The cemeteries of Nantes have each developed a unique history, with some being more notable than others. Each cemetery has its share of remarkable inhabitants. Since 1979, at least fifteen cemeteries have been operational within the commune of Nantes (at least to some extent). The cemeteries of Nantes include Bouteillerie, Chauvinière, Cimetière Parc, Miséricorde, Pont du Cens, Saint-Clair, Saint-Donatien, Saint-Jacques, Saint-Joseph-de-Porterie, Saint-Martin (old and new), Sainte-Anne (old and new), Toutes-Aides, and Vieux-Doulon.
The location of cemeteries has undergone a significant evolution over time, with a preference for sites both outside the city and close to places of worship, particularly churches (on occasion, even within their confines). Many cemeteries, including those in Saint-Léonard, Chamfleury, and the Huguenots, have ceased to exist. The number, organization, and appearance of the necropolises that Nantes residents know in the 21st century have been shaped by some factors, including public health considerations, political and economic choices, religious oppositions (against Jews and later Protestants), wars (the Vendée War and both World Wars), and so forth.
The respect given to beliefs, convictions, burial choices, the geographical location in fully urbanized areas (with one exception), and current regulations can be attributed to a historical process.
Historical evolution of burial sites in Nantes
Antiquity In the 3rd century, inhumation replaced the custom of cremation, which seems to have completely disappeared around the year 410 under the influence of Christian prescriptions. However, the custom of inhumation is very ancient. The deceased were buried in the ground or in stone sarcophagi, often with personal items. For urban dwellers, burial had to occur outside the city, where no tombs or funeral pyres were permitted. In Nantes, graves were placed along the axes leading to the city, at its gates. The steles from this period were demolished during the construction of the Roman enclosure in the 3rd century. The fate of the deceased from wealthy families was different: they were buried in the "villas." In the late Antiquity period, the necropolises were located northeast of the enclosure, near the Saint-André chapel as well as the Saint-Similien and Saint-Donatien churches. The oldest funerary relic discovered in Nantes is a pink marble tombstone, unearthed in 1869 at the site of the Cordeliers convent, situated to the southwest of Roger-Salengro Square (formerly known as "Prefecture square") during the construction of a chapel for the "ladies of the Retreat," who were then resident at the establishment.
Spread of Christian rituals
Early cemeteries
The two Christian martyrs Saint Donatien and Saint Rogatien, buried with their ancestors, exemplify this. Indeed, Christians opted for inhumation; they oriented the coffins eastward, towards Jerusalem and the rising sun. This Christian ritual strongly influenced the funeral history in Nantes. The remains of Merovingian graves have been discovered at the locations of Maréchal-Foch Square, Argentré Street, Labouchère Street, and in the garden of the Minée house (near Georges-Clemenceau Street). At the time, pagan culture was still a significant presence in the area. The public cemetery was situated between the Erdre and the current Moquechien and Jeanne-d'Arc streets, and the Bourgneuf district. Another cemetery was in the area currently occupied by Saint-Similien church and Martray Square. Adjacent to pagan tombs was a stele dedicated to a martyr.
Burial in churches and surroundings Christianity introduced a new custom: the burial of the deceased within churches or near them. The surrounding area of churches was used to collect the remains of children who had died before baptism, wanderers, and the poor. Without the use of fences, these cemeteries were places of passage, and gathering, where even merchants could settle, where children played, and animals grazed.
The French language reflects the relationship between these exterior cemeteries and sacred buildings. The words "parvis" and "paradise" share a common root. What is currently a bare square adjacent to buildings was once a place where the dead were laid to rest. Before its reconstruction in the 15th century, the Saint-Nicolas church was smaller and oriented west-east. To the north, a cemetery ran alongside it, at the site of the current apse and transept (another cemetery occupied the future site of the Feltre market). Another example is the space in front of the cathedral's west facade, which was later named Saint-Pierre Square. This area was occupied by a cemetery until 1617. Abbé Travers described it as comprising two cemeteries enclosed by hedges, planted with trees, and separated by the road leading from the Saint-Pierre gate to the city center. Travers even supposes this cemetery was a single entity before the end of the 12th century. The exposure of these cemeteries contributed to their devaluation, as previously discussed. Parishioners observed the lack of dignity associated with exterior cemeteries and, in a gesture of respect for their deceased, increasingly opted for interment within churches.
Resistance to moving burial sites away In 1719, the Parliament of Brittany enacted legislation banning burials in churches in the wake of a scarlet fever epidemic in Rennes. This marked the first instance in France where a secular institution designated places of worship as contamination centers due to the burials performed there. However, the population was reluctant to bury their dead outside churches, as it was perceived as an act of disrespect. Consequently, parishioners continued to bury their deceased in churches, but at night. In the 18th century, many wills stipulated the desire for burial in a holy place, with the parish church being the most common choice. However, other locations such as convents or cloisters were also frequently mentioned. In the absence of a parish cemetery, the last resort was to be buried in the cemetery of the church in question.
