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Patrilineality (or agnatic kinship) is a system in which one belongs to one's father's lineage.^[1] It generally involves the inheritance of property, names or titles through the male line as well.

A patriline is literally a father line; one's patriline is one's father and his father and his father... and so on. The two corresponding adjective forms are patrilineal and father-line. One's patriline is thus a line of descent from a male ancestor to a descendant (of either sex) in which the individuals in all intervening generations are fathers. A man's genetic Y-DNA and his family name (in most cultures) have descended down this same line from father to son. In a patrilineal descent system (= agnatic descent), an individual is considered to belong to the same descent group as his or her father. This patrilineal descent pattern is much more common than matrilineal descent, see the article on family names which are almost all patrilineal surnames. Also for an indepth treatment of current patrilineal surnames, globally, see the same article.

The agnatic ancestry of an individual is that person's pure male ancestry. An agnate is one's genetic relative exclusively through males: a kinsman with whom one has a common ancestor by descent in unbroken male line.

In cultural anthropology, a patrilineage (or patriclan) is a consanguineal male and female kin group each of whom is related to the common ancestor through male forebears.

Salic Law[link]

In parts of medieval and later Europe, the Salic Law was purported to be the grounds for males alone being eligible to inherit land, with particular emphasis applied to hereditary succession of monarchies and fiefs, i.e. in patrilineal or agnatic succession. The true scope and sway of the Salic Law was never defined rigidly, the original 6th century text being both ambiguously worded and originating in a kingdom long extinct. Although observance of, or disregard for, the Law was primarily a matter of political expediency rather than legal principle, it was broadly understood to prevail in domains that were originally Frankish or at some time accepted Salian Frankish juridical principles. The last practical effect of the Salic Law at the international level was the separation of the Grand Duchy of Luxembourg from the Kingdom of the Netherlands in 1890, almost fourteen centuries after the Law was codified. Strict Salic inheritance has been officially revoked in all extant European monarchies except for the Principality of Liechtenstein; however it is still recognized in the House laws of many non-sovereign noble families.

Genetic genealogy[link]

The fact that Y-chromosome DNA (Y-DNA) is paternally inherited enables patrilines, and agnatic kinships, of men to be traced through genetic analysis.

Y-chromosomal Adam (Y-MRCA) is the patrilineal human most recent common ancestor, from whom all Y-DNA in living men is descended. Y-chromosomal Adam probably lived between 60,000 and 200,000 years ago, judging from molecular clock and genetic marker studies.

Early medical theories[link]

In ancient medicine there was a dispute between the one-seed theory, expounded by Aristotle, and the two-seed theory of the 2nd century A.D. Roman physician Galen. By the one-seed theory, the germ of every embryo is contained entirely in the male seed, and the role of the mother is simply as an incubator and provider of food: on this view only a patrilineal relative is genetically related. By the two-seed theory, the embryo is not conceived unless the male and female seed meet: this implies a bilineal, or cognatic, theory of relationship. It may be significant that Galen lived at about the same time (129 – 199/217 AD) that Roman law changed from the agnate to the cognate system of relationships.

Common to both theories was the mistaken belief that the female emits seed only when she comes to orgasm. Given that assumption, the evidence for the one-seed theory is the fact that a woman can conceive without coming to orgasm (though this was still a matter of dispute in the ancient world and the Middle Ages^[2]). The evidence for the two-seed theory is the fact that a person can look like his or her maternal relatives. These two facts could not be reconciled until the discovery of ovulation in the early 19th century, confirming the two-seed theory as biological fact and dissociating the production of female seed from the occurrence of the orgasm.

In early Greek and Roman history, a few philosophers^[who?] claimed that although every child has one absolute mother, it did not follow that every child had one absolute father ("mater semper certa est"). They suggested that a child's genetic character could be influenced by the seed of two or more men if they had inseminated the same mother. This was considered a fringe theory even in its time, however, and was never widely accepted. Traces of such a theory appear to underline various myths of a hero (such as Heracles) with both a human and a divine father.^{[citation needed]}

Roman law[link]

This unreferenced section requires citations to ensure verifiability.

In Roman law, agnati were persons related through males only, as opposed to cognati. Agnation was founded on the idea of the family held together by the patria potestas; cognatio involves simply the modern idea of kindred.

In Roman times, all citizens were divided by gens (clan) and familia (sept), determined on a purely patrilineal basis, in the same way as the modern inheritance of surnames. (The gens was the larger unit, and was divided into several familiae: a person called "Gaius Iulius Caesar" belonged to the Julian gens and the Caesar family.)

In the early Republic, inheritance could only occur within the family, and was therefore purely agnatic.  Women were largely excluded from inheritance until the Middle Republic, but suffered a legal setback in the passage of the Lex Voconia in 169 BC. This was however evaded by careful planning, and by 42 BC, many women had inherited large wealth.

In Imperial times^[when?], the system favoring patrilineal inheritance was changed by the Praetorian edict^{[clarification needed]}, giving paternal and maternal relatives equal rights. 

In the Bible[link]

The line of descent for monarchs and main personalities is almost exclusively through males. Tribal descent, such as whether one is a kohen or a Levite, is still inherited patrilineally in Judaism,^[3] as is communal identity as a Sephardi or Ashkenazi. This contrasts with the rule for inheritance of Jewish status in Orthodox and Conservative Judaism, which is matrilineal. Karaite Judaism interprets the Tanakh to indicate that Jewish status is only inherited patrilineally. See Davidic line and Matrilineality in Judaism.^[4][5]

Agnatic succession[link]

Traditionally, agnatic succession is applied in determining the names and membership of European dynasties, often with reference to the tenets of Salic law, which emphasized male primogeniture. Under Salic law an agnatic heir to a throne or title can still be female, provided that the kinship is calculated patrilineally and there are no male siblings of equal descent.^[6]

As an example, because Queen Victoria of the United Kingdom was married to a prince of Saxe-Coburg and Gotha, her son and successor, Edward VII, was a member of that dynasty, and is considered the first British king of the House of Saxe-Coburg-Gotha, (changed in 1917 to House of Windsor), as are his descendants in the male line. Victoria is reckoned to have belonged to her father's House of Hanover, despite the fact that upon marriage in 1840 she legally became a member of the Saxon dynasty and acquired the surname of that family, Wettin. Agnatically she was a Hanover and is considered the last member of that dynasty to reign over Britain.

A roughly similar situation occurred on the accession of Elizabeth II, agnatically a Windsor, married to Prince Philip of Greece and Denmark, who had adopted the surname Mountbatten but whose actual patriline is of the House of Schleswig-Holstein-Sonderburg-Glücksburg. On 9 April 1952, Queen Elizabeth officially declared "that I and My children shall be styled and known as the House and Family of Windsor, and that my descendants who marry and their descendants, shall bear the name of Windsor."^[7] On 8 February 1960, the Queen confirmed that she and her children would continue to be known as the House and Family of Windsor, as would any agnatic descendants who enjoy the style of Royal Highness, and the title of Prince or Princess.^[7] Elizabeth also decreed that her agnatic descendants who do not have that style and title would bear the surname Mountbatten-Windsor.^[7]

A variant to agnatic succession through primogeniture is agnatic seniority in which inheritance passes to the eldest male member of the family, typically the eldest surviving brother, rather than the eldest son of the deceased father.

Some European dynasties, such as the Monarchy of Sweden, have had their traditional agnatic succession replaced with equal primogeniture, meaning that the first child born to a monarch becomes the heir to the throne, regardless of the sex of the child.

See also[link]

• Agnatic seniority
• Family name, including Patrilineal surnames around the world.
• Hypodescent
• Hyperdescent
• Matrilineality, including Matrilineal surname section.
• Patrilineal descent of Elizabeth II—an example.
• Patrilocal residence

References[link]

External links[link]

Wikisource has the text of the 1911 Encyclopædia Britannica article Agnates.

For the Charles Gounod opera, see La reine de Saba.

This article contains Ethiopic text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Ethiopic characters.

