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GODDESSES OF THE FOUR PILLARS OF THE SKYAT THE TEMPLE OF ESNA

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Radwan ABDEL-RADY 2014

GODDESSES OF THE FOUR PILLARS

OF THE SKYAT THE TEMPLE OF ESNA

Radwan ABD EL-RADY‫٭‬

Philological introduction (the four pillars of the sky):

This sign represents a supporting pole, employing in the hieroglyphic writings as an

1
ideogram or adeterminative in , var. sxnt 'support of heaven' .
2
In the pyramid texts sxnt was written . sxnt, the term sxnt was written
in the pyramid texts with a determinative of a stone?, that may be to give the meaning of
firmness and stability in the sky because this support is considered as a column of the sky
or as a mountain of the horizon or the two mountains which the sky leaning on in the east
(BAxw) and the west (MAnw)3. Sometimes it takes the sign of plural with the meaning of

‘posts ', or 'pillars ' in sxnwt 'the four pillars of the sky'4.The one of this sign

read sxnt 'pillar, support, column ', sometimes written or , and the two , and the
5
three , and the four as plural sxnwt 'pillars, supports, columns' . When repeated
four times as var. for the word in plural form written as sxnw or sxnwt 6. sxnt was
inscribed in the texts from different ages of ancient Egypt in distinguished ways of

writing: , O. K, M. K and Saite periods, without : sxn,

‫٭‬Lecturer at Faculty of Archaeology at Qena, South Valley University

1
Gardiner, A., Egyptian Grammar, 496 ( sign-list, O 30 ).
2
PT., 1559d.
3
Blok, H.P., 'Zur alt ägyptischen Vorstellung von himmelsleiter', in: AcOr.VI, 1928, 267; Urk.III,2, 84 (5);

Dw n bAxw, Ax.t ( n ) bAxw, Wb.I, 422 ( 8-13 );

MAnw: Wb.II, 29 ( 11-16 ); Kurth, D., Den Himmel stüzen-Die twA-pt szenen in den ägyptischen Tempeln
der griechich-römischen Epoche, RÉ. II, 88.
4
Faulkner, R.O., A Concise Dictionary of Middle Egyptian, 24.
5
Valeurs 3, 538; Wb.III, p. 472; pt smn.ti Hr sxnw. s 'The sky is fixed upon its two pillars ': Daumas,
F., 'Les propylées du temple d’Hathor à philae et le cult de la déesse ', in: ZÄS .95, 2, and note ( 13 ).
6
Urk.IV, 1662 (11).
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 Proceedings of The First International Conference: ‘New Trends In Archaeological Sciences’ 2014

sxnw Greco-Roman period. And for the determinative: pyr., ; , M.K,

Dyn.18 and saite periods7.

The four pillars of the sky in the texts of Esna temple:

The idea of the four sides or the four corners ifdw of the sky was found obviously in the
texts of Esna temple, Khnum-Re the patron god of the temple with his power of creation
and unlimited abilities:

di.f ifdw 4 n gbt 'He places the four sides of the heaven' 8.
The above phrase of Esna temple is an epithet for Khnum-Re at Esna as a creator of the
world and the one who keeps it in order.Khnum-Re in the texts of Esna temple takes the
role of god Shu in lifing up the sky:

twA pt Šw twA pt nnt iwn-wr

'(He) elevates the sky, Shu who lifts up the heaven, the great column of air'.

twA pt sS.n.f wAwt.s

'(He) raises up the sky, (and) opens its paths '9.
The ritual of twA-pt is one of the most important ceremonies which were recorded on the
walls of Egyptian temples. This ritual is recorded also at Esna temple, from the Ptolemaic
period the king Ptolemy VI Philometor (170-164 BCE), (fig.1), and from the Roman
period the emperor Trajan (98-117 CE) are depicted acting the twA-pt ritual in front of

7
Wb.III, 471(15-16).
8
Esna II, 7, the upper horizontal frieze, the higher line, A: towards left ( text 3, line 4 ). The sign of the sky

in the texts from Esna temple was written nnt: Esna II, n. 88, 185, Nebtou text, 18; ,

, Esna II, n. 19, 50 (1, 2 ,9), 51; Esna III, n. 259, 152, La fête de prendre

la houlette ' cérémonies du 20 Épiphi, 259, 2 (3), twA-nnt 'raising up the sky'; Esna III, n. 346,
289, La fête du 1er khoïak, selon le ritual du temple urbain, 346, 17 (4), Hb twA-nnt 'the feast of elevating

the sky' ; Esna III, n. 378, 351, Autre hymne au dieu khnoum, 378, 14 (4); see also:

Esna III, colonne D, n. 177, 295 (11); n. 184, 302 (13, 18 ); ; ; Esna VII, n. 603,

184 (16-18); Clére, P., La porte d’Évergè àKarnak, MIFAO. 84, IFAO, Le Caire, 1961, pl. 40, intérieur
Ouest-montant sud-1er register.
9
Esna IV, n. 440: plat inferieur de ľarchitrave de façade, entre les dés des colonne D et E, 55 ( 2, 3 ).

