Solomon the Esoteric King: From King to Magus, Development by Pablo Torijano Morales
By Pablo Torijano Morales
The purpose of the current paintings is to check the esoteric characterization of King Solomon that grew to become well known in sure currents of Judaism and Christianity of overdue Antiquity and to set up a typology of it. consultant texts are analyzed, first to set up exactly the improvement of different esoteric traditions associated with King Solomon, after which to teach how those texts and traditions are put in relation in the extensive context of Magic and faith in past due Antiquity. The ebook presents information for a greater realizing of magic and its position within the Mediterranean Oikumene, indicates the need for a greater categorization of the mystical self-discipline, and furthers the dialogue at the transmission and value of esoteric traditions withing Judaism and Christianity .
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Additional info for Solomon the Esoteric King: From King to Magus, Development of a Tradition (Supplements to the Journal for the Study of Judaism)
H e was seen as a very special king endowed with extraordinary gifts and abilities that resulted from the divine wisdom he possessed. Although the post-exilic biblical books focused their attention on an idealized figure of K i n g S o l o m o n , to some extent the Jewish writings of the Second T e m p l e period modified this trend. 1 As we shall see, they were also interested in the role of Solomon as king, but they reinterpreted the figure of Solomon in the light of the newly f o r m e d Hellenistic m o n a r c h i e s a n d their royal representatives.
T h e Greek word σύνεσις (47:14) means rather "understanding" or "intelligence," 21 and the author again avoids the L X X choices of φρόνησις and σοφία, terms that are more semantically charged than σύνεσις and, consequendy, more prone to reinterpretation. After the motif of wisdom, Ben Sira develops the motif of wealth (47:18-20), combining it with the motif of the king's downfall due to his love of foreign women (47:19-20). 22 Here the negative view of the figure of Solomon is completed; he is depicted as the only person directly responsible for the secession of the northern king20 O n this passage see Skehan / Di Leila, The Wisdom of Ben Sira, 522-528; P.
T h e letters deal with Solomon's need for workers to build the Temple, and the arrangments for their maintenance. 2 7 Eupolemus modified his sources about the maintenance of the workers, increasing the quantities and thus indicating the generosity of Solomon, as generosity was considered one of the principal attributes of Hellenistic rulers. After the correspondence with foreign kings, the fragments of Eupolemus describe Solomon's preparations for building the Temple. 2 8 In this connection, Eupolemus appears as revisionist, trying to attribute ultimate responsibility for the building work to David.