By Erik Ostby
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Skeates and J. ), Sacred and Profane: 1-9. Oxford. Bonnechere, P. 1993. " Kernos 6: 23-55. Bonnechere, P. 1994. Le sacrifice humain en Grece ancienne. Kernos Suppl. 3. Athens and Liege. Borgeaud, P. 1979. Recherches sur le dieu Pan. Geneva. Burelli Bergese, L. 1995. Tra ethne e poleis: pagine di storia arcade. Pisa. A. 1992. " In G. ), Nature et paysage dans la pensee et l'environnement des civilisations antiques. Actes du Colloque de Strasbourg: 59-68. Paris. A. 1994. Imaginary Greece. Oxford.
Hdt. 105 and Paus. 4. 19. Parke 1933, 172; Dodds 1973, 115; Borgeaud 1979,133-62, although he thinks that there are political and economical reasons to explain Pan's success in Attica in the 5th century. 20. Cardete 2004, 215-22. 21. This can be checked in Thuc. 64-78; Xen. Hell. 6-7. RURAL RELIGION IN ANCIENT ARCADIA 59 condly, the meeting takes place at Mount Parthenion, Tegea's sacred mountain, the focal point of the Tegean landscape and consecrated to the most popular god in Arcadia and the identifying Tegean hero.
We must not distinguish between the real landscapes and perceived or imaginary ones because both are identical: existential landscapes. Perception becomes the builder of vital experiences, as Hodder says, because the simple act of looking at the world is something active, a way of making sense of experience. 2 Perception is a language with syntax, morphology and codes of communication constructed by those who need it in order to establish a relationship with the world. These codes are not simply passive reCipients of constructed realities, but are themselves builders.