From Wikipedia, the free encyclopedia

This article or section includes a list of references or external links, but its sources remain unclear because it lacks in-text citations. You can improve this article by introducing more precise citations.

Sutekh in hieroglyphs

In Ancient Egyptian mythology, Set (also spelled Seth, Sutekh or Seteh) is an ancient god, who was originally the god of the desert, storms, and chaos. Due to developments in the Egyptian language over the 3,000 years that Set was worshiped, by the Greek period, the t in Set was pronounced so indistinguishably from th that the Greeks spelled it as Seth.

Contents 1 Origins of name 2 Desert god 2.1 The Set animal 2.2 Conflict between Horus and Set 2.3 Savior of Ra 3 Set in the Second Intermediate and Ramesside Periods 4 Demonization of Set 5 Temples 6 See also 7 References 8 External links

The exact translation of Set is unknown for certain, but is usually considered to be either (one who) dazzles or pillar of stability, one connected to the desert, and the other more to the institution of monarchy. It is reconstructed to have been originally pronounced *Sūtaḫ based on the occurrence of his name in Egyptian hieroglyphics (swtḫ), and his later mention in the Coptic documents with the name Sēt.

Set was the god of the desert. Set was viewed as immensely powerful, and was regarded consequently as the chief god. Set carried the epithet, "His Majesty", shared only with Ra. Another common epithet was, of great of strength, and in one of the Pyramid Texts it states that the queen's weaknesses is that of Set. As chief god, he was patron of Upper Egypt (in the South- upstream), where he was worshiped, most notably at Ombos. The alternate form of his name, spelled Setesh (stš), and later Sutekh (swtḫ), designates this supremacy, the extra sh and kh signifying majesty.

Set formed part of the Ennead of Heliopolis, as a son of the earth (Geb) and sky (Nut), husband to the fertile land around the Nile (Nebt-het/Nephthys), and brother to death (Usir/Osiris), and life (Aset/Isis), and father of Anubis.

The word for desert, in Egyptian, was Desheret, which is very similar to the word for red, Desher (in fact, it has the appearance of a feminine form of the word for red). Consequently, Set became associated with things that were red, including people with red hair, which is not an attribute that Egyptians generally had, and so he became considered to also be a god of foreigners.^{[citation needed]}

Set's attributes as desert god led to him also being associated with gazelles, and donkeys, both creatures living on the desert edge. Since sandstorms were said to be under his control as lord of the desert, and were the main form of storm in the dry climate of Egypt, during the Ramesside Period, Set was identified as various Canaanite storm deities, including Baal.

Set was regarded as a fierce warrior. It was he who protected Horus on the solar barque, slaying the chaos serpent, Apep each day to allow the sun to rise. Combined with an association with the destructive and irresistible power of storms and the desert, Set became the patron deity of soldiers, who often wore Set amulets, hoping to acquire similar destructive force, or Set's infinite protection.

In art, Set was mostly depicted as a mysterious and unknown creature, referred to by Egyptologists as the Set animal or Typhonic beast, with a curved snout, square ears, forked tail, and canine body, or sometimes as a human with only the head of the Set animal. It has no complete resemblance to any known creature, although it does resemble a composite of an aardvark and a jackal, both of which are desert creatures, and the main species of aardvark present in ancient Egypt additionally had a reddish appearance (due to thin fur, which shows the skin beneath it). In some descriptions he has the head of a greyhound. The earliest known representation of Set comes from a tomb dating to the Naqada I phase of the Predynastic Period (circa 4000 BC–3500 BC), and the Set-animal is even found on a mace-head of the Scorpion King, a Protodynastic ruler

A new theory^{[citation needed]} has it that the head of the Set animal is a representation of Mormyrus kannamae (Nile Mormyrid), also called Elephant Fish, which resides in the waters near Kom Ombo, one of the sites of a temple of Set, with the two square fins being what are normally interpreted as ears. However, it may be that part or all of the Set animal was based on the Salawa, a similarly mysterious canine creature, with forked tail and square ears, one member of which was claimed to have been found and killed in 1996 by the local population of a region of Upper Egypt.