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Radwan ABDEL-RADY 2014

Khnum-Re ( fig.2 )10.

twA nwt Hr 4 sxnw.s

'lifting up the sky upon its 4 pillars'11.
In another text from the temple of Esna inscribed on column 13:

Nswt-bity nb sxt nTr aA anx Hry nTrw nb(w) twA pt swDA Hr 4 sxnw.f
'King of upper and lower Egypt, lord of the countryside, the great god, the living one,
master of all gods, who elevates the sky and make (it) prosper upon his four pillars'12.
In this text the 4 pillars of the heaven are related and belonged directly to khnum (4
sxnw.f, his 4 pillars)? It thought that the writer of Esna points to speak to the four
goddesses of the four pillars of the sky in the texts of Esna temple as it will be explained
in details below. Here we meet again with the symbolism of number four (4). If it could
be accepted the idea said that the sky is a building or a construction, and the building has
four sides or 4 faces, so the high sky as a huge building which is separated from the earth
needs four supports or 4 pillars to be in a good state of endurance and stability, also
balance in its sides and corners. Khnum-Re at Esna acts this process and perfumes his
role as a creator to establish and erect heaven upon its 4 supports (ifdw or sxnwt). The
number four connotes totally and completeness and is tied deeply to the cardinal points,
so it often takes precedence over or replaces direct links with the symbolism of the
geographic 4 quarters or the 4 main cardinal points of the universe13.

The goddesses of the four pillars of the sky in the texts of Esna temple:
Mention of the four supports or the four pillars of the sky 4 sxnwt n pt, 4 ifdw n gbt can
be found in the thick and rich religious texts through the different periods of ancient
Egypt, at Esna temple or elsewhere, but the idea of incarnation and personification of
these four sxnwt or four ifdw of the sky as female manifestations or goddesses never
happened and never occurred in elsewhere except at the temple of Esna where it be found

10
Esna II, n.3B, 9; n. 19, 50-52 on the ptolmaic façade; Esna VII on the northern exterior wall, n. 603.
145 (1), 146, 147 (2, 5-12), 148 (15-19); Kurth, D., Rites Égyptiens II, 21-24.
11
Esna III, colonne E, n. 184, 303 ( 21 ).
12
Esna III, colonne 13, n. 328, bandeau supéreur, A. texte partant vers la droite (est-nord-ouest), 328, A;
Esna III, colonne E, 301, n. 183 ( 9-1o ).
13
Loprieno, A., 'Zahl wort', in: LÄ. VI, 1308-1312; Sethe, K ., von Zanlen und Zanlworten bei den alten Ägyptern, Strassburg
(1916 ), 31-33; Wilkinson, R.H., Reading Egyptian Art, A hieroglyphic guide to ancient Egyptian painting
and sculpture, London, 1992, 126 (ills.1, 2), 127 (sky pt, N1); Wilkinson, R.H., Symbol & magic in
Egyptian Art, London, 1994, 133- 35, 138-139 ( ills. 86, 87).
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 Proceedings of The First International Conference: ‘New Trends In Archaeological Sciences’ 2014

frankly and obviously with all its tiny details. These four goddesses were mentioned in
the great second hymn to khnum on the northern (right) side of the Ptolemaic façade
(figs.3A, B) dated from the time of Ptolemy VI Philomator (170-164 BCE)14. We read
about them from the end of line 48 to the beginning of line 50 in this hymn to khnum at the
temple of Esna which comprises 64 vertical lines15.

xd.n.f rsy r mn aHay.t xd.n.f mHt r rdi #y.t iw.n.f //// //// //// //// //// Drw FAy.t iAbtt is r rdit
TwAy.t
'He sails southward to establish aHay.t, he sails northward to place #y.t, he comes to […]
the limits of F3y.t, the east to place &wAy.t'.
In these three lines: four goddesses for three cardinal points has been mentioned, and the
fourth one is missing in line 49, but it is easy to guess as following:

1- The goddess aHay.t for south rsy

2- The goddess #y.t for north mHt

3- The goddess FAy.t for west (missing in line 49 )) , , , , , ,

, imnt 16.

