The Selenodromion of David and Solomon 269 THE SELENODROMION OF DAVID AND SOLOMON A new translation and introduction by Pablo A. Torijano INTRODUCTION The Selenodromion of David and Solomon is an example of the esoteric writings that were popular during late antiquity in Jewish, Christian, and pagan environments. The present title of this text appears in one of the manuscripts that preserve it (Atheniensis 10), although it can have other attributions such as to Aristotle or Ezra or no attribution at all. This title makes reference to a particular astrological genre that was linked to the lunar month. Contents The text mentions each day of a lunar month, describing who was born or what happened in that day, whether it is lucky or not, whether a sick person will recover or not, what sort of child is born in that day, whether the fugitive and the lost thing will be found or not, whether a dream will come true or not. The nature of each day depends on the Biblical character or situation that supposedly occurred in it. There is no mention of specific types of magic as we find in other similar genres such as the so-called apotelesmata of the moon (i.e., effects of the moon). Manuscripts The work is preserved in the following Greek manuscripts: 1.Codex Atheniensis 10, f. 22-26. An eighteenth-century manuscript that lacks the first four days of the month and the thirteenth day. It is the text edited by Delatte and the basis for the present translation. It is named “Selenodromion of David and Solomon.” 2. Codex Mediolanensis 16, f 39v-46. A thirteenth-century manuscript whose text is very similar to that of the Selenodromion. In the present translation, it supplies the first five days that Atheniensis lacks and some additional material from days eleven, thirteen, and sixteen. It expands in various ways the actions that could or could not be undertaken on each day and preserves some allusions to the pagan gods and other entities. Each day is referred to both a pagan god and an OT character or situation. The work is called “Selenodromion or prophetic oracle of the moon.” 3. Codex Parisinus Graecus 1884, f. 150v-153. A sixteenth-century manuscript whose text seems to be a parallel tradition to the Selenodromion, since it distributes the days of the month according to their suitability to certain actions. The work is attributed to Melampodus, “sacred scribe,” and is divided into two books, the second one being the Selendromion-like text. It shares with the Codex parisinus Graecus 1148 (see below) the mention of Heliopolis as the supposed place of origin of the work. The actions to be performed or avoided follow closely the structure of the Selenodromion of David and Solomon. There is no mention of OT characters or situations. It is named “Selenodromion.” 4. Codex 2280 Bibliothecae Universitatis f. 333v-334. A sixteenth-century manuscript whose text is related to that of Cod. Med 16, but without the allusion to pagan divinities. The work is called “Selenodromion of every day, good and bad.” 5. Codex Berolinensis 173, f. 150-152; f. 177v-180. A fifteenth-century manuscript that preserves two works similar to Codex Mediolanensis 16. The first one is called “Diagnostic of the thirty days of the moon.” The second one is called “Selenodromion of the Thirty Days.” It lacks the mentions of the pagan gods. 6. Codex Dredensis 33. A sixteenth-century manuscript that is similar to Mediolanensis 16, but which has been abbreviated. It has no title. 7. Codex Parisinus Graecus 1191, f. 59v-64 v. A fifteenth-century manuscript related