The Queen of Sheba (Hebrew: מלכת שבא‎, Malkaṯ Šəḇâ in Biblical Hebrew; Malkat Sh'va in Modern Hebrew; Ge'ez: ንግሥተ ሳባ, Nigiste Saba (Nəgəstä Saba); Arabic: ملكة سبأ‎, Malikat Sabaʾ) was a monarch of the ancient kingdom of Sheba and is referred to in Ethiopian history, the Bible, the Qur'an, Yoruba customary tradition, and Josephus. She is widely assumed to have been a queen regnant, although there is no historical proof of this; in fact, she may have been a queen consort.^[1] The location of her kingdom is believed to have been in Ethiopia and Yemen.

Diverse references[link]

The queen of Sheba has been called a variety of names by different peoples in different times. To King Solomon of Israel she was the Queen of Sheba. In Islamic tradition she was called Bilqis or Balqis by the Arabs, who say she came from the city of Sheba, also called Mareb, in Yemen or Arabia Felix. The Roman historian Josephus calls her Nicaule. The Ethiopian people claim her as Makeda or Maqueda. She is thought to have been born sometime in the 10th century BC. Her lineage was part of the Ethiopian dynasty established in 1370 BCE by Za Besi Angabo, which lasted 350 years; Makeda's grandfather and father were the last two rulers of this dynasty. Makeda's mother was known as Queen Ismenie. In 1005 BCE, Makeda's father appointed her as his successor from his deathbed.^[2]

To the early ancient Greeks, Ethiopia referred to an empire that encompassed a vast territory, extending to Arabia, Syria, Armenia, and the territory between the Mediterranean, the Indian Ocean, and the Persian Gulf. This is the empire that the Queen of Sheba was said to have reigned over. In the Ethiopian Book of Aksum, she is described as establishing a new capital city at Azeba, while the Kebra Negast refers to her building a capital at Debra Makeda, or "Mount Makeda". The Yemenite kingdom of Himyar refers to her in its histories as well.^[3]

In the Hebrew Bible, a tradition of the history of nations is preserved in Genesis 10. In Genesis 10:7 there is a reference to Sheba, the son of Raamah, the son of Cush, the son of Ham, son of Noah. In Genesis 10:26-29 there is a reference to another person named Sheba, listed along with Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Obal, Abimael, Ophir, Havilah, and Jobab as the descendants of Joktan, the son of Eber, the son of Shelah, the son of Arphaxad, the descendant of Shem, another son of Noah.

Aharoni, Avi-Yonah, Rainey, and Safrai placed the Semitic Sheba in Southern Arabia in geographic proximity to the location of the tribes descended from their ancestor, Joktan. In addition to Sheba, Hazarmaveth and Ophir were identified. Semitic Havilah was located in Eastern Africa, modern day Ethiopia. Semitic Havilah (Beresh't 10:29) is to be distinguished from Cushite Havilah (Beresh't 10:7), the descendant of Cush, descendant of Ham; both locations for Havilah are thought by these scholars to have been located in present day Ethiopia.^[4]

Narratives concerning the Queen of Sheba[link]

Hebrew biblical accounts[link]

Claude Lorrain, The Embarkation of the Queen of Sheba

According to the Hebrew Bible, the unnamed queen of the land of Sheba heard of the great wisdom of King Solomon of Israel and journeyed there with gifts of spices, gold, precious stones, and beautiful wood and to test him with questions, as recorded in First Kings 10:1-13 (largely copied in 2 Chronicles 9:1–12).

It is related further that the queen was awed by Solomon's great wisdom and wealth, and pronounced a blessing on Solomon's God. Solomon reciprocated with gifts and "everything she desired." Solomon offered to give her everything his kingdom had to offer except the "royal bounty." Therefore, according to the Bible, "she turned and went to her country, she and her servants." The queen apparently was quite rich, however, as she brought four and a half tons of gold with her to give to Solomon (1 Kings 10:10).

In the biblical passages which refer explicitly to the Queen of Sheba there are no hints of love or sexual attraction between Solomon and the Queen of Sheba. The two are depicted merely as fellow monarchs engaged in the affairs of state.

Account in the New Testament[link]

The Queen of Sheba is believed^[who?] to be the Queen of the South referenced in Matthew 12:42 and Luke 11:31 in the New Testament, where Jesus indicates that she and the Ninevites will judge the generation of Jesus' contemporaries who rejected him. (Some arguments believe that The Queen of Sheba was not the Queen of the South, because she did not come from the Ends of the Earth.)

Qur'anic and other Middle Eastern accounts[link]

The Queen of Sheba, Bilqis, shown in a Persian miniature reclining in a garden - tinted drawing on paper c. 1595

The Qur'an, the central religious text of Islam, mentions the kingdom of the Queen by name (Sheba) in the 34th Chapter. Arab sources name her Balqis, Bilqis or Bilquis. The Qur'anic narrative, from sura 27 (An-Naml),^[5] has Suleiman (Salomon) getting reports from the Hoopoe bird about the kingdom of Saba (Sheba), ruled by a queen whose people worship the sun instead of God. Suleiman sends a letter inviting her to submit fully to the One God, Allah, Lord of the Worlds according to the Islamic text. The Queen of Sheba is unsure how to respond and asks her advisors for counsel. They reply by reminding her that they are "of great toughness" in a reference to their willingness to go to war should she choose to. She replies that she fears if they were to lose, Suleiman may behave as any other king would: 'entering a country, despoiling it and making the most honorable of its people its lowest'. She decides to meet with Suleiman in order to find out more. Suleiman receives her response to meet him, and asks if anyone can bring him her throne before she arrives. A jinn under the control of Suleiman proposed that he will bring it before Suleiman rises from his seat. One who had knowledge of the "Book" proposed to bring him the throne of Bilqis 'in the twinkling of an eye' and accomplished that immediately.^[6] The queen arrives at his court, is shown her throne and asked: does your throne look like this? She replied: (It is) as though it were it. When she enters his crystal palace she accepts Abrahamic monotheism and the worship of one God alone, Allah.

Ethiopian accounts[link]

An Ethiopian fresco of the Queen of Sheba travelling to Solomon.

The imperial family of Ethiopia claims its origin directly from the offspring of the Queen of Sheba by King Solomon.^[7] The Queen of Sheba (ንግሥተ ሣብአ nəgəśtã Śāb'ã), is named Makeda (ማክዳ Mākədā) in the Ethiopian account.

Story[link]

An ancient compilation of Ethiopian legends, Kebra Negast ('the Glory of Kings'), is dated to seven hundred years ago and relates a history of Makeda and her descendants. In this account King Solomon is said to have seduced the Queen of Sheba and sired her son, Menelik I, who would become the first Emperor of Ethiopia.

The narrative given in the Kebra Negast - which has no parallel in the Hebrew Biblical story - is that King Solomon invited the Queen of Sheba to a banquet, serving spicy food to induce her thirst, and inviting her to stay in his palace overnight. The Queen asked him to swear that he would not take her by force. He accepted upon the condition that she, in turn, would not take anything from his house by force. The Queen assured that she would not, slightly offended by the implication that she, a rich and powerful monarch, would engage in stealing. However, as she woke up in the middle of the night, she was very thirsty. Just as she reached for a jar of water placed close to her bed, King Solomon appeared, warning her that she was breaking her oath, water being the most valuable of all material possessions. Thus, while quenching her thirst, she set the king free from his promise and they spent the night together.

