotheque Nationale, Paris, Anciens fonds grecs, No. 38 (Colbert 4895). This sixteenth-century manuscript has twenty-four folios and measures 15.5 x 20.5 centimeters. Its title begins diatheke Solomontos (for the full title, see TSol 1:00). The manuscript, which belonged to the library of M. le President de Mesmes (died 1596), is carefully written and worked over by an editor. It is cataloged as "no. 38 olim Colbert.'' Though known and occasionally cited by scholars in the seventeenth century, it was first printed by F. F. Fleck in Wissenschaftliche Reise durch das siidliche Deutschland, Italien, Sicilien und Frankreich 2/3, Anecdota maximam partem sacra (Leipzig, 1837, pp. 113-40). This text of the testament became the standard work until Istrin (see above, MS D); but Istrin's work was in Russian and not easily accessible in the West. The Fleck text of manuscript P was reprinted by J. Furst, Der Orient 5 (1844) and 7 (1846), with a German translation, and in Literaturhlatt editions; but it was incomplete. It was also reprinted in the standard collection of early Christian writings in Greek (cf. J. P. Migne, Patrologia graeca, vol. 122 [Paris, 1864], cols. 1315-58). McCown wrote that "Fleck rather inaccurately copied the from MS P, mistaking many letters, and so causing himself and those who have had to depend upon his edition much difficulty."1 0 Yet, the only English translation to date is based on the Fleck edition (cf. F. C. Conybeare, JQR 11 [1898] 1-45). To facilitate comparison with Conybeare's translation of Fleck, the present translation attempts to follow, where possible, Conybeare's paragraph divisions and places his paragraph division numbers in parentheses in the margin. There is also an English paraphrase of the testament in L. Ginzberg's The Legends of the Jews (trans. H. Szold; 7 vols. [Philadelphia, 1913] vol. 4 , pp. 150-54). F. A. Bornemann (Zeitschrift fiir die historische Theologie 14 [1844] 9- 56) translated Fleck's edition into German. 7. Q: Andreas Convent, Mount Athos, No. 73. This represents folios 11-15 of the materials published by Istrin (see above, MS D), who bracketed many letters and omitted sections, indicating to McCown many lacunae. Testament of Solomon 3:1-20:9 is missing. It is important to understand why these manuscripts are given in this particular order.1 1 The first manuscript, D, is not the testament but, according to McCown, a revision of the story (d) which lay behind the testament. For that reason, it is not translated below; rather, the base text is McCown's eclectic text, which is an attempt to reconstruct the Testament of Solomon which lay behind recensions A (MSS HIL) and B (MSS PQ, to which note must be taken of N). Hence, manuscripts HIL, or recension A, come next, followed by NPQ, or recension B. McCown described five other manuscripts or parts thereof (MSS STUVW) which he called recension C. Mount Athos 3221 (not obtained) and manuscript E (McCown, pp. 123-26; 102-20*) account for the other two manuscripts.

Original language

In 1896, Moses Gaster, on the basis of what he considered to be a misunderstanding of a Hebrew term, argued that the testament (the Fleck edition of MS P) was a translation from the Hebrew.1 2 McCown, skeptical of an argument based on a single instance from what he, in his day, knew to be a single manuscript among several, turned up two more possibilities,1 3 one in an important passage of Egyptian origin.1 4 However, though it is possible that the testament has Semitic language materials behind it, or its sources, these meager instances cannot support the hypothesis that it is a translation document. McCown's conclusion still stands: the native language of the writer of the Testament of Solomon as a testament was Koine Greek, the commonly spoken Greek of the hellenistic era, and thus of the New Testament.1 5 It is no surprise that in most respects the language and style of the testament are similar to that of the Greek New Testament.1 6

1 0 McCown, Testament, p. 28. 1 1 See n. 1, and TSol, Title, n. a. 1 2 See M. Gaster, 'The Sword of Moses," JRAS (1896) 155, 170; reprinted in Studies and Texts in Folklore, Magic, Medieval Romance, Hebrew Apocrypha, and Samaritan Archeology, 3 vols. (New York 1928; repr. 1971) vol. 1, pp. 294, 309. 1 3 McCown, Testament, pp. 42f.; TSol 2:4; 18:24-40. 1 4 E.g. Rhyx (-ruah. "Spirit"), TSol 18:24-40. 1 5 McCown, Testament, p. 43, and scholars since him. 1 6 Ibid., p. 40. With respect to recs. A and B, McCown suggests the grammar probably points to the period subsequent to the NT. Readers of the Gk. NT will find many terms of the NT on every page. Date The story of the Testament of Solomon purports to take place during the reign of Solomon in the tenth century B.C. Nonetheless, there is no doubt that it comes from much later times, not only because of its language, but because it presupposes events, some in the form of prophecies, which took place in the first century A.D., and because in general it assumes thought forms generally accepted as having arisen in hellenistic times. 17 Nonetheless, because explicit references to historical events, apart from the story line and prophecy, are lacking, opinions about its date have varied. In the preface to the testament in Migne's patrology (1864), F. F. Fleck argued that the writing (again, MS P) was a Byzantine work from the Middle Ages;1 8 the Russian Istrin, who discovered manuscript D and first argued in 1898 that it was the basis for the testament, thought that the latter was written about A.D. 1200.1 9 In 1844, the German F. A. Bornemann moved the date back to the early fourth century, because he believed that its demonology resembled Lactantius' "mstitutiones,"20 and in 1907 this view was echoed by C. H. Toy in the Jewish Encyclopedia.21 Meanwhile, A. Harnack, though he would not fix a date, thought it might not be in the earliest period,22 while E. Schurer left the date open.2 3 In 1898, F. C. Conybeare, in the preface to his English translation of the testament (MS P), noted that it was quoted as one of Solomon's authentic writings in the Greek Dialogue of Timothy and Aquila. The Dialogue, a Christian document from about A.D. 400, was thought by Conybeare to go back to an earlier dialogue from the middle of the second century.24 During the course of the Dialogue, the Christian applies Psalm 2:7 ("You are my son, today I have become your father") to Jesus as Messiah. The Jew, however, says the passage refers to Solomon and adds 2 Samuel 7:14 ("I will be a father to him and he a son to me") as further proof. The Christian responds, with reference to 1 Kings 11:3-6, that the promise to David's son was conditional on Solomon's walking in the Lord's ways as David did; but Solomon did not keep God's commandments. He sacrificed locusts to idols. The dialogue continues: The Jew responded, "Not sacrificed [esphaxen, "split the throat"], but unwillingly crushed [ethlasen] in his hand. The Book of Kings does not encompass these things, but it is written in his Testament." The Christian said, "On this I take my stand with confidence, because this was not made clear by the hand of a historian, but out of the mouth of Solomon himself.'925 This reference unambiguously refers to the Testament of Solomon (cf. TSol 26:5). Conybeare went on to propose that the testament was a Christian revision of a Jewish document, the original form of which might well have been "the very collection of incantations which, according to Josephus, was composed and bequeathed by Solomon,"26 that is, in one form it goes back at least to the late first century A.D. Conybeare also suggested that certain Christian additions to this originally Jewish document sounded very "archaic" and "seem to belong to about 100 A.D.,"27 that the section about the thirty-six heavenly bodies (TSol 18) shared a common demonology with the apostle Paul, and that its faith had an analogue in that of the Essenes, a Jewish sect described by Josephus (Wars 2.142).2 8 K. Kohler

1 7 See the discussion below. 1 8 F. F. Heck in Migne, PG, vol. 122, p. 1315. 1 9 Istrin, Griedeski spiski zabesania Solomona (Odessa, 1898) pp. 18f. 2 0 F. A. Bornemann, Zeitschrift fur die historische Theologie 14 (Leipzig, 1844) Introduction. 2 1 C. H. Toy, "Solomon, Testament of," The Jewish Encyclopedia, ed. I. Singer (New York, 1901-6) vol. 11, p. 449. 2 2 A. Harnack, Geschichte der altchristlichen Literatur bis Eusebius (Leipzig, 1893) vol. 1, p. 858. 2 3 E. Schurer, Geschichte des jiidischen Volkes im Zeitalter Jesu Christi (Leipzig, 1901-9) vol. 3, p. 419. 2 4 F. C. Conybeare, "The Testament of Solomon," JQR 11 (1898) 14. 2 5 F. C. Conybeare, ed., The Dialogues ofAthanasius andZachaeus and ofTimothy and Aquila. Anecdota Oxoniensia (Classical Series, Part 8; Oxford, 1898) p. 70. C. C. McCown, "The Christian Tradition as to the Magical Wisdom of Solomon," JPOS 2 (1922) 15, states, "The writer of the Dialogue claims a greater trustworthiness for the Testament than for the Book of Kings." 2 6 Conybeare, JQR 11 (1898) 12. 2 7 Ibid. 2 8 Ibid., p. 8. accepted Conybeare's results in the Jewish Encyclopedia (1907),2 9 and so did G. Salzberger in his extensive study of the whole Solomon legend in Semitic literature.3 0 In his ground-breaking critical edition of the testament (1922), McCown suggested that the latest possible date, on the basis of the Dialogue of Timothy andAquila, was about A.D. 400. In some respects, he agreed with Conybeare, for he stated that if one removed the Christian and pagan elements, "the Test comes to be of assistance in reconstructing the thought world of the Palestinian Jew in the first century of our era . . ."3 1 He even pointed to a number of ideas which he thought represented first-century .3 2 Yet, in contrast to Conybeare, McCown stressed the view that the testament as a testament was a Christian work (i.e. not simply a Jewish work edited by a Christian) from the early third century A.D. Building on Istrin's hypothesis that manuscript D was closer to the original form of the document which later became the testament, McCown suggested that originally there existed a collection of first-century Jewish Midrashim, or interpretative stories, about Solomon and the demons. These came from Palestine, perhaps Galilee.3 3 They formed a more connected story (the hypothetical d), a revision of which is preserved in manuscript D, which was

3 4 transcribed by an educated Greek from Byzantine times. From dy an early third-century Christian—his demonology is like that found in Origen's Against Celsus—removed the episodes about David's sin and Nathan's inability to warn David on account of the devil; he added demonologic, astrological, and magical material, concluding with Solomon's demise. This work our Christian author called a "testament"35; it is best represented by recension A (MSS HIL). Then, another Christian from the fourth or fifth century added especially demonologic, but also gnostic, cabalistic, and Christian elements;3 6 these can be seen in recension B (MSS PQ, along with N, collated separately).3 7 Recension B, which is better at the beginning and end of the testament, is to be compared with recension A to arrive at the autograph.3 8 Finally, a Christian of the Middle Ages, perhaps in the twelfth or thirteenth century, added magical formulas, gnostic-sounding terms, and a number of medieval ideas to make recension C.3 9 To McCown, it was

inconceivable that any one should take the Test as found in Recs. A, B, or C, and, by eliminating all the magico-medical element and the "testament" motif, reduce it to the simple tale of Solomon's birth and greatness, his temple building with demons, which appears in MS D.4 0

In 1922, M. R. James found McCown's theory of the evolution of the testament "plausible, but not wholly convincing,"4 1 and raised the question whether such a reduction to the simple tale might not have taken place, just as the author of the "Greek Legend of Isaiah" pruned the Ascension of Isaiah; nonetheless, James went on to accept McCown's early third-century dating of the testament itself, as have most other scholars since McCown, notably A.-M. Denis.4 2 An exception to this trend, however, is the recognized authority on the magical papyri, K. Preisendanz, who suggested that the original was from the first or second century

2 9 K. Kohler, "Demonology," The Jewish Encyclopedia, vol. 4, p. 578. 3 0 G. Salzberger, Die Salomosage in der semitischen Literatur (Berlin, 1907) p. 10. 3 1 McCown, Testament, p. 3. 3 2 Ibid., pp. 59-62. 3 3 Ibid., pp. 85, 108. 3 4 Ibid., pp. 35, 86. The contents of d, he suggested, consisted of that which is common to MS D and the testament, e.g. essentially TSol 1-2, 20, 22-24. 3 5 TSol 15:13-15 from a redactional critical perspective sounds like an ending; McCown, Testament, p. 83, suggests that it is "probably the work of the B redacteur," noting that the term "testament" occurs in TSol 15:14 and in 26:8, the latter reference being also probably a Christian addition. 3 6 McCown, Testament, p. 89, argued that there was too much Christian material in the testament to be Jewish and that Josephus the Jew would not have referred to a Christian document. The argument is, of course, circular. 3 7 Ibid., pp. 35, 82f. 3 8 McCown modified his distrust of rec. A at the end of TSol in the light of his discovery of MS N; see above, "Texts" (N) and note 1; Textual Emendations; TSol 26:8, n. f. 3 9 McCown, Testament, pp. 83f., 100, 108. 4 0 Ibid., p. 32. 4 1 M. R. James, "The Testament of Solomon (Review)," JTS 24 (1922) 468. 4 2 A.-M. Denis, Introduction, p. 67. Denis and M. de Jonge ("The Greek of the Old Testament," NovT 7 [19651 322) judge the testament "too late to be included in our collection." A.D.4 3 Whether one follows McCown's early third-century dating or Preisendanz's earlier one, there is general agreement that much of the testament reflects first-century J u d a i s m in Palestine. Before concluding a discussion of the testament's date, one unexpected and interesting datum should be mentioned. In 1945, Coptic translations of fifty-one tractates, mostly gnostic, were discovered in southern Egypt in the vicinity of Nag Hammadi. Four of the tractates mention Solomon,44 and one of them, "On the Origin of the World," mentions "the Book of Solomon." The context of this reference deals with "Death," begotten by the First Father of Chaos, Ialdabaoth, and set up over the sixth heaven. The passage continues: Then since Death was androgynous, he mixed with his nature and begot seven androgynous sons. These are the names of the males: Jealousy, Wrath, Weeping, Sighing, Mourning, Lamenting, Tearful Groaning. And these are the names of the females: Wrath, Grief, , Sighing, Cursing, Bitterness, Quarrelsomeness. They had intercourse with one another, and each one begot seven so that they total forty- nine androgynous demons. Their names and their functions you will find in "the Book of Solomon." 45 The identification of "the Book of Solomon" which gives the names and functions of the forty-nine demons has given rise to several hypotheses. J. Doresse originally offered two suggestions. The reference might have been to the "Epistle to ," also called the "Hygromancie of Solomon" or "The Key to Hydromancy," perhaps composed in first- century B.C. Egypt.46 This Solomonic book contains lists of the seven planets, of angels, and of demons which influence each of the twenty-four hours of each day of the week, followed by prayers to the planets and the angels, magical signs of each planet, and the plants of the zodiacal signs and planets. Doresse, however, thought it might be more likely that the reference was "to something in that vast collection entitled the Testament of Solomon, which enumerates a crowd of genies and mentions, for example, as rulers of this terrestrial world, Deception, Discord, Quarrelsomeness, Violent Agitation, Error, Violence, and Per- versity."47 Doresse appears to refer here to the seven "world rulers" (stoicheia) of the Testament of Solomon, chapter 8. Doresse's specific reference to the testament, chapter 8, has the complication that, if Giversen's retranslation of the male and female demons of the passage from Coptic into Greek is correct,48 the only common name with the Testament, chapter 8, is Eris, "Strife," "Discord." Yet, the reference is to the forty-nine demons; though the testament does not have exactly forty-nine, it does have more than forty-nine,

4 3 Preisendanz, "Salomo," (Pauly-Wissowa Supplement 8 [1956] col. 689, and EOS 48 [1956] 161-62) draws upon the classic study of W. Gundel, Dekane und Dekansternbilder, Studien der Bibliothek Warburg 19 (Hamburg, 1936), who discusses TSol at length (pp. 49-62), and suggests that ch. 18 was in use in pre-Christian Egypt. In his latter article (EOS 48 [1956] 161) Preisendanz states that the formulation of the Gk. text of the testament itself appears to go back to the 1st or 2nd cent. A.D. However, he uses as one of his arguments a reference to McCown, Testament, p. 40, where McCown does not date the testament itself. For McCown, presumably only the hypothetical d might have been that early. See esp. TSol 18:1, n. a. 4 4 II, 5:707, 3 (On the Origin of the World); V, 5:78, 30, 79, 3, 10 (The Apocalypse of ); VII, 2:63, 11 (The Second Treatise of the Great Seth); and IX, 3:70, 6, 27 (The Testimony of Truth). S. Giversen ("Solomon und die Damonen," in Essays on the Nag Hammadi Texts in Honor of Alexander Bohlig, ed. M. Krause, pp. 16-21) discusses three of these codices (II, 5; V, 5; IX, 3) and attempts to show that Solomon's use of the demons to build Jerusalem makes him an enemy, thus reversing the usual Jewish and Arabic legends. 4 5 H.-G. Bethge and O. W. Wintermute, trans., "On the Origin of the World (II, 5 and XIII, 2)," in The Nag Hammadi Library in English, ed. J. M. Robinson (New York, 1977) p. 167. 4 6 J. Doresse, The Secret Books of the Egyptian Gnostics, trans. P. Mairet, revised and augmented by the author (London, 1960) p. 170. Doresse's first suggestion was taken up by A. Bohlig and P. Labib, Die koptisch-gnostische Schrift ohne Titel aus Codex II von Nag Hammadi (Deutsche Akademie der Wissenschaften zu Berlin Institut fur Orientforschung; Berlin, 1962) p. 32. The text was first mentioned by R. Reitzenstein, Poimandres. Studien zur griechisch-dgyptischen undfriihchristlichen Literatur (Leipzig, 1904) pp. 186f., in connection with the Solomon story in Josephus, Ant 8.2.5, TSol, and Kore Kosmou. The text of the Epistle to Rehoboam was edited by J. Heeg in Catalogus codicum astrologorum Graecorum VIII.2 (Brussels, 1911) pp. 139-65; cf. also A. M. J. Festugiere, La Revelation d'Hermis Trismegiste, 4 vols. (Paris, 1949-54) vol. 1, pp. 339f.; E. R. Goodenough, Jewish Symbols in the Greco-Roman World, vol. 2, p. 233. 4 7 Doresse, Secret Books, p. 171. 4 8 Giversen, in Krause, Essays, p. 20, n. 1. and some of them are commonly found in the Nag Hammadi texts as a whole.4 9 Either the reference is to the testament in the general sense, or one must admit that precise identification is as yet impossible among the many Solomonic magical works known to have existed.5 0 If the former is so, we have evidence of the testament probably from late third-century Alexandria.

Author and provenance

There is nothing in the Testament of Solomon which would clearly identify its author. As the above discussion indicates, the author did not write in either Hebrew or . If a Greek-speaking Jew originally wrote it, it was edited by a Christian; more recent scholarship, however, accepts the view that the author was a Greek-speaking Christian. This is reinforced by what appear to be the final stages of redaction (cf. TSol 11:6; 12:3; 15:10-15). Equally difficult to establish is its provenance, for, like most hellenistic (-Jewish) magic, the testament has an international quality. Certain elements suggest Babylonia. The ascription of ailments and diseases to specific demons was deeply rooted there, and so was the wind demon, which causes a fever (TSol 22).5 1 There are also connections with the Babylonian Talmud, for example, the demons assisting Solomon's temple building, or the lengthy treatment of the legend of Ashmedai ( = Asmodeus).5 2 Furthermore, the popular magic of the Aramaic Incantation Bowls from Babylonia, though from about A.D. 600, is in many respects like the magic of the testament, most notably in the importance of Solomon as a "Son of David" whose name is invoked to exorcise the demons.5 3 Yet, some judge that the testament is both pre-talmudic in its demonology and earlier than the type of magic associated with the sixth-century bowls; thus, Babylonia is not usually suggested as the place of origin.5 4 A second possibility is Asia Minor. The Book of Acts stresses that Ephesus was an important center for the magical arts; whether accurate or not, the claim is made that magical books worth 50,000 pieces of silver were consumed in a book burning at Ephesus (Acts 19:11-20). Though somewhat meager, there are other indications of active magical activity in Asia Minor; for example, a whole magical apparatus has been discovered at Pergamum.5 5 Among the scholars, McCown; followed by James, mildly and cautiously favored Ephesus or some part of Asia Minor, McCown because "no decisive objections appear."5 6 The third, and perhaps most obvious possibility, is Egypt, that melting pot of ancient magical lore. Ethiopia received its Jewish and Christian traditions via Egypt, and Ethiopia preserved magic, demonology, and legends about the Queen of Sheeba and Solomon's demise similar to those found in the testament.5 7 The magic of the testament is very much

4 9 For example, Error and Power (cf. TSol 8:5); one also finds in the Nag Hammadi texts Orneos, Michael, , cherubim and seraphim, and various forms of (Ouriel). For an account of the fallen angels (cf. TSol 5:3; 6:2), see On the Origin of the World (II, 5:123). The widespread Jewish tradition that Solomon built Jerusalem (e.g. the Temple) with the aid of the demons is expressed in IX, 3:70. 5 0 H.-G. Bethge, "Vom Ursprung der Welt." Diefunfte Schrift ausNag-Hammadi-CodexII neu herausgegeben und unter bevorzugter Auswertung anderer Nag-Hammadi-Texte erkldrt (diss., Berlin, 1975) p. 270. I am grateful to B. Layton for making Bethge's dissertation available to me. On Solomonic books, see nn. 82, 94, 110-12. 5 1 The aSakku marsu; cf. McCown, Testament, p. 53. 5 2 B. A. Pearson in his The Coptic Gnostic Library. Nag Hammadi Codices IX and X (Nag Hammadi Studies; Leiden, 1980), parts of which he has kindly supplied to me in advance, lists in his notes on 70, 7-9 the Jewish haggadic texts which center on the view that Solomon built the Temple with the aid of demons: b. Gitj 68ab; ExR 52.4; Midrash Canticles 1.1.5; NumR 11.3; PR 6.7; cf. b. Meg lib; Pesikta de-Rab Kahana; Josephus, Ant 8.2.5; the Mandaean account of the building of the Temple in Lidzbarski, Ginza, pp. 28, 46. See also his "Jewish Haggadic Traditions in The Testimony of Truth from Nag Hammadi (CG IX, 3)," Ex orbe religionum. Studia Geo Widengren, vol. 1 (Numen Supp. 21; Leiden, 1972) p. 459. Other traditions related to TSol are mentioned by L. Ginsberg, The Legends of the Jews, 7 vols. (Philadelphia, 1913) vol. 4, pp. 292f., n. 56. 5 3 McCown, Testament, pp. 65f.; D. Duling, "Solomon, Exorcism, and the Son of David," HTR 68 (1975) 245- 47. 3 4 The pre-talmudic view on demonology in TSol is expressed by K. Kohler ("Demonology," The Jewish Ency- clopedia, vol. 4, p. 518) and echoed by McCown (Testament, pp. 30, 65). 5 5 R. Wunsch, ed., AntikesZaubergerdt ausPergamon (Jahrbuch des Kaiserlich Deutschen Archaologischen Instituts, 6th Erganzungsheft; Berlin, 1905). 5 6 McCown, Testament, p. 110; James, JTS 24 (1922) 468. 5 7 McCown, Testament, pp. 71-73; E. A. W. Budge, The Queen ofSheba and Her Only Son Menyelek (London, 1922). like the hellenistic magical papyri discovered in Egypt (which mention Solomon), and the account of the thirty-six heavenly bodies which attack various parts of the human body (TSol 18) is a variation of the thirty-six decans, or 10° divisions and deities of the 360° zodiac, known especially from Egypt. Presumably the papyrus fragments of the decan chapter of the testament came from Egypt.5 8 Gnostic amulets frequently drew on the n a m e of Solomon, and gnostic texts from Nag Hammadi refer to a "Book of Solomon" and the tradition of Solomon and the demons. 5 9 Finally, the earliest literary reference to the testament is likely from Egypt (Dialogue of Timothy and Aquila).60 Conybeare thought that the testament was probably a favorite book among the Egyptian Ophians or some analogous gnostic sect, but McCown objected to C o n y b e a r e ' s gnostic interpretation of the Testament of Solomon, chapter 8, and believed that neither the testament's cosmology nor its dualism was gnostic enough to derive it from Egyptian .6 1 A final possibility is -Palestine. The J e w s and Samaritans were known in the Greco- Roman world for magic, and the Solomonic magical tradition is well documented in Palestinian Judaism, as will be presently shown.6 2 If Conybeare's suggestion that Josephus was referring to the testament seems a bit farfetched, it is also clear that McCown's primary reason for preferring Asia Minor over Palestine (Galilee)—the testament is "thoroughly Greek in its language and much of its material"63—would no longer be accepted by an increasing number of scholars who are convinced of the hellenization of Palestine.6 4 Thus, the fourth possibility, Syria-Palestine, emerges as more of a live option than could have been possible in McCown's day. In short, McCown's judgment that it is impossible to reach any certain conclusion about the testament's place of origin must be reaffirmed; but his view of the ascending order of probability—Galilee, Egypt, Asia Minor65—might just as likely be stated as Babylonia, Asia Minor, Egypt, Palestine.

