G., and the building was completed by Soufflot's student in G.
By the time the temple was completed, the king had been overthrown, and the revolutionary government ordered the church to be turned into a mausoleum of the great French.
Church of St. Genevieve has always enjoyed great respect from Parisians: it housed the relics of the saint and cancer. Clovis, the first of the kings to accept Christian faith, his wife and daughter. Raku St. Genevieves were decorated in the city and placed under the main altar, then they were remade again - from pure silver - and gilded. Under the church there was a vaulted dungeon where people gathered for prayer even during the time of persecution of Christians.
Abbey and Church of St. Genevieve was robbed and burned several times by the Normans - in , and .; each time it was restored, and completely rebuilt in the XIII-XIV centuries. The church was decorated by Cardinal La Rochefoucauld with marble and images. During times of contagious diseases and disasters in the city, the saint’s shrine was solemnly carried around the city, starting from the city.
Buried in the Pantheon (list in order of burial date):
| Year of burial in the Pantheon |
Name | Description |
|---|---|---|
| 1791 | Honore Gabrielle Riqueti Mirabeau | Famous orator and revolutionary figure. The remains were removed from the Pantheon on November 25, 1794. |
| 1791 | Voltaire |  Philosopher. |
| 1792 | Nicolas-Joseph Beaurepert (French)Russian | Officer, hero of the revolution. The remains are lost. |
| 1793 | Louis Michel Lepeletier de Saint-Fargeau | The politician who cast the decisive vote for the execution of the king is killed by a royalist. The remains were removed and given to relatives on February 14 in the city. |
| 1793 | Auguste Henri Marie Picot Dampierre | General The remains are lost. |
| 1794 | Jean-Paul Marat | Revolutionary. Remains removed from the Pantheon. |
| 1794 | Jean-Jacques Rousseau |  Philosopher. |
| 1806 | Francois Denis Tronchet | Politician and lawyer. |
| 1806 | Claude Louis Petier | Politician, Minister of War. |
| 1807 | Jean Etienne Marie Portalis |  Politician and lawyer. |
| 1807 | Louis Pierre Pantaleon Rainier (French)Russian | Dramatic actor. |
| 1807 | Charles Louis Joseph Charles d'Albert de Luynes (French)Russian | Politician. Remains removed from the Pantheon |
| 1807 | Jean Baptiste Pierre Bevier (French)Russian | Politician. |
| 1808 | Francois-Barthélemy Begunot (French)Russian | General |
| 1808 | Pierre Jean Georges Cabanis | Philosopher-materialist. |
| 1808 | Gabriel-Louis Caulaincourt (French)Russian | General |
| 1808 | Jean-Frédéric Perrego | Banker. |
| 1808 | Antoine-César Choiseul-Praslin (French)Russian | Politician. |
| 1808 | Jean-Pierre Firmin Mahler | General Urn with heart. |
| 1809 | Jean-Baptiste Papin (French)Russian | Politician. |
| 1809 | Joseph Marie Vien | Artist. |
| 1809 | Pierre Garnier de Laboissiere | General |
| 1809 | Jean Pierre Ser (French)Russian | Politician. Urn with heart. |
| 1809 | Girolamo Luigi Francisco Durazzo (French)Russian | Italian politician. Urn with heart. |
| 1809 | Justin-Bonaventure Morard de Gall | Admiral. Urn with heart. |
| 1809 | Emmanuel Crete (French)Russian | Politician. |
| 1810 | Giovanni Battista Caprara | Cardinal. |
| 1810 | Louis Charles Vincent Le Blond Saint-Hilaire | General |
| 1810 | Jean-Baptiste Trellard | General |
| 1810 | Jean Lannes |  Marshal of France. |
| 1810 | Charles-Pierre de Fleuriot de la Tourette Claret | Admiral. |
| 1811 | Louis Antoine de Bougainville |  Traveler. |
| 1811 | Charles Erskine de Kelly (French)Russian | Cardinal. |
| 1811 | Alexandre Antoine Hurault de Senarmont | General Urn with heart. |
| 1811 | Vincenti-Mareri, Ippolito Antonio (French)Russian | Cardinal. |
| 1811 | Nicolas Marie Songy de Courbon | General |
| 1811 | Michelle Orderer | General |
| 1812 | Jean Marie Pierre Dorsenne | General |
| 1812 | Jan Willem de Winter | Marshal of Holland. Only the body. The heart is buried in Kampen (Netherlands). |
| 1813 | Hyacinthe-South-Timoleon Causset-Brissac (French)Russian | Politician. |
