10 Α . Μ. B a d a w y : T h e N a m e s P e r - H a ' y / G e m - A t e n [102.

B a n d

durch den Götterstammbaum und die darin entstandene Konzeption von der Familie des Osiris be-
antwortet worden sind wie ich es mehrfach darlegen konnte 23 .
Die Feststellung, daß NN und Horus der Sirius sind, mag manchem neu erscheinen, aber im
Grunde ist sie eine Selbstverständlichkeit angesichts der Tatsache, daß die Identifizierungen von
NN als Horus und von NN (einschließlich Horus) als Stern, dazu übrigens als dritte die von NN als
einem Falken, in der Form X pic Y die häufigsten dieser syntaktischen Form in den Pyr. zu sein
scheinen und bestätigt sind durch zahlreiche andere Formulierungen des gleichen Inhalts. Dabei ist
der Stern anscheinend nicht in allen Fällen der gleiche Himmelskörper, sehr oft aber eindeutig der
Morgenstern, und so würde es merkwürdig und unwahrscheinlich sein, wenn der Sirius als der für
Ägypten bedeutsamste Stern und Protagonist aller Morgensterne aus diesen Identifizierungen
ausgeklammert wäre. Die Fragen nach den mannigfachen Identifizierungen 24 des NN, des Horus
und des Osiris und nach ihrem Charakter als Stern erhoben sich drängend und kompliziert bei
der Vorbereitung dieses Aufsatzes. Sie wurden weitgehend, aber nicht erschöpfend durchgear-
beitet; die endgültige Ausarbeitung schon der gewonnenen Ergebnisse würde den Rahmen dieses
Aufsatzes gesprengt haben. Aber einige dieser Fragen sind hier gelegentlich unverbindlich und
provisorisch beantwortet worden.

ALEXANDER M. BADAWY

The Names Per-Ha'y/Gem-Aten oï the Great Temple at Ά marna

It seems to be proved convincingly that the Great Temple pr 'Itn m ht 'Itn 'House of Aten in
Akhetaten' 1 consisted of the pr h'j η p3 'Itn 'House of Rejoicing of the Aten' and the gm pi 'Itn
'Meeting the Aten' 2 .
According to the boundary stelae around the district of Akhetaten there were two buildings of
the name 'House of Rejoicing,' both in the 'Island of Aten distinguished in jubilees' 3 , or Central
City. Blocks inscribed with this name were found in the official palace, and less numerous but of
choice rocks in the western part of the great temple — the so-called concrete platforms. Epigraphie
considerations, among others regarding the names of the Aten and Akhenaten, led the excavator to
think that the House of Rejoicing of the temple was later in date than the great palace. The name
occurred at Hermupolis and on a limestone balustrade found by Petrie 4 . A variant h'j m ht'Itn
came out at Hermonthis 5 .
The name Gem-Aten was not new for it was that of the palace of Amenhotep I I I at Malqata, as
mentioned on the tomb of Kheruef and an inscribed brick. It occurred at Kawa not before Tut-

as Z Ä S 80, 1955, 8 8 f . ; M y t h o l o g i e s of t h e A n c i e n t W o r l d ed. S a m u e l N . K r a m e r (1961) 3 7 f f . ; M D O G 96,

1965, 1 8 - 2 9 - in a l l m ä h l i c h w a c h s e n d e m V e r s t ä n d n i s ; vgl. M D A I K 15, 1957, lOf.
24
D a s W o r t I d e n t i f i z i e r u n g ist vielleicht nicht g u t g e w ä h l t . E s ist d e n k b a r , d a ß w e s e n h a f t e U n t e r s c h i e d e
b e s t e h e n z w i s c h e n , sagen wir, der I d e n t i t ä t des v e r s t o r b e n e n K ö n i g s als Osiris, der E i n h e i t v o n l e b e n d e m u n d
v e r s t o r b e n e m K ö n i g als H o r u s , der Verkörperung v o n N N und H o r u s i m Sirius. A b e r es ist fraglich, o b die
ä g y p t i s c h e n T h e o l o g e n , die k e i n e Scholastiker w a r e n , solche U n t e r s c h i e d e g e g e b e n e n f a l l s z u s e h e n v e r s u c h t
h a b e n . F ü r d e n Ä g y p t o l o g e n ist die Zeit f ü r solche F r a g e s t e l l u n g j e d e n f a l l s n o c h nicht g e k o m m e n .
1
J . D . S. P e n d l e b u r y , T h e City of A k h e n a t e n , vol. I I I , L o n d o n 1951. T h e I n s c r i p t i o n s , b y H . W . F a i r -
m a n , p. 191. φ
2
I b i d . p. 191, t r a n s l a t e s „The A t e n is f o u n d " . B u t s e e : A l e x a n d e r B a d a w y , „ T h e S y m b o l i s m of t h e
T e m p l e s a t ' A m a m a " , ÄZ 87, 1962, p. 86.
3
F a i r m a n , op. cit.. pp. 193, 196.
4
G. B o e d e r , „Vorläufiger B e r i c h t über die D e u t s c h e H e r m o p o l i s - E x p e d i t i o n 1931—2", M D I A K , I I I ,
p p 3 4 - 3 7 , p. 36, f i g . 17.
5 F . L. G r i f f i t h , „The J u b i l e e of A k h e n a t o n " , J E A V, p. 62, pl. V I I I .