Historical importance

The Testament of Solomon is the p r o d u c t of the growth of a legend about a famous biblical character combined with a variety of syncretistic beliefs about astrology, demonology, angelology, magic, and medicine. As the product of long tradition, it represents not only its own period of composition but the period of the Second Jewish Commonwealth and the rise of earliest . The t e s t a m e n t is an important response to basic human problems: the presence of human frailty, sickness, and potential death. It therefore invites comparison with similar responses from the arena of ancient eastern Mediterranean civilizations, especially Persian, Babylonian, Egyptian, Greek, Jewish, Christian, and Islamic religions. Points of

5 8 K. Preisendanz, Papyri Graecae Magicae. Die griechischen Zauberpapyri, 2nd e d . by A. Henrichs (Stuttgart, 1973, 1974), and McCown, Testament, pp. 66-68. McCown states, "The Test . . . differs from the magic papyri chiefly in that it is the work of a Christian using heathen materials rather than that of a heathen working on Jewish or Christian matter." The important papyrus fragment of TSol 18 was published by Preisendanz, EOS 48 (1956) 161-67. 5 9 Gnostic amulets (invoking Solomon's name have been preserved: See McCown, Testament, p. 70, n. 1; Goodenough, Jewish Symbols; see Bibliography. 6 0 Conybeare, Dialogues, p. xxxiv: "The title affixed to TA describes the debate as having taken place in Alexandria in the days of the Archbishop Cyril . . . But this title really no more than marks the time at which the work assumed its present form ... it is a recension of some older dialogue ..." 6 1 Conybeare, JQR 11 (1898) 14; Origen, Contra 6.24-38, discusses a "Diagram of the Ophians," which Conybeare compared to the seven stoicheia of TSol 8; see W. Foerster, "Ophites and Ophians," in Gnosis, trans. R. McL. Wilson (Oxford, 1972) v o l . 1, pp. 84-89. McCown, Testament, p. 70, objects that they are not the gnostic seven but the Pleiades, or seven daughters of Atlas in Gk. myth; cf. Job 9 : 9 ; Amos 5:8; TSol 8:2, n. a. 6 2 See the following discussion. For Jewish magic, see L. Blau, Das altjudische Zauberwesen (Budapest, 1898; repr. Westmead, England, 1970); J. Golden, "The Magic of Magic and Superstition," Aspects ofReligious Propaganda in Judaism and Early Christianity, ed. E. S. Fiorenza (Notre Dame, 1976) pp. 115-47, which includes a short discussion of the 3rd-4th cent. Jewish magical document, the Sepher Ha-Razim; M. Margalioth, Sepher Ha-Razim. A Newly Recovered Book of Magic from the Talmudic Period (Jerusalem, 1966 [Heb.]); Michael Morgan, Sefer HaRazim (SBL Texts and Translations; Chico, Calif., forthcoming). J. M. Hull, Hellenistic Magic and the Synoptic Tradition (SBT 28, N.S.; Naperville, 111., 1974); M. Smith, Jesus the Magician (New York, 1978); see n. 82 below. 6 3 McCown, Testament, p. 110. 6 4 Goodenough, Jewish Symbols; M. Hengel, Judaism and Hellenism, trans. J. Bowden (Philadelphia, 1973) vol. 1, especially pp. 239-41; M. Smith, "Prologomena to a Discussion of Aretalogies, Divine Men, the Gospels, and Jesus," JBL 90 (1971) 174-99. 6 3 McCown, Testament, p. 110. comparison will be found in apocryphal and pseudepigraphic literature, talmudic legends, the Dead Sea Scrolls, Jewish and early Christian literary and non-literary magical and medical conceptions, hellenistic magical papyri, gnosticism, Greek myth, and astrology. It can also be seen in the context of the history of magic, medicine, and science.6 6 One of the historically important features of the testament is that it represents a popular hellenistic Jewish-Christian view of King Solomon, one of the key figures of the Jewish Scriptures, midway between the time he actually lived (10th cent. B.C.) and the period when many of the surviving texts about him stressed his character as the magician par excellence (15th-16th cent. A.D.). The view that Solomon was a magician goes back to ancient interpretations of 1 Kings 4:29-34 (5:9-14 in Heb.):6 7

Yahweh gave Solomon immense wisdom and understanding, and a heart as vast as the sand on the seashore. The wisdom of Solomon surpassed the wisdom of all the sons of the East, and all the wisdom of Egypt. He was wiser than any other, wiser than Ethan the Ezrahite, wiser than Heman and Calcol and Darda, the cantors. He composed three thousand proverbs; and his songs numbered a thousand and five. He could talk about plants from the cedar in Lebanon to the hyssop growing on the wall; and he could talk of animals, and birds and reptiles and fish. Men from all nations came to hear Solomon's wisdom, and he received gifts from all the kings of the world, who heard of his wisdom.

This Old Testament tradition is expanded in the following way: Solomon's wisdom is increasingly seen to include magical knowledge, and his literary productivity grows to include magical incantations and magical books. The literary side to his productivity can already be observed in the Old Testament itself, for it is claimed that he authored Proverbs (Prov 1:1), Song of Songs (Song 1:1; cf. 1:5; 3:7, 9, 11; 8:11), Ecclesiastes (Eccl 1:1, 12, 16-18), and, if extended to the apocrypha, it is implied that he authored the Wisdom of Solomon (WisSol 8:10f.; 9:7f., 12). Other pseudepigraphic books include the , the , and the work under consideration, the Testament of Solomon. In the Wisdom of Solomon (WisSol 7:15-22), probably from second-century B.C. Egypt, it is claimed that Solomon knows astrology, "powers of roots," and "forces of spirits," in part an extension of his knowledge of plants in 1 Kings 5. Perhaps from about the same time and place came a translator who changed 1,005 "songs" in 1 Kings 5:12 (4:32) to 5,000 "odes" (Gk. odai), and this may be the source of the later view that Solomon wrote "incantations" (Gk. epodai; cf. Josephus, Ant 8.2.5). In any case, it is clear that Solomon's fame grew in Egypt at a very early period. Meanwhile, though sometimes difficult to trace, the popular tradition was also growing in Palestine. Josephus wrote that the Essenes, usually thought to have written the Dead Sea Scrolls, did "research into medicinal roots and properties of stones for the healing of diseases" (War'2.8.6). It may be that Solomon was known among them as an exorcist of demons. Certainly, Abraham in the Genesis Apocryphon and probably in the Prayer of Nabonidus are viewed as types of exorcists. Recently, there has turned up a curious recension of Psalm 91, which was known among the Rabbis as an exorcistic psalm (y.Shab 6:8b: "song for the stricken"; b.Shebuc oth 15b: "song referring to evil demons"; y.c Erub 10:26c: "song for the demons"), which contains Solomon's name just before the term "demons" in column l.6 8 These Dead Sea Scrolls references are at least so early as the first century A.D. From the late first or early second century A.D., in all probability, comes Pseudo-Philo's Liber antiquitatum biblicarum 60, originally a separate literary piece written in Hebrew, and probably from Palestine. It contains a psalm said to have been played by David on his harp to rebuke the demon that troubled Saul. At the end of the psalm there is a prophecy that some commentators think might refer to Solomon. D. Harrington translates the prophecy

6 6 See L. Thorndike, A History of Magic and Experimental Science, 5 vols. (New York, 1923) especially vol. 1 and vol. 2. 6 7 For much of what follows, see D. Duling, HTR 68 (1975) 235-49; McCown, JPOS 2 (1922) 1-24; Preisendanz, Pauly-Wissowa Supplement 8 (1956) passim. 6 8 J. M. van der Ploeg, "Un Petit Rouleau de psaumes apocryphes (1 lQPsAp 8 )" in Tradition und Glaube, Festgabe fur K. G. Kuhn (Gottingen, 1971) pp. 128-39; E. Lovestam, "J6sus Fils de David chez les Synoptiques," ST 28 (1974) 97-109. "But let the new womb from which I was born rebuke you, from which after a time one born from my loins will rule over you."6 9 To these early Palestinian Jewish materials one might add T h e Apocalypse of Adam, a tractate discovered at Nag Hammadi, Egypt, in 1945. The document contains many Jewish, Iranian, and Mandaean ideas and many scholars believe it is non-Christian; in fact, A . Bohlig, G. MacRae, and C . Hedrick would locate it in a first- or second-century A.D. Syrian-Palestinian baptismal sect.7 0 It is interesting in this regard to note that the Mandaean Ginza views Solomon as the ruler over the demons and the seven planetary Devs.7 1 In any case the Apocalypse of Adam 7:1-48 lists thirteen false explanations for the origin of a redeemer figure called the Photor, or "Illuminator." Hedrick has attempted to trace the redactional history of this section in Palestinian-Jewish baptismal sects prior to its incorporation into its present context sometime prior to A.D. 150.7 2 The fourth explanation for the origin of the Photor reads:

The fourth kingdom says [of him]: "He came [from a virgin . . . Solomon] sought her, he and Phersalo and S a u e l and his armies which had b e e n sent out. Solomon also sent his army of demons to seek the virgin. And t h e y did n o t find the o n e they sought, but t h e virgin who w a s given to them was the o n e t h e y fetched. Solomon took her. The virgin conceived and gave birth to the child there. She nourished him o n a border of the desert. When he had b e e n nourished, He received glory and p o w e r from the seed from which he had b e e n begotten. And thus he came to the w a t e r . " 7 3 [ApAdam 7:13-16; Italics mine.]

Though the tradition of the virgin who bore Solomon a child is new, it is clear that the text knows of the legend of Solomon's control of an army of demons so prominent in other Jewish sources, and specifically in the t e s t a m e n t . In short, it is possible that the Apocalypse of Adam should be added to early Jewish Palestinian source material about Solomon. The tradition of Solomon as magician, which is only roughly represented in the above material, is clearly present in Josephus' Antiquities 8.2.5. This important passage reads:

Now so great was t h e prudence and w i s d o m which God g r a n t e d Solomon that he surpassed the ancients, and even the Egyptians, who are said to excel all men i n understanding, were not o n l y, when compared with him, a little inferior but proved to fall far short of the king in sagacity ... He also composed a thousand and five books of odes and s o n g s , and three thousand books of parables and s i m i l i t u d e s, for he spoke a parable about every kind of tree from the h y s s o p to the c e d a r , and in like

6 9 M. R. James, "Citharismus regis David contra demonium Saulis," Apocrypha Anecdota, (T&S 2.3; Cambridge, 1893) pp. 83-85; L. Cohn, "An Apocryphal Work Ascribed to Philo of Alexandria," JQR 10 (1898) 277-332; also L. H. Feldman, "Prologomenon," in M. R. James, The Biblical Antiquities of Philo (New York, 1917; repr. 1971) pp ix-clxix. [See Harrington's contribution on LAB herein. —J.H.C.] 7 0 A. Bohlig, "Die Adamapocalypse aux Codex V von Nag Hammadi als Zeugnis judisch-iranischer Gnosis," OrChr 48 (1964) 44-49; G. MacRae, "The Coptic Gnostic Apocalypse of Adam," Hey J 6 (1965) 27-35; "The Apocalypse of Adam Reconsidered," The Society of Biblical Literature One Hundred Eighth Annual Meeting: Book of Seminar Papers, 2 vols. ed. L. C. McGaughy, ([Missoula, Mont.], 1972) vol. 2, p. 577; C. W. Hedrick, The Apocalypse of Adam: A Literary and Source Analysis (diss., Claremont Graduate School, 1977, pp. 2 6 6 - 6 8 , kindly lent to me by Layton of Yale University; Hedrick has a history of research in ch. 1); see also K. Rudolph, "Gnosis und Gnostizismus, ein Forschungsbericht," ThRu, N.F. 34 (1969) 160-69; A. F. J. Klijn, Seth in Gnostic Literature (NovTSup 46; Leiden, 1977) pp. 90f., n. 42. [Also see MacRae's contribution on ApAdam herein. —J.H.C.] 7 1 M. Lidzbarski, Ginza (Gottingen, 1925), p. 28 (right): "190. Then King Solomon, the Son of David, is bom and appears, and h e becomes king of Judah and the powerful ruler over Jerusalem. The d e m o n s and the devs submit to him and walk according to his will until he glorifies himself and is ungrateful for the goodness of his Lord. Then the demons and the devs turn away from his speech and dominion is taken from him." 7 2 Hedrick, The Apocalypse of Adam, pp. 161-268, suggests that the catalog was originally a collection of thirteen theological statements about the birth of some unknown individual which was then taken up as a baptismal liturgy in an initiation rite with thirteen stages paralleling the ascent of the Photor through the thirteen evil powers and cohorts of the creator god. Subsequently, it was adapted by an anti-water community to illustrate thirteen false explanations of the Photor's origin. Finally, a redactor who combined a Jewish gnostic source (A) with a largely non- Jewish but certainly non-Christian gnostic source (B) incorporated the catalog into source (B). According to Hedrick, the document was "redacted prior to A.D. 150 during an early stage of the Sethian-Archontic tradition by a representative of a minority faction who argued for a spiritualized understanding of baptism and an ascetic life style" (pp. ii-iii). The redaction may have taken place in Palestine, possibly in the (p. 266). 7 3 G. MacRae's translation. [See his contribution on ApAdam herein. —J.H.C.I manner about birds and all kinds of terrestrial creatures and those that swim and those that fly. There was no form of nature with which he was not acquainted or which he passed over without examining, but h e studied them all philosophically and revealed the most complete knowledge of their several properties. And G o d granted him knowledge of the art used against demons for the benefit and healing of m e n . H e also composed incantations by which illnesses are r e l i e v e d , and left behind forms of exorcisms with which those possessed by demons drive them out, never to return. And this kind of cure is of very great power among us to this day, for I have seen a certain Eleazar, a countryman of mine, in the presence of Vespasian, his sons, tribunes and a number of other soldiers, free men possessed by demons, and this was the manner of the cure: he put to the nose of the possessed man a ring which had under its seal one o f the roots prescribed by Solomon, and then, as the m a n smelled it, drew out the demon through his nostrils, and, when the man at once fell down, adjured the demon never to come back into him, speaking Solomon's name and reciting the incantations which he had composed. Then, wishing to convince the bystanders and prove to them that he had this power, Eleazar placed a cup or footbasin full of water a little way off and commanded the demon, as it went out of the man, to overturn it and make known to the spectators that he had left the man. And when this was done, the understanding and w i s d o m of Solomon were clearly revealed, on account of which we have been induced to speak of these things, in order that all men may know the greatness of his nature and how God favored him, and that no one under the sun may b e ignorant of the king's surpassing virtue of every kind.7 4

In this passage, the allusions are clearly to 1 Kings 4:29-34 (5:9-14 in Heb.) again . The numbers 1,005 and 3,000 are those of the Hebrew text (not the Septuagint), but now Josephus refers to 1,005 books of odes (odai) and songs and 3 , 0 0 0 books of parables and similitudes, including those about all kinds of trees and creatures (the natural sources for magical incantations). Solomon is thus said to have composed "incantations" (epodai, perhaps suggested by odai) and exorcistic formulas by which one can drive out the demons. In addition, the ring is introduced, though it is really the root under the seal of the ring by which Eleazar performs the exorcism. Finally, Solomon's wisdom and greatness are so acknowledged that speaking his name and reciting his incantations help bring about the exorcism. All of this is an "art" (techne) employed by the ancient physician or magician. Because of its military setting Preisendanz connected this event with Vespasian's campaign in Palestine during the Jewish wars with Rome (A.D. 6 6 - 7 0 ) , and Conybeare suggested (rather implausibly) that the testament might be the very book of incantations about which Josephus wrote.7 5 The interpretation of 1 Kings 5:13 (4:33) occurs again in the Targum Sheni to Esther.

Solomon ruled over the wild beasts, over the birds of the heaven, and over the creeping beasts of the earth, as well as over the devils, the spirits of the night; and he understood the language of all these according as it is written, "and he talked with the trees."7 6 [Italics mine.]

In this targum, Solomon's mastery over the demons includes the "demons of the night" (Heb. lilin; cf. Isa 34:14, "night hag"). The reference to the "demons of the night" recalls the A r a m a i c Incantation Bowls, another example of Jewish magic.7 7 These bowls are about the size of soup tureens. They are reported to have been found upside down, usually in houses, often in the four corners of the houses, but also in cemeteries. There are several theories about bowl praxis, the most likely being that they were meant to trap or overturn the d e m o n s in some way. Almost all contain Eastern Aramaic inscriptions in ink, most frequently written on the inside and in spiral fashion from

7 4 Josephus, Ant 8.2.5 (LCL, trans. H. St. J. Thackery and R . Marcus, pp. 593-97). 7 5 Preisendanz, Pauly-Wissowa Supplement 8 (1956) col. 667; Conybeare, JQR 11 (1898) 12. 7 6 For the Heb., see Salzberger, Salomosage, pp. 93f.; the translation is from McCown, JPOS 2 (1922) 5. 7 7 J. A. Montgomery, Aramaic Incantation Texts from Nippur (Philadelphia, 1913); cf. Duling, HTR 6 8 (1975) 2 4 5 , n. 42 for Bibliography, to which should be added Charles D. Isbell, Corpus of the Aramaic Incantation Bowls (Missoula, Mont., 1975). the inside out, and sometimes containing in the center a primitive drawing of a demon, often chained. The inscriptions are incantations in the category of "white magic," that is, they are meant to protect homes, families, and possessions from all sorts of witchcraft, diseases, and demons. At least eighteen bowls refer to "King Solomon, Son of David" and twelve or thirteen of them refer to his seal ring. A sample of this protective magic is as follows:

The demon NTY>, TTY QLY5 , BTY3 , , Holy Rock. (2) Sealed and countersealed and fortified are Ahat, the daughter of Imma; Rabbi, Malki and Dipshi, the sons of Ahat; and Yanai (3) the daughter of Ahat, and Ahat the daughter of Imma, and Atyona the son of Qarqoi, and Qarqoi the daughter of Shilta, and Shilta the daughter of Immi (4)—they and their houses and their children and their property are sealed with the seal-ring of El Shaddai, blessed be He, and with the seal ring of King (5) Solomon, the son of David, who worked spells on male demons and female liliths. Sealed, countersealed and fortified against the male demon (6) and female lilith and spell and curse and incantation and knocking and evil eye and evil black-arts, against the black-arts of mother (7) and daughter, and against those of daughter-in-law and mother-in-law, and against those of the presumptuous woman, who darkens the eyes and blows away the soul (i.e. causes despair), and against the evil black-arts, that are wrought by (8) men, and against everything bad. In the name of the Lord. Lord, Hosts is His name, Amen, amen, selah. This charm is to thwart the demon Titinos. Sealed are the bodies(?) of CS QL, the bodies(?) of CS QL MYLY MYLY TYGL'.7 8 [Italics mine.]

The incantation bowls are relatively late and their demonology and magic are sometimes considered more developed than that in the testament; yet, there are similar incantations from an earlier period. An especially pertinent example is a Jewish incantation written in Hebrew on a small metal-foil amulet which was discovered in 1853 at the southern tip of the Sea of Galilee. Dated in the second or third century A.D. , the thirty-two-line inscription is a piece of protective magic for an unborn infant, and it is very similar to an incantation on one of the bowls. It begins with the magician's magical equipment: "And now with the wand of Moses and the shining-plate of Aaron the high priest, and with the , and with [the Shield] of David, and with the mitre of the chief priest have I pro- nounced^) [the wo]rd . . ,"7 9 [Italics mine.] Among the Rabbis, Solomon's wisdom was both exonerated as his greatest asset and deprecated as that which led to his downfall. The testament has obvious points in common with the rabbinic stories about Asmodeus (cf. Tob), who is called Ashmedai.8 0 When Solomon requires the stone-cutting worm, the shamir ("flint," "diamond"), to cut stones for the Temple—according to law they could not be cut with iron tools (cf. IKgs 6:7)—it was surmised that the archdemon Ashmedai alone knew of its location. On earthly visits to watch debates in houses of learning, Ashmedai was known to get a drink at a mountain well which he then capped daily with a large rock and which he always examined before reopening. To obtain the coveted shamir, Solomon gave his chief man, Benaiah ben Jehoiadah, a chain engraved with the divine name, a ring engraved with the divine name, a bundle of wool, and a skin of wine, and dispatched him to the mountain well. Benaiah drilled a hole and drained off the water, and then, stuffing the hole with the bundle of wool, he filled the well with wine. When Ashmedai, descending from heaven, discovered the wine, he was suspicious; finally, however, he gave in to his thirst, became drowsy with the wine, and fell asleep. Benaiah then chained him about the neck, and when Ashmedai awoke and tried to get free, Benaiah stated that "the name of thy Lord is upon thee" (presumably, the demon was sealed

7 8 C. H. Gordon, "Aramaic Magical Bowls in the Istanbul and Baghdad Museums," ArOr 6 (1934) 324-26 (Text B); Montgomery, Aramaic Incantation Texts, p. 170, contains an incantation in which the ring has on it "the Ineffable Name" (No. 11). 7 9 J. A. Montgomery, "Some Early Amulets from Palestine," JAOS 31 (1911) 274. For other Solomonic amulets, see P. Perdrizet, Sphragis Solomdnos ("Solomon's Seal"), Revue des etudes grecques 16 (1903) 42-61; Goodenough, Jewish Symbols, vol. 1, p. 68; vol. 2, pp. 226-38; vol. 7, pp. 198-200; vol. 9, pp. 1044-67. 8 0 See Ginsberg, Legends, pp. 165-69; "Asmodeus, or Ashmedai," The Jewish Encyclopedia, vol. 2, pp. 217-20; M. Seligsohn and M. W. Mendelbaum, "Solomon," The Jewish Encyclopedia, vol. 11, pp. 448f. The key text is b. GiR 68ab. See also Strack-Billerbeck, Kommentar, vol. 4, Excursus 21; Salzberger, Salomosage, passim; McCown, "°stament, pp. 62f.; McCown, JPOS 2 (1922) 5-8; discussion below and TSol 5, nn. with the ring as well). After the completion of the Temple, the king told Ashmedai he did not understand how the demons' power could be so strong if their chieftain could be bound by a human. Ashmedai responded that if Solomon were to remove the chains and lend the magic ring to him, Ashmedai would prove his greatness. When Solomon agreed, Ashmedai hurled Solomon four hundred parasangs from Jerusalem, and then put himself forward as king. After much wandering, Solomon's lover, the Ammonite , recovered the magic ring from the belly of a fish, for Ashmedai had thrown it into the sea. Putting it on his finger, Solomon was immediately transported to Jerusalem, where he drove out Ashmedai and ascended the . There are other rabbinic stories that can be compared to stories in the testament. Of Solomonic magical books, however, there was scarcely mention until about the twelfth century when Solomon once again appeared as the source of all wisdom. It may be that the Rabbis were referring to this lack when they said that Hezekiah "suppressed the book of recipes," for medieval commentators said that this book referred to a book which Solomon wrote.81 In any case, it appears that such books were ignored or, more likely, discouraged. In this connection it may be recalled that the Sepher Ha-Razim, a Jewish magical work pieced together by M. Margalioth and perhaps coming from third- or fourth-century Palestine, noted that Solomon was heir to the Books of the Mysteries, and that these gave him power over all the spirits and demons.82 The earliest Christian tradition about the magical wisdom of Solomon, suggest some modern interpreters, is already implied in the New Testament.83 They refer primarily to the cryptic passage which states "something greater than Solomon is here" (Matt 12:42), which is followed by the story of the return of the unclean spirit (Matt 12:43-45).84 One is also led to raise the possibility with the Son of David pericope (Mark 12:35-37 and parallels) and the Markan as a whole, e.g. as a conception Mark opposed.85 But if such connections are rejected, the first c l e a r reference in the Christian literary tradition is found in Origen's commentary on Matthew 26:63 in which Origen states, "It is customary to adjure demons with adjurations written by Solomon. But they themselves who use these adjurations sometimes use books not properly constituted; indeed they even adjure demons with some books taken from Hebrew."86 Possibly Origen was referring to the passage about Eleazar in Josephus, as do later Christian writers, but he might also have been thinking of the testament or the Sepher Ha-Razim. It has been noted above that the Nag Hammadi texts mention "the Book of Solomon" and contain what is probably a Jewish-gnostic baptismal text from Palestine which refers to Solomon and his army of demons. There are also two Christian gnostic texts from Nag Hammadi which mention Solomon. The first, The Second Treatise of the Great Seth, which is a polemic against "orthodox" Christianity, contains a "laughingstock" passage which polemicizes against a series of Old Testament figures. The litany-like pattern is that an Old Testament figure (Adam; Abraham, Isaac, Jacob; David; Solomon; the twelve prophets; or Moses) is called a "laughingstock," followed by a reason related to the Hebdomad's (Jaldabaoth's) false claims about them to make himself stronger than the gnostics, concluded

8 1 j. Ber 10a; Pes 56a; cf. McCown, JPOS 2 (1922) 6f. The medieval commentators are Maimonides and Rashi. 8 2 M. Morgan, Sefer HaRazim, renders the Opening, 12f.: "And when he [] came forth from the ark, he used (the book [of mystery given to Noah by the angel Raziel]) all the days of his life, and at the time of his death he handed it down [two manuscripts: to Shem, and Shem] to Abraham, and Abraham to Isaac, and Isaac to Jacob, and Jacob to Levi, and Levi to Kohath, and Kohath to Amram, and Amram to Moses, and Moses to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets to the sages, and thus generation by generation until Solomon the king arose. And the Books of the Mysteries were disclosed to him and he became very learned in books of understanding and so ruled over everything he desired, over all the spirits and demons that wander in the world, and from the wisdom of this book he imprisoned and released, and sent and brought in, and built and prospered." Cf. TSol 18:1, n. a. Also cf. I. Gruenwald, Apocalyptic andMerkavah Mysticism (Leiden, 1980) pp. 225-34. 8 3 L. Fisher, "Can This Be the Son of David?*' in Jesus and the Historian. Written in honor of Ernest Cadman Colwell, ed. F. T. Trotter (Philadelphia 1968) pp. 82-97; E. Lovestam, ST 28 (1974) 97-109 (originally published in Swedish in 1972); K. Berger, "Die koniglichen Messiastraditionen des Neuen Testaments," NTS 20 (1973) 1-44; Duling, HTR 68 (1975) 235-52. 8 4 See previous note and also Goodenough, Jewish Symbols, vol. 2, p. 226. 8 5 Duling. HTR 68 (1975) 49-52. 8 6 In Mattheum comm. ser. (tract. 33) 110, Migne, PG, vol. 13, col. 1757; McCown, Testament, p. 94; JPOS 2 (1922) 9. by a refrain: "We are innocent before him, since we have not sinned."8 7 The Solomon statement reads, "Solomon was a laughingstock, since he thought that he was Christ, having become vain through the Hebdomad, as if he had become stronger than I and my brothers. But we are innocent with respect to him."8 8 One wonders whether Solomon's "strength" in thinking he had become Christ was related to stories of his miracle working. Perhaps most interesting of the Nag Hammadi references to Solomon is that found in "The Testimony of Truth" (IX, 3), a Christian gnostic tractate which combines a homily with polemics against "orthodox" Christianity and other gnostic groups. A strongly ascetic (Encratite) document from perhaps the late second or late third century A.D. , the tractate's Solomon section has a large lacuna which must be filled. Referring to hypocrites who say they renounce the world but do not, the passage continues as follows:

They become wicked in their action, and some of them fall away [to the worship of] idols. [Others] have [demons] dwelling with them [as did] David the king. He is the one who laid the foundation of Jerusalem; and his son Solomon, whom he begat in [adultery], is the one who built Jerusalem by means of the demons, because he received [their powers]. When he [had finished building, he imprisoned] the demons [in the temple]. He [placed them] into seven [waterpots. They remained] a long [time in] the [waterpots], abandoned [there]. When the Romans [went] up to [Jerusalem] they discovered [the] waterpots, [and immediately] the [demons] ran out of the waterpots as those who escape from prison. And the waterpots [remained] pure (thereafter). [And] since those days [they dwell] with men who are [in] ignorance, and [they have remained upon] the earth. Who, then, is [David]? And who is Solomon? [And] what is the foundation? And what is the wall which surrounds Jerusalem? And who are the demons? And what are the waterpots? And who are the Romans? But these [are mysteries . . . ] 8 9

