 Home first of all. Thank you very much to all the organizers for these wonderful sessions. I think there are many many ideas that are developing right now. And especially I want to thank Martin Kaling for his first notes this morning, which forced me to slightly change the end of my presentation today, in order to don't focus on some anthropological aspects. ki je zelo vsočen, da je zelo vsočen. V zeločenom kontekstu v Valle, ki je od 4. century BC, ki je v centralu Italije, zelo v Abruziji regionu, vse vse zeločenje vsočenje je zeločen. V zeločenom kontribučenju zeločenjamo, da je zeločen v zeločenjom kronologijskih divizijom, pre-Romanov in Romanov, in tudi post-klastikov. The two sets are internally coherent and without focusing here to match on the single differences, it is possible to evaluate continuity and discontinuity phenomena in a diachronic perspective. And also to understand if the mountain in natural context played a role in the exploitation of these sacred sites. From a germophological point of view, the Peline Valley is strongly conditioned by its high belief of the central happenings, and by the water landscape created by the river As you can see clearly in the slide. The aterno river is this one through the gorgeous of San Venansio. Which are here, 가능ci ash得rendre reg umm whats in this storm allow these zelo se vsega nekaj na Fucino. Zelo se je zelo vsega, da je zelo v teretoriju vestiniči muntani, vzelo v Nordu. Vsega vzelo v Nordu, nekaj nekaj na vzelo v Nordu, vzelo v vzelo v Nordu, reči vzelo v vzelo v Sajgitarju Sainterino, in je zelo v zelo v adreatici, vzelo v zelo v zelo in teretori Marucini, vzelo v zelo v Ostia Terni, tudi vs. adiatic coast. Degizje River, če v teritoriju v Petorano, je vse zelo v korfiniju in Surmu. Korfiniju in Surmu were the two main Roman town here on the valley. A secondary route splited from this principal itinerary and was mainly used at Piedemont Road, running around the slopes of Mount Morone, which is here, bearing a sacred connotation linked to the Colt of the Waters, highlighted in this particular by this direct connection with sanctuaries of Santipolito in Corfinium and of Arcoles Corino in Surmuona, and we'll see it briefly. This set of mountain trails, roads and ship tracks followed the natural course of the Cresten valley running from northwest to southeast, also guaranteeing numerous connections with the coast thanks to the course of the river. One of the main section of the roads system precisely crossed the Pelina Valley. The main road here, you can see across all the valley, here towards Rome and here towards the Jurassic Sea. It's a very strategic place and was crucial in the expansion of Rome toward east because it represented at the time, the fourth and the third century BC, the main passage of the up and in mountains from the tyrannic side from Rome toward the east coast. In his approach to minor settlements, Capogrossi Coloniesi highlighted the specific characters of the central Italic area, both in terms of geomorphological and control context. Specifically, Abruzia are articulated in high mountains, hills divided by deep valleys and coastal area, thus leading to different ways of exploiting the landscape and consequently different ways of inhabitating the landscape itself. From the fourth century BC many, for many different reasons, led the local Piceni and Sunnites population to divide into several smaller groups with different behaviors of course towards Rome. Without entering into detail on the identity definition of these groups, especially in the second and the first century BC, while being almost fully romanizated and integrated, they kept the awareness of being something else from Rome. In habitating mountain areas probably contributed, in this case, to this diversity, as in the roman mentality of the first century BC and early empire, they were perceived often as hard to live in, culturally inadequate, but economically necessary as integrated in the most fundamental productive chain, the wood, the wool, the leather and of course, metal and stone. In this context, as I said, many sacred worship places were found and built. This is the case of Capo Pescara, where a sanctuary related to the source of Pescara river is associated with sparse settlement and necropolis, which is up here. The area was also strategic to the control of the river cross and the passage that led toward the Dertic coast to the east. A similar situation can be found in Vittorito. Here the sanctuary is located south of the settlement in an elevated position on a platform on the hill and with a full visual control on the area below and on the course of the river Aterno. Traces of sparse settlement and burial areas have been found not far from each other in the town of San Biaggio, the Fontuccia, San Maurizio and Colle Vittare, which is all the area here. In this case, we find the same recurrent elements, sanctuary, settlement and funerary areas altogether. Water was, as we mentioned, an important element in the management of resources. Many of the sanctuaries of the valley were related to water sources, Capo Pescara, as we mentioned, but of course also Fontesantipolito, which is the number 51 here, and you can see the terrace building of the sanctuary here. And we will come back to this special site. We have evidence of that in the position and the role of the sanctuaries in pre-Roman and Roman time. And the significant presence also of elements linked to the collection and channeling of water. There are a lot of tanks, cisterns, found in large numbers in the service made by Frank Van von dergem in 1984. And also in the alignment of the centurization to the water channels, to the natural water channels that come from the mountain slopes toward the river valley. In the full imperial ages, the sanctuaries lose part of their social political role and they are limited, we can say, to the religious service. However, many of them kept their landmark function and will be later recovered and reused with the propagation of the Christian