British Museum blog

The future of the Norwich shroud

Faye Kalloniatis, Norwich Castle Museum and Art Gallery

The Norwich Shroud before conservation and research. © Norwich Castle Museum and Art Gallery / Trustees of the British Museum

The Norwich Shroud before conservation and research. © Norwich Castle Museum and Art Gallery / Trustees of the British Museum

    This is the latest in a series of posts about the unfolding of the Norwich shroud, a joint project between the British Museum and Norwich Castle Museum and Art Gallery

Well, this will be the final blog entry for the Norwich shroud and what a way we’ve come over the past few months

As the project got underway, one highlight followed another. The first was the initial unrolling, when we watched the small and crumpled scrap unfurl to become a good-sized fragment of shroud. Then we saw that it had not merely a few columns of text but, rather, was filled with it – an epigrapher’s dream.

John Taylor, British Museum curator, gives a lecture at the Norwich Shroud Study day. © Norwich Castle Museum and Art Gallery / Trustees of the British Museum

John Taylor, British Museum curator, gives a lecture at the Norwich Shroud Study day. © Norwich Castle Museum and Art Gallery / Trustees of the British Museum

Then came the cartouche of Menkaure, which sent us all into paroxysms of delight. No sooner had we come to terms with this when we discovered the name of the shroud’s owner – a certain Ipu, daughter of Mutresti.

Yet there was more to come.

We found that other fragments of her shroud existed at Cairo Museum. This was a key moment as it significantly increased what we would be able to learn about the Norwich portion. For instance, from that stemmed the very distinct possibility that the shroud came from the Royal Cache of 1881.

Had we written the script for the Norwich shroud project we couldn’t have devised anything more – or even as – wondrous as that. But with the shroud’s rarity comes a responsibility – not only to ensure that it is preserved and made accessible for future generations but also that we continue to study it and set it within the wider context of the religious and funerary practices of the ancient Egyptians.

Some of this work has already begun. The shroud is now stabilized; having been mounted on a fabric-lined board and secured with a semi-transparent net stitched over it. This has meant that it can be stored and studied safely, and even be displayed and loaned.

Visitors to the Study day examine the shroud as Melina Plottu (far left), British Museum conservation intern, explains the techniques used to conserve the shroud. © Norwich Castle Museum and Art Gallery / Trustees of the British Museum

Visitors to the Study day examine the shroud as Melina Plottu (far left), British Museum conservation intern, explains the techniques used to conserve the shroud. © Norwich Castle Museum and Art Gallery / Trustees of the British Museum

We’ve also worked to publicise the shroud as widely as possible – through this blog and through two study days reporting the findings of the project. The shroud has now returned to Norwich, and in the long-term, it’s hoped that it’ll be exhibited at Norwich Castle Museum and Art Gallery as the focus of a temporary exhibition.

Still to come are a couple of articles in various publications, and these are currently being written by several of us in the project team. But this, we hope, is only a start.

The Egyptological community is beginning to hear about the shroud and curiosity is being roused. In particular, members of the Totenbuch Projekt, based at Bonn, are keen to see the shroud and to study it.

This is very good news because they will bring their high level of expertise to the endeavour and will publish it further. Through such publication the shroud will find its place in the small corpus of such artefacts and will play its part in adding to our knowledge about the religious practices of the ancient Egyptians.

So, one phase is ending but another is beginning.

Much of what has been achieved has been thanks to Partnership UK – a scheme which made it possible for curators, conservators and scientists from the British Museum and the Norfolk Museums and Archaeology Service to share their skills and professional knowledge.

And thanks, of course, to all those who have followed the blog over these past few months.

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This is a great shot of a sarcophagus by @ss.shri – it shows how well preserved the 2,600-year-old craftsmanship is. It was made for Sasobek, who was the vizier (prime minister) of the northern part of Egypt during the reign of Psamtek I (664–610 BC). His face is naturalistic and shows the use of makeup, but it’s probably not an accurate likeness. Many human-shaped sarcophagi had exaggerated facial features during this period. 
Don’t forget you can share your photos with us by using #mybritishmuseum
#regram #AncientEgypt #statue #sculpture #Egypt #history #BritishMuseum Our Egyptian Sculpture Gallery (Room 4) spans over 3,000 years of history! The gallery contains iconic objects such as the Rosetta Stone – the key to deciphering ancient Egyptian hieroglyphs – and the colossal 7.25 ton statue of the pharaoh Ramesses II. What’s your favourite object in this gallery?
#AncientEgypt #Egypt #Thebes #RosettaStone #sculpture #statue #history #BritishMuseum #mybritishmuseum We love this strong image taken by @nickyhofland. These powerful figures of King Senwosret III stand in our Egyptian Sculpture Gallery (Room 4). He reigned from 1874 to 1855 BC. These representations of him are interesting because they aren’t idealised – you can see expressive lines and furrows on his face. This contrasts to earlier kings who appear youthful throughout their reign. The king also has peculiarly large ears in these statues, which perhaps symbolised his readiness to listen. If you’d like your photos to be regrammed, tag #mybritishmuseum

#regram #AncientEgypt #statue #sculpture #Egypt #history #BritishMuseum This striking mosaic was made around 500 years ago in Mexico. It’s a pectoral – a type of jewellery designed to be worn on the chest. Double-headed serpents (known as maquizcoatl) were considered to be the bearers of bad omens and were associated with figures of authority who may have worn this type of jewellery as part of a ritual process. The object is expertly decorated with tiny pieces of turquoise that create textures and shapes on the serpent’s ‘skin’. The eye sockets could have been inlaid with dark gemstones giving the impression of flickering eyes. 
#turquoise #Aztec #Mixtec #serpent #jewellery #Mexico #🇲🇽 Eagle costumes were worn by prestigious warriors in Mixtec and Aztec culture, and the handle of this knife, made around 500 years ago in Mexico, represents a crouching eagle warrior. In mythology the eagle represented the power of the day and was believed to carry the sun into the sky from the underworld each morning. This object is decorated with turquoise, malachite, and four types of shell, with a flint blade. Highly decorated knives like this one were probably used in ceremonies or symbolically rather than for practical tasks – the construction of this knife suggests it wouldn’t be sturdy enough to be used for cutting.

#Aztec #Mixtec #knife #eagle #turquoise #Mexico #🇲🇽 This mask represents the Aztec god of rain, Tlaloc, who is characterised by large eyes and a twisted nose. The mask is formed from two snakes which intertwine to create the face, their tails forming the eyebrows (originally gold). This object has also been associated with Quetzalcoatl, the feather serpent, because of the feathers which hang down from the eyebrows. Made in Mexico about 500 years ago, the mask may have been worn by a priest during rituals.

#Aztec #Mixtec #turquoise #mask #Mexico #🇲🇽
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