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Sirona

Sirona is a Gaulish goddess of Celtic origin, revered primarily as a deity of healing springs, fertility, and regeneration, with her cult flourishing during the Roman period across western and central Europe. Her worship was concentrated in areas rich in thermal and mineral waters, such as the Moselle valley and Rhineland, where she was invoked for curative powers and protection of health. The geographical extent of her veneration stretched from Brittany in northwestern Gaul to sites in modern-day Hungary, reflecting the spread of Gallo-Roman religious practices among tribes like the Treveri.^[1]^[2] The name Sirona, possibly derived from a Celtic root meaning "star," suggests astral connotations, potentially linking her to the morning or evening star and broader themes of light and vitality in Celtic cosmology. In iconography, she is typically portrayed as a youthful, seated woman adorned with a diadem signifying divine status, cradling three eggs or fruits as symbols of fertility and rebirth, while a snake coils around her arm or rests nearby to evoke healing and renewal. A dog often appears in her lap, representing loyalty, guardianship, and psychopompic qualities associated with Romano-Celtic healing cults.^[2]^[3] Sirona frequently appears alongside male healing gods in dedications and sculptures, serving as a consort to figures like Apollo Grannus or Borvo, which highlights syncretism between indigenous Celtic beliefs and Roman influences. Prominent sanctuaries dedicated to her, such as the richly endowed site at Hochscheid in Germany, yielded numerous altars, statues, and votive offerings from the 2nd to 4th centuries CE, underscoring her enduring appeal in preventive medicine, wellness, and communal rituals at spa-like healing centers.^[1]^[3]

Etymology and Origins

Name Derivation

The name Sirona derives from the Proto-Celtic root *ster-, signifying "star," which supports scholarly interpretations of her as the "Stellar One" or "Great Star," emphasizing her astral associations in Gallo-Roman cult practices. This root, reconstructed as *sterā in Proto-Celtic, traces back to the Proto-Indo-European *h₂stḗr, the foundational term for celestial bodies across Indo-European languages.^[4] In Gaulish, the theonym exhibits a specific morphological structure: it is built from the long-vowel o-grade stem tsīro-, a variant development of *ster-, augmented by the adjectival suffix -no- (indicating possession or relation) and terminated with the feminine nominative ending -a. This formation aligns with patterns in continental Celtic nomenclature, confirming Sirona's indigenous Gaulish origins and ruling out non-Celtic etymological influences, as analyzed in dedicated studies of Gaulish vocabulary.^[5] Comparative linguistics further substantiates this astral etymology through cognates in other Celtic branches, such as the Old Irish sér and the Welsh seren, both denoting "star" and descending from the same Proto-Celtic prototype. These parallels, detailed in etymological reconstructions, underscore the consistent celestial theme in Sirona's nomenclature across Celtic linguistic traditions.^[4]

Linguistic Variants and Interpretations

The name of the goddess appears in inscriptions with several orthographic variants, including Sirona, Đirona (using the Tau Gallicum), Thirona, and Sironā, reflecting regional phonetic differences in rendering the initial consonant cluster.^[6]^[7] These forms are attested in dedicatory inscriptions ranging from sites in Gaul to those along the Danubian frontier in the Roman Empire.^[6] Scholarly interpretations of the name's etymology center on the Gaulish root *stir-/sir-/ðir- meaning "star," with Sirona reconstructed as *Stīronā, denoting something like "the starry one" or "great star."^[8] This stellar connotation derives from Proto-Celtic *sterā ("star"), ultimately tracing to Proto-Indo-European *h₂stḗr ("star"). However, debates persist regarding alternative meanings, with some scholars proposing derivations from roots implying "flow" or vital sustenance, aligning with her association with healing springs, though these remain speculative and less widely accepted than the astral etymology. A minority view, advanced by G. Olmsted, interprets it as "the heifer," linking to fertility themes.^[9]^[10]

