Negating Seth: Destruction as Vitality
Abstract In the past, different points in time have been set as demarcating the beginning of the end of Ancient Egyptian religion. One of these is the start of the so-called “proscription” of the god Seth, whose names and images are found damaged in many of their occurrences. In previous studies, th...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2021
|
| In: |
Numen
Year: 2021, Volume: 68, Issue: 2/3, Pages: 157-179 |
| Standardized Subjects / Keyword chains: | B
Egypt (Antiquity)
/ Religion
/ Seth, God
/ Violence
/ Iconoclasm
|
| IxTheo Classification: | AD Sociology of religion; religious policy AG Religious life; material religion BC Ancient Orient; religion |
| Further subjects: | B
Ancient Egyptian religion
B Seth (god) B demise of religion B destruction of names and images B negative god B collapse |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Abstract In the past, different points in time have been set as demarcating the beginning of the end of Ancient Egyptian religion. One of these is the start of the so-called “proscription” of the god Seth, whose names and images are found damaged in many of their occurrences. In previous studies, this observation was explained as the result of intentional destruction performed during the first millennium BCE , and as such as indicative of the decay of Ancient Egyptian religion at this time. However, Seth was from his earliest attestations conceived as a deity ready to perform acts of violence and disruption; under specific circumstances he needed to be banished, but his character was also valued in circumstances requiring violence. This article discusses the problems, fallacies, and arguments of interpreting the intentions behind the destruction of monuments in general and the treatment of Seth in particular. It will be argued that “negating” the image of the “negative” god was not done with malicious intent, but to highlight this god’s role, which was important for the context of the image. It will be proposed that this phenomenon proves that Egyptian religion was still vibrantly alive at that time, not fading away and dying. | ||
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