Things to see and do Lybia

From port stores, climb on the promontory above the shore to reach the Acropolis area. It is surrounded by the ramparts of the Greek and Roman period. Below, there is a magnificent panorama: the overview of the Greek theatre carved on the hillside, with the sea for horizon. It has to be said that it should be nice to come and attend a theatre show!

These thermal baths are the only remains of a Roman villa. Left of the Punic Museum, slabs of geometric mosaics (th century) still decorate the soils of the atrium (entrance) and a frigidarium (cold bath) flanked by two swimming pools.

Opposite the Basilica of Apuleius, south of the temple of Liber Pater, lies the République Temple (th century). ), with the north-west corner of the Fontaine Tullus fountain, with the statue without head of the latter. Flavius Tullus was the patron who made this fountain gift to his city (th century). ). It is not clear what god was dedicated to the temple, the gift of the proconsul of Africa to his emperors, Marc Aurèle and Lucius Verus.

South of the fountain of Flavius Tullus, the imposing temple of Liber Pater testifies to the Popularity of the Cult that was made here in Dionysus. It was built in the th century and restored in the fourth century after the earthquake.

In front of the temple of Liber Pater is the location of the forum (th century), the nucleus of public life in Roman times, destroyed and restored in the fourth century, following the earthquake or attacks by Libyan tribes.

The giant amphitheatre (late 1st century) is almost km far away in south-east direction, and its remains may not be worth a détour detour. It could contain 10 000 people, for an area equivalent to two thirds of the Colosseum in Rome!

Located at the western end of the city, the founding source of the oasis of Ghadamès was 6 m deep in its centre and "water at 30 ° C. It irrigated virtually all the gardens of the palm grove, directly via seguia, small canals where the water ran towards each plot.

Where séguia did not surrender, balancier wells (dalou) were allowed to extract and transport water. The amount of water allocated to each garden was cleverly determined: a percé cup, the gâddous, was the unit of minimum irrigation time, the quantity of which then varied depending on the day and night: The day noûba had fifteen times fewer units of hydraulic time than the night noûba. Similarly, each seguia had a number of different hydraulic time units depending on the quantity of gardens served.

However, the sophistication of the hydraulic system did not prevent the flow of the source from at the end of the th century falling. Work was undertaken that Italians continued in the 1930 s, even to build a deep well to extend the palm grove to the east, but without great success. Under French administration, in the 1940 s, another well was drilled and the concrete irrigation canals, as seen near the gardens near the Ain el-Faras source. In the mid th century, the Ain el-Faras source was used only for irrigation in the northwest and southwest of the oasis.

In December 2005, important work on upgrading dry artesian well was carried out in partnership with UNDP. The source has been renovated and refurbished, and during the event the children have come diving so it is true that it has the size of a beautiful swimming pool. During our last passage, she underwent further maintenance work. The approaches of the old town behind the source have also recently been the subject of renovation by the UNESCO programme, such as the large door overlooking the oasis on the right, surmounted by a growing and star.

To the west of the source, you can see a former water where the camels come refreshing after their long Saharan crossings.

This small mosque in the middle of the cemetery, each of which is a small stone, is the oldest in the city. Founded by the first Arab conquerors, it continues to be maintained, although the inhabitants no longer pray.

Roman thermal baths (th century). In the east of the central church. The hot rooms of the thermal baths served as tanks after the earthquake in 365. In the th century, the Byzantine once again made public baths. In its eastern part, the Aquatics swimming pool (outdoor swimming pool) is distinguished. The western part included, from south to north: caldarium (hot bath), tepidarium (warm bath) and frigidarium (cold bath). In the north of the swimming pool, between the partially observed peristyle and the path of Decumanus maximus (one of the two main lanes of all Roman cities), there was entry and latrines.

From the Roman thermal baths, you can reach the south. It found a very hard copy of the edict of Anastase I relating to the military reorganization of the province in the year 500: This could be the home of Pentapoleos Pentapoleos, the province's Byzantine governor. The building has a ceremonial part (with a courtroom and the board room where it was occupied) in the west and a residential part to the east.

It is located outside the old town, across the road to the arc of Marc Aurèle, at the south-west end of the port (wait until there are no more cars to cross!). Two years ago, the stands of this very frequented market were sheltered under the roof roof. He has since made a new skin, under rutilantes white tents. It opens as early as 4 a. m. and offers the finest seafood products, and not expensive (1 DL per kilo of sardines).

