「さらばラバウル・・・」各記事へリンク
（1）・・・戦時中の思い出
（2）・・・ソロモン王の洞窟第2章
（3）・・・イスラエルとはどんな国 - ウィキペディア
（4）、（5）、（6）・・・ソロモン王の洞窟や旧約聖書にある「オフィール」とは - ウィキペディア
（7）・・・機械翻訳の泣き所
（8）・・・イスラエルの民謡や有名な曲
（9）・・・シバの女王 - ウィキペディア（日本語版）
（10）、（11）、（12）・・シバの女王 - ウィキペディア（英語版）
（13）、（14）・・シバの女王 - ウィキペディア（ヘブライ語版）
（15）・・現代ヘブライ語とはどんな言葉 - ウィキペディア
（16）・・聖書ヘブライ語とはどんな言葉 - ウィキペディア
目次・・・（1）～（16）
Queen of Sheba
シバの女王
| Queen of Sheba | |
|---|---|
| Queen of Sheba | |
| Coronation | Around 1000 BC (in Ethiopian tradition) |
| Royal house | House of Saba |
| Religious beliefs | Sun worship then Judaism (in Islamic tradition) |
The Queen of Sheba (Hebrew: מלכת שבא, Malkaṯ Šəḇâ in Biblical Hebrew; Malkat Sh'va in Modern Hebrew; Ge'ez: ንግሥተ ሳባ, Nigiste Saba (Nəgəstä Saba); Arabic: ملكة سبأ, Malikat Sabaʾ) was a monarch of the ancient kingdom of Sheba and is referred to in Yemenite and Ethiopian history, the Bible, the Qur'an, Yoruba customary tradition, and Josephus. She is widely assumed to have been a queen regnant, but, since there is no historical proof of this, she may have been a queen consort.
The location of her kingdom is uncertain. Wallis Budge believes it to be Ethiopia while Islamic tradition says Yemen. More modern scholarship suggests it was the South Arabian kingdom of Saba.
Diverse references
The queen of Sheba 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 called Bilkis, Bilqis, Balqis, Balquis, Bilkish or Bilqays by the Arabs, who say she came from the city of Sheba, also called Mareb, in Yemen or Arabia Felix.
The Roman historian Josephus calls her Nicaule. The Luhya of Kenya call her Nakuti, while the Ethiopian people claim her as Makeda.
She is said to have been born some time in the 10th century BC.
One of the beliefs is that she loved a king named Hemant. Traditionally her lineage was part of the Ethiopian dynasty established in 1370 BC by Za Besi Angabo, which lasted 350 years; her grandfather and father were the last two rulers of this dynasty.
According to the Kebra Negast, her mother was known as Queen Ismeni, and in 1005 BC, Makeda's father appointed her as his successor from his deathbed. [12]
In the Ethiopian Book of Aksum, she is described as establishing a new capital city at Azeba, while the Kebra Negast refers to her building a capital at Debra Makeda, or "Mount Makeda".
In the Hebrew Bible, a tradition of the progenitors of nations is preserved in Genesis 10.
In Genesis 10:7 there is a reference to Sheba, the son of Raamah, the son of Cush, the son of Ham, son of Noah.
In Genesis 10:26-29 there is a reference to another person named 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, another son of Noah.
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 by these scholars to have been located in present day Ethiopia.
Narratives concerning the Queen of Sheba
Hebrew Bible accounts
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 God. Solomon reciprocated with gifts and "everything she desired." Solomon offered to give her everything she desired and asked for "besides what he had given her out of his royal bounty." Then, according to the Bible, "she turned and went to her country, she and her servants." The queen apparently was quite rich, however, as she brought four and a half tons of gold with her to give to Solomon (1 Kings 10:10).
In the biblical passages referring explicitly to the Queen of Sheba, there are no hints of love or sexual attraction between her and Solomon. The two are depicted merely as fellow monarchs engaged in the affairs of state.
Account in the New Testament
The Queen of Sheba is commonly believed to be the Queen of the South referenced in 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. In
Ge'ez and other Ethio-Semitic languages, she also bears the additional title Nəgəstä 'Azeb (Queen of the South), in reference to the cardinal compass point South ( 'äzeb).
Qur'anic account
The Qur'an mentions the kingdom of the Queen by name (Sheba) in the 34th Chapter.
Arab sources name her Balqis, Bilqis or Bilquis.
The Qur'anic narrative, from sura 27 (An-Naml), has Suleiman (Solomon) getting reports from the Hoopoe bird about the kingdom of Saba (Sheba), ruled by a queen whose people worship the sun instead of God.
Suleiman (Solomon) sends a letter inviting her to submit fully to the One God, Allah, Lord of the Worlds.
The Queen of Sheba is unsure how to respond and asks her advisors for counsel. They reply by reminding her that they are "of great toughness" in a reference to their willingness to go to war should she choose to.
She replies that she fears if they were to lose, Suleiman may behave as any other king would: 'entering a country, despoiling it and making the most honorable of its people its lowest'. She decides to meet with Suleiman in order to find out more.
Suleiman receives her response to meet him and asks if anyone can bring him her throne before she arrives.
A jinn under the control of Suleiman proposed that he will bring it before Suleiman rises from his seat. One who had knowledge of the "Book" proposed to bring him the throne of Bilqis 'in the twinkling of an eye' and accomplished that immediately.
The queen arrives at his court, is shown her throne and asked: does your throne look like this? She replied: (It is) as though it were it. When she enters his crystal palace she accepts Abrahamic monotheism and the worship of one God alone, Allah.
Ethiopian accounts
The imperial family of Ethiopia claims its origin directly from the offspring of the Queen of Sheba by King Solomon.The Queen of Sheba (ንግሥተ ሣብአ nəgəśtã Śāb'ã), is named Makeda (ማክዳ Mākədā) in the Ethiopian account.
Story
An ancient compilation of Ethiopian legends, Kebra Negast ('the Glory of Kings'), is dated to the 14th century AD 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 the implication 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.
Other Ethiopian accounts make her the daughter of a king named Agabo or Agabos, in some legends said to have become king after slaying the mythological serpent Arwe; in others, to have been the 28th ruler of the Agazyan tribe. In either event, he is said to have extended his Empire to both sides of the Red Sea.
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 Roman (of Jewish origin) 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.
Etymology of Makeda
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[who?] connects the name Makeda with the Ethiopic version of the Alexander romance, which, like other translations, holds that 'Iskinder' (Alexander the Great) of Macedonia (Ethiopic Meqédon) met with Queen Candace (Kandake) of Nubia (c. 332 BC) and that she dissuaded him from invading her realm.
The Italian scholar Carlo Conti Rossini, however, was unconvinced by either of these theories and in 1954 stated that he believed the matter unresolved.
Other traditions
In addition to the above cited accounts, at least one other traditional reference to the queen exists. The Yoruba Ijebu clan of Ijebu-Ode, Nigeria, claim that she was actually a noblewoman of theirs known as Oloye Bilikisu Sungbo, which is similar to the name mentioned in the Qur'an, Balqis.
They also assert that a medieval system of walls and ditches, known as the eredo, that was built by their ancestors over the course of the 9th, 10th and 11th centuries, was a monument to the greatness of this personage, built by her people. After excavations in 1999 the archaeologist Patrick Darling was quoted as saying, "I don't want to overplay the Sheba theory, but it cannot be discounted... The local people believe it and that's what is important... The most cogent argument against it at the moment is the dating."続き→（12）
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