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Magical Treatise of Solomon

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The Magical Treatise of Solomon,[1][2][3][4][5] also known as the Hygromanteia (Greek: Ὑγρομαντεία) or Hygromancy of Solomon, the Solomonikê[6] (Greek: Σολομωνική), or even Little Key of the Whole Art of Hygromancy, Found by Several Craftsmen and by the Holy Prophet Solomon,[7] refers to a group of late Byzantine-era Greek grimoires purporting to contain Solomon's instructions to his son Rehoboam on various magical techniques and tools to summon and control different spirits and their powers, astrological beliefs, select charms, different means of divination, and the magical uses of herbs. The Magical Treatise survives in fragments from a number of manuscripts dating from the 15th century AD onwards. The book has been important for the history of European magic, serving as a link between the earlier Greek magical practices and the later European grimoires. During the early modern period, the book begun to be translated in Latin, becoming the source of future grimoires, most notably the Key of Solomon.[8]

History

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Composition

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The oldest preserved manuscripts date from the 14th century, and the majority from the 15th century AD. Torijano (2002) asserts that the text originates from the early Byzantine period and it might have been composed in Italy, as the Greek appears to be correctly written and it shows some Italian influence.[9] He further suggests that, due to the lack of obvious signs of Christianization in the text, the work preserves much older material that could go as far back as the early centuries of the common era,[9] a theory that is either accepted[6] or at least regarded as plausible. Marathakis (2011) writes that if, according to Torijano, the text was first composed in Italy, it would have been some time between the 6th and 11th centuries, when Italy was under Byzantine rule. Marathakis, however, finds it more probable that the work was in fact composed in Venetian-ruled Crete some time between the 13th or 14th centuries.[10] McCown argued that the book was known to Byzantine scholars prior to the 13th century based on Niketas Choniates' reference of a Solomonic book, which allowed sorcerers to summon demons in legions. Marathakis notes that, except for the Magical Treatise, this description fits the earlier Testament of Solomon, which could be the book that Choniates was referring to instead.[11]

Influence

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The Magical Treatise of Solomon served as a bridge between the Roman-era Testament of Solomon and the Renaissance Key of Solomon.[12] Early copies of the Magical Treatise were appended to or incorporated elements of the Testament of Solomon,[13][14] while one of the earliest manuscripts of the Key of Solomon is also classified as a late copy of the Magical Treatise.[15] Some manuscripts featured demons assigned to the four cardinal directions, distinct from those found in the Lesser Key of Solomon and related works, but very similar to those found in later works such as the Grand Grimoire and Grimoirium Verum.[16] Portions of the Treatise also have some relationship to the Heptameron of Pietro d'Abano, the Lesser Key of Solomon, and the Sworn Book of Honorius;[17] and select ideas may bear distant relationships to the Book of Abramelin,[18][6] the Greek Magical Papyri (particularly "The Sword of Dardanus"), Sefer Raziel HaMalakh, Sepher Ha-Razim, the Sword of Moses,[19] and the Cyranides.[20]

Contents

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The Magical Treatise provides instructions on how to create planetary, daily, and hourly talismans,[21] a magic sword, vessels for divination and conjuration, wax figures, scrolls (written in the blood of a bat), a ring, special clothing, and a garland, all intended to control summoned spirits.[22] Angelic conjurations, general prayers to God, and prayers to control planetary influences are listed. Astrological beliefs, including supposed relationship between planets and select plants, are presented as esoteric knowledge. Different angels and demons over different planets, days, and hours are named, as well as what function they perform,[23][22][24] although the lists are mostly unique to each manuscript.[25] Angels mentioned include Michael, Gabriel, Uriel, Raphael, and Anael. Demons mentioned include Asmodeus, Abizouth, Oniskeliá, Lucifer (as Loutzipher), Astaroth, and Beelzebub.[26]

Editions

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  • The Magical Treatise of Solomon, or Hygromanteia; Trans. & Ed. Ioannis Marathakis, Fore. Stephen Skinner; Golden Hoard Press, 2011.
  • Translation of select manuscripts in Solomon, the Esoteric King: From King to Magus, Development of a Tradition (pp. 231–309); by Pablo A. Torijano, Brill, Jan 2002. Also featured in pp. 311–325 of Old Testament Pseudepigrapha: More Noncanonical Scriptures, Volume 1; ed.s Richard Bauckham, James R. Davila, Alexander Panayotov; Wm. B. Eerdmans Publishing, 2013.
  • Transcription of one manuscript in Anecdota Atheniensia (pp. 397–445), by Armand Delatte; Liége, 1927. Noted to be the most well known[27] available on archive.org ( https://archive.org/details/MN40020ucmf_0 )

References

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  1. ^ Torijano 2021, pp. 151–175, 209–224, 231–309.
  2. ^ Marathakis & Skinner 2011.
  3. ^ The Hygromancy of Solomon: A new translation and introduction by Pablo A. Torijano; pp. 305–325 in Old Testament Pseudepigrapha: More Noncanonical Scriptures, Volume 1; ed.s Richard Bauckham, James R. Davila, Alexander Panayotov; Wm. B. Eerdmans Publishing, 2013
  4. ^ A Source of The Key of Solomon - The Magic Treatise or Hygromacy, or Epistle to Rehoboam by Ioannis Marathakis, pp. 108–120 in Occult Traditions, ed. Damon Zacharias Lycourinos
  5. ^ From Roots to Fruits - A History of the Grimoire Tradition by David Rankine, pp. 93–109 in Lycourinos.
  6. ^ a b c Rankine, pp. 98–100 in Lycourinos.
  7. ^ Grimoires, by Owen Davies, Oxford UP, 2010; p. 15. Also, Marathakis, Golden Hoard, p. 34.
  8. ^ Marathakis & Skinner 2011, pp. 12–14.
  9. ^ a b Torijano 2021, p. 174.
  10. ^ Marathakis, Skinner & 2011 2011, p. 75.
  11. ^ Marathakis & Skinner 2011, pp. 74–75.
  12. ^ Marathakis & Skinner 2011, pp. 12–14, 85.
  13. ^ Marathakis & Skinner 2011, pp. 18, 20, 74.
  14. ^ Torijano, Brill, pp. 58, 170-171
  15. ^ Introduction by Joseph H. Peterson to The Key of Solomon (Clavicula Salomonis), Esoteric Archives, 1999, 2004, 2005.
  16. ^ Marathakis & Skinner 2011, pp. 13, 74–75.
  17. ^ Marathakis & Skinner 2011, p. 92.
  18. ^ Marathakis & Skinner 2011, p. 100.
  19. ^ Torijano, Brill, pp. 215–216
  20. ^ Marathakis, Brill, p. 23
  21. ^ Marathakis & Skinner 2011, pp. 33–36.
  22. ^ a b Torijano, Brill, p. 211
  23. ^ Marathakis & Skinner 2011, pp. 50–54.
  24. ^ Torijano, Brill, p. 164
  25. ^ Marathakis & Skinner 2011, pp. 55–74.
  26. ^ Names of Angels and Demons from the Magical Treatise of Solomon (Harleian MS. 5596), hosted at Esoteric Archives.
  27. ^ Marathakis, p.20

Sources

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  • Torijano, Pablo (2021) [2002]. Solomon the Esoteric King: From King to Magus, Development of a Tradition. BRILL. ISBN 978-90-04-49449-7.
  • Marathakis, Ioannis; Skinner, Stephen (2011). The Magical Treatise of Solomon, Or Hygromanteia. Golden Hoard Press. ISBN 978-0-7387-3140-7.
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