His name means mosque "from man to the elderly eye", from the nickname of Mohammed Pasha who had had the white eyebrows very early. He was built in 1687. His tomb lies behind the mosque wall at the level of the mihrab. The beautiful entrance door to the courtyard is carved out of patterns of escutcheons. The roof of this typically Libyan mosque has 16 domes. The decoration of its walls is a good example of the type of motifs used in the old city of Tripoli: stars, croissants, escutcheons and stylized cypress trees. The prayer room is open to hours of worship (to enter, waiting for the end of prayer).

The place of Algeria dates from the fascist urban development policy of the 1930 s. Then named place of the Cathedral, it was the subject of two competitions in 1930 and 1931 without the juries coming to decide between the proponents of imperial Roman architecture, inspired by ancient Rome, and those of pure rationalist architecture, the refined lines and volumes. Finally, architect Di Fausto, who proposed an average path between these two visions, is being given the project. He is the author of the large postal building (east of the square), bordering the building of the municipality of Tripoli. It was the building of the new Italian municipality. With its imposing volume and its simple lines, it represents a good example of the fascist architecture of the 1930 s, as well as the big arches of the gallery to the north of the square, where a very pleasant coffee set. On the right of the square, the ancient Italian cathedral built in 1928 was transformed into mosque (mosque Abdel Nasser) on 29 November 1970. In its present, very successful aspect, all in white, pale ochre and clear green, with its high minaret (the ancient cloché of the cathedral), it is very difficult now to guess the old cathedral in the new structure.

Facing the port on the edge of the old town, the Central Bank occupies a magnificent building, surrounding Tripoli Castle. This was the origin of the former Italian Savings Fund, which was intended to be the main financial instrument for Italian agricultural and real estate plans in Libya. Its construction began in the 1920 s and ended the next decade after the initial architectural ambitions had been revised downwards due to the lack of sufficient resources by Italian Governor Italian Balbo. Thus, the huge dome that had to govern the building was never realized, and only two beautiful oriental-style green domes dominate on each side of the building, still richly furnished in marble inside (which is obviously not visiting) and majestic, with its large columns of pillars at the entrance.

This square tower of 10 m high (with bluish glass since its last restoration) was built under the government of pacha Ali Ridha between 1866 and 1870, when the Réformateur Ottoman governor set up a programme of administrative modernization measures in the city. The construction of the Clock Tower was symbolically meant to mean that Tripoli was coming to the time of reform, égrainant on its dial the rational time of Turkish modernity, distinct from Muslim time chanted by the five calls for prayer. A municipal employee position was especially created to deal with the proper functioning of the clock.

Unlike the other towers in the old town, this tower was not a defensive function. It was first renovated between 1990 and 1991 and a second time in the 2005 program of backup, restoration and management of the Old Town.

Rue des Dinandiers. This tiny street to the northeast of the Clock Square is the place where, at the rhythm of hammers hitting copper, generations of artisans follow by passing on the art of making strong, crafting dishes and summits of mosques. Shops offer sales that are worth looking at: teapots, jewelry, crockery… There are many European silverware, some of which date from the era of royalty.

The Kharrouba mosque, which was said to be five centuries old, was named for a large caroubier who grew in his yard. In line with the Libyan mosques, she has a roof with nine domes. It mixes the Inspirations and Ottoman inspirations (the minaret), like all the mosques of the old town built or renovated in Ottoman times.

Dating from 1833-1834, it is probably, with the mosque Ahmed Pasha Qaramanli, the most beautiful of Tripoli, as wanted by her founder. Youssef Gourgi was a rich Tripolitain from a family of Georgia who joined the family of Qaramanli. He is buried, as well as members of his family, behind the wall of mihrab. The mosque has an entrance decorated with geometric drawings and plant motifs in front of the arch mark Aurèle, and another (arch portal of marble and ceramics) in the rue Zenget ed-Diega. Sometimes you have to hit hard at the door to get you open. The prayer room also has two entrances, in the form of an arc with marble frames decorated with floral motifs. The facades are adorned with polychrome tiled tiles over which friezes are lined with geometric and épigraphiques motifs.

The 18 m ² prayer room is smaller than that of the Ahmed Pasha Qaramanli mosque, but it is even more decorated. In green, red and yellow tones, it is entirely covered with ceramic tiles and stucco tiles, with many floral motifs. His minaret is also more worked than that of the mosque Ahmed Pasha Qaramanli.