Was ("power") scepters represent the Set-animal. Was scepters were carried by gods, pharaohs, and priests, as a symbol of power, and in later use, control over the force of chaos (Set). The head and forked tail of the Set-animal are clearly present. Was scepters are often depicted in paintings, drawings, and carvings of gods, and remnants of real Was scepters have been found constructed of faience or wood.

The myth of Set's conflict with Horus, Osiris and Isis appears in many Egyptian sources, including the Pyramid Texts, the Coffin Texts, the Shabaka Stone, inscriptions on the walls of the Horus temple at Edfu, and various papyrus sources. The Chester Beatty Papyrus No. 1 contains the legend known as The Contention of Horus and Set. Classical authors also recorded the story, notably Plutarch's De Iside et Osiride.

These myths generally portray Osiris as a wise king and bringer of civilization, happily married to his sister Isis. Set was his envious younger brother, and he killed and dismembered Osiris. Isis reassembled Osiris' corpse and another god (in some myths Thoth and in others Anubis) embalmed him. As the archetypal mummy, Osiris reigned over the Afterworld as judge of the dead.

Osiris' son Horus was conceived by Isis with Osiris' corpse, or in some versions, only with pieces of his corpse. Horus naturally became the enemy of Set, and many myths describe their conflicts. In some of these myths Set is portrayed as Horus' older brother rather than uncle. In one of their fights Set gouged out Horus's left eye, which represented the moon; perhaps this myth served to explain why the moon is less bright than the sun.

The myth incorporated moral lessons for relationships between fathers and sons, older and younger brothers, and husbands and wives.

It has also been suggested that the myth may reflect historical events. According to the Shabaka Stone, Geb divided Egypt into two halves, giving Upper Egypt (the desert south) to Set and Lower Egypt (the region of the delta in the north) to Horus, in order to end their feud. However, according to the stone, in a later judgment Geb gave all Egypt to Horus. Interpreting this myth as a historical record would lead one to believe that Lower Egypt (Horus' land) conquered Upper Egypt (Set's land); but in fact Upper Egypt conquered Lower Egypt. So the myth cannot be simply interpreted. Several theories exist to explain the discrepancy. For instance, since both Horus and Set were worshiped in Upper Egypt prior to unification, perhaps the myth reflects a struggle within Upper Egypt prior to unification, in which a Horus-worshipping group subjected a Set-worshiping group. What is known is that during the Second Dynasty, there was a period in which the King Peribsen's name or Serekh - which had been surmounted by a Horus falcon in the First Dynasty - was for a time surmounted by a Set animal, suggesting some kind of religious struggle. It was ended at the end of the Dynasty by Khasekhemui who surmounted his Serekh with both a falcon of Horus and a Set animal, indicating some kind of compromise had been reached.

Regardless, once the two lands were united, Seth and Horus were often shown together crowning the new pharaohs, as a symbol of their power over both Lower and Upper Egypt. Queens of the 1st Dynasty bore the title "She Who Sees Horus and Set." The Pyramid Texts present the pharaoh as a fusion of the two deities. Evidently, pharaohs believed that they balanced and reconciled competing cosmic principles. Eventually the dual-god Horus-Set appeared, combining features of both deities (as was common in Egyptian theology, the most familiar example being Amun-Re).

Later Egyptians interpreted the myth of the conflict between Set and Osiris/Horus as an analogy for the struggle between the desert (represented by Set) and the fertilizing floods of the Nile (Osiris/Horus).

As the Ogdoad system became more assimilated with the Ennead one, as a result of creeping increase of the identification of Atum as Ra, itself a result of the joining of Upper and Lower Egypt, Set's position in this became considered. With Horus as Ra's heir on Earth, Set, previously the chief god, for Lower Egypt, required an appropriate role as well, and so was identified as Ra's main hero, who fought Apep each night, during Ra's journey (as sun god) across the underworld.

He was thus often depicted standing on the prow of Ra's night barque spearing Apep in the form of a serpent, turtle, or other dangerous water animals. Surprisingly, in some Late Period representations, such as in the Persian Period temple at Hibis in the Khargah Oasis, Set was represented in this role with a falcon's head, taking on the guise of Horus, despite the fact that Set was usually considered in quite a different position with regard to heroism.

