MEROITIC RELIGION

Clyde Winters

 

 

Although archaeology has provided us with many interesting details of Meroitic civilization, we know very little about the Meroitic people and their religious beliefs, because of our former inability to read the Meroitic script (Taylor 1991: 51).

 

We have had to make inferences about the religion of the Meroites  because of our inability to read Meroitic text. Millet (1984:111) noted that: "....[W]ithout the evidence of the still unintelligible written documents, we find ourselves in the awkward position of making inferences about Meroitic religion from cultural behavior, rather than, as most historians can, drawing conclusions about cultural  values from religion".

 

But now that we know the cognate language for Meroitic: Tokharian, we can now illuminate the interesting religion of the Meroites.

 

The Meroitic text help us to understand the social values of the Meroites. These text make it apparent that the Meroites wanted to be known by their piety and generosity to the gods.

 

As a result the Meroites left many monuments and offering tables\tablets expressing their devotion to their gods. The Meroitic inscriptions on the stela and offering tablets were written to indicate that the departed Meroite wanted to secure a blessed life in the afterworld.

 

The Meroites were very concerned about the afterlife. They left in their tombs funerary literature and grave goods to assure for themselves everlasting life. The Meroite elites and royals were buried under pyramids. The walls of chapels associated with the pyramids include reliefs reflecting Egyptian scenes and vignettes from the Book of the Dead, at Begrawiyah North and Jebel Barkal (Yellin 1990).

 

Other well-to-do Meroites were buried in small brick superstructures. In the attached small chapel the offering table and funerary stela was sometimes housed (Taylor 1991:53).

 

The Meroitic mortuary offerings reflect many objects the Meroite would use in the afterworld. They inscribed or painted ba statues, stela and offering tables with cursive Meroitic. The utilitarian items of every-day use by the Meroites were placed in the tomb., while the ba statuettes and stela were often placed outside the tombs.

 

The offering tables were used to make libations in behalf of the deceased after his interment. They were made of sandstone and shaped either rectangular or square. The tables measured anywhere between ten and fourteen inches in length, with a recessed center surrounded by a raised border. The offering tablets and funerary stela often include carved designs and inscriptions. The inscriptions were in Meroitic. The most popular designs on the tables include loaves of bread, and the mortuary gods Anubis and Nephthys.

 

The artifacts found near the tombs of rich Meroites include ba statuettes. The ba statuettes often made in the shape of humans with folded wings, were usually placed in front of the tomb (O'Connor 1993). It was made in this way to represent the free and mobile nature of Ba, which was suppose to sore into the sky. The Ba was recognized as a soul, which possessed mobility. The term Ba represented the ability of the deceased person's spirit to move from the grave and implore the gods for passage and protection of the Kha to the underworld.

 

The Meroitic funerary imagery indicates that the Meroite sovereigns identified with many Egyptian deities including Amon, Osiris and Isis. Four gods dominated the Meroite religion: Osiris, Isis, Aman and Apedemak. Osiris and Isis command the Meroitic funerary universe. The Meroitic temple cult was centered on Aman, Apedemak and Isis.

 

We learn from the Tañyidamani stela that Aman (Amon/Amun of the Egyptians) was recognized as the supreme creator god and progenitor of the king (Winters, 1999). It appears that Isis, was responsible for giving the dead person's Kha or abstract personality of man, permission to leave the tomb for paradise. Osiris, was the god who guides the deceased person's Kha, to one of the many afterworlds mentioned in the Meroitic funerary tablets. 

 

The Meroitic funerary inscriptions have the following order: 1) the Invocation to Isis and Osiris the Meroites gods of the dead ; 2) the Name of the deceased; and 3) the obituary.

 

THE MEROITIC SPIRITUAL FORMS

 

Obviously the Meroitic language in the funerary texts include many Egyptian cognates. For example:

Meroitic      Egyptian

ig Khi        khat     'body, external body, spirit'

g Kha        ka      'the abstract personality of man'

Ug Kho, Khe khu 'a shinning or translucent spirit soul.

The Khu, was suppose to reside in heaven when a man dies. In the Meroitic inscriptions there is constant mention of the khi; kha; kho and the Ba 'soul'.

 

The Kha was seen as the supreme offering of the deceased. It was to be taken along the ate (path), to be judged by Isis and Osiris as eligible for rebirth. The ate was the path taken by the Kha's ascent to rebirth.

