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By Emmet Scott

The Queen of Sheba has loomed huge in poetry and romance. The mysterious Queen, who's acknowledged to have visited Solomon in Jerusalem, has forged her spell over poets, painters and storytellers over the centuries. the folks of Ethiopia have continually claimed her as their very own, and to today boast that her son Menelik fruit of the union among the Queen and Solomon stole the Ark of the Covenant from the Temple in Jerusalem after Solomon s death.

For all that, historians have tended to regard either Queen of Sheba and Solomon mostly as characters of fairyland and romantic delusion.

In 1952, notwithstanding, Immanuel Velikovsky made an superb declare: He introduced that not just did the Queen of Sheba exist, yet that she had left a number of pix of herself in addition to an account of her recognized trip to Israel. The Queen of Sheba used to be none except Hatshepsut, the feminine pharaoh of Egypt who equipped a gorgeous temple outdoor Thebes, at the partitions of which she immortalized an important occasion of her existence: an day trip to the Land of Punt. Punt, stated Velikovsky, was once one and almost like Israel.

In this quantity historian Emmet Scott brings ahead dramatic new proof in help of Velikovsky. He unearths, between different issues, that:

Ancient Israel, similar to Punt, was once a well known resource of frankincense.

Egyptian records, commonly neglected in educational circles, unequivocally position Punt within the sector of Syria/Palestine.

The goddess Hathor was once referred to as the girl of Punt, yet she used to be sometimes called the woman of Byblos.

The Egyptians claimed to be of Puntite starting place, yet Jewish and Phoenician legends claimed that the Egyptians got here from their a part of the realm, and the Phoenicians named Misor most likely similar to Osiris because the Phoenician hero who based the Nile Kingdom.

Scott argues that those major clues shift the weight of evidence onto Velikovsky's critics; and the identity of Hatshepsut with the Queen of Sheba will ultimately compel the rewriting of heritage books.

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The existing version is said to be a translation from an Arabic text, which in turn was translated from a Coptic (late Egyptian) one. It contains quotation from the Gospels, and therefore cannot predate the rise of Christianity. According to Budge, it is “a great storehouse of legends and traditions, some historical and some of a purely folklore character, derived from the Old Testament and later Rabbinic writings, and from Egyptian (both pagan and Christian), Arabic and Ethiopian sources. ”2 The Kebra Nagast asserts that whilst in Jerusalem the Queen of Sheba became Solomon’s lover, and returned to her own country pregnant.

In Petrie’s words: “From the stele of Iufi it is certain that Aahhotep was mother of Aahmes [Ahmose] I, and hence Aahmes and Nefertari were of the same mother. But yet we cannot suppose them to have had both parents alike; Aahmes is always (except once) shown of the same colour as other Egyptians, while Nefertari is almost always coloured black. And any symbolic reason invented to account for such colouring applies equally to her brother, who is nevertheless not black. As Nefertari was specially venerated as the ancestress of the dynasty, we must suppose that it was she from whom the royal succession appears to have been reckoned, and hence her black colour is the more likely to have come from through her father.

P. 121 Josephus, Jewish Antiquities, VIII, xvii, 171 Ibid. p. , p. ” In the same way, Hatshepsut received vast quantities of myrrh from the land of Punt: “Fresh myrrh (anti) in great quantities, marvels of the countries of Punt. ” But more than all the other “marvels,” as Velikovsky notes, the queen valued some precious trees. Thirty-one anti trees, brought as marvels of Punt. Never was seen the like since the world was. Velikovsky noted that the acquisition of valuable and rare plants was characteristic of Solomon and his time.

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