B. A. Pearson connects this passage with Jewish haggadic traditions, referring to a "David- Solomon midrash," and thinks that the author "is probably quoting or adapting from a written source [or sources] . . ."9 0 S. Giversen also makes the link with Solomon's rule over the demons, especially as it is found in other Nag Hammadi texts.9 1 The connection with the testament is somewhat stronger if the lacuna at the end of the third sentence just quoted is restored to read "he received [power]" or "he received [wisdom]," thus reading, "Solomon ... is the one who built Jerusalem by means of the demons, because he received power [or wisdom]."9 2 In the testament the gifts of power and wisdom are from God; it is not the power of the demons ("their power"). Finally, there are instances in the testament when Solomon traps demons in vessels and places them in the Temple until they are freed, though the freeing occurs at the first destruction, not at the coming of "the Romans,"9 3 and the tradition of seven waterpots is known elsewhere.9 4

8 7 J. A. Gibbons, A Commentary on "The Second of the Great Seth," (Ph.D. diss., Yale University, 1972) p. 255. Gibbons makes no attempt to date or locate the tractate; cf. his views in The Nag Hammadi Library, p. 329. 8 8 R. A. Bullard, trans., in The Nag Hammadi Library, p. 335. 8 9 S. Giversen and B. A. Pearson, trans., "The Testimony of Truth (IX, 3)," in The Nag Hammadi Library, p. 415. 9 0 B. A. Pearson, "Introduction" in his Nag Hammadi Codices IX and X; cf. n. 52 above for the texts of the haggadic tradition. 9 1 Giversen, in Krause, Essays. 9 2 This is the opinion of B. Layton. NHC IX 3:70, 9 will be restored in B. Pearson's Nag Hammadi Codices IX and X, thanks to a proposal from S. Emmel, so that the translation will contain "[power]" rather than "[their powers]." 9 3 TSol 15:8-11; 16:7; cf. 17:5; 18:3, 41 f.; 23:16; 25:8. Pearson, "Introduction," in Nag Hammadi Codices IX and X suggests "the Romans" means Pompey (cf. Josephus, Ant 14.72f.). 9 4 The alchemist Zosimus of Panopolis, about A.D. 300 in Egypt, writes, "Among the Egyptians there is a book called The Seven Heavens attributed to Solomon, against the demons; but it is not true that it is by Solomon because these bottles were brought (from Jerusalem) long ago to our (Egyptian) priests. That is what the language used to denote them makes one suppose; for the term 'bottles of Solomon' is a Hebraic expression . . . After these writings had spread everywhere, being still incomplete, they were corrupted. It is he (sc. Solomon) that invented them (sc. the talismanic bottles), as I said above. But Solomon only wrote a single work concerning the seven bottles; and people composed commentaries at different epochs to explain the things that this work contained. Now in these commentaries there was some fraud; (but) all (of them), or almost all, are in agreement on the work of the bottles directed against the demons. These bottles acted (in the same way) as the prayer and the nine letters written by Solomon; the demons cannot resist them . . . The seven bottles in which Solomon shut up the demons were made of electrum. We must From the time of Origen on, Solomon is found in Christian tradition even more than in Jewish tradition. Many writers praise his magical powers, and he is found in the popular tradition on amulets, , and lintels. When, however, the Jews attribute messianic passages to Solomon that Christians believe Jesus fulfills, the Christian writers become critical of Solomon.9 5 Solomon's fame as a magician in Judaism and Christianity carried over into the magic of the larger hellenistic world, and at least one example must be cited. This is a reference in the Paris Magical Papyrus, probably from the third or fourth century A.D. but containing traditional material of a much older date. The text reads, "I adjure thee, every demonic spirit, say whatsoever thou art. For I adjure thee by the seal which Solomon laid upon the tongue of Jeremiah and he spoke."9 6 Though the passage occurs in a larger context which is probably a Jewish liturgical exorcism and undoubtedly refers to Jeremiah's inability to speak (Jer 1:6), the precise tradition which relates Jeremiah to Solomon's seal has not yet been traced. Nonetheless, it would be generally recognized that the passage illustrates an example of the use of Jewish, specifically Solomonic, magic in the magic of the Greco- Roman world. Islamic folklore developed the Solomonic tale in tremendously fertile and imaginative ways.9 7 Solomon is the greatest of the world rulers, a true apostle of Allah, his messenger, and a prototype of Muhammad. 1 Kings 4:33 (5:13 in Heb.) is recalled and so are rabbinic traditions such as the stone-cutting worm, the samur (shamir). Solomon's fantastic powers to trap the are recounted, and his ring is said to be engraved with "the most great name" of God. Solomon's seal is a charm, usually in the form of a pentagram or hexagram. The major historical importance of the Testament of Solomon is that it provides a resource for understanding one type of common religious experience in hellenistic Jewish Christianity, an experience related to everyday problems of sickness and health, death and life. But it is also historically important as a means of seeing a high point in the development of the Solomonic legend. Filially, it is an important religious text to compare with other religious texts of the period.

Theological importance

The Testament of Solomon is a mixed collection of religious legends and beliefs, not a systematically constructed theology. Abstracted from such material is the following:

GOD In the testament, God is the God of the Bible, but the accent falls heavily on his authority over the demons. He is the one and only God (TSol 26:3), the living God (TSol 1:13; 5:12), the "Lord God of Israel" (TSol 1:13) and the "Holy One of Israel" (TSol 4:12). His most frequent designation, "the God of heaven and earth" (TSol 1:8; 2:9; 3:6; 17:4; 18:41; 20:21), believe, in this respect, the Jewish writings concerning the demons. The altered book which we possess, and which is entitled The Seven Heavens, contains, in summary, the following: [?] The angel ordered Solomon to make these bottles. (The book) adds (that) Solomon made the seven bottles, according to the number of the seven planets, in conformity to the divine prescriptions . . . The wise Solomon knows also how to evoke the demons; he gives a formula of conjuration, and he indicates the electrum, that is, the bottles of electrum, on the surface of which he inscribed this formula." This text comes from a 15th cent. Syr. MS of some of Zosimus's alchemical writings published in French by M. P. E. Berthelot, Histoire des sciences: La Chimie au Moyen-dge (Paris, 1893) vol. 2, pp. 264-66, and translated by W. Scott and A. S. Ferguson, Hermetica IV: Testimonia (Oxford, 1936) pp. 140f. Zosimus may also know of a document in which a certain Mambres spoke to Solomon instructing him about sacrifices to drive off, or make powerless, the demons; see Scott-Ferguson, Hermetica IV, pp. Ill, 139f. if Reitzenstein (Poimandres, p. 214) is correct to suggest this is Jambres, "the Egyptian sorcerer," this could be another point of contact with TSol (TSol 25:4; cf. 2Tim 3:8f.). On Jannes and Jambres see TSol 25:4, n. a. [Also see the contribution herein on JanJam. —J.H.C.] 9 5 McCown, JPOS 2 (1922) 14-16. 9 6 Paris Papyrus 3,009 in Preisendanz, Papyri Graecae Magicae, IV, 3,039f.; C. K. Barrett, The New Testament Background: Selected Documents (New York, 1961) pp. 31-35; McCown, Testament, p. 64, n. 2; JPOS 2 (1922) 5 and n. 4; A. Dieterich, Abraxas (Leipzig, 1891) pp. 138-41; W. L. Knox, "Jewish Liturgical Exorcism," HTR 31 (1938) 191-203; in general, A. D. Nock, "Greek Magical Papyri," Journal of Egyptian Archeology 15 (1929) 219- 35. 9 7 Salzberger, Salomosage; M. Seligsohn and M. W. Mendelbaum, "Solomon," The Jewish Encyclopedia, vol. 11, pp. 444f.; "Sulaiman," Shorter Encyclopedia of , ed. H. A. Gibb and J. H."Kramers (Ithaca, N.Y., 1953) pp. 549-51; McCown, Testament, pp. 78-82, 94. implies that all o f creation is under his rule, though nothing is said of creation itself. He is designated "the great God Most High" (TSol 11:6), indicating that his abode is in the heavens (cf. T S o l 18:3); there he m a k e s decisions about men (TSol 20:12). He is also called simply "God" (TSol 16:1; 25:9), the "Lord God" (TSol 1:7, 13; 5:12; 10:10), the "Lord God Almighty" (TSol 3:5), and the "Lord Sabaoth" (TSol l:6f.; 5:9), all designations of power and authority. His rule also extends to t h e underworld, for initially he h a s "authority over all the spirits of the air, the earth, and (the regions) beneath the earth" (TSol 18:3). Solomon prays to him as one o f unquestioned authority (TSol 1:5, 8; 15:1; 18:41). This God, whose power can bind demons with unbreakable bonds (TSol 5:11), gives Solomon power over the d e m o n s (TSol 1:00; 18:3), grants him a ring for such power through his archangel Michael (TSol 1:6), and instructs him on h o w to respond to their evil plots (TSol 7:4). Solomon's power, therefore, always is recognized as a gift for which Solomon continually gives God praise, glory, and thanks (viz. TSol 1:5). When Solomon's lust drives him to idolatry, God's spirit departs from him (TSol 26).

MAN There is no developed conception of humanity in the testament, but it is clear that apart from Solomon, who has b e e n graciously granted special powers, human beings, who are also "sons of Israel" in the s t o r y (TSol 15:14), are to be contrasted with the supernatural angels and demons as "sons of m e n " and "of earthly origin" (TSol 5:3). As s u c h , they are constantly subjected to all those moral, spiritual, and physical catastrophes brought on by the demons. Even the most holy men and priests can be aroused to desire (TSol 6:4). T h e only protection against the demonic powers is k n o w l e d g e of their names, their activities, and their thwarting angels, or magical-medical formulas and praxes, all o f which comes from God through Solomon and is preserved in the testament itself (TSol 15:14; 26:8).

COSMOLOGY The cosmos is tripartite, with the heavens above, the earth in the middle, and beneath the earth (TSol 18:3). It i s God's world for he is "God of heaven and earth," and he dwells in the highest heaven (TSol 20:11-17). The heavens are a l s o the abode of God's angels (TSol 5:9; 2:7), and the d e m o n s are actually "fallen angels." The earth is the r e a l m of nature and the s t a g e for human drama, though God can interrupt natural law. Both angels and demons appear there, and demons like to frequent the more desolate places (TSol 4:4, 6; 17:2). The Prince of Demons, Beelzeboul, is said to hold men bound in Tartarus, the underworld region in control of the demon Abezethibou (TSol 6:3; 23-25). What is most characteristic of the testament's cosmology is the combination of astrology and demonology. Demons are said "to reside" (keimai) in a "star" or "constellation" (aster), as well as in a sign of the zodiac (TSol 2:2). One demon travels (hodeud) with the moon (TSol 4:9). The stars are usually viewed as demonic and s e e m to have a special destructive power over those humans who share the same constellation (TSol 2:2; 4:6). Indeed, Asmodeus is said to spread madness about women through the stars (TSol 5:8). There are two chapters which especially illustrate this notion, both dealing with the "world rulers" or "heavenly bodies" (stoicheia). In chapter 8 seven small stars, the "rulers of this world of darkness" (TSol 8:2), are described as seven "vices" (Deception, Strife, Fate, Distress, Error, Power, The Worst); each is responsible for certain religious, social, or political evils, and each (with the exception of the last) has a thwarting angel.9 8 In chapter 18 the stars are the thirty-six "world rulers of the darkness of this age" (TSol 18:2), the first of whom is called "the first decan of the zodiac" (TSol 18:4). This refers to the thirty-six decans, or deities, each of w h o m rules over 10° of the 360° zodiac, a widespread astrological concept in the ancient world.9 9 However, in the testament the decans are demons who cause mental and physical illnesses.

DEMONOLOGY The Testament of Solomon shares with many ancient Jewish writings the b e l i ef (based

9 8 See above, "Date"; TSol 8:2, n. a. 9 9 See above, "Date"; TSol 18:2, n. a. Conybeare, JQR 11 (1898) 6-10; McCown, Testament, pp. 56-59. on an interpretation of Gen 6:1-4) that the demons are fallen angels (TSol 6:2), or at least the offspring of fallen angels and human women (TSol 5:3). Sometimes in Jewish literature the offspring were thought to be giants and perhaps the testament reflects that view (TSol 17:1). One, a female demon, is said to be generated from "a voice of the echo of a black heaven, emitted in matter" (TSol 4:8); another demon is the "offspring of The Great One" (TSol 7:5). As the above summary of the contents of the testament shows, the demons are primarily spirits who take one or several forms or change forms (especially TSol 3:6; 15:5; 20:13). They can be perceived as gods if the names of their thwarting angels are unknown (TSol 5:5; cf. 14:2; 15:3). Their forms include heavenly bodies perceived as vices or persons, forces of nature such as fire or wind, mythical personages such as dragons, part animal and part human creatures such as satyrs, some of whom are female, others of whom are headless or two-headed. Beelzeboul, formerly the highest-ranking angel in heaven (TSol 6:2), is their ruler (TSol 3:6); he seems to rule over the earth as well (subject to God). Yet, though he is consulted by Kunopegos, Beelzeboul's role as Prince of the Demons is not highly developed. BeelzebouFs crony, Abezethibou, rules Tartarus, the underworld (TSol 6:3; 25). Beyond this, no complicated hierarchy of demons is developed. Almost all the demons are given names. There are "spirits of the air, the earth, and beneath the earth" (TSol 22:1). Many of the demons are stars or are in some way associated with the stars. Demons, as mentioned, reside in constellations and, because they can fly up to heaven (TSol 2:3), they sometimes overhear God's plans for the life of men and know the future (TSol 20:14-17). They also frequent desolate places (TSol 4:4, 6) and haunt tombs (TSol 17:2). Their major function is the implementation of all kinds of wickedness, immorality, natural disaster, deformity, disease, and death. A strikingly Christian view is found in 15:10: "We (the demons) will lead astray all the inhabited world for a long time until the Son of God is stretched upon the cross."

ANGELOLOGY Nothing is said of the precise origin or hierarchy of all the angels in the testament, but their major function is clear; each angel has one or more demons which he is able to render powerless or ineffective (katarged: "I make powerless," "I destroy," rendered below as "I thwart"). To know the name of the appropriate "thwarting angel" for a particular demon and to call on him is to gain power over that particular demon and the evil he causes. If human beings do not know the names of the thwarting angels, the demons will be worshiped as gods (TSol 5:5). The angels are also God's emissaries (TSol 1:7). Four of the seven , Michael, Ouriel, Raphael, and Gabriel, are found in the testament.100 Michael, Ouriel, and Raphael are the first three angels to be mentioned by name (TSol 1:6; 2:4; 5:9) and each of the four is said to have power over one of the first four of the thirty-six heavenly bodies (TSol 18:5-8). Specifically, Michael delivers the magic ring granted by God to Solomon and announces to him that he will have power over the demons (TSol l:6f.); Michael also imprisons the first of the thirty-six heavenly bodies, Ruax, the headache demon (TSol 18:4f.). Ouriel is the first to be introduced as a thwarting angel, namely in connection with the demon Ornias (TSol 2:4); he also thwarts Error, one of the seven heavenly bodies (TSol 8:9), and imprisons Artosael, the third of the thirty-six heavenly bodies, who damages the eyes (TSol 18:7). Raphael thwarts Asmodeus (TSol 5:9) and the Medusa-like Obyzouth (TSol 13:6); he also imprisons Oropel, the fourth of the thirty-six heavenly bodies, who causes sore throat (TSol 18:8). Gabriel imprisons Barsafael, the second of the thirty-six heavenly bodies, who is also a headache demon (TSol 18:6). There are many other thwarting angels in the testament, usually with Semitic-sounding names. One is called "The Almighty God," or "Patike" by the Hebrews, or "Emmanouel" by the Greeks (TSol 6:8).

DUALISM The Testament of Solomon contains no absolute dualism. God responds to Solomon's prayer for help against the demons by granting him power over them. With the aid of the

100 These four archangels are commonly found together in Judaism and Jewish magic; cf. S. Eitrem, Papyri Osloenses: Fasc. 1. Magical Papyri (Oslo, 1925) p. Ill; Goodenough, Jewish Symbols, vol. 2, pp. 229, 232. magical ring, the demons are subdued and their thwarting angels known. Overpowered, they are put to work constructing the Temple.

MAGIC, MEDICINE The major interest of the author of the testament was medical. Chapter 18 sounds very much like an ancient family medical encyclopedia.101 Here, the "heavenly bodies," most of whom cause physical and mental disease, are made to "retreat" (anachoro) not only by reciting the magical formula, "Angel X, imprison Demon Y" (the first ten, the fifteenth, and the nineteenth demons), but also by certain exorcistic words, sometimes simply spoken, sometimes said in conjunction with "medical" rites, sometimes written, usually on various apotropaic materials, sometimes worn on the person, sometimes posted at various protective locations. For example, "The tenth said, 4I am called Metathiax. I cause pains in the kidneys. If I hear "Adonael, imprison Metathiax" I retreat immediately' " (TSol 18:14). "Rhyx Hapax, who unleashes insomnia, retreats if anyone writes 'Kok; phedismos' and wears it from the temples" (TSol 18:32). "Rhyx Mianeth, who holds grudges against the body, demolishes houses, and causes flesh to rot, flees from a house if anyone writes 'Melto Ardad AnaatK on the front entrance of the house" (TSol 18:40). Similar ideas occur in the earlier parts of the testament. The Lion-Shaped Demon, in control of a legion of demons, is adjured by the suffering Emmanouel, who binds them and who drives them over a cliff, a passage which recalls the story in Mark 5:1-13 (TSol 11:1-7). In a slight alteration of the Tobit story, Asmodeus is thwarted by Raphael ("but also a liver and a gall of a fish smoking on coals of charcoal . . ."), and the fish is identified as a sheatfish (TSol 5:9f.). Also an apparently dangerous form of magic is revealed—Solomon rebukes Beelzeboul for revealing it—when Solomon is told how to support his household (TSol 6:1 Of.). In the following chapter Solomon stops the wind demon Lix Tetrax by spitting on the ground and sealing him with his magic ring (TSol 7:3).

ETHICS The demons involve man in actions that are contrary to traditional biblical morality. Likewise, God is a good God and his angels stand ready to thwart the demons in man's behalf. Thus, insofar as mental, physical, and moral health is a good, and mental, physical, and moral sickness is an evil, there is a strong ethical flavor in the document.

AFTERLIFE There is no view of the afterlife expressed. In 25:8, Solomon adjures Abezethibou to hold up the pillar of air "until the End," and in 26:8 (rec. B) Solomon writes his testament "in order that those who hear might pray about, and pay attention to, the last things and not to the first things, in order that they might finally find grace forever."

Relation to canonical books

The Testament of Solomon has numerous connections with both the Hebrew Scriptures and the New Testament. There is only one citation, the cornerstone, or keystone, prophecy from Psalm 118:22 (TSol 23:4). Other connections appear to be non-literary. With regard to the Hebrew Scriptures, the major associations are Solomon's building the Temple (IKgs 6f.), Solomon's wisdom (IKgs 4:29-34), the story of the Queen of Sheeba (IKgs 10; TSol 19:1-3; 21:1-4), Solomon's many wives and downfall due to the worship of foreign gods (IKgs 11; TSol 26), all of which are elaborated in Jewish and Arabic folklore, and the story of the Exodus (Ex 14; TSol 6:3f.; 22:7; 23:2; 24-25). One also finds mention of the divided kingdom (IKgs 12; TSol 5:5; 15:8), the fall of the angels (Gen 6:1-4; TSol 5:3; 6:1-4), the prophecies of the Wonderful Counselor (Isa 9:6; TSol 12:3) and Emmanouel (Isa 7:14; TSol 6:8; 11:6; 15:11), and the cherubim and seraphim (IKgs 7:48f.; TSol 18:34; cf. 21:2). As mentioned above, the archangels Michael (Dan 10:13; 12:1; TSol 1:6 [n. j]; 18:5) and Gabriel (Dan 8:16; 9:21; TSol 18:6) are found. Finally, as in the hellenistic magical papyri and gnostic literature, many Semitic-sounding names occur throughout the testament, though these do not necessarily point directly to the Scriptures.

See TSol 18:2, n. a. The testament is also related orally to the New Testament. Conybeare isolated a number of common phrases between the New Testament and manuscript P,102 some of which are simply illustrations of a common environment. Yet, there are clear allusions to the story of the Gerasene demoniacs (Mark 5:1-13; TSol 11), and Beelzeboul occupies a major place in the documents (cf. Mk 3:22; Mt 10:25; 12:24; Lk 11:15; TSol 3; 4:2). The "virgin" (Mt 1:18-25; Lk 1:25-38) is implied once (TSol 15:10) and explicitly mentioned once (TSol 22:20). The implicit reference occurs in what is the clearest reference to Jesus which McCown thinks might be the work of the redactor of recension B,103 though he prints it in his eclectic text: We will lead astray all the inhabited world for a long time until the Son of God is stretched upon the cross. For there has not yet arisen a king like him, one who thwarts all of us, whose mother shall not have sexual intercourse with a man. •Who holds such authority over the spirits except that one? The one whom the first devil shall seek to tempt, but shall not be able to overcome, the letters of whose name add up to six hundred forty-four—he is Emmanouel (TSol 15:1 Of.). The virgin, the reference to the Son of God, the temptation of Jesus, Jesus' rule over the demons, the crucifixion, and the name Emmanouel are clear. Moreover, there is the curious reference to the number 644. This number is connected with the name Emmanouel in manuscript P of 6:8, which states in response to Solomon's question about a thwarting angel that the one who thwarts Beelzeboul is "the holy and precious name of the almighty God, the one called by the Hebrews by a row of numbers, of which the sum is 644, and among the Greeks it is Emmanouel." [Italics mine.] Now 11:6 speaks of a suffering Emmanouel as one who thwarts the Lion-Shaped One, and adds, "As he moves about he is conjured up by means of three letters." The three letters used for the number 644 in manuscript P of 6:8, however, are Greek letters (chi, mu, delta). Moreover, manuscript P of 11:6 adds, "The 'Great Among Men' who is to suffer many things whose name is the formula 644, who is Emmanouel. . ." It is never explicitly stated, but the Greek letters of Emmanouel's name also add up to 644 (TSol 6:8, n. i). The crucifixion of Jesus by the Jews is mentioned again in 22:20, and in a difficult passage in 12:3 the three-headed dragon spirit states, "But there is a way by which I am thwarted, (namely,) by (the site) which is marked 'Place of the Skull,' for there an angel of the Wonderful Counselor foresaw that I would suffer, and he will dwell publically on the cross." An oath called "the Elo-i," recalling Jesus' words on the cross from Psalm 22:1 (Mk 15:34; Mt 27:46) occurs in 6:8 and the sign of the cross written on the forehead thwarts the lecherous spirit in 17:4. Special notice should also be taken of the fact that in these references Jesus functions very much like a thwarting angel in the testament (TSol 6:8, n. h). Finally, there/are a number of general relationships such as demonology and the designation of Solomon as "Son of David" (TSol 1:7; 20:1) which have led some scholars to believe that the testament provides an excellent background for understanding many parts of the New Testament.

Relation to apocryphal and pseudepigraphic books It is already clear that the testament shares much with the apocryphal and pseudepigraphic literature. The account of Asmodeus, who hatches plots against newly w e d s and is thwarted by the angel Raphael and a smoking liver and gall of a fish (TSol 5:7-10), reflects the main narrative of Tobit, though in Tobit it is the smoking heart and liver of the fish that cause Asmodeus to flee the newlyweds' bedchamber, the gall being held in reserve to cure Tobit's blindness. McCown discovered what he thought was one phrase from the Wisdom of Solomon as well (WisSol 9:4; cf. TSol 3:5).104 An important theme from the pseudepigraphic literature is the theme of the fall of the angels based on Genesis 6:1-4 (IEn 6-7; 15f.; Jub 7:21-25; 10:5; TSol 6:2; 5:3). The fourth major archangel of the testament, Ouriel, is also frequently

102 Conybeare, JQR 11 (1898) 5f. 103 McCown, Testament, pp. 83, 89. 104 McCown, Testament, p. 61. found in the Pseudepigrapha (e.g. 4Ezra 5:20; 10:27; IEn 9:1; 10:1). In general, it may be said with McCown, 'The angelology and demonology of the Test are practically those of the Apocrypha and Pseudepigrapha."105 Such connections with the testament appear to have been brought about by oral traditions.

