Queen of Sheba as recorded in Wikipedia

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Queen of Sheba
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Ethiopian fresco of the Queen of Sheba on her way to Jerusalem, shown riding with sword and lanceThe Queen of Sheba (Ge'ez: ንግሥተ ሳባ Nigista Saba), (Hebrew: 'מלכת שבא‎ Malkat Shva, (Arabic: ملكة سبأ‎ Malikat Sabaʾ), refers in Ethiopian history, the Hebrew Bible, the New Testament, and the Qur'an to the woman who was the ruler of the ancient kingdom of Sheba. The location of the historical kingdom may have included both Ethiopia and Yemen, with Ethiopia being the more likely.

Known to the Ethiopian people as Makeda (ማክዳ mākidā), this queen has been called a variety of names by different peoples in different times. To King Solomon of Israel she was the Queen of Sheba. In Islamic tradition she was Bilqis. The Roman historian Josephus calls her, Nicaula. She is thought to have lived in the 10th century BC.

In the Hebrew bible, a tradition of the history of nations is preserved in Beresh't 10 (Genesis 10). In Beresh't 10:26-29 is found the reference to Sheba - listed along with Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Obal, Abimael, Ophir, Havilah, and Jobab as the descendants of Joktan, the son of Eber, the son of Shelah, the son of Arphaxad, the descendant of Shem, the son of Noah. This reference is not to be confused with another Sheba, the descendant of Raamah(Beresh't 10:7), the descendant of Cush, the descendant of Ham.


The Middle East through the eyes of the ancient Israelites, reconstructed according to the documentary hypothesisAccording to the Hebrew biblical tradition, the Semitic tribes were found on the Arabian peninsula, with a dense concentration in southern Arabia (Aram, Asshur, and Elam being the only exceptions, respectively located in the northern Fertile Crescent and eastern Mesopotamia). Aharoni, Avi-Yonah, Rainey, and Safrai placed the Semitic Sheba in Southern Arabia in geographic proximity to the location of the tribes descended from their ancestor, Joktan. In addition to Sheba, Hazarmaveth and Ophir were identified.

Semitic Havilah was located in Eastern Africa, modern day Ethiopia. Semitic Havilah (Beresh't 10:29) is to be distinguished from Cushite Havilah (Beresh't 10:7), the descendant of Cush, descendant of Ham; both locations for Havilah are thought to have been located in present day Ethiopia. [1]

The multiple references to Havilah may indicate historical Semitic migration from the southern Arabian peninsula to the African continent. An alternative account would place the origins of the Semites and the ancient Israelites in Ethiopia. The ancient Roman historian, Tacitus, wrote that “many, again, say that they [the Israelites] were a race of Ethiopian origin” (Histories (Tacitus), Book 5, Paragraphs 2 & 3). [2] Thus, the Queen of Sheba would rightly be placed as a descendant of the Semitic Sheba people located in southern Arabia, but with more than likely origins from Ethiopia.

Contents [hide]
1 Hebrew biblical account
2 Qur'anic account
3 Ethiopian account
4 Possible Egyptian derivation
5 Nubia - another possible location
6 Christian interpretations
7 Medieval depictions
8 Renaissance depictions
9 Modern Arab academic view
10 Other modern theories
11 Recent Archaeological Discoveries in Yemen
12 The Queen of Sheba in popular culture
12.1 Songs
12.2 Ballets
12.3 Films
12.4 Books
12.5 Poems
12.6 Sport
13 See also
14 Footnotes
15 Primary sources
16 Secondary sources
17 Bibliography



[edit] Hebrew biblical account

Claude Lorrain, "The Embarkation of the Queen of Sheba"According to the Hebrew Bible, the unnamed queen of the land of Sheba heard of the great wisdom of King Solomon of Israel and journeyed there with gifts of spices, gold, precious stones, and beautiful wood and to test him with questions, as recorded in First Kings 10:1-13 (largely copied in 2 Chronicles 9:1–12).

It is related further that the queen was awed by Solomon's great wisdom and wealth, and pronounced a blessing on Solomon's deity. Solomon reciprocated with gifts and "everything she desired," whereupon the queen returned to her country. The queen was apparently quite rich, however, as she brought 4.5 tons of gold with her to give to Solomon (1 Kings 10:10).

