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33-638: Before it was a colonial town, Yanhuitlán existed as an altepetl in Mesoamerica . After the fall of Tenōchtitlan in 1521, many city-states such as Yanhuitlán, acquired new degrees of sovereignty from the Aztec empire . Local leaders in Yanhuitlán opposed the arrival of Christian missionaries. The town was founded by Dominican friars 10 years after the Spanish came to Oaxaca. Historically, in colonial times, Yanhuitlán

66-486: A patron god particular to the identity of the altepetl and a central market. Altepeme were typically multiethnic and communal cohesion was often maintained through territorial exclusiveness. Local rulers of altepeme generally retained their authority over taxation and land distribution while under the indirect rule of an empire in exchange for their submission, participation in military campaigns, and tribute payments. However, starting with Moctezuma Ilhuicamina I in

99-546: A place within the new colonial order. Matlatzinca and Otomi peoples in the Valley of Toluca as well as Mixtecs in Oaxaca used baptisms as a means of reclaiming local authority after years of Mexica imperialism in the face of Spanish rule. Throughout the 1520s and 1530s, altepeme retained their autonomy through Christianization and local rulers now adopted new Spanish Christian names: "the names of local elite began to echo those of

132-453: Is a deity or a spirit who is a guardian, patron, or protector of a particular place, geographic feature, person, lineage, nation, culture, or occupation. The etymology of "tutelary" expresses the concept of safety and thus of guardianship. In late Greek and Roman religion , one type of tutelary deity, the genius , functions as the personal deity or daimon of an individual from birth to death. Another form of personal tutelary spirit

165-500: Is patron of yogis and renunciants. City gods and goddesses include: Influenced by the religion of Islam , Indonesian people believe in jinn , particularly on the island of Java. Those jinn who adhere to the religion of Islam are generally benevolent, however, non-Muslim jinn are considered to be mischievous. Some of them guard graves. If a pilgrim approaching the grave has evil intentions, they would cause severe illness or even death. Spirits called shedim are mentioned twice in

198-407: Is the familiar spirit of European folklore. Socrates spoke of hearing the voice of his personal spirit or daimonion : You have often heard me speak of an oracle or sign which comes to me … . This sign I have had ever since I was a child. The sign is a voice which comes to me and always forbids me to do something which I am going to do, but never commands me to do anything, and this

231-559: Is the patron of military personnel and police, while Mazu is the patron of fishermen and sailors. A similar concept in Christianity would be the patron saint example of archangels "Michael, Gabriel, Raphael, etc." or to a lesser extent, the guardian angel . In Hinduism , personal tutelary deities are known as ishta-devata , while family tutelary deities are known as Kuladevata . Gramadevata are guardian deities of villages or regions. Devas can also be seen as tutelary. Shiva

264-499: Is what stands in the way of my being a politician. The Greeks also thought deities guarded specific places: for instance, Athena was the patron goddess of the city of Athens . Tutelary deities who guard and preserve a place or a person are fundamental to ancient Roman religion . The tutelary deity of a man was his Genius , that of a woman her Juno . In the Imperial era , the Genius of

297-597: The civitas of the Remi in Gaul adopted Apollo as its tutelary, and at the capital of the Remi (present-day Rheims ), the tutelary was Mars Camulus . Tutelary deities were also attached to sites of a much smaller scale, such as storerooms, crossroads, and granaries. Each Roman home had a set of protective deities: the Lar or Lares of the household or familia , whose shrine was a lararium ;

330-977: The genius loci or guardian spirit of the site, Hercules , Silvanus , Fortuna Conservatrix ("Fortuna the Preserver") and in the Greek East Aphrodite and Agathe Tyche . The Lares Compitales were the tutelary gods of a neighborhood ( vicus ) , each of which had a compitum (shrine) devoted to these. Their annual public festival was the Compitalia . During the Republic, the cult of local or neighborhood tutelaries sometimes became rallying points for political and social unrest. Chinese folk religion , both past and present, includes myriad tutelary deities. Exceptional individuals, highly cultivated sages, and prominent ancestors can be deified and honored after death. Lord Guan

363-620: The Emperor was a focus of Imperial cult . An emperor might also adopt a major deity as his personal patron or tutelary, as Augustus did Apollo . Precedents for claiming the personal protection of a deity were established in the Republican era , when for instance the Roman dictator Sulla advertised the goddess Victory as his tutelary by holding public games ( ludi ) in her honor. Each town or city had one or more tutelary deities, whose protection

