exhibition : visit ▶back ▶

Gods and goddesses

Let Gabriel and Mia guide you as you discover the world of the gods and goddesses of antiquity...
Happy discovery!
Illustration (left) : Petite statuette de Vénus anadyomène, époque gallo-romaine, terre cuite, découverte à Rennes (35)
© (left)Marion Dessaint

Onwards and upwards for a new discovery!

Gabriel and Mia love history and archaeology. They have costumes for all periods. They're getting ready.... we're waiting for them

Ancient and little-known divinities

The worship of gods and goddesses is very ancient. There are traces of deity worship during Prehistory* and Protohistory*. It was during the Protohistory that the Gaulois* lived. It's difficult to identify the gods and goddesses of these ancient periods. Indeed, there are no written texts for these periods. Only archaeology and the study of material remains allow us to approach and understand these cults. It's only from the Gallo-Roman period onwards that we find texts that speak of gods and goddesses. You can see here a stèle* dating from Protohistory: it undoubtedly bears witness to an ancient cult, but one that we can't quite grasp.



 *Prehistory: prehistory refers to the period of history up to the invention of writing.
*Protohistory : Protohistory covers the period from Prehistory to Julius Caesar's conquest of Gaul.
*Gaulois : the Gauls are peoples who lived on the territory of present-day France during Protohistory, before 52 BC. This is the date on which Julius Caesar conquered Gaul.
*Gallo-Roman period: Gallo-Romans are peoples who lived on the territory of present-day France after Julius Caesar's conquest of Gaul. They are called Gallo-Romans because of the intermingling of the Gallic and Roman ways of life.
*Stèle : an upright stone, sometimes with reliefs or inscriptions (Larousse definition).

View object sheet 
Illustration : Stèle, Protohistoire, pierre, 68cm de haut, découverte à Besné (44)
© :H. Neveu-Dérotrie / Musée Dobrée - Grand Patrimoine de Loire-Atlantique

Gods and Goddesses :

A complex pantheon

   

Gods and religions

We're going to talk about the worship of gods and goddesses during antiquity*.
Gods and goddesses are considered to be beings endowed with supernatural power over humans. The worship of deities is part of religion. This refers to a set of beliefs and practices: ceremonies, rites, prayers, banquets... Ancient societies, like the Gauls, believed in many gods at the same time. The link between humans and gods and goddesses takes many different forms. What you see here is a Gallic spit. It was used to sacrifice an animal, which was then eaten at a banquet. It thus testifies to a form of worship of gods and goddesses among the Gauls.

*Antiquity: Antiquity is a period of history that runs from 52 BC to 476 AD, followed by the Middle Ages. It is followed by the Middle Ages.

View object sheet
Illustration : Pique à broche, Protohistoire, métal, 39,4cm de long, découvert à Bessines (79)
© NiortAgglo

Roman mythology and history

The pantheon of Roman gods and goddesses is largely inspired by Greek mythology. These gods and goddesses are the main characters in a story: Roman mythology. This story is based primarily on the history of Rome and the Empire. On this oil lamp, you can see a representation of Minerva. This goddess is the protector of Rome. She represents knowledge and wisdom, and is also the goddess of work, war strategy and artisans.
Illustration : Lampe à huile ornée d'une Athéna, Ier siècle apr. J.-C., céramique, découverte à Autun (71)
© Claudine Massard, Musée Rolin Autun

Multiple attributes and functions

The gods and goddesses of Roman mythology are all associated with multiple functions and attributes, often representing elements of nature or human characteristics. These attributes may correspond to specific garments or accessories. These objects help to identify the god or goddess represented. On this white clay statuette, the man has a purse in his hand, a chlamydia on his left shoulder and wings on his helmet. No doubt about it! We're talking about Mercury, the Roman god of merchants, travelers and thieves.