In the biblical passages which refer explicitly to the Queen of Sheba there is no hint of love or sexual attraction between Solomon and the Queen of Sheba. The two are depicted merely as fellow monarchs engaged in the affairs of state.

The biblical text, Song of Solomon (Song of Songs), contains some references, which at various times, have been interpreted as referring to love between Solomon and the Queen of Sheba. The young woman of the Song of Songs, however, continues to deny the romantic advances of her suitor, whom many commentators identify as King Solomon. In any case, other than the colour of her skin there is little to identify this speaker in the text with the rich and powerful foreign queen depicted in the Book of Kings. The woman of the text of the song clearly, does regard "The Daughters of Jerusalem" as her peer group and, is defensive about their teasing.

Later Ethiopian tradition firmly asserts that King Solomon did seduce and impregnate his guest, and provides a detailed story of how he went about it (see later section) - a matter of considerable importance to Ethiopians - as their emperors traced their lineage to that union.


[edit] Qur'anic account
Main article: Islamic view of the Queen of Sheba

The Queen of Sheba, Bilqis, shown reclining in a garden - tinted drawing on paper c. 1595The Qur'an, the central religious text of Islam, never mentions the Queen of Sheba by name, although Arab sources name her, Balqis. The Qur'an account is similar to the one in the Bible. The Qur'anic narrative has Solomon getting reports of a kingdom ruled by a queen whose people worship the sun. He sent a letter inviting her to visit him and to discuss his deity (related as Allah, the Lord of the Worlds (Alamin) in the Islamic text). She accepted the invitation and prepared riddles to test his wisdom and knowledge. Then one of the ministers of Solomon (who had knowledge of the "Book") proposed to bring him the throne of Sheba 'in the twinkling of an eye' (27:40). The queen arrived at his court, was shown her throne, entered his crystal palace, and started asking the questions. She was impressed by his wisdom and praised his deity. Reportedly, she eventually accepted Abrahamic monotheism.


[edit] Ethiopian account

Modern book cover of the 700-year-old text, Kebra Nagast: The Glory of the KingsThe imperial family of Ethiopia claims its origin directly from the offspring of the Queen of Sheba by King Solomon[3] (ንግሥተ ሣብአ nigiśta Śab'a), who is named Makeda (ማክዳ) in the Ethiopian account, (which, from the Ethiopic languages translates literally to English as, "pillow").

The etymology of her name is uncertain, but there are two principal opinions about its Ethiopian source. One group, which includes the British scholar Edward Ullendorff, holds that it is a corruption of "Candace", the Ethiopian queen mentioned in the New Testament Acts; the other group connects the name with Macedonia, and relates this story to the later Ethiopian legends about Alexander the Great and the era of 330 B.C.

The Italian scholar Carlo Conti Rossini, however, was unconvinced by either of these theories and, in 1954 stated that he believed the matter unresolved.[4]

An ancient compilation of Ethiopian legends, Kebra Negast ('the Glory of Kings'), is dated to seven hundred years ago and relates a history of Makeda and her descendants. In this account King Solomon is said to have seduced the Queen of Sheba and sired her son, Menelik I, who would become the first Emperor of Ethiopia.

The narrative given in the Kebra Negast - which has no parallel in the Hebrew Biblical story - is that King Solomon invited the Queen of Sheba to a banquet, serving spicy food to induce her thirst, and inviting her to stay in his palace overnight. The Queen asked him to swear that he would not take her by force. He accepted upon the condition that she, in turn, would not take anything from his house by force.

The Queen assured that she would not, slightly offended by this intimation that she, a rich and powerful monarch, would engage in stealing. However, as she woke up in the middle of the night, she was very thirsty. Just as she reached for a jar of water placed close to her bed, King Solomon appeared, warning her that she was breaking her oath, water being the most valuable of all material possessions. Thus, while quenching her thirst, she set the king free from his promise and they spent the night together. This is how they begot Menelik I.

The tradition that the Biblical Queen of Sheba was a ruler of Ethiopia who visited King Solomon in Jerusalem in ancient Israel is supported by the first century AD Jewish historian Flavius Josephus, who identified Solomon’s visitor as a Queen of Egypt and Ethiopia.

