"The Contendings of Horus and Seth"
Richard F. Ebert, “Relief in Temple of Horus Sanctuary in Edfu, Egypt” (2014).1
The king of Egypt was held in high esteem as though he himself was a god, as interpreted by Frankfort in ‘Kingship and the Gods’ from the Memphite Theology inscription stone.2 Kingship also involved a ‘mystic communion’ between two generations, such as in the case of Horus, and his deceased father, Osiris.2
The death of a king deeply affected the lives of Egyptians, as it marked the bringing forth of a time of evil and chaos upon Egypt, which persisted until the ascension of a new king and his coronation.2
“The Contendings of Horus and Seth” in the Chester Beatty Papyrus tells the story of how Horus came to power after a series of three trials; involving underwater submersion, homosexuality, and racing stone ships, with his uncle, Seth.3
Primarily revolving around the key theme of kingship, “The Contendings of Horus and Seth” gave rise to the idea of primogeniture; whether one should ascend the throne based on being the firstborn direct descendent, as opposed to being from the same bloodline and holding greater experience.
Pet Serrano, “Winged Horus defeating Set” (2012).4
Known as “Horus of the Heavens”, Horus was associated with falcons and often depicted with a falcon head.3 Seth was associated with numerous animals, often depicted as the “Seth animal” a human figure containing an amalgamation of animalistic features.3
Differences between Primogeniture and Experience:
When talking about succession, primogeniture refers to the right of the firstborn child to inherit the throne over their siblings, or other relatives. As Horus was the first and only born child of Osiris and Isis, that made him first in line to succeed the throne of his father. Before his merits were recognized through the three trials, this was his primary qualification for being considered for the role of king.
Experience signifies the knowledge or skills one possesses. Experience can be obtained through living – ‘life-experience’ – or by practical means. Seth was considered to be more mature, while Horus was younger.3
The difference between primogeniture and experience can be thought of as experience being something one attains through their own means, while primogeniture is a given right.
Tatsiana Salayuova, “The Ruins of the Ancient Temple of Horus in Edfu, Egypt.”5
Supporting Evidence for Primogeniture and Experience:
The king was thought to be eternal – a mediator between the realm of the divine and the world of man.6 As a powerful nation, Egypt required a ruler that was fit to lead the country. The king possessed total domination and absolute power over the land and its people, but he must act in accordance with ‘maat’ – the right order.2
A member of kin must not harm another member of kin.7 It was only deemed appropriate to harm those who were non-kin.7 Seth, alleged to be the killer of Osiris in some versions of “The Contendings of Horus and Seth”, gouged out Horus’ eyes and also threatened to kill the members of the Ennead upon a disagreement.7 Plutarch noted “The power of Seth resists the deeds which proceed in good order and pursue a worthy end.”3 Horus was not absolved in that he committed harm against his mother, Isis, by cutting off her head after her interference in one of the three trials.8 When thinking about ‘maat’, this would condemn both Horus’ and Seth’s actions, making them equally unfit to rule as king.
Horus was youthful in comparison to Seth.3 Some of the qualities of youthfulness are naivety, idealism, curiosity, innovation, and imagination.9 Despite harming his mother, Horus’ youthfulness alone may mean that he acts in accordance to ‘maat’ more often than Seth. Some members of the Ennead support this idea: “Then spoke Shu, the son of Re, before [Atum], the great prince of On: “Right rules might. Do it by saying: ‘Give the office to Horus/”. Then Thoth said to the Ennead: “That is right a million times!/” (Lichtheim, Ancient Egyptian Literature: A Book of Readings Volume II, The New Kingdom, 212.)8
Rhys Davenport, “Horus – Temple of Seti I” (2005).10
In Pharaonic times in Egypt, bloodlines were important in the context of how society was structured, playing a central role in the social hierarchy.7 Arranged marriages were a form of strategic alliance, and rank was ascertained in relation to the monarch.7 The emphasis on kinship was ever-present in the realm of Egyptian deities too – where siblings would often marry and produce offspring, such as in the case of brother Osiris and sister Isis bearing Horus.
Some deities believed that primogeniture should be the deciding factor for the next king, as indicated by Neith the Great when asked for her opinion on the matter. “Neith the Great, the divine mother, sent a letter to the Ennead saying: “Give the office of Osiris to his son Horus, and don’t do those big misdeeds that are out of place. Or I shall get angry and the sky will crash to the ground! And let it be said to the All-Lord, the Bull of On: Double Seth’s possessions. Give him Anat and Astarte, your two daughters. And place Horus on the seat of his Father!/” (Lichtheim, Ancient Egyptian Literature: A Book of Readings Volume II, The New Kingdom, 213.)8
However, not all deities were in agreement with the idea of primogeniture being the sole qualifying factor for the next ruler. Re declared to Horus “You are feeble in body, and this office is too big for you.”8 Horus was called the “youngster whose breath smells bad”, a proclamation which gives a dig at Horus’ age, that in comparison to Seth, he was an infant still suckling his mother.3 These assertions imply that Re valued the qualities of experience and strength over kinship.