| 1813 | Jean-Ignace-Jacques Jacquemino (French)Russian | Politician. |
| 1813 | Joseph Louis Lagrange | Mathematician. |
| 1813 | Jean Rousseau (French)Russian | Politician. |
| 1813 | Joseph de Viry (French)Russian | Politician. |
| 1814 | Jean-Nicolas Demonnier (French)Russian | Politician and writer. |
| 1814 | Jean Renier | General |
| 1814 | Claude Ambroise Regnier (French)Russian | Politician. |
| 1815 | Antoine Jean Marie Thévenard | Admiral. |
| 1815 | Claude Juste Alexandre Legrand | General |
| 1829 | Jacques-Germain Soufflot | Architect of the Pantheon. |
| 1885 | Victor Hugo |  Writer. |
| 1889 | Lazare Carnot | Organizer of the revolutionary army. P buried on the centenary of the French Revolution. |
| 1889 | Théophile Malo Corre de Latour d'Auvergne | Military figure. He was buried on the centenary of the French Revolution. |
| 1889 | François-Severin Marceau-Degravier | General Only ashes. He was buried on the centenary of the French Revolution. |
| 1894 | Marie Francois Sadi Carnot | President of France. Buried immediately after the murder. |
| 1907 | Marcelin Berthelot | Physicist and chemist. He was buried with his wife Sophie Berthelot. |
| 1907 | Sophie Berthelot | The first woman buried in the Pantheon. She was buried with her husband, whom she outlived by several hours. |
| 1908 | Emile Zola | Writer. |
| 1920 | Leon Michel Gambetta | Politician. Urn with heart |
| 1924 | Jean Jaurès | Left wing politician. Buried 10 years after the murder. |
| 1933 | Paul Painlevé | Politician and mathematician. |
| 1948 | Paul Langevin | Physicist. |
| 1948 | Jean Baptiste Perrin | Physicist. He was buried on the same day as Paul Langevin. |
| 1949 | Victor Shelcher | Fighter for the abolition of slavery. According to his will, he was buried with his father. |
| 1949 | Felix Eboue | Black colonial administrator, hero of the Resistance. He was buried on the same day as Victor Schoelscher. |
| 1952 | Louis Braille | Creator of Braille. He was buried before the centenary of his death. |
| 1964 | Jean Moulin | Hero of the Resistance. The ashes were transferred from the Père Lachaise cemetery on December 19, 1964. |
| 1987 | Rene Cassin | Laureate Nobel Prize Mira. |
| 1988 | Jean Monnet | Entrepreneur and politician. He was buried before the centenary anniversary of his birth. |
| 1989 | Henri Gregoire | Humanist. |
| 1989 | Gaspard Monge | Mathematician. He was buried on the anniversary of the bicentenary of the French Revolution. |
| 1989 | Marie Jean Antoine Nicolas Condorcet | Philosopher. He was buried on the anniversary of the bicentenary of the French Revolution. The coffin is actually empty, as the remains are lost. |
| 1995 | Pierre Curie |  Physicist. Both Pierre and Marie Curie were buried in April 1995.
|
| 1995 | Maria Skłodowska-Curie |  Physicist. The second woman buried in the Pantheon. |
| 1996 | Andre Malraux | Writer, minister. The ashes were reburied in the Pantheon on November 23, 1996, 20 years after death |
| 1998 | Toussaint Louverture, Francois Dominique | Haitian independence fighter. |
| 1998 | Louis Delgre (French)Russian | Activist from Guadeloupe, anti-slavery fighter. Symbolically. The soil from the place of death was buried and a memorial plaque was installed. |
| 2002 | Alexandre Dumas (father) | Writer. Reburied in the Pantheon 132 years after his death. |
| 2011 | Aimé Césaire | Martinican social activist. A memorial plaque has been installed. Buried in Martinique . |
| 2015 | Pierre Brossolette | Hero of the Resistance. |
| 2015 | Genevieve De Gaulle-Antonoz | Niece of General de Gaulle, human rights activist. A piece of earth from the grave. |
| 2015 | Jean Ze | Hero of the Resistance. |
| 2015 | Germaine Tillon (French)Russian | Hero of the Resistance. |
|
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Seven years have passed since the 12th year. The troubled historical sea of Europe has settled into its shores. It seemed quiet; but the mysterious forces that move humanity (mysterious because the laws determining their movement are unknown to us) continued to operate.