While there are no known traditions of matriarchal rule in Yemen during the early first millennium BC, the earliest inscriptions of the rulers of Dʿmt in northern Ethiopia and Eritrea mention queens of very high status, possibly equal to their kings.[5]

For the Ethiopian Monarchy, the Solomonic and Sheban lineage was of considerable political and cultural importance. Ethiopia had been converted to Christianity by Egyptian Copts, and the Coptic Church strove for centuries to keep the Ethiopians in a dependent and subservient condition, which the Ethiopian Emperors greatly resented.

The Solomonic and Sheban descent made the Ethiopians senior by far to the Kopts, their involvement in Biblical affairs long predating Christianity itself. Indeed, since The New Testament starts by tracing the genealogy of Jesus back to King David and King Solomon, the Ethiopian Emperors, in effect, were Jesus' own older cousins (albeit distant ones).


[edit] Possible Egyptian derivation
Sheba may be derived from the ancient Egyptian word for star. According to the eleventh century geographer Yaqut al-Hamawi, the star-worshippers of Harran in Turkey and those from Yemen, went on special pilgrimages to the pyramids of Giza. The Queen of Sheba may have referred to the Kandake's title when acting as the chief astronomer or high priestess of a star-venerating religion that was centered in Africa, with satellite centers in Arabia, Asia, and Europe.

The "star-worshippers" also studied or venerated the sun and moon and, roots of their practice dates back to well before 5000 B.C. Evidence for a level of sophistication and knowledge of astronomy in Africa exists at several sites in Africa, including the complex at Nabta Playa in southern Egypt. The structure at Nabta is almost 7,000 years old, and is the oldest astronomical complex in the world. (see Kandake}

Other astronomical sites in Africa include: Namoratunga II, near Lake Turkana in Kenya, which was in use around 300 B.C.; the Senegambian stone circles; and the Bouar megaliths in what is now the Central African Republic.

There also have been claims by some scholars that the ancient Egyptian name Hatshepsut translates as "Queen of Sheba". [6] Hatshepsut was a pharaoh of Egypt, born c. 1508 and died 1458 B.C,, who revived active trade with neighboring kingdoms and created a flourishing and prosperous economy for her eighteenth dynasty kingdom. She is recorded as having traveled widely as well.


[edit] Nubia - another possible location

The tradition of the Candaces is well documented in Nubia, where the rule of its many queens recedes into prehistoric times there and the Kentakes is a term used to describe the long tradition of leadership in Nubia by warrior queens. Nubia was south of Ancient Egypt, also divided by the Nile River and bordered by the Red Sea and, it another candidate for the location of Sheba and the famous queen. The history of Nubia provides examples of a tradition and a wealthy kingdom that could be the original kingdom of the Queen of Sheba.

The economics of the culture was based upon trade. David Jones, in Women Warriors: a History, relates that in 332 BC Alexander the Great attempted to lead his army into Nubia. At its border, he was confronted with the brilliant military formation devised by their warrior queen, Candace of Meroë. She led her army in the opposition from on top of an elephant.

Alexander withdrew and redirected his forces to enter Egypt instead.[7] It should be noted that this story is thought by shcolars to be legendary, and Alexander appears never to have attacked Nubia. The whole story of Alexander and Candace's encounter appears to be legendary.[8] [9] That was the beginning of the Greek rule of Egypt that would last for three hundred years until the Roman occupation in 30 B.C.

Strabo also describes a similar clash with the Romans, in which the Roman army was defeated by Nubian archers under the leadership of another queen of Nubia. This queen was described as "one-eyed", being blind in one eye or represented only in profile. [10] The strategic formations used by this second queen are well documented in Strabo's description of her victory.

Old Kingdom Egyptian accounts of trade missions first mentioned Nubia in 2300 BC. Egyptians imported gold, incense, ebony, ivory, and exotic animals from tropical Africa through Nubia. Aswan, right above the First Cataract, marked the southern limit of Egyptian control. As trade between Egypt and Nubia increased, so did wealth and stability.