14
Esna II, 76, text.31, lines 48-50.
15
Esna II, 76.
16
Gardiner, Egyptian Grammar, 502 ( sign-list: section R 13-15); Faulkner, Middle Egyptian, 2; Valeurs.3,
459-460; see also the signs of winglyph electronic program ' R Temple furniture and emblems '.

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Radwan ABDEL-RADY 2014

4-The goddess TwAy.t for east iAbtt 17.

All names of the four goddesses are ending with t of feminine and the sign of the egg

which usually attached as a determinative in names of the female deities (goddesses).

The above text from the great hymn to Khnum at the temple of Esna tell us that as a

creator god (Khnum-Re) sails in the sky by his divine boat confirming with verb
(line 48) xdi 'sail, fare downstream '18, and (line 49) xnti 'sail upstream'19, also
the determinatives of boats, in both two verbs, and certainly, there is no sailing without
boat. He sails first southward in order to construct or establish mn20 the southern
pillar of the sky, the goddess aHay.t , then he sails northward to place rdi21, the
northern pillar of the sky, the goddess #y.t , then he comes iw22 to the west
(in order to do something similar missing in the hieroglyphic origin of the text) for the

limit of the western support of the sky, the goddess FAy.t , at last he sails towards
the east in order to place rdi the eastern support of the sky, the goddess
TwAy.t. aHay.t, xy.t, fAy.t and twAy.t as discussed above, they represent or personify the four
pillars or supports of the heaven. The previous three lines circulate around the meanings
of strength, stability, balance, endurance, keeping in order and preservation for these
goddesses as incarnation for the 4 pillars which carry and lift the sky.
All of this is happening by the divine nature and the creative powers of Khnum-
Re as a creator with his uncounted abilities and unlimited powers of creation.

17
Esna II, 76; in the texts of Dendara temple: xyt for east and twAyt for north?, Dendara III (1935), Arriére-

chambre sud-est, soubassement de la porte, côté droit (Est), (1-8), 86, côté gauche

(Ouest), (1-8), 87; for differences of the 4 goddesses and the 4 cardinal points
from temple to another see: Kurth, D., Den himmel stüzen, Rites Égyptiens II, 92 (table), the 4 supports and
goddesses: 90-91.
18
Gardiner, Egyptian Grammar, 498 (sign-list: section P 1); Wb.III, 354 (9-18), 355 (1-9; Valeurs.3, 554.
19
Gardiner, Egyptian Grammar, 499 (sign-list: section P, 2-3); Wb.III, 309 (3-22), 310 (1); Valeurs.3, 555-
557 .
20
'to firm, to endure, to fix', Faulkner, Middle Egyptian, 106; Wb. II, 60 (6-11), 61 (1-17), and the
expression: pt mn.ti Hr sxnw.s, 'the sky is fixed upon its pillars'; Urk. III, 84 (5);

Urk. IV, 843 (2); pt mn.ti Hr 4 sxnw.s, 'the sky is fixed upon its pillars': Chassinat,
E., & De Rochemonteix, Le temple d’ Edfou I, 1, (2nd edition revised and corrected by Sylvie Cauville &
Didier Devauchelle), IFAO, Le Caire, 1984, 59, le roi: (15-6).
21
Faulkner, Middle Egyptian, p. 154.
22 Verb iw with different prepositions: Wb.I, 44 ( 1-21 ).
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 Proceedings of The First International Conference: ‘New Trends In Archaeological Sciences’ 2014

According to Esna texts Khnum has a solar nature khnum-Re), he sails through the
heaven in his sacred boat to elevate the sky upon its 4 pillars and give stability and
endurance for them for ever to keep the world in order. We read in the first great hymn to
Khnum at the temple of Esna, a text located on the left side of the Ptolemaic façade (
fig.4 ) dated from the associated rule period between Ptolemy VI (Philomator), Ptolemy
VIII (Euregetes II) and Cleopatra II (170-164 BCE)*:

nhq n ib.f twA pt Hr sxnw.s wTs.n.f st m @H twA nnt di.f sw Xr.st m iwn wr
'who is with attention of his heart, who lefts up the heaven upon its 4 pillars, who raises it
for million times, who elevates the heaven, who places himself beneath it as the great
pillar of air '23. So Khnum-Re at Esna is a cosmical creator and a global engenderer according
to his own unique method of creation for the mankind and the whole world.