 

In the archaic Meroitic text we find mention of the  mlo, 'inner heart'. The mlo is often referred to as the mlo ol 'grand inner heart'. The heart of the departed Meroite was therefore weighed for goodness.

 

The Meroitic texts indicate that the mlo was suppose to determine if the Meroites piety was great enough to guarantee his Kha's transmigration. It would appear from the Tañyidamani text that the Good of a man was believed to be contained in the inner heart. The migration of the inner heart from the tomb full of the deceased person's Kha, was meant to elevate the Good Meroite to a high status. This indicates that the deceased Meroite was suppose to be free of wrong doing and a full supporter of the divine order, if s/he was to enter the afterworld kingdom of Osiris.

 

Thusly the mlo ol, was recognized as a guide down the grand path (ate) to a new vivification of the deceased. The mlo ol, was the guide, sent ahead of the Kha, to insure the departed person's rebirth. This was necessary because if the deceased person's Kha and mlo ol were found to be full of n(a)ne (Goodness), s/he was granted a revitalized soul and rebirth.

 

It would appear that a major function of the škh was to also prop up Good. The škh was therefore often made an offering to the Meroite gods.

 

It appears from the Meroitic funerary text that the (Kho), would remain with the body until its flesh decayed, then it would wither away, leave the tomb or hunt it. The deceased person usually requested that Isis and Osiris escort this Kho, safely to one of the Meroite afterworlds.

 

In the funerary inscriptions we also find much mention of the Ba or Be. I have interpreted the term Ø ba #, as 'soul'. The ba, united the conception of the Kha, and the Khe/Kho. The best place to find this term in the Meroitic funerary literature include the Tañyidamani, Armina West and Karanog steleas.

 

In the Tañyidamani stela, for example, the Ba,Am and Kha, had to play specific roles. In the ancient Meroitic text the term am meant 'spirit soul' (Winters, 1999). In the late and transitional Meroitic text there is very little mention of the am. The Kho replaced it.

 

In the Tañyidamani stela , line 146, we discover that the ŝkh (spirit body) and the kha , were to be released from the body to protect his soul. Upon release the Ŝkh was to prop up Goodness. It was also suppose to be an offering to the Meroitic gods.

 

The spirit body of the King was to sustain Good at the burial site. For example the Ba of Tañyidamani was to remain at Jebel Barkal (Tañyidamani stela, lines 33-34) for a period of time continuing to serve Aman, while it represented a talisman of blessing for the pilgrims that visited his tomb. According to the Tañyidamani stela ,line 139, the Ba was a gift to Aman (Winters, 1999). This may explain the placement of the Meroitic carved items such as the ba statues and funerary tablets outside the Meroite tombs. (Adams 1977: 377-378) Placement outside the tomb probably tolerated the ba's effortless access to flight.

 

In the late Meroitic text. The Ba, was no longer forced to stay at the tomb. In these inscriptions it is made clear that the Ba, retired in  B(a)ne.  

 

THE GODS

 

Many Meroitic gods were formerly worshipped in Egypt. These gods include Isis, Osiris,  Mash, Bes,  Nephthys and Anubis. Other Meroitic gods were of Meroitic origin. These gods include Apedemak and Sebewyemeker (Sbomeker). Sebewyemeker is believed to have been recognized as the creator god by some southern Meroites. The Lion-god Apedemak was the warrior god.  

 

In the steleas and offering tables of the Meroites we find mention of the various characteristics of their gods. But there are two sacral inscriptions, which provide us with important information about the Meroitic gods, which we will discuss in detail below.

 

AMAN

 

The principal god of the Meroites was Amun or Aman. Aman had been worshipped by the Kushites since the Kerma dynasty. The long worship of Aman by the Kushites may explain his high standing throughout the Meroitic Empire (O'Connor 1993:79). This  would explain the establishment of large Aman temples at Jebel Barkal and Meroe.

 

The center of Aman worship was Napata. Aman, the hidden god was closely connected to Meroitic kingship. as a result there are Aman temples in Meroe City, Napata and Kawa.

 

Millet (1984:116-117) believes that the Meroitic king was probably recognized as a "trusted and privileged paramount agent of the gods than either their brother or their servant". The Meroitic inscription on the other hand make it clear that both the Meroite king and commoners all recognized themselves as the ŝ 'servant’, 'patron' of the gods.

