The administrative energy of Augustus was not confined to the erection of monuments and to festivals; he applied himself to the development in Gaul of the material elements of civilization and social order. His most intimate and able adviser, Agrippa, being settled at Lyons as governor of the Gauls, caused to be opened four great roads, starting from a milestone placed in the middle of the Lyonnese forum, and going, one centrewards to Saintes and the ocean, another southwards to Narbonne and the Pyrenees, the third north-westwards and towards the Channel by Amiens and Boulogne, and the fourth north-westwards and towards the Rhine. Agrippa founded several colonies, amongst others Cologne, which bore his name; and he admitted to Gallic territory bands of Germans who asked for an establishment there. Thanks to public security, Romans became proprietors in the Gallic provinces and introduced to them Italian cultivation. The Gallic chieftains, on their side, began to cultivate lands which had become their personal property. Towns were built or grew apace and became encircled by ramparts, under protection of which the populations came and placed themselves. The most learned and attentive observer of nature and Roman society, Pliny the Elder, attests that under Augustus Gallic agriculture and industry made vast progress. But side by side with this work in the cause of civilization and organization, Augustus and his Roman agents were pursuing a work of quite a contrary tendency. They labored to extirpate from Gaul the spirit of nationality, independence, and freedom; they took every pains to efface everywhere Gallic memories and sentiments. Gallic towns were losing their old and receiving Roman names: Augustonemetum, Augusta, and Augustodunum took the place of Gergovia, Noviodunum, and Bibracte. The national Gallic religion, which was Druidism, was attacked as well as the Gallic fatherland, with the same design and by the same means; at one time Augustus prohibited this worship amongst the Gauls converted into Roman citizens, as being contrary to Roman belief; at another Roman Paganism and Gallic Druidism were fused together in the same temples and at the same altars, as if to fuse them in the same common indifference; Roman and Gallic names became applied to the same religious personification of such and such a fact or such and such an idea; Mars and Camul were equally the god of war; Belen and Apollo the god of light and healing; Diana and Arduinna the goddess of the chase. Everywhere, whether it was a question of the terrestrial fatherland or of religious faith, the old moral machinery of the Gauls was broken up or condemned to rust, and no new moral machinery was allowed to replace it; it was everywhere Roman and imperial authority that was substituted for the free, national action of the Gauls.