1- The goddess aHay.t:

The name of this goddess is derived from the verb aHa 'to stand, to raise '24.
aHai.t witout the sign of the egg: is a name for the southern pillar of the four supports of
the sky25; aHat N.K, gr.rom26. And with the sign of the egg

aHai.t : is a name for the 6th hour of the day (the midday hour) and its goddess27,
28
. As a solar goddess she was dipicted as a standing woman with the sun-disk on her
head29. From the previous origin of the name and philological derivations we can
determinate the accurate meaning for this term aHay.t, as a goddess, she is the one who is

23
It is a hymn to khnum as the creator of the universe, consists of 64 vertical lines of equal length in a good
state of conservation, for more details: Daressy, G., 'Hymne à Khnoum du temple d’Esnéh', in: Rectrav.
XXVII (1905), 82-93; Esna.II, 37-40; Brugsch, H., Recueil de monuments Égyptiens (1863), pl. LXXII.1.
24
Other meanings of this verb, 'erect of pillars, stand up, rise up, arise = succeed (as ruler), attend',
Faulkner, Middle Egyptian, 47-48; and with different prepositions, Wb.I, 218 (3-13); WPL., 172; Lesko,
L.H., A Dictionary of late Egyptian II, 86-88; meeks, D., Annee Lexicographique, I, paris, (1980), 70-
71, II (1981), 76-77.
25
Wb.I, 223 (11).

27
Wb.I, 223 ( 10 ): , ; WPL., 173-174.
28
Chassinat, E., Le temple d’ Edfu, III, IFAO, Le Caire, 1928. 220, Divinités: 9 (8), 15 (1), la sixiéme heure
du jour (12).
29
LGG.II, 201: aHay 'midday' from saite period; ; aHayt 'midday hour' from N.K, 21-24
Dyn., kushite, saite, late and gr. rom. periods.

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Radwan ABDEL-RADY 2014

responsible for raisig the southern side of the sky30, 31

. 32
, 33
.
34
And as a pillar, it is the southern support of the sky .

2- The goddess #y.t

The name of this goddess is derived from the verb , from late and
Greco-Roman period’s 35 xy 'to support, to raise'36. ¢yt is a solar goddess in the
heaven37, so she is ' that one who raises the heaven'. xyt is a name for the heaven
itself, so it is 'that which is raised up'38. According to the previous origin of the name and
philological derivations we can determine the exact meaning for this term #y.t, as a
goddess, she is the one who is responsible for raisig the northern side of the sky 39 ,
40 41
, , and as a pillar, it is the northern support of the sky.

3- The goddess FAy.t

The name of this goddess is derived from the verb , . fAi ' to carry, to
elevate, to lift ' from late period (dyns. 20-22), and , from Greco-

30
Dendara III ( 1935 ), Arriére-chambre sud-est, soubassement de la porte, côté droit (est),
II (4-5).
31
Edfu. III, 259, 1er salle hypostyle (pronaos), cöté est (1) aHay.t .
32
Dendera VII (texte), 1972, 100, salle des offrandes (T), inférieur, divinité, n. 16; VII (planches), pl.
DCXXIX.
33
Cauville, S., Le temple de Dendera, les chapelles osiriennes, IFAO, Dendera XI, Le Caire, 1997,

chapelle osirienne est N. 2, 175, déesses des quatre points cardinaux, Ähâyt: 7 ( 1, 2 ),
199, 5 (1), 253, 5 (1).
34
Cauville, S. & Devauchelle, D., Le temple d’ Edfou, V, IFAO, Le Caire, 1985, 62, déesses: aHai.t, mesore:
16; Blok, H.P, AcOr.VI, 268.
35
Wb.III, 237 (7-12); WPL., 706-707.
36
Other meanings of this verb, 'be high, to rise, to mount up'; Lesko,L.H., A Dictionary of late Egyptian
II, 163.
37
Wb.III, 237 ( 8 ).
38
Wb.III, 238 (3-5); Meeks, D., Annee Lexicographique, I, 271, II (1981); 273-274; WPL., 707; for more
derivations and expressions connected with xy , see: LGG. V, 638-640.
39
Dendara III (1935), Arriére-chambre sud-est, soubassement de la porte, côté droit (est),
I (1-2).
40
Edfu. III, 260, 1er salle hypostyle ( pronaos ), cöté ouest (1) xy.t.
41
Cauville, chapelles osiriennes; Dendera X⁄1, 175, déesses des quatre points cardinaux, Khyt, 13 (1),

199, 7(4), 253, 8 (5).