Historical and Cultural Context

Role in Gallo-Roman Religion

Sirona emerged during the 1st to 3rd centuries CE as a native Gaulish deity within the Roman provinces of Gallia Belgica and the Germaniae, where she was incorporated into the broader framework of Gallo-Roman polytheism as a distinctly indigenous figure adapted to provincial religious life.^[1] This integration allowed her cult to thrive under Roman administration, maintaining core Celtic elements while participating in the empire's diverse pantheon.^[11] Central to her role was an association with healing springs and sacred waters, which reflected the Celtic cultural emphasis on natural sources as conduits for purification, divination, and physical restoration.^[1] These waters were revered for their regenerative properties, linking Sirona to themes of health recovery and renewal in a religious context that prioritized harmony with the natural world.^[11] Her domain also encompassed fertility and fecundity, portraying her as a guardian of life's cycles through the vital forces of springs and earth.^[1] Worship of Sirona was particularly prominent among the Treveri tribe in the Moselle Valley, where her veneration formed a key part of local spiritual practices centered on communal well-being.^[1] From this core area, her cult extended eastward along the Danubian limes, influencing religious expressions in frontier regions through shared rituals and dedications.^[11] Within Gallo-Roman religion, she occasionally appeared in syncretic pairings with Roman gods like Apollo, underscoring her adaptability without overshadowing her Celtic roots.^[1]

Syncretism and Roman Influence

The Romanization of Sirona's cult accelerated from the 1st century CE onward, as the integration of Gaul and neighboring regions into the Roman Empire prompted the reinterpretation of indigenous deities through the lens of interpretatio romana. This process involved blending Sirona's native healing attributes with those of Hygeia, the Roman goddess of health and hygiene, evident in shared iconographic elements like the serpent and offerings at therapeutic springs.^[12] Such syncretism allowed Sirona to be perceived as a provincial equivalent to Hygeia, facilitating her acceptance within Roman religious frameworks while preserving core aspects of her Gaulish healing role.^[10] Further adaptation linked Sirona to Diana, incorporating elements of fertility, hunting, and celestial symbolism—reflected in her name's stellar etymology—aligning her with Diana's multifaceted dominion over the moon, woodlands, and reproduction.^[10] This fusion was particularly pronounced in eastern Gaul and the Rhineland, where Roman administrative and cultural pressures encouraged hybrid worship practices among local elites and settlers. The empire's expansion played a pivotal role, disseminating Sirona's veneration along military frontiers such as the Danube limes, where legionary garrisons in provinces like Pannonia adopted and propagated her cult through dedications and rituals.^[13] State-sponsored initiatives underscored this imperial integration, with temples and sanctuaries constructed in Roman architectural styles at key provincial sites, including thermal complexes in Aquincum and Brigetio. These facilities, often funded or endorsed by military officials and emperors, exemplified the dynamics of the imperial cult by merging local traditions with Roman civic religion, thereby reinforcing loyalty and social cohesion in frontier zones.^[13] For instance, imperial promotion under Caracalla in the early 3rd century CE led to documented offerings at Danubian outposts, highlighting how Sirona's worship served broader Roman strategies of cultural unification.^[13]

Iconography and Symbolism

Artistic Depictions

Sirona's artistic depictions in Roman-era sculptures, reliefs, and votive offerings primarily portray her as a woman dressed in a long robe, often adorned with a diadem signifying her divine status. These representations, executed in a provincial Roman style, frequently show her in seated or standing poses, sometimes positioned near symbolic springs to evoke her healing attributes.^[14] A notable example is the stone statue from Hochscheid, Germany, where she is depicted holding a bowl containing three eggs, with a snake coiled around her arm extending toward the bowl.^[14] Many surviving artworks emphasize Sirona's role within divine partnerships, particularly through paired statues and reliefs featuring her alongside male deities like Apollo. For instance, a bronze group sculpture from Mâlain in Burgundy, France, illustrates Sirona in close association with Apollo, underscoring their syncretic union in healing cults.^[14] Such compositions, often carved in local stone or cast in bronze, highlight her as a companion figure, with her form mirroring aspects of Roman goddesses like Hygieia while retaining Celtic stylistic elements.^[15] These depictions date predominantly to the 2nd and 3rd centuries CE, though evidence of her iconography persists into the 4th century in Gallo-Roman contexts. Materials such as durable local stone for monumental reliefs and bronze for finer votive pieces allowed for widespread production across sanctuaries in Gaul and along the Rhine.^[14] In some instances, like the Hochscheid relief, her figure integrates symbols such as snakes, enhancing the visual narrative of her cult without altering the core compositional focus on her poised, robed form.^[14]