Cultural importance

Though the tradition of Solomon's magical wisdom was perpetuated in Judaism, Chris- tianity, and Islam—witness the growth of Solomonic legends in the Talmud, Ethiopic Christianity, the Koran, and Arabian Nights as well as the plethora of amulets, talismans, lintels, and the pentagrams and hexagrams scratched on every type of magical material—the attestation of Solomonic magical books seems to have been avoided in official Judaism until the twelfth century. The Rabbis preserved the tradition that Hezekiah hid the "book of rec- ipes." Hippolytus (c. A.D. 160-236) seems to h a v e been the first Christian writer to mention the notion of the suppression of Solomon's books by Hezekiah, an idea continued in early Christian writers, perhaps in a lost account of Eusebius.106 Clearly, in the early period, magical books by Solomon were considered suspect, partly because "official" Judaism and Christianity associated the practice of magic with , and perhaps partly because the practice of magic in the Roman Empire was legally punishable by d e a t h . 107 Nonetheless, it was quite difficult to distinguish magic from medicine and in practice it flourished everywhere in the popular culture. Thus, alongside the b e l o v e d tales of Solomon's great wisdom and magical prowess, Solomonic magical books existed and some survived the sporadi c book burnings. Theodoret (A.D. 385/393-458), for example, mentions in his interpretation of 1 Kings 4:33 the existence of S o l o m o n ' s "medical books" and praises Solomon as the source of all medical knowledge.108 The first clear reference to the testament, however, attacks Solomon's reputation by referring to his demise in 1 Kings 11:31-36. This is the Dialogue of Timothy and Aquila from about A.D. 400. Other Christian writers also attack Solomon's reputation, but usually only when claims for him come into conflict with claims about Jesus, as in the Dialogue. Where the conflict with Judaism was absent, Solomon's reputation as a healer of diseases seems, in the early period, to have been maintained.109 In the medieval period, probably about the twelfth century, and probably under Arabian influence, Solomon became known especially as a writer of scientific and magical books. M. Seligsohn mentions forty-nine of these books listed in Arabic and Hebrew literature,110 and McCown adds that this list is by no means exhaustive.111 Perhaps most famous of all these medieval works was the Key of Solomon, known in Greek, Hebrew, and Latin (Clavicula Salomonis), so named because like a key which unlocks a treasure, it was believed to unlock the mysteries of the magical arts.112 By the fifteenth century, books of magical secrets were attributed to many major characters of the Jewish Scriptures, including Adam and Moses, and especially Solomon. To this company, Zoroaster, Hermes Trismegistus, Aristotle, Alexander the Great, Virgil, and Muhammad were joined. Students of history of Western mysticism will recognize here a number of common features with the mystical Jewish cabala, which developed the myths of fallen angels found in Genesis 6:1-4 and

105 Ibid., p. 59. 106 Hippolytus, Commentary on Canticles, fragmentarily preserved; see McCown, JPOS 2 (1922) 11 and n. 3. Official Islam appears to have considered Solomonic books to be works of the devil: cf. Koran, Sura 2:951'.; McCown, Testament, pp. 98f., o n Eusebius. 107 Important texts are the Laws of the Twelve Tables (451-450 B.C.); Julius Paulus, Sententiae 5:21, 1-3; 5:23, 17, 19 (early 3rd cent, A.D.); Justinian, Pandects 48:8, 13f. R. Beckmann, Zauberei und Recht in Roms Fruhzeit (Osnabriick, Germany, 1923); E. Tavenner, Studies in Magic from Latin Literature (New York, 1916) pp. 12-17; E. Massonneau, Le Crime de magie dans la droit romaine (Paris, 1933); R. MacMullen, Enemies of the Roman Order (Cambridge, 1966) pp. 124-27. 108 Theodoret, Quaestiones in 111 Reg., Qu. X, quoted from Migne, PG, vol. 80, p. 676AB in M c C o w n , Testament, p. 95\ JPOS 2 (1922) 10. m McCown, JPOS 2 (1922) 14-16. 1.0 M. Seligsohn, "Solomon—Apocryphal Works," The Jewish Encyclopedia, vol. 11, p. 447; Charlesworth, PMR (1976), 199-201. 1.1 McCown, Testament, p. 100. See also the indices to Catalogus Codicum Astrologorum Graecorum IV, V , VI, VII, VIII under "Solomon." 1.2 H. Gollancz, Clavicula Salomonis. A Hebrew Manuscript (Frankfurt, 1903); Sepher Mephteah Shelomo ("The Book of the Key of Solomon") (London, 1914) has facsimiles, texts, and translations. 1 6-11. In much of this there is a movement away from the testament's focus on knowledge of the demons as a way of coping with evil toward the attempt to manipulate the demons for positive benefits. Similarly, partly due to Neoplatonic influence, there was an increasing tendency to arrange the demons in hierarchies of power.113 Manuscript Td of recension C of the testament (dated by McCown to about the 12th or 13th cent.),114 represents these technical works for the professional astrologer and magician by including in chapter 10 a list of fifty or fifty-one demons who are summoned for the purpose of gaining wealth, power, and happiness. Indeed, this manuscript is really a fragment of a longer manuscript containing a whole body of magical, astrological, and demonologic lore, most notably the Key of Solomon. Many of the other manuscripts, which are from the fifteenth or sixteenth century, also contain such lore, including many pentacles and Solomonic drawings.115 In conclusion, it should be stressed that the Testament of Solomon is an important document for understanding everyday religion in the early centuries of Christianity. On the one hand, there is the romantic story of Solomon. Solomon built the temple and, according to Scripture, "it was with stone prepared at the quarry; so that neither hammer nor ax nor any tool of iron was heard in the temple while it was being built" (IKgs 6:7). He was a lover of women, which led to his demise. But he was also the wise king, whose knowledge included the magical properties of plants and animals. Most tantalizing is the account of his magical ring and its power over the demons.116 The story provides a backdrop for all manner of important information about sickness, disease, natural tragedy, and death: who causes it (the demons), the world in which it exists (God's mysterious world with its stars and planets), and what to do about it (knowledge about angels, medicine, and magical incantation). As such, the testament is a sample of what R. Ellwood calls the "alternative" religious tradition in the West.117 It arises out of the broader religious environment of which Christianity was a part rather than being a normative document of what orthodox Christianity was to become. If its thought, especially its demonology, helps clarify the type of literature that orthodoxy came to accept as normative, its basic thrust, limited in its Christology, found much in common with, and contributed to, a persistent mysticism, astrology, magic, and what has continued in the modern period as the occult.

TEXTUAL EMENDATIONS

Translator's Note: The text translated is the printed eclectic text of C. C. McCown, The Testament of Solomon, pp. 5-75*; it therefore adheres to his original preference for rec. B at both the beginning and the end. McCown's late discovery of manuscript N (noted above) caused him to make a few minor revisions and, most important, to shift his view of the conclusion back toward rec. A. These revisions are listed as "Emendationes in Textum" in McCown, The Testament of Solomon, pp. 121-22*. / have placed his revised conclusion in n.f of TSol 26:8. The following represents his list of minor changes:

1:9 "As fast as you can before he thinks of things which would stop you." 1:10 Read phlegon (''flaming") for phlegomenon ("flaming"). 2:3 Add "when commanded by all the demons" after "of a lion." 2:8 Omit the difficult reading "and cast his fate," modifying to "their species on the (dry) land. There he also subjected." 5:13 Read "untying Asmodeus I lit a fire under him because." 6:5 Insert "the kind" after "whom you said is." 6:5 Read "He retorted, T will not bring him back to you.'" 6:8 Change "a" to "the" before "great name." 7:3 Change "the moving air" to "that moving air."

1.3 E. M. Butler, Ritual Magic (Cambridge, 1949) ch. 1, has a good discussion of the medieval Solomonic cycle; ch. 2 is based on the "disciples of Solomon"; see pp. 29-44 for a discussion of Jewish elements in magic. 1.4 McCown, Testament, p. 108. 1.5 Ibid., pp. 13-15, 18-20, on Harleian MS no. 5596 in the British Museum. 116 In speaking of the cornelian stone of the bishop's ring as a prophylactic against demons, Conybeare (Myth, Magic, and Morals: A Study of Christian Origins [London, 1909] p. 324) wrote, "The ring in itself has a magical use of the same kind, and one of the three great relics kissed by Christian pilgrims to Jerusalem in the fourth century was the ring with which King Solomon controlled the demons and forced them to help him build his temple." 117 R. S. Ellwood, Jr., Religious and Spiritual Groups in Modern America (Englewood Cliffs, N.J., 1973) pp. 42-87. 8:4 Change "gods" to "goddesses" (with corresponding feminine forms following). 8:10 Read "And l i k e w i s e " for "likewise." 8:11 After "but to me," read "in contrast, (it is) a desire for wisdom." 10:2 Read "I was extremely strong, even restraining the stars of heaven." 10:6 Read "and b r i n g the demon here to me," reading "the d e m o n " for "the ring." 10:9 Change "leek" to "small horn." 11:3 Read "I have another activity. I send forth the legions of demons subject to m e , but when the sun is setting I am at the (various) places, together with all the demons who are legions under me . . ." 11:4 Read Leontophron for Leontophoron ("Lion-Shaped Demon"). 11:7 Read Leontophrona for Leontophron. 12:2 Read 4 i n f a n t s ' ' for 4 'children.'' 18:2 Read hoi (masculine) for hai (feminine). 18:23 Insert "Rhyx" before 4 'Mardero." 18:28 Read "nail" for "a piece of wood." 25:2 Read "Abezebithou" for 4'Abezethibou." 26:7-8 See TSol 26:8, n. f.

BIBLIOGRAPHY

Charlesworth, PMR, pp. 197-202. Delling, Bibliographic pp. 177f. Denis, Introduction, p. 67.

Conybeare, F. C. "The Testament of Solomon," JQR 11 (1898) 1-45. (Conybeare translated F. F. Fleck's text of the testament [McCown's MS P] and included an important introduction. It is the only other extant English translation. Most of Conybeare's paragraphing has been followed in the translation below, designated by numbers in parentheses in the margin.) Delatte, A. "Testament de Salomon" in Anecdota Atheniensia 36 (1927) 211-27. (In a volume of Solomonic magical, astrological, alchemical, and d i v i n i t o r y literature, these pages print a highly modified version of the testament not included in McCown [Bibliotheque Nationale No. 2011]; there is one page of introduction included.) Duling, D. C. "Solomon, Exorcism, and t h e S o n o f David," HTR 68 (1975) 235-52. (This article tracks the trajectory of the magical wisdom of Solomon primarily in Judaism and makes suggestions about its possible connection to the Gospels; the footnotes contain references to recent bibliography.) Giversen, S. "Solomon und die Damonen," Essays on the Nag Hammadi Texts in Honor of Alexander Bohlig, ed. M. Krause. NHS 3; Leiden, 1972; pp. 16-21. (Giversen discusses three of the four passages in the Nag Hammadi texts in which Solomon is mentioned [II, 5:107; V, 5:75 a n d 7 9 ; I X , 3:70] and c o n c l u d e s that the J e w i s h tradition of Solomon's control over the demons is represented, but criticized.) Goodenough, E. R. Jewish Symbols in the Greco-Roman World. 13 vols.; Bollingen Series 37; New York, 1953-68; vol. 1, p. 68; vol. 2, pp. 226-38; vol. 7, pp. 198-200; vol. 9, pp. 1044-67. (Goodenough draws from other works and summarizes much of the amulet and material about Solomon from ancient Judaism; the drawings are especially helpful.) Gundel, W. Dekane und Dekansternbilder. Gliickstadt, 1936. (Gundel's work on the decans is extremely important.) James, M. R. 'The Testament of Solomon (Review)," JTS 24 (1922) 467-68. (James summarizes McCown's results; although he i s highly complimentary, he d o e s not think McCown's evolution of the testament beginning with MS D is wholly convincing.) McCown, C. C/'The Christian Tradition as to the Magical Wisdom of Solomon," JPOS 2 (1922) 1-24. (After brief sections on the pre-Christian and the Semitic tradition, the article briefly sketches the literary and "living" Christian tradition of Solomon's wisdom.) . The Testament of Solomon. Leipzig, 1922. (This is the indispensable critical edition, containing an eclectic text and an apparatus along with MS D, the text of rec. C where it varies, the text of MS E, a conspectus of titles, grammatical and syntactical index, Greek indices, and an E n g l i s h index.) Preisendanz, K. "Ein Wiener Papyrusfragment zum Testamentum Salomonis," EOS 48 (1956) 161-67. (Preisendanz, the noted authority on the magical papyri, publishes the most recent discovery of the Gk. testament, a p a p y r u s of TSol 18:34-40 [Vindobonensis 330, designated G 330] which he discovered in 1955 in the Austrian National Library in Vienna. He believes that it i s further evidence that ch. 18, if not the testament itself, was in use in Egypt; indeed, he speculates that the fragment could be a thousand years earlier than the other MS associated with Egypt, MS N from Jerusalem [Sancti Saba No. 422; 15th cent. A.D.]. It is the oldest fragment known.) . "Salomo." Pauly-Wissowa Supplement 8 (1956) cols. 660-704. (This lengthy article is a n excellent summary of the Solomon tradition with an extensive bibliography.) Salzberger, G. Die Salomosage in der semitischen Literatur. Berlin, 1907. (Salzberger's dissertation is an e x t e n s i v e study and is especially helpful for the Ar. legends.) THE TESTAMENT OF SOLOMON

The Greek titlec i:oo Testament of Solomon, Son of David,d who reigned in Jerusalem, and subdued (I) all the spirits of the air, of the earth, and under the earth; through (them) he also accomplished all the magnificent works of the Temple; (this tells) what their authorities are against men, and by what angels these demons are thwarted.6

Prologue: Solomon's praise*

i:0 Blessed are you, Lord God, who has given this authority to Solomon. Glory and us power to you forever. Amen.8 5:13

r J Ps 72:18

Title and Prologue, a. The standard edition, original Gk. implied "concerning," that is, "Con- C. C. McCown, The Testament of Solomon, is the cerning Solomon . . . and concerning the de- basis for the translation. McCown presents, with mons . . . ," and the scribe, seeing the genitive the exception of the first three VSS., an eclectic form (Solomdntos), interpreted it as a possessive text which attempts to reconstruct the original TSol genitive, or "Testament of Solomon ..." as in behind recs. A (MSS H I L) and B (MSS P Q). rec. B. MS H of rec. A states simply, "An account Rec. C (MSS S T U V W), he judged, was about the Testament of Solomon, the coming of descended from rec. B and carried little weight the demons, and the construction of the Temple." against rec. A; however, when C agreed with A Rec. C (MSS V W), found in McCown, Testament, against B, he argued that this agreement came p. 99*, states, "Testament of the wisest Solomon closest to the original. In rec. A, he considered with its parallel names which were guarded as MS H to be the best MS and his rule was "When mysteries by Hezekiah after David the king died." in doubt, follow H" (McCown, Testament, p. 38). There is a lengthy tradition mentioned in the Talmud There was an exception to this generalization: (Bet 10a; Pes 56a) and found in early Christian McCown thought rec. A to be secondary at the writers that Hezekiah suppressed Solomon's mag- beginning, and here he relied more on rec. B (for ical writings (cf. Introduction) and this tradition the conclusion, see Introduction, MS N; TSol has influenced TSol C13. See McCown, Testament, 26:8, n. f). Finally, McCown printed various pp. 36, 98-100 and pp. 85-87*; also McCown, combinations of MSS in the first three VSS. ' 'The Christian Tradition as to the Magical Wisdom sometimes separating, sometimes combining recs. of Solomon," JPOS 2 (1922) 5-7, 9-14. See also A and B, and sometimes printing MS L separately, TSol 26:8, n. f. but always printing MSS V W separately. d. Solomon is called Son of David in Gk. titles b. The numbers in parentheses in the margin of MSS P Q I; MS L and rec. C; Prologue 1:1; rec. correspond, where possible, to the paragraph num- C 12:1; 13:12; MS D 1:1; MS E 11:1; MS H 26:9; bers of F. C. Conybeare's translation of F. F. and in McCown, TSol 1:7; 20:1. He is called "son Fleck's edition of MS P (1837), considered by of the prophet David" in MS E 1:1; 2:1. The McCown to contain many errors. I have attempted address "Son of David" could be a link between to follow Conybeare's paragraph divisions in most the magical tradition about Solomon and the activity cases, despite the differences in the underlying Gk. of Jesus as exorcist and healer. text. These numbers will facilitate comparison with e. The Gk. verb katargeo is translated through- the only other English translation of the text of out TSol as "I thwart." It can mean "I make TSol. Furthermore, I have occasionally put variants ineffective," "I make powerless," or "I abolish," from MSS, especially P as found in McCown, in "I wipe out," "I set aside." A usual demand of the nn. See F. C. Conybeare, "The Testament of Solomon is that the demon identify the name of the Solomon," JQR 11 (1898) 1-45 for another trans- thwarting angel. To know the angel who has power lation. The subheadings in bold type are those of over a demon is to be able to ward off the demon the translator. and solve the trouble. The demon Asmodeus later c. This Gk. title, along with others, is printed indicates that if men do not know the names of separately by McCown, Testament, p. 99*. In ac- demons, the latter will be worshiped as gods (TSol cord with McCown's judgments about rec. A being 5:5). The term katargeo is used to describe the secondary at the beginning, I have selected the rec. annihilation of the "lawless one" at the coming of B (MSS P Q) text here. MS I of rec. A reads, the Lord in 2Thes 2:8. "Solomon, Son of David, who reigned in Jerusa- f. McCown combined rec. A (MSS H I; MS L lem; and concerning the demons whom he subdued, is printed separately in Testament, p. 5* beginning and what are the authorities against the demons to with TSol 1:1) with rec. B (MSS P Q) in this be granted to him by God, and by what angels the Prologue; rec. C has a lengthy five-verse Prologue; demons are thwarted, and the works of the Temple see McCown, Testament, pp. 76*f. which he (so) magnificently accomplished," with g. The Prologue is apparently meant to be in the the words "Testament o[fl" written by another third person; TSol is told in the first person. hand and placed in the margin above. Perhaps the Ornias the demon tries to interfere with the boy who helps Solomon build the Temple3

1 1 Once upon a time,b when the Temple of the city of Jerusalem was being built iKgs 2 and the artisans were working on it, • Ornias the demonc came as the sun was 2 ) setting and took half the wages and provisions of the master workman's6 little boy.f Also, each day (the demon) was sucking8 the thumb of (the boy's) right hand. So the little boy, who was much loved by me, grew thin.

Solomon interrogates the boyh

3 But I, Solomon, interrogated the boy one day and said to him, "Have I not 3 ) loved you more than all the other artisans working in the Temple of God, and have I not been paying you double wages and provisions? Why then are you growing thinner every day?" 4 The boy said, "I beg you, King, listen to what is happening to me. After we 4 ) are dismissed from work on the Temple of God, when the sun has set and I am resting, an evil spirit comes and makes off with half my pay and half my provisions. Also he grabs my right hand and sucks my thumb. You can see that when my soul is in distress, my body grows thinner every day."

1 a. TSol 1:1 begins with rec. B in McCown (MSS with "cry out" and ending with "room; then" P Q) mainly because it is in the first person. Note seem to be a comment about confusion in the scrip- that McCown's preferred rec. is printed first where torium. he prints more than one rec. in the main text. See e. Gk. tou protomdistoros, from ho proto- TSol 1:2, n. h. maistor, is conjectured as "master workman" in b. A free translation of the biblical kai idou, Lampe, p. 1200; Conybeare (JQR 11 [1898] 15) "and behold." MSS H I of rec. A begin, "Once translates "chief deviser." upon a time, when Jerusalem was being built and f. Gk. to hemisu tou misthou tou protomdistoros the artisans were at work, a certain boy who had paidariou ontos kai ta hemisu sitia. This might be tremendous enthusiasm for the construction of the read "half the wages of the master workman, being Temple was making the artisans more enthusiastic a little boy, as well as half his provisions," in for their work and all who heard about it were which case it w o u ld agree with rec. C in identifying rejoicing over the boy's enthusiasm. As a result he the boy as a "master craftsman"; see a b o v e , n. b. was much loved by me, Solomon, and received g. Gk. buzano, "I suckle," is a cognate of ta twice as much pay and provisions as all the other buzia, "the breasts," in TSol 18:35; cf. Lampe, artisans. So I, Solomon, was continually rejoicing p. 306. The demon is capable of "sapping" the and happy, praising God for the construction of the boy's energy by sucking it out of the thumb; see Temple." MS L of rec. A reads, "Solomon, Son the boy's description in TSol 1:4. of David, wanting to rebuild and construct Zion, h. McCown, Testament, p. 8*, now begins to commanded thaMhere be brought together artisans print all of rec. A (MSS H I L) with rec. B (MSS from every region and district to work on the Temple P Q) with variant readings of words in the apparatus; of God ..." and continues in TSol 1:1 much like rec. C (MSS V W) reads, "Then one day King the others; see below, TSol 1:2, n. h. After its Solomon stretched out his hands toward heaven and extensive Prologue (see above, n. 0. rec. C (MSS said, 'God of gods and alone King of kings, reveal V W) is similar to A and B, but describes the boy to me the boy's complete torment for the sake of as "exceedingly strong and a master craftsman, your fearful and all-holy name.' Then a voice came, whom the king loved very much because he (the saying, 'Speak as follows into the right ear of the boy) was wise and kind. So the king sent him food boy: "Daphon, Magata, Palipoul." Then write from his table and was paying him double wages these words on a piece of parchment made from an by means of the meal." This identification of the unborn animal. Commit it to fire and burn it up, boy with the master craftsman (architechnites) is holding also in your hand the grass called ivy and one possible rendering of the meaning of TSol 1:2; a healing stone; and at the fifth hour of the night, see below, n. f. question the b o y , and he will tell you everything.' c. Rec. C (MSS V W) calls him the "pesky When he had heard these things and performed demon named Ornias." Rec. A does not name him them to the letter, Solomon questioned the boy." until TSol 1:10; see below, TSol 1:10, n . m. The parchment from "an unborn animal" (agen- d. Recs. A (MSS H I) and B (MSS P Q) merge netos chartes) refers to fine quality velum from the at this point; see McCown, Testament, p. 6, n. 3. fetus of an animal; "a healing stone" (lithos ia- MS L of rec. A continues, "After being paid and saphetes) may refer to a jasper; see Lampe, p. 662 dismissed from work, the evil spirit would come (cf. IEn 18:7). Josephus reports that the Essenes and [cry out. Then the reader spoke for the third did "research into medicinal roots and the prop- time of the one who was talking loudly over the erties of stones for the healing of diseases" (War crowded room; then] take the finger of the boy's 2.8.6). right hand ..." The puzzling words beginning Through the archangel Michael the Lord God grants Solomon the magical ring which gives Solomon power over the demons

5 When I, Solomon, heard these things, I went into the Temple of God and, (5) praising him day and night, begged with all my soul that the demon might be 5.13 6 delivered into my hands and that I might have authority over him. -Then it happened 1&1; 20.1 that while I was praying to the God of heaven and earth, there was granted me ^110:13,20f; from the Lord SabaouY through the archangel Michaelj a ring which had a seal . 7 engraved on precious stone.k #H e said to me, "Solomon, Son of David,1 take the 68:if. gift which the Lord God, the highest Sabaoth, has sent to you; (with it) you shall jSjfJ1 * 1 5 imprison all the demons, both female and male, and with their help you shall build ^slnrzi

Jerusalem when you bear this seal of God." Mk io:47f.; 12:35 Mt 1:1.20; 9:27; 12:23; 15:22; According to Solomon's instructions, the boy brings back the demon with 20:20,31; the aid of the magical ring 21:9,15 8 Now I became so joyful that I continually sang hymns of praise to the God of (6) Heaven and earth and glorified him. The next day, I ordered the child to come to 9 me and I gave the seal to him. 'Then I said to him, "At the moment the demon i:ii; 3:3 appears to you, fling this ring into his chest and say to him, 4Come! Solomon summons you!' and come running back to me as fast as you can before he says anything that would frighten you." 10 Now it happened that at his usual time the pesky demon Orniasm came like a 2:1 (7) flaming fire" to take the little boy's pay, as was his custom. •According to Solomon's uiMs 47' 1 1 1 1 instructions to him, the little boy flung the ring into the chest of the demon and said to him, "Come! Solomon summons you!" and started to take off running to i:9; 3:3 12 Solomon as fast as he could go. #But the demon screamed0 and said to the little boy, "Why have you done this? Remove the ring and give it back to Solomon, and I shall give you all the silver and gold of the earth." 13 But the little boy replied,'4 A s the Lord God of Israel lives, I will never withstand Judg 8:19 (8) you if I do not deliver you to Solomon." Then the little boy went and spoke to Solomon, "King Solomon, I brought the demon to you just as you commanded

i. Gk. ho Kyrios, "the Lord," translates this seal tradition, e.g. it is a pentalpha (MSS P YHWH, the name of God, in the LXX; sabaoth is Q), a thirty-one-letter word written in the second an indeclinable transliteration of the Heb. sabah. and third of a series of concentric circles (MS L), "army." The meaning is "Lord of the (heavenly) an engraving with "O Lord our God" plus a group armies." of Semitic-sounding names (MSS H L); the me- j . Heb. Mikd'el, "who is like (the Canaanite dieval MSS of Solomonic literature frequently con- god) El." Michael in the Book of Daniel is called tain primitive sketches of these seals. For biblio- a "chief prince" or "prince" who assists the angel graphy, see Duling, HTR 68 (1975) 236, n. 7, and Gabriel against the "prince" of the kingdom of 244, n. 39. Persia; cf. Dan 10:13, 21; 12:1. In general, he is 1. On Son of David, see TSol 1:00, n. d. the protector of the Jewish people. In Jude 9, he m. For Ornias, see TSol 1:1, n. c; 2:1; 20:6f.; is an "archangel" who contends with the devil NHC VIH, 1:727. 22. Chalepos, "pesky," or about the body of Moses (who, according to Jewish "hard to bear," "hard to deal with," "trouble- tradition, was charged by the devil with being a some," "difficult," "mischievous," "ill-tem- murderer and therefore not worthy of burial); in pered," describes the Gerasene demoniacs in Mt Rev 12:7 he leads the angelic armies against the 8:28. dragon, and his angels cause the latter to be expelled n. Demons occasionally appear as fire in hellen- from heaven. See Eitrem, Papyri Graecae Magicae istic literature; see Lampe, p. 1208; Acts 7:30 states (Leipzig, 1928) p. 111. that an angel appeared to Moses on Mount Sinai k. On magical rings in general, see Eitrem, Pa- "in a flame of fire in a bush." pyri Graecae Magicae, p. 112. The connection of o. The Gk. verb kraugazd, "I shout," describes Solomon with a magical ring is first documented the response of the exorcised demons who "shout" in Josephus, Ant 8.2.5. The MSS of TSol carry on that Jesus is the Son of God in Lk 4:41. me; observe how he is standing boundp in front of the gates outside, crying outq Mk 5:5; 9 : 3 9 with a great voice to give me all the silver and gold of the earth so that I would not deliver him to you."

