Claremont Coptic Encyclopedia 28 July 2025
preservation of coptic heritage by the committee for the
conservation of the monuments of arab art (1896–1956)
Ashraf Nageh Keywords: Preservation of Coptic heritage; Archaeology; Architecture; Church of al-Mu’allaqah; Church buildings; Churches; Comité de Conservation des Monuments de l’Art Arabe; Conservation efforts; Copts; Coptic art; Coptic churches; Coptic Museum; Herz, Max, 1856–1919; Lane-Poole, Stanley; Monasteries; Muhammad ‘Ali Dynasty; Old Cairo; Patriarchs and patriarchate; Preservation and restoration; Restorations; Simaika, Marcus H., 1864–1944; Scetis; 1. Introduction 2. Early Stages of Restoring Coptic Architecture 2.1 Early Works in Old Cairo 2.2 Significance of Initial Efforts from the Report of Vladimir de Bock 2.3 Analysis of Early Restoration Practices: Coptic and Islamic Heritage 3. State of Coptic Heritage Addressed by the Comité 4. Principles and Practices of Restoration by the Comité 4.1 Restoration Philosophies 4.2 Restoration Works of 1948–1949 4.3 Deterioration Phenomena 4.4 Restoration Strategies 5. Key Actors and Resources 5.1 Key Coptic Specialists in the Comité 5.2 Finance 6. Conclusion 1. Introduction The scientific preservation and restoration of Coptic monuments commenced at the end of the nineteenth century, marking the beginning of a meticulous and enduring endeavor. This work has required not only patience but also a profound understanding of the intricate techniques involved.
It reflects the dedication of numerous individuals who assumed personal responsibility for safeguarding Coptic heritage, thus ensuring its continuity for future generations. Their work and its legacy also imposes a modern obligation to evaluate the benefits and shortcomings of past preservation efforts critically, to assess the current state of Coptic heritage, and to identify the most effective strategies that will support and protect it for the future.
© Claremont Graduate University 1 Ashraf Nageh: Preservation of Coptic Heritage (1896–1956) 28 July 2025 The following provides an overview of pivotal phases in the restoration of Coptic heritage during the first half of the twentieth century, emphasizing key milestones that shaped both the ideology and the methodologies of preservation. Notably, the Comité de Conservation des Monuments de l’Art Arabe, the governmental organization responsible for Egyptian heritage preservation in general, played a significant role in influencing the restoration of Coptic churches, highlighting the interconnected nature of cultural preservation efforts across different traditions. The Comité de Conservation des Monuments de l’Art Arabe (hereafter “the Comité”), established in December 1881 under Khedive Tawfiq (see muḥammad ‘ali dynasty), was a pioneering institution dedicated to preserving Egypt’s heritage. As a cornerstone of Egypt’s conservation history, the Comité’s initial focus was on Islamic monuments. Later, it expanded its mandate to include Coptic churches and monasteries. This expansion marked the first systematic effort to restore and protect Coptic heritage. Over more than half a century, the Comité made significant strides in preserving Coptic art and architecture, though its efforts faced various challenges and limitations, which revealed opportunities for further improvement in preservation initiatives (Hampikian 2004: 209–219).
The Comité’s administrative structure evolved considerably over more than 50 years. In 1936, its administrative control shifted from the Ministry of Endowments (Awqaf in Arabic) to the Ministry of Education (Al-Ma‘aref in Arabic), and it was renamed the Department of Conservation of Arab Antiquities. By 1948, its responsibilities had been transferred to the Arab Antiquities Authority, which was restructured as the Egyptian Antiquities Authority in 1953. To manage its expanding responsibilities, the committee established two specialized subcommittees: the First Commission, responsible for cataloging Islamic and Coptic monuments and identifying those in urgent need of restoration, and the Second Commission (or Technical Commission), tasked with evaluating endangered monuments and developing conservation strategies for them (Shalaby and Moosa 2018: 1–10).