Key Symbols and Their Meanings

Sirona's iconography features several recurring symbols that emphasize her domains of healing, fertility, regeneration, and abundance, often drawing from both Celtic and Roman traditions. The Snake. The snake is a central motif in depictions of Sirona, frequently shown coiled around her right arm with its head raised toward her hand or emerging from nearby springs, embodying themes of healing and rebirth through its cyclical shedding of skin and chthonic associations with earth and water sources.^[15] This symbol aligns with broader Indo-European and Mediterranean iconography of serpents as agents of renewal and medicinal power, as seen in parallels with deities like Hygeia.^[16] The Egg. Eggs, usually three in number, appear prominently in Sirona's representations, either held in her hand, placed on an altar, or offered from a patera to the accompanying snake, serving as a clear emblem of fertility and regenerative potential. Some depictions feature fruits or grains in place of or alongside eggs, further emphasizing abundance and life-giving processes in Gallo-Roman religious contexts.^[15]^[16] Other Attributes. Sirona is commonly portrayed wearing a diadem, signifying her elevated divine status and occasionally alluding to astral connections through star-like adornments.^[15] A patera, or ritual libation dish, is often in her left hand, from which she feeds eggs to the snake, highlighting sacrificial and purifying rites associated with healing springs.^[16] The cornucopia, when depicted in her grasp, represents abundance and the bounty of nature, tying into her fertility aspects.^[16] Additionally, a dog may rest in her lap, acting as a guardian figure linked to protection and the liminal boundary between the living world and the afterlife in Romano-Celtic belief.^[15]

Worship and Cult Sites

Primary Locations and Temples

The cult of Sirona was predominantly centered in east-central Gaul, encompassing regions such as the territories of the Treveri and Mediomatrici tribes, with key sanctuaries located at Trier (Augusta Treverorum), Mainz (Mogontiacum), Wiesbaden (Aquae Mattiacae), and Hochscheid between Mainz and Trier.^[15] These sites were strategically positioned near natural hot and mineral springs, reflecting her association with healing waters, and featured typical Gallo-Roman fanum structures—rectangular temples with surrounding porticos or ambulatories—often integrated with bathing complexes and altars for votive offerings.^[15] Construction of these sanctuaries peaked in the 2nd and 3rd centuries CE, during the height of Roman provincial development, when thermal spas proliferated along trade and military routes. Further along the Danubian limes, Sirona's worship extended into the frontier provinces of Germania Superior and Raetia, as well as Pannonia Superior, with notable temples at Augst (Augusta Raurica) in Switzerland and Brigetio near modern Budapest in Hungary.^[17] At Brigetio, a 3rd-century CE temple dedicated jointly to Sirona and Apollo Grannus incorporated elements of local Pannonian architecture alongside standard Gallo-Roman fanum designs, situated adjacent to mineral springs to facilitate ritual bathing and healing rites.^[13] These frontier sites underscore the adaptation of her cult within Roman military communities, where sanctuaries served both soldiers and civilians seeking therapeutic relief.^[18] Outlying sanctuaries beyond the core Gallo-Roman heartland include those at Bordeaux (Burdigala) in Aquitania and Corseul (Fanum Martis) in Brittany (Armorica), where smaller fanum-style shrines near springs attest to the diffusion of her worship through trade networks.^[19] Additional evidence emerges from sites like Ihn in Germania Inferior and Sainte-Fontaine in Moselle, extending her cult's geographical footprint from the Atlantic coast to the Rhine and Danube frontiers.^[20] Inscriptions discovered at these locations briefly reference dedicatory practices, though detailed epigraphy is addressed elsewhere. Overall, the architectural consistency of fanum temples with integrated baths highlights Sirona's role in a syncretic healing tradition across diverse Roman provinces.

