Supporters of this view cite Lucan's mention of a god called Teutates, which they interpret as "god of the tribe" (it is thought that teuta- meant "tribe" in Celtic).
The multiplicity of deity names may also be explained otherwise – many, for example, may be simply epithets applied to major deities by widely extended cults.
After him the Gauls honoured Apollo, who drove away diseases, Mars, who controlled war, Jupiter, who ruled the heavens, and Minerva, who promoted handicrafts.
He adds that the Gauls regarded Dis Pater as their ancestor.
He was worshipped at a number of Treveran sanctuaries, the most splendid of which was at the tribal capital of Trier itself.
Yet he was also exported to other areas: Lenus has altars set up to him in Chedworth in Gloucestershire and Caerwent in Wales.
Not infrequently, their names are coupled with native Celtic theonyms and epithets, such as Mercury Visucius, Lenus Mars, Jupiter Poeninus, or Sulis Minerva.
Unsyncretised theonyms are also widespread, particularly among goddesses such as Sulevia, Sirona, Rosmerta, and Epona.
The divine couple Ucuetis and Bergusia were worshipped solely at Alesia in Burgundy.The British god Nodens is associated above all with the great sanctuary at Lydney (though he also appears at Cockersand Moss in Cumbria).Two other British deities, Cocidius and Belatucadrus, were both Martial gods and were each worshipped in a clearly defined territories in the area of Hadrian’s Wall.Evidence from the Roman period presents a wide array of gods and goddesses who are represented by images or inscribed dedications.Certain deities were venerated widely across the Celtic world, while others were limited only to a single religion or even to a specific locality.