 As a result of the Etruscan expansion that from the mid sixth century BC also involved the westernmost area of the Povalli, the Etruscan, favoured by use of writing, held economic and political control over a culturally heterogeneous territory, characterised by Ligurian and Celtic presences. In this period, the manifestation of worship are those typical of the Etruscan Italic word, linked to the offering of votive schematic bronzes, representing generic devotees, or in very case, the divinities. In western Emilia, the Etruscan preferred the occupation of strategic point to control the Valli routes, as we can see in the mountain areas of the Panaro, Secchia, and Sasamogia and Trebia valleys. Between the sixth and the fifth century BC, in these valleys it is possible to observe a network of small centuries and a simple saccela. In many cases, the sanctuary is represented by the same water spring, or by the mountain, natural trend room, toward which converges the rituality of the inhabitants of the area, and the wayfarers who travel along the important Valli routes, linking North Etruria with Etruria padana. These sanctuaries, that often lack durable wall structures, are characterised by the presence of small bronze donors, such as small and locally produced anthropomorphic and animals figurines, which in some cases reveal a Ligarian ancestry, as in the case of the donor of Montese, near Lake Bracciano. Before the Celtic invasion at the beginning of the fourth century BC, the archaeology documents the presence of Ligarian people in the high areas of the Apennine, and Celtic people in the high plains and hills. The stone of Bismant, but the real art of the regent Apennines, is located on the road that connects Pisa and the Cerchio Valli with the Po Interland. Here, the Etruscan presence is documented already from the 7th century BC. In the Hellenistic Age, the site was under Ligarian control. In particular, in this period, the attendance at the top of the plateau is documented by numerous brooches and a pearl in blue glass. Even if there is no certain evidence of the existence of a cult place, we can hypothesize the veneration that this particular rock formation may have inspired. We have also to consider that the mountain top was inhospitable for a permanent settlement, but not for ritual activities. On the Mount Barazzone in the Reggio Emilia area, on the slope of a look in the Riveranza, in 2010, metal objects were found during a survey. A small bronze ingot, free-to-created con stubs, free-chartose brooches, iron wapons including a tip of a spear, and a probably defuncionalized blade. The findings may be related to a votive deposit of a Ligarian chief burial located in a dominant position. Not far away, we find a similar situation on the Mount Valestra. On its summit, a defuncionalized sword attributed to the Latin Bichu was found. Traces of esposures of two fires suggest that this sword comes from the burial of a Ligarian military leader. The prestigious object had perhaps been exchanged within the circuit of the gift, aimed at strengthening the alliance between the Celtic and Ligarian components, which the sources document before the Roman conquest. Also coming from the mountain are testimonies of a Ligarian settlement documented by Ligarian and Etruscan pottery dating between the 3rd and the 1st century BC. The Ligarian presence in this period is due to the control of an important trans-opening route that is reactivated after the Celtic invasion of the 1st century BC. Proceeding to east to west, we find the Sella del Valoria, located in the up-and-enriched between Parma and Lunigiana, two kilometers from the modern Chisapas. The site was the object of very recent excavation campaigns that found traces of cult practices of the Iron Age linked to the passage of Etruscan Celts and Ligarians. Among the finds, there are an obelisk Masaliata of the type Alaru and a small bronze statue of Heracles, dated between the end of the 4th century and the beginning of the 3rd century BC. In the Val d'Arda, in Piacenza area, on the top of Mount Menegosa, fragment of Etruscan and Ligarian pottery, a truncated con stad and ceramic of goddess Echian origin were found. Just below the summit, a Fibula Certosa of the Ticino type, partly fused by lightning, was found. All the artifacts date back to the 5th century BC. The site, surrounded by steep slope, stood in a strategically important position but was inadequate to host a permanent settlement. The finding could therefore document traces of attendance related to the hilltop cult. Mount Menegosa is one of the offalites of the Emilia Romagna. These rocky masses of volcanic origin and blackish in color are particularly concentrated on the border with eastern Ligaria and the high valleys of the Tarot and Trebia. The site examined have some common features on which I would like to focus. Strategic position, intervisibility, liminality. The mountain brings men closer to the sky and therefore to the gods and they are naturally visible even at great distances. They are also an important point of reference for travelers, allowing them to find their way even along inaccessible paths. Not all mountains, however, are considered secret. The case examined show a concentration of sacred hilltop site in very precise point of the Emilian Apennine along those transapening routes that connect the Po Interland to North Etruria, through La Spezia and to Garfagnana. Those routes guarantee the communication between the Emilian Apennine and the Ligarian and Tuscany Apennines. Raw material, semi-finished and finished products traveled along these trade roads, some of which were already new during the Bronze Age. For example, between the 6th and the 5th century BC, metallurgical production was one of the mainstays of the Po Valley economy, although the region was free of metal deposits. The raw material came then from Ligaria, Tuscany, the Po and Alps, and