Inscriptions and Dedications

The epigraphic evidence for Sirona's cult comprises over 100 inscriptions, dating primarily from the 2nd to 4th centuries CE, which document dedications for health, victory, and fulfillment of vows. These texts, found mainly in Gaul, the Rhineland, and along the Danube frontier, were typically erected by local inhabitants, soldiers, or pilgrims at healing sanctuaries, reflecting her role as a protective and restorative deity. Most inscriptions employ standard Roman dedicatory formulas such as v(otum) s(olvit) l(ibens) m(erito) ("vow fulfilled willingly and deservedly"), often invoking Sirona's aid in recovery from illness or success in endeavors. The vast majority of these inscriptions are in Latin, demonstrating the Romanization of indigenous worship practices, though the goddess's name—rendered as Sirona, Dirona, Thirona, or similar variants—preserves its Gaulish origins with rare Celtic linguistic elements like the ð sound in Ðirona. Bilingual texts are exceptional, with Latin dominating even in regions of strong Celtic substrate, underscoring the integration of local traditions into the imperial religious framework. Solo dedications to Sirona exist but are less common than those pairing her with healing gods like Apollo; for instance, CIL XIII 582 from Bordeaux records a private vow by the local Adbucietus, son of Tocetus: SIRONAE / ADBVCIETVS / TOCETI FILI(VS) / V(OTVM) S(OLVIT) L(IBENS) M(ERITO), likely from the late 1st or early 2nd century CE.^[21] Joint dedications highlight her syncretic associations, as seen in AE 1994, 1256 from the spring sanctuary at Ihn (Saarland), where a military figure or official dedicated a temple (aedem) to Deae Sironae alongside Apollo for the emperor's health and the army's well-being, dated to the 2nd or 3rd century CE. Such formulas emphasize prophylactic or thanksgiving motifs, with dedicants including legionaries from units like Legio X or XIV, as well as civilians from tribes such as the Treveri or Mediomatrici. These inscriptions provide key insights into cult practices, revealing a structured devotion centered on springs and thermal sites, though gaps in the record limit full reconstruction of rituals.

Associations with Deities

Partnership with Apollo Grannus

Sirona's partnership with Apollo Grannus represents a prominent syncretic divine couple in Gallo-Roman healing cults, where she is consistently portrayed as his consort, embodying complementary aspects of solar vitality and stellar nourishment in therapeutic rituals. This association underscores Sirona's role in facilitating healing through thermal waters, often invoked alongside Apollo Grannus, the Gaulish solar and medicinal deity equated with the Roman god of prophecy and light. In the majority of surviving epigraphic evidence, Sirona appears in joint dedications with Apollo Grannus, highlighting their intertwined functions in restoring health and fertility, as seen in inscriptions from regions like Germania Superior and Gallia Belgica.^[1]^[15] Shared sanctuaries dedicated to this pair emphasize their connection to curative thermal springs, where devotees sought relief from ailments through ritual immersion and offerings. At Hochscheid in the Hunsrück mountains, a major pilgrimage site, archaeological finds include altars and reliefs depicting Apollo Grannus and Sirona together, with inscriptions invoking them for healing powers associated with the local spring; these artifacts date primarily to the 2nd and 3rd centuries CE and illustrate the sanctuary's layout divided between sacred water sources and profane bathing areas. Similarly, at Aquae Mattiacae (modern Wiesbaden), the thermal baths served as a cult center where Sirona and Apollo Grannus were honored in dedications, linking their worship to the restorative properties of the mineral-rich waters that drew pilgrims from across the empire. These sites exemplify how the duo's cult integrated local Gaulish traditions with Roman spa culture, promoting holistic wellness through divine intervention.^[22] The mythic implications of this union evoke a cosmic harmony between solar and stellar forces, with Apollo Grannus symbolizing the life-giving sun and Sirona, whose name derives from a Celtic root meaning "star," representing guiding celestial light that enhances healing efficacy. This solar-stellar pairing, evident in iconography from the 2nd century CE onward, suggests a narrative of celestial balance aiding earthly recovery, as devotees attributed the springs' therapeutic heat to the gods' combined radiance. Such conceptual synergy reinforced the pair's appeal in provincial cults, where inscriptions often frame their partnership as essential to the healing process without explicit mythological tales preserved.^[1]^[23]