Solomon interrogates the demon, learns his name and his activity, and by the power of the seal ring commands him to work on the Temple

1 2 When I heard these things, I, Solomon, got up from my throne and saw the

(9) demon shuddering and trembling with fear. I said to him, "Who are you? What i:iof.; 9:3; is your name?" The demon replied, "I am called Ornias."3 StAris2 47n 2 I said to him, "Tell me, in which sign of the zodiacb do you reside?" The (10) demon replied, "In Aquarius;0 1 strangle those who reside in Aquarius because of 2En 21:6; 3o.3f. 3 their passion for women whose zodiacal sign is Virgo.d • Moreover, while in a 52b i %7209, trance I undergo three transformations. Sometimes I am a man who craves the bodies of effeminate boys and when I touch 6 them, they suffer great pain. Sometimes I become a creature with wings (flying) up to the heavenly regions. Finally, I iPets*

f 4 assume the appearance of a lion. »In addition, I am descended from an archangel 2:7f.; 8:9:

g h 1 7 of the power of God, but I am thwarted by Ouriel, the archangel." ||^£1 ; ,0:lf. 5 When I, Solomon, heard the archangel's name mentioned, I honored and glorified 20:1 ' the God of heaven and earth. After I sealed (the demon) with my seal, I ordered him into the stone quarry to cut for the Temple stones which had been transported 6 by way of the Arabian Sea and dumped along the seashore.-* -But being terrified to touch iron,k he said to me, "I beg you, King Solomon, let me have a measure 7 of freedom, and I shall bring up all the demons." • Since he did not want to be 2:4; 8:9; 18:7, 27

p. "Binding" demons is a common theme in to sexual intercourse with young girls or sexual apocryphal and pseudepigraphic literature. The an- activity with effeminate boys. gel Raphael has the task of binding the demon f. Cf. Origen, Contra 6.30; the devil is said to Asmodeus (Tob 3:17; 8:3; cf. TSol 5; 13:6); Ra- go about like a roaring lion in IPet 5:8. phael was also commanded to bind "hand g. Gk. he dynamis, "(the) power," seems to and feet, and cast him into the darkness" (IEn refer to a personal, supernatural angel, or spirit, as 10:4; 6-13) where he would eventually be judged; it frequently does in Mediterranean religions; cf. the fallen angels (cf. Gen 6:1-4), described as Acts 8:10. "stars" and "beasts" (IEn90:23-24; Jub5:6; Jude h. On the thwarting angel, see Title, n. e. 6-7; cf. TSol 5:1; 6:2), are bound presumably by i. are named in IEn 20:If. as the angels Michael, Gabriel, Raphael, and ; Uriel ("over the world and over Tartarus"), Ra- the hosts of Azazel will be bound in the future (IEn phael ("over the spirits of men"), ("takes 54-56); and Beliar will be bound by the " n e w vengeance on the world of luminaries"), Michael priest" (TLev 18:12). Also, demons are frequently ("set over the best part of mankind and over bound, and portrayed as such in art, in the Aramaic chaos"), Saraqael ("set over the spirits, who sin Incantation Bowls. See TSol 5:12, n. p. Finally, in the spirit"), Gabriel ("over Paradise and the note M. Eliade, "The 'God W h o Binds' and the serpents and the cherubim"), and Remiel ("over Symbolism of Knots," ch. 3 of Images and Sym- those who rise"); cf. IEn 9:1; 10:1. The four bols, trans. P. Mairet (New York, 1969), especially archangels that are prominent in TSol—Michael, p. 94, n. 9, for literature. Uriel, Raphael, and Gabriel—are well attested to- q. The Gk. verb krazo, "I cry out," like krau- gether in Judaism in general and magic in particular. gazo (n. o), is also used of demons in the NT; cf. Uriel is probably Suriel, mentioned in Origen, Con- the Gaderene demoniac (Mk 5 : 5 ) and the deaf and tra 6.30, as "bull-like." In magical materials, he dumb spirit in the boy (Mk 9:26; cf. Lk 9:39). is lord of the second or third heaven. See TSol 18:7, n. k. 2 a. See TSol 1:2, n. c. j . The Babylonian Talmud (b. G\\\ 68ab) tells b. 2En 21:6 states that the twelve signs of the the story that Solomon sought the coveted stone- zodiac are a b o v e the seventh heaven and that their cutting worm, the shamir, to help build the Temple. heavenly homes are in the ninth heaven. After binding a male and a female demon, Solomon c. Gk. ho Hydrochoos, "the Waterpourer." sent Benaiahu to get the shamir from the Prince of d. Gk. he Parthenos, "the Virgin," second larg- Demons, Ashmedai; to bind him, Benaiahu was est constellation, the goddess of love or mother given, among other things, a chain and a ring, each goddess in myth (or Justice among the Greeks). engraved with the divine name. See Introduction. e. Gk. haptomenou, from haptomai, "I touch," k. Conybeare, JQR 11 (1898) 18, n. 1, recalls "I take hold of," sometimes with reference to the tradition in folklore that the evil demons fear sexual intercourse with a woman; cf. ICor 7:1. Gk. iron; cf. T. Hopfner, Griechisch-dgyptischer Of- thelykos, the adjective that goes with paidion, fenbarungszauber, 2 vols. (Leipzig, 1921-24) vol. "child," "boy," normally means "feminine" or 1, § 596. See TSo l 5:12, n. p. "effeminate." The reference appears to be either subject to me, I prayed that the archangel Ouriel would come to help me. iEn9:i; io:i; Immediately I saw the archangel Ouriel descending to me from heaven. 2Ezra6-48f lEn 60:7 2Bar 29:4 The archangel Ouriel aids Solomon in overcoming Ornias

8 The angel commanded sea monsters to arise out of the sea and he withered up (,2) their species and cast his fate to the ground.1 In this same way he also subjected the great demon Ornias to cut stones and to bring to completion the construction 9 of the Temple which I, Solomon, was in the process of building. -Again, I glorified the God of heaven and earth and I commanded Ornias to come near according to 6:if.; 16:3 his fate. Then I gave him the seal and said, "Go and bring here to me the Prince MJ^2 10.25;

1 2 of Demons."" %* lA5 Jn 12:31; 14:30; 16:11 Ornias the demon brings Beelzeboul, the Prince of Demons, to Solomon with the help of the magical ring

» 3 So Ornias took the ring and went to Beelzeboul,3 and said to him, "Come! Mk3:22 ; 1 2 2 4 2 Solomon summons you!" »But Beelzeboul said to him, "Tell me, who is the Lk i?:?I 3 Solomon of whom you speak?" •Then Ornias flung the ring into the chest of 1.9,11 4 Beelzeboul and replied, "Solomon the king summons you!" •Beelzeboul cried out like (one who is burned) from a great burning flame of fire, and when he had 5 gotten up, he followed (Ornias) under coercion and came to me. •When I saw the 4:ii; 8:ii; 22:i; (14) Prince of Demons approaching, I glorified God and said, "Blessed are you, Lord ^gs 4:29-34 God Almighty, who has granted to your servant Solomon wisdom, the attendant jj^/., of your thrones,b and who has placed in subjection all the power of the demons." song i':i Eccl 1:1 WisSol 7:15-22; 8:10f.;9:4 Solomon interrogates Beelzeboul LAB e>o 6 Then I interrogated him and said, "Tell me, who are you?" The demon said, (15) "I am Beelzeboul, the ruler of the demons." I demanded that without interruption he sit next to me and explain the manifestations of the demons. Then he promised to bring to me all the unclean spirits bound. Again, I glorified the God of heaven and earth, continually giving thanks to him.

Solomon interrogates Onoskelis and learns of her activity

1 4 I now asked the demon if there were any female demons. When he replied that 2 there were, (I said that) I wanted to see (one). •Beelzeboul went off and showed me Onoskelis,3 who had a very beautiful form. Her body was that of a woman

1. This sentence is not clear. Gk. auton ten mer- contemptuous corruption of a Philistine god (2Kgs ida, "their species," could mean "their part" or 1:2, 6), its obvious meaning being "lord of the "their limb," that is, a member of the body. Gk. flies." LXX MSS have Beelzeboul, perhaps refer- autou ten moiran, "his fate," could also mean ring to Ugaritic Aleyan , "Baal Prince." "his part," and either sense could refer to Ouriel, b. The Gk. phrase ton son thronon paredron whose fate is mentioned in the next vs. On the sophian [or sophon], "Wisdom, the attendant of other hand, Conybeare, JQR 11 (1898) 18, n. 2, your thrones," occurs in WisSol 9:4. It is the suggests that the angels and demons both have tradition of Solomon's wisdom which led to the "destinies" which determine their powers from all belief in his power over the demons; cf. IKgs eternity, an idea found in the Arabian Nights. 4:29-34 (Heb 5:9-14). "His" is therefore left intentionally ambiguous. See "Textual Emendations" at the end of the 4 a. The Gk. he onoskelis means "she with the Introduction. The sea monsters are named as Be- ass's legs.'' The term was used to describe Empusa, hemoth (the male) and Leviathan (the female) in a hobgoblin able to assume various shapes. Mc- 4Ezra 6:48-52; IEn 60:7. Cown, Testament, p. 67 (cf. p. 88), says she is m. MS Q omits TSol 3:1-20:9; D omits probably the Gk. female demon, but her manner 3:1-18:42; 19; 25-26; and has its own closing. of birth is found also in Jewish sources (see below, n. d). In TSol she is a satyra, or female satyr. In 3 a. Gk. ho BeelzeboulisaNT name for thzPnnce Gk. myth, the satyr was a half-man, half-beast, a of Demons by whose authority Jesus was accused spirit that roamed the woods and hills. He was by the Pharisees of exorcising demons; cf. Mt 12:24; lustful and mischievous. On Gk. vases satyrs are Lk 11:15; Mk 3:22. In Mt 10:25, Jesus is called portrayed as chasing nymphs or reveling at drinking Beelzeboul. The Heb. bacal-zebub is probably a with a fair complexion, but her legs were those of a mule.D 3.4 When she came to me, I said to her, 'Tell me who you are." •She responded, (,7) "My name is Onoskelis. I am a spirit which has been made into a body. I recline in a den on the earth. I make my home in caves. However, I have a many-sided 5 character. -Sometimes I strangle men; sometimes I pervert them from their true 6 natures. Most of the time, my habitats are cliffs, caves, and ravines. •Frequently, I also associate with men who think of me as a woman, especially with those whose skin is honey-colored, for we are of the same constellation.6 It is also true that they worship my star secretly and openly. They do not know that they deceive 7 themselves and excite me to be an evildoer all the more. -For they want to obtain gold by remembering (me), but I grant little to those who seriously worship me." 8 Next I asked her how she came into being. She said, "I was generated from an 18) unexpected voice which is called a voice of the echo of a black heaven,d emitted in matter."

,19« I said to her, "By what heavenly body do you travel?" She replied, "By the 10 full moon, because by the moon I pass over more things." •Then I said, "What 11 angel thwarts you?"e She responded, "One that is also in you. King!" *Now because I thought these (remarks were meant) in ridicule, I commanded a soldier to strike her. But she cried out in a loud voice and said, "I say to you, King, by 3:5; 8:ii; 22:1: God's wisdom I have been entrusted to your power." ucL 4:29-34

Onoskelis compelled to spin hemp for the construction ropes

12 So I uttered the name of the Holy One of Israel' and commanded her to spin the un 2:20 W ) hemp for the ropes used in the construction of the Temple of God. She was sealed and bound in such a way that she was made powerless, so that she had to stand day and night to spin the hemp.

Solomon interrogates Asmodeus and learns of his activity y 5 I commanded another demon be brought to me; and he (Beelzeboul) brought 2 me the evil demon Asmodeus,3 bound. #I asked him, "Who are you?" He scowled Tob 3:8,17 3 at me and said, "And who are youV •! said to him, "You (dare to) answer (so 6:2 arrogantly) when you have been punished like this?" He continued to give forth nEnl-s-MS; the same look and said to me, "How should I answer you? You are the son of a ^j86:lf; man, but although I was born of a human mother, I (am the son) of an angel;b it 2En 18:3 is impossible for one of heavenly origin (to speak) an arrogant word to one of 2Bar 56:11" 1 3

parties with the god of wine, Dionysus. Usually, notes the Ley d e n Magical Papyrus quoted in A. they have horses' ears and tails as well as goats' Dieterich (Abraxas: Studien zur Religionsges- legs and hoofs. Origen (Contra 6.30) mentions the chichte des spatern Altertums [Leipzig, 1891] p. Seven Ruling Demons who were probably accepted 17-19) which includes, "God laughed seven times, by the Ophians and described by Celsus; the seventh and when he laughed seven gods were born . . . is said to have the appearance of an ass. See TSol He laughed the second time . . . and the earth heard 8 and nn.; Conybeare, JQR 11 (1898) 12-14. the echo [echous] . . . and a god appeared"; p. 19 b. Gk. ho hemionos, "half-ass." has kai egennethe ek tou echous megas theos . . . c. Apparently Onoskelis is referring to the con- or "a great god was begotten out of an echo." stellation Capricorn, the Goat, which is the tenth e. Solomon's first question about a thwarting sign of the zodiac. The ancients identified Capricorn angel; see TSol Tide, n. e. with the god Pan, the god of forests and fields. Pan f. Gk. to onoma tou Hagiou Israel, "The Name had goats' horns and hoofs, was a musician who of the Holy One of Israel," a circumlocution for played the pipes, and was always falling in love Yahweh. with the nymphs. See TSol 4:1, n. a. 5 a. In Tob, Asmodeus is the evil demon who d. The meaning is uncertain. The term translated slays the seven husbands of Sarah before the mar- "black" (ho molybdos) means "lead." The MSS riages are consummated. TSol 5 has a number of attempt various explanations. Conybeare (JQR 11 contacts with the Tobit story; see especially TSol [1898] 19 [see n. 8]), conjectures "ordure" and 5:9f.; Introduction on Rabbinic Ashmedai. suggests an analogy between ho echos, "voice," b. This comment is apparently based on the com- "echo," and the "Daughter Voice" (Heb. bath mon Jewish interpretation of Gen 6:1-4 that the kot) in Jewish literature, which refers to God's angels fell when they lusted after beautiful humat voice. Also see LAB 60. James (The Biblical An- women and produced children who were giants; see tiquities of Philo [New York, 1971; reprint] p. 233) TSol 6:If. and n. b. 4 earthly origin. •My constellation (is like an animal which) reclines in its den in heaven; some men call me the Great Bear, but others the Offspring of a Dragon.c Moreover, a smaller constellation accompanies my constellation, for the high 5 position and throne of my father is always in the sky.d #S o do not ask me so many 15:8,12 things, Solomon, for eventually your kingdom will be divided. This glory of yours ^ 12 is temporary. You have us to torture for a little while; then we shall disperse6 Deut 32:n among human beings again with the result that we shall be worshiped as gods J^1 ^ 3 7 because men do not know the names of the angels who rule over us." iEn i*9:i 6 When I, Solomon, heard this things, I bound him with greater care. Then I 2 ) ordered him to be flogged with a rod and to defend himself by stating his name 7 and (reporting) his activity. 'The demon stated, "I am the renowned Asmodeus; I cause the wickedness of men to spreadf throughout the world. I am always 5:i hatching plots against newlyweds; I mar the beauty of virgins and cause their hearts 7*.f if?^ to grow cold."* 8 I said to him, "Is this all that you do?" He spoke again: "I spread madness 13) about women through the starsh and I have often committed a rash of murders."1

Asmodeus thwarted by the angel Raphael, as well as smoking liver and gall of a fish

> 9 Then I adjured him by the name of the Lord Sabaoth, "Asmodeus, fear God, Tob 3 : n ; 5:4; and tell me by which angel you are thwarted." The demon said, "Raphael, the ^2:?5

one who stands before God;j but also a liver and a gall of a fish smoking on coals JO".9 ^ 1 io of charcoal drives me away."k *I asked him again, saying, "Do not hide anything 4oi9* 54:.6; ' from me, for I am Solomon, Son of David.1 Tell me the name of the fish you J?^.7 /**" fear." He replied, "It is called the sheatfish.m It is found in the rivers of Assyria and it is hatched only there; I am also found in those parts." Tob6:2

c. Gk. hamaxan, from he hamaxa, otherwise an error for oistro, "I sting [or "goad"] to mad- called he arktos, the constellation "The Greater ness" (like a gadfly). Perhaps the stars themselves Bear." It is the third largest constellation, seven are mad about women, that is, they are demons, of its stars forming the B i g D i p p e r . A hamaxa was so Lampe, p. 650. If so, the implication could be the chassis of a wagon, or the four-wheeled wagon the fallen angels again; see TSol 5:3f.; 6:If.; and itself, and the Akkadians referred to "The Greater n. b. Bear" as "The Long Chariot." Gk. drakontopoda, i. Gk. eis trikumias kai beds heptas ephoneusa, from ho drakontopais, "offspring of a dragon," "I have committed murder for a group of three so Lampe, p. 386. Was the dragon the constellation waves [e.g. a mighty wave or swell] and up to Hydra? seven." MS I ends at this point; MSS V W omit d. Gk. mikrotera astra, "a smaller constella- TSol 5:6-8. tion," perhaps a reference to "The Smaller Bear," j . Raphael, according to a vision of Enoch in otherwise known as the Little Dipper. Does the IEn 71, is one of the heavenly angels who accom- reference to "my father" refer to Polaris at the tip panies the Head of Days. In IEn 40:9 he is set over of the handle of the Little Dipper? all the diseases and all the wounds of mankind. e. Gk. nomen echomen, "we have pasture." k. In Tob, Raphael instructs Tobit to remove the The spreading out of sheep in a pasture was used gall, heart, and liver of a fish taken from the figuratively for the diffusion of disease through the River (see "rivers of Assyria" in the next vs.), body like a cancer. promising that they will be useful for medication. f. Gk. oidainomai, ** I cause to swell," a medical In Media, Raphael tells Tobit that the smoking term. heart and liver before a man or woman who is g. Gk. alloioo, "I change," "I alter," usually attacked by a demon or evil spirit will result in the for the worse, thus "to grow cold." The references demon's fleeing forever; this method is then applied to newlyweds, virgins, and Asmodeus clearly allude by Tobit against Asmodeus on Tobit's and Sarah's to story of Tobit; cf. Tob 3:8; 3:16f.; 8:2f. and wedding night; see TSol 5, nn. a and g. Raphael TSol 5:1, n. a. then pursues the demon to Egypt, where he binds h. Gk. dia ton astron, "through the stars." K. and fetters him ( T S o l 1:13, n. r). The gall is later Dieterich (Untersuchungen zur Geschichte dergrie- used to cure Tobit's blindness. In TSol, the liver chischen Sprache von der hellenistischen Zeit bis and gall are smoked. zum W.Jahrhundert nach Christus [Byzantinisches ) 1. TSol Title, n. d. Archiv als Erganzung der Byzantinischen Zeit- m. Gk. ho, he glanis, "sheatfish," a large cat- schrift, Heft 1; Leipzig, 1898] pp. 220, 230f.) fish, so LSJM, p. 350. suggested the verb strono, "I spread, *' was perhaps Asmodeus required to mold clay for the vessels of the Temple

11 I said to him, "Is there not something else about you," Asmodeus?" He said " 5 ) to me, "The power of God which binds me with unbreakable bonds by his seal knows that what I have related to you is true. I beg you, King Solomon, do not 11:6 12 condemn me to water."0 #But I smiled and replied, "As the Lord, the God of my ^f fathers lives, you shall have irons to wearp and you shall mold clay for all the vessels of the Temple, eliminating the cost of the mold." Then I ordered ten water jars to be made available and (I commanded) him to be encircled0 - by them. Though he complained bitterly, the demon carried out the things which he had been 13 commanded. Asmodeus did this because he also had knowledge of the future. »So 1:0 I, Solomon, glorified God, who gave me this authority; then, taking the liver and 1:5 the gall of the fish, along with a branch of storax/ I lit a fire under Asmodeus because he was powerful, and his voice was thwarted, as well as a tooth full of venom.s

Solomon interrogates Beelzeboul again and learns of his activities

1 6 Then I summoned Beelzeboul to appear before me again. When he was seated, 2:9; 3:if.; 3:6f.; 5 ) I thought it appropriate to ask him, "Why are you alone Prince of the Demons?"3 10:3 2 He replied, "Because I am the only one left of the heavenly angels (who fell).b 5:3 3 I was the highest-ranking angel in heaven, the one called Beelzeboul. •There also ?En6-!f accompanied me another ungodly (angel) whom God cut off and now, imprisoned J" b 5 :i- 9 here, he holds in his power the race of those bound by me in Tartarus.0 He is being iEn 20:2 nurtured in the Red Sea;d when he is ready, he will come in triumph." 1*4*23*25 4 I said to him, "What are your activities?" He replied, "I bring destruction by 7 ) means of tyrants; I cause the demons to be worshiped alongside men; and I arouse

n. Gk. ouden heteron para sou, "nothing else the bark of an Asiatic tree (Liquidambar orientalis) about you?" The context suggests that Solomon of the witchhazel family that was used as incense, wants to know the truth of what has already been an ingredient of perfume, or a respiratory decon- said. gestant. The term can refer also to shrubs or trees o. Demons often prefer desert regions; cf. Mk of the storax family; these have clusters of drooping l:12f.; Jesus condemns the Gerasene demoniacs to white flowers. McCown (Testament, p. 25) con- the swine, who then stampede down the cliff into jectures lotou, that is, ho lotus, referring to plants the sea; cf. Mk 5:13. and trees of the lotus family, or to fodder plants p. Gk. sidera echeis phoresai, "you have iron such as clover; see LSJM, p. 1070. The translation to wear," is loosely translated. Ornias is said to "storax" is suggestive because it can be used me- fear iron in TSol 2:5 (cf. TSol 2:5, n. k). On dicinally for the respiratory system and it is A s - binding, see TSol 1:13, n. f. In the Aramaic In- modeus' voice that is thwarted. cantation Bowls from 6th-cent. Babylon primitive s. Gk. kaipleres odouspikrias,' 'and a full tooth art occasionally shows the demon wearing irons. of venom." MS L has kai plerois hodou pikrias, An Aram, incantation bowl reads, "bound is the "and with (words) full of the way of malice." See bewitching With who haunts the house of Zakoy, "Textual Emendations." with a belt of iron on her pate; bound is the be- witching With with a peg of iron in her nose; bound 6 a. TSol 3:1, n. a. is the bewitching With with pinchers of iron in her b. The widespread Jewish myth that the angels mouth; bound is the bewitching With who haunts fell because they lusted after beautiful human the house of Zakoy with a chain of iron on her women and produced children who were giants is neck; bound is the bewitching With with fetters of based on Gen 6:1-4. A Gk. version that renders iron on her hands; bound is the bewitching With "sons of God" in this passage as "angels of God" with stocks of stone on her feet ..." (See C. H. is preserved in Philo Gig, Justin Martyr Apol 2:5, Gordon, "Two Magic Bowls in Teheran," Orien- Eusebius, Augustine, and Ambrose. The myth is talia 20 [1951] 3 1 0 . ) well illustrated by IEn 6-11, but i s found in many q. Gk. perichonnusthai. Gk. perichonnumi Jewish and early Christian writings; see APOT, vol. means "heap earth around" and in the passive 2, p. 191 for numerous references. voice "to be covered with." Perhaps the meaning c. Tartarus, the murky world of darkness, or is that the demon was drenched with the water in hell; the place in which the wicked are punished. the jars. See TSol 2:4, n. i. r. Gk. meta klasmatos styrakos leukou. Gk. ho d. This second demon refers to the one-winged styrax means "the spike at the butt end o f a spear demon Abezethibou, who lived in the first heaven, shaft"; cf. Conybeare's translation of MS P as who was Moses' adversary in Egypt, and who was "spike of a reed" (p. 21). Gk. he styrax means trapped in the Red Sea when the parted waters "the shrub or tree which yields the gum called returned, so TSol 23-25. storax." Storax is a fragrant balsam obtained from desire in holy men and select priests. I bring about jealousies and murders in a country, and I instigate wars.,,e 5 Then I said to him, "Bring to me the one you said is being nurtured in the Red 8 ) Sea." He retorted, "I will bring no one back to you. But there will come a certain demon whose name is Ephippasf who will bind him and bring him up out of the 12:4; 22:1-24:5 6 abyss." #I responded, "Tell me why he is in the abyss of the Red Sea and what his name is." He, however, said, "Do not ask me; you are not able to learn that 7 from me. He will come to you because I, too, am with you." »So I said to him, 24:if. "Tell me in which star you reside." "The one called by men the Evening Star,"g he said.

Beelzeboul thwarted by "the Almighty God"

8 Then I said, "Tell me which angel thwarts you." "The Almighty God," he } ) replied. "He is called by the Hebrews Patike,h the one who descends from the ii:6; i5:ii heights; he is (called) by the Greeks Emmanouel.1 1 am always afraid of him, and m]'a3 8:

trembling. If anyone adjures me with the oath (called) 'the Elo-i,*J a great name pS 22:i for his power, I disappear." mnM

Beelzeboul compelled to cut marble for the Temple

9 Now when I, Solomon, heard these things, I commanded him to cut blocks of 0 ) Theban marble.k As he was beginning to cut, all the demons cried out with a loud voice because (he was their) king, Beelzeboul.

Beelzeboul required to inform Solomon about heavenly things

10 Nevertheless, I, Solomon, persisted in interrogating him, saying, "If you wish 3l) to obtain a release, inform me about heavenly things." Beelzeboul replied, "Listen, King, if you burn oil of myrrh, frankincense, and bulbs of the sea1 along with spikenard and saffron, and light seven lamps during an earthquake,"1 you will

strengthen (your) house. And if, being ritually clean, you light (them) at the crack 2Kg s 23=11 of dawn, just before the sun comes up, you will see the heavenly dragons and the sib0r5:225 11 way they wriggle along and pull the chariot of the sun."n 'When I, Solomon, ;2) heard these things, I rebuked him and said, "Be silent0 and continue cutting marble just as I ordered you."

e. MS P reads, "I, Solomon, said to him, 'Beel- angel you are thwarted.' And he replied, 'By the zeboul, what is your activity?' And he said, 41 holy and precious name of the almighty God, the destroy kings; I ally myself with foreign tyrants. one called by the Hebrews by a row of numbers, I impose my demons on men in order that they of which the sum is 644, and among the Greeks it might believe in them and be destroyed. And I is Emmanouel [E = 5; m = 40; m = 40; a = 1; excite desire in the chosen servants of God, priests n = 50; o = 70; u = 400; e = 8; 1 = 30]. And and faithful men, for wicked sins, evil heresies, if one of the Romans adjure me by the great name and lawless deeds; they obey me and I lead them of power, Eleeth, I disappear." See Introduction. to destruction. I also inspire men with envy, murder, j . Aram, "my God"; cf. Ps 22:1 and Jesus' cry wars, sodomy, and other evil things. And I will on the cross (Mk 15:34; Mt 27:46). destroy the world.' " k. Presumably, Thebes in Egypt. f. TSol 22-24. Ephippas is an Arabian wind 1. Conybeare (JQR 11 [1898] 22, n. 5) writes, demon who will eventually be trapped in Arabia "Perhaps the 'sea-bulbs' were balls of hair-like by Solomon's boy servant; the demon then helps texture which the sea washes up on Mediterranean bring back the Red Sea demon, Abezethibou. shores, e.g. in Tunisia." g. Gk. hesperia, he, "the Western Star," or m. Gk. enseismo, "in motion," perhaps swing- "the Evening Star," perhaps with reference to the ing. Conybeare (JQR 11 [1898] 6) conjectures en planet Venus. eirmo, "in a row." h. Conybeare (JQR 11 [1898] 11) notes that n. The view in classical myth was that the sun Jesus is called "the God of the Hebrews" in the drove a chariot pulled by horses across the sky from Paris Magical Papyrus 3009. Is Patike a corruption sea to sea. of ho pater, "father"? o. Gk. siopesai, "be silent." Jesus so rebukes i. MS P states, "I said to him, Tell me by what the unclean spirit in Mk 1:25. Solomon interrogates Lix Tetrax, the demon of the wind

1 7 After I praised God, I, Solomon, requested the presence of another demon and he appeared before me. He was bearing his face on the air high above and the 2 remaining part of his body was crawling along like a little snail. • S u d d e n l y , he broke through a large contingent of soldiers, raised up a blustering cloud of dust Jub 2:2 from the earth, transported it upward, and hurled it against me many times (while ,En60: I watched) in amazement. I exclaimed, "What do we have here?"8 [But this 3 continued] for a long time.0 'When I stood up, I spat on the ground at that spot and I sealed (him) with the ring of God. As a result, the moving air stopped. Then I asked him, saying, "Who are you?" After he had stirred up another cloud of 4 dust, he answered me, "What do you want, King Solomon?" *I answered him, "Tell me what you are called; also, I want to interrogate you." Thus, I give thanks to God who instructs me as to how to respond to their evil plots. 5 So the demon said to me, "I am called Lix Tetrax. " c "What is your activity?" 3 ) I queried. He responded, "I create divisions among men, I make whirlwinds, I 8:11 start fires, I set fields on fire, and I make households non-functional. Usually, I carry on my activity in the summertime. If I get the chance, I slither in under the corners of houses during the night or day. I am the direct offspring of the Great 6 One.''d •! asked him, "In which constellation do you reside?'' He replied,'Toward the very tip of the horn of the moon when it is found in the South—there is my star. Therefore, I was assigned to draw out the fever which strikes for a day and a half. As a result, many men, when they see (this), pray about the day-and-a-half fever, (invoking) these three names, 'Baltala, Thallal, Melchal,' and I heal them." 7 Then I, Solomon, said to him, "But when you wish to do evil, who grants you the power?" He replied, "The angel by whom also the day-and-a-half fever is stopped."

