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Pseudepigraphical work ascribed to Solomon
The Testament of Solomon is a pseudepigraphical composite text ascribed to King Solomon but not regarded as canonical scripture by Jews or Christian groups. It was written in the Greek language, based on precedents dating back to the early 1st millennium CE, but was likely not completed in any meaningful textual sense until sometime in the Middle Ages. In its most noteworthy recensions, the text describes how Solomon was enabled to build his temple by commanding demons by means of a magical ring that was entrusted to him by the archangel Michael.

Scholarly opinion on when the Testament of Solomon was written varies widely. Despite the text's claim to have been a first hand account of King Solomon's construction of the Temple of Jerusalem, suggested dates for its composition range between the end of the 1st century AD and the High Middle Ages. However, scholars both before (e. g., Istrin) and after (e. g., Schwarz) The decan demons claim responsibility mostly for various ailments and pains, and they provide the magical formulae by which they may be banished. For example, the thirty third demon is Rhyx Achoneoth who causes sore throat and tonsilitis and can be driven off by writing the word Lycourgos on ivy leaves and heaping them into a pile. Solomon's final demon encounter involves sending a servant boy with his ring to take captive a wind demon who is harassing the land of Arabia. The boy is to hold a wineskin against the wind with the ring in front of it, and then tie up the bag when it is full. The boy succeeds in his task and returns with the wineskin. The imprisoned demon calls himself Ephippas, and it is by his power that a cornerstone, thought to be too large to lift, is raised into the entrance of the temple. Then Ephippas and another demon from the Red Sea bring a miraculous column made of something purple (translation obscure) from out of the Red Sea. This Red Sea demon reveals himself as Abizithibod, and claims to be the demon who supported the Egyptian magicians against Moses, and who hardened the pharaoh's heart, but had been caught with the Egyptian host when the sea returned and held down by this pillar until Ephippas came and together they could lift it. There follows a short conclusion in which Solomon describes how he fell in love with a Shunammite woman, and agreed to worship Remphan and Moloch in exchange for sex. Solomon agrees to sacrifice to them, but at first only sacrifices five locusts by simply crushing them in his hand. Immediately, the spirit of God departs from him, and he is made foolish and his name becomes a joke to both humans and demons. Solomon concludes his text with a warning to the readers; he tells them to not abandon their beliefs for sex like he did.

In the Testament of Solomon, the firmament is conceived in a tripartite structure and demons are portrayed as being capable of flying up to and past the firmament in order to eavesdrop on the decisions of God.

The most explicit and notable Christian theme found in the text was during King Solomon's encounter with the demon Ephippas. While working on the temple, Ephippas is asked by Solomon by what angel he is thwarted. The demon replied that the only thing that can truly take away his powers and defeat him is a man that will be born of a virgin and then be crucified on a cross by the Jews.

The most obvious Greek influence is Solomon's encounter with seven demons who are sisters. They introduce themselves to the king and describe their home among the stars and Mount Olympus. The seven demon sisters represent the Pleiades of Greek mythology and their astrological relationship. Solomon also encounters a female demon called Obizuth, who has no limbs and a head full of disheveled hair. It is argued that she actually represents Medusa or a gorgon like creature from Greek mythology. The demon Enepsigos recounts to King Solomon at one point during the temple's construction that he can take three different physical forms, one of which being the Greek Titan Kronos. Enepsigos is also represented as a triple faced woman akin to Hecate and is likewise astrologically associated with the sphere of the moon.

The Babylonian Talmud (in Gittin 68) mentions a similar story where Solomon enslaves Ashmedai, a demon prince, to build the Temple, and he was disposed of temporarily by him.

Many of the demons in Solomon's encounters are of Greek, Egyptian, Jewish, Christian, Arabic, and other traditions. The majority of the testament consists of Solomon's interviews with the demons, some of which are grotesque, including one which has no head. Two demons associated strongly with sexuality appear among them Asmodeus from the Book of Tobit, and a female demon named Obyzouth, who has similarities to Lilith, such as killing newborn children. Most of the other demons are otherwise unknown by name from other works. The demon Abezethibou is said to have hardened the pharaoh's heart, rather than God. The demons, listed in order of appearance, are Ornias, Beelzebub, Onoskelis, Asmodeus, Tephras, the 7 star sisters (a reference to the Pleiades), Envy, Rabdos, Rath, Tribolaios, Obizuth, the wingdragon, Enêpsigos, Kunopaston, an unnamed "lustful spirit", the 36 spirits of the decans, Ephippas, Abezethibou.