A long account of Ashmedai appears in the Talmud , relating how King Solomon succeeded in capturing him and forcing him into service for the building of the Temple. Later aggadic legend depicts him as a merry trickster rather than an evil demon, while according to some sources his influence is actually beneficent and is directed to guarding the moral order of the universe.
The demon Asmodeus and Solomon trade places
For many years after the Temple was completed, Solomon kept the demon Ashmedai prisoner in his dungeon. One day Solomon said to him, " How can you call yourself King of Demons if I, a mere man of flesh and blood, can hold you captive?"
"Release me from my chains and give me your magic ring," answered Ashmedai. "Then we shall see who is king."
Confident of his own power, Solomon granted Ashmedai's wish. Instantly the demon seized the king's crown, and with a single flick of his powerful wing, hurled Solomon four hundred miles from Jerusalem.
Ashmedai then flung Solomon's magic ring into the sea, where it was swallowed by a fish. For Ashmedai thought, "If anyone should gain possession of the ring, he will know what I have done."
Then the Demon King disguised himself as Solomon and sat down upon his golden throne.
Originally posted by BradKell
First, "Just imagine the power one can wield with a ring with the name of God on it". We can test this, go to Wal-Mart and get a ring, then have God engraved on it. Let me know about the power.
Originally posted by BradKell
Wonderful. Now, educate me if you will. The Talmud, why type of book/record is this. Religious, Historical, Mythical, a combination?
This is important, because if filled purely with fancifuls then we need more writings on this ring.
The Talmud (Hebrew: תַּלְמוּד) is a record of rabbinic discussions pertaining to Jewish law, ethics, customs and history. It is a central text of Judaism, second only to the Hebrew Bible in importance.
The Talmud has two components: the Mishnah (c. 200 CE), the first written compendium of Judaism's Oral Law; and the Gemara (c. 500 CE), a discussion of the Mishnah and related Tannaitic writings that often ventures onto other subjects and expounds broadly on the Tanakh.
The terms Talmud and Gemara are often used interchangeably. The Gemara is the basis for all codes of rabbinic law and is much quoted in other rabbinic literature. The whole Talmud is also traditionally referred to as Shas (ש"ס), a Hebrew abbreviation of shisha sedarim, the "six orders" of the Mishnah.
Also note that again, this could be allegorial. The Demon could be another side of Solomon, one he only showed during the great fall of his reign. It would surely seem like a different man on the throne if he was stuck in sullen moodiness. This could be how writers described it (truly believing a Demon had stolen his power, though we can not prove/disprove such Demons.), his change.
Also, the Demon could be a Rival that none could have witnessed but had heard whispers about. Solomon could have lost influence to this Rival thus loosing power and prosperity for his lands, sending him into such doldrums.
I never say completely excuse things. When working so deep in antiquity and with such myths, one must almost search 2 at once. As in, one must strip all fancies out of the story, study the allegory, and proceed that way... while at the same time tracking seperately the What If approach of allowing such fantastics to be true. Duel Timeline, if you will.
Once we have more text on this Rings existance, we then study the body of Water where it would have been lost. However, we must also realize this could be a ploy. With out the Ring, Solomon has much weaker power. Again, could be allegory. During this dark time he simply has put away his lusterious ring as to avoid rebellion (people are starving and he still wears such things!), perhaps he dressed down during this time, still noble and worthy just less bling. An appeasment to the people. When things changed or he was near lifes end, he brings it out again. (Prosperity returns and they say "The Ring! King Solomon has returned! He has sent the Demon away!")
Please, lecture me on this Telmud (I'll Google what I can, being over here I often can't get to things due to Internet Restrictions).
King Solomon, the son of King David, established Jerusalem as the city of justice and peace. His name reflects the original name of the city, Shalem. Solomon is said to have been given both "wisdom and knowledge", this is usually taken to mean wise government, the ability to distinguish morally between good and evil, and a thorough understanding of the universe. "Behold I have given you a wise and understanding heart; there has been none like you before you, nor after you shall any arise like you" (Kings 1, 3, 12).