The demon Lix Tetrax, thwarted by the archangel Azael, is compelled to help raise stones for the Temple workmen

Finally, I asked him, "By what name are you thwarted?" He responded, "The 8 name of the archangel Azael."e •Then I placed my seal on the demon and commanded him to pick up stones and hurl them up to the heights of the Temple for the workmen; compelled, the demon complied with his orders.

Solomon interrogates the seven heavenly bodies of this world of darkness, and learns of their activities and thwarting angels

1 8 Again, I glorified God, who gave me this authority, and I commanded another iEn i8:i3f.; 0 demon to appear before me. There came seven spirits bound up together hand and 21:lf* foot, fair of form and graceful. When I, Solomon, saw them, I was amazed and 2 asked them, "Who are you?" •They replied, "We are heavenly bodies,3 rulers 15:5; 18:2.4 Gal 4:3,9

7 a. Gk. tina echo erotesai, "Whom do I have to worship centered in Ephesus, was called "the ask?" Great" (cf. Acts 19:24, 27f., 34f.); she is men- b. Gk. heds epi polu, "as long as much." The tioned in TSol 8:11; see TSol 8:11, n. m. meaning is uncertain. e. The name Azeal, found in 2Ezra 9:14, is not c. Gk. Lix Tetrax. Lix is a magical term referring mentioned in the lists of the archangels in IEn to the earth, 803; tetrax refers to a four-seasoned 9-10; Azazel, mentioned in relation to the scapegoat year; see Lampe, pp. 803, 1391. McCown (Tes- sent into the desert in Lev 16:8, 26, becomes an tament, p. 67) followed by Preisendanz (Pauly- archdemon in Jewish literature, perhaps because Wissowa Sup. 8, col. 686) identifies Lix Tetrax as demons were believed to dwell in the desert (cf. an old Ephesian name which, in a tablet from Isa 31:21; 34:1 If.; Tob 8:3; Mt 12:43; IEn 9:6; Crete, is connected with a wind. "Blast demons" 10). are found in the Aram, incantation texts; see C. H. Gordon, Orientalia 10 (1941) 121. 8 a. Gk. esmen stoicheia, "we are heavenly bod- d. Gk. tou megalou, "the great [name un- ies." In antiquity the stoicheia are mentioned as known]." The reference is not clear; perhaps it letters of the alphabet (TSol 17:4); the four basic refers to Beelzeboul. The goddess Artemis, whose elements of the world, namely, earth, air, fire, and 3 of this world of darkness."0 «The first said, "I am Deception." The second said, Q>I 2:8 20 "I am Strife." The third said, "I am Fate." The fourth said, "I am Distress." EP n6:12 4 The fifth said, "I am Error." The sixth said, "I am Power." •The seventh said, "I am The Worst. Our stars in heaven look small, but we are named like gods. W e change our position together and we live together, sometimes in Lydia, sometimes in Olympus, sometimes on the great mountain."0 5 Then I, Solomon, continued questioning them, beginning with the first. "Tell (35) me what you do." He responded, "I am Deception. I plot deception and I devise the most evil heresies. But there is one who thwarts me, the angel Lamechiel."d 6 The second said, "I am Strife. I cause strife by making available clubs, pellets, (36) and swords, my implements of war. But I have an angel who thwarts me, Baruchiel."e 7 Likewise, the third said, "I am calledf Fate. I cause every man to fight in battle

(37) 8 rather than make peace honorably with those who are winning. But why am I 182g talking so much? There is an angel who thwarts me, Marmaroth."h 18-33 8 The fourth (, Distress,) said, "I cause men to lack moderation; I divide them (38) into factions; I keep them separated. Since Strife follows in my footsteps, I set men against each other and do many other similar things to them. But why am I talking so much? There is an angel who thwarts me, the great Balthioul."' 9 The fifth said, "I am Error, King Solomon, and I am leading you into error, (40) and I led you into error when I made you kill your brothers . j I lead people into error by hunting for graves and I teach them (how) to dig them up. I lead (men's) minds to stray away from religion, and I do many other bad things. However, j^gf^}*7

k there is the angel who thwarts me, Ouriel." i&9:i'; io:if. 10 Likewise, the sixth said, "I am Power. I raise up tyrants, I depose kings, and (39) I grant power to all those who are enemies. There is an angel who thwarts me, Asteraoth."1 11 Similarly, the seventh said, "I am The Worst, and you, King, I shall harm Acts 19:24, (41) when I order (you to be bound) with the bonds of Artemis.m Because these things 1^6^293 affect you, you have desire like a beloved one, but to me (that is) a desire which

water (WisSol 7:17; 19:18; 4Mac 12:13; Josephus, is being viewed as a mysterious abode of the gods Ant 3.7.7; 2Pet 3:10f.); sometimes worshiped as above all mountains. deities (Philo, Vita Com 3); and heavenly bodies, d. Lamechiel is not named among the archangels worthy of worship, often identified with the twelve of IEn 9, 10; on Lamech, see Gen 4:18-24. signs of the zodiac (perhaps Gal 4:3, 9; Col 2:8, e. Baruchiel is also not named among the 20). One should compare the "seven spirits of archangels of IEn; on "Baruch," meaning deceit'' in TReu 2f. and the "seven ruling demons'' "blessed," see Jer 51:59. in Origen, Contra 6.30. Here they are demonic f. Gk. kykliskomai, "I encircle." Perhaps "I stars grouped by seven (cf. IEn 21:3), a sacred am Fate. I encircle (soldiers) and cause number in ancient astrology (TReu 2; Mt 12:45; (them). . ."; McCown (Testament, p. 33) conjec- Lk 8:2; 11:26; Rev 1:16, 20; 2:1; Origen, Contra tures kikleskomai, "I am called ..." 6.30). McCown (Testament, p. 70) states that these g. Gk. periexousin, from periecho, "I sur- seven are to be identified with the Pleiades, the round," "I blockade," "I outflank." seven daughters of Adas; originally they were stars, h. Marmaroth; s e e T S o l 18:28, n. z2, and Sepher though only six are visible. Cf. Job 9:9; Amos 5:8. Ha-Razim 4:10. The stoicheia, who are the kosmokratores tou i. Balthioul does not seem to be mentioned else- skotous (n. b), are the thirty-six decans of the where in this period. zodiac in TSol 18; see TSol 18:2, 4, nn. d, f; cf. j . Gk. tous adelphous, "the brothers." MS P also TSol 15:5. See "Textual Emendations" on reads ton adelphon sou, "your brother," probably 8:4. a reference to IKgs 2:25, Solomon's execution of b. Gk. kosmokratores tou skotous, "world rulers Adonijah. Note the reverse order of (39) and (40) of the darkness." In hellenistic religions, kosmok- in MS P. ratores are gods or spirits who control parts of the k. TSol 2:4, n. i; 18:7, n. k. cosmos. The Rabbis adopted the term to apply to 1. Asteraoth, perhaps a variation of a Canaanite evil spirits, specifically the angel of death. This fertility goddess Ashtoreth (deliberately misvocal- phrase is linked with the stoicheia here and in TSol ized in Heb.). Solomon patronized her cult, IKgs 18:2 (n. a). See also Eph 6:12. 11:5. c. Lydia was in southwestern Asia Minor and m. Gk. kakoso hote keleutho Artimidos desmois, bordered Gk. colonies on its western border; Olym- "I shall harm when I -?- with the bonds of Ar- pus, the highest mountain in northeastern Greece, temis." Gk. keleutho is not clear; Conybeare (JQR was believed to reach up to the heavens and to be 11 (1898] 25, n. 5), following Fleck, conjectured the abode of the gods; presumably "the great moun- keleuso, "I (should) order." In Gk. myth Artemis tain" is a similar mythical mountain, or Olympus (a non-Gk. name) was usually a virgin huntress of corresponds to myself (which is) wisdom." For if anyone is wise, he will not follow 3:5; 4 :ii; 22:1; in my steps."0 24:3 12 But I, Solomon, when I heard these things, sealed them with the ring of God X2) and commanded them to dig the foundation of the Temple. It stretched out 250 ucgs 7:2 cubits in length. So all the things which were commanded them were accomplished.

Solomon interrogates the headless demon called Murder and learns of his activity and what thwarts him

3* 9 Again I asked that other demons visit me in succession and there was brought i to me a demon, a man (who had) all his limbs, but no head.a •! said to him, "Tell me who you are and what you are called." The demon replied, "I am called Murder; for I devour heads, wishing to get a head for myself, but I do not consume enough. I long for a head to do exactly what you do, King." 3 When I heard these things, I stretched out my hand against his chest and put A ) my seal on him. Then the demon jumped up, tore himself loose, and muttered, 4 saying, "Woe is me! How did I fall in with a traitor, Ornias? I do not see." • So i:i-3:4 I said to him, "How is it possible for you to see?" He replied, "Through my LeiArif 47 5 breasts!" •When I, Solomon, heard the delight in his voice, I wished to learn more. So I asked him, "How is it possible for you to speak?" He responded, "My voice has taken over voices from many men; for I have closed up the heads of those among men who are called dumb. When infants are ten days old, and if one cries during the night, I become a spirit and I rush in and attack (the infant) 6 through his voice. #What is more, my visit to premature (infants) is harmful. My strength happens to reside in my hands, that is, like (that which takes place) at an executioner's block,b I grab hold of heads, cut (them) off, and attach (them) to myself; then, by the fire which is continually (burning) in me, I consume (them) through my neck. I am the one who inflames the limbs, inflicts the feet, and 7 produces festering sores.c #I t is by a fiery flash of lightning that I am thwarted." ) c I ordered him to stay with Beelzeboul until the time when a friend might arrive.d 10:8

Solomon interrogates the doglike demon, Scepter

1 10 Then I ordered another demon to make his presence before me. He came f ) before me in the form of a gigantic dog,a and he spoke to me in a loud voice, sibOr 5:526

the wild and associated with the young of all living replied, 'From the rising sun. For here there has things, especially wildlife. She was therefore the not yet been found that Elbourion as the one to goddess of birth and patroness of hunting. Sudden, whom one prays. And men light lights to him, and violent deaths among women were said to come the seven demons call upon his name before men from her bow. Artemis of Ephesus, mentioned in and he heals them.' " For Anatoli, "rising sun," Acts 19, was predominantly a mother goddess and see LXX Zech 3:8; 6:12 where it translates the patroness of fertility like Cybele or Ashtoreth; she messianic "Shoot (of David)"; Lk 1:78. MS P was a many-breasted goddess housed in the Artem- (Conybeare, JQR 11, paragraph [46]) continues, isium, one of the Seven Wonders of the Ancient "But I said to him, Tell me his name.' He an- World. See TSol 7:5, n. d. swered, 'I cannot tell you. For if I tell his name, n. Text uncertain; see "Textual Emendations." I make myself incurable. But he is one who responds 0. Gk. ouk epistrepsei ichnos pros me, "a foot- to his name.' When I, Solomon, heard these things, step will not return to me." I said to him, 'Tell me, therefore, by what angel you are thwarted.' He replied, 'By the fiery flash 9 a. Eitrem (Magical Papyri, p. 48) notes that the of lightning.' " MSS V W read, "When I, Solo- "headless demon" is an old Egyptian conception mon, heard these things, I said, 'Tell me, therefore with astrological associations, and is known as the by what angel you are thwarted.' He replied, demon who causes quartan fever. McCown (Tes- 'Through the fiery angel.' " tament, p. 67) identifies him with the headless d. Gk. mechrl kai toutou philos paragenetai, demon of the magical papyri (Lond. P 46, 145ff.; perhaps "until the time when something pleasing Gr. Pap. Br. Mus. I, 69f.). might be present." b. Gk. hos epi xylou, "as upon wood." "Ex- ecutioner's block" is suggested in Lampe, p. 933. 1 0 a. Origen (Contra 6.30) says that the sixth of c. MS P (Conybeare, JQR 11, paragraph [45]) the Seven Ruling Demons, according to Celsus, adds, "And when I, Solomon, heard these things, had the face of a dog, and in a diagram which he I said to him, 'Tell me how you discharge the fire. had obtained, the demon was called Erataoth; cf. From what sources do you emit it?' The spirit TSol 18:1. 2 "Hail, O King Solomon!" •! was astounded and said to him, "Who are you, dog?" He said, "You suppose that I am a dog; but before your time, King, I was a man. I accomplished many unlawful deeds in the world and I was so extremely strong that I restrained the stars of heaven, and now I am preparing more evil 3 works. •Consequently, I deceive men who follow my star closely and I lead (them) into stupidity; I also subdue the heartsb of men through their throats and in this way I destroy (them)."

The demon Scepter helps Solomon obtain an emerald stone for the Temple and Solomon learns of Scepter's thwarting angel

4,5 I said to him, "What is your name?" He replied, "Scepter." •Then I said to (48) him, "What is your activity and why do you seem to me to be so prosperous?" The demon said, "Turn over your manservant to me and I shall spirit him off to a place in the mountains where I shall show him an emerald stone shaken loose from its foundation. With it, you will adorn the Temple of God." 6 When I heard these things, I immediately ordered my household servant to (49) accompany him and to take the ring bearing God's seal with him. I told him, "Go with him and whoever shows you the emerald stone, seal him with the ring, 7 observe the place in detail, and bring the ring back to me." »So when (the demon) went out and showed him the emerald stone, (the household servant) sealed him 8 with the ring of God, and brought the emerald stone back to me.c •! then decided 9:i-7 to have the two demons, the headless one and the dog, bound, and (to request that) the stone be carried about day and night like, as it were, a light for the working artisans.d 9 Next I extracted from that moving stone 200 shekels for the supports of the (5,o altar,c for the stone was shaped like a leek. 'Then I, Solomon, when I had glorified the Lord God, locked up the treasure chest containing the stonef and commanded the demons to cut marble for the construction of the Temple. Also, I asked the dog in private, "By which angel are you thwarted?" He replied, "By the great Briathos."*

Solomon interrogates the Lion-Shaped Demon

i 11 I commanded another demon to come before me. He came roaring like a l ) stately lion and he took his place and questioned me by word: "King Solomon, 2 1 have this particular form (and am) a spirit which can never be bound. #I am one who sneaks in and watches over all who are lying ill with a disease and I make 3 it impossible for man to recover from his taint.3 •! have another activity. I involve the legions of demons subject to me for I am at the places (where they are) when

6 0 the sun is setting. The name for all demons which are under me is legion." Mk5:9,i5 Mt 26:53

b. Gk. tas phrenas, "the hearts," or "the "a prime part of that moving stone was moving minds," "the thoughts," refers to the midriff re- quickly among those lifting up upon the altar." gions. The meaning is literal; the way to the midriff f. Gk. ton thesauron tou lithou, perhaps simply is through the throat. "treasure of the stone." c. An odd sequence since the ring was to be g. Briathos is not mentioned elsewhere in the returned; see "Textual Emendations." Pseudepigrapha. d. At vs. 8, MS P seems to read, "to bind the two, the headless demon, likewise the dog that was 11 a. Gk. ten aitian, "cause," "reason," so gigantic, and the dog to keep the fiery spirit as "charge" (legal); the meaning here is also physical, lamps lighting the way through their opening for hence "taint." the artisans night and day." b. Gk. dytikon, "closing at sunset," from dy- e. Gk. kai era ego ek tou metoikismou ekeinou tikos, "able to dive," "setting," "western." MS tou lithou diakosious siklous en tois anaphoreusi P has dektikos,4'received," which Conybeare (JQR tou thysiasteriou, perhaps "Next I levied out of the 11 [1898] 28) interprets as referring to the evil crystals of that stone 200 shekels from among the spirit's capability of being received into the habi- bearers of the altar ..." McCown (Testament, p. tation of the human body. 39*) questions whether the text should not read "eiar c. A clear reference to the Gerasene demoniacs, . . . etrechen . . . epi tou thysiasteriou," that is, Mk 5:1-13; cf. TSol 11:6. 4 Then I asked him, "What is your name?" He replied, "The Lion-Shaped Demon,0 " 5 an Arab e by descent. *' »So I said to him, 4 'How are you and your demons thwarted, that is, who is your angel?" The demon said, "If I tell you his name, I place not only myself in chains, but also the legion of demons under me." 6 So I said to him, "I adjure you by the name of the great God Most High: By 2 ) what name are you and your demons thwarted?" The demon said, "By the name of the one who at one time submitted to suffer many things (at the hands) of men, 6:8; i5:ii whose name is Emmanouel/ but now he has bound us and will come to torture {J™4^*1 us (by driving us) into the water at the cliff. As he moves about, he is conjured 5:ii up by means of three letters."8 Mk 5:13 7 So I sentenced his legion to carry wood from the grove (of trees. Then I 3 ) sentenced) the Lion-Shaped One to saw it up as kindling with his claws and to throw it under the perpetually burning kiln.

Solomon interrogates the three-headed dragon spirit, Head of the Dragons, and learns that he is thwarted by the angel of the Wonderful Counselor who ascended at the "Place of the Skull"

1 12 Now when I had worshiped the God of Israel I ordered another demon to Rev 12:1-17 4 ) come forward. This time a three-headed dragon with an awful skin appeared before 2 me. *I asked him, "Who are you?" He said, "I am a three-pronged spirit, one who overpowers by means of three deeds. In the wombs of women, I blind children. I also turn their ears around backward and make them dumb and deaf. Finally, I strike men against the body and I make (them) fall down, foam (at the mouth), Mk9:i8,20 3 and grind their teeth. *But there is a way by which I am thwarted (, namely,) by i5:io; 22:20 (the site) which is marked 'Place of the Skull,'8 for there an angel of the Wonderful m 21-22 Counselor0 foresaw that I would suffer, and he will dwell publicly on the cross.c J^*1 7 He is the one who will thwart me, being the one among (the angels) to whom I i?:io; 22.20 am subject. 4 "But at the place at which he ascended, King Solomon, he will erect a dark 6:5; 22:1-24:5 5 ) pillar formed on the air after Ephippas has brought gifts from the Red Sea, from inside Arabia.d In the foundation of the Temple which you have begun to build, King Solomon, there is hidden away much gold. Dig it up and confiscate it." So I, Solomon, sent my servant and found (that it was) just as the demon told me. After I sealed (him with) the ring, I praised God. 5 Next I said to him, "Tell me what you are called." The demon replied, "Head 5 ) of the Dragons." So I ordered him to make bricks for the Temple of God.

Solomon interrogates Obyzouth, the female demon with disheveled hair, and learns of her activity

1 13 Then I ordered another demon to appear before me. There came before me f ) one who had the shape of a woman but she possessed as one of her traits the form

d. Gk. Leontophoron, "Lion-bearer." Origen Skull," or Golgotha (cf. Judg 9:53; 2Kgs 9:35). (Contra 6.30) says that the first of the Seven Ruling The usual early Christian term in Gk. is to kranion; Demons mentioned by Celsus was a goat shaped the Vulgate has calvaria. This is a clear allusion like a lion, but that in the diagram he obtained, he to the crucifixion of Jesus; cf. TSol 15:10; 22:20. was called Michael the Lion-like. b. Gk. angelos tes megales bottles, "angel of e. ArapSy perhaps a name? the Wonderful Counselor," apparently a reference f. Emmanouel, see TSol 6:8, n. i. to Christ as the one who fulfilled Isa 9:6; see Lampe, g. MS P reads, "The 'Great Among Men' who p. 302. is to suffer many things whose name is the formula c. The references are a little confusing; if "angel 644, who is Emmanouel . . ."; see TSol 6:8, of the Wonderful Counselor" is not Christ, "I n. i; Introduction. would suffer" should be perhaps "he should suf- fer," referring to Christ. 12 a. Gk. topou engkephalou, "place within the d. The story of the Arabian demon Ephippas and head," presumably a reference to "Place of the the demon of the Red Sea is found in TSol 22-24. 2 of one with disheveled hair.3 •! said to her, "Who are you?" She replied, "And who are you? Or what need is there for you to inquire about the sort of deeds I do? But if you want to inquire, go to the royal chambers and, after you have washed your hands,b sit again on your throne and ask me and then you will learn, King, who I am." 3 When I had done this and had sat on my throne, I, Solomon, asked her and said, 8 ) "Who are you?" She replied, "Obyzouth. I do not rest at night, but travel around all the world visiting women and, divining the hour (when they give birth), I search (for them) and strangle their newborn infants.0 1 do not go through a single night wisSoi i2:3f. without success. You are not able to give me orders. I even make the rounds (and 4 go) into the remotest areas.d •Otherwise, my work is limited to killing newborn infants, injuring eyes, condemning mouths, destroying minds, and making bodies feel pain."

Obyzouth, thwarted by the angel Raphael and by writing her name on a piece of papyrus, is hung by her hair in front of the Temple

£ When I, Solomon, heard these things, I was amazed. I did not look at her shape, 6 for her body was darkness and her hair savage. »I, Solomon, said to her, "Tell Tob3:i7;5:4; me, evil spirit, by what angel are you thwarted?" She said to me, "By the angel ki°^4,i8;9:5; Raphael; and when women give birth, write my name on a piece of papyrus and 2o5-922-3 6-4 : 7 I shall flee from them to the other world." *When I heard these things I ordered 32-6;40:9- 54:6; her to be bound by the hair and to be hung up in front of the Temple in order that 68:2f,; 71:8f all those sons of Israel who pass through and see might glorify the God of Israel who has given me this authority.

Solomon interrogates the Winged Dragon and learns of his activities

1 14 I again ordered another demon to appear before me; and there came to me one sibor 5:522 (60) who was in the form of a wallowing dragon, having the limbs of a dragon and 2 wings on its back, but the face and feet of a man. »When I saw him, and became amazed, I said to him, "Who are you and from where have you come?" (61) The spirit said to me, "This is the first time I have stood before you, King Solomon, a spirit made a god among men, but thwarted by the seal which was 3 given to you by God. •Well, I am the so-called Winged Dragon. I do not copulate with many women, but with only a few who have beautiful bodies, who possess 4 a name of Touxylou3 of this star. «I rendezvous with them in the form of a winged spirit, copulating (with them) through their buttocks. One woman I attacked is bearing (a child) and that which is born from her becomes Eros.b Because it could 5 not be tolerated by men, that woman perished. This is my activity. 'Suppose, then, that I alone am content while the rest of the demons troubled by you, being downcast, should speak the whole truth; they will cause the stack of wood about to be gathered by you for construction in the Temple to be consumed by fire." 6 As the demon was saying these things, suddenly the breath coming out of his

13 a. Disheveled hair was characteristic of the Gk. haps "hard-of-hearing parts" or (less likely) "the Medusa, guardian goddess of Aphrodite. In the hard-of-hearing classes of people." MS H has primitive artwork of Aramaic Incantation Bowls the diseka, "doubly soft," "gentle"; MS Lhasdysika, lilith is frequently pictured with disheveled hair, "western," and Conybeare (JQR 11 [1898] 30) and is sometimes so described; see Montgomery took ta dytika mere (MS P) as "westering parts." (Aramaic Incantation Texts [Philadelphia, 1913] p. 190). For an obsidian Medusa on an amulet on a 14 a. Conjectured for touxylou, "of the wood," Jewish corpse, see Goodenough, Jewish Symbols, e.g. "who possess a name of the wood of this vol. 2, p. 236 (cf. n. 186). star." b. Apparently a magical cleansing rite. b. Gk. Ero[s], "the god of love." Ero is the c. Gk. ta brephe, "fetuses" or "newborns." name of a decan in the magical papyri; cf. H. G. The sense may be that the appropriate moment Gundel, Weltbild und Astrologie (Munich, 1968), (hora, "hour") is just prior to birth. p. 22. Cf. also NHC II, 5:109, 2, 10, 14, 16, 20, d. Gk. ta dyseke mere, meaning uncertain. Per- 25:111, 9, 19. mouth set the forest of Lebanon on fire and burned up all the wood which I was 7 going to put into the Temple of God. »Now I, Solomon, saw what the spirit had done and I was amazed. (63) After I glorified God I asked the dragon-shaped demon, saying, "Tell me by what angel you are thwarted.'* He replied, "By the great angel who is seated in 8 the second heaven, who is called in Hebrew Bazazath."c »When I, Solomon, heard these things and invoked his angel, I condemned him to cut marble for construction of the Temple of God.

Solomon interrogates Enepsigos, the female demon with two heads, learns of her activities and her thwarting angel, Rathanael

1 15 Then I praised God and commanded another demon to come before me. (64) Again, there came before me a spirit who had the shape of a woman, but on 2 her shoulders were two separate heads with arms. »I asked her, "Tell me who you are." She answered, "I am Enepsigos,8 but I am called by countless names." 3 Then I said to her, "By what angel are you thwarted?" She responded to me, "What are you after? What do you want? I can change my appearance, first being 4 taken for a goddess, and then becoming one who has some other shape. «In this regard, do not expect to know all things about me, but because you are here in m y presence, listen to this: I hover near the moon and because of this I assume 5 three forms. #A t times, I am conjured up as Kronos0 by the wise men. At other Amos 5:26 times, I descend around those who bring me down and appear in another form. 2En30:3

c The capacity of the heavenly body is invincible, incalculable, and impossible to 8:2; 18:2,4 thwart. At any rate, changing into three different forms, I also descend and become 6 like what you see. »I am thwarted by the angel Rathanael,d who takes his seat in the third heaven. On account of this, therefore, I say to you, this Temple cannot contain me."

