Po redaktohet Illyrians (paragraf)

=== Religion ===
{{Main|Illyrian religion}}
{{See also|Paleo-Balkan mythology}}

The Illyrians, as most ancient civilizations, were [[polytheistic]] and worshipped many [[god]]s and [[deities]] developed of the powers of [[nature]]. The most numerous traces—still insufficiently studied—of [[religious practice]]s of the pre-Roman era are those relating to [[religious symbol]]ism. Symbols are depicted in every variety of ornament and reveal that the chief object of the prehistoric cult of the Illyrians was the [[Sun]],{{sfn|Stipčević|1977|p=182}}{{sfn|Wilkes|1992|p=244}} worshipped in a widespread and complex religious system.{{sfn|Stipčević|1977|p=182}} The solar deity was depicted as a [[Geometry|geometrical]] figure such as the [[spiral]], the concentric [[circle]] and the [[swastika]], or as an [[animal]] figure the likes of the [[birds]], [[Snake|serpents]] and [[horses]].{{sfn|Stipčević|1977|pp=182, 186}}{{sfn|Wilkes|1992|p=244}} The symbols of water-fowl and horses were more common in the north, while the serpent was more common in the south.{{sfn|Wilkes|1992|p=244}} Illyrian deities were mentioned in inscriptions on [[statues]], [[monuments]], and [[coins]] of the [[Ancient Rome|Roman period]], and some [[Interpretatio graeca|interpreted]] by Ancient writers through [[comparative religion]].{{sfn|Wilkes|1992|p=245}}{{sfn|West|2007|p=15}} There appears to be no single most prominent god for all the [[List of ancient Illyrian peoples and tribes|Illyrian tribes]], and a number of deities evidently appear only in specific regions.{{sfn|Wilkes|1992|p=245}}

In [[Illyris]], [[Deipaturos|Dei-pátrous]] was a god worshiped as the [[Sky Father]], [[Prende]] was the love-goddess and the consort of the thunder-god [[Perendi]], [[En (deity)|En or Enji]] was the fire-god, Jupiter Parthinus was a chief deity of the [[Parthini]], Redon was a tutelary deity of sailors appearing on many inscriptions in the coastal towns of [[Lissus (Illyria)|Lissus]], [[Daorson]], [[Scodra]] and [[Dyrrhachium]], while [[Medaurus]] was the protector deity of [[Risinium]], with a monumental equestrian statue dominating the city from the acropolis. In [[Dalmatia (Roman province)|Dalmatia]] and [[Pannonia]] one of the most popular ritual traditions during the Roman period was the cult of the Roman [[tutelary deity]] of the wild, woods and fields [[Silvanus (mythology)|Silvanus]], depicted with iconography of [[Pan (god)|Pan]]. The Roman deity of wine, fertility and freedom [[Liber]] was worshipped with the attributes of Silvanus, and those of [[Terminus (god)|Terminus]], the god protector of boundaries. Tadenus was a Dalmatian deity bearing the identity or epithet of [[Apollo]] in inscriptions found near the source of the Bosna river. The Delmatae also had Armatus as a war god in [[Delminium]]. The Silvanae, a feminine plural of Silvanus, were featured on many dedications across Pannonia. In the hot springs of Topusko ([[Pannonia Superior]]), sacrificial altars were dedicated to Vidasus and Thana (identified with [[Silvanus (mythology)|Silvanus]] and [[Diana (mythology)|Diana]]), whose names invariably stand side by side as companions. Aecorna or Arquornia was a lake or river tutelary goddess worshipped exclusively in the cities of [[Nauportus]] and [[Emona]], where she was the most important deity next to [[Jupiter (mythology)|Jupiter]]. Laburus was also a local deity worshipped in Emona, perhaps a deity protecting the boatmen sailing.{{Citation needed|date=April 2022}}

It seems that the Illyrians did not develop a uniform cosmology on which to center their religious practices.{{sfn|Wilkes|1992|p=244}} A number of Illyrian toponyms and anthroponyms derived from animal names and reflected the beliefs in animals as [[myth]]ological ancestors and protectors.{{sfn|Stipčević|1977|p=197}} The [[Serpent (symbolism)|serpent]] was one of the most important animal [[totems]].{{sfn|Stipčević|1976|p=235}} Illyrians believed in the force of [[Spell (ritual)|spells]] and the [[evil eye]], in the magic power of protective and beneficial [[amulet]]s which could avert the evil eye or the bad intentions of enemies.{{sfn|Stipčević|1977|p=182}}{{sfn|Wilkes|1992|p=245}} Human sacrifice also played a role in the lives of the Illyrians.<ref>{{harvnb|Wilkes|1992|p=123}}.</ref> [[Arrian]] records the chieftain [[Cleitus (Dardania)|Cleitus the Illyrian]] as sacrificing three boys, three girls and three rams just before his battle with [[Alexander the Great]].<ref name="Wright">{{cite book |author1=F. A. Wright |title=ALEXANDER THE GREAT |date=1934 |publisher=GEORGE ROUTLEDGE SONS, LTD. |location=London |pages=63–64 |url=https://archive.org/stream/in.ernet.dli.2015.72588/2015.72588.Alexender-The-Great_djvu.txt}}</ref> The most common type of burial among the [[Iron Age]] Illyrians was [[tumulus]] or mound burial. The kin of the first tumuli was buried around that, and the higher the status of those in these burials the higher the mound. [[Archaeology]] has found many artifacts placed within these tumuli such as weapons, ornaments, garments and clay vessels. The rich spectrum in religious beliefs and burial rituals that emerged in Illyria, especially during the Roman period, may reflect the variation in cultural identities in this region.{{Sfn|Brandt|Ingvaldsen|Prusac|2014|p=249}}