2. Early Stages of Restoring Coptic Architecture The late nineteenth century was a pivotal moment in Egypt’s conservation history, setting a precedent for collaborative preservation efforts, albeit within the framework of colonial influence. Before the nineteenth century, European interest in Egypt was largely focused on pharaonic antiquities and biblical connections, particularly monasticism and the Desert Fathers (o’connell 2012: 95).
The first formal mention of Coptic monuments in the Comité’s proceedings is found in a letter from Egypt’s Minister of Public Works to the Comité’s chairman in 1895, regarding ongoing excavations at the church of al-MU‘allaqah, known as the Hanging Church. The letter highlighted that while this site was not an Islamic monument but rather a remnant of Roman architecture, it was crucial to ensure the preservation of the ancient structure, which at that time was under Coptic Orthodox management. The minister suggested that the Comité intervene to prevent any potential damage during excavation and to ensure proper conservation measures were taken. The Comité promptly took action, emphasizing the importance of halting any work that might threaten the site until proper consultation could be made.
The second mention of Coptic monuments in the Comité’s deliberations came in the form of a suggestion by H. E. Yacoub Artin Pasha, who recommended the acquisition of a specific work on Egyptian churches and convents by abu ṣalih the armenian, which could aid the Comité in directing the preservation of Coptic monuments. The work, published in both Arabic Claremont Coptic Encyclopedia 2 Ashraf Nageh: Preservation of Coptic Heritage (1896–1956) 28 July 2025 and English and titled The Churches and Monasteries of Egypt and Some Neighbouring Countries, was seen as an important resource for engineers and architects involved in the preservation of both Arabic art and Coptic architecture. The Comité decided to acquire the book, after evaluating its cost (ccmaa 1895: 42–43).
By the late nineteenth century, the Comité expanded its scope to include Coptic monuments, recognizing the intertwined cultural heritage of Islamic and Coptic Egypt. This inclusion was influenced by significant figures such as Evelyn Baring, First Lord of Cromer (see british occupation of egypt) and Marcus Simaika, though the dynamics of their involvement were complex and, at times, contentious. Lord Cromer, the British Consul General in Egypt, played a pivotal role in broadening the Comité’s mandate, although he downplayed Simaika’s contributions in official narratives. Cromer viewed the inclusion of Coptic churches in the mandate as an archaeological priority. In a letter to Stanley Lane-Poole, a British Orientalist and archaeologist, dated January 2, 1896, Cromer wrote:
“I am wrestling with the Coptic Patriarch and endeavoring to get some proper European control established over the Coptic churches. I mean from a purely archaeological view...In some form or another, I must get these put under Herz, whom I consider most capable…” (Ormos 2019: 61) This statement underscores Cromer’s reliance on European expertise, particularly through Max Herz Pasha, an influential Hungarian architect and restorer affiliated with the Comité. Cromer’s advocacy for European oversight aligned with his broader colonial agenda to systematize heritage conservation in Egypt. However, his behind-the-scenes negotiations also reveal the political complexities of balancing European control with local ecclesiastical autonomy (Ormos 2019: 61).
Conversely, Simaika, a prominent Coptic historian and founder of the coptic museum, was instrumental in advocating for the recognition and preservation of Coptic heritage. Despite being sidelined by Cromer in official discussions, Simaika’s efforts were foundational to the acknowledgment of the importance of restoring Coptic monuments (Simaika and Henein 2017: 123–124).
The Comité formalized efforts to include old Coptic churches and monasteries under its preservation mandate through sustained dialogue and collaboration with the Coptic Orthodox Church. According to the Comité’s session records, negotiations and correspondence between the Coptic Orthodox Patriarch and Comité members in 1896 culminated in an agreement to monitor and restore historic churches and monasteries, a significant milestone in the systematic conservation of Coptic heritage. The terms of this agreement reflected mutual commitment to preservation. It stipulated the inclusion of Coptic representatives within the Comité’s structure, with two Church-appointed members to ensure ecclesiastical perspectives were incorporated into decision-making processes. Restoration was to be executed exclusively by professionals affiliated with the Comité, thereby ensuring that the architectural and artistic integrity of these religious sites would be preserved according to established conservation standards. Additionally, the Church agreed to provide a substantial financial contribution toward restoration expenses, underscoring the collaborative nature of this early heritage preservation initiative. This phase proved transformative for the preservation of Coptic churches.
