Illyrian religion refers to the religious beliefs and practices of the Illyrian peoples, a group of tribes who spoke the Illyrian languages and inhabited part of the western Balkan Peninsula from at least the 8th century BC until the 7th century AD. The available written sources are very tenuous. They consist largely of personal and place names, and a few glosses from Classical sources.
Still insufficiently studied, the most numerous traces of religious practices of the pre-Roman era are those relating to religious symbolism. Symbols are depicted in every variety of ornament and reveal that the chief object of the prehistoric cult of the Illyrians was the sun, worshipped in a widespread and complex religious system. Illyrian deities were mentioned in inscriptions on statues, monuments, and coins of the Roman period, and some interpreted by Ancient writers through comparative religion. To these can be added a larger body of inscriptions from the south-eastern Italian region of Apulia written in the Messapic language, which is generally considered to be related to Illyrian, although this has been debated as mostly speculative. There appears to be no single most prominent god for all the Illyrian tribes, and a number of deities evidently appear only in specific regions.
It is thought that the Illyrians did not develop a uniform cosmology on which to center their religious practices. As pagans, Illyrians believed in supernatural powers and they attributed to the deities qualities that were reflected in everyday life, health and disease, natural abundance and natural disaster. A number of Illyrian toponyms and anthroponyms derived from animal names and reflected the beliefs in animals as mythological ancestors and protectors. The serpent was one of the most important animal totems. Illyrians believed in the force of spells and the evil eye, in the magic power of protective and beneficial amulets which could avert the evil eye or the bad intentions of enemies.
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*En or *Enji (ɛɲi) is a reconstructed name of the fire god in the Albanian pagan mythology, which has continued to be used in the Albanian language to refer to Thursday (e enjte). The deity to whom Thursday was dedicated in Albanian is considered to have been worshiped by the Illyrians in antiquity and he may have been the most prominent god of the Albanian pantheon in Roman times by interpreting Jupiter, when week-day names were formed in the Albanian language.
Perkwūnos (Proto-Indo-European: 'the Striker' or 'the Lord of Oaks') is the reconstructed name of the weather god in Proto-Indo-European mythology. The deity was connected with fructifying rains, and his name was probably invoked in times of drought. In a widespread Indo-European myth, the thunder-deity fights a multi-headed water-serpent during an epic battle in order to release torrents of water that had previously been pent up. The name of his weapon, , which denoted both "lightning" and "hammer", can be reconstructed from the attested traditions.
thumb|300px|Le ciel diurne au-dessus de la steppe pontique. *Dyēus est considéré comme le « Dieu du Ciel ». Dyēus, ou *Dyḗus ph2tḗr (« Père Ciel »), est le nom reconstitué du dieu du ciel de la religion proto-indo-européenne. *Dyēus est la personnification divine du ciel diurne et du *deywṓs, la demeure des dieux. Associé au vaste ciel diurne et aux pluies fertiles, *Dyēus est lié avec *Dhéǵhōm, la Terre Mère, dans une relation à la fois d'union et de contraste.