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Roman period42. fAi.t 'the one who carries', a name for one of the four pillars
of the sky from Greco-Roman period43, , 'the lifter, the carrier' a name for
the western pillar of the heaven from Greco-Roman period44. Both the verb fAi and the
goddesses fAi.t are mentioned in the book of imy-dwAt45. The verb fAi means
also 'to raise, lift up, support, weigh, present , deliver (taxes, tribute), sail' 46 . The
previous underlined meanings are the most verbs which connected with the name of the
goddess FAy.t 47. From the previous origin of the name and philological derivations we
can determinate the accurate meaning for this term FAy.t, as a goddess, she is the one who

is responsible for raisig the western side of the sky48, 49

, 50
, and as a
pillar, it is the western support of the sky.

4- The goddess TwAy.t

The name of this goddess is derived from the verb , , ,

51
, , twA 'to raise, lift, carry, elevate, elvate the heaven ' . As
intransitive verb 'lean' with preposition Hr 'on, upon', and as transitive verb 'support,
sustain, hold up, set ( crown m 'on' head) '52. twA 'the carrier, the elevator, the
lifter ' is a god who raises the sky, and his female counterpart twAy.t is a goddess

42
Wb.I, 572 (6-7); WPL. 387; Kurth, D., 'Die lautwerte der hieroglyphen in den tempelinschriften der
griechisch-römischen zeit-zur systematic ihrer herleitungprinzipien', in: ASAE.69 ( 1983 ), 293, also read
Atp, kAwt, twA 295, 298, 305; Edfu.I, 74, ; III, 88, 3; Drioton, E.,Tôd, Les inscriptions du temple
ptolèmaïque et romain, I- La salle hypostyle, Texts N. 1-172, FIFAO. 18/1, IFAO, le Caire, (1980 ), 173, n.
121(3); Lesko, A Dictionary of late Egyptian, I, 189-190; Meeks, D., Annee Lexicographique,I, 142, II,
147. For more derivations and expressions related to fAi, see: LGG.III, 186-191.
43
Wb.I, 574 (7).
44
Kurth, D., Den Himmel stüzen, Rites Égyptiens II, Bruxell, 1975, 91-96.
45
Hornung, E., Das Amduat, Die Schrift des Verborgenen Raumes, ÄA.7, Herausgegeben Nach Texten
Aus Den Gräbern des Neuen Reiches, Teil I: Text, Wiesbaden, 1963, 34 (zweite stunde, unteres register),
Gottheiten: Nr.172 and note (y), 35, Nr. 173 (a, b) and notes (a, b), 186, Namen, Nr. 786, see also in
general, Hornung, E., Texte Zum Amduat, AH. 13-15, Genève (1987-1994).
46
Faulkner, Middle Egyptian, 97.
47
Other meanings for this verb , : 'to elevate, to pick up, to get up, to bear, to transport', Meeks,
Annee Lexicographique I, 142-147; Lesko, late Egyptian IV, 189.
48
Dendara III (1935), Arriére-chambre sud-est, soubassement de la porte, côté gauche
(ouest ), I ( 1-2 ).
49
Edfu. III, 259, 1er salle hypostyle (pronaos), cöté ouest (1) fAi.t.
50
Cauville, les chapelles osiriennes, 175, déesses des quatre points cardinaux, Fayt, 10 (1, 2),
199, 9 (8), 253, 11 (9).
51
Wb.V, 248 (12-15), 249 (1-16); WPL., 1127-1128; Meeks, Annee Lexicographique, I, 414; II, 409-410;
Lesko, A Dictionary of late Egyptian IV, 74; Kurth, in: ASAE.69, 307.
52
Faulkner, Middle Egyptian, 294, , , , for more derivations and
expressions related to twA, see: LGG.VII, 368-373.

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Radwan ABDEL-RADY 2014

who raises the heaven53. This verb twA occurs most often in the title of the 'lifting up
heaven' ritual twA-pt. The writing of twA in these scenes varies slightly but the
determinative always indicates the action involved54. twA is a pillar which lifts the
roof of the temple55. twAt is a name for the heaven, so the heaven is 'that which is

raised' 56 . , from N.K, Saite, late and Greco-Roman

Periods is a name for the eastern support of the heaven 57.
twAt-gbt-m-gs-iAbty 'she who elevates the sky in the eastern side'58.
'The eastern horizon of the sky' Axt iAbtt nt pt, and 'east of the horizon' iAbtt nt Axt is
mentioned frequently in the texts of imy-dwAt, and the sign of the east is written
repeatedly in distinguished forms: , , , , ,
59
. According to the previous origin of the name and philological derivations
we can determine the exact meaning for this term TwAy.t, as a goddess, she is the one who

is responsible for raisig the eastern side of the sky60, 61

, 62
, and as a
pillar, it is the eastern support of the sky.