The legend of King Solomon's Seal, of the wondrous signet ring which he received from heaven, is common to Judaism, to Christianity and to Islam. King Solomon's Seal, whose base is on the ground and whose tip reaches heaven, symbolizes a harmony of opposites, whose significance is manifold as much as it is multi-cultural. It reflects the cosmic order, the skies, the movement of the stars in their spheres, and the perpetual flow between heaven and earth, between the elements of air and fire. The Seal, therefore, symbolizes super-human wisdom and rule by divine grace.
King Solomon-s Seal
IsraelNN.com) In honor of Jerusalem Day, which begins Tuesday night, archaeologists revealed a number of seals from the time of the Biblical Kings David and Solomon. The seals, along with other recently uncovered artifacts, were displayed for the first time on Monday, atat a conference marking 40 years since the liberation and reunification of Jerusalem by the modern State of Israel.
The Bible-period artifacts were unearthed during archaeological excavations underway in Ir David, the City of David, below Jerusalem’s Old City to the east. The specific artifacts on display on Monday were found at the Beit HaMaayan (well-house) dig, overseen by Haifa University's Archaeology Department Director, Professor Ronny Reich.
The greatest scientific and public interest was focused on more than 100 seals and signet rings, used as a means of authentication for written papyrus documents, from the time of the reigns of Kings David and Solomon. The seals bear various markings that, when deciphered, indicate the sender of the document and his or her location. The large number of such seals, archaeologists explained, indicate that the City of David area was a commercial and trading center.
Artifacts From Time of Kings David and Solomon Revealed
1. WHAT IS THE TESTAMENT OF SOLOMON?
The Testament of Solomon is a medium-length Greek text which tells the legendary story of King SolomonÕs Ring and explains the power it bestowed on its possessor over the demons which plagued the building of the Temple. It is written from the point of view of the king himself, and closes with SolomonÕs fall into idolatry. The narrative works at several levels. At one level, and for much of the text, it is an entertaining ÔArabian NightsÕ-style narrative of a super magician and his contests with a variety of demons and djinns from the desert: there is always the underlying frisson of the supernatural, but the narrative also contains a certain aura of wry humour, and demons are satisfyingly routed by SolomonÕs supernatural knowledge. But the narrative also provides a repository for serious magical lore about the names of the demons, their areas of influence, and the names and formulae by which they can be controlled. It is this factor which led McCown, the TestamentÕs first editor, to label it Òa combination of folktales and a magicianÕs vade-mecumÓ (McCown, 1922, p.1); and it is this agglutiantive quality which has led to the complex textual situation with which McCown and subsequent editors have wrestled.
But before the historian can get to work on the text, there is a question of dating to be settled. Scholarly opinion on the date of the Testament varies widely.
• mediaeval: F.F. Fleck (1837) originally argued that the Testament was a Byzantine work dating from the Middle Ages. V.M. Istrin (1898) also defended a date for the Testament in the Middle Ages (ca. 1200 C.E.), whilst admitting that the text contains a number of pre-Christian elements.
• fourth century CE or earlier: On the basis of arguing that the demonology of the Testament is similar to that portrayed in the Divinae Institutiones of Lactantius, F.A. Bornemann suggested a date in the early fourth century C.E. This dating was followed by McCown, partly because of the apparent allusion to TSol 26.5 found in the Dialogue of Timothy and Aquila (see below), and partly because the fluent koine of the Testament suggests a date at a time when this form of Greek was current after the completion of the New Testament. McCown also argued that the allusions to the cornerstone of the Temple are to be attributed to a date before the notion of the cornerstone referring to Christ became common amongst Christians; and that the demonology of the Testament is very close to that found in Origen Contra Celsum.
• 1st./2nd century CE: F.C. Conybeare noted a number of points in support of a date around 100 C.E., at least for the Christian elements present in the Testament. He noted that Òthe stress laid on the name Emmanuel and on its numerical value, on the writing of the name on the forehead, the use of the word tanustheis, the patripassian conceptions, all have a very archaic air, and seem to belong to about 100 A.D.Ó K. Kohler concurs with Conybeare, noting that the Testament represents pre-Talmudic demonology, and both Conybeare and Kohler were followed in their conclusions by G. Salzberger. More recently, K. Preisendanz has argued in favour of dating the original form of the Testament to the first or second centuries C.E. Prior to Preisendanz, W. Gundel had argued that the archetype of the list of thirty-six decans in TSol 18 is dateable to the first century B.C.E., and that Ch.18 was in use in pre-Christian Egypt.
