The oldest manuscripts are from the fourteenth century, and the majority from the fifteenth century, but Pablo A. Torijano's claim that it is based on material going as far back as the sixth century is either accepted or at least regarded as plausible. Ioannis Marathakis, while not denying the possibility of Torijano's theory, suggests that some time between the thirteenth or fourteenth centuries is more likely.Marathakis, Golden Hoard, p. 75 The Magical Treatise of Solomon served as a bridge between the Roman-era Testament of Solomon and the renaissance Key of Solomon.Marathakis and Skinner, Golden Hoard, pp. 12–14, 85 Early copies of the Magical Treatise were appended to or incorporated elements of the Testament of Solomon,Marathakis, Golden Hoard, pp. 18, 20, 74Torijano, Brill, pp. 58, 170-171 while one of the earliest manuscripts of the Key of Solomon is also classified as a late copy of the Magical Treatise.Introduction by Joseph H. Peterson to The Key of Solomon (Clavicula Salomonis), Esoteric Archives, 1999, 2004, 2005. Some manuscripts featured demons assigned to the four cardinal directions, distinct from those found in the Lesser Key of Solomon and related works, but very similar to those found in later works such as the Grand Grimoire and Grimoirium Verum.Skinner, in Marathakis, Golden Hoard, p. 13Marathakis, Golden Hoard, pp. 74–75 Portions of the Treatise also have some relationship to the Heptameron of Pietro d'Abano, the Lesser Key of Solomon, and the Sworn Book of Honorius;Marathakis, Golden Hoard, p. 92 and select ideas may bear distant relationships to the Book of Abramelin,Marathakis, Golden Hoard, p. 100 the Greek Magical Papyri (particularly "The Sword of Dardanus"), Sefer Raziel HaMalakh, Sepher Ha-Razim, the Sword of Moses,Torijano, Brill, pp. 215–216 and the CyranidesMarathakis, Brill, p. 23