Despite the fact that the surface of the historical sea seemed motionless, humanity moved as continuously as the movement of time. Various groups of human connections formed and disintegrated; the reasons for the formation and disintegration of states and the movements of peoples were prepared.
The historical sea, not as before, was directed by gusts from one shore to another: it seethed in the depths. Historical figures, not as before, rushed in waves from one shore to another; now they seemed to be spinning in one place. Historical figures, who previously at the head of the troops reflected the movement of the masses with orders of wars, campaigns, battles, now reflected the seething movement with political and diplomatic considerations, laws, treatises...
Historians call this activity of historical figures reaction.
Describing the activities of these historical figures, who, in their opinion, were the cause of what they call the reaction, historians strictly condemn them. All famous people of that time, from Alexander and Napoleon to m me Stael, Photius, Schelling, Fichte, Chateaubriand, etc., pass before their strict judgment and are acquitted or condemned, depending on whether they contributed to progress or reaction.
In Russia, according to their description, a reaction also took place during this period of time, and the main culprit of this reaction was Alexander I - the same Alexander I who, according to their descriptions, was the main culprit of the liberal initiatives of his reign and the salvation of Russia.
In real Russian literature, from a high school student to a learned historian, there is not a person who would not throw his own pebble at Alexander I for his wrong actions during this period of his reign.
“He should have done this and that. In this case he acted well, in this case he acted badly. He behaved well at the beginning of his reign and during the 12th year; but he acted badly by giving a constitution to Poland, by making Holy Alliance, giving power to Arakcheev, encouraging Golitsyn and mysticism, then encouraging Shishkov and Photius. He did something wrong by being involved in the front part of the army; he acted badly by distributing the Semyonovsky regiment, etc.”
It would be necessary to fill ten pages in order to list all the reproaches that historians make to him on the basis of the knowledge of the good of humanity that they possess.
What do these reproaches mean?
The very actions for which historians approve of Alexander I, such as: the liberal initiatives of his reign, the fight against Napoleon, the firmness he showed in the 12th year, and the campaign of the 13th year, do not stem from the same sources - the conditions of blood , education, life, which made Alexander’s personality what it was - from which flow those actions for which historians blame him, such as: the Holy Alliance, the restoration of Poland, the reaction of the 20s?
What is the essence of these reproaches?
The fact that such a historical person as Alexander I, a person who stood at the highest possible level of human power, is, as it were, in the focus of the blinding light of all the historical rays concentrated on him; a person subject to those strongest influences in the world of intrigue, deception, flattery, self-delusion, which are inseparable from power; a face that felt, every minute of its life, responsibility for everything that happened in Europe, and a face that is not fictitious, but living, like every person, with its own personal habits, passions, aspirations for goodness, beauty, truth - that this face , fifty years ago, not only was he not virtuous (historians do not blame him for this), but he did not have those views for the good of humanity that a professor now has, who has been engaged in science from a young age, that is, reading books, lectures and copying these books and lectures in one notebook.
But even if we assume that Alexander I fifty years ago was mistaken in his view of what is the good of peoples, we must involuntarily assume that the historian judging Alexander, in the same way, after some time will turn out to be unjust in his view of that , which is the good of humanity. This assumption is all the more natural and necessary because, following the development of history, we see that every year, with every new writer, the view of what is the good of humanity changes; so that what seemed good appears after ten years as evil; and vice versa. Moreover, at the same time we find in history completely opposite views on what was evil and what was good: some take credit for the constitution given to Poland and the Holy Alliance, others as a reproach to Alexander.
It cannot be said about the activities of Alexander and Napoleon that they were useful or harmful, because we cannot say for what they are useful and for what they are harmful. If someone does not like this activity, then he does not like it only because it does not coincide with his limited understanding of what is good. Does it seem good to me to preserve my father’s house in Moscow in 12, or the glory of the Russian troops, or the prosperity of St. Petersburg and other universities, or the freedom of Poland, or the power of Russia, or the balance of Europe, or a certain kind of European enlightenment - progress, I must admit that the activity of every historical figure had, in addition to these goals, other, more general goals that were inaccessible to me.