Unknown, Papyrus depicting Seth spearing the serpent Apophis.11 The scene showcases the strength of Seth and his athletic skill. Seth, being the strongest deity, was more frequently portrayed repelling Apophis than other gods.3
Seth was considered the god of strength and power.3 In “The Contendings of Horus and Seth” he was frequently referred to by his epithet “Great of Strength.”3, 8 Seth presented his strength as his primary reason to receive the throne.7 The concept of primogeniture was still a critical focal point, although contrasting opinions still remained between the judicial deities. “Thoth said to him [Seth]: “Do we not know what is wrong? Shall one give the office of Osiris to Seth while his son Horus is there?” Then Pre-Harakhti became exceedingly angry, for it was Pre’s wish to give the office to Seth, great of strength, the son of Nut.” (Campagno, Judicial Practices, Kinship and the State in 'The Contendings of Horns and Seth", 23., Lichtheim, Ancient Egyptian Literature: A Book of Readings Volume II, The New Kingdom, 212.)7, 8
Seth bore greater responsibility than solely being the god who repels Apophis. He declared “I, I am Seth, greatest of strength among the Ennead. For I slay the enemy of Pre every day, standing in the prow of the Bark of Millions, and no other god can do it. I should receive the office of Osiris! Then they said: “Seth, the son of Nut, is right.” Lichtheim, Ancient Egyptian Literature: A Book of Readings Volume II, The New Kingdom, 213.)8 Slaying the enemy of Pre granted Seth more experience each passing day.
Heidi Kontkanon, “Ramses III”, (2016).12 A group statue in Cairo Museum featuring King Ramses III, Seth, and Horus (not pictured).12
Should Primogeniture or Experience Rule Over Egypt?
In the case of Horus and Seth, it is clear that not all deities involved were unanimous in the decision of whether primogeniture or experience should take the throne. Rather than a ‘winner-takes-the-throne’ fight, the decision was determined in juridical terms by Ennead.7
Primogeniture ultimately leads to the question – is the supreme aptitude of kingship truly passed down to the firstborn from their parents? Not necessarily. A ruler should not only be chosen based on the status of their birth, but also for what skills they are able to offer to their country, and the virtues that they live by, especially for a rich nation such as Egypt. In ancient times Egypt prospered due to the annual inundation of the Nile River.2 In modern times, Egypt’s power predominantly comes from its agricultural and petroleum production.13 Choosing the next king should not be based solely on primogeniture or experience, but rather on the value of one’s character in connection with 'maat'.
There is a clear binary relationship between Horus and Seth.3, 6
The decision of who should rule over Egypt should be judged fairly on a case-by-case basis of the candidates qualifying for the position, whether their qualifications are based on either primogeniture or experience. Taking inspiration from “The Contendings of Horus and Seth”, perhaps a series of trials to showcase 'maat' may be the key to deciding who takes the crown.
Would you choose primogeniture or experience as a basis for deciding the future king of Egypt? Share your thoughts below.
Dario Morandotti, “The Great Pyramids of Giza, Cairo, Egypt” (2018).14
List of Sources:
1.
Ebert, Richard. “Relief in Temple of Horus Sanctuary in Edfu, Egypt.” Encircle Photos. Accessed April 30, 2022. https://www.encirclephotos.com/image/relief-in-temple-of-horus-sanctuary-in-edfu-egypt/
2.
Frankfort, Henri. Kingship and the Gods: A Study of Ancient Near Eastern Religion as the Integration of Society & Nature. Chicago: University of Chicago Press. 1978.
3.
Oden, Robert A. “’The Contendings of Horus and Seth’ (Chester Beatty Papyrus No. 1): A Structural Interpretation.” History of Religions 18, no. 4 (1979): 352–69. http://www.jstor.org/stable/1062192.
4.
Serrano, Pet. “Winged Horus Defeating Set Art Print by Pet Serrano.” Fine Art America. Accessed April 29, 2022. https://fineartamerica.com/featured/winged-horus-defeating-set-pet-serrano.html.
5.
Salayuova, Tatsiana. “The Ruins of the Ancient Temple of Horus in Edfu, Egypt.” FreePix. Accessed April 30, 2022.
6.
Servajean, Frédéric. “Duality.” UCLA Encyclopedia of Egyptology 1, 1 (2008): 1-5. http://digital2.library.ucla.edu/viewItem.do?ark=21198/zz0013x9jp
7.
Campagno, Marcelo. "Judicial Practices, Kinship and the State in 'The Contendings of Horns and Seth'" Zeitschrift für Ägyptische Sprache und Altertumskunde 133, no. 1 (2006): 20-33. https://doi-org.ezproxy.auckland.ac.nz/10.1524/zaes.2006.133.1.20
8.
Lichtheim, Miriam. Ancient Egyptian Literature: A Book of Readings Volume II, The New Kingdom. Berkeley: University Of California Press. 2006.
9.
Jones, Margarita. “What Are the Characteristics of Youth?” MartiaCartagena. Accessed April 30, 2022. https://www.mariacartagena.com/what-are-the-characteristics-of-youth
10.
Davenport, Rhys. “Horus – Temple of Seti I.” Flickr. Accessed April 30, 2022.
https://www.flickr.com/photos/33122834@N06/3500450346/in/photostream/
11.
Lombardi, Chiara. “Morire nell’antico Egitto. “Chet u possa vivere per sempre come Ra vive per sempre./” Accessed April 30, 2022. https://mediterraneoantico.it/articoli/news/morire-nellantico-egitto-che-tu-possa-vivere-per-sempre-come-ra-vive-per-sempre/
12.
Kontkanen, Heidi. “Ramses III.” Flickr. Accessed April 30, 2016.
https://www.flickr.com/photos/24729615@N00/26535159561/in/album-72157667221485702/
13.
“Egyptian Civilization and Military Rule.” Britannica.
https://www.britannica.com/summary/Egypt
14.
Morandotti, Dario. “Aerial Photography of Pyramids of Egypt.” Unsplash. Accessed April 30, 2022. https://unsplash.com/photos/rxv2qwYPe6s
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