Other Ethiopian accounts make her the daughter of a king named Agabo or Agabos, in some legends said to have become king after slaying the mythological serpent Arwe; in others, to have been the 28th ruler of the Agazyan tribe. In either event, he is said to have extended his Empire to both sides of the Red Sea.^{[citation needed]}

The tradition that the Biblical Queen of Sheba was a ruler of Ethiopia who visited King Solomon in Jerusalem, in ancient Israel, is supported by the first century CE. Roman (of Jewish origin) historian Flavius Josephus, who identified Solomon’s visitor as a "Queen of Egypt and Ethiopia".^[8]

While there are no known traditions of matriarchal rule in Yemen during the early first millennium BC, the earliest inscriptions of the rulers of Dʿmt in northern Ethiopia and Eritrea mention queens of very high status, possibly equal to their kings.^[9]

Etymology of Makeda[link]

The etymology of her name is uncertain, but there are two principal opinions about its Ethiopian source. One group, which includes the British scholar Edward Ullendorff, holds that it is a corruption of "Candace", the Ethiopian queen mentioned in the New Testament Acts; the other group^[who?] connects the name Makeda with the Ethiopic version of the Alexander romance, which, like other translations, holds that 'Iskinder' (Alexander the Great) of Macedonia (Ethiopic Meqédon) met with Queen Candace (Kandake) of Nubia (c. 332 BCE), and that she dissuaded him from invading her realm.

The Italian scholar Carlo Conti Rossini, however, was unconvinced by either of these theories and, in 1954 stated that he believed the matter unresolved.^[10]

Other traditions[link]

In addition to the above cited accounts, at least one other traditional reference to the queen exists. The Yoruba Ijebu clan of Ijebu-Ode, Nigeria, claim that she was actually a noblewoman of theirs known as Oloye Bilikisu Sungbo. They also assert that a medieval system of walls and ditches, known as the eredo, that was built by their ancestors over the course of the 9th, 10th and 11th centuries, was a monument to the greatness of this personage by her people. After excavations in 1999 the archaeologist Patrick Darling was quoted as saying "I don't want to overplay the Sheba theory, but it cannot be discounted...The local people believe it and that's what is important...The most cogent argument against it at the moment is the dating."^[11]

Later receptions[link]

Christian interpretations[link]

Christian interpretations of the scriptures mentioning the Queen of Sheba in the Hebrew Bible, the Old Testament, typically have emphasized both the historical and metaphorical values in the story. The account of the Queen of Sheba is thereby interpreted by Christians as being both a metaphor and an analogy: the Queen's visit to Solomon has been compared to the metaphorical marriage of the Church to Christ where Solomon is the anointed one or the messiah and Sheba represents a Gentile population submitting to the messiah; the Queen of Sheba's chastity has also been depicted as a foreshadowing of the Virgin Mary; and the three gifts that she brought (gold, spices, and stones) have been seen as analogous to the gifts of the Magi (gold, frankincense, and myrrh). The latter is emphasized as being consistent with a passage from Isaiah 60:6; And they from Sheba shall come: they shall bring forth gold and incense; and they shall show forth the praises of the Lord.^[12] This last connection is interpreted^[who?] as relating to the Magi, the learned astronomers of Sheba who saw a new star and set off on a journey to find a new ruler connected to the new star, that led them to Bethlehem.

Medieval depictions[link]

Art in the Middle Ages depicting the visit of the Queen of Sheba includes the Portal of the Mother of God at the 13th century Amiens Cathedral, which is included as an analogy as part of a larger depiction of the gifts of the Magi.^[13] The 12th century cathedrals at Strasbourg, Chartres, Rochester and Canterbury include artistic renditions in such elements as stained glass windows and door jamb decorations.^[12]

Renaissance account[link]

Renaissance relief of the Queen of Sheba meeting Solomon - gate of Florence Baptistry

Boccaccio's On Famous Women (Latin: De Mulieribus Claris) follows Josephus in calling the Queen of Sheba, Nicaula. Boccaccio goes on to explain that not only was she the Queen of Ethiopia and Egypt, but also the queen of Arabia. She also is related to have had a grand palace on "a very large island" called Meroe, located someplace near the Nile river, "practically on the other side of the world." From there Nicaula crossed the deserts of Arabia, through Ethiopia and Egypt, and up the coast of the Red Sea, to come to Jerusalem to see "the great King Solomon".^[14]

Christine de Pizan's The Book of the City of Ladies continues the convention of calling the Queen of Sheba, Nicaula. Piero della Francesca's frescoes in Arezzo (ca 1466) on the Legend of the True Cross, contain two panels on the visit of the Queen of Sheba to Solomon. The legend links the beams of Solomon's palace (adored by Queen of Sheba) to the wood of the crucifixion. The Renaissance continuation of the metaphorical view of the Queen of Sheba as an analogy to the gifts of the Magi also is clearly evident in the Triptych of the Adoration of the Magi (c. 1510), by Hieronymus Bosch. Bosch chooses to depict a scene of the Queen of Sheba and Solomon in an ornately decorated collar worn by one of the Magi.^[15]

Christopher Marlowe's Doctor Faustus refers to the Queen of Sheba as Saba, when Mephistopheles is trying to persuade Faustus of the wisdom of the women with whom he supposedly shall be presented every morning.^[16]

Theories concerning the origin of the account[link]

Possible Egyptian derivation[link]

Josephus says in his Antiquity of the Jews, book 8 chapter 6, that it was the "queen of Egypt and Ethiopia" who visited King Solomon.

Recent archaeological discoveries[link]

Recent archaeological discoveries in Mareb, Yemen support the view that the Queen of Sheba ruled over southern Arabia, with evidence suggesting that the area was the capital of the Kingdom of Sheba.

A team of researchers funded by the American Foundation for the Study of Man (AFSM) and led by University of Calgary archaeology professor, Dr. Bill Glanzman, has been working to "unlock the secrets of a 3,000-year-old temple in Yemen." "We have an enormous job ahead of us," said Glanzman in 2007. "Our first task is to wrest the sanctuary from the desert sands, documenting our findings as we go. We're trying to determine how the temple was associated with the Queen of Sheba, how the sanctuary was used throughout history, and how it came to play such an important role in Arab folklore."^[17]

See also[link]

Wikimedia Commons has media related to: Queen of Sheba

Look up Queen of Sheba in Wiktionary, the free dictionary.

• Sheba
• Minaean
• King Solomon
• Old Testament
• Teleportation in Islam
• Bilocation
• Biblical narratives and the Qur'an

Bibliography[link]

References[link]

• Budge, E. A. Wallis, The Queen of Sheba and her only son Menelik, London 1932.
• Jankowski, A., Die Königin von Saba und Salomo, Hamburg 1987.
• Joseph, Antiquitates iudaicae, viii.6.2.
• Pliny the Elder, Naturalis historia, vi.32.154.
• Makeda, Queen of Sheba by Torrey Philemon.
• Queen of Sheba Temple restored (2000, BBC)
• The Queen Of Sheba by Michael Wood and the BBC.
• The Queen of Sheba, web directory with thumbnail galleries
• Jewish Encyclopedia with information on Jewish and Muslim traditions
• "Queen of Sheba mystifies at the Bowers" — Gladys Rama's review of a museum exhibit for UC Irvine's 'New U' publication
• Alessandro de Maigret. Arabia Felix, translated Rebecca Thompson. London: Stacey International, 2002. ISBN 1-900988-07-0
• Andrey Korotayev. Ancient Yemen. Oxford: Oxford University Press, 1995. ISBN 0-19-922237-1.

Footnotes[link]

King Solomon
King of Israel
Judgment of Solomon Nineteenth-century engraving by Gustave Doré
Birthplace	Jerusalem
Place of death	Jerusalem
Predecessor	David
Successor	Rehoboam
Consort	Naamah, Pharaoh's Daughter, around 1000 other wives and concubines
Offspring	Rehoboam
Royal House	House of David
Father	David
Mother	Bathsheba

Solomon (Hebrew: שְׁלֹמֹה, Modern Shlomo Tiberian Šəlōmō ISO 259-3 Šlomo; Arabic: سليمان‎ Sulaymān, also colloquially: Silimān; Greek: Σολομών Solomōn), according to the Book of Kings and the Book of Chronicles,^[1] a King of Israel and according to the Talmud one of the 48 prophets,^[2] is identified as the son of David,^[3] also called Jedidiah (Hebrew יְדִידְיָהּ) in 2 Samuel 12:25, and is described as the third king of the United Monarchy, and the final king before the northern Kingdom of Israel and the southern Kingdom of Judah split; following the split his patrilineal descendants ruled over Judah alone. In the Qur'an, he is considered as a major Prophet, known as Sulaiman, son of David.

