Zbulimet e Ugolinit në Butrint-1928,revista Drini

[land]

Clint, gjithe monedhat e Butrintit , jo te gjithe Ballkanit.

yeaaaaaaaah

The healing god Asclepius

Asclepius was the most important of the healing gods of antiquity. He was the son of Apollo and a mortal woman (Coronis or Arsinoe) but soon became a god himself. Asclepius was married to Hygieia (Health) and became so skilled at his art that he could bring the dead back to life, an action for which he was killed by Zeus. The largest sanctuary to Asclepius was at Epidaurus, but sanctuaries were established also in Athens and Corinth – even in Rome.

The marble head from Butrint is characteristic of depictions of Asclepius. He is shown as a mature man with a rich mass of wavy locks loosely held in place by a plain band around his head. He has a finely curled beard and moustache, and his eyes are rendered expressive by the firm outline of both upper and lower lids. The head was found in 1932 near the staircase to the east of the theatre; its statue body has never been found.

Asclepius’ main attribute was a staff with a snake coiled around it, and this symbol appears several times on the coinage of Butrint – indicative of the importance of the cult for the city. In fact, already the first two known Roman magistrates of Butrint – P. Dastidius and L. Cornelius – depicted Asclepius on their coins. On the obverse is a bust of the god, bearing a strong resemblance to the marble head with his curly hair and plain band around his head; behind him is his symbol of the serpent-staff. The reverse of the same coin depicts a standing bull – a reference to the mythological foundations of Butrint. In other words, the cult of Asclepius was from the first considered an image epitomising the identity of Butrint.

The marble head was stolen from the Butrint museum in 1991 but its whereabouts has now been traced and the bust located to Italy. Negotiations are ongoing for its return to Butrint.


The Sanctuary of Asclepius
The healing god Asclepius
The sanctuary and the ritual
QTVR of the Sanctuary
Sacred snakes
In Greek and Roman religion snakes were regarded as guardians and are often depicted coiled around sacred trees or altars. They could be associated with the underworld, or with that emerging from the earth – like trees or springs – as a regenerative symbol. In cults they are rarely shown as fearful symbols; however, they could be painted on shields or carried into battle to strike terror into the enemy. Snakes appear as the attribute of several gods, like Demeter or Athena, but only associated with Asclepius were they associated with healing power. The snake-staff symbol of Asclepius is still used today as a common image of pharmacies.
Head of Asclepius from the Theatre
Butrint coin with bust of Asclepius and snake-staff symbol
Box: Butrint coin with snake-staff symbol
Shqipëri





koken me gjarperinj te Asclepius-it e vodhen nga butrinti ne 91

[land]

kjo eshte monedhe nga butrinti................prej te ciles e kane prejardhjen gjarperinjte e farmacise

[land]

ja si ka qene butrinti i lashte

[land]

The sanctuary of Asclepius

The Sanctuary complex rises on a series of terraces from a paved area in frontof the present theatre. The earliest Sanctuary comprised a temple to the God (1), a stoa (covered walkway) (2) and a treasury to hold the offerings made to the god (3). By the 3rd century BC the Sanctuary had been modified to include a theatre (4) and a perisytyle building (probably a pilgrim's hostel) (5). The complex was enclosed by a "temenos" wall (6)to define the precinct of the Sanctuary.

A gate was constructed in the wall to allow worshippers into the lower part of the complex. The Sanctuary has at least one spring within the precinct. When the stoa was demolished, the ceremonial street constructed alongside the wall provided access to the spring.



ps.me falni,ne mungese te kohes nuk po perkthej,te gjithe ju te kesaj teme dini anglisht.

kur te kem kohe do i perkthej.

[land]

The changing settlement

Walking through the ruins of Butrint, it is hard to imagine the different forms the town has taken, and the differing fortunes of its inhabitants through the generations.

The route in this site will follow a virtual walk round Butrint: use the numbered top menu or the map on the top right to navigate around the peninsula, following the path one would take during a visit to the ancient city.

Within each section, follow any of the right hand side-links for more in depth information about each site.