By integrating Church representatives and professional expertise, the Comité established a framework that balanced ecclesiastical interests Claremont Coptic Encyclopedia 3 Ashraf Nageh: Preservation of Coptic Heritage (1896–1956) 28 July 2025 with archaeological priorities. The initiative not only safeguarded historic Coptic churches but underscored the importance of Coptic monuments to Egypt’s cultural heritage.
While this arrangement enabled systematic oversight of restoration projects, the financial burden it placed on the Church posed challenges, particularly for smaller or less affluent communities. Despite these difficulties, the collaborative model laid a groundwork for future joint conservation efforts involving religious institutions and state-led organizations (ccmaa 1896: 9–10, 75–76).
2.1 Early Works in Old Cairo The Comité continued its active engagement with Coptic churches in Old Cairo in March 1897, prioritizing them in its creation of a comprehensive inventory of Coptic monuments and assessing their restoration requirements. This initiative involved eight committee members, including Nakhla Bey al-Barati, who played a central role in coordinating with the Coptic Patriarchate and incorporating historical sources into the survey process. Guided by a list of churches provided by the Patriarch, the committee conducted three field visits to Old Cairo to evaluate the condition of the Coptic heritage sites. These efforts were enriched by the contribution of george somers clarke, who, in 1897, corresponded with Max Herz to provide detailed information on Coptic sites along the Nile Valley (Simaika and Henein 2017: 147). Additionally, alfred butler’s foundational work The Ancient Coptic Churches of Egypt (1884) served as a key reference during the inventory process. Butler collaborated directly with Nakhla Bey al-Barati to ensure the inventory’s accuracy and comprehensiveness. During site visits, the Comité recommended sketching, photographing, and cataloging the objects within each church to establish a clear record and assess the need for restoration interventions. Among the key observations, the Comité noted that many churches required significant restoration, even those that had undergone recent repairs.
A prominent example was the Church of Saint Barbara, which, despite earlier work, remained in need of further restoration.
In this context, the 1922 monograph by ugo monneret de villard remains of particular significance. His detailed study of the Church of Saint Barbara offered a comprehensive architectural and historical analysis, including structural assessments, historical development, modifications over time, phases of construction, significant discoveries, dating, and accompanying legends and chronicles, all presented with critical commentary. This work continues to serve as an essential reference for understanding the church’s architectural and historical value within the broader scope of Coptic heritage (see Monneret de Villard and Patricolo 1922). According to the Comité’s report, the approved restoration program included testing the foundations of the apse walls, demolishing and reconstructing the masonry foundations and plinths surrounding the apses, repairing the south arcade, removing and replacing the columns in the south arcade, replacing the deteriorated beams in the roof of the south nave, and covering the wooden tie rods of the arches. The allocated budget for this work was L.E. 400 (ccmaa 1923: 283). Another site identified as a restoration priority was the Bridal Hall adjacent to the Coptic Church of Mar Jirjis (Saint George), which was found to be in an advanced state of deterioration. The Comité’s observations and proposals were submitted to the second committee (technical committee), which had responsibility for formulating detailed restoration plans and budget estimates.
This methodical approach integrated historical documentation with technical assessment to guide restoration priorities and ensure the preservation of Coptic ecclesiastical heritage.
Claremont Coptic Encyclopedia 4 Ashraf Nageh: Preservation of Coptic Heritage (1896–1956) 28 July 2025 2.2 Significance of Initial Efforts from the Report of Vladimir de Bock The Comité’s work in Old Cairo exemplified its dedication to preserving Egypt’s diverse religious heritage. By integrating fieldwork, archival research, and technical expertise, the Comité established a model for systematic conservation. These efforts not only safeguarded Coptic Christianity’s architectural legacy but reinforced the recognition of its value to Egypt’s broader cultural history (ccmaa 1897: 103–108).
