Editing Set (deity) (section)

==Set temples==
[[File:Limestone architectural fragment. A door jamb, part of a doorway. From the temple of Seth (which was built by Thutmosis III) at Naqada, Egypt. 18th Dynasty. The Petrie Museum.jpg|thumb|Limestone architectural fragment; a door jamb, part of a doorway. From the temple of Set (which was built by Thutmosis III) at Ombos, Egypt. 18th Dynasty. The Petrie Museum]]
Set was worshipped at the [[Egyptian temple|temples]] of [[Naqada|Ombos]] (Nubt near Naqada) and Ombos (Nubt near [[Kom Ombo]]), at [[Oxyrhynchus]] in Middle Egypt, and also in part of the [[Fayyum]] area.

More specifically, Set was worshipped in the relatively large metropolitan (yet provincial) locale of [[Sepermeru]], especially during the Ramesside Period.<ref>{{cite book |author=Sauneron |title=Priests of Ancient Egypt |page=181}}{{full citation needed|date=January 2021}}</ref> There, Set was honored with an important temple called the "House of Set, Lord of Sepermeru". One of the epithets of this town was "gateway to the desert", which fits well with Set's role as a deity of the frontier regions of ancient Egypt. At Sepermeru, Set's temple enclosure included a small secondary shrine called "The House of Seth, Powerful-Is-His-Mighty-Arm", and Ramesses&nbsp;II himself built (or modified) a second land-owning temple for Nephthys, called "The House of Nephthys of Ramesses-Meriamun".{{sfn|Katary|1989|p=216}}

The two temples of Set and Nephthys in Sepermeru were under separate administration, each with its own holdings and prophets.{{sfn|Katary|1989|p=220}} Moreover, another moderately sized temple of Set is noted for the nearby town of Pi-Wayna.{{sfn|Katary|1989|p=216}} The close association of Set temples with temples of Nephthys in key outskirt-towns of this ''milieu'' is also reflected in the likelihood that there existed another "House of Set" and another "House of Nephthys" in the town of Su, at the entrance to the Fayyum.<ref>{{cite book |editor=Gardiner |title=Papyrus Wilbour Commentary |volume=S28 |pages=127–128}}{{full citation needed|date=January 2021}}</ref>

Papyrus Bologna preserves a most irritable complaint lodged by one Pra'em-hab, Prophet of the "House of Set" in the now-lost town of Punodjem ("The Sweet Place"). In the text of Papyrus Bologna, the harried Pra'em-hab laments undue taxation for his own temple (The House of Set) and goes on to lament that he is also saddled with responsibility for: ''"The ship, and I am likewise also responsible for the House of Nephthys, along with the remaining heap of district temples"''.<ref>Papyrus Bologna 1094, 5,8–7, 1 {{full citation needed|date=January 2021}}</ref>

Nothing is known about the particular theologies of the closely connected Set and Nephthys temples in these districts — for example, the religious tone of temples of Nephthys located in such proximity to those of Set, especially given the seemingly contrary Osirian loyalties of Set's consort-goddess. When, by the [[Twentieth Dynasty]], the "demonization" of Set was ostensibly inaugurated, Set was either eradicated or increasingly pushed to the outskirts, Nephthys flourished as part of the usual Osirian pantheon throughout Egypt, even obtaining a Late Period status as tutelary goddess of her own Nome (UU Nome&nbsp;VII, "Hwt-Sekhem"/Diospolis Parva) and as the chief goddess of the Mansion of the Sistrum in that district.<ref>Sauneron, Beitrage Bf. 6, 46 {{full citation needed|date=January 2021}}</ref><ref>
{{cite report
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{{cite book
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{{cite journal
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}}
</ref>

Set's cult persisted even into the latter days of ancient Egyptian religion, in outlying but important places like Kharga, Dakhlah, Deir el-Hagar, Mut, and Kellis. In these places, Set was considered ''"Lord of the Oasis / Town"'' and Nephthys was likewise venerated as "Mistress of the Oasis" at Set's side, in his temples{{sfn|Kaper|1997b|pp=234–237}} (esp. the dedication of a Nephthys-cult statue). Meanwhile, Nephthys was also venerated as "Mistress" in the Osirian temples of these districts as part of the specifically Osirian college.{{sfn|Kaper|1997b|pp=234–237}} It would appear that the ancient Egyptians in these locales had little problem with the paradoxical dualities inherent in venerating Set and Nephthys, as juxtaposed against Osiris, Isis, and Nephthys.