on the lamella states: "Good fortune. The polis of the Chaonians asks Zeus Naos and Dione if it is desirable, better, and more advantageous to move and rebuild the Temple of Athena Polias." There is evidence that this temple was initially located at Bouthrotos; such as a number of Corinthian ostraca from the citadel, that bore the inscription "ΑΘΑ" (ATHA), which has been rendered as "ΑΘΑΝΑΣ" (ATHANAS) and indicates that the archaic temple of Bouthrotos was probably dedicated to Athena. According to Hadeli and Gjongecaj, the new temple of Athena Polias was moved to the capital of the Chaonians; Phoenice. Regardless of whether the temple of Athena Polias – mentioned on the lamella from Dodona – was located in Phoenice, Bouthrotos, or elsewhere, the importance and prominent position of the goddess in Chaonia is also confirmed by the coins of the ethnos, where she is depicted with a Corinthian helmet. The cult of Athena was introduced to Epirus for the first time by the Corinthian colonists. Between the end of the 4th century and the beginning of the 3rd century BC, a temenos was assigned to the god of medicine and healing, Asclepius. The establishment of his worship probably took place under the reign of Pyrrhus; however, Pyrrhus might only be responsible for the monumental construction of the asclepeion, while the worship itself may have been inherent due to the geophysical wealth of the site. During the excavations, hydrocarbon deposits and sulfur gas were found; the latter is one of the main components of thermal springs, whose main deity was Asclepius. Liberation acts of the 2nd - 1st c. BC were found at the city's theater (western parodos and diazoma), most of which were dedicated to Asclepius. Among the recorded officials, the priest of the god is also included. The priests of Asclepius came from the local ruling class, since the inscriptions show that some people had served both as generals and priests of the god; this indicates that the cult of Asclepius was intertwined with the public affairs of the city. The publication of the liberation acts at the temene is not only characteristic of Bouthrotos, but also of the other asclepieia; such as those of Nafpaktos, Orchomenos, Chaeronia, Epidaurus, etc. With the development of Bouthrotos' urban center, Asclepius seems to have become the patron god of the city, replacing Athena, who is not mentioned in any inscription thereafter.