The 1898 report by Russian archaeologist, Egyptologist, and Coptologist Vladimir de Bock to the Comité is a pivotal document reflecting a systematic approach to preserving Coptic heritage in Egypt. This report underscored the necessity of a structured and collaborative framework to safeguard Coptic architectural and cultural treasures. By addressing the Comité’s role, identifying significant sites, emphasizing urgent conservation needs, and proposing practical preservation measures, this report presented a comprehensive strategy for heritage management.
De Bock’s identification of significant sites provided a roadmap for prioritizing preservation efforts. These sites included prominent monastic complexes such as Deir el-Abiad (the White Monastery; see dayr anba shinudah) and Deir el-Ahmar (the Red Monastery; see dayr anba bishoi (suhaj)), which stand as architectural testaments to Coptic spirituality and community life. Additionally, his inclusion of locations like luxor, karnak, and medinet habu illustrated the unique integration of Christian and ancient Egyptian cultures. His inclusion of necropolises and Christian ruins in regions such as alexandria further emphasized the geographic and historical breadth of Coptic heritage. All of these sites are valuable case studies for understanding the evolution of Coptic art and architecture. The report’s emphasis on urgent conservation needs reflected the vulnerability of Coptic monuments. Challenges such as structural decay, improper use of heritage sites, and environmental factors necessitated immediate action. Recommendations to remove inhabitants and repair structures offered practical solutions for mitigating damage. Furthermore, de Bock reiterated that the protection of artistic elements, including wall paintings, carvings, and manuscripts, was essential for preserving the cultural and religious significance of these monuments. De Bock’s proposed preservation measures were forward-thinking and comprehensive.
Authorizing restorations would ensure that conservation work was executed systematically and under proper oversight. His creation of detailed inventories for churches, convents, and libraries facilitated improved documentation and management. Encouraging the granting of excavation rights only to qualified archaeologists ensured that heritage sites would be explored and preserved with scientific rigor. Finally, the suggestion to secure funding through tourism fees and government subsidies introduced a sustainable model for financing preservation efforts. 2.3 Analysis of Early Restoration Practices: Coptic and Islamic Heritage The restoration and reconstruction of Coptic churches and monasteries in Egypt reflect a dynamic and evolving heritage narrative, shaped by political, social, and philosophical developments over time. During the second half of the seventeenth century and into the eighteenth century, under the relatively tolerant climate of the ottoman period, this era witnessed a resurgence in ecclesiastical architecture and religious infrastructure, largely driven by the patronage and wealth of Coptic elites. These efforts marked a significant revival of the Coptic community and its cultural identity.
Claremont Coptic Encyclopedia 5 Ashraf Nageh: Preservation of Coptic Heritage (1896–1956) 28 July 2025 A later but equally transformative period unfolded in the late nineteenth and early twentieth centuries, when the condition of many Coptic churches and monasteries had deteriorated significantly. Restoration during this time was marked by a range of approaches to conservation and an evolving philosophy regarding the preservation of historical and religious monuments. This phase reflected broader trends in heritage preservation and was motivated by both urgent structural needs and a growing appreciation for Egypt’s Coptic legacy.
Prominent Copts, such as the brothers ibrahim al-jawhari and jirjis al-jawhari, exemplify the critical role of individual agency during this period of restoration. As high-ranking officials with considerable influence, they leveraged their positions to support the restoration and construction of Coptic religious sites across Egypt. Their efforts were not confined to Old Cairo, where significant sites such as the Hanging Church underwent restoration, but extended to rural and urban areas nationwide.
This wave of restoration had broader implications beyond the physical reconstruction of churches. It symbolized a cultural and spiritual revival for the Coptic community at a time when its identity and traditions were facing significant pressures. By restoring its religious sites, the Coptic community reinforced its bonds and reasserted its historical presence within Egypt’s diverse society.