Take the time to visit the pottery shop at the back of the store. The pottery inside the store is more worked but also much more expensive (between 5 DL and 25 DL) than the pottery exposed to the outside or even the pottery in the room of the store (large flat at 4 DL). Tourists can also take advantage of the store's toilets before embarking on the long crossing south on the road to Sebha.

After heading to the sea edge. They are carved in the escarpment. The shops themselves are behind the square doors of the building, while the vaults served as tanks. The rest of port facilities were transformed into a career in the Byzantine era.

Go south, on 200 m, to the door of Taucheira with its two towers, dating from the th century B.C., like the construction of the rampart and the old street trail. The Ptolemais area, restored in Roman then Byzantine times, draws a quadrilateral about 1 450 m east and 1 700 m from the shore to the first slopes of the mountains. Larger than that of Apollonia, it is in fact gigantic compared to the area occupied by the city in the centre. To explain this phenomenon, archaeologists argued that the remaining space was used, in the event of attacks, to protect neighbouring populations or to shelter military troops.

At the end of 100 m on the hill, we reach the height of this Byzantine basilica 100 m farther on the right. It is located a few metres from a Roman villa (th century) where a mosaic pavement has been discovered with busts of the Four Seasons, exposed to the site museum. The latter included a residential part, a private temple in the centre of a peristyle court, private thermal baths and shops.

By returning to the path, always in the direction of the hills, we go to the odéon of the beginning of the Roman era. In Greek times it was the bouleuterion, where the assembly of the citizens was held after the abolition of the dynasty of battiades kings. There is still a small chamber with a hundred seats where conferences and concerts were held. He was then used as an aquatic theatre by the Romans. The pit of the orchestra changed in the pool hosted the rather daring aquatic games of actors of both sexes. In Byzantine times, the obsidian was transformed into a tank.

Go beyond the small Byzantine basilica and continue straight towards the south, on a little over 200 m, until the great basilica (not far from the Porte Gate), sometimes called "fortified church", some archaeologists think its thick walls and narrow doors the fish to protect the populations in the event of attacks. In any case, its arcades have gone through the centuries and deserve a detour.

On the street of the Monuments, you will notice a thermal establishment, on the left towards the middle of the street. It stands out by its basin and dates from the end of the th century.

By continuing to go down to the sea, we arrive at the tétrastyle arc, of which there is little left: it closes east the Rue des Monuments, marked to the west by the triumphal arch.

From the door of Taucheira, go down in a straight line to the north west following, on 250 m, the plot of the wall of the wall to the Roman amphitheatre of which there is little left, the Byzantine having used its stones for other buildings.

100 m later, the great place above the tanks was the Greek agora, which was rearranged in a forum at the beginning of the Roman era. At this point of the visit, be vigilant if you are with children: The place is pierced by many non-meshboxes eyes giving directly access to deep tanks of 5 m! The visit of the tanks, with their maze of arched galleries, is the highlight of the visit. They can be reached by descending a small staircase at the south-east end of the square. Fed by an aqueduct, they were used to satisfy the freshwater needs of the city, in the absence of any source within 20 km of distance.

Before passing the door of the archaeological site further on the left after paying at the entrance (a Ottoman fortified enclosure), we will follow the driveway lined with antique columns to go see the Turkish fort. On the way, we cross on both sides a zone of Greek necropolises, dug in the wall. You can climb in the Turkish fort to have a view on the sea and on the site where one will notice that only an antique column stands. This fort was renovated by the Italians at the time of colonization. On the wall facing the museum, a plaque was affixed to the names of dead Italian soldiers in combat. Opposite the west side of the fort is the museum that was closed during our passage but is expected to reopen soon. It contains only few things (Byzantine mosaics, amphorae).

At the entrance to the city, in front of the great Islamic faculty Omar el-Moukhtar, you can see the few vestiges of the Greek city of Balagrai. It was founded by the Greeks between the Fifth and the fourth century BC, but only a few ruins, including a asclêpieion, temple dedicated to Asclépios-Aesculapius, and a small theatre associated with the temple. In Greek mythology, Asclépios is the son of Apollo and the nymph Coronis, and the father of Hygeia, goddess of Health, and of Cure, goddess of Healing. According to the myth, Asclépios learned the art of healing with the Centaure Centaur. He became so clever that he even managed to resurrect the dead, resulting in the wrath of Zeus. He was then greeted in the Pantheon by his father Apollo. The rod of Aesculapius, a snake wrapped around a stick, remains a common symbol in the world of medicine until today. Since the Fifth century, the Greeks had opened schools of medicine related to the temples of Asclépios. Harmless snakes, the snakes of Aesculapius, lived in these Greco-Roman hospitals where the sick came to sleep and cared for themselves.