Iconography:

This sign represnts a standing woman who lifts up the sky upon her upraised arms,
she is one of the four goddesses of the four pillars of the sky63. This sign , which
represnts four women carrying the sky decorated with five stars, it is a representive
ideogram of the expression: ifdw sxn.w pt 'the four pillars of the sky'64, as pillars, or 'the

53
Wb.V, 250 (14-16); Drioton, E. & Autres, Tôd, 271, n. 171; &wA, Chassinat, E.,
Le temple d’ Edfou. VIII, Le Caire, 1933, 126, Rainure, face est, (1).
54
WPL., 1127; twA-Nwt, twA-nnt,twA-gbt, LGG.VII, 369-370.
55
Wb.V, 250 (19).
56
Wb.V, 250 (21).
57
LGG.VII, 372-373.
58
LGG.VII, 373.
59
Hornung, Das Amduat, elfte stunde, mittleres register, 184-186 and notes below; Drioton, E. & Autres,
Tôd, 172, n. 121 ( 2 ).
60
Dendara III (1935), Arriére-chambre sud-est, soubassement de la porte, côté gauche
(ouest ), II (4-5).
61
Edfu. III, 259, 1er salle hypostyle (pronaos), cöté ouest (1), twAi.t.
62
Cauville, les chapelles osiriennes, 176, Ähâyt, 1 (1, 2), 199, 11 (12), 253, 14
(12).
63
Sign-list of winglyph professional program (B- woman and her occupation, B 25 ).
64
Gutbub, A., 'Jeux de signes dans quelques inscriptions des grand temples de Dendérah et Edfou', in:
BIFAO 52 (1953), 67-68.
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 Proceedings of The First International Conference: ‘New Trends In Archaeological Sciences’ 2014

four goddesses of the 4 pillars of the sky' as incarnation of the pillars as goddesses. This
sign can be read also, nwt 'sky'65, sxnwt 'pillars '66. There is no special icongraphy for
these four goddesses in the temple of Esna, but there are many in the other Greco-Roman
temples. At the temple of Dendara they were illustrated elevating the sky for the goddess
Hathor ( figs.5A, B )67. These four goddesss were recorded frequently and repeatedly in
the scenes of the osirian chaples at the temple of Dendera, as following:
1- They are lifting up high the celestial vault (cercular zodiac of Dendera) upon
their upraised arms, each one of them in one side of the cardinal points (the
eastern osirian chapel N.2) ( fig.6 )68.

2- They are carrying the sign Pt, sky (the eastern osirian chapel N.3), (fig.7)69.

3- They are elevating the sign of the sky Pt, and over it the goddess Nut in her
well-known bent position (the eastern osirian chapel N.3), (fig.8)70.
4- They are lifting up the sky, and over it the god Osiris laying inside his grave with
big phallus, and his tow sisters Isis and Nephtys mourning over him (Fig. 9) 71.
5- The goddesses aHai.t for south and twAi.t for north are raising up the sky befor the
god Hor-Akhty (figs. 10 A, B).
6- At the temple of Isis in Dendera the 4 goddesss were depicted elevating the
goddess Nut (heaven) in the form of a huge bending woman. Two of them raising
her arms, and the other tow raising her legs, as they are the 4 pillars of the sky
(fig.11)72. At the temple of Edfu they were depicted lifting up the sky upon their
raised arms for Horus-Behdity (fig.12)73. At the temple of Kom Ombo three of
them were mentioned in a separated vignette with texts for xyt, fAit,
twAit in the hypostyle hall (figs.13A, B, C )74.

65
Dümichen, J., Baugeschichte des Dendera tempels, Strassburg, 1877, 29-30, Taf. XXX (3, 4, 5, 7, 9),
XLII (3, 7), XLIII (7-8).
66
Valeurs I, 127.
67
Chassinat, E., Le Temple de Dendara, III, IFAO, Le Caire, 1935, pls. CLXXVI, CXC.
68
Cauville, les chapelles osiriennes, Dendera X⁄2, plafond de la chapelle, pl. x 60; Neugebaurer, O. &
Parker, R.A., Egyptian astronomical texts, III. Decans, planets, constellations and zodiacs, plates, London,
1969, pls. 34-42.
69
Cauville, les chapelles osiriennes, chapelle osirienne est N. 3, soubassement, pl. x 94.
70
Cauville, les chapelles osiriennes, plafond, pl. x 115.
71
Cauville, les chapelles osiriennes, scéne centrale, pl. x 96.
72
Kurth, Den himmel stüzen, Rites Égyptiens II, 13, 16, 89.
73
Chassinat, E., Le Temple d’ Edfou, III, 259, fig. 1.
74
De Morgan, J. & autres, Catalogue de monumnts et inscriptions de l’Égypte antique, premiére série,
haute Égypte, tome second, Kom Ombos, premiére partie, Vienne, 1895, salle hypostyle, plafond, 254, n.
319, 320, 255, n. 321, 322, 325, 326.