3. State of Coptic Heritage Addressed by the Comité Restoration efforts undertaken by figures such as al-Barati at the Hanging Church (Simaika and Henein 2017: 122–123), along with extensive renovations at the Church of Mar Jirjis (Saint George) in Old Cairo (ccmaa 1897: 103–108), reflect a prevailing approach of “restoration” by rebuilding. For instance, in the case of the Hanging Church, demolition of parts of the fortress and the creation of a new entrance symbolized attempts to modernize the space. However, these changes also resulted in significant departures from the original architectural design. Similarly, renovations at the Church of Mar Jirjis, while more sensitive in preserving wooden screens, icons, and other objects, still prioritized practicality and aesthetics over historical accuracy. This trend was most pronounced in the case of the Church of Saint Michael (al-Qabli), where the original building was entirely demolished and replaced with a structure featuring Italian marble columns and iconostases (Simaika and Henein 2017: 122–123). These interventions reflected a broad eagerness to impress with modern materials rather than preserving a church’s historical integrity. The churches rebuilt or restored during that period, such as the Church of the Virgin of the Pot of Basil (Qasriyat al-Rihan) and the Hanging Church, functioned not only as places of worship, but as centers of cultural and communal identity.
Their revitalization played a crucial role in preserving Coptic liturgical practices, art, and architectural traditions.
Although much of the Comité’s restoration activity centered on Old Cairo and the Fortress of babylon, the Coptic restoration and preservation movement it engendered extended across Egypt. The geographic diversity of these projects reflects widespread engagement of the Coptic community in preserving its heritage. This nationwide effort ensured that even remote monasteries and lesser-known churches benefited from renewed energy directed toward preservation (van Loon 2013: 77–78).
These examples demonstrate that restoration during this period was often guided by contemporary needs, aesthetic trends, and a limited interest in the importance of maintaining historical authenticity. A mindset of restoring rather than conserving was prevalent, as illustrated by actions taken at the Wadi El Natrun monasteries (see scetis), where replacement of old Claremont Coptic Encyclopedia 6 Ashraf Nageh: Preservation of Coptic Heritage (1896–1956) 28 July 2025 buildings with new ones continued unabated. A member of the Metropolitan Museum mission reported to the Comité on that ongoing activity, highlighting a tendency to prioritize functionality over safeguarding historical value (ccmaa 1911: 104). Such efforts, while well-intentioned, frequently resulted in the loss of original features and materials, thereby compromising the historical integrity of the structures being restored.
Reports by Max Herz and Stanley Lane-Poole provide significant insights into evolving philosophies and practices of architectural restoration during the late nineteenth and early twentieth centuries. Their accounts underscore the challenges faced in balancing modernization with the preservation of historical integrity. Max Herz’s report on the Church of the Martyrs in El-Batanoun exemplifies the tensions inherent in the restoration methodologies of the period. This church underwent extensive reconstruction that involved the demolition of the original structure as well as the removal of the natural hill upon which it had been built, reflecting a prevailing tendency to prioritize modern rebuilding over the preservation of historic foundations. As a result, only a few remnants, such as wooden partitions inlaid with ivory, survived. Herz noted that these elements were exposed to environmental degradation and urgently needed attention. His recommendation to relocate the partitions to a protected environment demonstrates an early awareness of artifact conservation, yet it also illustrates a broader issue of the era: restoration was often equated with replacing old structures with new, more functional ones, rather than preserving them in their authentic forms. This approach aligned with contemporary notions of restoration as a form of improvement or renewal, rather than as a commitment to historical fidelity.
In contrast, Stanley Lane-Poole’s 1895 report on Cairo’s Arabic art monuments emphasized a more conservation-oriented philosophy. He advocated for protecting monuments from further decay without engaging in extensive reconstruction, an approach aligning more closely with modern preservation ethics. Lane-Poole also stressed the importance of systematic documentation, highlighting the need to record interventions and historical data in order to preserve knowledge, even when a physical structure cannot be saved. His pragmatic recommendations, including protecting monuments from weather damage and controlling urban encroachments, reflect a resource-conscious, forward-thinking strategy. The contrast between Herz’s interventionist approach and Lane-Poole’s minimal intervention model reveals a critical moment in the development of conservation theory, as preservation efforts began to shift from reconstruction toward documentation and the safeguarding of historical authenticity. 4. Principles and Practices of Restoration by the Comité 4.1 Restoration Philosophies An understanding of restoration theory’s broader context at the time is necessary to understand the limitations of the practices undertaken in Egypt during this period. A debate between John Ruskin and Eugène Viollet-le-Duc regarding the restoration of historic buildings offers valuable insight into the philosophical divide which was then influencing restoration practices worldwide.