You're on your own!

see the object sheet 
Illustration : Statuette de Mercure, Ier-IIIe apr. J.-C., terre blanche, découverte à Mâcon (71)
© Pierre Platier, Musée des Ursulines

Multiple deities

In addition to gods and goddesses, Roman mythology includes a host of deities: heroes, demigods, nymphs and satyrs are just some of the characters and creatures that populate the world of mythology. This Roman ring features a satyr. This demigod has the body of a man, and the feet and horns of a goat. Brothers of the nymphs, satyrs are associated with the cult of Dionysus, the god of wine and drunkenness.
Illustration : Bague en or avec une intaille en nicole représentant un satyre, IIIe-IVe siècle apr. J.-C., découverte à Toulouse (31)
© Jean-François Peiré CC BY-NC-SA

The Gallic pantheon

Even before the Roman conquest, the Gauls had their own pantheon and beliefs. The integration of Gaul into the Roman Empire did not totally erase Gallic ways of life. Discoveries of statuettes of Gallic gods on Roman sites show that these beliefs endured. Such is the case with this bronze statuette of Sucellus, a Gallic god with complex attributes. He is considered the protector of flocks and crops. He can be recognized by his Gallic tunic, the pot he holds in his right hand (olla) and the mallet in his left.
Illustration : Statuette de Sucellus, époque gallo-romaine, bronze massif, Autun (71)
© Claudine Massard, Musée Rolin Autun

Syncretism

Gallic goddesses and gods have been preserved thanks to their integration into the Roman pantheon.
Epona is one of the deities considered a foreign deity assimilated into the Roman pantheon.
This goddess of horses and horsemen was brought back by the Gauls in the Roman army, so she is especially worshipped by the military. She is represented on a horse by a horn of plenty* or a basket of fruit.
This example testifies to the complexity of the Roman pantheon, in which Roman and Gaulish deities coexist.

*Horn of plenty: mythological object said to be the source of wealth and nourishment.

View item data sheet
Illustration : Statuette d'Epona, époque gallo-romaine, terre blanche, découverte à Saint-Memmie (51)
© Noémie Cosette, ville d'Epernay

Foreign divinities

The deities of the Roman pantheon can also be traced back much further afield. Returning from their travels, soldiers or merchants would bring back new deities, such as the god Mithra, whose cult is of Eastern origin. This mystery cult* was mainly reserved for men. These religious ceremonies took place in Mithrarea. These are underground sanctuaries dedicated to the cult of Mithra.

*Mystery cult: these are secret religious ceremonies to learn rites in connection with a deity.
Illustration : Fragment de céramique sigillée avec une dédicace à Mithra, époque gallo-romaine, céramique, découvert à Angers (49)
© Hervé Paitier/Inrap

Relationships with the gods

in the public space

    

The Roman temple

The temple is the place where Romans honored their gods. The Roman temple is often located in the city's central square (forum). Priests are the only ones allowed to enter the temple: they take the monumental staircase, cross the rows of columns (pronaos) and enter the chamber (cella), where the statue of the deity is located. You can see the model of the temple discovered in Lyon (69) on the Fourvière hill near the theater in the heart of the ancient city.
Illustration : Maquette du temple du clos du Verbe Incarné, Lyon (69)
© Jean-Michel Degueule, Christian Thioc/Lugdunum

The Gallic fanum

  

The fanum is a temple dedicated to Gallic deities. The fanum is composed of one or more square buildings surrounded by a colonnaded gallery. The gallery accommodates the processions of the faithful before they enter the square room (cella) housing the statue of the deity. The enclosure delimits the profane space (outside) and the sacred space (inside).
Illustration (left) : Vue aérienne du fanum en cours de fouilles, Ier siècle av. J.-C., découvert à la Chapelle-des-Fougeretz (35).
© (left)Emmanuelle Collado, Inrap
Illustration (right) : Proposition de restitution du fanum de La Chapelle-des-Fougeretz (35), aquarelle.
© (right) Marie Millet, Inrap