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1975] Α. Μ. B a d a w y : The N a m e s P e r - H a ' y / G e m - A t e n 11

'ankhamun. So called was also part of a building where Hebsed ceremonies were celebrated in
Ptolemaic Edfu.
The part of the great temple called 'Meeting the Aten' was identified as the sunken courts con-
taining bases for offering tables 0 . The name occurred also on blocks in the temples at Luxor 7 and
Karnak 8 , in the tomb of R a ' m o s e s i m i l a r to those of temples in Nubia (Kawa) and Syria 10 . The
Egyptian name Gm pi 'Itn has been erroneously translated with 'Finding the Aten', or 'The Aten is
found' though the Wörterbuch differentiated long ago between "finding" something and "meet-
ing" someone ( = j e m a n d e n antreffen) u .
'· The conjunction "Rejoicing — Meeting the Aten" is paralleled by a Pyramid Text (923a):
"Every god, he jubilates when drawing near this P., as they jubilate when drawing near Re', as he
goes forth from the east side of the sky, in peace in peace" In the doctrine of Akhenaten the Aten
was obviously a derivative from Re' and both were interchangeable as shown in the early names of
the pharaoh and in other names like Shtp Itn = Ship 7Γ 13 and in the controversial 'sun-shades'
swt R'li. The pyramid text 923a describing the jubilation of the gods when drawing near Re' was
certainly Heliopolitan and could have reverberated some aspect of the ritual and temple of Re' at
Heliopolis, both totally unknown. In the great temple at 'Amarna the sequence Per-Ha'v/Gem-Aten
could express the jubilation at dawn in the foretemple as a preamble to 'Meeting the Aten' in the
open courts, "when his rays were on earth."
Joy seems to bean integral quality of religion and life in Akhetaten. The ritual to Aten, as describ-
ed in the short hymn, emphasized the jubilation that accompanied the rites celebrated in the
benben-house, the sanctuary of Gem-pa-Aten, after a Luxor block. One reads in the short hymn to
the Aten 1 5 :
"Every heart rejoices because of seeing thee . . .
Men live when thou sendest forth thy rays,
Every land is in festivity :
Singing, music and shoutings of joy,
Are in the hall of the Benben-house,
Thy temple in Akhet-Aton, the seat of Truth . . .
Thy august son rejoices, his heart is joyous".

Akhenaten "The Only One of R e " ' W η Κ is said by Aye to rejoice in Right 1 0 . Even art reflects
joy in nature which breathes in the religion of Akhenaten 1 7 . This joy was not a new feature for it
had been a conspicuous element of the religion of Re' before:
"First-born Falcon in the midst of the sky,
To whom jubilation is made at his rising and his setting likewise . . .
Every land is in rejoicing
At his rising every day, in order to praise him" 1 8 .

6
F a i r m a n , op. cit. p. 197.
7
A. F a k h r y , "Blocs decores p r o v e n a n t d u T e m p l e de L o u x o r " , ASA X X X V , pp. 42, 43, 46, figs. 1 , 2 , 3 , 6 , 7 .
8
P . B a r g u e t , Le Temple d ' A m o n - R ê à K a r n a k , Cairo 1962, pp. 7—8.
9
N. de G. D a v i e s , T h e T o m b of t h e Vrzier Ramose, London 1941, pis. X X X I I I , L I I I .
10
J . H . Breasted, " A City of I k h e n a t o n in N u b i a " , ÄZ 40, pp. 106ff.
11
W b . I l l , 1 6 6 - 7 . See also B a d a w y , op. cit. pp. 8 4 - 8 6 .
12
K . S e t h e , Übersetzung u n d K o m m e n t a r zu den altägvptischon P y r a m i d e n t e x t e n , Glückstadt, vol. IV,
Lieferung 3, p. 199. L. S p e l e e r s , Les Textes des P y r a m i d e s Egyptiennes, I, Traduction, Bruxelles 1923.
R . O. F a u l k n e r , The Ancient E g y p t i a n P y r a m i d Texts, Oxford 1969, p. 160, translates hsj " m e e t i n g m e "
t h o u g h his dictionary mentions " d r a w n e a r " . B u t see: A. H . G a r d i n c r , Egyptian G r a m m a r , § 178: m hsfw " a t
approach of, in m e e t i n g " W b I I I , 337 " n e i g h b o u r h o o d " .
13
F a i r m a n , op. cit. p. 199.
14
Ibid. p. 202.
15
J . H . B r a s t e d , Development of Religion a n d T h o u g h t in Ancient E g y p t , N. Y. 1959, pp. 330—1.
17 18
»β Ibid. p. 338. Ibid. p. 336. Ibid. pp. 3 1 6 - 7 .

