Sirona was another mask worn by the Roman-era Celtic (ie – Atlantic) ‘Great Goddess’. We know of her name because of epigraphic evidence found associated with statues of her image, often at 2ndC CE religious sites associated with springs of water. Her name ought properly be written tSirona (as would be the case in modern Irish) as the initial vowel sound of her name is the celtic languages’ dentalised ‘s’, pronounced something like ‘ts-‘ and because of this the name was sometimes written Đirona or Thirona.
The most significant areas of her cult stretched from the east of France, and eastward to the waters of the upper Danube in southern Germany, Austria and Hungary. She seems to have been affiliated with hot springs, and was consequently found linked to a solar male god such as Apollo-Borvo or Apollo-Grannus, and both were associated with healing. The name of Sirona is found as far west as Brittany (Amorica) but has not yet been found in Britain – the Britons named their syncretic deity at the great springs in Bath Sulis-Minerva.
Because of the ages-old association of mineral-rich hot springs with healing, Sirona’s imagery borrows from the Apollonian family of Greek gods and goddesses, in particular that of Hygeia, daughter of Apollo’s medical son Aesculapias. The syncretic-era statues of Sirona often show her twined with a snake after the manner of her Greek counterpart. Remember, the Celtic peoples of Europe were not late-comers to Greek philosophical, religious and cultural influence: they had at least 600 years of exposure to Greek religion before the era of their conquest and assimilation by the Romans. The Romans also relied upon Greek religious philosophy to underpin their own version of it, and Apollo was perhaps the most influential of Greek gods.
The iconography of Sirona tended to depict her as a young woman wearing a long gown (sometimes she was half-naked) with a diadem on her head. A snake was often coiled around her right arm, and she sometimes held a patera containing three eggs in her other hand. The snake in the Hochscheid example appears to be either guarding or interested in eating the eggs, and the combination of these two together is redolent of the ‘Orphic Egg’ of the ancient Thracian/Greek mysteries. Other features of her imagery indicate further references to the chthonic mystery cults, including ears of corn, associated with Demeter and the Eleusinian Mysteries.
Linguistic aspects of Sirona’s name:
It has been speculated based upon linguistic evidence that Sirona was a ‘star’ goddess. The ancient Transalpine Gaulish word for ‘star’ was ‘sirom‘, related to the Latin word ‘Sidus‘ (from which we get the word ‘Sidereal’). For the Greeks the word was ‘Aster’. The initial ‘tS’ sound of Sirona was a metathesis to ‘sT-‘. ‘Sirona’ could therefore have derived from ‘Sterona’. To derive the Greek ‘Asteria’ (the name of Hecate’s Titaness mother), the word is preceded by the Celtic ‘definite article’ (‘the’), which was pronounced ‘a’, giving ‘Asteria’ or ‘Asterona’. The diadem on the head of the Hochscheid statue is usually cited as support for this theory of naming. However, modern Gaelic orthography may have preserved some early Celtic language conventions: In particular the ‘tS’ and ‘sT’ metathesis. This makes us, by necessity, examine another word which may relate to the name of Sirona, and has been linked to Bridget – Ireland’s goddess of smithcraft: This is the Gaelic word ‘tSaoir’, which means ‘craftsman’ or ‘smith’, and which is demonstrated in Gaelic family names such as ‘MacTeer’ or ‘Teare’, and the Irish mythological name of the ‘Gobban tSaor’. These, of course, relate to Bridget ‘Goddess of Smithcraft’… So ‘Sirona’ might have nothing to do with stars and more to do with the mysteries of nature’s secret re-forging, as suggested by her snake and eggs and veneration at sacred springs.