On 12 April 2018 Michelle Starr, a writer at Science Alert wrote an article on a new archaeological discovery in Sudan. Claiming that the find revealed “A Vast African City of the Dead” [article] . One of the finds, a stela (relief offering) adorned with a representation of the goddess Maat, is described by the writer as having “African features”.
It’s great to see Sudanese archaeology obtaining coverage
But…
When describing the Meroitic language the following passage appears:
[Meroitic] is the earliest known written language of sub-Saharan Africa, written in characters borrowed from the Ancient Egyptians- who were more closely related to the people of the Near East than middle Africa.
The author then references a limited study examining the DNA of 90 (predominantly Late Period to Roman) mummies from a single site as evidence for this claim. I have contacted the magazine for clarification of why this evidence was prioritised over other research. I am waiting for a response.
At best this is lazy journalism, or someone who simply doesn’t understand the history, culture, and people of Kemet, or their close connections to those of the Nubian region. However, I have written about the intentional separation of these two cultures in previous posts and I can’t help but wonder if this isn’t another example of the whitewashing of Ancient Egypt.
I’m hoping that I’ll get a response to my enquiry and that the editor will consider amending the article. I have no idea why this sentence was even included; it certainly doesn’t add anything to the article other than maintaining a racist ideology, which is exacerbated by the fact that the author stresses the “African-ness” of one culture and totally denies its neighbour of this right.
Jebel Barkal means sacred mountain in Arabic. The fact that this large natural feature, which lies around 200 miles north of Khartoum, has been recognised for thousands of years is testimony to its power. Priests who accompanied the Kemite King Thutmose (I) Aakheperkare and his army, who entered Kush in 1504-03 BCE, identified the feature as “Pure Mountain” and “Thrones of the Two Lands”. These titles were a reference to the god Amun; the priests believed that this was the place where he lived.
Jebel Barkal
The ancient people were very responsive to their natural landscape. A temple, which was cut out of the mountain’s rock, offers a clue as to what prompted the priests to come to their conclusions. The ancient people saw the profile of a uraeus or cobra when they viewed the rock (above) and this was depicted on a relief representation inside temple B 300 (below). Here the cobra wears a sun-disk on its head.
A depiction of the mountain inside a chapel at the site
To the right of the depiction of the mountain King Taharqo who also ruled Kemet (690-664 BCE) makes an offering to the gods Amun and Mut. The divine pair are represented in front of the the sacred mountain. You can just about make out the crown of Amun on the photograph above. The reliefs are badly damaged. Taharqo, who was also accompanied by his consort, can be seen below.
Nefertemkhura Taharqo making an offering to an image of the sacred mountain
A sacred complex
The earliest sacred archaeological remains at the site date to the reign of the Kemite King Thutmose Menkheperre (usually referred to as Thutmose III) who ruled Kemet from 1479-1425 BCE. This king laid the foundations for the temple to Amun, which was later completed by Ramesses Usermaatre-setpenre, better known to us as Ramesses II (1279-1213 BCE). The early temple, which was constructed out of mud brick has been replaced by a succession of later buildings. The majority of those standing today date to the reigns of the Kushite rulers who formed Kemet’s Dynasty 25 (around 746-664 BCE).
Temples were positioned in front of the sacred mountain. Today, only scant remains can be found. The photo below shows the dromos (processional walkway) flagged on either side with statues of the god Amun in the form of a ram. The sandstone bricks on either side once formed part of the pylon (gateway).
Remains of the temple of Amun at Napata, now known as Jebel Barkal
Home of Amun
The reason that the Kemites were so interested in this site was because they believed that it was the dwelling place of Amun, a god who originated in Kush but who had one of the most powerful priesthoods in Kemet, and indeed one of the largest temple complexes at the site now known as Karnak (below).
The sacred Lake at Karnak temple complex
Both complexes had temples and shrines dedicated to other deities. At Jebel Barkal these included Hathor (below) and the Cobra goddess.
Hathor columns from temple B300 at Jebel Barkal, dating to the 7th century BCE
Continuity of a sacred space
When the Pure Mountain became known as the Sacred Mountain with the advent of Islam, the space retained its religious importance. Since the nineteenth century CE there has been a the tomb of a Sheikh and a Muslim cemetery at the site.
However, perhaps most importantly for the purposes of this blog, the site is evidence of the cultural connections between Kemet and Kush. Politically the two cultures were divided in ancient times. However, it is clear that the priests who accompanied Thutmose I recognised the site as one of the most important to their cult: the dwelling place of Amun.
The natural landscape also consistently played an important role in Kemite and Kushite religious practice, and this is common in other traditional African religions.