The demon Enepsigos, sealed with a triple-link chain, prophesies

7 Accordingly, when I, Solomon, had prayed to my God and invoked the angel 55) Rathanael about whom he spoke, I made use of the seal and sealed her down with 8 a triple-link chain;e and as I bound her down, I made use of the seal of God. 'Then the (evil) spirit prophesied to me, saying, "You are doing these things to us now, King Solomon, but after a period of time your kingdom shall be divided. At still 5:5; 15:12

l l2 a later time this Temple shall be destroyed and all Jerusalem shall be demolished £fs 2 5:Smll by the king(s) of the Persians and Medes and Chaldeans. Also, the implements of Dan 8:26; 9:1 9 this Temple which you are making shall serve other gods. • Along with these (events), also all the vessels in which you have entrapped us shall be broken in pieces by the hands of men. Then we shall come forth with much power and we 10 shall be scattered here and there throughout the world. #W e will lead astray all the inhabited world for a long time until the Son of God is stretched upon the cross/ 12:3; 22:20 For there has not yet arisen a king like him, one who thwarts all of us, whose

c. Bazazath, not mentioned elsewhere in the nn. d, f. Pseudepigrapha. d. Rathanael, not mentioned elsewhere in the Pseudepigrapha. 15 a. McCown (Testament, p. 67) says she is prob- e. In the Talmud, Solomon gives Benaiahu "a ably Hecate, the moon goddess with three forms. chain on which was graven the divine Name and For Hecate in Judaism, see Goodenough, Jewish a ring on which was graven the Name . . ." to bind Symbols, vol. 2, p. 236. Ashmedai; cf. Introduction and nn. (especially b. The god Kronos,4 'Time,'' was identified with b.Gitt 68ab); TSol 1:13, n. p on binding demons. the Roman god Saturn, and was the son of Uranos f. A clear allusion to the crucifixion of Jesus; cf. and Gai, the husband of Rhea, and the father of Mk 15:39; TSol 12:3; 22:20; Origen (Contra 1.60, Zeus. His "time" was the "golden age." In Gk. in which, at the birth of Jesus, "The demons lost astrology, Kronos is found as a name for one of their strength and became weak; their sorcery was the seven planets; cf. H. G. Gundel, Weltbild und confuted and their power overthrown"). Thus, the Astrologie, p. 42. magi came to Judea because they were not able to c. Gk. stoicheiow, see TSol 8:2, n. a; 18:2, 4, perform their usual feats by charms or trickery. u mother shall not have sexual intercourse with a man. »Who holds such authority over the spirits except that one? The one whom the first devil shall seek to tempt, but shall not be able to overcome, the letters of whose name add up to six hundred 12 forty-four—he is Emmanouel.g •Because of this, King Solomon, your time is evil, 6:8; ii:6

,,h 7 your years are short, and your kingdom shall be given to your servant. M*{J$ 5:5; 15:8 IKgs 12 Solomon explains why he wrote the testament

13 When I, Solomon, heard these things, I glorified God. Though I was amazed % ) at the defense of the demons, I distrusted them and did not believe the things 14 which were said by them until they occurred. •But when they happened, then I understood, and at my death I wrote this testament to the sons of Israel and I gave 26:8 (it) to them so that (they) might know the powers of the demons and their forms, 15 as well as the names of the angels by which they are thwarted. »When I had glorified the God of Israel, I commanded the spirit to be bound up with unbreakable bonds.

Solomon interrogates Kunopegos, the cruel sea-horse demon

1 16 When I had praised God, I commanded another spirit to appear before me. 7 ) There came before me another demon who had the form of a horse in front and a fish in back. He said in a great voice, "King Solomon, I am a cruel spirit of the sea. I rise up and come on the open seas with the sea and I trip up the greater 2 number of men (who sail) on it. *I raise myself up like a wave and, being transformed, I come in against the ships, for this is my activity: to receive beneath the sea treasures and men. For I raise myself up, take men, and hurl them under Jude 13 the sea. So I am always lusting after (their) bodies, but until now I have been 3 casting (the treasures) out of the sea. •However, since Beelzeboul, the ruler of 2:9;3:if.,6 the spirits of the air and the earth and beneath the earth gives advice about the activities with respect to each one of us, I therefore came up out of the sea to have some consultation with him. 4 "But I also have another reputation and activity: I change myself into waves, 8 ) come up from the sea, and show myself to men. They call me Kunopegos3 because I change myself into a man. The name is true to me. Moreover, I cause a type of 5 seasickness when I pass into men. »So when I came for a consultation with the ruler Beelzeboul, he bound me up and delivered me into your hands. Now I am standing before you and, because of not having water for two or three days, my spirit is ceasing from speaking to you."

The demon Kunopegos, thwarted by the angel Iameth, is sealed in a bowl and stored away in the Temple of God

^ So I said to him, "Tell me by what angel you are thwarted." He replied, "By 7 Iameth. " b 'Then I ordered him to be cast into a broad, flat bowl, and ten receptacles of seawater to be poured over (it). I fortified the top side all around with marble and I unfolded and spread asphalt, pitch, and hemp rope around over the mouth of the vessel. When I had sealed it with the ring, I ordered (it) to be stored away in the Temple of God.c

g. See TSol 6:8, n. i and TSol 11:6, nn. f, g. 11 [1898] 33, n. 4) attempts an explanation with h. Conybeare (JQR 11 [1898] 32, n. 6): "This references to Pliny (Natural History, 24.74) which prophecy corresponds roughly to the one which might be translated: "Cynosbaton, otherwise called Lactantius (Divlnst 4.18) quotes from an apocryphal Cynospaston, or neurospaston; its leaf is similar to Book of Solomon." McCown (Testament, p. 104) the footstep of a man. The plant is wild and has is correct to doubt the reference. black berries in whose center is a string; therefore it is called 'nervefood' [neurospastos]." McCown 16 a. Gk. kunopegos. The term for "wave" is to (Testament, p. 67) identifies him with Poseidon. kuma\pegazo means "I flow abundantly," "I well b. Iameth, presumably a compound from up," frequently with reference to the source of Yah-, or iaomai, "I heal." water. MS P has Kuno[s]paston. Conybeare (JQR c. See the discussion in the Introduction. Solomon interrogates a lecherous spirit and learns of his activity and that he will be thwarted by the Savior or by the Savior's mark on the forehead

1 17 I ordered another spirit to appear before me. There came a spirit having the Gen 6:4 (70) shadowy form of a man and gleaming eyes. I asked him, saying, "Who are you?" jd?a i6:74 He replied, "I am a lecherous 3 spirit of a giant man who d i e d in a massacre in the ^J^1 * 6 2 age o f g i a n t s . " 0 'So I said to h i m , "Tell me what you accomplish on earth and Jub5:i; 7:22 where you make your dwelling." ion£2i£i?n;

(71) He r e p l i e d , "My home is in inaccessible places. My activity is this: I s e a t myself }^J6 . 1 4 near dead men in the tombs and at midnight I assume the form of the dead; if I ° 3 seize anyone, I immediately kill him with the sword. #I f I should not be able to kill him, I cause him to b e p o s s e s s e d by a demon and to g n a w his own flesh to 4 pieces and the saliva of his jowls to flow down.'' «So I said to him, * 'Fear the G o d of heaven and earth and tell me b y what angel you are thwarted." He replied, "He who is a b o u t to return (as) Savior thwarts me. If his mark is written on (one's) Lk 2:ii forehead, it t h w a r t s me, and because I a m afraid of i t , I quickly turn and flee from miao*

14 5 him. This is the s i g n of the cross." -When I heard these things, I, S o l o m o n , locked f!^"-, :14>1 up the demon just like the other demons.

Solomon interrogates the thirty-six heavenly bodies and learns of their activities and what thwarts them

1 18 Then I commanded another demon to appear before me. There came to me (72) thirty-six heavenly bodies,3 their heads like formless dogs.0 But there were among them (those who were) in the form of humans, or o f bulls, or o f dragons, with 2 faces like the birds, or the beasts, or the sphinx. c #When I, Solomon, saw these beings, I asked them, saying, "Well, who are y o u ? " All at once, with one v o i c e, 8:2; 15:5 they said, "We are thirty-six heavenly bodies, the world rulersd of the darkness cS^lo 3 of this age. # But you, King, are not able to harm us o r t o lock us u p ; but since Eph6:i2 God gave you authority over all the spirits of t h e air, the earth, and (the regions) beneath the earth, we have also taken our place before you like the other spirits." 4 Then I, Solomon, summonede the first spirit and said to him, "Who are y o u ? " (73)

17 a. Gk. ocheikon, uncertain; perhaps read och- e. MS P reads, "Then I, Solomon, invoked the eion, used of stallions kept for breeding, e.g. name of the Lord Sabaoth, and I asked each one "lewd," or "lecherous." MS P has ochikonO). what his manner of life happened (to b e ) and I b. On the battle of the giants, cf. especially IEn commanded each of them to come forward and 10:12; TSol 6:l,n. b. tell about his activity. Then the first came and said . . . " 18 a. Gk. stoicheia; cf. TSol 8:2, n. a; 15:5; 18:2. TSol 18 is the most discussed passage in the tes- tament; cf. the Introduction. Consult especially W. Gundel, Dekane undDekansternbilder (GlUckstadt, 1936) pp. 1-21, 37-81; H. G. Gundel, Weltbild undAstrologie, pp. 17-24. W. Gundel (p. 45) says the archetype for TSol 18 is 1st cent. B.C. and (p. 49) notes that in TSol 18 the traditional names o f the decans are c o n s c i o u s l y distorted and relegated from deities to secondary evil demons (cf. Origen, Contra 8.58; TSol 18:4, n. f) and that new names and beings are present which dominate the others. Both authors give helpful charts of the names of the decans and include TSol. The discussions of the names of the decans will be based largely on Gun- del. b. Gk. kunes, perhaps "watchdogs," that is, watchers of the gods; cf. TSol 10:1, n. a. c. Lit. "human-shaped, bull-shaped, beast- faced, dragon-shaped, Sphinx-faced, bird-faced." Gk. he sphinx, a "she-monster." d. Gk. stoicheia; cf. TSol 8:2, n. a; 15:5; 18:1, n. a; 18:4, n. f. Gk. hoi kosmokratores tou skotous tou aionos toutou; cf. TSol 8:2, n. b. 5 He replied, "I am the first decan of the zodiacf (and) I am called Ruax.g *I cause 1* heads of men to suffer pain and I cause their temples to throb. Should I hear only, ^o^3,20^ 'Michael,1 , imprison Ruax,' I retreat immediately." 6 The second said, "I am called Barsafael. I cause men who reside in my time Dan8:i6;9:2i

(74) 1 9 period to have pains on the sides of their heads. Should I hear, 'Gabriel, imprison A£MOS 4O: I Barsafael,' I retreat immediately." iPi^^sde i The third said, "I am called ArtosaeU I do much damage to the eyes. Should 2En2i:i,5;24:i

(75) I hear, 'Ouriel,k imprison Artosael,' I retreat immediately." i&27f ' ;8:9; 8 The fourth1 said, "I am called Oropel.m I attack throats, (resulting in) sore iEn9:i;io:i; throats and mucus. Should I hear, 'Raphael," imprison Oropel,' I retreat imme- Tob3:i7;5:4; diately." *$;9:* 9 The fifth said,' 'I am called Kairoxanondalon.0 1 cause ears to have obstructions, mn 9 ^ KM-, (76) If I should hear, 'Ourouel,p imprison Kairoxanondalon,' I retreat immediately." 32^40:9; 54:6; 10 The sixth said, "I am called Sphendonael.q I produce tumors of the parotid 68:2f- ; 7,:8f- (77) gland and tetanic recurvation/ If I hear, 'Sabael, imprison Sphendonael,' I retreat immediately." 11 The seventh said,' 'I am called Sphandor.s I weaken the strength of the shoulders (78) and deaden the nerves of the hand, and I make limbs paralyzed. If I hear, ' Arael, 1 imprison Sphandor,' I retreat immediately." 12 The eighth said, "I am called Belbel. I pervert the hearts and minds of men (79) [. . .] If I hear, 'Karael, imprison Belbel,' I retreat immediately." 13 The ninth said, "I am called Kourtael." I send forth colics into the bowels. If (80)

f. This statement explains the stoicheia in TSol ," in Christianity, Judaism and Other Greco- 18:1. The decans were thirty-six deities, each of Roman Cults. Studies for Morton Smith at Sixty, whom ruled over 10° o f the 360° zodiac. Cf. TSol ed. J. Neusner (Studies in Judaism in Late Antiquity 18:1, n. a. Origen (Contra 8.58) wrote that "among 12.3; (Leiden, 1975). Uriel is also common in these demons, even down to the least ones, there gnostic texts; cf. NHC Index in The Nag Hammadi exists some one o r another to whom authority (ex- Library in English (Oroiael, Oriel, Oroiel, Ariael, ousia) has been given, may be learned by any one Ouriel). from what the Egyptians say, namely, that thirty- 1. MS P has a lacuna at this point; thus Cony- six demons, or ethereal gods of a kind, have dis- beare's paragraph numbers skip TSol 18:8; i.e. 18:7 tributed among themselves man's body, which is is (75) and 18:9 is (76). apportioned into a corresponding number of parts. m. Perhaps the Egyptian god H o r u s , or (suggests Some say the number of these demons is much Gundel [Dekane, p. 50]) "press" from oros in greater. One demon then is appointed to take care analogy with the twenty-third Egyptian decan of one part and another of another. Of these demons Sesme. they know the names in the local speech (i.e. Cop- n. On Raphael, cf. Introduction; TSol 5:9; 13:6. tic), as, for example, Khnoumen, and Khnakou- o. Gundel (Dekane, p. 51) suggests the name men, and Knat, and Sikat, and B i o n , and Eron, and is built up out of kairod, "I fit the right point in Erebion, and Ramanor, and Reianoor, and the rest time," xaind, "to c o m b (wool), to make it fit for of the names used in their tongue. And, o f course, spinning," and dalos, "torch," and could be anal- by invoking these demons, they cure the sufferings ogous to the decan Lampadias, the "torch carrier." of the several parts" (Conybeare, JQR 11 [1898] p. Ourouel: a variation of Uriel? Cf. TSol 18:7, 7). Whereas Celsus stated that propitiation of these n. k above. demons was necessary for health, Origen replied q. Gundel (Dekane, p. 50) suggests the root from Phil 2:10 that all are subject to Jesus and that sphendone, "a sling," or anything shaped like it, Christians need only trust in the living God. For in this case the arrow of the protector, or the ax. the stoicheia as the seven demonic stars, see TSol r. Conybeare (JQR 11 [1898] 35, n. 5): "The 8:2, n. a, where it is noted that Origen (Contra Greek medical terms which stand in the Greek text 6.30) also speaks of the Seven Ruling Demons. are found in Hippocrates, Galen, and Cael. Aurel." g. Perhaps Rhyx; cf. TSol 18:24-35. The first Gk. opisthotonos, "tetanic recurvation," is a dis- decan is most important; the name may mean "the ease in which the body draws back and stiffens. Lord" (Gundel, Dekane, pp. 50f.) and b e related s. Gundel (Dekane, p. 50) suggests that doron to rex, "ruler," "king," "prince." It corresponds oxphandoron could indicate "the L i g h t g i v e r , " that to Sro, the ram, in Manilius' list of decans. is, Lampadias again; cf. TSol 18:9, n. o. h. On Michael, cf. Introduction; TSol l:6f. and t. Another variation of Uriel? Cf. TSol 18:7, n. n. q; NHC II, 1:77,30. k; Gundel (Dekane, p. 61) suggests a variation of i. On Gabriel, cf. Introduction; NHC III, 2:52, the decan Arou, e.g. Ouare. 23;JJ,6;57,[7];<54,26; VHI,1:57,9;5S,22. u. Gundel (Dekane, p. 51) suggests the roots j . Gundel (Dekane, p. 50) suggests the root ar- kouros, "youthful," or kourizo, "cut," and per- tos, "a loaf (of wheat bread)." haps either a eunuch or a deity who cuts himself. k. On Uriel, see G. Vermes, "The Archangel I should hear, Taoth,v imprison Kourtael,' I retreat immediately.'' 14 The tenth said, "I am called Metathiax.w I cause pains in the kidneys. If I hear, (81) 'Adonael, imprison Metathiax,' I retreat immediately." 15 The eleventh said, "I am called Katanikotael.x I unleash fights and feuds in (82) homes. If anyone wishes to make peace, let him write on seven laurel leaves the names of those who thwart me: 'Angel, Eae, Ieo, Sabaoth,y imprison Katanikotael,' and when he has soaked the laurel leaves (in water), let him sprinkle his house with the water and I retreat immediately." 16 The twelfth said, "I am called Saphthorael.2 1 put dissensions into the minds (83) of men and I delight when I cause them to stumble. If anyone writes down these words, 'Iae, Ieo, sons of Sabaoth,'3 2 and wears them around his neck, I retreat immediately." 17 The thirteenth said, "I am called Phobothel.021 cause loosenings of the tendons. (84) If I hear, 'Adonai,'c 2 I retreat immediately." is The fourteenth said, "I am called Leroel.d21 bring on chill(s) and shivering and (85) sore throat. If I hear, 'lax, do not stand fast, do not be fervent, because Solomon is fairer than eleven fathers,'e21 retreat immediately." 19 The fifteenth said, "I am called Soubelti. I unleash shivering and numbness.

(86) jf j fredr miy^ 'Rizoei ? imprison Soubelti,' I retreat immediately." 20 The sixteenth said, "I am called Katrax.° I inflict incurable fevers on men. If (87) anyone wants to regain health, let him pulverize coriander8 2 and rub it on his lips, saying, 'I adjure you by Zeus,"2 retreat from the image of God,' and I retreat immediately." 21 The seventeenth said, "I am called Ieropa.'2 1 sit on the stomach of a man and (88) cause convulsions'2 in the bath; and on the street I find the man and make (him) fall to the ground.k 2 Whoever says into the right ear of the afflicted for the third time, 'Iouda Zizabou,'1 2 you see, makes me retreat."

v. Gundel (Dekane, pp. 60f.) notes that the an- against evil powers. gels called upon in TSol 18:9-14 have Jewish- c2. Adonai, "my L o r d , " from the Heb. Bible, sounding names found in gnostic texts and magical is common to gnosticism and magic; Gundel (De- papyri, i.e. Iaoth; Adonael; Angel, Eae, Ieo, Sa- kane, p. 60) thinks he is placed here to show his baoth; Iae, Ieo, sons of Sabaoth; Adonai; and lax. power over the gods of the Egyptian pantheon. [See the contribution on PrJac contained herein. d2. Gundel (Dekane, p. 52) guesses the name —J.H.C.] might refer to a windbag, buffoon, gossip, or also w. Gundel (Dekane, p. 51) suggests Metathiax to ornaments and jewelry. goes back to Thiax, a variant of Satyros, that is, e2. Gk. hoti kallion esti Solomon hendeka pa- Apollo. teron, "because Solomon is fairer than eleven fath- x. Gundel (Dekane, p. 52) suggests (cautiously) ers." Gk. kallion, "fairer," could mean "more the goddess Satis, or the decan-goddess Krebses. powerful." Gk.paterdn, "fathers," might refer to y. In addition to gnostic materials and magical demons, so Lampe, p. 1051; cf. TSol 22:20, n. a papyri, amulets contain such names, e.g. Good- (MS P). For the view that the eleven fathers are enough, Jewish Symbols, p. 229: "Iao, Sabao, gnostic, see McCown (Testament, p. 82). Michael, Gabriel, Ouriel, Cheroubin, Serapi[n]." f2. Gundel (Dekane, p. 52) suggests this decan This amulet also contains the cavalier, e.g. Solo- might mean either a peacock or a cat. mon. g2. Gk. to koliandron, "coriander," either of z. Gundel (Dekane, p. 52) thinks it likely that two plants in the parsley family, one of whose the name is built out of sapha, "clearly," and aromatic seeds is used to flavor pastries. The mag- thoraios, another name for Apollo, i.e. "the one ical use is found in Pliny, Natural History 20:20. who is fit for the seed, the one who qualified for h2. The Gk. is tou Dan, which, according to procreating." He relates him to the Egyptian N e w Gundel (Dekane, pp. 58-59), could be a local name Year. related to the seaport Dan on the Red Sea. a2. In NHC II, 5:106, Sabaoth begets Death, i2. Gundel (Dekane, p. 52) suggests one is re- who begets seven androgynous sons who beget minded of Isis, Dike, and Musa. forty-nine androgynous demons; in 107 the text j2. Reading spasmous (MS L) instead of aspas- states, "Their names and their functions you will mous, "embraces" (MS H ) , see n. k 2 . find in 'the Book of Solomon.' " Cf. Introduction. k2. Gk. ptomatizo, "I make to fall"; hoi Sabaoth occurs frequently in the Nag Hammadi ptomatizomenoi in Gk. can refer to "those who texts. have the falling sickness," e.g. epilepsy. b2. Gundel (Dekane, p. 52) suggests a person- 12. McCown (Testament, p. 71) says the words ification of phobos, "fear," who may be related may have a gnostic origin. to the old decan Knuphis, who i s called to protect 22 The eighteenth said, "I am called Modebel."1 2 I separate wife from husband. (89) If anyone writes the names of the eight fathers"2 and places them in the doorways,0 2 I retreat immediately/' 23 The nineteenth said, "I am called Mardero.p21 inflict incurable fevers; write my (90) name in some such way in the house, and I retreat immediately." 24 The twentieth said, "I am called Rhyx Nathotho.q21 locate myself in the knees (9,) of men. If anyone writes on a piece of papyrus, 'Phounebiel,'r 2 I retreat imme- diately." 25 The twenty-first said, "I am called Rhyx Alath.s21 produce the croup in infants. (92) ™ If anyone writes, 'Rarideris,M 2 and carries it,u21 retreat immediately." 26 The twenty-second said, "I am called Rhyx Audameoth.v 2 I inflict heart pain. If anyone writes, 4Raiouoth,'w21 retreat immediately." 27 The twenty-third said, "I am called Rhyx Manthado. I cause the kidneys to 2:4,7f.,8:9;

(93) x2 suffer pain. If anyone writes, 'Iaoth, Ouriel,' 1 retreat immediately." iEn9 :i; io:if.; 28 The twenty-fourth said, "I am called Rhyx Aktonme. I cause the ribs to suffer 20:1 (94) , " pain. If anyone writes on a piece of wood from a ship which has run aground/2 8:7; 18:33 'Marmaraoth of mist,'z21 retreat immediately." 29 The twenty-fifth said, "I am called Rhyx Anatreth/3 1 send gasb 3 and burning (95) , " up into the bowels. If I hear, 'Arara, Arare,'c31 retreat immediately." 30 The twenty-sixth said, "I am called Rhyx, the Enautha.d31 make off with minds (96) and alter hearts. If anyone writes, 'Kalazael,' I retreat immediately." 31 The twenty-seventh said, "I am called Rhyx Axesbuth/3 1 cause men to suffer (97) from diarrhea1 3 and hemorrhoids. If anyone adjures me in pure wine and gives it to the one who is suffering, I retreat immediately."

ml. Gundel (Dekane, p. 52) says the term might w2. Gundel (Dekane, p. 58): it is from rheouo, refer to either "water lily" or "rug." A woman meaning "The One in the Sun Barque," i.e. Re. with a water lily is known from later decan liter- x2. Cf. TSol 18:7, n. k. ature. y2. Gk. astochesantos, "which has failed (to n2. Gundel (Dekane, p. 5 8 ) associates the "eight make harbor)"; Lampe, p. 247, suggests "which fathers" with the Egyptian deities of the Ogdoas, has been lost." the archetypal "Eight." As the original Father and z2. Gk. aeriou, "of air," is possible. A. Au- Mother, they are the foundation of everything dollent (Defixionum Tabellae [Frankfurt, 1904; through their power. repr. 1967] p. 328) suggests Marmaroth means o2. In white magic, protection of openings of "Lord of lords" (Aram, mar means "lord"). Gun- dwellings where demons might enter is necessary; del (Dekane, p. 59) suggests a derivation from cf. W. K. Prentice, "Magical Formulae on Lintels marmaird, "to flash," "to sparkle," "to glisten," of the Christian Period in Syria," American Journal and aoth, or Jaoth, for Yahweh. This would then of Archeology 10 (1906) 137-50; Montgomery, be "the glittering, shining God," recalling the Gk. Aramaic Incantation Texts, pp. 40-45. names of the planets Phaethon and Phainon. Cf. p2. Mardero, suggests Gundel (Dekane, p. 53) TSol 8:7 in which Marmaroth (note spelling) combined a rare word for " h a n d , " mare, and derd, thwarts Fate, who encourages war, leading Gundel "to skin," "to flay," with reference to the hand to make the association with Mars. Cf. TSol 18:33. of the virgin. a3. Gundel (Dekane, p. 53) suggests a connec- q2. On Rhyx, see TSol 18:4, n. g. Nathotho, tion of Anatreth with the sun-god Re (Ret, Rat, according to Gundel (Dekane, p. 53) could be the Srat) or with the Gk. word anatretos, suggesting moon-god Thoth, found in old Egyptian decan lists; "boring through," since an old Egyptian decan is it could also be a combination of naos, "temple," called "The One W h o Bores Through." and thos, "cow," "jackal." b3. Gk. zeseis, "seethings," "efferves- r2. Gundel (Dekane, p. 59) suggests that Phou- cences," "boilings." nebiel is based on the deity Phtah-Nun, the father c3. Arara, Arare, is mentioned in the Gk. Mag- of Atum. ical Papyri (19a.48); Gundel (Dekane, p. 58) thinks s2. Alath, says Gundel (Dekane, p. 53), might it is a variation of the decan Aroi Aroi. be a name for the wargod Mars, and would therefore d3. Gundel (Dekane, p. 54) suggests Enautha be related to the Egyptian wargod Horus. contains either the goddess of the heaven, Nut, or t2. Rarideris, writes Gundel (Dekane, p. 58), the Gk. verb enaud with the meaning "to start a might reflect the Egyptian goddess Thueris, who fire," having to do with ancient Gk. and Egyptian appears as a hippopotamus or a pig among the notions of fire. decans. e3. For Axesbuth, Gundel (Dekane, p. 54) pro- u2. Gk. bastazei, "carries" (on one's person) poses a derivation from axetos, "unpolished," or perhaps "touches" (the infant). "coarse," and bythos, "(the) deep," suggesting v2. Gundel (Dekane, p. 53) states that the Heb. the Indie decan associated with a snake. author substituted a Syrian sun-god Aumos. MS P f3. Gk. hypektikous, meaning uncertain. Per- has a lacuna which skips TSol 18:26. There is no haps hypaktikos, "suffering from diarrhea," or (92) margin. hyphektikos, "consumptive," cf. Lampe, p. 1436. 32 The twenty-eighth said, "I am called Rhyx Hapax.g 3 I unleash insomnia. If (98) anyone writes, 'Kok; Phedismos,' and wears it down from the temples, I retreat immediately." 33 The twenty-ninth said, "I am called Rhyx Anoster.h 3 I unleash hysteria and (99) cause pains in the bladder. If anyone mashes up the seeds of laurel into pure oil 8:7; 18:28 and massages (the body with it), saying, 4I adjure you by Marmaraoth,'131 retreat immediately." 34 The thirtieth said, "I am called Rhyx Physikoreth. 1 b r i n g on long-term illnesses. (100) If anyone puts salt into (olive) oil and massages his sickly (body with it) saying, 21:2