 

Napata was the main religious center of the Kushites. Jebel Barkal was both the companion site of Napata , and the sacred mountain of the city of Napata. It was identified as the holy southern abode of the god Amon. Jebel Barkal, was considered the southern most center for Amun/Amon worship in north Africa. Reisner excavated this rock outcrop between 1913 and 1916.

 

Aman had long been worshiped by the Kushites. The Kushites/C-Group people of Kerma first worshiped Amun long before the founding of the temple of Aman at Jebel Barkal.. Many of the Meroitic kings were buried at Jebel Barkal after 300 B.C.⁽¹⁾. The Egyptians called Jebel Barkal, dw w Ʒ b 'holy mountain'. At the foot of Jebel Barkal, the Egyptians erected the great temple of Amon in the 15th century B.C.

 

Aman was recognized by the Kushites as a supreme creator god, the god of the Sun, and progenitor of the king. In addition to Aman, the Kushites also worshipped the Egyptian gods Isis  and Osiris. The goddess Isis watched over the rites of metamorphosis, while Osiris was suppose to lead the dead to paradise.⁽²⁾. 

 

Aman was also referred to as Amani and Amnpe or Amanape. The term Amanape probably should be interpreted as Amn p-ne or 'Aman the foundation (of Good)'. The Meroites often called the god Aman, Amani. Amani was recognized as the creator of the Kushites and supporter of all existence in the inscriptions from Armina West (Trigger 1970).

 

The Meroites recognized Aman as a god that 'inclined' man towards good. Aman was also considered a guide to the rebirth. The Meroites believed that Aman had the ability to make his

s 'patron, supporter', a sign of honor. In the Armina West inscription (Trigger 1970), we see the following passage:

Si ye qo wi-ne nt-ne Amni se-ne-a bo y  /or/ 'Content to live everlasting bowing in reverence to Amani, (who is) supporting (now) all existence'.

 

ISIS AND OSIRIS

 

The most popular gods in the Meroitic texts were Isis and Osiris. On the offering tables we also find the goddess Nephthys and the god Anubis depicted pouring libations for the departed.

 

Among the Meroites Osiris was recognized as the maker of merit. He was also the guide to the Meroitic afterworld.

 

It would appear that Wos-i (Isis) was responsible for giving the dead person's Kha, the right to leave for paradise while she watched over other aspects of the metamorphosis of the Meroitic King into the Kha, Ba, Khi, and Am.

 

Wos was responsible for the deceased person's transmigration. It was Isis who authorized a new vivification for the departed. In Armina West stela no. 1, Side B, lines 14-15 (Trigger 1970),  we discover that:

(14) Te s-ne Wos p e y ke /or/ 'Bring the new vivification Isis, give (its) foundation, make (its) authorization'.

(15) S-ne-l qe te h no ne-i hre. 'The new vivification to give birth to the Kha anew, in truth and dignity'.

 

The Napata inscription-statue no.75, gives us some very interesting information about Isis. Napata statue no.75 is made of black granite. This statue depicts Isis on a throne nursing Horus.⁽³⁾. This Meroitic piece is found in the Berlin Museum (Inv. no.2258).

 

TRANSLITERATION OF NAPATA STATUE NO.75

 

1. ALE E QE S-NE E QE E TER.

2. TK Ŝ W-NE SOH-NE ATe RE.

3. KE-B E-NE TeNE KEL HENEL.

4. TeM WI-NE S E Y-S-NE-I D I.

5. PQ ODE NE-I PL-E-TO NENO-B.

6.TeNE KL NE I PL MK L-TONE.

7. ATER LK-E BO KE TEM OTE.

8. TO E W-NE EK-TE R L-TE E TE.

9. Ŝ D TeM OTE NE WOŜ NE-TE W-NE.

10. W E O I TE LO-NE-TE NEK EL.

11. S S N S LI-NE-L NO.

12. KED D-NE ATeR-E ŜB.

13. TeL-NE Te W WI-NE PL-E.

14. Te S-NE WOŜ PE Y KE.

15. S-NE-L QE Te H NEI HRE.

16. S-NE KE K-NE...WOŜ QO.

17. Ŝ-NE AB ENE...TO.