Connections to Other Healing and Fertility Gods

Sirona's associations extended beyond her primary pairing with Apollo to other deities in the healing domain, reflecting the syncretic nature of Gallo-Roman religion. In Gaulish contexts, she shared thematic overlaps with Borvo, a thermal spring god whose cult centered on bubbling hot waters believed to possess curative properties, as both deities were invoked at sites emphasizing mineral springs for health restoration.^[2] Provincial art and inscriptions further link Sirona to Aesculapius, the Roman god of medicine, through analogous roles as a nurturing figure in healing sanctuaries, where she embodies recovered health akin to the Greek-Roman tradition.^[1] Her fertility attributes connected Sirona to local mother goddesses, such as those in the Matres tradition, through shared symbols of abundance and regeneration. Dedications often depict her holding eggs, emblematic of new life and fertility, or a cornucopia overflowing with fruits, underscoring her role in promoting prosperity and reproduction alongside healing.^[15] These motifs parallel the iconography of Celtic earth mothers, positioning Sirona as a multifaceted protector of vitality in agrarian communities.^[1] In rarer instances, particularly in eastern provinces along the Danubian frontier by the 3rd century CE, Sirona exhibited syncretism with Hygeia, the Greek goddess of health and hygiene, incorporating elements like the serpent-and-bowl motif into her depictions at sites such as Brigetio in Pannonia. This blending highlights evolving Greek-Roman influences on her cult as it spread beyond Gaul.^[1]

Archaeological Evidence

Major Discoveries and Artifacts

One of the most significant archaeological sites associated with Sirona is the temple complex at Hochscheid in the Hunsrück region of Germany, initially discovered in the 19th century and systematically excavated in the mid-20th century. The site, centered around a healing spring, revealed bronze statues of Sirona, often depicted holding a snake coiled around her arm and a bowl containing eggs, symbolizing fertility and renewal in her role as a healing deity.^[24] These artifacts, dated to the 2nd century CE, were part of a larger sanctuary that included votive deposits and structures indicating pilgrimage activity.^[24] Additional evidence includes inscriptions and reliefs from other sites, such as a votive dedication to Sirona and Apollo at Augusta Raurica (modern Augst, Switzerland) and a relief at San Vitale in Switzerland portraying Sirona with her characteristic symbols, dated to the Roman period. These finds highlight the spread of her cult in provincial Roman contexts along the Rhine.

Interpretations of Findings

Archaeological findings, such as the recurring iconography of Sirona adorned with a star-shaped diadem on statues from sites like Hochscheid and Niederaltdorf, underscore her astral-healing duality, where celestial symbolism intersects with her role as a patron of therapeutic waters. This interpretation is reinforced by the etymology of her name, derived from the Gaulish *stēr- ("star") combined with the feminine suffix -onā, suggesting a "star goddess" whose luminous attributes symbolize both cosmic guidance and restorative powers associated with springs and fertility. Scholars like Miranda Aldhouse-Green highlight how these motifs—stars alongside serpents and eggs on reliefs—illustrate Sirona's multifaceted identity, blending astral elevation with earthly healing practices in Romano-Celtic contexts.^[11]^[15] The evidence also provides insights into gender dynamics within the Roman pantheon, portraying Sirona as an empowered female deity who maintains autonomy despite frequent pairings with male gods like Apollo Grannus. In inscriptions and sculptures, she is often depicted in equal stature to her consort, holding symbols of nourishment such as fruit or a dog, which emphasize her nurturing yet authoritative presence in a traditionally male-dominated religious framework. This representation challenges simplistic views of subordination, indicating that Celtic influences allowed for goddesses like Sirona to embody regeneration and agency, as analyzed in comparative studies of divine couples in Gallia Belgica and Germania Superior.^[1]^[11] However, significant gaps persist in understanding Sirona's cult, particularly the scarcity of pre-Roman evidence, with most artifacts and inscriptions dating to the 2nd–3rd centuries AD, limiting insights into her indigenous Gaulish origins before Roman syncretism. While epigraphic and sculptural records abound from Romanized sites, the absence of earlier material hinders reconstruction of her pre-conquest worship. Scholars suggest that future analyses, such as material science examinations of votive deposits in spring sanctuaries, could reveal more about ritual compositions and user demographics, potentially bridging these evidential voids through interdisciplinary approaches.^[1]^[15]