received the first processing during the journey. The concentration of sacred area distributed along the way confirms the vitality of these trade roads. The sacred hilltop site were in fact part of a network of sacred areas and centuries, all equally displaced along the same routes. In the Upper Panaro Valley in Montese, not far from the Reno Valley, an important apennine route between Etruria Padana and Tyranian Etruria, the discovery of a votive donor to assume the presence of a sanctuary of high ground active from the middle of the 6th to the beginning of the 1st century BC. In Reggio Aria, the Surano Mountain concealed in its ornate the traces of a cult addressed to an infernal divinity, the Trascan Sur Suri. Coming from the pain below, a refragment of what is bronze statue of a human figure of a Trascan Padana tradition and the bronze weight. The strategic importance of the place is still documented in medieval times by a road that connected the mountain of Reggio Emilia to Alta Garfagnana. In Alta Garfagnana in the heart of the Epuan Alps, the cave known as Bucca di Castelvenere was a place of cultural activities from the late archaic age to the imperial age. The lack of documentation in the period between the 4th and the 2nd century was related to the presence in Garfagnana of Ligurian tribes coming from the north. A confirmation of the important link between cults and trade routes is given by the Heracles Road, mentioned by Pseudo Aristotle, a fundamental communication route to promote the Greek and the Trascan trade toward the French and Spanish coasts. This important Caravan route resumed the legendary route taken by Heracles with herds stolen from Gerion. A road made safe by the hero who defeated the barbarians preventing them from reading. I believe it is no coincidence that in the Sela del Valoria, which of Heracles was found, it is probably related to the cult of Heracles, spread in the 4th century BC by the Fossae of Marseille. The latter, in fact, used the myth of Heracles as a paradigm of commercial traffic with the Cisalpine, followed by the collapse of military and commercial Etrascan Povale following the Gallic invasion. The discovery of the obelisk Masaliota Allaru, dated to the middle of the 4th century BC, seemed to confirm my hypothesis. Also, the life of these centuries was linked to today's strategic position. Some Etrascan Ligurian centuries indeed have to be forgotten following the dissolution of the network of Etrascan control over the territory. The advent of the Gauls in the 4th century BC led to a new distribution of population and to interruption of many roads that connected the two sides of the mountain range. Another important feature of these mountains was the intervisibility. Some of these hilltop sites were even in visual connection with each other as in the case of Mount Barazzone and the Pietradipis Mountmot. From both peaks, it was also possible to see Mount Thesa, whose horny, perhaps high name of the Etrascan god, Texans. The same intervisibility characterized the Mount Menegosa, from which we can see Mount Peniche and Mount Alfio, but characterized by cult activities in the Roman period. The intervisibility between hilltop sites is one of the key elements to understand the happening landscape and interconnection of the sacred and the economics dynamics of this region. Following these visual paths, we discover a network of trade roads placed under the protection of superhuman hedges, whose names are unknown. People from different ethnic groups turn to these diving powers asking for protection along the way, each according to their own tradition and their own personal sensitivity. The third feature is the liminality of those sacred hilltop sites. We are far from the city and its political power. We are far from the urban landscape shaped by the political and religious authority. Those centric with natural vocation are places where communication between human and superhuman agents seems more genuine. The archaeological data confirms the simultaneous attendance of people from different origins. This allows us to imagine an interaction between local communities and also more simply between individuals. This is the case of Pietra di Bismantva and Montenegosa, where the material culture shows the contemporary presence of Etruscan and Ligarian people. Here we can observe the cult porosity and interplay between different ethnic groups that characterize this border territory. Furthermore, we have to consider that some of the rich territories were part of the Roman sources as Compasqua, territories for community use. This zone of transition between different areas acted as a boundary between distinct Ligarian groups. The intertribal grazing areas were subject to particular sacred constraints. In these areas, there were common cults, including hilltop cult and ancestors cult. In the examinated cases, the finding in the Baratsun and Valestra mountain seems to allude to these practices. The defuncialized weapons were perhaps donated to the diving entity represented by the mountain or belonged to a prominent figure of a Ligarian community who lived nearby. Buried in a dominant position, even an isolated burial along the ridge could take on the symbolic sense of a boundary and give secretness on the landscape. A few centuries later, the same places will try to escape the Roman conquest at the network of the centuriation and will assume the role of real places of memory and identity of the Ligarian communities. Last but not least, some of these mountains, such as the Bismant of Aston and Mount Menegosa, may have inspired a sense of particular veneration for their unusual shape or color. To conclude, the economic organization of this border territory influenced the geography of the secret, emphasized the role of some hilltop sites and favored the interplay between different human groups in the period before Romanization. Thanks for your attention.