But let us assume that so-called science has the ability to reconcile all contradictions and has an unchanging measure of good and bad for historical persons and events.
Let's assume that Alexander could have done everything differently. Let us assume that he could, according to the instructions of those who accuse him, those who profess knowledge of the ultimate goal of the movement of mankind, order according to the program of nationality, freedom, equality and progress (there seems to be no other) that his current accusers would have given him. Let us assume that this program was possible and drawn up and that Alexander would act according to it. What would then happen to the activities of all those people who opposed the then direction of the government - with activities that, according to historians, were good and useful? This activity would not exist; there would be no life; nothing would have happened.
If we assume that human life can be controlled by reason, then the possibility of life will be destroyed.
If we assume, as historians do, that great people lead humanity to achieve certain goals, which consist either in the greatness of Russia or France, or in the balance of Europe, or in spreading the ideas of revolution, or in general progress, or whatever it may be, it is impossible to explain the phenomena of history without the concepts of chance and genius.
If the goal of the European wars at the beginning of this century was the greatness of Russia, then this goal could be achieved without all the previous wars and without an invasion. If the goal is the greatness of France, then this goal could be achieved without revolution and without empire. If the goal is the dissemination of ideas, then printing would accomplish this much better than soldiers. If the goal is the progress of civilization, then it is very easy to assume that, besides the extermination of people and their wealth, there are other more expedient ways for the spread of civilization.
Why did it happen this way and not otherwise?
Because that's how it happened. “Chance made the situation; genius took advantage of it,” says history.
But what is a case? What is a genius?
The words chance and genius do not mean anything that really exists and therefore cannot be defined. These words only denote a certain degree of understanding of phenomena. I don't know why this phenomenon happens; I don't think I can know; That’s why I don’t want to know and say: chance. I see a force producing an action disproportionate to universal human properties; I don’t understand why this happens, and I say: genius.
For a herd of rams, the ram that is driven every evening by the shepherd into a special stall to feed and becomes twice as thick as the others must seem like a genius. And the fact that every evening this very same ram ends up not in a common sheepfold, but in a special stall for oats, and that this very same ram, doused in fat, is killed for meat, should seem like an amazing combination of genius with a whole series of extraordinary accidents .
But the rams just have to stop thinking that everything that is done to them happens only to achieve their ram goals; it is worth admitting that the events happening to them may also have goals that are incomprehensible to them, and they will immediately see unity, consistency in what happens to the fattened ram. Even if they do not know for what purpose he was fattened, then at least they will know that everything that happened to the ram did not happen by accident, and they will no longer need the concept of either chance or genius.
Only by renouncing the knowledge of a close, understandable goal and recognizing that the final goal is inaccessible to us, will we see consistency and purposefulness in the lives of historical persons; the reason for the action they produce, disproportionate to universal human properties, will be revealed to us, and we will not need the words chance and genius.
One has only to admit that the purpose of the unrest European peoples unknown to us, but only the facts are known, consisting of murders, first in France, then in Italy, in Africa, in Prussia, in Austria, in Spain, in Russia, and that movements from west to east and from east to west constitute the essence and the purpose of these events, and not only will we not need to see exclusivity and genius in the characters of Napoleon and Alexander, but it will be impossible to imagine these persons otherwise than as the same people as everyone else; and not only will it not be necessary to explain by chance those small events that made these people what they were, but it will be clear that all these small events were necessary.
Having detached ourselves from knowledge of the ultimate goal, we will clearly understand that just as it is impossible for any plant to come up with other colors and seeds that are more appropriate to it than those that it produces, in the same way it is impossible to come up with two other people, with all their past, which would correspond to such an extent, to such the smallest details, to the purpose that they were to fulfill.
The main, essential meaning of European events at the beginning of this century is the militant movement of the masses of European peoples from West to East and then from East to West. The first instigator of this movement was the movement from west to east. In order for the peoples of the West to be able to make the warlike movement to Moscow that they made, it was necessary: 1) for them to form into a warlike group of such a size that would be able to withstand a clash with the warlike group of the East; 2) so that they renounce all established traditions and habits and 3) so that, when making their militant movement, they have at their head a person who, both for himself and for them, could justify the deceptions, robberies and murders that were accompanied this movement.