The Hebrew Bible credits Solomon as the builder of the First Temple in Jerusalem,^[3] and portrays him as great in wisdom, wealth, and power, but ultimately as a king whose sin, including idolatry and turning away from Yahweh, leads to the kingdom being torn in two during the reign of his son Rehoboam.^[4] Solomon is the subject of many other later references and legends.

Biblical account[link]

Succession[link]

The Anointing of Solomon by Cornelis de Vos.
According to 1 Kings 1:39, Solomon was anointed by Zadok.

Solomon became king during the reign of his father King David, and ruled together with him for 3 years. According to the biblical First Book of Kings, when David was old, "he could not get warm."^[5] "So they sought for a beautiful young woman throughout all the territory of Israel, and found Abishag the Shunammite, and brought her to the king. The young woman was very beautiful, and she was of service to the king and attended to him, but the king knew her not."^[5]

While David was in this state, Adonijah, David's fourth son, acted to have himself declared king, he being heir-apparent to the throne after the death of his elder brothers Amnon and Absalom. But Bathsheba, a wife of David and Solomon's mother, along with the prophet Nathan convinced David to proclaim Solomon king. Adonijah fled and took refuge at the altar, and received pardon for his conduct from Solomon on the condition that he show himself "a worthy man." (1 Kings 1:5-53)

Adonijah asked to marry Abishag the Shunammite, but Solomon disallowed that, although Bathsheba now pleaded on Adonijah's behalf. He was then seized and put to death (1 Kings 2:13-25). As made clear in the earlier story of Absalom's rebellion, to possess the royal harem was in this society tantamount to claiming the throne;^[6] this applied even to a woman who had shared the bed of a king advanced in age, though she had no intimate relations with King David.

David's general Joab was killed, in accord with David's deathbed request to Solomon, because he had killed generals Abner and Amasa during a peace (2 Samuel 20:8-13; 1 Kings 2:5). David's priest Abiathar was exiled by Solomon because he had sided with Adonijah. Abiathar is a descendent of Eli, which has important prophetic significance. (1 Kings 2:27)^[7] Shimei was confined to Jerusalem and killed three years later, when he went to Gath to retrieve some runaway servants, in part because he had cursed David when David's son Absalom rebelled against David. (1 Kings 2:1-46)^[8]

Artist's depiction of Solomon's court (Ingobertus, c. 880.)

Wisdom[link]

One of the qualities most ascribed to Solomon is his wisdom. The book of 1 Kings recounts how Solomon prays for wisdom:

"And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar. In Gibeon the Lord appeared to Solomon in a dream by night: and God said, Ask what I shall give thee. And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. And now, O Lord my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?"(1 Kings 3:4-9)^[9]

"So God said to him, 'Since you have asked for this and not for long life or wealth for yourself, nor have asked for the death of your enemies but for discernment in administering justice, I will do what you have asked...'" (1 Kings 3:11-12)^[9] The Hebrew Bible also states that: "The whole world sought audience with Solomon to hear the wisdom God had put in his heart." (1 Kings 10:24)^[10]

In one account, known as the Judgment of Solomon, two women came before Solomon to resolve a quarrel over which was the true mother of a baby. When Solomon suggested they should divide the living child in two with a sword, one woman said she would rather give up the child rather than see it killed. Solomon then declares the woman who shows compassion to be the true mother, and gives the baby to her.

Solomon is also noted as one of many authors of Wisdom literature. The apocryphal/deuterocanonical Wisdom of Solomon, along with the Book of Sirach, "are the familiar personalities and the events of Israel's history combined with the wisdom tradition. Much of this literature, however, is attributed to Solomon."^[11] Solomon became a favorite author and contributor of different kinds of wisdom literature, "including not only the collections of Proverbs, but also of Ecclesiastes and the Song of Solomon and the later apocryphal book the Wisdom of Solomon."^[12]

Wives[link]

According to the Bible, Solomon had 700 wives and 300 concubines. The wives are described as foreign princesses, including Pharaoh's daughter and women of Moab, Ammon, Sidon and of the Hittites. These wives are depicted as leading Solomon away from the God of Israel toward idolatry.^[13] The only wife mentioned by name is Naamah, who is described as the Ammonite.^[14] She was the mother of Solomon's successor, Rehoboam.

Relationship with Queen of Sheba[link]

Renaissance relief of the Queen of Sheba meeting Solomon - gate of Florence Baptistry

King Solomon and the Queen of Sheba, painting by Piero della Francesca

In a brief, unelaborated, and enigmatic passage, the Hebrew Bible describes how the fame of Solomon's wisdom and wealth spread far and wide, so much so that the queen of Sheba decided that she should meet him. The queen is described as visiting with a number of gifts including gold, spices and precious stones. When Solomon gave her "all her desire, whatsoever she asked," she left satisfied (1 Kings 10:10).

Whether the passage is simply to provide a brief token, foreign witness of Solomon's wealth and wisdom, or whether there is meant to be something more significant to the queen's visit is unknown; nevertheless the visit of the Queen of Sheba has become the subject of numerous stories.

Sheba is typically identified as Saba, a nation once spanning the Red Sea on the coasts of what are now Eritrea, Somalia, Ethiopia and Yemen, in Arabia Felix. In a Rabbinical account (e.g. Targum Sheni), Solomon was accustomed to ordering the living creatures of the world to dance before him (Rabbinical accounts say that Solomon had been given control over all living things by Yahweh), but one day upon discovering that the mountain-cock or hoopoe (the Hebrew name for the creature is Shade) was absent, he summoned it to him, and the bird told him that it had been searching for somewhere new.

The bird had discovered a land in the east, exceedingly rich in gold, silver, and plants, whose capital was called Kitor and whose ruler was the Queen of Sheba, and the bird, on its own advice, was sent by Solomon to request the queen's immediate attendance at Solomon's court.

An Ethiopian account (Kebra Nagast) maintains that the Queen of Sheba had sexual relations with King Solomon (of which the Biblical and Quranic accounts give no hint) and gave birth by the Mai Bella stream in the province of Hamasien, Eritrea. The Ethiopian tradition has a detailed account of the affair. (See Queen of Sheba)

The child was a son who went on to become Menelik I, King of Axum, and founded a dynasty that would reign what became the Christian Empire of Ethiopia for 2900+ years (less one usurpation episode and interval of ca. 133 years until a legitimate male heir regained the crown) until Haile Selassie was overthrown in 1974. Menelik was said to be a practising Jew who was given a replica Ark of the Covenant by King Solomon, but moreover, the original was switched and went to Axum with him and his mother, and is still there, guarded by a single priest charged with caring for the artifact as his life's task.

The claim of such a lineage and of possession of the Ark has been an important source of legitimacy and prestige for the Ethiopian monarchy throughout the many centuries of its existence, and had important and lasting effects on Ethiopian culture as a whole. The Ethiopian government and church deny all requests to view the alleged ark.^[15]

Some classical-era Rabbis, attacking Solomon's moral character, have claimed instead that the child was an ancestor of Nebuchadnezzar II, who destroyed Solomon's temple some 300 years later.^[16]

Sins and punishment[link]

According to 1 Kings 11:4 Solomon's "wives turned his heart after other gods", their own national deities, to whom Solomon built temples, thus incurring divine anger and retribution in the form of the division of the kingdom after Solomon's death. (1 Kings 11:9-13)

1 Kings 11 describes Solomon's descent into idolatry, particularly his turning after Ashtoreth, the goddess of the Sidonians, and after Milcom, the abomination of the Ammonites. In Deuteronomy 17:16-17, a king is commanded not to multiply horses or wives, neither greatly multiply to himself gold or silver. Solomon sins in all three of these areas. Solomon collects 666 talents of gold each year, (1 Kings 10:14) a huge amount of money for a small nation like Israel. Solomon gathers a large number of horses and chariots and even brings in horses from Egypt. Just as Deuteronomy 17 warns, collecting horses and chariots takes Israel back to Egypt. Finally, Solomon marries foreign women, and these women turn Solomon to other gods.