Like many traditional African religions, women played a key role in the Kemite pantheon. Perhaps the best known is Isis, the mother of Horus and wife and sister of Osiris, who can be identified by the throne hieroglyph on her head, which spells out her name Iset or Aset (see below).
The goddess Isis, who was called Iset by the Ancient Kemites. She appears with King Seti on a relief at his temple at Abydos
The role that gods played was often flexible and varied, depending on region for example. In the case of Isis, the goddess’ roles expanded to such an extent that in the Roman period she was given a second name to define which characteristic was being worshipped, for example Isis Pelagia was associated with seafaring by association with the lighthouse at Alexandria. Even in traditional temples in Egypt, the goddess’ crown was adapted during the Ptolemaic period (332-30 BCE); she wore a sun disk and cow’s horns (see below).
Ptolemy II makes an offering to Isis and his sister Arsinoe II. Temple of Isis at Philae
The last Cleopatra took the title ‘New Isis’, presenting herself as a living embodiment of the goddess from the middle of her reign, and appearing in the image of the goddess at a temple in Rome (below). Goddesses, and divine royal women, often wore a vulture headdress. You can see this on the relief above and on the statue below.
Statue representing Cleopatra as Isis. Capitoline Museums Rome
Anukhet
The goddess Anukhet makes an offering on a relief from the temple at Dakka in Nubia
Many people have heard of Isis. However, there are a number of less well known deities. One of these is Anukhet (above). Anukhet was the daughter of Khnum and Satet, who were gods from the region we now call Nubia. Khnum, who was from the New Kingdom presented as a ram-headed god, was seen to be the guardian of the source of the River Nile at Elephantine. He was also powerful creator god; the potter’s wheel that represented him is a reference to the idea that he created children from the clay of the river. It was this aspect of Khnum that was celebrated at his cult centre in Esna. Satet, her mother, appeared in the form of a human and was identified as the giver of water, which she presented to the deceased as purification. Her cult centre was Elephantine, in modern Aswan.
Anukhet, left receives an offering from the King
Anukhet, therefore, was the offspring of two powerful parents. Like her mother she appeared in the form of a human, but can be distinguished from other goddesses by the headdress she wore, which was made of feathers. Although human in form, she was associated with the gazelle. A reminder that many of the animals of Kemet, that are no longer found there, are those that we associated with other African countries further south.
Anukhet was primarily associated with the River Nile, and the annual festival that celebrated her powers involved worshippers dedicating precious items by placing them in the river. The cult centres for Anukhet were on the Islands of Seheil and Elephantine, which are in the modern city of Aswan (below).
Map showing Aswan and the Island of Seheil
On the Island of Seheil, the goddess appears on a number of rock cut inscriptions, left by Kemite officials from the New Kingdom who were travelling further south (below) and who made offerings for protection. She also appears on temples further south, including a number in Kush.
A satellite image showing some of the islands in the River Nile that are home to Nubian people
There are a number of traditional Nubian villages in and around Aswan, on both the islands and the banks of the River Nile (see above). These settlements and communities have been one of the few cultural sites in Egypt that have openly recognised the region’s connection to indigenous African cultures. In order to preserve the peace and tranquility of these long-standing communities, the Elders and the then Director of the Nubia Museum in Aswan decided to designate a site as the official heritage village for tourists.
One of the Nubian houses in the heritage village at Aswan
Celebrating Nubian culture
The Rabe family home
The traditional houses are decorated in bright colours and with items that are relevant to traditional Nubian culture. On one example that was built by the Rabe family (above), even the water pots are painted to match the exterior of the houses.
Inside the Rabe family home
Inside, traditional Nubian basketry decorates the walls, accompanied by symbols of foliage, fish and representations of the River Nile. Such symbols have been used as decorative and protective motifs in this regions for thousands of years. In ancient Kemet fish were often depicted in tomb scenes where the deceased hunted for food. Depictions of plants associated with river Nile often appear on Kemite temples as offerings (below) or as a reference to the annual inundation (flood) and the fertility of the Black Land.
A detail from the Temple of Sobek showing Cleopatra II or III presenting offerings
Continuing traditions?
The Kemite god- Sobek
The Kemite god Sobek was represented as a crocodile (see above). In his interview Dr Abdel Meguid talked about working at the Temple of Sobek at Kom Ombo and the importance of this experience in him becoming an archaeologist and museum professional.
Crocodiles decorating the walls of the Rabe home
Many traditional Nubian homes are decorated with crocodiles (see above) and in the case of the Rabe family home, there was even a live crocodile in a cage in the main room! Although this is largely done for the benefit of tourism, the representation of this animal is nonetheless a tradition that goes back thousands of years. When Herodotus, the Greek historian, visited Kemet he talked about being confused that the Egyptians, as he called them, on the one hand worshipped crocodiles but on the other they ate them.
