British Museum blog

Cauldrons on the move

Jamie Hood, British Museum

Conservator Jamie Hood labelling one of the cauldrons for transportation

As I wasn’t at the excavation of the Chiseldon cauldrons it was difficult to imagine that the nine or so blocks of soil sitting in plastic crates and wrapped in plaster bandages really contained Iron Age cauldrons. But a few weeks ago when Alex and I visited the Museum’s off-site store, I knelt down and looked at the closest crate and spotted the edges of metal sheet and part of an iron handle sticking out of the soil.

Conservator Alexandra Baldwin at the British Museum store

It’s at moments like this that you start to think about the step by step process of conserving the object to bring it back to life (and also quickly calculate how many hours it might take… literally hundreds).

But before we could start work we had to move the cauldrons from storage to the Museum itself.

The Museum’s off-site store is vast with hundreds of crates and many rows of racking which all hold evidence of Britain’s past. While it was easy for us to jump on the tube to get to the store, transporting the cauldrons was a little bit trickier.

We picked two of them – discovered next to each other in the burial pit, and corroded together – and packed them safely in big boxes. It’s always nerve-racking transporting fragile objects, so to protect them we surrounded them with rolled-up tissue paper, foam and bubble wrap.

Conservator Jamie Hood transporting one of the cauldrons at the British Museum

Once safely at the Museum we moved the crates to the metals conservation lab and carefully unpacked the cauldrons.

The first step is to record the soil blocks and fragments of cauldrons by taking pictures, making detailed drawings and examining the surface through a microscope. In preparation for the next stage, when conservation really begins, you can then begin to start removing some of the soil with small hand tools and brushes.

The Chiseldon cauldrons research project is supported by the Leverhulme Trust

Find out more about this research project

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Although this gilded cartonnage mask of a mummy conveys vitality and alertness, the features are more bland and idealised than those of other masks. The eyes, ears, nose, mouth and chin are highly stylised and not fully integrated into the face. The collar, the wig and the necklace with an ankh (‘life’) pendant, are attributes showing that the deceased has entered the afterlife and been assimilated with the gods. A winged scarab beetle on the top and images of gods on the back also emphasise the funerary character of the mask.

The use of gold was connected to the belief that the sun god Re, with whom the mummy hoped to be united, had flesh of pure gold. The back of the wig is decorated in many colours, with a row of deities, a ba and falcon with outstretched wings and seven short columns of near-unintelligible hieroglyphs.

See this cartonnage mask in our exhibition #8mummies – now extended until 19 April 2015.
#MummyMonday #mummies Another #MummyMonday space: it's Room 63 – together with Room 62 known as the Roxie Walker Galleries of Egyptian death and afterlife: mummies. Possibly the most famous galleries in the Museum, they are the next spaces in our #MuseumOfTheFuture series. Death and the afterlife held particular significance and meaning for the ancient Egyptians. Complex funeral preparations and rites were thought to be needed to ensure the transition of the individual from earthly existence to immortality.
Mummification, magic and ritual are investigated through the objects on display in Rooms 62–63. These include coffins, mummies, funerary masks, portraits and other items designed to be buried with the deceased. Modern research methods such as x-rays and CT scans are used to examine the mummification process. As it's #MummyMonday here's Room 62 – together with Room 63 known as the Roxie Walker Galleries of Egyptian death and afterlife: mummies. Possibly the most famous galleries in the Museum, they are the next spaces in our #MuseumOfTheFuture series. Death and the afterlife held particular significance and meaning for the ancient Egyptians. Complex funeral preparations and rites were thought to be needed to ensure the transition of the individual from earthly existence to immortality.
Mummification, magic and ritual are investigated through the objects on display in Rooms 62–63. These include coffins, mummies, funerary masks, portraits and other items designed to be buried with the deceased. Modern research methods such as x-rays and CT scans are used to examine the mummification process. It's time for our next #MuseumOfTheFuture gallery space. This is Room 61, the Michael Cohen Gallery of Egyptian life and death (the tomb-chapel of Nebamun). The British Museum acquired 11 wall-paintings from the tomb-chapel of a wealthy Egyptian official called Nebamun in the 1820s. Dating from about 1350 BC, they are some of the most famous works of art from ancient Egypt.
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Objects on display illustrate the continuity of the Canaanite culture of the southern Levant throughout this period. They highlight the indigenous origins of both the Israelites and the Phoenicians.
The display compares this culture with that of the peoples of central inland Syria, the Amorites and the Aramaeans. To start the week, here's the next three gallery spaces in our #MuseumOfTheFuture series. Rooms 57–59 are the Raymond and Beverly Sackler Galleries of the Ancient Levant. This pic is of Room 58. The Ancient Levant corresponds to the modern states of Syria (western part), Lebanon, Israel, Palestine and Jordan. Rooms 57–59 present the material culture of the region from the Neolithic farmers of the 8th millennium BC to the fall of the Neo-Babylonian Empire in 539 BC, within the context of major historical events.
Objects on display illustrate the continuity of the Canaanite culture of the southern Levant throughout this period. They highlight the indigenous origins of both the Israelites and the Phoenicians.
The display compares this culture with that of the peoples of central inland Syria, the Amorites and the Aramaeans.
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