Elizabeth Frood

The Rosetta Stone is the icon of decipherment. As one of the most popular objects in the British Museum, its irregular shape and the once white-on-black of its three scripts — hieroglyphic, demotic, Greek — are distinctive enough to sell countless socks, keyrings and nail files in the museum shop. The stone’s marketable popularity testifies both to the allure of hieroglyphs, including a persistent orientalising idea of their ‘mystery’, and the seemingly miraculous achievement of code-breaking. The latter is most associated with the two men of The Riddle of the Rosetta’s subtitle: the ‘English polymath’ Thomas Young (1773-1829) and the ‘French polyglot’ Jean-François Champollion (1790-1832).

Often dubbed the Mona Lisa of the ancient world, the bust of the Egyptian queen Nefertiti is as immediately recognisable as the pyramids and the Rosetta Stone. Yet almost everything about this sculpture is mysterious at best, or bitterly controversial at worst, from the context of its creation to questions surrounding its acquisition by the Berlin Museum. The cultural and political capital of ancient culture is sharply in our awareness — think of the Elgin marbles or Palmyra — so writing a biography of Nefertiti’s bust requires the author to navigate hotly competing opinions.