Archaeologists at the cutting edge

When archaeologists discover a Roman temple, they break it up into thousands of stone blocks in the ground, as here at Pont-Sainte-Maxence in northern France. By studying the shapes of the fragments, archaeologists were able to reconstruct the temple's façade in 3D. The façade was 70 metres long and 10.5 metres high. A high-quality frieze depicting gods and goddesses was carved above the 17 arcades.
The fragment you see here shows Venus, the goddess of love, in a crouching position.
Illustration (left) : Reconstitution 3D de la façade du temple de Pont-Sainte-Maxence (60) au IIe siècle après. J.-C.
© (left)PAGE-INSA
Illustration (right) : Vénus accroupie et tête de vieille servante, IIe siècle apr. J.-C., calcaire, découvert à Pont-Sainte-Maxence (60).
© (right) Denis Gliksman, Inrap

The imperial cult

In 27 BC, Augustus became the first Roman emperor to reign. He established the imperial cult throughout the Empire. He placed himself above men, claiming to be the son of Apollo, god of the Sun and the Arts: it was apotheosis*. Being honored as a god is a way for the emperor to reinforce his power. Temples, altars and statues to the glory of the emperor and his family were erected in every city. This statue of Augustus was found in Arles. It adorned the stage wall* of the ancient theater, as it was both an artistic and political venue.


*Apotheosis: passage of a human to the rank of god or demigod.
*Stage wall: in a Roman theater, wall located behind the stage and used as a backdrop for theatrical performances.
Illustration : Statue colossale d'Auguste, fin du Ier av. J-C., marbre de Carrare, 364 cm de haut, découverte à Arles (13).
© Rèmi Bénali & Jean-Luc Maby, Musée départemental Arles antique

The sacrifice

Imperial worship or the worship of deities takes place in front of the temple, at the foot of the monumental staircase. Several ritual acts are performed by the priests. The purpose of animal sacrifice is to thank the honored deity and attract his protection. The scene shown here takes place a few minutes before the sacrifice of the bull. The animal's horns are covered with bandages. Three servants accompany the bull: one guides the animal (left), another brings the knives for the sacrifice (center), the last holds a sacred vase (right). The animal then arrives in front of the temple, where the priest immolates it. The intestine is given as an offering to the deity and the flesh is consumed by the public.

*Immolate: kill to offer as a sacrifice to the deities.
Illustration : Scène de sacrifice, Ier-IIe siècle apr. J.-C., calcaire coquiller, 57 x 68cm, découverte à Narbonne (11)
© Arnaud Späni, Narbo Via

Relationships with the gods

within the family unit

    

The personal link in the home: laraires

Protector gods of the home, the lares watch over the house. Each family honors them with offerings placed at an altar in the home: the laraire. Here you can see the Rezé laraire. It features five figures. There are two goddesses, one of whom is protecting a child; a bust of an empress, a reminder of the cult of the imperial family; a dog, the faithful guardian of the home; and a pig, the symbol of family prosperity.
Illustration : Laraire domestique et ses figurines, IIe siècle apr. J.-C., terre cuite blanche, découvert à Rezé (44)
© Musée Dobrée - Grand Patrimoine de Loire-Atlantique

The personal link in the home: mosaics

First used in Greece, then in Rome, the mosaic technique also developed in the south of France. House floors were adorned with richly decorated mosaics. The god Ocean adorned the pavement of a villa discovered during archaeological excavations near Toulouse. A god of Greek mythology, Ocean symbolizes the liquid element from which aquatic forms are derived: rivers, streams, springs and seas.
Illustration : Fragments de mosaïques représentant le dieu Océan, IVe-Ve siècle apr. J.-C., mosaïque, 279 x 263 cm, découverte à Saint-Rustice (31)
©  J.-F. Peiré

Family gods

Each laraire is home to the lare, the family's patron god. He protects all family members, including servants and slaves. He is depicted with attributes that guarantee the family's prosperity, such as ears of wheat and a drinking cup. When depicted on small, portable objects, he may emerge from the walls of the larary and accompany the person he is protecting.
Illustration : Intaille représentant un dieu lare, Ier-IIIe apr. J.-C., jaspe rouge, 4,5 x 6,5 cm, découverte à Mont Houy (59)
© Stéphane Lancelot, Inrap