Ruskin’s philosophy emphasized preserving the original fabric of a building and avoiding alterations, in stark contrast to Viollet-le-Duc’s interventionist approach, which allowed for changes in keeping with the spirit of the building. While Ruskin’s approach aligned more closely with conservative preservation philosophies, Viollet-le-Duc’s methods—implemented in the work of Herz and the Comité in general—allowed greater interpretive freedom in restoration (Shalaby and Moosa 2018: 2).
Claremont Coptic Encyclopedia 7 Ashraf Nageh: Preservation of Coptic Heritage (1896–1956) 28 July 2025 Influenced by Viollet-le-Duc’s philosophy, Herz exercised caution in cases where the original appearance of a structure was unknown. His leadership of the Comité’s restoration efforts during 1890–1914 balanced a tension between preservation and practical constraints. Herz’s cautious adaptations reflected an evolving awareness of the need to balance restoration with conservation, highlighting the complexity of heritage preservation during a period when theoretical frameworks were still developing (Ormos 2019: 76).
4.2 Restoration Works of 1948–1949 The First Annual Report on the Maintenance and Conservation Work of Arab Monuments marks the Directorate of Arab Monuments’ initial effort to document restoration activities for the fiscal year 1948–1949. While focusing on this period, it also highlights earlier notable restoration efforts and showcases key projects on prominent monuments.
The report outlines a systematic approach to addressing deterioration of historic structures through structural reinforcement, waterproofing, and aesthetic restoration. These efforts reflected a commitment to preserving the architectural and cultural integrity of Egypt’s Islamic and Coptic monuments for future generations.
It emphasizes mid-twentieth-century recognition of cultural heritage conservation and offers insights into evolving methodologies. Its focus on preventive measures such as safeguarding against environmental damage alongside aesthetic restoration illustrates early principles of modern heritage management.
As a historical document, the report provides a valuable perspective on conservation priorities and challenges of the time, offering a benchmark for assessing later developments in heritage preservation (ccmaa 1946–1953: 107–150).
4.3 Deterioration Phenomena This section discusses the significant deterioration which Comité-directed professionals assessed in old Coptic churches, highlighting the complex and interrelated factors contributing to their decay. Water infiltration is a key issue, causing structural damage through flooding and seepage that weakens both the foundations and the interior elements of these monuments (Miran and Husein 2024: 3–4). In several cases, such as the Church of Al-ʿAdhraʾ in Hārat Zuweila and the Church of Abū Sargā (ccmaa 1946-1953: 138), flooding and rainwater seepage had compromised the structural integrity and overall usability of the buildings. Structural instability further complicates preservation efforts, with weak foundations, cracked masonry, and unstable domes observed in sites such as the Church of Saints Cyrus and John (Abū Qir wa Yūḥannā) (ccmaa 1946–1953: 213) and the Church of Al-ʿAdhraʾ ad-Damshiriya (ccmaa 1946–1953:
214).
Environmental exposure has also contributed to the deterioration of construction materials, as evidenced by damage to wall masonry in the Roman Tower of Kasr ash-Shamʿ, where long-term weathering has caused significant material loss (ccmaa 1946–1953: 197). Additionally, its roof and attic structures have suffered from rainwater intrusion, which has severely impacted both wooden and masonry components, as also seen in the Church of Al-ʿAdhraʾ in Hārat Zuweila. These combined factors underscore the necessity of a comprehensive and systematic restoration strategy that addresses not only structural vulnerabilities but the broader environmental and material challenges affecting these historic sites. Effective conservation begins with identification Claremont Coptic Encyclopedia 8 Ashraf Nageh: Preservation of Coptic Heritage (1896–1956) 28 July 2025 and analysis of these deterioration phenomena, forming a basis for strategic interventions that reinforce structural integrity while preserving the aesthetic, historical, and cultural value of the monuments’ Coptic architectural heritage.
