.jpg) 15th century Greek manuscript, now at theBritish Library, London | |
| Author | Unknown |
|---|---|
| Language | Medieval Greek |
| Genre | Grimoire |
TheMagical Treatise of Solomon,[1][2] also known as theHygromanteia (Greek:Ὑγρομαντεία)[a] orSolomonikê (Greek:Σολομωνική),[4][b] is a collection of lateByzantinegrimoires. Apseudepigraphon, the book was written inmedieval Greek and purports to containSolomon's instructions to his sonRehoboam on various magical techniques and tools. It includes guides on how to summon and controlspirits and their powers, instructions on the selection ofcharms and the magical uses ofherbs, as well as different means ofdivination andastrological beliefs. TheMagical Treatise survives in fragments from a number of manuscripts dating from the 15th century CE. The book has been important for the history of European magic, serving as a link between the earlierGreek magical practices and the later grimoires of Western Europe. During theearly modern period, the book began to be translated inLatin, becoming the source for future European grimoires, most notably theKey of Solomon.[7][5]
The oldest preserved manuscripts of theMagical Treatise date from the 14th century, and the majority from the 15th century CE. Torijano (2002) asserts that the text originates from the earlyByzantine period and it might have been composed in Italy, as the Greek text appears to be particularly well-composed and it shows some Italian influence.[8] He further suggests that, due to the lack of obvious signs ofChristianization in the text, the work preserves much older material that could go as far back as the early centuries of thecommon era;[8] a theory that is either accepted[4] 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 parts of Italy were under Byzantine rule. Nevertheless, Marathakis finds it more probable that the work was in fact composed inVenetian-ruledCrete some time between the 13th or 14th centuries.[9] McCown argued that the book was known to Byzantine scholars prior to the 13th century based onNiketas Choniates' reference of a certain "Solomonic book", which allowed sorcerers to summon demons in legions. Marathakis notes that, except for theMagical Treatise, this description also fits the earlierTestament of Solomon, which could be the book that Choniates was referring to instead.[10]
TheMagical Treatise of Solomon served as a bridge connecting the magical practices of late antiquity and the Middle Ages with the later European grimoires of theRenaissance, the most widely known being theKey of Solomon.[11] Early copies of theMagical Treatise were appended to or incorporated elements of the Roman-eraTestament of Solomon.[12][13] Portions of theTreatise also select ideas which may bear distant relationships tothe Book of Abramelin,[14][4] theGreek Magical Papyri (particularly the "Sword of Dardanus"),Sefer Raziel HaMalakh,Sepher Ha-Razim,the Sword of Moses,[15] and theCyranides.[16]
TheMagical Treatise itself has been an important source of material for theKey of Solomon, from which a number of European grimoires later derived.[7] The introduction of theMagical Treatise in the Italian peninsula likely occurred after thesack of Constantinople by the Ottomans, which caused a wave ofscholars to migrate to Italy, bringing with them a large number of Greek manuscripts for safety. Among those manuscripts, theirHygromanteia would almost certainly be included.[17] As a result of the close affinity between the two works, the GreekMagical Treatise is sometimes regarded as the earliest copy of theKey of Solomon before its translation into Latin in the 16th century.[5] Similarly, one of the earliest manuscripts of theKey of Solomon is also classified as a late copy of theMagical Treatise.[18] Some manuscripts of theTreatise featured demons assigned to the four cardinal directions, distinct from those found inthe Lesser Key of Solomon and related works, but very similar to those found in later works such as theGrand Grimoire andGrimoirium Verum.[19] Portions of theTreatise also have some relationship to theHeptameron of Pietro d'Abano,the Lesser Key of Solomon, andthe Sworn Book of Honorius.[20]
TheMagical Treatise provides instructions on how to create planetary, daily, and hourlytalismans,[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][24] although the lists are mostly unique to each manuscript.[25] Angels mentioned includeMichael,Gabriel,Uriel,Raphael, andAnael. Demons mentioned includeAsmodeus,Abizouth,Oniskeliá,Lucifer (as Loutzipher),Astaroth, andBeelzebub.[26]