By the sixth dynasty of Egypt, Nubia was divided into a series of small kingdoms. Scholars debate whether these peoples, who flourished from c. 2240 BC to c. 2150 BC, were the result of another internal evolution, wars, or invaders. The Sahara Desert was becoming too arid to support human beings. During the Egyptian Middle Kingdom (c. 2040–1640 BC), Egypt began expanding into Nubia to gain more control over the trade routes in Northern Nubia and direct access to trade with southern Nubia. They erected a chain of forts down the Nile below the Second Cataract in the river. These garrisons seemed to have had peaceful relations with the local Nubian people, but little interaction during the period.

A contemporaneous, but distinct, culture was the Pan Grave culture, so called because of their shallow graves. Shallow graves produced mummies naturally. The Pan Graves are associated with the eastern bank of the Nile, but the Pan Graves and western groups definitely interacted. The Kingdom of Kerma arose as the first kingdom to unify much of the region.

It was named for its presumed capital at Kerma, one of the earliest urban centers in tropical Africa. By 1750 BC, the rulers of Kerma were powerful enough to organize the labor for monumental walls and structures of mud brick. They created rich tombs with possessions for the afterlife and large human sacrifices. The craftsmen were skilled in metalworking and their pottery surpassed in skill that of Egypt. Excavated sites at Kerma yielded large tombs and a palace-like structure ('Deffufa'), alluding to the early stability in the region.

The early tradition of astronomical observations in Nubia is reflected by the presence of megaliths discovered at Nabta Playa that are examples of what seem to be the world's first Archaeoastronomy devices, predating Stonehenge by at least 1000 years. [11] According to one authority, the complexity observed at Nabta Playa, likely formed the basis for the structure of both the Neolithic society at Nabta and the Old Kingdom of Egypt. [12] Hence the long tradition of studying the stars and the sun such as the references in the Old Testament, and the knowledge of new phenomena provoking the travel of the Magi.


[edit] Christian interpretations
The Queen of Sheba is mentioned as the "Queen of the South" in the Matthew 12:42 and Luke 11:31 in the New Testament, where Jesus indicates that she and the Ninevites will judge the generation of Jesus' contemporaries who rejected him.

Christian interpretations of the scriptures mentioning the Queen of Sheba in the Hebrew Bible, the Old Testament, typically have emphasized both the historical and metaphorical values in the story.

The account of the Queen of Sheba thereby is interpreted as Christian metaphor and analogy: the Queen's visit to Solomon has been compared to the metaphorical marriage of the Church to Christ where Solomon is the anointed one or messiah and Sheba represents a Gentile population submitting to the messiah; the Queen of Sheba's chastity also has been depicted as a foreshadowing of the Virgin Mary; and the three gifts that she brought (gold, spices, and stones) have been seen as analogous to the gifts of the Magi (gold, frankincense, and myrrh).

The latter is emphasized as consistent with a passage from Isaiah 60:6; And they from Sheba shall come: they shall bring forth gold and incense; and they shall show forth the praises of the Lord.[13] This last connection is interpreted as relating to the Maji, the learned astronomers of Sheba who saw a new star and set off on a journey to find a new ruler connected to the new star, that led them to Bethlehem.


[edit] Medieval depictions
Art in the Middle Ages depicting the visit of the Queen of Sheba includes the Portal of the Mother of God at the thirteenth century Amiens Cathedral, which is included as an analogy as part of a larger depiction of the gifts of the Magi.[14]. The twelfth century cathedrals at Strasbourg, Chartres, Rochester and Canterbury include artistic renditions in such elements as stained glass windows and door jamb decorations.[15]


[edit] Renaissance depictions

Renaissance relief of the Queen of Sheba meeting Salomo - gate of Florence BaptistryBoccaccio's On Famous Women (Latin: De Mulieribus Claris) follows Josephus in calling the Queen of Sheba, Nicaula. Boccaccio goes on to explain that not only was she the Queen of Ethiopia and Egypt, but also the queen of Arabia.