Legacy and Modern Views

Influence on Later Traditions

During the Christianization of Europe, attributes of Celtic healing deities like Sirona were often incorporated into veneration of Christian saints associated with therapeutic waters and fertility, reflecting a syncretic blending of pagan and Christian motifs.^[25] Sirona's legacy persists prominently in the cultural tradition of thermal spas across Germany and France, where her ancient associations with curative hot springs continue to underpin modern wellness practices. Sites such as Aquae Mattiacae (modern Wiesbaden) hosted dedications to Sirona alongside Roman healing cults, and the enduring popularity of these mineral-rich waters in contemporary thermal baths—exemplified by Wiesbaden's spas and Baden-Baden's Friedrichsbad and Caracalla Spa—echoes her role as a goddess of restorative waters emerging from deep underground sources.^[26]^[25]

Interpretations in Contemporary Paganism

In contemporary Celtic neopaganism, particularly within the revival of Gaulish polytheism, Sirona is revered as a healing deity associated with stars, springs, and rituals focused on women's health and fertility.^[27] Practitioners often invoke her for physical and emotional healing, drawing on her historical iconography of serpents, eggs, and celestial motifs to symbolize renewal and vitality.^[27] Modern devotional practices include offerings of milk, honey, or herbs at natural springs and wells, which are seen as sacred sites linked to her domain, as well as star-gazing meditations to connect with her stellar aspects.^[28] In some reconstructionist groups, she is interpreted as a chthonic figure embodying rebirth, influenced by snake symbolism representing transformation and the cycles of life.^[27] These rituals adapt ancient motifs to contemporary contexts, such as personal healing ceremonies or seasonal observances around August, aligning with proposed Gaulish festival calendars.^[28] As of 2024-2025, interest in Sirona continues in online pagan communities, with discussions on platforms like Reddit emphasizing her role in facing fears and rebirth, and blogs documenting rituals for healing waters.^[29]^[30]^[31] Scholarly and community critiques within neopagan studies debate the authenticity of such interpretations, contrasting reconstructionist efforts to ground practices in archaeological evidence with tendencies toward romanticization in eclectic traditions.^[32] Resources like 21st-century European pagan gatherings and publications highlight these tensions, emphasizing the balance between historical fidelity and modern spiritual needs.^[33]

