As part of the consecration in 609, an altar was placed in the main apse opposite the entrance, with an icon of the Virgin and Child placed above it. Legend has it that Pope Boniface transferred "cartloads" of martyrs' relics to the newly consecrated church, but this is unlikely. At that time, the presence of human remains inside a city was an Eastern practice frowned upon in Rome. The earliest documented transfer of relics into Rome is in the 640s (by popes of Eastern origin) but the practice did not really become accepted in Rome until the 8th century. Future excavations may reveal whether the legend is based in fact or not.
Moving towards the east and looking up towards the exterior of the cella, a visitor would be mesmerized with the masterful depiction of the Panathenaic procession as it appeared in cinematic fashion on the frieze which was visually interrupted by the Doric columns of the exterior. This was certainly a scene that every Athenian could relate to through personal experience, making thus the transition between earth and the divine a smooth one. A visitor moving east would eventually turn the corner to face the entrance of the Parthenon, and there he would be confronted with the birth of Athena high above on the east pediment , and just beyond it, the arrephores folding the peplos among the Olympian gods and the heroes of the frieze. Then, just below, the “peplos” scene, through the immense open doors, any visitor would be enchanted by the glistening gold and ivory hues of the monumental statue of Athena standing at the back of the dim cella. The statue of Athena Pallas reflected its immense stature on the tranquil surface of the water-pool floor, and was framed by yet more Doric columns, this time smaller, in a double-decked arrangement that made the interior space seem as if it were even larger and taller than the exterior.
The roles of each deity were fluid, and each god could expand its nature to take on new characteristics. As a result, gods' roles are difficult to categorize or define. But despite their flexibility, the gods had limited abilities and spheres of influence. Not even the creator god could reach beyond the boundaries of the cosmos that he created, and even Isis, though she was said to be the cleverest of the gods, was not omniscient .  Richard H. Wilkinson , however, argues that some texts from the late New Kingdom suggest that, as beliefs about the god Amun evolved, he was thought to approach omniscience and omnipresence and to transcend the limits of the world in a way that other deities did not.