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 12 Α. Μ. B a d a w y : T h e N a m e s P e r - H a ' y / G e m - A t e n [102. Banc!

This hymn addressed to Amun as Re'Horakhty by the two architects H o r and Setui in the reign of
Amenhotep I I I still showed some of the old stock phrases of jubilation to Re'. Another hymn to
Re' from the post-Ά marna period showed also the long-lived jubilation, allied to influences from
Aten :
'""Jubilation to thee,' says every country,
To the height of heáven, to the breadth of earth,
To the depths of the sea" 1 9 .
The early form of the name of Aten read- 0 : "Re'Horakhty lives, rejoicing on the horizon in his
name: 'Shu who is Aten'," changed in the ninth year into: " R e ' lives, Ruler of the two horizons,
rejoicing on the horizon in his name: 'Re' the Father, who returned as Aten'."
I t is interesting to observe that jubilation played an important part in the ritual of the Aten, as
far as it could be interpreted from the wall scenes in private tombs at 'Amarna. From the scenes 21
in the tombs of Panehsv and Meryre' I representing the great temple and the royal family celebrat-
ing the cult of the Aten some idea can be gained about the ritual 22 . It seems to have consisted in the
presentation of food and drink, perfumes, fruit, flowers elevated on trays to the sun disk, in censing,
and chanting of hymns and music. The private altars outside the temple having been served by the
priests before the arrival of the royal party, the king and queen made each an oblation in front of
the great pylon, consecrating their offerings by raising over them, with the help of a sunray, the
right arm holding the kherep-baton. The princesses standing behind the royal couple rattled their
sistra while the courtiers stood bent in respectful obeisance at some distance. There seems to have
been a great stairway altar in the first court of the Gem-Aten, though the restored plan published
by the excavators shows such in each of the two rearmost courts to the east. The king and queen,
standing at the top of the steps to the platform, replenished pans of burning incense placed upon
bouquetá of flowers covering huge piles of food offerings. One of the daughters hands out a bowl of
incense to her parents, while her two sisters rattle sistra. Facing the sovereigns stand in front of the
altar the High priest of Aten and the Chief Servitor of Aten holding bouquets, and behind them
other priests with vessels also bowing low and four chanters accompanying their singing with hand
clapping. Male and female attendants stood back from the stairs, and others waited in the outer
court. Outside the pylon professional female musicians sang to the accompaniment of hand clapping
and drums. These female performers never appeared within the sacred precincts and were not
therefore musician-priestesses, but they sang during the decoration of a courtier. "The singers
hsyw and musicians sm'yw lift up their voice with gladness in the court of the Benben, thy shadow
on the horizon", wrote the scribe who decorated the tomb of Meryre'. Music and singing, rattling of
sistra, presentation of incense and flowers gave a festive note of jubilation to the daily liturgy of
Aten.
While the litany of Re' still described the jubilation of the gods: "The Beautiful West received
thee, her gods jubilate at thee" 2 3 , and the ritual of Amunre' did similarly : "Those in heaven come
to thee in jubilation" 2 4 , the god Amunre' was a stern deity who answered prayer, ready to help and
save, "the lord of the one who calls upon him" (Stela of the painter Nebre') 25 , "who cometh at the
voice of him who mentions his name" 2 6 . This personal piety was based on the care of the god for

« ibid. p. 348.
20
F a i r m a n , op. cit. p. 183. B r e a s t e d , op. cit. p. 320 translates Shu as " H e a t " .
21
N . de G. D a v i e s , R o c k T o m b s of El A m a r n a , vol. I , London 1903, pl. X X V ; vol. I I , London 1905,
pis. X V I I I - X I X .
22
A. M. B l a c k m a n , " A S t u d y of t h e Liturgy celebrated in t h e Temple of t h e A t o n a t E l - A m a r n a " , in
Recueil d ' E t u d e s Egyptologiques dédiées à la mémoire de J e a n - F r a n ç o i s Champollion à l'occasion du cen-
tenaire de la L e t t r e à M. Dacier (Paris, 1922), pp. 505—527, especially 51 fiff. T h e names P a n e h s y and Meryre'
should be reversed.
23
A. P i a n k o f f , T h e L i t a n y of Re, Bollingen X L , 4; Ν. Y. 1964, p. 32.
24
I b i d . p. 44.
25
B r e a s t e d , D e v e l o p m e n t of Religion a n d T h o u g h t in Ancient E g y p t , p. 352.
26
I b i d . p. 353.

