Kushite Pyramids
Photograph by Eric Lafforgue, 2018
The pyramids of Kush at Meroë, dating from around 300 B.C. to A.D. 350, are markedly smaller than their Egyptian counterparts but possess a distinctive elegance of their own. Ranging in height from approximately 6 to 30 metres (20 to 100 feet), with base widths typically between 6 and 12 metres (20 to 40 feet), these slender structures rise at a steep angle of nearly 70 degrees. Built from sandstone blocks and originally capped with small pyramidia, each pyramid was fronted by a modest funerary chapel adorned with reliefs depicting the deceased in the presence of the gods.
King’s Son of Kush, Overseer of the Southern Countries
Though modest in scale, their sharp silhouettes and sheer number (over two hundred across the region) lend the necropolis of Meroë a solemn grandeur, testifying to the enduring legacy of the Kushite kings and queens. Although these pyramids are visually distinct from their Egyptian counterparts (steeper and generally smaller and finely pointed) they served a similar purpose: to affirm the divine status of the ruler and ensure safe passage into the afterlife.
Why did the Kushites have Pyramids?
The Kushite rulers adopted pyramid building as a deliberate connection to Egyptian royal traditions. This was especially prominent after their conquest of Egypt and the establishment of the 25th Dynasty (c. 744–656 B.C.). The Kushite pyramids, primarily located at the royal cemeteries of El-Kurru, Nuri, and Meroë in modern-day Sudan, were the final resting places for the kings, queens, and elite nobles of the ancient Kingdom of Kush, thepowerful Nubian state that flourished from around 800 B.C. to 350 A.D.
Religiously, the Kushites embraced much of the Egyptian pantheon. Amun, the great Theban deity, was especially revered, and the temple at Gebel Barkal was believed to be his true southern home. Gods like Osiris, Isis, Horus, and Anubis were worshipped, and afterlife beliefs mirrored Egyptian doctrine, including judgment before Osiris and the use of funerary figurines. Yet alongside this devotion, the Kushites preserved and developed their own spiritual identity. In the later Meroitic period, we see the rise of uniquely Nubian deities, most notably Apedemak, the lion-headed god of war, who had no Egyptian equivalent. The powerful queens and queen mothers (known as Kandakes) also played both religious and political roles, hinting at older, possibly matrilineal traditions. Though the art and ritual forms remained heavily “Egyptianised,” the emergence of the Meroitic language and script reveals a civilisation increasingly confident in its own voice.
Who were the Pyramids for?
Our understanding of who was buried in these pyramids rests on a combination of inscriptions, architectural features, and burial items. Many chapels bear names and titles in hieroglyphs or the later Meroitic script, identifying the deceased. Funerary goods, including ushabtis, offering tables, and occasionally inscribed sarcophagi, also aid in identification. These inscriptions and rituals reflect a deep respect for Egyptian religious tradition. The Kushite adoption of pyramids, particularly after their conquest of Egypt, was more than architectural mimicry, it was a political and spiritual statement. Building pyramids tied the Kushite monarchs to the ancient concept of divine kingship and resurrection. At the same time, their unique style—featuring subterranean tombs accessed by stairways and external chapels, gave the structures a distinctly Nubian character.
Despite their grandeur, relatively few mummies have survived. Looting in antiquity, coupled with the passage of time, has left most tombs disturbed. At Nuri, the pyramid of King Taharqo yielded fragments of his sarcophagus and religious scenes painted on the burial chamber walls, but not his intact body. Similarly, the tomb of king Aspelta contained a wealth of grave goods, including Canopic jars and inscriptions bearing his name, though no well-preserved mummy. In several tombs, fragments of bones and textiles have been found, suggesting some form of mummification was practised, albeit not always to the same elaborate extent as in Egypt.