The remains of the temple of Balagrai date back to a reconstruction of Hadrian's era in the second century after the rebellion of the Jews of Cyrenaica in 115 devastated the city. The floral patterns of the capitals will be noted: they are believed to represent the famous sylphium, a plant with many medicinal virtues (see box in «Cyrene»).

This church (century life) has a few columns. It is adjacent to the wall of the Greek and Roman period. Behind the apse lies a martyrium to the vaulted pillars: There was a Roman era stone sarcophagus (presentation at the museum) where probably the relics of a martyr saint were preserved. From the church to the east by the narthex (entrance of the church), there is a tank in the south of which a baptistery was formed.

The Greek thermal baths in the underground rooms set in artificial caves, lie below the Sacred way at the end of the Sacred way, we reach the four Doric columns of Greek erechtheon (th century BC) which mark the entrance of the zone of the sanctuary of Apollo. It forms a rectangle of 200 m out of 50 bounded to the south by the slope of the acropolis, to the north by the remains of the enclosure, to the east by a hill and, to the west, by the wall of Nikodamos.

The Piscine spa pool overlooks the colonnades of the frigidarium (cold bath). The wall bears a épigraphe in memory of the repression of the Jewish revolt by Emperor Trajan and the restoration of Cyrene by Emperor Hadrian. The earthquake of 365 destroyed the building that was replaced by adjacent Byzantine thermal baths in the south. The path to the exit climbs the hill to the east.

The Ptolemaïon (of "Ptolemy", name of the Lagides sovereigns of Egypt in the Hellenistic era who founded it), Greek gymnasium for the physical and military exercises of cyrénéenne youth, date of the second century B.C. Its esplanade, surrounded by a colonnade, measure 96 m out of 85. It was transformed into a forum in Roman times and took the name Caseareum. At the centre, a collapsed temple was dedicated to Dionysus, whose statue is now in the British Museum. The Romans replaced the buildings on the north side by a judicial basilica where the major trials were held.

By leaving the large southern gate of the ptolémaïon, the road leads to the right, which was the great road that was the original heart of the Greek city and served as Decumanus (main axis) in Roman times, going to the acropolis through the agora. From the ptolémaïon to the agora, the portico at the Hermès (one will notice several busts of Hermès and Ruins), a long gallery which served as a race track, then in the second century, a covered passage between the forum and the agora. In front of the ptolémaïon, a small Roman theatre (262 th century) replaced the historiography after the earthquake in. Adjoining the façade is the ptolémaïon, the historiography dates from Roman times.

It represents the historic heart of the city, a source around which it grew up. You can still see drinking water for the animals.

By descending the large staircase, you can reach the left in the temple of Jason Magnus (second century BC), the name of a priest of Apollo who lived in the agora area. By continuing, the temple of Hades (restored in the second century B.C.), followed by the temple of the Dioscures (Roman times), in front of which the altar of Apollo (th century BC) is located. Between the altar and temple of Apollo took place the sacrifices of oxen dedicated to the major divinity of the city.

The remains of the former Bérénice (Béréniké) are at the foot of the Italian lighthouse. It shows mosaics of Roman houses (the end of the th century until the middle of the third) to geometric black and white decorations, and the remains of tanks and tanks dating from Roman times (th century BC). At the bottom of the lighthouse, the recent excavations enabled the foundations of a temple dedicated to the Greek God of Asclépios Medicine, a house and a Potter workshop, all of the Hellenistic era (the second Century BC). In the west, a church of the justinienne era was built from Greek materials and then transformed into mosque.

After the visit, you will be able to walk to this mosque located a little lower on the right on the way back. At the entrance is a small Koranic school. The mosque (the oldest of Kabaw) is built not far from the old Al-Kachkacha Synagogue. Abdullah al-Baruni, father of Suleyman al-Baruni, a hero of the Italian war, rests near the mosque. Suleyman al-Baruni (1870-1940), born in Jadou, was a recognized poet and one of the major figures in the fight against Italian colonization in Libya. It was harder to coordinate than in Cyrenaica where it was cemented under the banner of the brotherhood of La, behind the great Chief of war Omar Moukhtar. In May 1913, the Berber of the jebel Nefousa Suleyman al-Baruni lost a battle against the Italians and fled to Turkey from where he returned in 1915 to the head of a provisional republic in Jebel Nefousa and then, allied to Ramadan al-Suwayhli who had done the same in Misratha, he directs for a short period the Libya Autonomous Republic with the backing of the Italians who had it. circumscribed the duties.