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19751 E . E d e l : Beiträge zum ägyptischen L e x i k o n 13

social rights, and the joy of the people was at the potential response of Amun to their needs, as it is
put in a hymn inscribed on the walls of his temple at Hibis (fifth century B.C.): "Men rejoice
because of thee, (for) thou ceasest not to care for all that is." This rather abstract and interested joy
at Amun was shown at other gods of cities for they identified with him 2 7 . We are far from the
outburst with shouts and songs at the appearance of Aten, and at meeting with him.
Meeting Aten happened through his rays "that are on earth", a concept known in the Pyramid
Texts as the arm of Re': "the arm of the sunbeams is lifted with King Unas"- 8 . Also according to
the pyramid texts the pharaoh was met by Horus who was pleased with him (Pyr. 648), the two
Enneads (1093) and Re' : "Re' meets thee on the edges of the sky as a canal-traveler, who is in N u t "
(Pyr. 1169a).
" R e ' comes forth in the east, he meets King . . . in the horizon. He goes to the west he meets
King . . . there, living and durable. Wherever Re' goes, he meets this King . . . there." (Pvr. 919).
Such an early concept of consistant meetings of Pharaoh with Re' in the hereafter foreshadowed
Akhenaten's meeting Aten daily in the eastern open courts of the Gem-Aten. As was noted by
Breasted it is not unlikely that religious hymns embedded in the compilation of the pyramid texts
belonged to temple rituals. An Osirian utterance (Pvr. Ut. 637) was taken over in the ritual of
Osiris at Abvdos, and inscribed on the walls of the Seti temple there 2 9 . I t is possible, therefore, that
the names of the two parts of the great temple of Aten at 'Amarna and its ritual echoed Pyramid
923 a.

ELMAR EDEL

Beiträge z u m ägyptischen Lexikon VI.*

Die Stoffbezeichnungen in den Kleiderlisten des Alten Reiches

26. D i e S t o f f b e z e i c h n u n g ·>-= u . V a r r . , 'iw>, im A l t e n R e i c h s t e t s M a s k u l i n u m

Das Wb 1166,6 zitiert unter 'j'.t „Art Leinen" die AR-Schreibungen -, die es also für
Feminina hält, und ergänzt ihnen zuliebe bei 'Sw, P e t r i e , Dendereh Tf. 3 ( = Beleg 8 unserer Zu-
sammenstellung auf S. 15), ein Feminin-i, wenn auch mit einem Fragezeichen: 0 Jjj^ ^ ^ J ··
Die Lesung '3.1 für die Stoffbezeichnung der Kleiderliste des Alten Reichs ist weit verbreitet und
findet sich z. B. bei J u n k e r , Giza I (1929) 177; G a r d i n e r in BIFAO 30 (1931) 175; S c h a r f f in
Studies Griffith (1932) 349; St. S m i t h in ZÄS 71 (1935) 136.138-147. Diese Lesung ist freilich nur
auf Grund eines erst nach dem AR belegten Wortes Wb 1166,6 „Art Leinen. AR — Gr. kopt.
s. 6 1 λ λ γ : b. Ι λ γ " gegeben worden, für das auch v. D e i n e s - W e s t e n d o r f , Wörterbuch der medi-
zinischen Texte (1961) 129 eingesehen werden kann. Es wird dort von Westendorf noch wie im
Wb 'S.t umschrieben, während W e s t e n d o r f , Kopt. Handwörterbuch (1965) 349 unter dem Stich-
wort 6 1 λ λ γ mask. „ArtLeinen" eine neue Umschrift 'Sw.t einführt, dessen w durch das koptische
Äquivalent bedingt sein wird, sich aber auch an die oben zitierte, vom Wb ergänzte Dendereh-
Stelle '3w\i] anlehnen dürfte.
2
? I b i d . p. 361.
28
P y r . 334, B r e a s t e d . , op. cit. p. 320.
29
B r e a s t e d , op. cit. p. 96.
* Voraus gingen Teil I : Z Ä S 79 (1954) 8 6 - 9 0 ; I I : Z Ä S 81 (1956) 6 - 1 8 ; I I I : Z Ä S 81 (1956) 6 8 - 7 6 ; I V : Z Ä S
85 (1959) 1 2 - 1 8 ; V : Z Ä S 96 (1969) 4 - 1 4 .

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