She also is related to have had a grand palace on "a very large island" called Menroe which was located someplace near the Nile "practically on the other side of the world." From there Nicaula crossed the deserts of Arabia, through Ethiopia and Egypt, and up the the coast of the Red Sea, to come to Jerusalem to see the great King Solomon. Boccaccio also explains that Nicaula also was known as the Queen of Sheba in the "Sacred Scriptures".[16]

Christine de Pizan's The Book of the City of Ladies continues the convention of calling the Queen of Sheba, Nicaula. Piero della Francesca's frescoes in Arezzo (ca 1466) on the Legend of the True Cross, contain two panels on the visit of the Queen of Sheba to Solomon. The legend links the beams of Solomon's palace (adored by Queen of Sheba) to the wood of the crucifixion. See the Piero della Francesca entry for images.


The Renaissance continuation of the metaphorical view of the Queen of Sheba as an analogy to the gifts of the Magi also is clearly evident in the Triptych of the Adoration of the Magi, c. 1510 by Hieronymus Bosch. Bosch chooses to depict a scene of the Queen of Sheba and Solomon in an ornately decorated collar worn by one of the Magi.[17]

Marlowe's Doctor Faustus refers to the Queen of Sheba as Saba, when Mephistopheles is trying to persuade Faustus of the wisdom of the women with whom he supposedly shall be presented every morning.[18]


[edit] Modern Arab academic view
Some modern Arab academics have placed the Queen of Sheba as a ruler of a trading colony in Northwest Arabia, established by south Arabian kingdoms[citation needed]. Modern archaeological finds do confirm the fact that such colonies existed with south Arabian script and artifacts, although nothing specific to Belqees, the Queen of Sheba, has been uncovered.


[edit] Other modern theories

A theory has been voiced that the meeting between the Queen of Sheba and Solomon was not for love or admiration, but a discussion about trade. According to the Bible Solomon built a fleet of ships at Ezion-geber. The theory is that Solomon intended to sail to East Africa routinely and there trade, bypassing the South Arabian kingdom of Sheba which previously acted as middleman in this trade.[citation needed]

The revisionist historian Ralph Ellis suggests that the Queen of Sheba (Seba) may have been the queen of Pharaoh Psusennes II, who ruled in Lower Egypt in this same era and whose Egyptian name was Pa-Seba-Khaen-Nuit. He suggests that the link between this queen and Ethiopia may have been derived from the Kebra Negast, which indicates that the eastern borders of Ethiopia terminated at Gaza and Jerusalem (KN 92).


[edit] Recent Archaeological Discoveries in Yemen

The Bar'an temple in Marib - built in the eighth century BC and functioning for nearly a 1000 yearsRecent archaeological discoveries in the Mahram Bilqis - pronounced Mah-ram Bill-kees - (or Temple of the Moon Deity) in Mareb, Yemen support the view that the Queen Sheba ruled over southern Arabia, with evidence suggesting the area to be the capital of the Kingdom of Sheba.

A team of researchers funded by the American Foundation for the Study of Man (AFSM) and led by University of Calgary archaeology professor, Dr. Bill Glanzman, has been working to "unlock the secrets of a 3,000-year-old temple in Yemen." "We have an enormous job ahead of us," said Glanzman in 2007. "Our first task is to wrest the sanctuary from the desert sands, documenting our findings as we go. We're trying to determine how the temple was associated with the Queen of Sheba, how the sanctuary was used throughout history, and how it came to play such an important role in Arab folklore." [19]


[edit] The Queen of Sheba in popular culture
In Britain, and Canada, there is a common colloquial remark "...and I'm the Queen of Sheba" or "If (that is so), then I'm the Queen of Sheba.", as a retort to something that is obviously false or meaning "I do not believe that statement."

Another common colloquial usage in the UK and North America is to poke fun at another person who has dressed up fancily, or has perhaps displayed superior behavioral traits, resulting in someone remarking, "Who does s(he) think s(he) is, The Queen of Sheba?".


[edit] Songs
Bad Brains refer to the Queen of Sheba in "Sheba".
Bonnie Raitt in "Thing Called Love" sings "Baby, you know I ain't no Queen of Sheba." The song was written by John Hiatt.
Dolly Dots in the song "Leila Queen of Sheba" sings "this day about a story talk by Leila Queen of Sheba".


Cassandra Wilson refers to the Queen of Sheba as Makeda in the second verse of the song "Solomon Sang".


