Some sixty names or titles of Celtic war-gods are known, generally equated with Mars.[70] These were probably local tribal divinities regarded as leading their worshippers to battle. Some of the names show that these gods were thought of as mighty warriors, e.g. Caturix, "battle-king," Belatu-Cadros--a common name in Britain--perhaps meaning "comely in slaughter,"[71] and Albiorix, "world-king."[72] Another name, Rigisamus, from _rix_ and _samus_, "like to," gives the idea of "king-like."[73] Toutatis, Totatis, and Tutatis are found in inscriptions from Seckau, York, and Old Carlisle, and may be identified with Lucan's Teutates, who with Taranis and Esus mentioned by him, is regarded as one of three pan-Celtic gods.[74] Had this been the case we should have expected to find many more inscriptions to them. The scholiast on Lucan identifies Teutates now with Mars, now with Mercury. His name is connected with _teuta_, "tribe," and he is thus a tribal war-god, regarded as the embodiment of the tribe in its warlike capacity. Neton, a war-god of the Accetani, has a name connected with Irish _nia_, "warrior," and may be equated with the Irish war-god Nét. Another god, Camulos, known from British and continental inscriptions, and figured on British coins with warlike emblems, has perhaps some connection with Cumal, father of Fionn, though it is uncertain whether Cumal was an Irish divinity.[75] Another god equated with Mars is the Gaulish Braciaca, god of malt. According to classical writers, the Celts were drunken race, and besides importing quantities of wine, they made their own native drinks, e.g. [Greek: chourmi], the Irish _cuirm_, and _braccat_, both made from malt (_braich_).[76] These words, with the Gaulish _brace_, "spelt,"[77] are connected with the name of this god, who was a divine personification of the substance from which the drink was made which produced, according to primitive ideas, the divine frenzy of intoxication. It is not clear why Mars should have been equated with this god. Cæsar says that the Celtic Juppiter governed heaven. A god who carries a wheel, probably a sun-god, and another, a god of thunder, called Taranis, seem to have been equated with Juppiter. The sun-god with the wheel was not equated with Apollo, who seems to have represented Celtic sun-gods only in so far as they were also gods of healing. In some cases the god with the wheel carries also a thunderbolt, and on some altars, dedicated to Juppiter, both a wheel and a thunderbolt are figured. Many races have symbolised the sun as a circle or wheel, and an old Roman god, Summanus, probably a sun-god, later assimilated to Juppiter, had as his emblem a wheel. The Celts had the same symbolism, and used the wheel symbol as an amulet,[78] while at the midsummer festivals blazing wheels, symbolising the sun, were rolled down a slope. Possibly the god carries a thunderbolt because the Celts, like other races, believed that lightning was a spark from the sun.