This assimilation also led to Anubis being displaced, in areas where he was worshipped, as ruler of the underworld, with his situation being explained by his being the son of Osiris. As Isis represented life, Anubis' mother was identified instead as Nephthys. This led to an explanation in which Nephthys, frustrated by Set's lack of sexual interest in her, disguised herself as the more attractive Isis, but failed to gain Set's attention because he was infertile. Osiris mistook Nephthys for Isis and they had conceived Anubis resulting in Anubis' birth. In some later texts, after Set lost the connection to the desert, and thus infertility, Anubis was identified as Set's son, as Set is Nephthys' husband.

In the mythology, Set has a great many wives, including some foreign Goddesses, and several children. Some of the most notable wives (beyond Nephthys/Nebet Het) are Neith (with whom he is said to have fathered Sobek), Amtcheret (by whom he is said to have fathered Upuat - though Upuat is also said to be a son of Aser/Osiris in some places), Tawaret, Hetepsabet (one of the Hours, a feminine was-beast headed goddess who is variously described as wife or daughter of Set), and the two Canaanite deities Anat and Astarte, both of whom are equally skilled in love and war - two things which Set himself was famous for.

During the Second Intermediate Period, a group of Asiatic foreign chiefs known as the Hyksos (literally, "rulers of foreigns lands") gained the rulership of Egypt, and ruled the Nile Delta, from Avaris. Naturally, they chose Set, originally Lower Egypt's chief god and the god of foreigners, as their patron, and so Set became worshiped as the chief god once again. When Ahmose overthrew the Hyksos and expelled them from Egypt, Egyptian attitudes towards foreigners became xenophobic, and royal propaganda discredited the period of Hyksos rule. Nonetheless, the Set cult at Avaris flourished, and the Egyptian garrison of Ahmose stationed there because part of the priesthood of Set at Avaris.

The founder of the nineteenth dynasty, Ramesses I came from a military family from Avaris with strong ties to the priesthood of Set. Several of the Ramesside kings were named for Set, most notably Seti I (literally, "man of Set") and Setnakht (literally, "Set is strong"). In addition, one of the garrisons of Ramesses II held Set as its patron deity, and Ramesses II erected the so-called Four Hundred Years' Stele at Pi-Ramesses, commemorating the 400 year anniversary of the Set cult in the Delta.

Set also became associated with foreign gods during the New Kingdom, particularly in the Delta. One such case was Baal and, as a result, Set was described as being the consort of ‘Ashtart or ‘Anat, the wife of Baal. Set was also identified by the Egyptians with the Hittite deity Teshub, who was a storm god like Set.

Set was one of the earliest deities, with a strong following in Upper Egypt. Originally highly regarded throughout Kemet as the god of the desert, a political faction inspired an initial disparaging of Set's name and reputation. Kemet was originally split into two kingdoms: Upper ruled by Set, Lower by Horus (and later Ra). Set's followers resisted a unification of the Upper and Lower kingdoms of Egypt by the followers of Horus/Ra (with the followers of Osiris and Isis). This political split was echoed in the Osiris & Isis myth, and subsequent battle with Horus. The followers of Horus thus denigrated Set as chaotic and evil. By the 22nd Dynasty, Set was equated with his old enemy, Apep, and his images on temples were replaced with those of Sobek or Thoth. Most modern popular misconceptions of Set come from Plutarch's secondary source interpretations of Set (via the writings of Herodotus et. al.), long after Set's demonization (circa 100 A.D., Roman Period in Egypt).

Set was further demonized immediately after the Hyksos Period, the evidence from the Nineteenth Dynasty proves that this is a more complex picture.

Most scholars^{[attribution needed]} date the demonization of Set to after Egypt's conquest by the Persian ruler Cambyses II. Set, who had traditionally been the god of foreigners, thus also became associated with foreign oppressors, including the Achaemenid Persians, Ptolemaic dynasty, and Romans. Indeed, it was during the time that Set was particularly vilified, and his defeat by Horus widely celebrated.