7. SUMMARY AND PROVISIONAL CONCLUSIONS
Only a small part of the relevant material has been covered here. However, it seems that the traditions which the Testament has in common with other texts were in existence before the seventh century. Various traditions found in the Testament are attested in many different documents, each with a different provenance, over a very long period of time. Thus when the relevant material is taken into account, and when the various extant MSS and papyri have been considered, a sixth century date for the Ur-Text of the Testament would seem to make good sense. However, to say that such a date makes sense is not to say that the Testament of Solomon was written in any form in the sixth century. This does seem to be the most likely date, but our evidence is ambiguous enough to preclude any possibility of certainty. We are hindered by the fact that the evidence of which we must take account in attempting to date the Testament is not extensive, and is made up of texts which are wildly different in date, authorship, provenance, and (possibly) ideology. We are also hindered by the lack of allusions within the Testament to contemporary events, and by the extremely complex textual and redactional histories of the Testament. We are able to deal only with possibilities.
DATING THE TESTAMENT OF SOLOMON
NOTES: 1. Testament of Solomon, son of David, who was king in Jerusalem, and mastered and controlled all spirits of the air, on the earth, and under the earth. By means of them also he wrought all the transcendent works of the Temple. Telling also of the authorities they wield against men, and by what angels these demons are brought to naught.
Of the sage Solomon.
Blessed art thou, O Lord God, who didst give Solomon such authority. Glory to thee and might unto the ages. Amen.
2. And behold, when the Temple of the city of Jerusalem was being built, and the artificers were working thereat, Ornias the demon came among them toward sunset; and he took away half of the pay of the chief-deviser's (?)1 little boy, as well as half his food.  He also continued to suck the thumb of his right hand every day. And the child grew thin, although he was very much loved by the king. 1. [D: master workman’s ] 3. So King Solomon called the boy one day, and questioned him, saying: "Do I not love thee more than all the artisans who are working in the Temple of God? Do I not give thee double wages and a double supply of food? How is it that day by day and hour by hour thou growest thinner?"
The Testament of Solomon, translated by F. C. Conybeare
Originally posted by Neo Christian Mystic
To the OP. According to the Solomonian testament his seal was not that of the hexagram, but rather a skewed pentagram, one cycle of the morningstar, not all of it.
In some versions of the story, the ring was made of brass and iron, carved with the Name of God, and set with four jewels. In later versions the ring simply bore the symbol now called the Star of David (hexagram), often within a circle, usually with the two triangles interlaced (hence chiral) rather than intersecting. Often the gaps are filled with dots or other symbols. Other versions have it as a pentagram or other more complicated figures. Works on demonology typically depict the pattern of the seal as being two concentric circles, with a number of mystical sigils between the inner and outer circles, and various more-or-less complex geometric shapes within the inner circle.
The Kebra Negast states that when Menelek was 12 years old, he began asking his mother about his father, and that when he was 22, he traveled to Jerusalem, bearing the ring which Solomon had given Makeda. Because Menelek's facial features, eyes, legs and gait were similar to his father's, Solomon recognized him instantly.
Menelik looked very like his father, which confused the Israelites as they had difficulty in telling the difference between Solomon and Menelik. Because of this confusion they complained to King Solomon and asked him to send Menelik home.
Originally posted by Icarus Rising
I posted a thread earlier today about the relationship between King Solomon and Queen Makeda of Sheba, centering on the possibility that the Queen had a son by Solomon. After reading this thread, there are some interesting corelations in regard to the ring theory, as well as that of the demoimposter on the throne of Israel.
So, there is a ring and a resemblance. This resemblance was so striking, in fact, that the Israelites had difficulty telling them apart.
Fascinating how the story of this ring and the resemblance between Solomon and his son Menelik share many of the characteristics of the story of Solomon and his ring of demonic control.
If these two rings are one and the same, which I have no way of proving, this ring would most likely have returned to Sheba with Menelik and, purportedly, the Ark of the Covenant.