Male votive figurines from late 4th to early 5th century Gaul

While researching additional information for one of the objects my friend Allan Gluck photographed at the Dumbarton Oaks Museum, I came across an image of this intriguing solid gold statuette of a man thought to have been perhaps a votive offering unearthed in 1928 near the old Roman road leading from Le Mans to Tours in France. The tunic’s stamped pattern is nearly identical to one found on a fragment of a 4th-5th century CE silver dish that was part of the Coleraine horde found in Derry, Ireland and used to date this sculpture. It was originally found with silver bars and a silver ribbon, which were subsequently separated from the statuette and lost.

Solid gold statuette of a male figure in patterned tunic, late 4th - early 5th century CE Gaul courtesy of Dumbarton Oaks Museum, Washington D.C.

Since the museum points out that a relief of a Celtic god was found in the vicinity of Le Mans, I asked Bard if this figure could have been a votive offering to a Celtic god, even though Christianity was widespread in France by then.

Bard:

It is unlikely that votive male figurines dated to the 4th and 5th century CE found in France were dedicated to pagan Celtic gods. Here's why:

Christianization: By the 4th and 5th centuries CE, Christianity had already taken root in much of France. The Roman emperor Constantine I declared Christianity legal in 313 CE, and it quickly spread throughout the empire. By the 5th century, most of the population of Gaul (Roman France) was Christian.

Lack of evidence: There is little archaeological evidence to suggest that pagan Celtic religious practices continued in France after the 4th century CE. While some scholars have argued that certain archaeological finds, such as votive offerings in springs and wells, may be evidence of continued pagan worship, these could also be interpreted as Christian practices.

Shifting focus: With the rise of Christianity, the focus of religious veneration shifted from Celtic gods to Christian saints and martyrs. There is no evidence that people were still making votive offerings to Celtic gods in the 4th and 5th centuries CE.

However, it is important to note that the picture is not entirely clear. Our understanding of Celtic religion in late antiquity is limited, and it is possible that some elements of paganism may have survived alongside Christianity. Additionally, the experiences of different regions of France may have varied.

Here are some alternative explanations for the votive male figurines:

Christian saints: The figurines could represent Christian saints or martyrs. Some early Christian saints were depicted as young men, and it is possible that these figurines represent them.

Funerary offerings: The figurines could be funerary offerings, intended to accompany the deceased in the afterlife. This was a common practice in both pagan and Christian cultures.

Apotropaic figures: The figurines could be apotropaic figures, intended to ward off evil or bring good luck. These types of figures were common in both pagan and Christian cultures.

Ultimately, the meaning of these figurines is unclear. More research is needed to determine their purpose and significance."

Since Bard mentioned regional differences I followed up with:

"Is there any evidence the area around modern day Le Mans had active pagan worship of Celtic gods in the 4th or 5th centuries despite the widespread embrace of Christianity in other parts of France?"

Bard's response:

"Uncovering definitive proof of pagan worship specifically dedicated to Celtic gods in the 4th and 5th centuries around Le Mans is challenging for several reasons:

1. Christianization: By the 4th century, Christianity had gained significant traction in Gaul (Roman France), and Le Mans was no exception. The city's first bishop, Saint Lidorius, is believed to have been appointed around 330 CE. Widespread Christianization implies a decline in traditional pagan practices.

2. Archaeological ambiguity: While some archaeological finds like votive offerings in springs and wells might be interpreted as remnants of pagan rituals, they could also represent Christian practices adopting similar locations for veneration.

3. Lack of specific references: Unlike other regions of Gaul where inscriptions or literary sources mention continued pagan practices, concrete evidence for Celtic god worship in Le Mans during this period is scarce.

However, the picture isn't entirely black and white. Here are some nuances to consider:

1. Persistence of Celtic traditions: Even with Christianization, some aspects of Celtic culture and traditions might have blended into Christian practices. For instance, local saints' veneration could have absorbed elements of earlier Celtic deities.

2. Regional variations: The pace and extent of Christianization might have differed across Gaul. Le Mans, situated further inland compared to coastal areas exposed to Roman influence earlier, might have retained some pagan elements for a longer period.

3. Archaeological hints: While not conclusive, some archaeological finds in the region, like Gallo-Roman temples repurposed for Christian use, hint at a possible continuity of sacred spaces.

Therefore, while definitively proving active pagan worship of Celtic gods in 4th-5th century Le Mans remains elusive, the possibility of lingering influences or adaptations within Christian practices cannot be entirely dismissed.

Here are some additional points to remember:

Attributing specific votive offerings or figurines solely to Celtic gods in this period is difficult due to the lack of clear iconographic markers and the possibility of Christian interpretations.

Further archaeological research and analysis of existing finds might shed more light on the religious practices of the time in Le Mans.

Studying the development of Christian traditions in the region could offer insights into potential interactions and adaptations with pre-existing belief systems.

Ultimately, understanding the complex interplay between Christianization and the potential persistence of Celtic traditions in Le Mans during the 4th and 5th centuries requires a nuanced approach that acknowledges both the limitations of evidence and the possibility of cultural overlaps and adaptations.