Nas refers to her in the song "Big Girl" from his Nastradamus CD.
Les Nubians refer to the Queen of Sheba in the song "Makeda".
Jandek refers to the Queen of Sheba in the song "Sheba Doesn't Have". ("The Queen of Sheba/Doesn’t have nothing on you/You dance on my necktie/Like it was your tattoo").
The Poor Righteous Teachers include the Queen of Sheba in a list of important black women in history in the video "Shakiyla".


The Raii musician Cheb Khaled describes Aicha's glamor as like the Queen of Sheba, "Elle est passée a cote de moi. Sans un regard, Reine de Sabbat."
World Wide Message Tribe has a song "Return of the Queen of Sheba" on the 1997 album Revived.

The Queen of Sheba is referred to in U2's newly released song "Wave of Sorrow", which was written during the 1980s as a reflection of Bono's experiences volunteering with the Ethiopian famine.

In his song "Window On The World", John Hiatt sings "The Queen of Sheba meets the Duke of Earl".


Patti Smith recorded song "Come Back Little Sheba" in 1996. It was released as a b-side to "Summer Cannibals". It contains the lyric "Robes of saffron/Robes of standing/A road of crimson/Spread at your feet".

Pusha T references her in the Clipse song "Momma I'm So Sorry" off of the Hell Hath No Fury album.


Steel Pulse song "Throne of Gold", states that there's "never been a love like this, since Sheba and Solomon."

[edit] Ballets
Ottorino Respighi, Belkis, regina di Saba (1930–1931)

Films

The Queen of Sheba's Pearls (2004), starring Swedish actress Helena Bergström and Nathan Eby, who played the Princess of Sheba.

The Queen of Sheba (1921), starring Betty Blythe
Solomon and Sheba (1959), starring Yul Brynner and Gina Lollobrigida
The Queen of Sheba Meets the Atom Man (1963), directed by Ron Rice
Solomon and Sheba (1995), starring Halle Berry
Solomon (1997), starring Ben Cross And Vivica A. Fox

Books

Wisdom's Daughter: A Novel of Solomon and Sheba (2005), written by India Edghill.
Small explicitly sexual role in American Gods (2002), as Bilquis, written by Neil Gaiman.

"Queen of Sheba and Biblical Scholarship", written by Dr Bernard Leeman, Queensland Academic Press 2005, (3rd edition 2007) ISBN 0-9758022-0-8
"Sheba: Through the Desert in Search of the Legendary Queen" (2001), written by Nicholas Clapp

Brief appearance in The Temptation of Saint Anthony (1874), by Flaubert
"Sandstorm", a novel written by James Rollins. The Queen of Sheba is featured prominently.

"Queen Sheba's Ring" (1910), by H. Rider Haggard.

The Butterfly that Stamped: one of Rudyard Kipling's Just So Stories, featuring the queen "wise Balkis of Sheba" who is said to be married to the polygamist King Solomon son of David.

She is the only one of 1000 wives who does not quarrel with Solomon, out of her adoration for him, and so is herself sad when the incessant quarrels of the other 999 wives saddens their husband. She eventually tricks Solomon into making all the other queens frightened of his power, so that they will not argue again.

"Menachem's seed", a novel published by Carl Djerassi in 1996 features the Queen of Sheba, when Menachem—the main male character of the novel—uses his interpretation of Solomon's relationship to the Queen as a vehicle to impress Melanie—the main female character.

"Save Queen of Sheba" (1994), by Louise Moeri, is the fictional account of two orphans named King David and Queen of Sheba as they travel along the Oregon Trail.
Made mention to briefly in The English Patient (1993) by Michael Ondaatje
The Navigator A Numa File Book by Clive Cussler (2007)


Was referenced in "The Blind Assassin" by Margaret Atwood (2000). pg 181 and 198
Was referenced in "American Gods" by Neil Gaimen

[edit] Poems
"Poem for Flora" by Nikki Giovanni
"Solomon to Sheba" by W.B. Yeats

[edit] Sport
Queen of the South F.C., a football club in Dumfries, Scotland

[edit] See also
Wikimedia Commons has media related to:
Queen of ShebaSheba
Minaean
King Solomon
Old Testament
Islamic view of the Queen of Sheba
Teleportation in Islam
Bilocation

[edit] Footnotes

^ Yohanan Aharoni, Michael Avi-Yonah, Anson F. Rainey, and Ze'ev Safrai, The Macmillan Bible Atlas, (New York: Macmillan Publishing, 1993) 21.
^ http://www.sacred-texts.com/cla/tac/h05000.htm

^ Comay, Joan; Ronald Brownrigg (1993). Who's Who in the Bible:The Old Testament and the Apocrypha, The New Testament (in English). New York: Wing Books, Old Testament, 351. ISBN 0-517-32170-X.