4.4 Restoration Strategies The restoration of historical and religious monuments is a vital endeavor to preserve cultural heritage and to ensure the continuity of its architectural, spiritual, and historical significance. Churches, as iconic symbols of cultural identity, often face degradation from environmental factors, aging materials, and structural wear over centuries (Mekonnen, Bires, and Berhanu 2022: 172–173). At that time, restoration actions and approaches employed in safeguarding Coptic churches primarily focused on practical interventions, including flood prevention, structural reinforcement, material conservation, roofing repairs, and aesthetic enhancements. Using case studies such as the Church of Al-ʿAdhraʾ in Hārat Zuweila, the Church of Saints Cyrus and John (Abū Qir wa Yūḥannā), and the Church of Abu Sarjah (Saint Sergius) (Old Cairo), this analysis underscores the synthesis of traditional craftsmanship and modern restoration techniques to ensure both continuing functionality and historical fidelity.
Flood prevention efforts involved raising the floor levels of the churches, applying cement slabs treated with waterproofing materials such as “Sika,” and upgrading drainage systems to divert water away from vulnerable areas (ccmaa 1946–1953: 138). Structural reinforcement was carried out through demolition and reconstruction of unstable sections, strengthening of foundations, and application of mortar layers to stabilize walls and domes (ccmaa 1946–1953: 214). Material restoration focused on the repair of cracked domes and walls using a combination of traditional and modern materials, effectively balancing historical authenticity with structural durability (ccmaa 1946–1953: 30). Roof restorations addressed deteriorated attic components, which were either repaired or replaced and then coated with protective layers to guard against future water infiltration. Aesthetic enhancements included the plastering of interior and exterior walls, the installation of durable paving, and careful reconstruction of ornamental elements, all intended to maintain the functionality and the visual integrity of the churches (ccmaa 1946– 1953: 299).
These restoration campaigns underscored the Comité’s commitment to preserving Coptic heritage under challenging circumstances. By integrating modern techniques with traditional methods, they laid the groundwork for future conservation methodologies, ensuring the continuity of Egypt’s architectural and cultural legacy.
5. Key Actors and Resources 5.1 Key Coptic Specialists in the Comité The involvement of prominent Coptic figures in Egypt’s heritage preservation between 1896 and 1956, particularly through their roles as members of the Comité, reflects a deliberate effort to ensure inclusive representation of the country’s diverse cultural heritage. Key individuals such as Nakhla Bey al-Barati, Hanna Bey Bakhom, Marcus Basha Simaika, Mirrit Bey Boutros Ghali, Mr. Togo Mina, and Dr. Pahor Labib significantly contributed to integrating Coptic heritage into Egypt’s national narrative, advancing both the professionalization and institutionalization of Coptic archaeology within the broader framework of national preservation efforts.
Claremont Coptic Encyclopedia 9 Ashraf Nageh: Preservation of Coptic Heritage (1896–1956) 28 July 2025 Nakhla Bey al-Barati was the first Coptic representative nominated by the Coptic Orthodox Church to serve on the Comité. This development resulted from an agreement between the Church and the Comité, which stipulated inclusion of Coptic members to ensure direct community representation on Coptic heritage for its national preservation efforts (ccmaa 1896: 105–110).
Hanna Bakhom was also nominated by the Church and started his work with the Comité in 1896 (ccmaa 1906: 7).
Marcus Simaika (1864–1944) served as vice president of the Coptic Community Council (Al-Majlis al-Milli) until 1928 (Simaika and Henein 2017: 101). His deep involvement with the Comité from 1906 to 1944 reflects his unwavering dedication to the preservation of Egypt’s heritage (ccmaa 1906: iii; ccmaa 1941–1945a: 289). Simaika’s legacy endures in the meticulous restoration and documentation of Egypt’s ancient monuments. His story underscores the vital roles of passion, collaboration, and vision in cultural preservation and institutional reform (Reid 2013).