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396-450: The Etruscan city of Veii , and was often housed in an especially grand temple on the arx (citadel) or other prominent or central location. The tutelary deity of Praeneste was Fortuna , whose oracle was renowned. The Roman ritual of evocatio was premised on the belief that a town could be made vulnerable to military defeat if the power of its tutelary deity were diverted outside

429-505: The Hebrew Bible . In both of these instances ( Psalm 106 :37 and Deuteronomy 32:17) the shedim are associated with child sacrifice or animal sacrifice . The term " shedim " is believed by some to be a loan-word from the Akkadian shedu , which referred to a spirit which could be either protective or malevolent. In Korean shamanism , jangseung and sotdae were placed at

462-465: The Penates who guarded the storeroom (penus) of the innermost part of the house; Vesta , whose sacred site in each house was the hearth; and the Genius of the paterfamilias , the head of household. The poet Martial lists the tutelary deities who watch over various aspects of his farm. The architecture of a granary ( horreum ) featured niches for images of the tutelary deities, who might include

495-527: The 1440s, Aztec imperialist efforts over the altepetl deepened by removing the powers of taxation from local rulers and replacing non-compliant rulers with military governors. These heightened pressures produced unstable conditions in Mesoamerica in which altepetl frequently rebelled by withholding tributes and pursuing secession . Cuauhnahuac, a major altepetl of the southern Aztec empire, rebelled on three occasions. The Aztecs responded with intense violence, which only fueled more violence in response. At

528-591: The Spanish but soon joined the conquest effort as a crucial ally against the Aztec Empire. After the fall of Tenōchtitlan in 1521, the Spanish increasingly demanded that altepetl rulers publicly destroy their figures of deities (referred to as idols by the Spanish) and whitewash temple walls. While destroying idols had represented a transfer of sovereignty and tributes to the conquering power in Mesoamerican politics, with

561-537: The center of Indigenous identity. Residents referred to themselves by the name of their altepetl rather than, for instance, as "Mexicas". "Altepetl" was a polyvalent term rooting the social and political order in the creative powers of a sacred mountain that contained the ancestors, seeds and life-giving forces of the community. The word is a combination of the Nahuatl words ātl (meaning "water") and tepētl (meaning "mountain"). A characteristic Nahua mode

594-505: The city, perhaps by the offer of superior cult at Rome. The depiction of some goddesses such as the Magna Mater (Great Mother, or Cybele ) as " tower-crowned " represents their capacity to preserve the city. A town in the provinces might adopt a deity from within the Roman religious sphere to serve as its guardian, or syncretize its own tutelary with such; for instance, a community within

627-632: The edge of villages to frighten off demons. They were also worshiped as deities. Seonangshin is the patron deity of the village in Korean tradition and was believed to embody the Seonangdang . In Meitei mythology and religion ( Sanamahism ) of Manipur , there are various types of tutelary deities, among which Lam Lais are the most predominant ones. In Philippine animism , Diwata or Lambana are deities or spirits that inhabit sacred places like mountains and mounds and serve as guardians. In Shinto ,

660-567: The fall of Tenōchtitlan, the balance of power shifted heavily in favor of the Spanish, who forced Christianization upon the various altepeme . As it became clear to each altepetl that the Spanish were in Mesoamerica to stay, they quickly learned to use conversion as a means of gaining political capital. By 1523, nobles in Tenōchtitlan had requested baptisms and provided them with properties for their monasteries and churches to assure themselves

693-438: The following communities: Barrio de los Arcos, Caja de Agua, El Jazmín, La Cantera, La Cieneguilla, La Laguna, Los Dos Corazones, Rancho Celerino, vendaño, Río Grande, San Sebastián (Primera Sección), Tijua, Tooxi, Xaacahua, Xacañi, Xahayucuanino, Yucudahuico, Yudayo, and Yuxaxiño Altepetl The altepetl ( Classical Nahuatl : āltepētl [aːɬ.ˈté.peːt͡ɬ] , plural altepeme or altepemeh )

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726-557: The gospel and faith." It further stated that "it was the friars' 'good deed', they added, to 'teach us to despise, destroy, and burn the stones and wood that we worshiped as gods'." As described by historian Ryan Dominic Crewe, "Friars proudly reported the destruction using biblical scales: twenty thousand idols smashed by a single friar in a day, thousands of local deities delivered to the flames, or five hundred major temples dismantled in just five years. Patron god A tutelary ( / ˈ tj uː t ə l ɛ r i / ; also tutelar )

