 Good afternoon. I like very much to speak after the lunch break. It's good because you have a lot of energy. So let's me start with the hordes in an eastern Baltic region. That means Kaliningrad district, Lithuania, Latvia and Estonia. A couple of years ago, visit the region, you can see. At the EA meeting in Glasgow, I spoke about the parapetization in the Bronze Age in the eastern Baltic region and gave the historiographical review of turning points and player significance for the cultural and social development. The question arises about the transition during the Bronze Age or about that does really change. Whatever it is vital to consider by taking into account cultural peculiarities of this region, how important is the splitting of the Bronze Age into shorter sub-periods and whether it's really enabled us to recognize better the change of various cultural processes. Traditionally, the chronology of the eastern Baltic Bronze Age is divided into the two periods and it's orientated to chronology of Oscar Montelius. And the periods are yearly and Bronze Age and late Bronze Age. During the last decade, the middle Bronze Age became more relevant. And it is also a discussion now, should we divide the middle Bronze Age in the sub-periods A and B. And this is not an easy task. As sub-period 8 is so-called Chinat's culture as an identificator of this period. But however, the only few Chinat's fine spots in Lithuania as well as in Kaliningrad district or in Latvia could be interpreted as a heritage of prehistoric communication between separate communities. It seems that Chinat's culture, constant existence in the considered region is unlikely and it cannot be used as a criteria for the chronological and cultural turning point as well as sub-period B, which is period 3 and 4 according to Montelius. New tradition of information in the Lithuanian culture as indicators. And by the way, information was only episodical phenomenon in this region and the barrels of the so-called Sambian Peru culture are dated from the period 2 with the main concentration to period 3. And people was buried with bronze artefact that typologically could be attributed to period 3 as we can see in that slide. So, where is either solid basis for see fiertz and dates, no evidence for the cultural change to determinate the middle bronze age till now? The traditional periodization of the bronze age in the Eastern Baltic region is a yearly and late bronze age and it is still relevant until now. And the late bronze age that means periods 4 to 6 is very important because in this period we can really recognize very important cultural and technological changes. First of all, development of local metallurgy as we can see in different hill farts on different places and where our specific types of objects produced, please take it into account, specific types of axes and jewelry. Also, the same period, the late bronze age is important with appearance of hearts, massive hearts. And we can see the sample. It's one of the earliest sample from period 4. It's for my little store. But starting with the period 5 to 6, what is a dramatic change in the quantity of the hearts? We are mostly concentrated on Sambian peninsula where today we can count 67 hearts from the late bronze age to early iron age. We have new data of this period, got from the hill farts excavated in Lithuania and it is data given of Vitainas Bodenas, my PhD student, not published. And we can see that the data from the excavated hill farts are dated from 9th to 5th century or 8th to 6th century. This is a time period where the axes were produced and where the hearts existed. So we can speak about the sefirts and data which are exactly, unless we think about a lot of problems. And Estonian colleagues have done also analysis of wooden remains in the bronze axes, also in the one of the axes from the type Melar Acosino, which were produced on hill farts locally, but the foreign form. And we can see the date is 918, 811 calibrated BC or it's 10th 9th century BC, but the Melar axe is with one, it's 510 to 371. And it is exactly that period is where the axes were produced on the hill farts. It is simultaneous with metal production on the hill farts and production of that special type of axes and also with appearance of bronze in the hearts. So that's why I take the hearts as a very important indicator for the changes. And first of all, it is an essential transformation in the material culture because we can see in the hearts new material attributes like weapons. For example, this Estonian heart published by Uves Perling or also ornaments with two samples or with fantastic sample from Latvia or also remains of metallurgical activities, ingots or so trash. It's unpublished heart from with fantastic axes inside with wooden and organic. It's very interesting complex. And also the composition of the metal objects in the hearts has changed. The phallor cupa appears which has high trace element concentration. Some of the labron's objects contain lead addition. So we can also see in the metallurgical composition the changes not only in material culture. Also in the social sphere hearts are an essential transformation because first of all we can see connection with the hill farts, with the appearance of the hill farts. Also hearts reflect the group identity as a social cohesion is a group activity. We can speak about women's and men's in the hearts or about the activity of very special group. And there is a strong distinction between the hoarding practices and our context. The inventory of hearts do not appear in graves or settlements as process of selected deposition. And next one argument for taking in account hearts as very important the seasonal indicators. They appear to consist of collection of artifacts and scrap from various regions. It is not local. They are mostly imported objects and mostly from Scandinavia. And we can speak about the importing society living here. And hearts reflect the interconnections between the societies. Special items were removed from one society and given to the other. The items in the hearts can be interpreted not as simple exchange things, but as valuable, as for a recyclable metal. As we have examples in Netherlands that are published by David Fonteen. Also with very similar composition and meaning. Hearts appear to consist of collection of artifacts and scrap from various regions as I told. And that's why I am speaking about importing society. So why to come to the question who was the triggers of the changes. I think it was traveling metallurgies. Because we can catch very short period in the Hillfords where we can find the activity of metal production, activity of foreign object metal production, not local. And we can date it. It's an episodic period. So we can't speak seeing and having in mind the connection with the Scandinavian region and our region, but mostly Scandinavian, about traveling metallurgies. And it is possible that the groups probably moved from different parts of Scandinavia into the foreign landscape and lived here and lived for a short time and left their graves and gift to the gods. That means hordes according to their traditional customs. The local societies we include in the ceremonies as part of economical, for example, metal supply, social and belief system. The hoarding practice was connected with the new and more organized economy because of new technologies of recycling and transition of ritualized ideas. And it was, I repeated, a short period of time, a transformation of economical and social processes. We have new hard funds which should be investigated in different aspects, metallurgical are also dated. And this work will be executed under the support of the Fritz Thiesen Foundation and the name of the project you can see here written. And I came back to the fest. I think, and I am absolutely sure, that we can interpret the hordes as a very important indicators of cultural changes in the late Bronze Age, in the past period of the Bronze Age, where we can see not only ritual transitions, but also economical transitions. Thank you for your attention.