Togo Mina (1906–1949) succeeded Marcus Simaika as director of the Coptic Museum (1944–1949), marking a key shift in its institutional role. With Mina’s appointment, the museum director—required to be a Copt—also became a member of the Comité, formally linking the museum to national heritage preservation efforts.
Mirrit Boutros Ghali (1908–1992) expanded Simaika’s vision in the 1930s and 1940s by founding the Coptic Archaeological Society. Through research, excavations, and exhibitions, the Society professionalized Coptic archaeology and positioned it within Egypt’s cultural landscape, despite challenges such as diminished European support and limited local resources (ccmaa 1946–1953: 314).
Pahor Labib (1905–1994) was a pioneering Egyptian archaeologist in a field long dominated by Western scholars. As the first Egyptian to earn a doctorate in Egyptology, he bridged ancient Egyptian and Coptic studies through linguistic expertise, highlighting the cultural continuity between the two periods. As the third director of the Coptic Museum, Labib carried forward the legacies of Marcus Simaika and Togo Mina. His position also granted him membership in the Comité.
5.2 Finance In 1896, the Comité allocated L.E. 2,000 for the restoration and preservation of Coptic churches, contingent upon cooperation from the Coptic Patriarchate in covering a significant portion of the remaining restoration expenses. This allocation represented a nuanced intersection of financial planning, cultural heritage conservation, and institutional collaboration.
The Comité’s decision to allocate this amount reflected an understanding of the cultural and historical value these churches represented within Egypt’s broader heritage. By requiring the Coptic Patriarchate to contribute a substantial portion of the costs, the Comité also introduced an element of shared responsibility between Egypt’s religious institutions and its government. This Claremont Coptic Encyclopedia 10 Ashraf Nageh: Preservation of Coptic Heritage (1896–1956) 28 July 2025 collaborative approach, while grounded in practicality, highlighted the inherent challenges in funding restoration in a country rich with diverse cultural landmarks (ccmaa 1896: 10). However, it is essential to recognize that the Comité’s budget was always limited in comparison to the scale of restoration needs. Egypt is home to a vast number of heritage sites including mosques, madrasas, sabils, and churches, all requiring significant investments for their restoration, conservation, and preservation. In this context, the sum which the Comité allocated for Coptic churches, amounting to between 1/15 and 1/30 of the budget for Islamic sites (i.e., its total budget was L.E. 50,000 and the budget for Coptic churches was L.E. 1,500), illustrates a distinct disparity in financial resources (ccmaa 1941–1945: 291).
6. Conclusion The preservation of Coptic heritage in Egypt, particularly via the activities of the Comité de Conservation des Monuments de l’Art Arabe from 1896 to 1956, was a significant cultural and historical endeavor. This period witnessed a transition from exclusive focus on Islamic monuments to an inclusive approach that incorporated Coptic architectural and artistic treasures, acknowledging their importance within Egypt’s broader heritage narrative.
The Comité’s systematic methods, including inventory creation, technical assessments, and collaborative agreements with the Coptic Orthodox Church, laid a foundational framework for heritage conservation. The inclusion of Coptic representatives and an emphasis on professional oversight marked a progressive step toward equitable preservation practices. The Coptic members who were selected by the Church, Marcus Simaika, Mirrit Boutros Ghali, Togo Mina, and Pahor Labib, were instrumental in institutionalizing these efforts, ensuring that Coptic heritage gained recognition and protection within Egypt’s cultural policies.
Despite financial and practical challenges, including disparities in funding and occasional deviations from historical authenticity during restoration projects, the period under review illustrates an evolving philosophy of heritage conservation. Balancing modernization and preservation, the Comité’s efforts reflected a growing awareness of the need to protect cultural landmarks as a means of fostering national identity and unity.
By addressing both immediate and long-term conservation needs, the Comité’s initiatives set a precedent for subsequent heritage preservation strategies in Egypt. The integration of Coptic monuments into Egypt’s conservation narrative not only safeguarded these sites but also reinforced their significance within the nation’s diverse cultural tapestry. This legacy continues to inspire contemporary efforts to preserve Egypt’s rich and multifaceted history.