DK28,
I put this info. here and not in religion 101 because that has been my bent since day one; as is my claim to be incarnate of Hatshepsut. I thought it was coincidental that the Freemason's philosophy goes back to Ancient Egypt. It was a link that I made w/out clarifiying. Sorry for the confusion.

Back on topic.
Hatshepsut:
Cowgoddess Hathor was the beloved deity who decided at birth the fate of every new born child. Queen Hatshepsut - Metropolitian Museum in New York stands a statue that once stood guard before her memorial Chapel at Deir El-Bahari in Western Thebes. It is one of many Hatshepsut had carved of herself in the image of the sphinx, the god that was alway's male and whose shape she as a woman (many claimed) had no right to assume. Although their were Queen's (ruler's before her). But she claimed that right, as she did the right to wear male clothing from her childhood, and with another symbol of divine masculine power, the unbecoming beard that is often shown strapped to her delicately rounded chin.
Thutmose I - Hatshepsut's father mean's he who is born of the moon God.
Her mother Amose was descended from a royal line so ancient that her earliest known ancestor was the sun. So the child Hatshepsut knew herself to be born w/vested rights in day and night, the two worlds of heaven and earth and the 2 Egypt's. Hatshepsut mean's "Chieftan of noble women".
Defying all that had gone on before in Egypt history Thutmose I placed his daughter, Hatshepsut beside him on the golden throne. The sphinx was alway's male until Hatshepsut. The 100's of statue's she would order made of herself in the guise of the sphinx, w/her pretty face mounted on the body of the lion lined the temple for her God along w/the Myrrh tree's she brought back from Punt.

Thought you might be interested in this:

Normally, the literary motif runs that a child is foretold that will
be greater than the king. To avoid this, the king either attempts to
kill the child, or, fearing divine retribution, exposes the child in
some fashion so it will die under natural causes (such as setting the
child out to sea (Perseus and Danae in Greek myth), exposing on a
mountain (Oedipus in Greek literature, Romulus and Remus in Latin
literature), etc.).

The Sargon birth story also regards a young child pulled from the
river and eventually made king. The cuneiform library of
Assurbanipal has furnished to scholars a legend of the birth of
Sargon of Agade (a Babylonian king who, according to Nabonidos, ruled
about 3800 B.C.) which is strikingly parallel to the story of the
secret birth of Moses and of his exposure on the Nile. The legend
runs:

"Sargon, the powerful king, King of Agade am I. My mother was of low
degree; my father I did not know. The brother of my father dwelt in
the mountain. My city was Azupirani, which is situated on the bank of
the Euphrates. My humble mother conceived me; in secret she bore me.
She placed me in a boat of reeds; with bitumen my door she closed.
She entrusted me to the river, which did not overwhelm me. The river
bore me along; to Akki the irrigator it carried me. Akki the
irrigator in goodness . . . brought me to land. Akki the irrigator as
his son brought me up. Akki the irrigator his gardener appointed me.
While I was gardener, Ishtar loved me . . . four years I ruled the
kingdom."

The parallelism between this narrative and the story of the exposure
of Moses is thought by many scholars to be too close to be accidental.

Source:<http://www.jewishencyclopedia.com/view.jsp?artid=830&letter=M>

> especially since the abandoned-baby-who-becomes-the-leader story is
also told of Romulus and Remus, Oedipus, Sargon of Agade, and I think
Gilgamesh (it's one of those Washington-and-the-cherry-tree sorts of
things that gets linked to influential people). But I think it would
be interesting to see just how much history is hiding in the stories.<

In regards to the variety of foreign exodus stories, and their
possible sources in Egyptian literature, history, and tradition, I
also suggest the following form and textual criticism works relating
to Old Testament literature, such as

Currid, J. and Kitchen, K. A. 1997. _Ancient Egypt and the Old
Testament_. Philadelphia: Baker Book House.

House, P. _Beyond Form Criticism: Essays in Old Testament Literary
Criticism._ 1992. Sources for Biblical and Theological Study. Old
Testament 2. New York: Eisenbrauns.

Rappoport, A. and Patai, R. 1966. _Myth and Legend of Ancient Israel_.
New York: Ktav Publishing.

HTH.

Regards --

Katherine Griffis-Greenberg, MA (Lon)

Oriental Institute
Oriental Studies Doctoral Program [Egyptology]
University of Oxford
Oxford, United Kingdom

I appreciate the things you have posted. I understand your deep commitment to Biblical study. But to "prove" the Bible to be the word of God, and to try and show that every statement in the
Bible is a direct and irrefruitable truth, and that the Koran is a compliation of errors is a hopeless task. To asume that the existance of Moses can be proved to have been in the era of Hapshepsut is taking a long step. Even in the Bible, the princess who rescured Moses from the Nile, if you truely believe it happened, is not identified.
The incidents recorded in the Bible are a matter of personal belief, and to commit yourself to such belief is very commendable. But you must realize that the Bible is a collection of oral traditions, most of which were written down quite some time after it had supposedly happened, and written down by mortals, who could make mistakes. Traditions in the Bible are just that--traditions. To use those traditions as "proof" of any statement is to base your scholarship on shakey ground. As I said before, accepting statements in the Bible is a matter of personal belief. Trying to use those statements to prove a point is questionable. To Islamic peoples, the Koran is just as sacred.. a book as the Bible is to Christians. Christians may laugh at inconsistencies in the Koran, but I'm sure Islamic people laugh at the Bible, too. I've found that no matter what you try to do, you cannot alter the basic beliefs of people.