j 3 2 5 2 'Cherubim, seraphim, help (me),' I retreat immediately." ?Kg s 6:23 -28 35 The thirty-first said, "I am called Rhyx Aleureth.k 3 (In the case of) swallowing (101 ) n fish bones, if anyone puts a bone from his fish into the breasts of the one who is suffering, I retreat immediately." 36 The thirty-second said, "I am called Rhyx Ichthuon.1 3 I detach tendons. If I (102) hear, 'Adonai,"1 3 malthe,' I retreat immediately." 37 The thirty-third said, "I am called Rhyx Achoneoth."3 I cause sore throat and (103) tonsillitis. If anyone writes on ivy leaves, 'Leikourgos,' heaping them up in a pile,031 retreat immediately." (1043)8 The thirty-fourth said, " I am called Rhyx Autoth. I c a u s e jealousies and squabbles between those who love each other. But the letters Alpha and Beta, written down, thwart me." (1053)9 The thirty-fifth said, "I am called Rhyx Phtheneoth.0 3 I cast the evil eye on every man. But the much-suffering eye,0 - 3 when inscribed, thwarts me." 40 The thirty-sixth said, "And I am called Rhyx Mianeth. I hold a grudge against (,06) the body; I demolish houses; 1 cause the flesh to rot. If anyone writes on the front entrance of his house as follows, 'Melto Ardad Anaath,'r31 flee from that place." 41 When I, Solomon, heard these things, I glorified the God of heaven and earth (,4 2 and I ordered them to bear water. -Then I prayed to God that the thirty-six demons who continually plague humanity go to the Temple of God.s 3

g3. Hapax, according to Gundel (Dekane, p. Phtha, the Egyptian god of the art of forging 54), might be associated with the Gk. word hapax, metals. "one time," perhaps containing number symbol- q3. On the "much suffering eye," usually ism; the variant Harpax refers to a decan with long, thought to be a protection against the "evil eye," sharp teeth. cf. C. Bonner, Studies in Magical Amulets Chiefly h3. Gundel (Dekane, p. 55) suggests Anoster Graeco-Egyptian (Ann Arbor, 1950) pp. 96-100; could contain the word nostos, "a return home," Goodenough, Jewish Symbols, vol. 2, pp. 238-41. and could refer to an evil demon who prevents one Both Solomon and the "seal of Solomon" are found from returning home. on "much suffering eye" amulets; the "much suf- i3. On Marmaraoth, cf. TSol 18:28; TSol 8:7 fering eye," if Bonner is correct in his interpreta- (Marmaroth). tion, based partly on this vs., is found on the j3. For cherubim and seraphim on a protective synagogue at Dura; cf. Goodenough, vol. 2, p. amulet, see above, TSol 18:15, n. y; cf. also NHC 238, and figs. 1065, 1066. 0,5:705.19; Vn, 2:54,34; IX, 1:70,4. r3. Gundel (Dekane, p. 58) says Ar-ta, an Egyp- k3. Gundel (Dekane, p. 55) thinks, cautiously, tian creator god, is hidden in Ardad; in Anaath is that Aleureth could be related to aleuron, "wheat Neith, an Egyptian crocodile god. flour," and thus the Egyptian name for the wine s3. MS P reads at this point, "I condemned press; it could also have to do with the decan of some of the demons to do the heavy work of the trouble and tribulation. construction of the Temple of God. Some I locked 13. Was Ichthuon suggested by ichthuos, up in prisons. Others I ordered to battle the fire in "fish," in the previous vs. (TSol 18:35)? (the production of) gold and silver, and to sit down m3. On Adonai, see TSol 18:17, n. c2. beside lead and cinerary urns, and for the rest of n3. Gundel (Dekane, p. 55) attempts an expla- the demons to prepare places in which they ought nation of Achoneoth in relation to the Egyptian to be locked up. decans Chont-har and Chont-chre (rams), modified "And I. Solomon, had much quiet in all the by the Gk. Anchonion, suggestive of hangman or earth, and spent my life in much peace, honored strangler, yielding a throat god or a strangler god; by all men and those under heaven. I built the whole note that he causes sore throat and tonsillitis. Temple of God. My kingdom was prosperous and o3. Gk. botrydon anachdris is not clear. Gk. my army was with me. As for the rest, the city of botrydon means "in clusters," or "like a bunch of Jerusalem was a repose, rejoicing and delighted. grapes." Gk. anachdris is obscure; perhaps it was And all the kings of the earth came to me from the originally anachdsis, "raising an embankment." other side of the earth to see the Temple which I p3. In Phtheneoth, Gundel (Dekane, p. 55) sees built for the Lord God. When they heard about the Riches are given to Solomon by all the kings of the earth, including Sheeba, the Queen of the South, who was a witch

19 Then I, Solomon, was honored by all men under heaven, for I was building (108) 2 the Temple of God and my kingdom was running well. »A11 the kings were coming to me to observe the Temple of God that I was building, and they supplied me with iKgs 5; io:i-io gold and silver, and brought in bronze, iron, lead, and wood for the Temple 2Chr9:M0 furnishings. 3 Among them Sheeba, Queen of the South, who was a witch, came with much 21.if (109) arrogance and bowed down before me.a 2CK*\-n Mt 12:42 Lk 11:31 Solomon hears the conflict between an old man and his son

1 20 Now it happened that one of the artisans, a dignified man, threw himself down \i (110) before me, saying, "King Solomon, Son of David, have mercy on me,a an elderly Muo^f?

23 5 2 man." I said to him, 'Tell me, old man, what you want." *He replied, "I beg I , , ^A _,. _ , , if,, •, • 1 Mt 1:1,20; 9:27; you, King. I have a son, my only son, and every day he does terribly violent 12:23; 15:22; things to me, striking me in the face and head and threatening to send me to a 2?!9°i51 ; terrible death. Because he did this, I came forward (to request) a favor—that you will avenge me."

3 (I,, } When I heard these things I commanded his son to be brought before me. When 4 he came I said to him, "Do you admit to this?" #H e replied, "I did not become so filled with rage, King, that I struck my father with my hand. Be kind to me, O King; for it is not right to pay attention to such a story and (to his) distress." 5 Therefore, when I, Solomon, heard the young man, I summoned the elderly man to come and reconsider. But he did not want (to come) and said, "Let him be put to death." The demon Ornias prophesies that the son will die

6 Then, noticing that the demon Ornias was laughing, I became very angry that i:i2-3:4; 9.3; he would laugh in my presence. Dismissing the young man, I ordered Ornias to utiiis 47 7 come out and I said to him, "Cursed one, did you laugh at me?" 'He replied, "I beg you, King; I did not laugh because of you, but because of the wretched old man and the miserable young man, his son, because after three days he will die. See, the old man has the intent of doing away with him in an evil manner."

8 I2 } 1 said, "Does he really have such an intent?" The demon said, "Yes, King." 9 Then I commanded the demon to go away and the old man and his son to come 10 back, and I ordered them to become friends.b *Then I said to the elderly man, "In three days bring your son back to me." When they had prostrated themselves before me, they departed.

wisdom which was given to me they bowed down before me to the earth, and because she had heard before me in the Temple. [They broughtl gold and of my wisdom, she glorified the God of Israel; in silver and precious stones many and excellent, and these things also she tested all of my wisdom by bronze, and iron, and lead, and cedar logs. And examination, so much did I instruct her according they brought me types of wood that do not dete- to the wisdom given to me. And all the sons of riorate for the furnishings of the Temple of God." Israel glorified God." In TSol 21, MSS H P Q This statement could have concluded one version continue after the story of the old man, "Sheeba, of the TSol. the Queen of the South, saw all these things and marveled ..." 19 a. The introduction of the Queen of Sheeba at this point seems strange; moreover, her admiration 20 a. Gk. huios Daveid, eleeson me, "Son of for the Temple in TSol 21 is unrelated to the story David, have mercy on me," recalls the cry of of the old man. MS P appears to make the con- Barimaeus in Mk 10:47 and 28. See TSol Title, n. nection in TSol 21 by means of Solomon's wisdom, d. e.g. by including her amazement at the story. At b. MS Q, which has TSol 3:1-20:9 missing, this point in TSol 19, MS P adds, "bowed down resumes at this point. Ornias is compelled to explain how he knows God's plan for the future

^ Then I ordered Ornias to be brought to me again and I said to him, "Tell me i: 1-3*; 9:3;

12 how you know that the young man will die in three days." •He responded, "We uiAris47 demons go up to the firmament of heaven, fly around among the stars, and hear 13 the decisions which issue from God concerning the lives of men.c -The rest of the time we come and, being transformed, cause destruction, whether by domination, or by fire, or by sword, or by chance." I asked him, "Tell me, then, how you, being demons, are able to ascend into 15 heaven." •He replied, "Whatever things are accomplished in heaven (are accom- plished) in the same way also on earth; for the principalities and authorities and 16 powers above fly around and are considered worthy of entering heaven. «But we who are demons are exhausted from not having a way station from which to ascend or on which to rest; so we fall down like leaves from the trees and the men who 17 are watching think that stars are falling from heaven. •That is not true, King; rather, w e fall because of our weakness and, since there is nothing on which to hold, we are dropped like flashes of lightning to the earth. We burn cities down and set fields on fire. But the stars of heaven have their foundations laid in the firmament."

The prophecy of Ornias the demon is fulfilled

^ 8 When I, Solomon, heard these things, I commanded the demon to be kept under 19 guard for five days. • A f t e r five days I summoned the old man but he did not want to come. Then when he did come, I saw that he was depressed and mourning. 20 I said to him, "Where is your son, old man?" He replied, "I have become 21 childless, O King, and without hope I keep watch at the grave of my son." 'Upon hearing these things and knowing that the things which were spoken to me by the demon were true, I glorified the God of heaven and earth.

Sheeba, the Queen of the South, tours the Temple

1 21 Now when Sheeba, the Queen of the South, saw the Temple3 1 was building, 19:3 6 ) she thought it was marvelous and contributed ten thousand copper shekels. icS?9?i:-Vd0 2 She entered the inner part of the Temple and saw the altar, the cherubim M {2:42

and seraphim overshadowing the mercy seat, the two hundred gems glittering from 18:34 the various ornaments of the lamps, and lamps also decorated with emeralds, ucgs7:48-50 3 hyacinth,5 and lapis lazuli. -She also saw the silver, bronze, and gold vessels and the bases of the pillars entwined with bronze wrought in the pattern of a chain. 4 Finally, she saw the Bronze Sea, which was supported by thirty-six bulls. #And ^gj:ipf - all were busy working in the Temple [. . .]c of pay amounting to one gold talent 2Kgs 25:13 apart from the demons. je^ff

A letter from Adarkes, king of Arabia, requesting Solomon's help against the wind demon

1 22 The king of Arabia, Adarkes, sent a letter containing the following:

7 ) "King of Arabia, Adarkes, to King Solomon, greetings. I have heard about the 3:5; 4 : i i ; 8:ii:

2 wisdom which has been granted to you and that, being a man from the Lord, there KgS 4:29-34

has been given to you understanding about all the spirits of the air, the earth, and $^g \ \

2 beneath the earth. •There still exists a spirit in Arabia. Early in the morning a fresh Ecci I:'I gust of wind blows until the third hour. Its terrible blast even kills man and beast ^S ^ 7 ' 9 3 and no (counter-) blast is ever able to withstand the demon. •! beg you, therefore,

c. For flying demons who know the future, see b. Gk. hyakinthou ton lithon, "hyacinth of b.Hag 16a. Also, the Aboth of R. Nathan notes stones," a violet-blue mineral resembling a sap- how demons change appearances; see McCown phire. (Testament, pp. 62f.). c. A lacuna. Did the non-demonic workers get paid one talent? 21 a. See TSol 19:3, n. a. 2 since this spirit is like a wind, do something wise according to the wisdom which J- 22 has been given to you by the Lord your God and decide to send out a man who iEn60:i2 4 is able to bring it under control. #Then we shall belong to you, King Solomon, I and all my people and all my land; and all Arabia will be at peace if you carry out 5 this act of vengeance for us. • C o n s e q u e n t l y, we implore you, do not ignore our prayer and do become our lord for all time. Farewell my lord, as ever."

The immovable cornerstone

* After I, Solomon, read this letter, I folded it, gave it to my servant, and said 7 to him, "After seven days, remind me of this letter." »So Jerusalem was being 23:2-4 built and the Temple was moving toward completion. Now there was a gigantic Ps 118:22 cornerstone which I wished to place at the head of the comer to complete the Isa 28:16 Mk 12:10 8 Temple of God. • All the artisans and all the demons who were helping came to Mt 21:42 the same (location) to bring the stone and mount it at the end of the Temple, but Lk 20:17f. Acts 4:11 they were not strong enough to budge it. IPet 2:6-8

Solomon's servant boy entraps the Arabian wind demon in a leather flask with the aid of the ring

9 When seven days had passed and I remembered the letter of the king of Arabia, 19) I summoned my servant boy and said to him, "Load up your camel, take a leather 10 flask and this seal, »and go off to Arabia to the place where the spirit is blowing. Then take hold of the wineskin and (place) the ring in front of the neck of the flask 11 (against the wind). »As the flask is being filled with air, you will discover that it is the demon who is filling it up. Carefully, then, tie up the flask tightly and when you have sealed (it) with the ring, load up the camel and come back here. Be off, now, with blessings." 12 Then the boy obeyed the orders and went to Arabia. Now the men from the 20) region doubted whether it was possible to bring the evil spirit under control. 13 Nonetheless, before dawn the house servant got up and confronted the spirit of the wind. He put the flask on the ground and placed the ring on (its mouth). (The 14 demon) entered the flask and inflated it. »Yet the boy stood firm. He bound up the mouth of the flask in the name of the Lord Sabaoth and the demon stayed inside is the flask. #T o prove that the demon had been overcome, the boy remained three days and, (when) the spirit did not blow any longer, the Arabs concluded that he had really trapped the spirit.

The Arabian wind demon, named Ephippas, is brought to the Temple, where it is interrogated by Solomon and puts the immovable cornerstone in place

16 Then he loaded the flask on the camel. The Arabs sent the boy on his way with 21) gifts and honors, shouting praises to God, for they were left in peace. Then the 17 boy brought in the spirit and put it in the foremost part of the Temple. •The following day I, Solomon, went into the Temple (for) I was very worried about the cornerstone. (Suddenly,) the flask got up, walked for seven steps, and fell is down on its mouth before me. »I was amazed that (even though the demon was entrapped in) the flask, he had the power to walk around, and I ordered him to get 19 up. Panting, the flask arose and stood up. •Then I asked him, saying, "Who are 6:5: 12:4; 24:1 you?" From inside the spirit said, "I am a demon called Ephippas (and I live) in Arabia." 20 I said to him, "By what angel are you thwarted?" He said, "By the one who 15:10

22) a Mt 1:18-25 is going to be born from a virgin and be crucified by the Jews." Lk 1:26-38 11:10; 12:3

22 a. An explicit reference to the story of Jesus; him, is this your name?' He answered, 'Yes; for cf. TSol 12:3, n. b and 15:10, n. f. For TSol wherever I want, I alight and set fire and put to 22:19f., MS P (Q is similar) reads, "And I said to death.' And I said to him, 'By what angel are you 1 23 Then I said to him, "What can you do for me?" He responded, "I am able to move mountains, to carry houses from one place to another, and to overthrow 2 kings." •! said to him, "If you have the power, lift this stone into the beginning 22:7 of the corner of the Temple." But he responded, "I will raise not only this stone, King; but, with (the aid of) the demon who lives in the Red Sea, (I will) also (lift 6:3f.

up) the pillar of air (which is) in the Red Sea and you shall set it up where you Ex i3:2if.; wish "a ,4:19f*

W1WI* Neh 9:12,19 3 When he had said these things, he went in underneath the stone, lifted it up, pjL": 7 (123) went up the flight of steps carrying the stone, and inserted it into the end of the 1 8S?' 2 f 4 entrance of the Temple. • I, Solomon, being excited, exclaimed, "Truly the 22:7 Scripture which says, It was the stone rejected by the builders that became the MVIIJO Lk 20:17 b 1 keystone, has now been fulfilled," and so forth. ActMs^? 4:1?1 IPet 2:4,7 The demon Ephippas and the demon of the Red Sea bring back the pillar and lift it up in the air

1 24 Again, I said to him, "Go, bring to me the one you said (would help lift up 6:3f.; 12:4; (124) the) pillar (which is) in the Red Sea. So Ephippas went off and brought forth the 22:19 2 demon and both transported the pillar from Arabia. 'However, having outwitted (them) because these two demons could have upset the whole world with one tip of the scales, I sealed (them) around on one side and the other, and said, "Keep 3 watch (on them) carefully." 'Thus, they have remained holding up the pillar in

4 the air until this very day as a proof of the wisdom granted to me. •The enormous 3:5; 4:ii; 8:11 pillar was suspended through the air, lifted up by the spirits, and thus from below 1Ks s 4:29-34 5 the spirits appeared just like air lifting (it) up. *When we looked intently, the lower part of the pillar became somewhat oblique, and so it is to this day.3

Solomon interrogates the demon from the Red Sea (named Abezethibou), learns of his history and activity, and adjures him to hold up the pillar

1 25 Then I interrogated the other spirit, the one who came up out of the sea with (125) the pillar. "Who are you, what are you called, and what is your activity? For I 2 have heard many things about you." *But the demon said, "I, King Solomon, am called Abezethibou; and once I sat in the first heaven whose name is Amelouth. 3 Therefore, I am a hostile, winged demon with one wing, plotting against every wind under the heavens. I was present at the time when Moses appeared before 4 Pharaoh, king of Egypt, hardening his heart. •! am the one whom Jannes and Janjam

3 Jambres, those who opposed Moses in Egypt, called to their aid. 1 am the adversary ACJ 7:36 of Moses in (performing) wonders and signs." 2Tim3-83

thwarted?' And he said, 'The sovereign God who There it is a huge wooden column that is lifted by has authority over me even to be heard, who is spirit agency, when the king and workmen had going to be born through a virgin and crucified by failed to move it into place. The spirits support it the Jews on a cross, whom angels (and) archangels in the air before letting it sink into its place." worship. He is the one who thwarts me and saps me of my great power which has been given to me 25 a. Cf. 2 Tim 3:6-9. Jewish tradition named the by my father the devil." leaders of the Egyptian magicians of Ex 7:11-13 Jannes and Jambres (or "Mambres") and said they 23 a. The pillar is explained in TSol 24:3-5,7-9. were disciples (or sons) of Balaam (Num 22-24). McCown (Testament, p. 46) suggests that the pillar Apuleius, Apologia 90, lists Jannes with other ma- of cloud in the OT is transferred to the heavens gicians and sorcerers, including Moses. Zosimus and he agrees with M. R. James that the pillar is of Panopolis, c. A.D. 300, may know of a tradition the Milky Way. See also TSol 24:5, n. a. in which Jambres instructed Solomon about sacri- b. Ps 118:22 is one of the most quoted testi- fices to drive off, or make powerless, the demons monies in the NT and early Christian literature. It (see the contribution on JanJam herein). Jannes and is the only explicit NT testimony in TSol. Jambres may be identical with the two angels who teach men sorcery, , in the Koran, 24 a. Conybeare (JQR 11 [1898] 44, n. 5): "This Sura 2.96. For further references, see PMR, pp. legend of the heavy corner-stone and of the spirits 133-34; L. L. Grabbe, "The Jannes/Jambres Tra- supporting a column in the Temple reappears in the dition in Targum Pseudo-Jonathan and its Date," Georgian Acts of Nouna in the fourth century. yflL 98 (1979) 393-401. 5 I therefore said to him, "How is it that you are found in the Red Sea?" He (126) responded, "During the time of the Exodus of the sons of Israel, I gave Pharaoh Ex i4:8f. pangs of anxiety and hardened the heart of him, as well as of his subordinates. 6 I caused them to pursue closely after the sons of Israel, and Pharaoh followed with (me) and (so did) all the Egyptians. I was there at that time and we followed 7 together. We all approached the Red Sea. 'Then it happened that at the time when Ex 14:21-23 the sons of Israel crossed over, the water turned back upon us and covered over the company of the Egyptians. I was (to be) found there. I, too, was engulfed by the water, and I remained in the sea, being held down there by the pillar until Ephippas arrived."b

21l Next I, Solomon, adjured him to hold up the pillar until the End. 9 Then, under (the direction of) God, I adorned the Temple of God in total beauty. (128) And I was rejoicing and praising God.

Solomon falls madly in love with a beautiful Shummanite woman and sacrifices to Jebusite gods to obtain her

1 26 I now took countiess wives from every land and kingdom. I also took a Jf^oljg"8 journey to the kingdom of the Jebusites and saw a woman in their kingdom, and Josh i8:i6,28 2 I fell madly in love with her and wanted her to be a wife in my harem. -So I said is™ s*/" to their priests, "Give me this Shummanitea because I am madly in love with her." They replied, "If you love our daughter, fall down before our gods, the Amo$5:26 3 great Raphan and Moloch,b and take her." •However, I did not want to worship ^viitiu (their gods), so I said to them, "I worship no foreign god."c jer^s* 49 if 4 But they threatened violence against the maiden, saying, "If you have the Amos*i:i5 (129)C opportunity to go to the kingdom of Solomon, say to him, 'I will not go to bed 2KIS23!I633 with you unless you become like my people and take five locusts and sacrifice 5 them in the name of Raphan and Molech.' " *So because I loved the girl—she was in full bloom and I was out of my senses—I accepted as nothing the custom (of sacrificing) the blood of the locusts. I took them in my hands and sacrificed in the name of Raphan and Molech to idols, and I took the maiden to the palace of my kingdom.d

b. Eitrem, Magical Papyri, p. 57, notes that the b. Raphan and Moloch are mentioned in Acts magicians were fascinated with the idea that God 7:43 in a quotation from Amos 5:26. Raphan is the had dried up the Red Sea; MSS P Q continue, LXX translation of Kai w a n , an astral deity. Moloch 4 4 'But when Ephippas came, sent by you shut up is the LXX translation of Sakkuth; it is said that in the vessel of a flask, you made me come up to Moloch was a deity to whom human sacrifice was you.' I, Solomon, heard these things and glorified made in the Valley of Hinnom (2Kgs 23:10; Jer God and adjured the demons not to disobey men, 32:35; cf. Lev 18:21). but to remain supporting the pillar. And both swore, c. MS P (Q is similar) adds, " 'What is this saying, '(As) the Lord God lives, we will never let proposal that you compel me to do so much?' But loose of this pillar until the end of the age. But on they said, 'That you should become like our fath- whatever day this stone should fall, then shall be ers.' And when I answered that I would on no the end of the age.' And I, Solomon, glorified God account worship foreign gods, they even told the and adorned the Temple of the Lord with all beauty, maiden not to sleep with me until I was persuaded and I was continually glad in spirit in my kingdom to sacrifice to the gods." and there was peace in my days." d. For TSol 26:5, MS P (Q is similar) appears to read, "Though I, hostile and embittered, was 26 a. Perhaps the reference is to the beautiful moved, the crafty one (shot) bolts of the maiden's Shunammite woman brought to David in his old love; I gave pause, but she brought me five grass- age (IKgs. 1:1-4, 15; 2:17-22). Her name was hoppers, saying, 'Take these grasshoppers and Abishag, and Solomon executed Adonijah for trea- crush them together in the name of the god Molech, son when he wanted her (IKgs 2:13-25). McCown and I shall go to bed with you.' This very thing I (Testament, p. 64) suggests its derivation from the did." "maid of Shulam" in Song 6:12; 7:1. The glory of God departs from Solomon and he writes this testament

6 So the spirit of God departed from me and from that day on my words became iKg s ii:i- 8 as idle talk. She convinced me to build temples of idols.6 7 As a result I, wretched man that I am, carried out her advice and the glory of 0 ) God completely departed from me; my spirit was darkened and 1 became a 5:5 8 laughingstock to the idols and demons. #For this reason I have written out this, my testament, in order that those who hear might pray about, and pay attention i5:i4 to, the last things and not to the first things, in order that they might finally find grace forever. Amen/

e. For TSol 26:6, MS P (cf. Q) reads, 44And itself continues TSo. 28:8-9a: 4'Therefore I have immediately the Spirit of God departed from me written these things which I have come upon among and I became weak as well as foolish in my words. the sons of Israel about spirits and the spirit of From this also I was compelled by her to build a unclean insults they offer in the Holy of Holies. temple of idols to Baal and to Rapha and to Moloch (9) Accordingly, I Solomon, Son of David, son of and to the other idols." Jesse, have written my testament and have sealed f. McCown's late discovery of MS N, which is it with the ring of God." After the comment about mainly rec. B but supports rec. A at the conclusion, Solomon's death and burial 44in Jerusalem" (v. 9 caused him to base the conclusion on rec. A. See of the reconstructed text), MS H continues vv. 9f.: McCown, Testament, pp. 121-22*. My translation "And the Temple of the LORD God, in which a of his reconstructed conclusion, based on MSS H river has its source under his throne, was completed, N: "(7) But I, wretched man that I am, built (them) in which there stood ten thousand angels and a because of my total love for her, and my kingdom thousand archangels, and cherubim shouting and was broken up and I cried aloud greatly, and my seraphim calling and saying, 4Holy, holy, holy, spirit was dispersed and ten tribes were taken into Lord Sabaoth,' and 'blessed are you forever and slavery with Jeroboam. Then I understood the things ever. Amen.'" spoken to me by the demons, because they said to (10) "Glory to thee, my God and LORD, glory to me, 4By our hands you are about to meet your thee with exceedingly well renowned God- end.' (8) And I wrote this, my testament, to the bearer, and (with) the honored Jews and bequeathed it to them as a remembrance Precursor, and all the saints, glory to thee." of my end. Let my testament be guarded for you MS D closes with sections on Solomon and the as a great mystery against the unclean spirits so demon prince Samael, and the glory and wisdom that you know the devices of the evil demons and of Solomon (D 7:1-8:7; McCown, Testament, pp. the powers of the holy angels; because a great Lord 96f.). McCown's rec. C (MSS STUVW.VW Sabaoth, the God of Israel, prevails, and he made being most extensive, McCown, Testament, pp. subject to me all the demons, by whom was given 76-87). Rec. C includes a conversation of Solomon to me a seal of an eternal testament. (9) And I died with the spirit Paltiel Tzamal (McCown, Testament, in my kingdom and was added to my fathers in pp. 84-87). MS V has a subscription noting that peace, and the Temple of the LORD God, to whom the testament was written down by a physician, honor and worship are fitting for ever and ever, John of Aro(?), after Solomon, Son of David, died. was completed. Amen." For other minor textual John gives the time as December 14, 1440. changes, see "Textual Emendations." MS H by