And since the French Revolution, the old group, not great enough, is destroyed; old habits and traditions are destroyed; a group of new sizes, new habits and traditions are developed, step by step, and the person who must stand at the head of the future movement and bear all the responsibility of what is to come is being prepared.
A man without convictions, without habits, without traditions, without a name, not even a Frenchman, by the most strange accidents, it seems, moves among all the parties that worry France and, without attaching himself to any of them, is brought to a prominent place.
The ignorance of his comrades, the weakness and insignificance of his opponents, the sincerity of the lie and the brilliant and self-confident narrow-mindedness of this man put him at the head of the army. The brilliant composition of the soldiers of the Italian army, the reluctance of his opponents to fight, his childish audacity and self-confidence gain him military glory. Countless so-called accidents accompany him everywhere. The disfavor into which he falls from the rulers of France serves to his advantage. His attempts to change the path destined for him fail: he is not accepted into the service in Russia, and he fails to be assigned to Turkey. During the wars in Italy, he is several times on the verge of death and is saved each time. in an unexpected way. Russian troops, the very ones that could destroy his glory, for various diplomatic reasons, do not enter Europe as long as he is there.
On his return from Italy, he finds the government in Paris in that process of decay in which the people who fall into this government are inevitably erased and destroyed. And for him there is a way out of this dangerous situation, consisting of a meaningless, causeless expedition to Africa. Again the same so-called accidents accompany him. Impregnable Malta surrenders without a shot; the most careless orders are crowned with success. The enemy fleet, which does not let a single boat through, lets through an entire army. In Africa, a whole series of atrocities are committed against almost unarmed inhabitants. And the people who commit these atrocities, and especially their leader, convince themselves that this is wonderful, that this is glory, that this is similar to Caesar and Alexander the Great, and that this is good.
That ideal of glory and greatness, which consists in not only not considering anything bad for oneself, but being proud of every crime, attributing to it an incomprehensible supernatural significance - this ideal, which should guide this person and the people associated with him, is being developed in the open air in Africa. Whatever he does, he succeeds. The plague does not bother him. The cruelty of killing prisoners is not blamed on him. His childishly careless, causeless and ignoble departure from Africa, from his comrades in trouble, is given credit to him, and again the enemy fleet misses him twice. While he, already completely intoxicated by the happy crimes he had committed, ready for his role, comes to Paris without any purpose, the decay of the republican government, which could have destroyed him a year ago, has now reached its extreme, and the presence of him, fresh from a person's parties, now only can elevate him.
He doesn't have any plan; he is afraid of everything; but the parties seize on him and demand his participation.
He alone, with his ideal of glory and greatness developed in Italy and Egypt, with his madness of self-adoration, with his audacity of crimes, with his sincerity of lies - he alone can justify what is about to happen.
The Pantheon is a famous architectural historical monument which is the best way French classicism, located in the Latin Quarter, in the 5th arrondissement of Paris.
Initially, the Parisian Pantheon bore the name of the Church of Saint Genevieve, but was later renamed along with Basilica of Saint Denis became the main tomb outstanding people France.
Despite the reconstruction in 1328, by the end of the 15th century the temple could not accommodate all the parishioners, and therefore in 1492 the abbey allocated a plot that belonged to it on Mount Saint Genevieve for the construction of a more spacious temple in the style late Gothic(“flaming”) Basic construction works occurred during the reign of Louis XII and Francis I .
Construction lasted more than a century and was completed only in 1622-1626 with the construction of the facade. The facade was completed at the beginning of the 17th century at the expense of Marguerite de Valois.
Curly stained glass windows were also made at the same time. In 1626, the new temple was consecrated by Parisian Archbishop Jean-François de Gondi. During the 17th and 18th centuries, the Temple of Saint Stephen (Church of Saint-Etienne-du-Mont) was a huge success among Parisians. The relics of Saint Genevieve were regularly transported here from the abbey, but in 1744 Louis XV decided to move the abbey.