 

TRANSLATION OF NAPATA STATUE NO.75

 

"(1) Give noble renewal (Oh Isis) to the new vivification. Give renewal--give (its) erection. (2) Reflect (on) the patron (and) guide good prosperity (on the) good path indeed. (3) Desire (patron) the bestowal of a rebirth to resound in Henel.⁽⁴⁾ (4) (Goodness) come(s) into being as an Object of Respect (for) the patron. Give existence to the new vivification. Go (now) and give (it) leave. (5) Fashion wonderment (and) order (Oh Isis)--you will commence (to make wonderment) in abundance. (6) The good Supporter even go(es) to wipe out much non-existence. (7) The hero to behold all. Act (now) to bear approbation.⁽⁵⁾ (8) You give guidance and nourishment. This (is done) by transmigration--give (its) existence. (9) The  disciple indeed to reflect (on) Isis the good,(she) puts ( on you guidance). (10) (Isis) lead(s). She commences to arrange your transmigration. Arrange now the gifts. (11) The patron (of Isis) s/he (is) to be exalted, like new. (12) Spread the bequeathal of the hero in a pile. (13) Rise to arrange and guide (us to) honor (Oh Isis). Much praise go(es) forth, (14) Isis (is) to also bring authorization for the new vivification. (15) The new vivification to give birth to the Kha anew in truth and dignity. (16) The Patron has permission to realize (it)...Isis (is) to make it (happen) (17) (For) the good patron, the ancestor, (and) the Commander...."

 

APEDEMAK

 

The second most popular god in Meroe was Apedemak. He is associated with the Apedemak temple at Musawwarat-es-Sufra. Arnekhamani built this temple (Millet 1984; Török 1984). At Musawwarat we find the first references to Arensnuphis and Sebewyemeker, two other gods worshipped by the Meroites.

 

The most interesting Meroitic text concerning Apedemak is found on the votive tablet of Tañyidamani which is now found in the Paris Museum. On this votive tablet Tañyidamani is depicted on the obverse side , and the god Apedemak on the reverse side.

 

On the reverse side of the Tañyidamani votive tablet the god Apedemak is depicted wearing a short apron and hemhem crown. On this votive tablet Apedemak also wears armlets, bracelets, a collar and pectoral. Inside a panel in front of Apedemak we find a cursive Meroitic inscription.

 

The inscriptions in the panel on the reverse side of the votive tablet of King Tañyidamani make it clear that the king acknowledged the important role the god Apedemak played in his life. These inscriptions can be read either from right to left or top to  bottom. Reading from right to left we read:

 

TRANSLITERATION OF REVERSE SIDE OF VOTIVE TABLET OF KING TAÑYIDAMANI

 

1. w e to

2. q tel

3. w to si

4.tone m-k

5. d.[l]..r-i

6.te i

 

TRANSLATION

 

1. You (it is Apedemak who) gives guidance.

2. Revitalize support (for me King Tañyidamani).

3. You guide (me) to satisfaction.

4. (And ) much reverence (for your patron).

5. Give (it) amicably (to me).

6. May (it go forth).

 

Reading this same inscription top to bottom we find the following:

 

TRANSLITERATION OF THE REVERSE SIDE OF THE VOTIVE TABLET OF KING TAÑYIDAMANI

 

1. w q b-to d-te.

2. e te to m ne l.

3. toe i skr-i.

 

TRANSLATION

 

1. (Oh Apedemak) Guide and Make Honor (for your patron).

2. Give here your (full) measure of Good indeed.

3. (It is) thou (Apedemak who) give(s) leave to eminence (for your patron).                                         

 

MASH

 

Mash or Mŝ  was a local Meroitic god. The Meroites believed that Mash was able to bestow on his ŝ (patron) honor, atonement, rebirth and dignity. In the Armina West stela 1, Side B, lines 11-12 (Trigger 1970), we discover that:

(11) Mŝ e-ne ⁽⁶⁾ p-si se kes-ne-a. 'Mash give(s) him contentment and (he) will support justice (for the patron)'.

(12) Te Mŝ e-ne p-ŝik r kes-ne ye. 'This Mash (is) to give him gladness, certainly justice go(es) forth'.  

 

In the Tañyidamani stela I have translated ms, as Mash, the name of the Meroitic sun god. Mash is often referred to as: Mŝ li-ne 'The exalted Mash'; or Mŝ ne 'Mash the Good', in the Tañyidamani stela.