^ David Allen Hubbard, "The Literary Sources of the Kebra Nagast", doctoral thesis (St. Andrews, 1954), pp. 303f.


^ Rodolfo Fattovich, "The 'Pre-Aksumite' State in Northern Ethiopia and Eritrea Reconsidered" in Paul Lunde and Alexandra Porter ed., Trade and Travel in the Red Sea Region, in D. Kennet & St J. Simpson ed., Society for Arabian Studies Monographs No. 2. BAR International Series 1269. Archaeopress, Oxford: 2004, p. 73.

^ Hatshepsut, the Queen of Sheba, and Immanuel Velikovsky
^ Jones, David E., Women Warriors: A History, Brasseys, Inc.; (2000)
^ Gutenberg, David M. (2003). The Curse of Ham: Race and Slavery in Early Judaism, Christianity, and Islam. Princeton University Press.

^ Morgan, J.R. and Stoneman, Richard (1994). Greek Fiction: The Greek Novel in Context. Routledge, p.117-118. ISBN 0415085071.


^ Nubian Queens in the Nile Valley and Afro-Asiatic Cultural History - Carolyn Fluehr-Lobban, Professor of Anthropology, Museum of Fine Arts, Boston U.S.A, August 20-26, 1998

^ PlanetQuest: The History of Astronomy - Retrieved on 2007-08-29
^ Late Neolithic megalithic structures at Nabta Playa - by Fred Wendorf (1998)
^ Byrd, Vickie, editor; Queen of Sheba: Legend and Reality, (Santa Ana, California: The Bowers Museum of Cultural Art, 2004), p. 17.

^ Murray, Stephen, The Portals:Access to Redemption, http://www.mcah.columbia.edu/Mcahweb/facade/body.html, webpage, accessed August 6, 2006.

^ Byrd, Vickie, editor; Queen of Sheba: Legend and Reality, (Santa Ana, California: The Bowers Museum of Cultural Art, 2004), p. 17.


^ Giovanni Boccaccio’s Famous Women translated by Virginia Brown 2001, p. 90; Cambridge and London, Harvard University Press; ISBN 0-674-01130-9;
^ Web Gallery of Art, http://www.wga.hu/frames-e.html?/html/b/bosch/91adorat/01tripty.html, website accessed August 2, 2006

^ Marlowe, Christopher; Doctor Faustus and other plays: Oxford World Classics, p. 155.
^ University of Calgary,

http://www.ucalgary.ca/UofC/events/unicomm/NewsReleases/queen.htm, website accessed November 18, 2007

[edit] Primary sources
Joseph, Antiquitates iudaicae viii.6.2
Pliny the Elder, Naturalis historis vi.32.154

Secondary sources

Makeda, Queen of Sheba by Torrey Philemon.

Queen of Sheba Temple restored (2000, BBC)
The Queen Of Sheba by Michael Wood and the BBC.

The Queen of Sheba, web directory with thumbnail galleries
Jewish Encyclopedia with information on Jewish and Muslim legends
"Queen of Sheba mystifies at the Bowers" — Gladys Rama's review of a museum exhibit for UC Irvine's 'New U' publication

Bibliography

Alessandro de Maigret. Arabia Felix, translated Rebecca Thompson. London: Stacey International, 2002. ISBN 1-900988-07-0
Andrey Korotayev. Ancient Yemen. Oxford: Oxford University Press, 1995. ISBN 0-19-922237-1.

Retrieved from "http://en.wikipedia.org/wiki/Queen_of_Sheba"

Categories: Arabia | Arab people | Jews and Judaism in Ethiopia | Monarchs of the Hebrew Bible | Converts to Judaism | Beta Israel | History of Yemen

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