Tourists from all over the world visiting France are especially fond of Paris. The Pantheon, a historical monument located in this city, is distinguished not only by its rich history, but also by the beauty of its architectural forms. The structure is essentially a tomb in which the remains of the most famous historical figures countries. The Pantheon was built during the French Revolution. At one time, the mausoleum building was the Cathedral of St. Genevieve.
The Pantheon (Paris) looks majestic. Photos of him are used for many posters and postcards. It is located in the fifth arrondissement, close to the city center. At the entrance to the complex, tourists are greeted by an inscription that reads “From a grateful Motherland to worthy people.” Numerous tourists from all over the world are always present here. Particularly interesting appearance The Pantheon becomes visible at sunset, at which time special lighting turns on.
Everyone is interested in the question: “In what year was the Pantheon founded in Paris?” Its history goes back to the 18th century, when Louis XV suddenly fell ill before the decisive battles and was about to give up the ghost, but after the prayers of St. Genevieve suddenly began to feel much better and was soon healed. The king swore that if Genevieve restored his health, he would undertake to build a large church in the name of the saint. True, after the king regained his health, he forgot about his promise to heaven and remembered it only after a long time.
In the 12th year after the king was cured, construction of the temple began under the leadership of the then famous architect Soufflot. Thus, Paris gained another attraction. The Pantheon is a beautiful building that delights every tourist.
The project, authored by a famous architect, led the monarch and city residents to bewilderment. That era was characterized by the Baroque architectural style, characterized by a wealth of decoration and luxury of forms. The architect Soufflot used his own approach - the original eclecticism of four different directions: Greek, Romanesque, Gothic, Baroque.
She came out sharply against the proposed project due to the fact that the shape of the temple partly resembled a Byzantine cross. Soufflot had to make changes to the structures. This is how the Pantheon took its form, the structure indicates that this is not just a temple, but a tomb for the great people of France.
Later, as construction progressed, the architect constantly had to deal with numerous difficulties and lack of funding. The king's financial difficulties led to the need to reduce the cost of the project by abandoning some architectural elements. As a result, construction was delayed, and neither the king nor the famous architect lived to see its completion. His assistants had to complete the construction.
The building did not remain a cathedral for long. With the beginning of the Great French Revolution, many churches in the country suffered a sad fate: they were destroyed and closed. The Church of St. Genevieve miraculously avoided a similar fate. For this purpose, the building from a church was transformed into the Pantheon - the tomb of the country's heroes. Throughout subsequent history, the building passed from revolutionaries to the royal court and back several times and changed its name. Ultimately, the name Pantheon was assigned to the building.
Currently, many tourists are attracted to Paris. The Pantheon is a memorial complex, a tomb in which the remains of famous Frenchmen and honorary friends of the country are kept. For example, the famous Italian painter Raphael is buried here. Many famous personalities are still waiting in the wings to be reburied in such a famous place, For example:
If you visit Paris, the Pantheon deserves to be the first place you go.
“Temple of all Gods” - Pantheon, corresponding to the main canons of the Greek ancient architecture- one of the most famous metropolitan monuments, located in the Latin Quarter of Paris - that is, directly in the heart of the city.
Actually, it is the image of the Pantheon that is main image students' quarter, along with the Sorbonne building.
Built between 1764 and the 1790s, the Pantheon in Paris was originally intended to be the church of Saint Genevieve, the city's patron saint. The history of the idea is as follows: King Louis XV of France, on one of his travels, suddenly fell ill with a fever, which they did not know how to heal at that time - therefore, in his prayers, the monarch turned to the saint known for miracles, promising to build a church in gratitude for the healing. Louis recovered from his illness, but forgot about his promise for 11 long years - perhaps this was also due to financial troubles.
The construction of the most ambitious plan at that time was entrusted to the architect Jacques-Germain Soufflot, who was capable of realizing ambitious monarchical ideas. Unfortunately, Souflo was unable to complete the construction of the temple - he died a year before the completion of construction. However, the canons of Greek architecture in the style of neoclassicism and general plan the author were preserved and brought to perfection by his students - this is how the Pantheon appeared before the Parisian public - a majestic structure in the image of a Greek cross with Corinthian columns and a small dome. The width of the Pantheon is 84 meters, height – 83, and length – more than 100 meters. Today, art connoisseurs unanimously claim that the Pantheon in Paris is one of the iconic buildings of the era, a symbol of neoclassicism and the greatness of the French monarchy.