 

MEROITIC AFTERWORLDS

 

The Meroites were very interested in the migration of his spiritual forms to everlasting life in the afterworld. In the Meroitic text we find mention of numerous afterworlds where the Meroite hoped to perpetuate his continual existence. These afterworlds were sought by the righteous Meroite as a reward for the good deeds he had done on earth.

 

It appears that each spiritual entity had its own afterworld in which it hoped rebirth and or a new vivification. In the Meroitic inscriptions the dead often requested that the Kho, be sent to Khenepi or Khrph.

 

Khrph (Kharapakha), is frequently mentioned in the archaic Meroitic inscriptions.  According to the Tañyidamani stela, line 55, the Am was to unlock rebirth in Khrph-n 'Good Kharapakha'. The new vivification of the deceased was to take place in Khrphn, where he would be protected from harm (Tañyidamani stela, line 138) (Winters, 1999).

 

Khenepi is often found in late Meroitic text. A reading of Meroitic texts indicate that Khenepi, may have been a stop-over point for the Ba or Be 'the soul' and Kho on their way to their final resting place.

 

There is also mention of an afterworld called Khenel. The Ba, would usually remain near the tomb while the Kho, immigrated to a place called Henel.

 

In stela #2 from Armina West, line number 12 (Trigger 1970), we read the following:

Te po ke-ne do tl khenepi pi sit k b Khe kes 'To announce in a lofty voice the acquisition of the extreme limits of Khenepi, be content to reflect on the Ba, the Khe emigrates'.

 

In stela #1 from Armina West, side B, line number 13 we also find a similar phrase:

Tepo ke-ne do te Khenepi 'Announce in a lofty the acquisition of the extreme limit of Khenepi'.

 

There is also mention in the Meroitic inscriptions of a place called Bane. It would appear that Bane, was probably the place where the Ba spirit of the deceased person dwelled after death if it left the grave. The object of the Meroitic obituaries were probably aimed at getting the Ba of the dead to migrate to Bane rather than hunt the grave.

 

In conclusion the Meroitic text help us understand the social values of the Meroites. They aid us in understanding the popular and elitist views of the Meroitic religion and deities.

 

The funerary manuscripts of the Meroites explain the legacy of Meroitic religion on succeeding cultures in Nubia. They manifest a religion that although modeled after many Egyptian religious ideas , include  many elements that were of Meroitic origin.

 

The Meroites establish a major emphasis on the afterlife. They believed that the spirit forms of the departed should be provided sustenance and mobility. The deposit of libations and articles used by the deceased while he was alive in the tomb illustrate that the Meroite believed the spirit entities should be provided sustenance in the afterlife.

 

The spirit entities of the Meroite requested passage to everlasting life in one of the afterworlds in the Meroitic funerary literature. This desire for the Kho, Ba, and other spirit forms to find rebirth in the afterworld, explains the Meroitic social emphasis on the mobility of a person's spirit forms in the Meroite's quest for continual existence. 

 

Meroitic funerary texts make it clear that the Meroitic people did not want the dead to hunt their tombs. On the other hand, the Meroites believed that the Good done by the deceased person during his lifetime should remain in the tomb and provide blessings to the devotee that offered libations at the grave of the departed. In this way every Meroite tomb was a holy interment. 

 

This would explain the placement of the Meroitic offering tables outside the tomb. It is apparent that the placement of the Meroitic offering tables outside the tomb of the departed was meant to benefit spiritually both the deceased and the devotee. In Meroitic culture it appears that devotee and or pilgrim to the tombs of Meroite monarchs and elites were suppose to offer alms\ libations to  the Meroite gods. In this way both the living and the dead gained increased  righteousness.

 

END NOTES

 

1. Timothy Kendall, "Kingdom of Kush", National Geographic, (November 1992) pp.96-125.

2. Charles Bonnet, Kerma: Territoire et Metropole. Paris: Quartre lecons au College de France 1986: 45-46.

3. A.M. Hakim, 'Napatan-Meroitic Continuity', Meroitica 10, 1984.

4. P. Lenoble and N.D.M. Sharif, 'Barbarians at the gate? the royal mounds of El Hobagi and the end of Meroe', Antiquity 66: 626-635.

5. F. LI. Griffith, Meroitic Inscriptions Part II: Napata to Philae and Miscellaneous. London: Offices of Egypt Exploration Fund, 1912, plate III.

6. This passage could also read: 'To desire the bestowal of a rebirth to wear the h and give (it) goodness'.

 

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