The Mausoleums tombs are those of farmer soldiers who lived there from the third to the th century, with their families in fortified farms. Their agricultural work was continued after them: it was only in the th century that places ceased to be occupied, and a local legend said that these late inhabitants had sinned and were punished by the pétrification of their village. Some shrines (obelisk or temple form) or their decorative friezes were transported to the museums in Tripoli, Leptis Magna and Beni Walid, others did not survive an earthquake. The mausoleums, particularly well preserved despite the passage of time, lie in a stone desert, south of the buildings of the large fortified farms. One might wonder what reservations the choice of construction of farms in this area, where water was supplied mainly by tanks and where the land of the crops, installed in the bed of the Wadi Wadi, was to be artificially enriched by the installation of walls retaining the seasonal flow of water and silt from the Wadi. In fact, this choice was not motivated by agricultural considerations but by military necessity.

With the slaves offered to them, these farmers-military soldiers of the limès, called limitanei, cultivated date, olive fields, fig-fig, vine, barley, wheat and legumes. As the beautiful tombs of the tombs tell us, they labouraient their land with camels, horses or oxen, possessed herds and hunted hares, ostriches, gazelles, antelopes and fauves like lions and leopards then resold for the arena games in the Roman cities. Some scenes of the frescoes at the tombs of Ghirza also tell the warlike activities of the farmer-soldiers.

Often, these farmers were not Romans but natives recruited by the Romans, as was the case with Romanisés Romanisés De. These sédentarisées populations therefore lived at the confluence of two cultures, which appeared brilliantly in the decorative frescoes at the Mausoleums tombs, which were financed by children upon the death of their parents. On some mausoleums, a Latin inscription gave their names, all of which are of Libyan and non-Roman origin, except the name of the Marchius family. While these limestone mausoleums borrow from the Greco-Roman architectural canons, their decorative motifs, on the other hand, bear witness to a highly local inspiration in the naive figurative drawing as in inspiration, using a Roman symbolism but also carthaginian.

The three mausoleums-temples of the northern necropolis (south of the fortified farms), of which a particularly large one, are raised on the podium with the corinthians and ionic capitals surrounding a murée (chamber) murée. The funeral rooms are under the stars. In the south necropolis (1,5 km south of the other side of the Wadi River) was one of the largest Obélisque obelisk in Libya and was a two-column mausoleum by side that was transported to the Tripoli Museum.

The fauna and flora of the tombs of the tombs are in these funerary monuments, a symbolic meaning devoid of phoenicio-punic references. The palm tree, for example, is linked to the cult of the god Baal Hammon, god of Fertility and Harvest and the main carthaginian deity. The lion is a sacred animal in the cult of the goddess Tanit and protects the burials. The goddess of Fertility Tanit, Parèdre of Baal Hammon, was attached to the Roman goddess Junon. As for the vine, it is major in the cult of Dionysus-Bacchus, which grafted into the cult of the cult God Shadrapa, God of Wine, but also God Healer and Fertility.

The first European who lives at the Mausoleums of Ghirza, English Lieutenant W.H. Smyth, in 1817, was far from having archaeological concerns: he came to take from any statues. The description he did then cast no criticism of the Libyco-Roman style of the tombs, which he found ugly!

The fortified farms of Ghirza included the defensive military strategy of Rome in Africa, which was based on an instrument: . The limès was a defensive border that protected the shoreline romanisés territories in west, with its large cities such as Leptis Magna, Sabratha and Oea, against attacks by nomadic tribes.

However, no natural relief could be used to delimit this boundary. That is why, under the reign of Emperor Septime Harsh, it was dominated by a series of tracks punctuated by fortified farms (like Ghirza), where farmers were in fact former military personnel who were assigned to value-exempt land lots. Ghirza was the largest fortified farm centre of the tripolitain tripolitain.

An-Nasr Forest

Young couples and families, on Friday, enjoy walking in this great park with playground spaces for children and sandwiches. The visit, in green, is pleasant.