References

[1]
Goddesses as Consorts of the Healing Gods in Gallia Belgica and ...
Feb 29, 2016 · Sirona and Rosmerta. In the case of the consort of the healing gods, women made 17.5% of the dedications which is a higher proportion than for ...
[2]
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Mar 19, 2021 · Her shrine was expanded in the Roman period. Sirona (also Dirona) - a goddess whose name means 'star', she was venerated in various locations ...
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sacred to Apollo and his Gaulish companion, Sirona. In those surroundings the dog appears as the companion of a seated goddess, who is depicted with the ...
[4]
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May 18, 2023 · ... Sirona, as analogy of the handling of Greek zeta in Vulgar Latin text. ... For *ster-, see Delamarre, X.: Dictionnaire de la langue gauloise.
[8]
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Jul 26, 2017 · Dirona / Sirona passes through the form of Thirona, written with Tau gallicum. The goddess Sianna is also incited in other places in Rome Gaul, ...Missing: variants | Show results with:variants
[9]
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98 The etymology of Sirona is very controversial, cf. Delamarre 2003. p. 282, s.v. stir, sir, dir: does sir-/dir- mean 'star' or 'génisse' (from *ster ...<|control11|><|separator|>
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Dec 11, 2020 · This paper will consider the extent to which the insights derived from these studies may inform new interpretations of divine marriage.
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R. L., Vénus, Hygie, ou Sirona ?, Revue Archéologique, Sixième Série, T. 23 (JANVIER-JUIN 1945), p. 164.
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Sep 15, 2015 · Significance: Sironâ is the Goddess of the night sky, wells, serpents, and healing. If we can reason from her identification with Diana and from ...
[13]
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In the cult of the Western Celts a healing goddess Sirona figured as well, thought after the Roman conquest the ... cult centre along the Danube limes certainly ...
[14]
None
Below is a merged response summarizing all information about Sirona's artistic depictions from the provided segments, consolidating details into a dense and comprehensive format. Since the content varies across segments (some mention Sirona while others do not), I’ve included all relevant data and noted discrepancies or absences. Where possible, I’ve used a table in CSV format to organize detailed information efficiently, followed by a narrative summary to address additional context and notes.
[15]
Sirona - Oxford Reference
Sirona is a Gaulish goddess of healing springs, also associated with fertility, with her cult recorded from Hungary to Brittany. She is also known as Divona ...
[16]
To Ðirona - Deo Mercurio
Ðirona is a goddess who presides over not only healing but the flourishing that health can bring. Preventive care is her domain, as is the idea of overall well ...
[17]
Rauraci - Wikiwand
Native Gaulish deities include Epona, Sirona and the quadruviae. The cult of the snake was popular in Augusta Raurica. The Oriental cults of Mithra, Sabatius ...<|control11|><|separator|>
[18]
[PDF] Download for the Reader - Folklore.ee
Sirona's main sanctuaries include Corseul ... Brigetio (Hungary); at these,. Sirona was worshipped alone; elsewhere she appears as a couple with a Celticised.
[19]
5) Sirona ('the Heifer' or 'the Star')
Sirona is also coupled with the Gallo-Roman Apollo, who usually replaced Celtic gods presiding over curative waters, such as in Großbootwar (Germany) ...
[20]
b) Inscriptions and Places of worship
In the territory of the Lingones, a bronze group representing a half-naked goddess holding a snake in her right hand and a naked god holding a plectrum* in his ...
[21]
Apollon guérisseur en Gaule. Ses origines, son caractère ... - Persée
Sirona est parfois adorée seule : CIL XIII 582, 586 (Bordeaux, Bituriges Vivisques) ; 7570 Wiesbaden (Mattiaques) ; 6327, Maxi- miliansau (zone du premier) ...
[22]
Die keltischen Götternamen der germanischen Provinzen - GAMS
Weisgerber, Gerd 1975: Das Pilgerheiligtum des Apollo und der Sirona von Hochscheid im Hunsrück. Bonn: Habelt. Weissbrodt, Wilhelm 1884: Griechische und ...
[23]
https://www.jstor.org/stable/j.ctv8mdn28.8
[24]
(PDF) “Pagan Pilgrimage in the Roman West” - Academia.edu
The sculptural finds from the site include an impressive relief carving of Sirona, and two statues ... Archaeology of Christian Pilgrimage, “World Archaeology”, ...Missing: iconography | Show results with:iconography
[25]
Sirona - Celtic Life International
Mar 13, 2024 · Archaeological discoveries, such as the temple at Hochscheid in Germany, provide tangible evidence of her worship, showcasing inscriptions and ...Missing: primary Gaul Danubian
[26]
The Encyclopedia of Celtic Mythology and Folklore - Academia.edu
... proto-Celtic historic times, encountered Celtic people there; and which were ... goddesses as the continental HEALING hunting hounds may have associations similar ...
[27]
https://wildhunt.org/2018/06/guest-post-the-gaulish-polytheist-revival-and-what-it-is.html
[28]
Guest Post: the Gaulish Polytheist Revival and what it is
Jun 28, 2018 · Gaulish Polytheism seeks to revive the worship of the gods of the ancient Gauls, using the best and most current scholarly research.
[29]
Celtic Festival Calender: Sirona - Gullveig Press - WordPress.com
Jul 29, 2019 · It comes from the word stir/dir, meaning “star.” She's an indigenous Gaulish night time Goddess who had temple spas at hot and mineral springs.
[30]
The CR FAQ - An Introduction to Celtic Reconstructionist Paganism
It is an effort to reconstruct, within a modern Celtic cultural context, the aspects of ancient Celtic religions that were lost or subsumed by Christianity.
[31]
A Brief History Of Neo-Paganism | John Halstead - Patheos
Jun 8, 2015 · These included a Celtic magical order founded by W. B. Yeats and ... The primary focus of Neo-Paganism is not on historical authenticity ...