DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.44744#0025
after his visit, as a result of an insurrection of the Theban population against the
Roman rule not only was the city destroyed but also its main temple — i.e. Karnak —-
was completely ravaged.
THE COPTIC-BYZANTINE PERIOD
Christianity spread in Thebes from the end of the fourth century. Certain temples
were adapted to the needs of the new worship, and parts of the reliefs were obliter-
ated. The calcination of the blocks from the destroyed temples, begun in Roman
times, was continued.
People built their houses in the old extensive sacred enclosures. Characteristically,
in contrast to many other places in the Nile Valley, not a single new sacral structure
was erected at Thebes during the Christian period. This is explained by the fact
that pagan buildings were utilized as Christian churches and also by the fact that
Thebes had now lost its importance as a city agglomeration. Moreover, the political
decline of the great metropolis had begun much earlier. Karnak recovered its im-
portance in more recent times, but its function changed.
THE DISCOVERY OF KARNAK IN MODERN TIMES
The discovery of Thebes for contemporary European culture has a long history.
Although already in 1584 the Dutch geographer Ortelius situated Thebes correctly
on his map, the honour of identifying the ruins of Karnak and Luxor and the great
ancient metropolis falls to the Jesuit Claude Sicard at the beginning of the eighteenth
century. From that moment, several scientific expeditions collected material and
copied the relics. Many monuments found their way to European museums. Bona-
parte’s expedition to Egypt and the writings of Vivant Denon became the basis
for new and better organized research. At the beginning of the nineteenth century,
one of the most avid collectors and explorers of Egyptian antiquities, Giovanni
Belzoni, worked at Karnak and on other Theban sites. From the first half of the
nineteenth century, almost every important archaeologist played his part in extend-
ing our knowledge of the ruins of the sacred enclosures and the necropolis of
Thebes. But systematic excavations at Thebes and Karnak did not start until the
middle of the century, when the Service des Antiquites de l’Egypte was headed by
A. Mariette, who was later succeeded by G. Maspero.
The French archaeologists and architects working for the Service des Antiquites —
Legrain, Pillet and Chevrier — started explorations and consolidation work on
a grand scale on the site of the Great Temple of Karnak. The French Institute of
Archaeology of the East took over research in the northern part of Karnak. The
traditions of French scholars who explored the great sacral complex are continuing
on the basis of an agreement signed recently by the French and Egyptian govern-
ments concerning conservation work in that region.
22
Roman rule not only was the city destroyed but also its main temple — i.e. Karnak —-
was completely ravaged.
THE COPTIC-BYZANTINE PERIOD
Christianity spread in Thebes from the end of the fourth century. Certain temples
were adapted to the needs of the new worship, and parts of the reliefs were obliter-
ated. The calcination of the blocks from the destroyed temples, begun in Roman
times, was continued.
People built their houses in the old extensive sacred enclosures. Characteristically,
in contrast to many other places in the Nile Valley, not a single new sacral structure
was erected at Thebes during the Christian period. This is explained by the fact
that pagan buildings were utilized as Christian churches and also by the fact that
Thebes had now lost its importance as a city agglomeration. Moreover, the political
decline of the great metropolis had begun much earlier. Karnak recovered its im-
portance in more recent times, but its function changed.
THE DISCOVERY OF KARNAK IN MODERN TIMES
The discovery of Thebes for contemporary European culture has a long history.
Although already in 1584 the Dutch geographer Ortelius situated Thebes correctly
on his map, the honour of identifying the ruins of Karnak and Luxor and the great
ancient metropolis falls to the Jesuit Claude Sicard at the beginning of the eighteenth
century. From that moment, several scientific expeditions collected material and
copied the relics. Many monuments found their way to European museums. Bona-
parte’s expedition to Egypt and the writings of Vivant Denon became the basis
for new and better organized research. At the beginning of the nineteenth century,
one of the most avid collectors and explorers of Egyptian antiquities, Giovanni
Belzoni, worked at Karnak and on other Theban sites. From the first half of the
nineteenth century, almost every important archaeologist played his part in extend-
ing our knowledge of the ruins of the sacred enclosures and the necropolis of
Thebes. But systematic excavations at Thebes and Karnak did not start until the
middle of the century, when the Service des Antiquites de l’Egypte was headed by
A. Mariette, who was later succeeded by G. Maspero.
The French archaeologists and architects working for the Service des Antiquites —
Legrain, Pillet and Chevrier — started explorations and consolidation work on
a grand scale on the site of the Great Temple of Karnak. The French Institute of
Archaeology of the East took over research in the northern part of Karnak. The
traditions of French scholars who explored the great sacral complex are continuing
on the basis of an agreement signed recently by the French and Egyptian govern-
ments concerning conservation work in that region.
22