According to 1 Kings 11:9-13, it was because of these sins that "the Lord punishes Solomon by tearing the kingdom in two":^[4]

And the Lord was angry with Solomon, because his heart had turned away from the Lord, the God of Israel, who had appeared to him twice and had commanded him concerning this thing, that he should not go after other gods. But he did not keep what the Lord commanded. Therefore the Lord said to Solomon, "Since this has been your practice and you have not kept my covenant and my statutes that I have commanded you, I will surely tear the kingdom from you and will give it to your servant. Yet for the sake of David your father I will not do it in your days, but I will tear it out of the hand of your son. However, I will not tear away all the kingdom, but I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem that I have chosen.

Jewish tradition[link]

In Jewish tradition, King Solomon sinned by acquiring too many wives and horses because he thought he knew why the Bible prohibited this and thought it did not apply to him. When King Solomon married the daughter of the Egyptian Pharaoh, a sandbank formed which eventually formed the "great nation of Rome" - the nation that destroyed the Second Temple (Herod's Temple). Solomon gradually lost prestige until he became like a commoner. Some say he regained his status, while others deny this.^[17]

Islam[link]

In Islamic tradition, Solomon was a prophet and a messenger from Allah (God). As in Jewish tradition, he was the youngest son of King David (Dawud), who is also considered a prophet by Islam. Solomon had diverse talents, wisdom and spiritual insight, so his father had made him his heir. The Qur'an says: "And We verily gave knowledge to Dawud and Sulayman and they said: praise be to God (Allah) Who has preferred us above many of his believing servants". (27:15)

Unlike Jewish and Christian traditions, Islam denies that Solomon fell into idolatry or turned away from Allah in any way,  and views him as famed throughout the lands for his wisdom and fair judgments.

"And when there came to them a Messenger from Allah confirming what was with them, a party of those who were given the scripture threw away the book of Allah behind their backs as if they did not know. And they followed what the devils gave out falsely of magic of the reign of Solomon; for Solomon did not disbelieve but the devils disbelieved, teaching men magic and such things that came down at Babylon to the two angels Harut and Marut, but neither of these two (angels) taught anyone (such things) until they had said: we are only for trial, so don't disbelieve. And from them (magicians) people learn that through which they would cause separation between a person and his spouse, but they could not thus harm anyone except by Allah's leave; and they learn that which harms them rather than profits them. And indeed they knew that its practitioner would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves if they but knew" (2:101-2).

Enemies[link]

Near the end of his life Solomon was forced to contend with several enemies including Hadad of Edom, Rezon of Zobah, and one of his officials named Jeroboam who was from the tribe of Ephraim.^[4]

Death, succession of Rehoboam, and kingdom division[link]

The United Monarchy breaks up, with Jeroboam ruling over the northern Kingdom of Israel (blue on the map) and Rehoboam ruling the Kingdom of Judah to the south.

According to the Hebrew Bible, Solomon died of natural causes^[18] at around 80 years of age. Upon Solomon's death, his son, Rehoboam, succeeded him as king. However, ten of the Tribes of Israel refused to accept him as king, causing the United Monarchy to split and form the northern Kingdom of Israel ruled by Jeroboam, while Rehoboam continued to reign in the southern Kingdom of Judah.

Building and other works[link]

Solomon and the plan for the First Temple, illustration from a Bible card published by the Providence Lithograph Company

A sketch of Solomon's Temple, based on descriptions in the Scriptures.

During Solomon's long reign of 40 years, the Israelite monarchy, according to the Bible, gained its highest splendour and wealth. In a single year, according to 1 Kings 10:14, Solomon collected tribute amounting to 666 talents of gold (39,960 pounds).

Solomon is described as surrounding himself with all the luxuries and the external grandeur of an Eastern monarch, and his government prospered. He entered into an alliance with Hiram I, king of Tyre, who in many ways greatly assisted him in his numerous undertakings. For some years before his death, David was engaged in collecting materials for building a temple in Jerusalem as a permanent abode for the Ark of the Covenant. Solomon is described as completing its construction, with the help of an architect, also named Hiram, and other materials, sent from King Hiram of Tyre.

After the completion of the temple, Solomon is described as erecting many other buildings of importance in Jerusalem; for the long period of 13 years he was engaged in the building of a royal palace on Ophel (a hilly promontory in central Jerusalem); Solomon also constructed great works for the purpose of securing a plentiful supply of water for the city, and the Millo (Septuagint, Acra) for the defense of the city. However, excavations of Jerusalem have shown a distinct lack of monumental architecture from the era, and remains of neither the Temple nor Solomon's palace have been found. However, a number of significant but politically sensitive areas have not been extensively excavated, including Temple mount, the site where the Temple is traditionally said to have been located.

Solomon is also described as rebuilding cities elsewhere in Israel, creating the port of Ezion-Geber, and constructing Tadmor in the wilderness as a commercial depot and military outpost. Solomon is additionally described as having amassed 1,400 chariots and 12,000 horsemen. Though the location of Solomon's port of Ezion-Geber is known, no remains have ever been found. More archaeological success has been achieved with the major cities Solomon is said to have strengthened or rebuilt (for example, Hazor, Megiddo and Gezer — 1 Kings 9:15); these all have substantial ancient remains, including impressive six-chambered gates, and ashlar palaces, as well as trough-like structures outside buildings that early archaeologists have identified as the stables for Solomon's horses.

According to the Bible, during Solomon's reign Israel enjoyed great commercial prosperity, with extensive traffic being carried on by land with Tyre, Egypt, and Arabia, and by sea with Tarshish, Ophir, and South India.

Apocryphal texts[link]

Rabbinical tradition attributes the Wisdom of Solomon to Solomon although this book was probably written in the 2nd century BC. In this work Solomon is portrayed as an astronomer. Other books of wisdom poetry such as the Odes of Solomon and the Psalms of Solomon also bear his name. The Jewish historian Eupolemus, who wrote about 157 BC, included copies of apocryphal letters exchanged between Solomon and the kings of Egypt and Tyre.

The Gnostic Apocalypse of Adam, which may date to the 1st or 2nd century, refers to a legend in which Solomon sends out an army of demons to seek a virgin who had fled from him, perhaps the earliest surviving mention of the later common tale that Solomon controlled demons and made them his slaves. This tradition of Solomon's control over demons appears fully elaborated in the early pseudographical work called the Testament of Solomon with its elaborate and grotesque demonology.^[19]

Historical figure[link]

Historical evidence of King Solomon other than the biblical accounts is minimal. Josephus, citing Tyrian court records and Menander in Against Apion, gives a specific year during which Hiram I of Tyre sent materials to Solomon for the construction of the temple.^[20] However, no material evidence indisputably of Solomon's reign has been found. Yigael Yadin's excavations at Hazor, Megiddo, Beit Shean and Gezer uncovered structures that he and others have argued date from his reign,^[21] but others, such as Israel Finkelstein and Neil Silberman, argue that they should be dated to the Omride period, more than a century after Solomon.^[22]

Solomon's Wealth and Wisdom, as in 1 Kings 3:12-13, illustration from a Bible card published 1896 by the Providence Lithograph Company.

Chronology[link]

The conventional dates of Solomon's reign are from circa 970 to 931 BC. They derive from biblical chronology, mostly from the ancient genealogies in the books, Genesis to Second Kings, spanning the creation of the universe as the ancients understood it to the fall of Jerusalem with the destruction of its Temple in year 586 BC. Regarding the Davidic Dynasty to which King Solomon belongs, its chronology can be checked against datable Babylonian and Assyrian records at a few points, and these correspondences have allowed archeologists to date its kings in a modern framework. According to the most widely-used chronology, based on that by Edwin R. Thiele, the death of Solomon and the division of his kingdom occurred in the spring of 931 BC.^[23] Thiele does not explicitly date the beginning of Solomon's reign, but according to the First Book of Kings he ruled for 40 years, thus corresponding to 970 BC according to the Thiele system.

