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H. Nielsen and 1. ), Delining Ancient Arkadia. Acts of the Copenhagen Polis Centre 6: 169-91. Copenhagen. Georgoudi, S. 1999. " Archiv fill' Religionsgeschichtel: 61-82. Hodder, I. 1985. " In M. ), Advances in Archaeological Method and Theory, vol. 8: 1-26. London. 0. 1991. Human Sacrilice in Ancient Greece. London and New York. Jost, M. 1985. Sanctuaries et cu/tes d'Arcadie. Etudes peloponnesiennes 9. Paris. lost, M. 1986. " Ktemall: 145-58. 1. 1997. " Hesperia 64: 227-77. , and 1. ). 1999. Defining Ancient Arkadia.

In 414 the works continue and are concluded by 400, when the territory is invaded by Agis. Avoiding the discussion whether there were four successive temples here or only two,6 it can be said that every increase of building or ritual activity coincides with the periods of war or warlike tension with the Spartans. Moreover, the temple is dedicated to a deity devoted to fighting: Apollo Epikourios. 7 Bassai is not simply a temple. It is a sanctuary in a more or less peculiar landscape, but also an extraurban sanctuary: an identity signal, an expression of power, a conquest and a physical and mental reconstruction of a territory.

Athens had to strengthen its relations with Tegea, a politically very important polis. In spite of the strong conflict between Sparta and Tegea, the Athenians had to remember that Tegea did not always have bad relations with Sparta. 21 One way of reinforcing ideologically the Athenian-Tegean relationship was the construction of a myth manipulating collective perceptions. First of all, the meeting between the god and the messenger does not take place in any casual setting but in a very special one: at a mountain perceived as sacred, or, differently expressed, a focal point of the Greek religious landscape that people saw as a meeting place.

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