Personal gods

Nursing mother-goddesses were abundantly represented in Roman Gaul. Archaeological digs have revealed the presence of these terracotta figures on settlement sites. Here you can see a statuette of a seated woman feeding two newborn babies. Her presence in the home was intended to protect the family's children and promote fertility and abundance within the household.
Illustration : Statuette représentant une déesse-mère, Ier-IIIe siècle apr. J.-C., terre blanche, 15,5 x 5 cm, découverte à Sarraltroff (57).
© Inrap

The daily personal bond: ex-votos

  

Believers can make their prayers more visible by depositing ex-votos in temples. These small objects take many different forms and allude to the believer (simplified portraits) or to what he or she has asked of the god. Very often, the god is thanked for a benefit or a cure he has granted. Here, the person who offered the ex-voto must have been cured of an eye disease after praying to the god!
Illustration (left) : Ex-voto représentant des yeux, Ier-IIe siècle apr. J.-C., tôle de bronze martelée, découvert à Orléans (45).
© (left)Myr Muratet, Inrap
Illustration (right) : Ex-voto représentant le visage du priant, Ier-IIe siècle apr. J.-C., tôle de bronze martelée, découvert à Orléans (45
© (right) Myr Muratet, Inrap

The daily personal bond: funeral services

The masks are the deities of the dead. They receive the souls of the deceased who have been buried according to the rules. On the grave, they write "Diis manibus" or "D. M.", i.e. "to the gods males".
It may also be adorned with a portrait and an inscription summarizing his life. Each family prays to the gods and spirits of its ancestors.
Illustration : Stèle funéraire, IIe siècle apr. J.-C., arkose, 96 x 57 cm, découverte à Autun (71)
© Loïc de Cargouët, Inrap

Conclusion

                                                                              

The Gallo-Romans: a polytheistic religion

Finally, Gallo-Roman religion is said to be polytheistic. Roman polytheism is characterized by the acceptance of the existence of several gods and goddesses, and the welcoming of new deities into the pantheon.
What you're looking at is an altar dedicated to Hercules. Like Augustus, he became a god through apotheosis. According to mythology, Hercules is the son of the god Jupiter and a human woman, so he's considered a demigod. He then became a god through apotheosis.
Illustration : Autel votif dédié à Hercule par Festivos, IIIe siècle apr. J.-C., marbre, 33,7 cm de haut, découvert à Castelgaillard (31).
© Jean-François Peiré CC BY-NC-SA

The transition to monotheism

In contrast to polytheism, monotheism refers to religions in which there is only one god. This is particularly true of the Judeo-Christian religion. It gradually gained ground in Europe during Antiquity, before becoming the official religion of the Roman Empire in 313 under the reign of Emperor Constantine.

View object file.
Illustration : Fond de coupe avec chrisme
© Anne-Cécile Barthélémy,  musée départemental de la céramique à Lezoux (63)

Thanks

Exhibition created by the student curators of the Institut National du Patrimoine as part of the Journées Européennes de l'Archéologie 2023.

Carla Barco
Brune de Malet
Anne-Cécile Desbordes
Marion Dessaint
Marie Pintre

 Permanent exhibition sites for the objects presented:

Epernay (51), Musée du vin de Champagne et d'archéologie régionale
Lezoux (63), Departmental ceramics museum
Mâcon (71), Musée des Ursulines 
Nantes (44), Musée Dobrée / Grand-Patrimoine de Loire-Atlantique
Niort (79), Musée du Donjon
Toulouse (31), Musée Saint-Raymond

Thanks to the museums that have authorized the use of visuals of objects outside the Inrap museum gallery

Autun (71), Musée Rolin
Arles (13), Musée départemental Arles
Lyon (69) Musée et théâtres romains 
Nantes (44), Musée Dobrée / Grand-Patrimoine de Loire-Atlantique
Narbonne (11), Narbo Via
Toulouse (31), Musée Saint-Raymond

We would like to thank Inrap for enabling us to carry out this project during our training, and especially Laurent Pelletier for his guidance and the publication of the exhibition.

Gabriel and Mia were created by Greg Blondin and brought to life by IdéesCulture for the Inrap museum gallery.