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Bibliography
Blok, H.P, "Zur altägyptischen Vorstellung von himmelsleiter ", in, AcOr.VI, 1928,
257-269
Chassinat, E., Le Temple de Dendara, IFAO, Le Caire: III, 1935; VII, et planches, 1972.
Texte, Le Temple d’ Edfou, IFAO, Le Caire: I, 1984; III, 1928; V, 1985; VIII,
1933.
Cauville, S., Le temple de Dendera, les chapelles osiriennes, IFAO, Dendera X⁄1; X⁄2, Le
Caire, 1997.
Clére, P., La porte d’Évergè à Karnak, MIFAO. 84, IFAO, Le Caire, 1961.
Daressy, G., "Hymne à Khnoum du temple d’Esnéh", in, RecTrav. 27, 1905, 82-93.
Daumas, F., " Les propylées du temple d’Hathor à philae et le cult de la déesse", in, ZÄS
95 (1968), 1-17.
__________ Valeurs Phonétiques des Signes Hieroglyphiques d’époque Greco-Romaine,
& autres, vols. 1-4, Montpellier (1988-1995).
De Morgan, Catalogue de monumnts et inscriptions de l’Égypte antique, premiére série,
J. & autres, haute Égypte, tome second, Kom Ombos, premiére partie, Vienne, 1895.
Dümichen, J., Baugeschichte des Dendera tempels, Strassburg, 1877.
Faulkner,R.O A Concise Dictionary of Middle Egyptian, Oxford, 1962-1964.

Gardiner, A., Egyptian Grammar, Oxford, 1949.

Gutbub, A., "Jeux de signes dans quelques inscriptions des grand temples de Dendérah
et Edfou", in, BIFAO 52, 1953, 57-101.
Hornung, E., Das Amduat, Die Schrift des Verborgenen Raumes, ÄA.7, Herausgegeben
Nach Texten Aus Den Gräbern des Neuen Reiches, Teil I: Texte, Wiesbaden,
1963.
Hornung, E., Texte Zum Amduat, AH. 13-15, Genève, 1987-1994.
Kurth, D., Den Himmel stüzen-Die twA-pt szenen in den ägyptischen Tempeln der
griechich-römischen Epoche, Rites Égyptiens, II, Bruxell, 1975, pp. 91-96.
___________ "Die lautwerte der hieroglyphen in den tempelinschriften der griechisch-
römischen zeit-zur systematic ihrer herleitungprinzipien", in, ASAE.69, 1983,
287-309.
Lesko, L.H., A Dictionary of late Egyptian, I-V, California- Providence, USA ( 1982 ) II,
Providence, USA (1984-1990).
Loprieno, A., "Zahl wort ", in, LÄ VI, 1308-1312.
Meeks, D., Annee lexicographiqe, Vols. 1-2, Paris (1980-1981).
Neugebaurer,& Egyptian astronomical texts, III. Decans, planets, constellations and zodiacs:
Parker, R. plates, London, 1969.
Sethe, K., von Zanlen und Zanlworten bei den alten Ägyptern, Strassburg, 1916.
Drioton, É. et Tôd, Les inscriptions du temple ptolèmaïque et romain, I- La salle hypostyle,
autres, Texts N. 1-172, FIFAO.18 ⁄ 1, IFAO, le Caire, 1980.
Wilkinson, Reading Egyptian Art, A hieroglyphic guide to ancient Egyptian painting and
R.H., sculpture, London, 1992.
_________, Symbol & magic in Egyptian Art, London, 1994.

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 Proceedings of The First International Conference: ‘New Trends In Archaeological Sciences’ 2014

Fig 1
The king Ptolemy IV Philometor (170-164 BC.) acting the twA-pt ritual in front of Khnum-
Re at the temple of Esna, Sauneron, S., Esna II, n. 19, p.52.

Fig 2
The emperor Trajan (98-117 AD.) acting the twA-pt ritual in front of Khnum-
Re at the temple of Esna, Sauneron, S., Esna VII, n. 603, p.146.