Set's negative aspects were emphasized during this period. Set was the killer of Osiris in Legend of Osiris and Isis, having hacked Osiris' body into pieces and dispersed it so that he could not be resurrected. If Set' ears are fins, as some have interpreted, the head of the Set-animal resembles the Oxyrhynchus fish, and so it was said that as a final precaution, an Oxyrhynchus fish ate Osiris' penis. In addition, Set was often depicted as one of the creatures that the Egyptians most feared, crocodiles, and hippopotamus.

The Greeks later linked Set with Typhon because both were evil forces, storm deities and sons of the Earth that attacked the main gods.

Nevertheless, throughout this period, in some outlying regions of Egypt Set was still regarded as the heroic chief deity; for example, there was a temple dedicated to Set in the village of Mut al-Kharab, in the Dakhlah Oasis.

• Set was worshipped at the temple of Kom Ombo at Ombos (formerly Nubt), and Oxyrhynchus in upper Egypt, and also in part of the Faiyum area.
• The Set cult rose at Avaris in the Second Intermediate Period and persisted through the Ramesside Period.
• The Set oracle was consulted in the oases of Kharga and Dakhla in the south west of the country.

• Legend of Osiris and Isis
• Was
• Libyan god of the desert, Ash

• Allen, James P. 2004. "Theology, Theodicy, Philosophy: Egypt." In Sarah Iles Johnston, ed. Religions of the Ancient World: A Guide. Cambridge: Harvard University Press. ISBN 0-674-01517-7.
• Bickel, Susanne. 2004. "Myths and Sacred Narratives: Egypt." In Sarah Iles Johnston, ed. Religions of the Ancient World: A Guide. Cambridge: Harvard University Press. ISBN 0-674-01517-7.
• Cohn, Norman. 1995. Cosmos, Chaos and the World to Come: The Ancient Roots of Apocalyptic Faith. New Haven: Yale University Press. ISBN 0-300-09088-9 (1999 paperback reprint).
• Ions, Veronica. 1982. "Egyptian Mythology." New York: Peter Bedrick Books. ISBN 0-87226-249-9.
• Kaper, Olaf Ernst. 1997. Temples and Gods in Roman Dakhlah: Studies in the Indigenous Cults of an Egyptian Oasis. Doctoral dissertation; Groningen: Rijksuniversiteit Groningen, Faculteit der Letteren.
• Kaper, Olaf Ernst. 1997. "The Statue of Penbast: On the Cult of Seth in the Dakhlah Oasis". In Egyptological Memoirs, Essays on ancient Egypt in Honour of Herman Te Velde, edited by Jacobus van Dijk. Egyptological Memoirs 1. Groningen: Styx Publications. 231–241, ISBN 90-5693-014-1.
• Lesko, Leonard H. 1987. "Seth." In The Encyclopedia of Religion, edited by Mircea Eliade, 2nd edition (2005) edited by Lindsay Jones. Farmington Hills, Michigan: Thomson-Gale. ISBN 0-02-865733-0.
• Osing, Jürgen. 1985. "Seth in Dachla und Charga." Mitteilungen des Deutschen Archäologischen Instituts, Abteilung Kairo 41:229–233.
• Quirke, Stephen G. J. 1992. Ancient Egyptian Religion. New York: Dover Publications, inc., ISBN 0-486-27427-6 (1993 reprint).
• Stoyanov, Yuri. 2000. The Other God: Dualist Religions from Antiquity to the Cathar Heresy. New Haven: Yale University Press. ISBN 0-300-08253-3 (paperback).
• te Velde, Herman. 1977. Seth, God of Confusion: A Study of His Role in Egyptian Mythology and Religion. 2nd ed. Probleme der Ägyptologie 6. Leiden: E. J. Brill, ISBN 90-04-05402-2.
• HACHETTE, GODS OF ANCIENT EGYPT 9, SETH, ISSN 1741-2293 (includes a scientific SETH figurina)

• Le temple d'Hibis, oasis de Khargha: Hibis Temple representations of Sutekh as Horus

v • d • e Ancient Egypt-related topics
	Architecture · Art · Chronology · Cuisine · Dynasties · Geography · History · Mathematics · Medicine · Religion · Pharaohs · People · Language · Sites · Technology · Writing Egyptology · Egyptologists · Ancient Egypt portal