Baskets decorate the outside of a traditional Nubian house
Basketry is also a traditional craft in this region and indeed in many other parts of Africa. Nubian baskets are made from locally sourced materials, such as reeds from the river Nile and are effectively no different to examples that are 3000 years old. Baskets are used to cover food, serve food and also store food. On the photograph below you see traditional spiced Nubian coffee being made on an open fire. A flat basket was used to grind the coffee and cardamon pods before placing them into a small container with water to boil.
Making traditional Nubian coffee
Museums and communities working together
In 2011 I interviewed the then Director of the Nubia Museum, Dr Ossama Abdel Meguid. He shared his own experiences, as a person of Nubian heritage, of interacting with the Kemite past. Dr Abdel Meguid has worked tirelessly to preserve Nubian heritage and to connect it to the past. I have certainly learned an enormous amount from him, both in terms of understanding Nubian culture and how we should present indigenous cultures in museums. In the interview he talks about the importance of consulting with Nubian communities directly about how they wanted their heritage to be presented. He also explains how the Nubian people have lived in this region for the past 10,000 years and how Kemite culture came from the south. He also talks about the negative impact of the Aswan Dams on Nubian culture and heritage. In fact it was a conversation with Dr Abdel Meguid that inspired an earlier post.
An example of a traditionally decorated Nubian House
I asked Dr Abdel Meguid why the tradition of decorating Nubian houses (above) appeared to be dying out, and he explained that since being moved after the building of the Dams, many people feel disconnected from their heritage and their past. This observation makes projects such as the Nubian Heritage Village even more relevant. Such initiatives help to preserve the past, and present, for the future.
A few years ago I ran a small survey. I asked a group of adult students, who were culturally diverse, what the term Nubian meant to them. Out of a group of 40 people, only those with a connection to African, Black British or Caribbean heritage had heard of the term and these were their responses:
Black; a place in Africa; old Africans; a forgotten African culture; ancient word for Black people in general; oldest African culture; just a country; part of African people; a Black woman; ancient term for a Black race in Africa; a group of people that Black people evolved from; just a country.
Egyptologists use the term Nubian when referring to the Kingdom of Kush, which is south of Kemet/Ancient Egypt (see detail from the tomb of Sokehotep below). However, they also use the adjective Nubian to describe any representation that has the appearance of an indigenous African person. In doing so, they distinguish between the ancient Nubian people from Kemites (ancient Egyptians).
Detail from the wall paintings from the Tomb of Sobekhotep. Around 1400 BCE. Gallery 65 The British Museum
Since, as I have also previously noted, the majority of Egyptologists in European and North American institutions do not have a direct connection to Africa, I wanted to find out how contemporary Nubian people defined themselves, and if this was an appropriate term to use for the ancient people from this region. So, in 2011 I spent time recording the responses of Nubian colleagues, Elders and community members in both Egypt and Sudan. Many of the conversations were recorded and can be found on the Fitzwilliam Museum’s website.
Nubia as a geographical region
Map showing the aproximate region of Nubia (in red)
The territory of Nubia runs from the first cataract of the river Nile in Aswan to the sixth cataract of the river, which is north of the city of Khartoum in Sudan. However, when the second Aswan dam was completed in 1970 Nubian people were forced to move further north in Egypt to the towns of Edfu and Kom Ombo, both of which are on the river Nile. Many Nubian people were also displaced even further away, to the desert in the east, in a town named Nasr al Nuba.
The new town of Nasr al Nuba in Egypt
The building of the dam destroyed communities and archaeology alike. And although major monuments were moved to new locations away from the flooded land, the communities of Nubian people had to leave their traditional homes and were displaced. Not everyone who lives in this region is Nubian. In fact Nubian people form a minority group, who have had to fight to maintain their cultural identity.
Nubian people
A Nubian family at their traditional house in Darrow, Egypt.
Nubian can also refer to a group of peoples who form a distinct cultural group who originate from this region. Today, the majority of Nubian people are Muslim, however, many of their traditions from the time before they adopted this religion remain. One such tradition amongst some Nubian people is to take a child to the river Nile when it is born. This is because the river has always been important within Nubian traditions.
Many of the people who I interviewed in Egypt made reference to the fact that Nubian people today are “mixed”. That their ancestors married other Islamic people who came to this region; religion being a common link between two groups that were originally culturally diverse. Perhaps because of this Nubian people have a range of different appearances, as can be seen from some of the photographs that were taken as part of the research project I mentioned. These can be viewed on the Fitzwilliam Museum’s website.
In North America the term Nubian can be used to refer to African American or African people.