1-The changing settlement
2-Sacred Origins
3-The sanctuary of Asclepius
4-The Theatre
5-The Roman colony
6-The expansion of Butrint
7-Roman Town planning
8-A private residence - the triconch palace
9-The Baptistery and early christian Butrint
10-Gateway to Butrint
11-The Churches of Butrint
12-Early fortifications
13-The lion gate
14-Later fortifications
15-The Butrint Museum

[land]

The lion gate

The so-called Lion Gate takes its name from the relief depicting a lion devouring the head of a bull positioned above the entrance. The lion relief was not part of the original wall, but was placed here in the 5th century AD, in order to reduce the size of the gate and make it easier to defend. The relief is from a temple building and may date from as early as the 6th century BC.

[land]

Early fortifications

The spectacular circuit wall of Butrint dates back to the 4th century BC and is a fine example of the engineering skills of this period. The wall was constructed, without mortar, using large blocks that fit closely together. The gate was discovered by the Italian Archaeological Mission in the 1930s. They associated the gate with the Scaean Gate mentioned in Virgil's epic poem The Aeneid (Book III). Virgil recounts Aeneas's journey from Troy to Italy, and his meeting with the Trojan exiles, Helenus and Andromache who, according to legend, founded Butrint.

I saw before me Troy in miniature
A slender copy of our massive tower,
A dry brooklet named Xanthus…and I pressed
My body against a Scaean Gate. Those with me
Feasted their eyes on this, our kinsmen's town.
In spacious colonnades the king received them,
And offering mid-court their cups of wine
They made libation, while on plates of gold
A feast was brought before them.

The plumb-line cut into the corner of the wall may been to ensure the straight arrangement of the blocks or else served for a drain-pipe. Whatever its function, it is proof of the masterful precision of the 4th century BC builders.

[land]

statuje e dionisit....butrint



dionisi ishte trakas,apo jo.....dmth trako/ilir

[Baptist]

“Te tjere mendojne se Kadmi e quajti qytetin Biti per nder te Egjiptianit Buti dhe me pas u korruptua ne Butoa” S. Bizantini

Kush eshte Egjiptiani Bit/But/Bur? Te jete Thoti me qe dihet qe ky quhej alternativisht edhe Hermes dhe Bude? Me cilen bime shoqerohet Thoti?

Thoti ne Butrint. Ku eshte e verteta?

But qenka Neperka ne Egjipt. Eshte shkruar ne nje teme tjeter, me material nga Alko17, perkthyer nga Zemrushe qe Aesklepi ose Eskulapi qe orakull i Hermesit, Thotit.

A ishte Delfi ne Butrint? Thone qe Kadmi udhetonte ne Budva te Ilirise per te kryer Adhurimet. Cilin adhuronte Kadmi? Kush ishte Kadmi?

[Hyj-Njeriu]

Po si i bie qe But eshte fjale egjiptiane ?

Clinti solli nje monedhe te durresit ne post 18 qe perkon(Athinaja) me monedhen e Byton(butuntum) http://www.coinarchives.com/a/result...earch=butuntum
Ne nje monedhe eshte edhe nje rrufe me flatra per te cilen po diskutohej tek tema tjeter.
Po tek i njejti vend ka edhe monedha te butrintit vecse jane te epokes romake megjithate ketu http://www.coinarchives.com/a/lotvie...D=293&Lot=1215
eshte interesante se emri i qytetit shkruhej BVTHR e jo Bouthroton cka e afron emrin e qytetit ndjeshem me Butua e Buton.
Me fjale te tjera But eshte rrenje e padiskutueshme e te tre qyteteve . Tre qytetet jane detare ose shume afer detit.

Para se ta harroj se e kisha gjetur njehere (po e bej si puna e clintit,krejt jashte teme) :

Servio (ad Aen. VIII,63,90) ricollega il termine ROMA a RUMON che dice essere uno dei più antichi nomi del Tevere, precisamente etrusco-latino, che conterrebbe la radice indoeuropea sreu= scorrere. Il nome di Roma era quindi il nome del Tevere o d'un suo affluente che si raggiungeva dal Palatino attraverso la Porta Romana. Rumon è una proposta serviana; Albula invece è un idronimo assai noto, è un nome che molti studiosi e scrittori antichi, e non solo Virgilio, riconoscono essere appartenuto al Tevere (Livio, Plinio, Marziale, Ovidio...). La più nota interpretazione etimologica è che Albula venga da albus=bianco, facendo riferimento al colore delle acque

Emri i vjeter i tevere/tiber paska qene Albula,fjale e njejte me Albule-na(Ujebardha). Dmth tevere ne kohen e mocme na paska nje etimologji te paster shqip.