759-420: The invasion of the Spanish, Indigenous peoples soon realized "that in the Spanish context it implied a far more sweeping, cosmic transformation." From the inception of contact between the altepetl and the Spanish conquistadors, submission to Christianity was non-negotiable. As described by historian Ryan Dominic Crewe, "the Spanish offered two clear options: accept Christianity and be saved in this world and in

792-562: The main temples in Tenōchtitlan, Texcoco , and Tlaxcala, including the Temple of Huītzilōpōchtli , which housed the archives of Texcoco. This wave of violence initiated by the Spanish missionaries emanated outward throughout what would soon become New Spain . A letter written by Christianized Indigenous nobles to the Spanish crown in 1560 records that "people of many altepetl were forced and tortured [or] were hanged or burned because they did not want to relinquish idolatry, and unwillingly received

825-403: The men who were turning out to be their overlords rather than their liberators." Spanish missionaries imposed forms of symbolic and physical violence in the altepetl in order to erect "a new universe of meaning" for Indigenous peoples. A coordinated assault was launched by missionaries and conquistadors on Indigenous priests and adherents on January 1, 1525, which resulted in the destruction of

858-441: The middle of the 16th century on pre-Hispanic foundations. It has a notable façade, baptismal font, “sotocoro” roof, a large number of fine colonial-era santos (statues of the saints) various altarpieces (retablos) on the sides of the church as well as a main altarpiece constructed like a folding screen. It also contains an antique pipe organ built around 1700 and restored to playing condition by Pascal Quoirin in 1998. The codex

891-406: The next, or resist it and face damnation in both." Prior to the fall of Tenōchtitlan, the Spanish could not force compliance because of their heavy dependency on those whom they were admonishing. Conquistador Bernal Diaz del Castillo wrote that "more often than not hungry Spanish soldiers would read their protocol and then promptly settle into a meal prepared by those they had just admonished." After

924-648: The time of Spanish invasion in 1519, the Aztec Empire alone consisted of approximately 450 altepeme . The Spanish recognized and exploited the preexisting political divisions among the various altepeme and the Aztecs, inciting dissident city-states to rebel. No "super-altepetl" identity existed to unite against the Spanish. The Totonacs of Cempoala were among the first to ally with the Spanish, having only recently been brought under Aztec control after many years of resistance. The Tlaxcaltec of Tlaxcala initially resisted

957-575: Was an important commercial center of the Mixtec people, exporting silk to Mexico City , Puebla and Oaxaca city . Communal earnings are kept in chests locked with three keys to conserve them for the cultural development of each of the seven “neighborhoods” of Yanahuitlán: Ayuxu Dana, Xayujo, Tico, Tinde, Yudayo. Yuxacoyo y Yuyuxa. The municipality is dominated by the Templo y Ex-convento de Santo Domingo (Temple and former convent of Saint Dominic), built around

990-477: Was considered particularly vital in time of war and siege. Rome itself was protected by a goddess whose name was to be kept ritually secret on pain of death (for a supposed case, see Quintus Valerius Soranus ). The Capitoline Triad of Juno , Jupiter , and Minerva were also tutelaries of Rome. The Italic towns had their own tutelary deities. Juno often had this function, as at the Latin town of Lanuvium and

1023-507: Was the local, ethnically -based political entity, usually translated into English as " city-state ", of pre-Columbian Nahuatl -speaking societies in the Americas . The altepetl was constituted of smaller units known as calpolli and was typically led by a single dynastic ruler known as a tlatoani , although examples of shared rule between up to five rulers are known. Each altepetl had its own jurisdiction, origin story, and served as

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1056-418: Was to imagine the totality of the people of a region or of the world as a collection of altepetl units and to speak of them on those terms. The concept is comparable to Maya cah and Mixtec ñuu . Altepeme formed a vast complex network which predated and outlasted larger empires, such as the Aztec and Tarascan state . Established altepeme were characterized by a central temple dedicated to

1089-612: Was written by its inhabitants around 1550, made on European paper, dated 1550 to 1570, to celebrate the agreement between chiefs, religious and encomendero, the document also intended to take stock of what had in taxes and tequitl work or the community to their new rulers. It is currently in the special collections of the José María Lafragua Historical Library of the Autonomous University of Puebla. As municipal seat, Yanhuitlán has governing jurisdiction over

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