Criticism[link]

According to Israel Finkelstein and Neil Silberman, authors of The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts,^[24] at the time of the kingdoms of David and Solomon, Jerusalem was populated by only few hundred residents or less, which is insufficient for an empire stretching from the Euphrates to Eilath. According to The Bible Unearthed, archaeological evidence suggests that the kingdom of Israel at the time of Solomon was little more than a small city state, and so it is implausible that Solomon received tribute as large as 666 talents of gold per year. Although both Finkelstein and Silberman accept that David and Solomon were real kings of Judah about the 10th century BC,^[25] they claim that the earliest independent reference to the Kingdom of Israel is about 890 BC, and for Judah about 750 BC. They suggest that due to religious prejudice, the authors of the Bible suppressed the achievements of the Omrides (whom the Hebrew Bible describes as being polytheist), and instead pushed them back to a supposed golden age of Judaism and monotheists, and devotees of YHWH. Some Biblical minimalists like Thomas L. Thompson go further, arguing that Jerusalem only became a city and capable of being a state capital in the mid-seventh century.^[26] Likewise, Finkelstein and others consider the claimed size of Solomon's temple implausible.

These views are criticized by William G. Dever,^[27] Helga Weippert,^{[citation needed]} André Lemaire^{[citation needed]} and Amnon Ben-Tor^{[citation needed]}. Lemaire states in Ancient Israel: From Abraham to the Roman Destruction of the Temple^[28] that the principal points of the biblical tradition of Solomon are generally trustworthy. So does Kenneth Kitchen, who argues that Solomon ruled over a comparatively wealthy "mini-empire", rather than a small city-state, and considers 666 gold talents a modest amount of money. Mr. Kitchen calculates that over 30 years, such a kingdom might have accumulated up to 500 tons of gold, which is small compared to other examples, such as the 1,180 tons of gold that Alexander the Great took from Susa.^[29] Similarly, Mr. Kitchen,^[30] and others consider the temple of Solomon a reasonable and typically sized structure for the region at the time. William G. Dever states "that we now have direct Bronze and Iron Age parallels for every feature of the 'Solomonic temple' as described in the Hebrew Bible".^[31]

The archaeological remains that are considered to date from the time of Solomon are notable for the fact that Canaanite material culture appears to have continued unabated; there is a distinct lack of magnificent empire, or cultural development - indeed comparing pottery from areas traditionally assigned to Israel with that of the Philistines points to the Philistines having been significantly more sophisticated. However there is a lack of physical evidence of its existence, despite some archaeological work in the area.^[22] This is not unexpected because the area was devastated by the Babylonians, then rebuilt and destroyed several times.^[30] Little archaeological excavation has been done around the area known as the Temple Mount, in what is thought to be the foundation of Solomon's Temple, because attempts to do so are met with protest by Muslims.^[32]

From a critical point of view, Solomon's building of a temple for YHWH should not be considered an act of particular devotion to YHWH, because Solomon is also described as building places of worship for a number of other deities^[16] (1 Kings 11:4). Some scholars historians argue that Solomon's apparent initial devotion to YHWH, described in passages such as his dedication prayer(1 Kings 8:14-66), were written much later, after Jerusalem had become the religious centre of the kingdom, replacing locations such as Shiloh and Bethel. Some scholars believe that passages such as these in the Books of Kings were not written by the same authors who wrote the rest of the text, instead probably by the Deuteronomist.^[31] Such views have been challenged by other historians who maintain that there is evidence that these passages in Kings are derived from official court records at the time of Solomon and from other writings of that time that were incorporated into the canonical books of Kings.^[33][34][35]

Jewish scriptures[link]

King Solomon is one of the central Biblical figures in Jewish heritage that have lasting religious, national and political aspects. As the constructor of the First Temple in Jerusalem and last ruler of the united Kingdom of Israel before its division into the northern Kingdom of Israel and the southern Kingdom of Judah, Solomon is associated with the peak "golden age" of the independent Kingdom of Israel as well as a source of judicial and religious wisdom. According to Jewish tradition, King Solomon wrote three books of the Bible:

• Mishlei (Book of Proverbs), a collection of fables and wisdom of life
• Kohelet (Ecclesiastes), a book of contemplation and his self reflection.
• Shir ha-Shirim (Song of Songs), a chronicle of erotic love (there are contrasting opinions whether its subject is a woman or Yahweh).

The Hebrew word "To Solomon" (which can also be translated as "by Solomon") appears in the title of two hymns in the book of Psalms (Tehillim), suggesting to some that Solomon wrote them.

Religions and Solomon[link]

Judaism[link]

King Solomon sinned by acquiring too many wives and horses because he thought he knew the reason for the Biblical prohibition and thought it did not apply to him. When King Solomon married the daughter of the Egyptian Pharaoh, a sandbank formed which eventually formed the "great nation of Rome" - the nation that destroyed the Second Temple (Herod's Temple). Solomon gradually lost more and more prestige until he became like a commoner. Some say he regained his status while others say he did not.^[17]

Christianity[link]

Russian icon of King Solomon. He is depicted holding a model of the Temple. (18th century, iconostasis of Kizhi monastery, Russia).

Christianity has traditionally accepted the historical existence of Solomon, though some modern Christian scholars have also questioned at least his authorship of those biblical texts ascribed to him. Such disputes tend to divide Christians into traditionalist and modernist camps.

Of the two genealogies of Jesus given in the Gospels, Matthew mentions Solomon, but Luke does not. Some commentators see this as an issue that can be reconciled while others disagree. For instance, it has been suggested that Luke is using Mary's genealogy and Matthew is using Joseph's, but Darrell Bock states that this would be unprecedented, "especially when no other single woman appears in the line". Other suggestions include the use by one of the royal and the other of the natural line, one using the legal line and the other the physical line, or that Joseph was adopted^[36], mentions Solomon's construction of the Temple (Acts 7:47).

In the Eastern Orthodox Church, Solomon is commemorated as a saint, with the title of "Righteous Prophet and King". His feast day is celebrated on the Sunday of the Holy Forefathers (two Sundays before the Great Feast of the Nativity of the Lord).

The staunchly Catholic King Philip II of Spain sought to model himself after King Solomon. Statues of King David and Solomon stand on either side of the entrance to the basilica of El Escorial, Philip's palace, and Solomon is also depicted in a great fresco at the center of El Escorial's library. Philip identified the warrior-king David with his own father Charles V, and himself sought to emulate the thoughtful and logical character which he perceived in Solomon. Moreover, Escorial's structure was inspired by that of Solomon's Temple.^[37]

Islam[link]

King Solomon and His Court India (Deccan, Hyderabad)-this painting, from the southern Indian city of Hyderabad, appears to draw on a Turkish prototype.

Solomon also appears in the Qur'an, where he is called سليمان in Arabic, which is transliterated in English as Sulayman, Suleiman, Sulaimaan etc. The Qur'an refers to Sulayman as the son of David (Arabic: Dawud, Dawood, or Dawoud), a prophet and a great ruler with tremendous wisdom, favor, and special powers (like his father). Sulayman ruled not only people, but also hosts of Jinn, understood the language of the birds and ants, and was some of the hidden glory in the world that was not accessible to most other human beings. He ruled a large kingdom that extended south into Yemen, via the queen of Sheba who accepted Solomon's prophethood and religion. He was famed throughout the lands for his wisdom. The Qur'an denies that Solomon ever turned away from Allah.

