"Four Hundred Years" Stela

My trace of the "400 Years" stela is from a photo in _The Complete Royal Families of Ancient Egypt_. We have seen just the image of Set in the Asiatic form of his appearance, i.e. as Baal, via TeVelde. So it is interesting to see it within context. Dodson and Hilton describe it:

"The so-called Year 400 Stela, from Tanis. The scene at the top shows Set being worshipped by Ramesses II and a man who is described as one Sety, son of Paramessu and Tia (Q); he is exceptionally shown with the royal/divine bull's tail. The most generally accepted interpretation of the stela is that it refers to the commemoration of a 400th anniversary relating to the god Set, which had been carried out by Ramesses II's father, Sety I, while he was still a commoner, under Horemheb. Such was the significance of this act that when the stela was carved, some four decades after Sety's death, he was depicted as he had been perhaps 60 years before, with only the bull's tail to show his later royal status (CM)." (Page 162)

James Henry Breasted gave a description and translation in his _Ancient Records of Egypt_:

"At the top of the monument is a relief, showing Ramses II oftering wine to Set. Behind the king stands Seti, the author of the monument, praying, as follows: --- --- --- thy ka, O Set, son of Nut, mayest thou grant a happy life following thy ka, to the ka of ....... (Seti)."

TeVelde gives a better translation of some of the text referring to Set:
"Hail to you, O Seth, son of Nut, the great of strength in the barque of millions, felling the enemy, the snake, at the prow of the barque of Re, great of battle-cry, may you give me a good lifetime..."2).
2)Four Hundred Years-stela. Cf K. Sethe, Der Denkstein mit dem Datum des Jahres 400 der Ära von Tanis, ZÄS 65 (1930), p. 87
(_Seth, God of Confusion_, by Hermann TeVelde, translated by Mrs. G. E. van Baaren-Pape (Brill 1977) page 99)

Te Velde also explains while associations between the Asiatic Baal and the god Set had been going on for some time,

“Ramses II caused to be perpetuated on stone later, and which made the worship of Seth in his Asiatic form acceptable in court circles also. On the so-called 400 years stela, Seth is not depicted in the ancient Egyptian manner with his characteristic Seth-head, but as a Baal with a human head. The features are not Egyptian but those of a foreigner, as is to be expected for a god of foreign countries: receding forehead, receding chin, thick nose and thick lips. The dress, ornamented with tassels, is exotic. The headdress, too, is not Egyptian. No crowns or similar attire, but a conical tiara with horns and sun, with a long ribbon hanging down behind. In the right hand, however, he has the ankh-sign and in the left the w3s-sceptre, as the Egyptian gods have.”1

A Ramesside scarab from Tell el-Far'ah also shows Set in the tasseled Canaanite kilt and crown streamer, as seen in Fig. 87b of Keel and Uehlinger's Gods, Goddesses, and Images of God in Ancient Israel. Marc Van De Mieroop explains this blurring of the line between the foreigner and the Egyptian occurred in other ways, as well:

“When Ramesses II and Hattusili III concluded their peace treaty, the gods of both countries witnessed the arrangement. The Hittites saw the storm god as their supreme god and acknowledged a storm god in every major city of the state. All of those appeared in the treaty as written out by the Hittites. When the Egyptians translated this version into their own language to carve it on temple walls, they did not want to use the name Teshub, however, but instead used the name of the archetypal god of foreign lands, Seth. Thus appear:

“‘Seth, the lord of the sky; Seth of Hatti; Seth of the city of Arinna; Seth of the city of Zippalanda; Seth of the city of Pitrik; Seth of the city of Hissaspa; Seth of the [city of Hurma]; [Seth of the city of Uda]; Seth of the city of Sa[pinuwa]; [Seth] of thunder (?); Seth of the city of Sahphina.’ “The idea that the Egyptian pantheon covered the entire universe was easily preserved.”2

“A side effect of the introduction of Syrian gods into the Egyptian pantheon [...] was that some stories about them entered Egyptian literature as well. They were written in the Egyptian language and hieratic script, but were Syrian in origin. A fragmentary papyrus from the reign of Amenhotep II of the Eighteenth Dynasty contains a myth about the goddess Astarte, involving the battle between gods and the sea. The pantheon represented is multicultural. The sea was an important force in Syrian mythology, as was Astarte, who appears in the myth as the daughter of the Egyptian god Ptah. The sea's opponent is the Egyptian god Seth, identified with Syrian Baal. Some scholars regard the composition as a translation of a Syrian myth, but it was clearly adapted to an Egyptian context. Its title reads, ‘New copy of what he (Baal=Seth) did for the Ennead (i.e.; the Egyptian gods) in order to vanquish the sea.’ Similarly, Egyptian magical papyri contained Syrian spells.”3

Petrie shows a couple of examples of this Set/Sutekh wearing the streamers. The first is a scarab from Yehudiyeh:

"209 has a very interesting figure of Sutekh, with the horned cap and long streamer (see PETRIE, Researches in Sinai, figure. 134), winged like Baal-zebub of Ekron, and standing on a lion in the manner of a Syrian god."4
So I hunted out "Researches in Sinai", and found the image and description:

Petrie describes this stela:
"A rare figure of a god is seen on a tablet, fig. 134. which was dedicated by a royal courier Mentu-nekht, who is shown offering a bouquet of flowers. The god is a strange figure of truculent aspect, wearing a tall, pointed cap with two horns in front, and a long streamer hanging from the top of it. The name in front is Sutekh aa pehti, 'Sutekh the great and mighty,' the great god of the Hittites, worshipped specially in Syria. [...] It is particularly interesting to see repeated here the figure of Sutekh, as on the stele of 400 years, and more clearly showing the two horns. This is entirely different from the figures in Egypt of the god Set, although the Egyptians easily confounded their Set with the Syrian Sutekh, and even used the same hieroglyph for both."5

The Set animal sitting upright is visible at the center of the stela, by their faces.

1. Herman Te Velde, Seth, God of Confusion: A Study of His Role in Egyptian Mythology and Religion, trans. Mrs. G. E. van Baaren-Pape, (Leiden, E.J. Brill, 1977), page 124.
2. Marc Van De Mieroop, The Eastern Mediterranean in the Age of Ramesses II, (John Wiley & Sons 2008), page 220.
3. De Mieroop, page 199.
4. W. M. F. Petrie, Hyksos and Israelite Cities, (Bernard Quaritch 1906), 15.
5. W. M. F. Petrie, Researches in Sinai, (E. P. Dutton and Company, 1906), 127.