Nubian as a language
Nubian is also a language that has at least three distinct dialects. However, as the Elders die so are some of these dialects. Preserving the Nubian language was such a concern that the Nubia Museum in Aswan began a programme of teaching it to young people, in order to preserve it. For the majority of Nubian people, their first language is now Arabic. Young people naturally feel that it is more useful to learn a European language in order to be better placed to find employment. Thus, Nubian, like many African languages, is literally dying out. When I spoke to Elders of Nubian communities in both Egypt and Sudan in 2011, the majority said they simply don’t use Nubian on a daily basis.
Nubian as an ancient culture?
Should we then be using Nubian when describing ancient people from this region? Or is the ancient term Kush or Kushite preferable?
Granite sphinx with the head of King Taharqa from Temple ‘T’ at Kawa. British Museum (EA1770)
The adjective Kushite is generally used to describe rulers of Dynasty 25. These rulers originated from Kush and ruled their own country alongside Kemet. This dual rule was referenced on their statuary by the two cobras that they wore on their brows; most kings of Kemet only wore one cobra. The cobra symbolised protection for royalty and also gods. The phenomenon can be seen on the statue of King Taharqa above.
I would use the term Nubia in regard to the region, in the same way that I might use Egypt or Sudan. However, as with Egypt I feel it is important to make a distinction between the ancient peoples and those who live in this region today. The cultures, religions, languages, and also a large percentage of the population has changed considerably since ancient times.
There is, of course, no right or wrong answer to the question that I posed at the start of this post. For now, I feel happiest using the terms Kemet and Kush, but I would be interested to hear other people’s views on how they feel the term Nubian should be used.
By Nubian pyramids, I mean pyramids in the region of Nubia (today this is southern Egypt and northern Sudan). Because historically this area was home to a culture that was older than Kemet, people often assume that there are a greater number of older pyramids. This isn’t true of man-made structures. The earliest pyramids to survive date to 8th century BCE, whereas those in Kemet are much older. The pyramids at the site of Giza are traditionally dated to around 2560 BCE.
Example of a natural rock formation in southern Egypt
There are, however, thousands of examples of natural rock formations in the Nubian Desert that have the appearance of pyramids. These mounds were formed by water that once flowed through the now desert. They would have been present when people from Kush moved north to settle in Kemet. Their size and number is striking as you drive through this region.
Example of the rock formations in the Nubian Desert
The landscape was extremely important to both Kemite and Kushite cultures and played an integral part in how the ancient people explained their existence, and also many of the divine stories that related to their religion. Today, in archaeology, we call this the phenomenology of landscapes, or how people experienced and interacted with their environment. These natural rock creations are striking even to a contemporary visitor to this region. I would suggest that they would have been equally so to someone from the ancient world. I also wonder, but have no direct evidence, if these shapes didn’t somehow inspire the development of the form of the pyramid.
Pyramids at Nuri
Pyramids at the royal cemetery of Nuri, northern Sudan
The pyramids at the cemetery of Nuri include that of King Taharqa (690-664 BCE), one of the kings who ruled Kush and Kemet, as part of Dynasty 25. These pyramids were constructed from sandstone blocks, which are extremely vulnerable to the elements.
Pyramids at Meroe
The cemetery of Meroe
There were 3 cemetery areas at Meroe, or Begarawiyah, in northern Sudan. These are divided into South, North and West and contain over 300 pyramid structures.
The pyramids at Meroe, Sudan
The pyramids at Meroe range from the 8th century BCE to the 4th century CE. Many of these structures were damaged in 1834 by an Italian treasure hunter, who was searching for gold. Archaeologists are still trying to reconstruct and restore them today.
Pyramid at Meroe, showing the tomb chapel at the entrance
The construction of these smaller pyramids included a small tomb chapel at the front. This created a small chamber in which to leave offerings for the deceased (see left).
Pyramids at Gebel Barkal
Gebel Barkal (Sacred Rock) and templeThe royal pyramids of Gebel Barkal, Sudan
The pyramids at Gebel Barkal housed the burials of rulers of the Meroitic Kingdom and date between the 3rd century BCE and the 1st century BCE. They were close to the sacred rock of Gebel Barkal (above), which again was an important part of the ancient landscape and is an example of a natural phenomenon being recognised and used as a sacred space. As with the other pyramids, these are constructed from sandstone.
Appropriation for a British monument
A British war memorial in Northern Sudan inspired by the form of a pyramid
Finally, the form of a pyramid, like many Kushite and Kemetic structures has inspired designers of monuments from European cultures. This small memorial (above) commemorates fallen British forces, and is in the form of a small pyramidal structure. The inscription is damaged but reads:
To the memory of British officers and… who died… Anglo…
