In inscriptions from Eastern and Cisalpine Gaul, and from the Rhine and Danube region, the _Matronæ_ are mentioned, and this name is probably indicative of goddesses like the _Matres_.[147] It is akin to that of many rivers, e.g. the Marne or Meyrone, and shows that the Mothers were associated with rivers. The Mother river fertilised a large district, and exhibited the characteristic of the whole group of goddesses. Akin also to the _Matres_ are the _Suleviæ_, guardian goddesses called _Matres_ in a few inscriptions; the _Comedovæ_, whose name perhaps denotes guardianship or power; the _Dominæ_, who watched over the home, perhaps the _Dames_ of mediæval folk-lore; and the _Virgines_, perhaps an appellative of the _Matres_, and significant when we find that virgin priestesses existed in Gaul and Ireland.[148] The _Proxumæ_ were worshipped in Southern Gaul, and the _Quadriviæ_, goddesses of cross-roads, at Cherbourg.[149] Some Roman gods are found on inscriptions without being equated with native deities. They may have been accepted by the Gauls as new gods, or they had perhaps completely ousted similar native gods. Others, not mentioned by Cæsar, are equated with native deities, Juno with Clivana, Saturn with Arvalus, and to a native Vulcan the Celts vowed spoils of war.[150] Again, many native gods are not equated with Roman deities on inscriptions. Apart from the divinities of Pyrenæan inscriptions, who may not be Celtic, the names of over 400 native deities, whether equated with Roman gods or not, are known. Some of these names are mere epithets, and most of the gods are of a local character, known here by one name, there by another. Only in a very few cases can it be asserted that a god was worshipped over the whole Celtic area by one name, though some gods in Gaul, Britain, and Ireland with different names have certainly similar functions.[151]