 First of all I would like to thank very much Karl Reber for the for the invitation to join this meeting here today and for the organizational work that he has done to accomplish this session. The Celtic landscape of the Carestia is relatively well known although not in great detail. For a brief overview of cult places we may single out the famous sanctuary of Poseidon that he arrived us, especially known for literary sources to begin with Homer's Odyssey. The cult place associated with Hera on top of Mount Archey, to which the enigmatic dragon's house can be possibly associated. The small temple in the settlement of Eganpolis and the extra-urban temple at Platanistos Elenicop. And sanctuaries of Pacheri and Carababa, west of modern Carestos, that are the topic of the present paper. In addition to these a number of small rural sanctuaries have been identified in regional surveys. Of the temples that the classical and Hellenistic polos of Carestos must have housed we know next to nothing. The sanctuary at Pacheri was as investigated between 2010 and 2015 as part of a multidisciplinary research project combining systematic excavations with geological landscape research, paleoecology, geobotany, zoologiology and the study of marine faunal remains. The Carababa sanctuary and its associated procession road where research is part of a diagronic regional study of land and sea connections in the Carestia between 2016 and 2019. Both projects were carried out as a collaboration between the Ferreunis State Amsterdam and the effort of antiquities of Yubia. In my presentation I will reflect on the development of the Pacheri sanctuary. It's functioning in relation to the Carababa sanctuary and finally I will comment briefly on how the sudden part of the island fits in the water called the landscape picture of Yubia. The southern part of Yubia was probably uninhabited during the larger part of the late Bronze Age. After some three or four centuries the earliest signs of reoccupation of the region come from the Pacheri sanctuary. The earliest finds here belong to the sub-Mycenaean period and consist of six symmetrical arch fibrillae with twisted bow, three violent bow fibrillae as well as three sub-Mycenaean dresspins. The earliest dateable pottery can be identified as early to middle protogeometric and since Pacheri is the for a long time the only early Iron Age site in the region we think that it can be identified with early Iron Age and the cake Caristas. Theoretically it is possible that Pacheri started off in the 11th century BC as a hilltop sanctuary and only during the 8th century when we have the first settlement evidence became the location of a local community that continued to use the hilltop as a cult place. Such a scenario is not very plausible however as it supposes that during the first two centuries of existence this cult site would have been literally in the middle of nowhere considering that the nearest human presence in the protogeometric period was probably found on the opposite coast of Attica. Of interest in this connection are the chance finds of a gold finger ring and an ear ring deadable to the early 9th century possibly the remains of a disturbed tomb near the northlet axis of the Pacheri hilltop. If these items indeed originate from a destroyed grave we can push the earliest evidence for people living and dying on the flanks of the Pacheri hilltop back to the later 10th or early 9th century BC which makes the chronological cap gap considerably narrower. Let us first consider the development of the cult place and its layout during subsequent phases. Most of the earliest material found in the sanctuary was part of the so-called sacrificial refuse area, an open air deposit lying to the south of the sanctuary's upper terrace. This sacrificial refuse area contained large amount of animal bones, charcoal, ceramics and small finds identifiable as photo offerings dating from the 11th to 6th century BC. At some point before the mid 7th century a long wall running north south was constructed on the hilltop and that's the red wall on the plan, delineating a terrace or an open space to its east. During the following phase perhaps in the later 7th century a peribolus or terrace wall retaining a large stone fill was constructed and that these are the brown walls on the plan. In the southern part of this terrace a semi-circular stone altar was built in the 6th century and that's the yellow structure for B on the plan. Inside and next to this structure we found burnt bones and other burnt material, an iron hook and a number of iron knives probably used for butchering sacrificial animals, a bronze fialemason for us, a large iron thrusting spear, a terracotta rattle in the form of a birch and a bronze horse figurine suggesting that this was the focal point for a variety of rituals taking place in the open air. At some point in the classical period presumably around 400 BC the sanctuary was restructured and partly rebuilt. A monumental entrance or gateway building was constructed providing access to an open space which was enlarged probably to accommodate a larger group of cult attendants. On the upper terrace which may be considered to be the most sacred part of the sanctuary a small building was constructed or rebuilt and a forecourt was laid out covering earlier cultic structures. A small building which you see on the lower left-hand side, the small building probably functioned as a pantry and storeroom for precious and sometimes antique items. Let us now continue with a brief overview of cult and cult practices. It seems that right from the start the plackery hilltop was reserved for cultic activities. Already during the 11th to 9th century communal eating and drinking and the dedication of photos were part of the cult activities. During the 8th century we see an intensification of cult activities of plackery. The sacrificial refuse area already mentioned yielded some 33,000 pottery fragments, over 26,000 fragments of animal bones and more than 430 small finds. The majority of the pottery dates to the Middle Geometric II and Late Geometric Periods. Dr. Xenia Nethalumbidu, who studies the ceramics for publication, reports that the painted findwares, among which many imports from Attica, represent the whole range of vessels needed to transport, store, mix, distribute and consume wine on a considerable scale and probably on frequent occasions. We assume that a large part of the animal bones are to be associated with this same phase of increased cultic activity. Most of the identifiable animal bones belong to sheep, goats 80%, followed at a distance by cattle 8.5% and pigs 0.3%. Of the sheep goat fragments only a small portion, 6.5%, were burned. Most of these burned fragments were from the femur and lower part of the tail, which matches with what later literary and iconographic sources tell us about the goat's portion. The much larger percentage of unburned bones suggests that most of the meat was cooked before consumption, probably by those attending the sacrifices. Many of the photo offerings found in the sacrificial refuse area and elsewhere in the sanctuary