The Great French Revolution made the Pantheon in Paris even more famous, making it a tomb for the country's most prominent cultural and scientific figures. The sculptor Jean Guillaume Mouatt became the author of the pediment about the Motherland crowning the virtues of its sons - during the restoration of the monarchy, this pediment was replaced by another work - David Angres, which has survived to this day. Twice after this the Pantheon again became a temple, but after 1884 it finally began to play the role of a necropolis.
Upon entering the building you are greeted by the inscription: “Grateful homeland to great people.” Indeed, the list of names of those who rest in the Pantheon is impressive: these include writers Victor Hugo, Alexandre Dumas and Emile Zola, and Enlightenment thinkers Voltaire and Rousseau, scientists Marie Skladovskaya-Curie and Louis Braille, as well as the creator of the structure - the architect Soufflot and many other prominent citizens of France. If the Les Invalides in Paris became a tomb for great commanders, then the Pantheon became for the most worthy civil men of the country.
The Pantheon is located in the fifth arrondissement of Paris, in one of its most historical places - the Latin Quarter. In the immediate vicinity of the building is the Medieval Museum of Cluny, the Church of Saint-Etienne, which replaced Saint Genevieve (the early name of the Pantheon). The Boulevard Saint-Michel (one of the Grand Boulevards of Paris) originates from here, and the Sorbonne Church is also located here. The area around the Pantheon is always crowded - the narrow streets of the old quarter are filled with restaurants and cafes, shops and small administrative buildings. A short walk around the quarter will lead tourists to the Seine embankment and Notre Dame Cathedral, which is also located nearby.
The Pantheon is included in the list of museums and buildings for which the Paris pass Museum, admission ticket You can also buy separately at the box office or online.
The Pantheon in Paris is an impressive 19th century structure, originally designed as a church, but then transformed into a Temple. The monument is located at the top of Montagne Sainte-Geneviève, near the Sorbonne University and Luxembourg Garden. The Pantheon building faces Latin Quarter Paris. Back in 507, this place was chosen by the first king of the Franks, Clovis, to build a basilica, which was to serve as a tomb for him and his wife Clotilde. In 512, Saint Genevieve, the patron saint of Paris, was buried here.
When King Louis XV fell ill from a serious illness in 1744, he vowed to create a church in honor of Saint Genevieve if he survived. After a miraculous restoration, he entrusted the Marquis of Marigny with the task of building a church that would replace the sixth-century basilica known as the Abbey of Sainte-Geneviève. In 1755, the Marquis hired the architect Jacques-Germain Soufflot to design a magnificent new church. 
Construction of the outstanding building of the Pantheon began in 1757, but due to financial problems it took 34 years to complete. After Soufflot's death in 1780, his assistant Guillaume Rondelet continued the work. The Pantheon was completed in 1791, at the height of French Revolution. The Council of the Revolution decided to initiate the transformation of the church into a temple where prominent people of France were supposed to be buried. The building was adapted by the architect Quatrmer de Quency to serve as the Pantheon. In 1806, the monument again became a church, but from 1885 the Pantheon forever became a civil building and one of the main Parisian landmarks. 
The building plan has a Greco-cross layout, 110 m long and 85 m wide. The large dome of the Paris Pantheon reaches a height of 83 meters. The portico, with large Corinthian columns, was modeled after the second-century Pantheon in Rome. The dome has three additional shells, following the example of St. Paul's Cathedral in London. Iron props were added to strengthen general structure. The great crypt of the Pantheon houses the repositories of the great French public figures, the most famous of which are Victor Hugo, Voltaire, Jean Monet, Marie and Pierre Curie and Emile Zola. 
The Pantheon is one of the places where, in 1851, astronomer Jean Foucault first conducted his famous experiment, proving that the Earth rotates on its axis. In the same year, the Foucault Pendulum was moved to the Conservatoire of Arts and Crafts. In 1995, the pendulum was again moved to the Pantheon during repair work at the Conservatory. The colonnade around the dome of the Pantheon offers magnificent views of Paris. For safety reasons, you can only climb here in the company of a guide during an excursion program. The building of the Paris Pantheon itself is best seen from the Luxembourg Gardens.