And they followed what the Shayatin (devils) chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shayatin (devils) disbelieved, they teach people sorcery and such things that came down to the two angels at Babel, Harut and Marut, yet they (the two Angels) taught no person until they had said to them, "Surely, we are only a trial, therefore do not be a disbeliever. " So they learn from them (the two Angels) that by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this. ^{[Quran 2:102]}

Solomon was also given control over various things, such as the wind, and transportation:

And to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a month's (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month's (journey i. e. in one day he could travel two months' journey). And We caused a fount of (molten) brass to flow for him, and there were jinn that worked in front of him, by the Leave of his Lord, And whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. ^{[Quran 34:12]}

And before Sulayman were marshaled his hosts, of Jinns and men and birds, and they were all kept in order and ranks. ^{[Quran 27:17]}

And Solomon, accordingly grateful of Allah, says:

"O ye people! We have been taught the speech of birds, and on us has been bestowed from everything: this is indeed the Grace manifest (from God). " ^{[Quran 27:16]}

According to Muslim tradition, when Solomon died he was standing watching the work of his Jinn, while leaning on his cane. There he silently died, but did not fall. He remained in this position, and the Jinn, thinking he was still alive watching them work, kept working. But termites were eating the cane, the body fell after 40 days. Thereafter, the Jinn and all humans wished they could know more than Allah had allotted them to know:

Then, when We decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the Jinns saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task). ^{[Quran 34:14]}

Legends[link]

One Thousand and One Nights[link]

A well-known story in the collection One Thousand and One Nights describes a genie who had displeased King Solomon and was punished by being locked in a bottle and thrown into the sea. Since the bottle was sealed with Solomon's seal, the genie was helpless to free himself, until freed many centuries later by a fisherman who discovered the bottle. In other stories which are found in One Thousand and One Nights, protagonists who had to leave their homeland and travel to the unknown places of the world saw signs which proved that Solomon had already been there. Sometimes, protagonists discovered Solomon's words which aimed to help those who were lost and unluckily reached those forbidden and deserted places.

Angels and magic[link]

According to the Rabbinical literature, on account of his modest request for wisdom only, Solomon was rewarded with riches and an unprecedentedly glorious realm, which extended over the upper world inhabited by the angels and over the whole of the terrestrial globe with all its inhabitants, including all the beasts, fowl, and reptiles, as well as the demons and spirits. His control over the demons, spirits, and animals augmented his splendor, the demons bringing him precious stones, besides water from distant countries to irrigate his exotic plants. The beasts and fowl of their own accord entered the kitchen of Solomon's palace, so that they might be used as food for him, and extravagant meals for him were prepared daily by each of his 700 wives and 300 concubines, with the thought that perhaps the king would feast that day in her house.

Seal of Solomon[link]

A magic ring called the "Seal of Solomon" was supposedly given to Solomon and gave him power over demons. The magical symbol said to have been on the Seal of Solomon which made it work is now better known as the Star of David. Asmodeus, king of demons, was one day, according to the classical Rabbis, captured by Benaiah using the ring, and was forced to remain in Solomon's service. In one tale, Asmodeus brought a man with two heads from under the earth to show Solomon; the man, unable to return, married a woman from Jerusalem and had seven sons, six of whom resembled the mother, while one resembled the father in having two heads. After their father's death, the son with two heads claimed two shares of the inheritance, arguing that he was two men; Solomon decided that the son with two heads was only one man. The Seal of Solomon, in some legends known as the Ring of Aandaleeb, was a highly sought after symbol of power. In several legends, different groups or individuals attempted to steal it or attain it in some manner.

Solomon and Asmodeus[link]

One legend concerning Asmodeus goes on to state that Solomon one day asked Asmodeus what could make demons powerful over man, and Asmodeus asked to be freed and given the ring so that he could demonstrate; Solomon agreed but Asmodeus threw the ring into the sea and it was swallowed by a fish. Asmodeus then swallowed the king, stood up fully with one wing touching heaven and the other earth, and spat out Solomon to a distance of 400 miles. The Rabbis claim this was a divine punishment for Solomon having failed to follow three divine commands, and Solomon was forced to wander from city to city, until he eventually arrived in an Ammonite city where he was forced to work in the king's kitchens. Solomon gained a chance to prepare a meal for the Ammonite king, which the king found so impressive that the previous cook was sacked and Solomon put in his place; the king's daughter, Naamah, subsequently fell in love with Solomon, but the family (thinking Solomon a commoner) disapproved, so the king decided to kill them both by sending them into the desert. Solomon and the king’s daughter wandered the desert until they reached a coastal city, where they bought a fish to eat, which just happened to be the one which had swallowed the magic ring. Solomon was then able to regain his throne and expel Asmodeus. (The element of a ring thrown into the sea and found back in a fish's belly later appeared in Herodotus' account of Polycrates, the tyrant of Samos from c. 538 BC to 522 BC).

In another familiar version of the legend of the Seal of Solomon, Asmodeus disguises himself. In some myths, he's disguised as King Solomon himself, while in more frequently heard versions he's disguised as a falcon, calling himself Gavyn (Gavinn or Gavin), one of King Solomon’s trusted friends. The concealed Asmodeus tells travelers who have ventured up to King Solomon's grand lofty palace that the Seal of Solomon was thrown into the sea. He then convinces them to plunge in and attempt to retrieve it, for if they do they would take the throne as king.

Artifacts[link]

Other magical items attributed to Solomon are his key and his Table. The latter was said to be held in Toledo, Spain during Visigoth rule and was part of the loot taken by Tarik ibn Ziyad during the Umayyad Conquest of Iberia, according to Ibn Abd-el-Hakem's History of the Conquest of Spain. The former appears in the title of the Lesser Key of Solomon, a grimoire whose framing tale is Solomon capturing demons using his ring, and forcing them to explain themselves to him.

Other forms of legend describe Solomon as having had a flying carpet that was 60 miles square, and could travel so fast that it could get from Damascus to Medina within a day. One day, due to Solomon exhibiting pride, the wind shook the carpet and caused 40,000 men to fall from it; Solomon on being told by the wind why this had happened, felt ashamed. Another day Solomon was flying over an ant-infested valley and overheard an ant warning its fellow ants to hide lest Solomon destroy them; Solomon desired to ask the ant a question, but was told it was not becoming for the interrogator to be above and the interrogated below. Solomon then lifted the ant above the valley, but the ant said it was not fitting that Solomon should sit on a throne while the ant remained on the ground, so Solomon placed the ant upon his hand, and asked it whether there was any one in the world greater than he. The ant replied that she was much greater as otherwise Yahweh would not have sent him there to place it upon his hand; this offended Solomon and he threw the ant down reminding it who he was, but the ant told him that it knew Solomon was created from a corrupted drop, causing Solomon to feel ashamed.

Angels[link]

Angels also help out Solomon in building the Temple; though not by choice. The edifice was, according to rabbinical legend, throughout miraculously constructed, the large, heavy stones rising to and settling in their respective places of themselves. The general opinion of the Rabbis is that Solomon hewed the stones by means of a shamir, a mythical worm whose mere touch cleft rocks. According to Midrash Tehillim, the shamir was brought from paradise by Solomon's eagle; but most of the rabbis state that Solomon was informed of the worm's haunts by Asmodeus. The shamir had been entrusted by the prince of the sea to the mountain cock alone, and the cock had sworn to guard it well, but Solomon's men found the bird's nest, and covered it with glass. When the bird returned, it used the shamir to break the glass, whereupon the men scared the bird, causing it to drop the worm, which the men could then bring to Solomon.

In the Kabbalah[link]

Early adherents of the Kabbalah portray Solomon as having sailed through the air on a throne of light placed on an eagle, which brought him near the heavenly gates as well as to the dark mountains behind which the fallen angels Uzza and Azzazel were chained; the eagle would rest on the chains, and Solomon, using the magic ring, would compel the two angels to reveal every mystery he desired to know. Solomon is also portrayed as forcing demons to take Solomon's friends, including Hiram, on day return trips to hell.