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Radwan ABDEL-RADY 2014

Fig 3A
Numbers of texts inscribed on the Ptolemaic façade.
Sauneron, S., Esna II, .2.

Fig 3 B
Location of text 31 on the Ptolemaic façade at the temple of Esna The second great hymn to khnum
on the northern side.
Sauneron, S., Esna II, 76.

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 Proceedings of The First International Conference: ‘New Trends In Archaeological Sciences’ 2014

Fig 4
Location of text 17 on the Ptolemaic façade at the temple of Esna
The first great hymn to khnum on the southern side.
Sauneron, S., Esna II, 39.

Fig 5 A
The four goddesses elevating the sky for thegoddess Hathor at the temple of Dendara.
Chassinat, E., Le Temple de Dendara, III, IFAO, Le Caire, 1935, pl. CLXXVI.

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Radwan ABDEL-RADY 2014

Fig 5 B
The four goddesses lifting up the sky at the temple of Dendara.
Chassinat, E., Le Temple de Dendara, III, IFAO, Le Caire, 1935, pl. CXC.

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 Proceedings of The First International Conference: ‘New Trends In Archaeological Sciences’ 2014

Fig 6: The goddesses of the four cardinal points at Dendara temple lifting up zodiac upon their
upraised arms ( the eastern osirian chapel N.2).
Cauville, S., Le temple de Dendera, les chapelles osiriennes, IFAO, Dendera X⁄2, Le Caire, 1997,
chapelle osirienne est N. 2, plafond de la chapelle, pl. x 60; pl. x 86.

Fig.7. The goddesses of the four cardinal points at Dendara temple raising up the sign of the sky
Pt ( the eastern osirian chapel N.3).
Cauville, S., Le temple de Dendera, les chapelles osiriennes, IFAO, Dendera X⁄2, Le Caire, 1997,
chapelle osirienne est N. 3, soubassement, pl. x 94.

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Radwan ABDEL-RADY 2014

Fig 8

The goddesses of the four cardinal points at Dendara temple elevating the sign of the sky Pt and
over it the goddess Nut in her well-known bent position ( the eastern osirian chapel N.3).
Cauville, S., Le temple de Dendera, les chapelles osiriennes, IFAO, Dendera X⁄2, Le Caire, 1997,
chapelle osirienne est N. 3, plafond, pl. x 115; pl. x 144.

Fig 9
The goddesses of the four cardinal points at Dendara temple lifting up the sky, and over it the god
Osiris laying inside his grave with a big phallus, and his tow sisters and wives Isis and Nephtys
mourning over him.
Cauville, S., Le temple de Dendera, les chapelles osiriennes, IFAO, Dendera X⁄2, Le Caire, 1997,
chapelle osirienne est N. 3, scéne centrale, pl. x 96; pl. x125.

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 Proceedings of The First International Conference: ‘New Trends In Archaeological Sciences’ 2014

Fig 10 A

Fig 10 B

( A, B )The goddesses aHai.t for south ( A) and twAi.t for north ( B) raising up the sky befor Hor-
Akhty at Dendera temple.

Kurth, D., Den Himmel stüzen-Die twA-pt szenen in den ägyptischen Tempeln der griechich-römischen
Epoche, Rites Égyptiens, II, Bruxell, 1975, 13, 16.

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 Radwan ABDEL-RADY 2014

Fig 11
The four goddesss elevating the goddess Nut (heaven) at the temple of Isis at Dendera.
Kurth, D., Den Himmel stüzen-Die twA-pt szenen in den ägyptischen Tempeln der griechich-römischen Epoche, Rites
Égyptiens, II, Bruxell, 1975, 89.

Fig 12
The four goddesses raising up the sky at the temple of Edfu.
Chassinat, E., Le Temple d’ Edfou, IFAO, Le Caire:
III (1928), 259, fig. 1.

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 Proceedings of The First International Conference: ‘New Trends In Archaeological Sciences’ 2014

Fig 13 A

Fig 13 B

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 Radwan ABDEL-RADY 2014

Fig 13 C

(A, B, C) Three of the goddesses of the four cardinal points at the temple of Kom Ombo in a
separated vignettes with texts in the hypostyle hall.
De Morgan, J. & autres, Catalogue de monumnts et inscriptions de l’Égypte antique, premiére série,
haute Égypte, tome second, Kom-Ombos, premiére partie, Vienne, 1895, salle hypostyle, plafond,
254, n. 319, 320, 255, n. 321, 322, 325, 326.

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