Battle cry in the context of "Albanian paganism"

The term victory (from Latin: victoria) originally applied to warfare, and denotes success achieved in personal combat, after military operations in general or, by extension, in any competition. Success in a military campaign constitutes a strategic victory, while the success in a military engagement is a tactical victory.

In terms of human emotion, victory accompanies strong feelings of elation, and in human behaviour often exhibits movements and poses paralleling threat display preceding the combat, which are associated with the excess endorphin built up preceding and during combat.Victory dances and victory cries similarly parallel war dances and war cries performed before the outbreak of physical violence.Examples of victory behaviour reported in Roman antiquity, where the term victoria originated, include: the victory songs of the Batavi mercenaries serving under Gaius Julius Civilis after the victory over Quintus Petillius Cerialis in the Batavian rebellion of 69 AD (according to Tacitus); and also the "abominable song" to Wodan, sung by the Lombards at their victory celebration in 579. The sacrificial animal was a goat, around whose head the Langobards danced in a circle while singing their victory hymn.The Roman Republic and Empire celebrated victories with triumph ceremonies and with monuments such as victory columns (e.g. Trajan's Column) and arches. A trophy is a token of victory taken from the defeated party, such as the enemy's weapons (spolia), or body parts (as in the case of head hunters).

Albanian paganism comprises the pagan customs, beliefs, rituals, myths and legends of the Albanian people. The elements of Albanian mythology are of ancient Paleo-Balkanic origin and almost all of them are pagan. Ancient paganism persisted among Albanians, and especially within the inaccessible and deep interior – where Albanian folklore evolved over the centuries in a relatively isolated tribal culture and society – it has continued to persist, or at most it was partially transformed by the Christian, Muslim and Marxist beliefs that were either to be introduced by choice or imposed by force. The Albanian traditional customary law (Kanun) has held a sacred – although secular – longstanding, unwavering and unchallenged authority with a cross-religious effectiveness over the Albanians, which is attributed to an earlier pagan code common to all the Albanian tribes. Indeed, the Kanun contains several customary concepts that clearly have their origins in pagan beliefs, including in particular the ancestor worship, animism and totemism, which have been preserved since pre-Christian times. Albanian traditions have been orally transmitted – through memory systems that have survived intact into modern times – down the generations and are still very much alive in the mountainous regions of Albania, Kosovo, Montenegro and western North Macedonia, as well as among the Arbëreshë in Italy, the Arvanites in Greece and the Arbanasi in Croatia.

The old beliefs in sun and moon, light and darkness, sky and earth, fire and hearth, water and springs, death and rebirth, birds and serpents, mountains, stones and caves, sacrifice, and fate are some of the pagan beliefs among Albanians. The Fire (Zjarri) rituals and the Sun (Dielli) and Moon (Hëna) worship are the earliest attested cults of the Albanians. The Sun holds the primary role in Albanian pagan customs, beliefs, rituals, myths, and legends; Albanian major traditional festivities and calendar rites are based on the Sun, worshiped as the god of light, sky and weather, giver of life, health and energy, and all-seeing eye; the sunrise is honored as it is believed to give energy and health to the body. The Moon is worshiped as a goddess, with her cyclical phases regulating many aspects of Albanian life, defining agricultural and livestock activities, various crafts, and human body. The morning and evening star Venus is personified with Prende, associated with dawn, beauty, love, fertility, health, and the protection of women. The cult of the Earth (Dheu) and that of the Sky (Qielli) have a special place. The Fire – Zjarri, evidently also called with the theonym Enji – is deified in Albanian tradition as releaser of light and heat with the power to ward off darkness and evil, affect cosmic phenomena and give strength to the Sun, and as sustainer of the continuity between life and afterlife and between the generations, ensuring the survival of the lineage (fis or farë). To spit into Fire is taboo. The divine power of Fire is used for the hearth and the rituals, including calendar fires, sacrificial offerings, divination, purification, and protection from big storms and other potentially harmful events. Fire worship and rituals are associated with the cult of the Sun, the cult of the hearth (vatër) and the ancestor, and the cult of fertility in agriculture and animal husbandry. Ritual calendar fires are associated with the cosmic cycle and the rhythms of agricultural and pastoral life. Besa is a common practice in Albanian culture, consisting of an oath (be) solemnly taken by sun, by moon, by sky, by earth, by fire, by stone and thunderstone, by mountain, by water, and by snake, which are all considered sacred objects. Associated with human life, bees are highly revered by Albanians. The eagle is the animal totem of all Albanians, associated with the Sky, freedom and heroism. A widespread folk symbol is the serpent (Gjarpër, Vitore, etc.), a totem of the Albanians associated with earth, water, sun, hearth and ancestor cults, as well as destiny, good fortune and fertility. The sun, the moon, the star, the eagle (bird), the serpent, and the bee, often appear in Albanian legends and folk art.

Enji (Albanian: [ɛɲi]) is the old name of the fire god in the Albanian pagan mythology evidently contained in the weekday name that was dedicated to him – e enjte – the Albanian word for Thursday. The Fire – Zjarri – is deified in Albanian tradition as releaser of light and heat with the power to ward off darkness and evil, affect cosmic phenomena and give strength to the Sun (Dielli, who is worshiped as the god of light, sky and weather, giver of life, health and energy, and all-seeing eye), and as sustainer of the continuity between life and afterlife and between the generations. The divine power of Fire is used for the hearth and the rituals, including calendar fires, sacrificial offerings, divination, purification, and protection from big storms and other potentially harmful events. Fire worship and rituals are associated with the cult of the Sun (Dielli), the cult of the hearth (vatër) and the ancestor, and the cult of fertility in agriculture and animal husbandry. Fire rituals that are commonly found among Indo-European peoples, including the Albanians, have been firstly attested by the Vedas, with hymns dedicated to the fire god Agni. Described in written sources since 1482, the Albanian fire rituals have been historically fought by the Christian clergy, without success. The cult of the mystic fire and the fire ritual practices have played a prominent role in the lives of all the Albanian people until the 20th century, and in rural areas they continue to be important for Albanian traditional customs even in the present days.

The theonym from which Thursday was named in Albanian is considered to have been attested in antiquity in Illyrian theophoric names with the Latin spelling En(n)-. He was presumably 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 weekday names were formed in the Albanian language. The belief in a prominent fire and wind god, who was referred to as I Verbti ("the blind one"), and who was often regarded more powerful than the Christian God, survived in northern Albania until recent times. Under Christianization the god of fire was demonized and considered a false god, and it was spread about that anyone who invoked him would be blinded by fire. The purifying power of fire underlies the Albanian folk belief according to which the fire god is the enemy of uncleanliness and the opponent of filth.

A slogan is used in Scottish heraldry as a heraldic motto or a secondary motto. It usually appears above the crest on a coat of arms, though sometimes it appears as a secondary motto beneath the shield. The word slogan dates from 1513. It is a variant of the earlier slogorn, which was an Anglicisation of the Scottish Gaelic sluagh-ghairm (sluagh "army", "host" + gairm "cry"). In other regions it is called a war-cry.