The palace without entrance[link]

According to one legend, while traveling magically, Solomon noticed a magnificent palace to which there appeared to be no entrance. He ordered the demons to climb to the roof and see if they could discover any living being within the building but the demons only found an eagle, which said that it was 700 years old, but that it had never seen an entrance. An elder brother of the eagle, 900 years old, was then found, but it also did not know the entrance. The eldest brother of these two birds, which was 1,300 years old, then declared it had been informed by its father that the door was on the west side, but that it had become hidden by sand drifted by the wind. Having discovered the entrance, Solomon found an idol inside that had in its mouth a silver tablet saying in Greek (a language not thought by modern scholars to have existed 1000 years before the time of Solomon) that the statue was of Shaddad, the son of 'Ad, and that it had reigned over a million cities, rode on a million horses, had under it a million vassals and slew a million warriors, yet it could not resist the angel of death.

Throne[link]

Solomon at his throne, painting by Andreas Brugger, 1777

Solomon's throne is described at length in Targum Sheni, which is compiled from three different sources, and in two later Midrash. According to these, there were on the steps of the throne twelve golden lions, each facing a golden eagle. There were six steps to the throne, on which animals, all of gold, were arranged in the following order: on the first step a lion opposite an ox; on the second, a wolf opposite a sheep; on the third, a tiger opposite a camel; on the fourth, an eagle opposite a peacock, on the fifth, a cat opposite a cock; on the sixth, a sparrow-hawk opposite a dove. On the top of the throne was a dove holding a sparrow-hawk in its claws, symbolizing the dominion of Israel over the Gentiles. The first midrash claims that six steps were constructed because Solomon foresaw that six kings would sit on the throne, namely, Solomon, Rehoboam, Hezekiah, Manasseh, Amon, and Josiah. There was also on the top of the throne a golden candelabrum, on the seven branches of the one side of which were engraved the names of the seven patriarchs Adam, Noah, Shem, Abraham, Isaac, Jacob, and Job, and on the seven of the other the names of Levi, Kohath, Amram, Moses, Aaron, Eldad, Medad, and, in addition, Hur (another version has Haggai). Above the candelabrum was a golden jar filled with olive-oil and beneath it a golden basin which supplied the jar with oil and on which the names of Nadab, Abihu, and Eli and his two sons were engraved. Over the throne, twenty-four vines were fixed to cast a shadow on the king's head.

By a mechanical contrivance the throne followed Solomon wherever he wished to go. Supposedly, due to another mechanical trick, when the king reached the first step, the ox stretched forth its leg, on which Solomon leaned, a similar action taking place in the case of the animals on each of the six steps. From the sixth step the eagles raised the king and placed him in his seat, near which a golden serpent lay coiled. When the king was seated the large eagle placed the crown on his head, the serpent uncoiled itself, and the lions and eagles moved upward to form a shade over him. The dove then descended, took the scroll of the Law from the Ark, and placed it on Solomon's knees. When the king sat, surrounded by the Sanhedrin, to judge the people, the wheels began to turn, and the beasts and fowls began to utter their respective cries, which frightened those who had intended to bear false testimony. Moreover, while Solomon was ascending the throne, the lions scattered all kinds of fragrant spices. After Solomon's death, Pharaoh Shishak, when taking away the treasures of the Temple (I Kings xiv. 26), carried off the throne, which remained in Egypt till Sennacherib conquered that country. After Sennacherib's fall Hezekiah gained possession of it, but when Josiah was slain by Pharaoh Necho, the latter took it away. However, according to rabbinical accounts, Necho did not know how the mechanism worked and so accidentally struck himself with one of the lions causing him to become lame; Nebuchadnezzar, into whose possession the throne subsequently came, shared a similar fate. The throne then passed to the Persians, who their king Darius was the first to sit successfully on Solomon's throne since his death, and after that the throne passed into the possession of the Greeks and Ahasuerus.

Contemporary fiction[link]

Literature[link]

• In H. Rider Haggard's King Solomon's Mines the protagonists discover multiple settings said to belong to, or having been built at the request of King Solomon, such as 'Solomon's Great Road' and the mines themselves. Also, the two mountains which form the entrance to Kukuana Land (where the mines are located in the novel) are referred to as 'Sheba's Breasts' which could well be an allusion to the Queen of Sheba, who King Solomon had a relationship with, or alternatively Solomon's mother, who was named Bathsheba. When in the mines the characters also contemplate what must have occurred to prevent King Solomon from ever returning to retrieve the massive amounts of diamonds, gold and ivory tusks that were found buried in his great 'Treasure Chamber'.
• In The Divine Comedy the spirit of Solomon appears to Dante Alighieri in the Heaven of the Sun with other exemplars of inspired wisdom.
• In Friedrich Dürrenmatt's Die Physiker, the physicist Möbius claims that Solomon appears to him and dictates the "theory of all possible inventions" (based on Unified Field Theory).
• Solomon appears in Kipling's Just So Stories.
• In Neal Stephenson's three-volume The Baroque Cycle, 17th century alchemists like Isaac Newton believe that Solomon created a kind of "heavier" gold with mystical properties and that it was cached in the Solomon Islands where it was accidentally discovered by the crew of a wayward Spanish galleon. In the third volume of The Baroque Cycle, The System of the World, a mysterious member of the entourage of Czar Peter I of Russia, named "Solomon Kohan" appears in early 18th century London. The czar, traveling incognito to purchase English-made ships for his navy, explains that he added him to his court after the Sack of Azov, where Kohan had been a guest of the Pasha. Solomon Kohan is later revealed as one of the extremely long-lived "Wise" (like Enoch Root), and compares a courtyard full of inventors' workstations to "an operation I used to have in Jerusalem a long time ago," denominating either facility as "a temple."
• In Bartimaeus: The Ring of Solomon, both King Solomon and the Queen of Sheba are featured prominently.

Film[link]

• The Kingdom of Solomon (2009) - Iranian production directed by Shahriar Bahrani
• Solomon (1997, TNT) - directed by Roger Young, starring Ben Cross
• Solomon and Sheba (1959) - Epic film directed by King Vidor, starring Yul Brynner and Gina Lollobrigida

Music[link]

• Händel composed an oratorio entitled Solomon in 1748. The story follows the basic Biblical plot.
• Ernest Bloch composed a Hebraic Rhapsody for cello and orchestra entitled Schelomo, based on King Solomon.

See also[link]

• Goetia
• Solomon and Marcolf
• Solomonic column
• Solomon's Pools
• This too shall pass
• The Judgement of Salomon (Giorgione)

Notes[link]

References[link]

• Dever, William G. (2003). Who Were the Early Israelites and Where Did They Come From?. Wm. B. Eerdmans Publishing Company. ISBN 0-8028-0975-8. 
• Finkelstein, Israel; Neil Asher Silberman (2006). David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition. Free Press. ISBN 0-7432-4362-5. 
• Finkelstein, Israel; Neil Asher Silberman (2002). The Bible Unearthed: Archaeology's New Vision. Simon & Schuster. ISBN 978-0-684-86913-1. 
• Thomas E. Levy & Thomas Higham (eds.), ed. The Bible and Radiocarbon Dating: Archaeology, Text and Science. London ; Oakville, CT.: Equinox Publishing (UK). ISBN 978-1-84553-056-3. OCLC 60453952. 
• Dever, William G. (2001). What Did the Biblical Writers Know and When Did They Know It?: What Archaeology Can Tell Us about the Reality of Ancient Israel. Grand Rapids, Mich.: Eerdmans Pub.. ISBN 978-0-8028-4794-2. OCLC 45487499. 
• Kitchen, Kenneth A. (2003). On the reliability of the Old Testament. Grand Rapids, Mich.: Eerdmans. ISBN 0-8028-4960-1. 

External links[link]

Wikimedia Commons has media related to: Solomon

Wikiquote has a collection of quotations related to: Solomon

• A collection of King Solomon links on the web
• Jewish Encyclopedia (1901–1905)
• Catholic Encyclopedia: Solomon entry by Gabriel Oussani (1913)
• Solomon at the Internet Movie Database Animated depiction of the life of Solomon
• Solomon at the Internet Movie Database Artistic movie about the rise and the reign of King Solomon
• Wars of King Solomon The Wars of King Solomon: Summaries and Studies: www.warsofisrael.com