cult. I forgot to mention that the main sanctuaries with our Fonte Santipolito, the number 51, and the sanctuary of Ercole Corino, which is number 140, are cult attested toward Ercole, as you may imagine by the name Ercole Corino. Many statues of Ercules are found all the way in all these sanctuaries and the presence of Ercules here is strongly connected both with water management cults and also with the shepherd's roots, the tratturi, which link at the central part of the, sorry, the central part of the up and in's toward the plains of Apulia, where the shepherds were brought and where the markets were held. All these sanctuaries are connected by minority roads toward the main roads that cross the valley and link to the southern part of Italy as well. For what concerns the post-classical evidence, we can highlight two different cases. One where is the cultural continuity, so the same area is reused in post-classical times for a Christian cult and two main examples are San Venancio, the goals of San Venancio and Santipolito itself. San Venancio it's here and then here is Santipolito from the Santipolito. In the first case in the San Venancio, near the church have been found some elements that belong to pagan sanctuary, fragment of columns, inscriptions and so on and near this spot the church, the Christian church was built. In the case of Santipolito, as you can see here from the slide, the material traces of the Christian structure, the Christian building are very poor. It is, there are some negative traces here and it's very near to the major pagan sanctuary and the natural source of water, which is, these are the baths, the channels, the water up from the mountain. And while we don't have a strict notation, a strict chronology for the Christian building, there are some interesting elements. For example, the dedication to Ippolito, it's a Roman martyr from the 4th century AD and it's usually connected to the water management, to water sources. So it's one of the earlier attestations of Ippolito, of Santipolito, so maybe we can be dated around the 4th of the beginning of the 5th century AD. The second type of post-classical buildings is the one that overlays effectively with the pagan buildings. So, for example, in the case of San Michela Arcangelo, we have the church built directly on the previous pagan sanctuary, reusing some of the materials of the block in the basement and then building up the church. And as you can see, as I mentioned earlier, it's in a very panoramic position which dominates the valley, the river valley down there. Generally speaking, there are some constant related to the cultural continuity, which are, of course, the link to the mobility roads to the axis that crossed the valleys. And there are some germophological, interesting deductions that can be made. In Pyroman age mountains were directly considered at sacred spaces, as well as strategic assets for defensive purpose, of course, for control of the territory. The importance as visible landmarks, sorry, must not underestimate it as well. In fact, the ridges, open slopes and stream terraces were exploited for their worship structures. In post-classical times, there seemed to be a differentiation between sites that control the landscape, for example, Fontes anti Polito, and which are continued in the open slopes and easiest, easy reachable places, and instead harder to reach places like Hermes, which are placed, of course, in more vertical slopes and ridges. I wanted to also highlight how there are some interesting anthropological continuation of the cults. For example, in Fontes anti Polito, people still nowadays, I think at the half of August, goes to the water source and put some of a little bit of water in their hears. So studies were made on the nature of the waters and it reached in the therapeutic substances. So that was probably what originated the cults of Hercules because of the management of water and what Polito reused as attestation in the management of water itself. And the interesting thing is that the day the people participate to this procession, to this walking to the sanctuary, is the same day that in ancient time was dedicated to Hercules itself. So there is a full continuity, both in the worship and in the, how can I say, in the ritual activities that take place in this area. And the same thing happened, for example, in San Michel Arcangelo, where there is this magic rock along the river, where people should be laid in order to be healed. And in the sanctuary of Montiplaja, which is the highest sanctuary here, there is a great terrace where people goes on the midnight of the solstice to see the sunrise. Around all this terrace, ex-voto from animal parts and human parts were found and people still goes there nowadays still to see the sunrise. From our short presentation, I think some elements seem to emerge that can answer our research question. So what are the agencies of the sacred topographies during a specific chronological phase? In the pre-roman phase, we saw the major agency operating is linked to the strong identity claim by the italic population and they need to have landmark points that can be easily recognized for as per settlement area. And the features that affect continuity of discontinuity of those places in the post-classical times are of course the geomorphological position, the topographic strategy position for the control of sites or the isolation of those sites in case of aromids of different kind of cults. And the exploitation of lateral and natural landmarks and resources, water, mountain goals, panoramic views, the proximity to mobility routes explain how this relationship with human and natural geographies work in this area. Finally, all these components work with each other in the construction of historical landscape and how this is also well explained by the anthropological residuality, we can say, that signal how human agency use these places even when the sociocultural context in which these places are born is already vanished. Thank you very much.