However, attitudes gradually shifted, and when the soil of places of worship was banned from burials, in 1760, the parishioners demanded the creation of cemeteries. This was the case for the Sainte-Radegonde parish, which covered the ducal castle and only about twenty houses, and Saint-Laurent, which had only a hundred parishioners; these two churches did not have a funeral enclosure. During this same period, the Nantes municipality requisitioned the Saint-Léonard cemetery to allow the layout of a new road, which serves as an indication of the prevailing mindset of the time: urban space must be reserved for the living. From this period onward, although cemeteries were not generally organized, they were nonetheless enclosed and well-maintained.
Burial sites at the end of the Ancien Régime
Nantes expanded over time. The original city limits were gradually absorbed, along with the burial sites located within them. Before the French Revolution, Nantes was divided into twelve parishes, each of which had at least one place of worship. These parishes were accompanied by a burial site, either located beside or within the place of worship.
Saint-Similien had two cemeteries: the large cemetery, which was known as the "cemetery of bones" and was located near the Saint-Symphorien chapel, and a smaller cemetery located around the church, which was reserved for the burial of young children. Saint-Clément had the Champ-fleuri (or Chamfleuri) cemetery, located at the corner of the current Marshal-Joffre and Geoffroy-Drouet streets. This cemetery was transferred in 1774 to La Bouteillerie. Despite the disappearance of the small Saint-Jean church in the 15th century, its cemetery remained active for a long time (Saint-Pierre gate). From September 1470 until the French Revolution, the northwest side of the current Ogée street was occupied by the cemetery of the Notre-Dame parish collegiate, which was sold in 1790 and subsequently destroyed, along with the graves it contained, including that of Alain Barbe-Torte. In front of the drawbridge of the Duke of Brittany's castle stood the Sainte-Radegonde parish and its cemetery until 1780. The Sainte-Croix church had its cemetery on its south side, and the Saint-Saturnin church, whose graves were located on the current Sainte-Croix square, was situated nearby. Saint-Nicolas had a burial site at the location of the current basilica's choir, and another on the current Cacault street. The Saint-Léonard parish cemetery was located on Garde-Dieu Street. After the Saint-Laurent impasse was the Saint-Laurent parish cemetery (which included the notable tomb of Mathurin Rodier), whose church also contained graves.
Additionally, burials were conducted within the confines of Saint-Denis church, situated on the same street, as well as within the precincts of Saint-Vincent church, located on Saint-Vincent Street. Furthermore, numerous monasteries in Nantes, including the Cordeliers, Jacobins, Carmes, Capucins, Chartreux, Visitandines, Carmelites, Clarisses, Tertiaries of Saint-Elizabeth, Penitents, and others, had designated burial sites. This practice persisted as long as religious institutions remained operational. One such example is the domain of the Oblates, where a private cemetery, preserved until the 21st century, was used for deceased nuns' burials in a private cemetery around a small chapel that housed the remains of the mother superiors.
The "cemetery of the executed," which dates from the 15th century, was located on a marsh named "Pré Nian", which is now the area between Brancas Alley, Du Couëdic Street, Cassard Alley, Orléans Street, and Félix-Fournier Square. It served to bury the bodies of individuals from the Sainte-Catherine hospital and executed individuals. It was later called the "Huguenots cemetery." An attempt to relocate the cemetery, which was situated in an area undergoing urban expansion, was unsuccessful due to the refusal of the local parishioners to inter the executed with their dead.
Formation of modern cemeteries
Health hazards related to burial sites In 1565, the well situated near the cemetery on Saint-Pierre Square was found to be contaminated. This incident, which occurred centuries ago, highlighted the long-standing issue of the proximity of decomposing bodies and water supply points. In the 18th century, the issue of the unsanitary conditions of cemeteries located within city walls arose. In 1719, the Parliament of Brittany sought to prohibit burials in churches following a scarlet fever epidemic in Rennes. In Nantes, residents near cemeteries protested due to the presence of "mephitic exhalations".The term "mephitic" describes gases produced by the organic matter decomposition and unpleasant odors associated with them. It is also used to indicate the potential health effects of these gases. In the Gazette de la santé dated February 10, 1774, it was reported that near Nantes, when a man had just died, it was decided to transfer the bodies of his deceased family members buried elsewhere to his grave, resulting in the death of the four individuals handling the exhumation and severe poisoning of the six priests present. This incident served to illustrate the potential dangers posed by decomposing bodies. During epidemics, the mortality rate increased markedly, leading to the establishment of cemeteries situated beyond the city walls.
Birth of general cemeteries