At the end of the shopping arcades of the Italian era buildings of the beautiful pedestrian area of rue Omar Moukhtar is the Place de la Liberté, ex place Baladiya (place de la Mairie). It is surrounded by Italian buildings, including the former Italian town hall dating from the early 1930 s and the Ottoman mosque El-Aatik. The façade of the former Italian town hall would require renovation, but it remains graceful. It is a Moorish style characteristic of Italian colonial architecture in its early stages, which will then be abandoned to the advantage of a monumental rationalist architecture with épurées shapes to the glory of the new fascist Rome.

UNESCO participated here in the restoration of tombs, requesting the help of bricklayers who made the new bricks in the site of the site. Of the 132 tombs of this site, the most collapsed, some have been renovated. The dead were buried vertically in a burial chamber or burial mound, around which the masons reconstructed walls of pyramid form, ranging from 3 to 3,5 m ² on the ground and 3,5 m in length, on the height.

On the left, the impressive remains of this Ottoman fort overlook the road.

This open-air reservoir, a genuine artificial lake, was inaugurated in August 1991 by Gaddafi in front of a areopagus of African and Arab heads of state. The impoundment of the reservoir marked the completion of Phase I of the giant hydraulic project of the Artificial Great River. The water of the then De and Sarir, in the south-east, discharges into this reservoir with a capacity of 4 million m 3 (900 m in diameter) after a long underground route in concrete pipes 4 m in diameter, before being distributed between the tanks in Sirte and Benghazi.

The old town of toub (dried bricks) is well damaged. It's at the end of the first century. that the inhabitants left the mountain of Zinkekra to settle there. We follow the tracks of a small train that was used to evacuate the land during the archaeological excavations conducted by the Italians. In the first part of the site, the stone foundations were Roman buildings. The highest building was certainly a garamantique castle, which became the old kasbah (house of the city's governors), which now looks at the dried oasis.

Here is a description of the places made by a French ethnographer in the 1940 s, shortly after his abandonment: " The former Jerma, abandoned in recent years [1932] because of malaria, is a fortified town. Built in amphitheatre on a mound, surrounded by palm trees, it has two narrow main streets. It is surrounded completely by a ditch filled with water by outpouring of the water table […] and continuous ramparts encompassing a less ancient unit of appearance in the East […]. The Kasbah which forms the centre of the locality, all at the top, has 5 or 6 high and massive towers combined with a high wall of 4 to 5 m. that a circular lane separates from houses. The whole household in its middle is a vast place in which one accesses one door. This Kasbah is built in sun-dried terracotta bricks, while stones and clays were used to build homes. '»»»»

J. Lethielleux, Le Fezzan: its Gardens and Palms, 1948, Publications of the Institute of Fine Arabic Letters, Tunis.

After a kilometre on a bad path, the rocky spur dominates on the right (left is a dump site…): it was on this spur that the Garamantes built first their city, whose houses ranged from the houses to the top dominating the valley. Surrounded by an enclosure, the town remained inhabited until the end of the th century. C.C.

Its Marbre marble columns date back to the time of its construction, unlike the other two churches of Apollonia whose columns are Roman. The bishop's throne was against the wall of the apse. Note the columns adorned with globes surmounted by a cross. This church also included a martyrium.

16 km east of Soussa, take a small bridge on the left which runs through a oued. The first path on the right leads to an old abandoned lighthouse and a building converted into a stable. We advise you to walk on foot because, at the place where the wooded Wadi jette into the sea, you have a superb view over the bay with crystal clear waters.

500 m further, the road leads to a second unpaved path. It leads to the Byzantine church of Ra Hilal: the entrance to the site is adjacent to a large building. On the offshore, there are four fish farming circular farms at sea.

The narthex (entrance of the church) consists of two small square pieces, of which the south remains the remains of a staircase which allowed access to the galleries. The central nave was decorated in the th century with a mosaic of mosaics that represented, as in Nineveh Libya, the feminine personification of the founding terms of all Byzantine churches: Ktisis and kosmesis (you can see them at the Soussa museum). Basically, the apse (arc of circle) is flanked in the south by a small baptistery and, in the north, by a martyrium who preserved the relics of the martyr Saint Andréa. It appears that after the Arab invasion in 643, the basilica was transformed into a mosque before being definitively abandoned in the th century. The view on the bay is splendid.

From the eastern church, by continuing in the north-east direction, there is soon a rectangular building: it is the burial chamber of this sanctuary where a port deity is vénérait. French archaeologists continue excavations in this area where they recently found an altar.