A very considerable number are the deities of springs and rivers. In Noricum, for example, we have Adsalluta, a goddess associated with Savus (the river Save). In Britain 'the goddess' Deva (the Dee), and Belisama (either the Ribble or the Mersey), a name meaning 'the most warlike goddess,' are of this type. We have again Axona the goddess of the river Aisne, Sequana, the goddess of the Seine, Ritona of the river Rieu, numerous nymphs and many other deities of fountains. Doubtless many other names of local deities are of this kind. Aerial phenomena appear to have left very few clear traces on the names of Celtic deities. Vintios, a god identified with Mars, was probably a god of the wind, Taranucus, a god of thunder, Leucetios, a god of lightning, Sulis (of Bath) a sun-goddess, but beyond these there are few, if any, reflections of the phenomena of the heavens. Of the gods named on inscriptions nearly all are identified with Mercury, Mars, or Apollo. The gods who came to be regarded as culture-deities appear from their names to be of various origins: some are humanised totems, others are in origin deities of vegetation or local natural phenomena. As already indicated, it is clear that the growth of commercial and civilised life in certain districts had brought into prominence deities identified with Mercury and Minerva as the patrons of civilisation. Military men, especially in Britain, appear to have favoured deities like Belatucadros (the brilliant in war), identified with Mars.