The temple of Empel was interpreted as a religious cult place were Hercules Magusanus was devoted by the Batavian elite. However, Roman religion was very complex in Germania Inferior where religion...Show moreThe temple of Empel was interpreted as a religious cult place were Hercules Magusanus was devoted by the Batavian elite. However, Roman religion was very complex in Germania Inferior where religion was entangled in multiple part of society. This results in a diversity of deities, rituals, and audience group. The temple of Empel does not fit in the general idea of Roman religion and there is no explanation why the archaeological site in Empel an abnormality in the general idea of Roman religion is. This thesis wants to give an explanation how a local site functioned in the general idea of Roman religion in order to better understand how Roman religion worked. When looking at the religion’s practises in Germania Inferior, no spatial pattern of religion can be seen. This is in line with the general idea of how Roman religion worked. The regional level on the civitas Batavorum is also in line with this general idea of Roman religion: no spatial pattern is detectable. The temple complexes worked in this Batavian civitas in the same way of how Roman religion worked, because multiple deities were found, temple complexes work in a broader perspective than only religion, and there is evidence for interpretatio Romana. The temple of Empel is not different from this general idea. In this temple complex, not only Hercules Magusanus is devoted, but probably also Luna, Mother-Goddess, and Fortuna. Moreover, not only the military Batavian elite devoted here, but also women and ordinary men according to the jewellery. This means that the temple of Empel fits in the general idea of how Roman religion worked and this thesis proves why.Show less