area were broken or in the case of metal objects bent or folded. A case in point is the body fragment of a male sphere-relation figurine. Together with the numerous pottery fragments this suggests that objects that were used in rituals or offered in the sanctuary were ritually destroyed before their position. Locally produced terracotta figurines of helmeted figures, horses, bovines and a wheel or vehicle may reflect the interests or indeed the lifestyle of part of the male population. More numerous are in fact photos that belong to the female sphere and there are a number of reasons to hypothesize, these are still some of the male items, a shield strap and a bronze collar from the fourth century which has a parallel in the so-called tomb of Philip II in Virginia. We have a number of reasons to hypothesize that these photos that can be associated with the female sphere were dedicated as part of life cycle rituals. The small building A dating to the classical period that we already mentioned was destroyed probably by fire in 325 BC. This event marked the end of all cult activities at Plecary but this unfortunate course of events also meant that the building's entire inventory was preserved. It provides us with a large and diverse collection of mainly local pottery, incense burners and lamps, most probably used for feasting. Much of this material was painstakingly reassembled by Phile Sungu in charge of the fine processing. Some of the vessels carry inscriptions which Dr. Maria Hediruglu will discuss later today in a paper but let me single out one that has a monogram of the letters Alpha P already shown also by Bettina. Possibly referring to Apollo who may have been one of the main deities venerated at Plecary. Let me now turn to the sanctuary of Karababa. The Karababa hill lies opposite of Plecary overlooking a valley with probably ancient agricultural terraces. The sanctuary is situated at about 220 meters above sea level, a little sea level, a little under the crest of the hill and has full view of the Plecary sanctuary. That's going to be seen on this view shirt on the left of the hill. Dr. Donald Keller in his survey during the late 1970s had already identified some festivities that indicate the presence of a cold place. However, thanks to a combined pedestrian and drone survey and with a little help from a wildfire in 2016, I should say we have nothing to do with that, we have been able to identify more structures and reconstruct the general layout of the sanctuary. Like Plecary, the Karababa sanctuary was an open air cold place. It contained several stone-built platforms, some incorporating outcroppings of the natural rock, as well as one or two semicircular stone-built structures reminiscent of the one at Plecary that we have identified as an altar. That's the one over there. In the south, part of a threshing floor has been identified from the air and on the ground within its center a rectangular feature. It was built on the same terrace at platform A and the semicircular feature slash altar, which may indicate that this threshing floor is ancient. Also, it lies within the confines of the sanctuary. During our survey we find in two places rock inscriptions, Omicron Role on one side and Yotah Epsilon on the other, probably indicating Horos Yeru, that is boundary of the sanctuary. Let me point out what's more the location of these two Horos inscriptions. Both read or on one side and in the other. Clearly indicating where the boundary of the sanctuary was. In the fields between Plecary and Carababa, we know that rows of stones set on their side in the ground apparently marking a road. You can see a series of them there. On the basis of a combined drone and pedestrian survey, using mobile devices running an RGIS application to manipulate factorized features and synchronize remote sensing and survey data, we could identify various road segments and finally reconstruct the road system that appears to connect Plecary with the Carababa sanctuary. This road that we interpret as a procession way runs along the northeast side of the terrorist area, then takes a westward turn along the north side of the terrorist area to arrive at the Carababa sanctuary. It is the trajectory that the road takes. The terrorist area is enclosed by a long and substantial boundary wall preserved in some places up to one meter high. That's the green wall that you see over there. It is especially well visible on this combined drone auto photo. Part of it also delineates the sanctuary in the north and for this reason we think that the area that closes can be identified as sacred land. According to contemporary epigraphic evidence, rural and other sanctuaries frequently possessed such taminoid, which they used or leased out to private persons to finance sacrifices and other cult activities. And I think that Athena has excavated such a lease in Paliochora, which also concerns a sacred land, as it shows that this was also practiced in the area. On the basis of the layout of the sanctuary and the connected road system we think that Carababa was a rural sanctuary on the edge of Plecary's catchment area. The presence of a threshing floor may indicate that it was dedicated to the meter, an association that we also find in the literary records of sanctuaries and threshing floors. Surface pottery found within the Carababa sanctuary and in structures associated with the road date to the later catecholonistic period, which shows that the sanctuaries and roads coexisted and were part of the same cleansing landscape. Now to sum up some differences and similarities with sanctuaries in the central part of the island, that is very clear that like at Eretia communal eating and drinking was very important, especially in the 8th century, but there are also a number of very clear differences. And one is of course the development, the early installation of a cold place, perhaps even an urban place, urban population on the Plecary hilltop, and that has everything to do with the particular settlement history, continuity in the central part and a break in occupation in the south part of the island, resulting in the re-establishment of a settlement in the sub-wisening period. Another thing is that at least three sanctuaries in the south seem to be open-air cold places, apart from this very small building at Plecary, and there was no temple building on the side. And there are also a couple of specific features at both Plecary, Karababa and Mount Ahi, like these semi-circular features, probably altars that are very uncommon in the Inglis, that's that shape, but that have been attested in these three sanctuaries. And we also see both at Karababa and at Plecary, and maybe Ahi as well, that these sanctuaries are not only open-air sanctuaries, but they also incorporate rock outcroppings and all kind of rocky features, sometimes with ledges or niches cut into them. It seems that rocky things were important for these cold places, and many of them are also on high ground. And so that seems to be a characteristic of Karistian cold places, which makes them different from things happening in the south. Thank you very much.