The Roman war machine draws definitive lines between what is human and what is natural through their military field. Polybius describes the Roman military system as organized diametrically to the Greek one. While the Greeks "adapted the camp to the natural advantages of the terrain", the Romans imposed themselves on the surrounding environment. Each field is uniform to speed up communication and organization. From the position of the consul's flag, an entire field, without instructions, can materialize with the homogeneity equivalent to the factory mass production of the Industrial Revolution. The Romans physically impose order on a land alien to them. Thus, the Romans transform a chaotic land or world into an understandable world order. Nature is no longer an inhospitable alien environment because the Romans have mapped the familiar territory of their military camp. Both Lucretius and Augustus, like the Roman military, pervert nature with literary and physical maps. Lucretius digs trenches in the earth, perverting nature with words, to protect man from the nebulous land of Shadows. Likewise, Augustus projects himself, like the military camp, into the surrounding environment, in the form of the Ara Pacis. In his essay “Religion as a Cultural System,” Clifford Geertz provides the vocabulary inherent to what is imposed on nature as moods and motivations; moods “vary only in intensity” and refer “to the conditions from which they are conceived to arise” while motives “have a directional direction” and refer “to the ends towards which they are conceived to lead.” In other words, moods are temporary and inherent to the past, while motivations are long-lasting and inherent to the future. In their unique methods, literary or physical, Lucre… medium of paper… humanly human with perverse juxtapositions inoculating the Romans with Augustus as a cure for such scruples. The accuracy of these new religions to the state of nature is of no real importance; According to Geertz, “What a particular religion claims about the fundamental nature of reality may be obscure, superficial, or, too often, perverse, but it must, if it is not to consist of the mere collection of received practices and conventional sentiments that we usually call moralism, to affirm something”. The Romans, despite the falsity of such arguments, accepted every religion hoping for a doctrine that dictated moods of happiness and motivations that led to honor. Lucretius and Augustus take the human and the natural, creating Epicureanism and the Golden Age, naturally human constructs to, like the military camp, make what is foreign and fearful digestible for man.