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| {{Infobox religion | | {{Infobox religion |
| | name = Tlecoyanism | | | name = Ixtleconism |
| | native_name = Teotlacemitoliztli | | | native_name = Ixtleco |
| | image = Aztec_heart_glyph.svg | | | image = Aztec_heart_glyph.svg |
| | imagewidth = 175 | | | imagewidth = 150 |
| | alt = | | | alt = |
| | caption = The Yolli icon symbolizing the beating heart of humanity, sustainance of life and struggle against death. | | | caption = |
| | abbreviation = | | | abbreviation = |
| | type = {{wp|Cornelis_Tiele#Universal_religions|Universal}} | | | type = {{wp|Cornelis_Tiele#Universal_religions|Universal}} |
| | main_classification = Tlecoyanic | | | main_classification = Ixtleconic |
| | orientation = | | | orientation = |
| | scripture = Teoamoxtli | | | scripture = Teoamoxtli |
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| | leader_name = [[Ixcaniqe Zyapa]]</br>Others | | | leader_name = [[Ixcaniqe Zyapa]]</br>Others |
| | fellowships_type = Schools | | | fellowships_type = Schools |
| | fellowships = [[Schools of Tlecoyanism]] | | | fellowships = [[Schools of Tleconism]] |
| | area = [[Zacapican]], Worldwide | | | area = [[Zacapican]], Worldwide |
| | headquarters = Teotlan, [[Tequitinitlan]] | | | headquarters = Teotlan, [[Tequitinitlan]] |
| |language = {{wp|Nahuatl}} | | | language = {{wp|Nahuatl}} |
| | founder = The Tlecoyani (traditional) | | | founder = The Tlecoyani (traditional) |
| | founded_date = 1st millenium BCE </br> 13th–10th century BCE | | | founded_date = 1st millenium BCE </br> 13th–10th century BCE |
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| }} | | }} |
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| '''Tlecoyanism''', also known as the '''Sacred Covenant''' ({{wp|Nahuatl}}: ''Teotlacemitoliztli''), is a {{wp|Henotheism|henotheistic}} religion encompassing the philosophy and beliefs of the {{wp|nahuatl|nahuatl-speaking}} speaking peoples of inhabit [[Zacapican]] and their areas of historical influence across the [[Ajax|world]]. The cosmology of Tlecoyanism reflects a view of a {{wp|dualistic cosmology|dualistic world}} of conflict between {{wp|good and evil}} within a universe that was created by and exists only to perpetuate such conflict. According to this view, decay and destruction inevitably follow rebirth and creation and vice versa, and anything which lasts a long time will decay and become corrupt as it begins to collapse under pull of destructive forces. Tlecoyanist beliefs and practices are shaped by three guiding principles of impermanence (''ahmo nochipa''), revolution (''malacachihui'') and certainty (''neliliztli''), typically illustrated by the cyclical nature of impermanent life, certain death and the revolution which changes one to the other. Tlecoyanist fire priests are dedicated to the constant rejuvination of their religuous orders through the introduction of "renewed truth" (''nel yancuilia'') and view themselves as those who break the dogmas of society and of their own temple lest these become stagnant, corrupt and slide down the path to destruction. | | '''Ixtleconism''' ({{wp|Nahuatl}}: ''Ixtleco''), also known as the '''Sacred Covenant''' ({{wp|Nahuatl}}: ''Teotlacemitoliztli''), is a {{wp|Henotheism|henotheistic}} religion encompassing the philosophy and beliefs of the {{wp|nahuatl|nahuatl-speaking}} speaking peoples of inhabit [[Zacapican]] and their areas of historical influence across the [[Ajax|world]]. |
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| In Tlecoyanism, the focus of worship is the deity known as Xiuhtotecuiyo or Lord Fire, an elder deity of nature belonging to an order of primordial gods called the Huehueteomeh. This god of fire symbolizes life and rejuvenation while also underlining the fleeting nature of these things. Lord Fire is associated with knowledge, science, technology, civilization and agriculture, his gifts to humanity for which he was dismembered by his siblings. The gifts of Lord Fire defy nature and are always fleeting and would be consumed and destroyed by natural forces without the constant labor of humanity, drawing a parallel between these concepts and practices with human life and fire itself. The focal point of daily or weekly worship and the first duty of the fire priests is the maintenance of the blessed fires (''Tlateochihualtletl''), eternal flames which are sustained by generation after generation of fire priests within dedicated pyramidal temples called ''Tletzacualli''. This practice symbolizes the struggle of all humanity against death, decay and ignorance and the struggle of each individual human within their lives to not only survive but become greater against the pressures coming from the forces of the world. All these struggles are viewed as necessary yet ultimately doomed endeavors, as no struggle can be maintained for eternity. Likewise, Tlecoyanist {{wp|eschatology}} predicts the decay and downfall of humanity back into beasts of nature and later the destruction of the entire universe through {{wp|Entropy|entropic forces}}. Humanity is not central to the universe and is only the product of the machinations of the Huehueteomeh including Lord Fire, and therefore the end of humanity does not necessarily align with the end of the universe.
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| Tlecoyanists not only recognize the other deities of their own pantheon which are generally appeased rather than worshipped, but are also notable in their acceptance and at times worship of foreign deities they come into contact with as telpocateotl or "young gods", believed to be the children and grandchildren of various deities of the Huehueteomeh scattered around the universe. For example, the {{wp|Yahweh|Judeo-Sarpetic god}} is worshipped as the son of Lord Fire and a telpocateotl while the messianic figure of the {{wp|Christianity|Sarpetic faiths}}, {{wp|Jesus|Yeshua-Amitai}}, is likewise worshipped as the demi-god Amitl who was martyred to cleanse the corruption from humanity, following in his grandfather's footsteps as a sacrificial deity. Fire priests of Tlecoyanism in particular view the study of new or foreign philosophies as a way to introduce renewed truths and stave off stagnant corruption from consuming their own religion, leading to a religious structure predisposed to the development of syncretic deities and beliefs both within itself and other religious institutions that come under the influence of Tlecoyanists.
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| ==Name== | | ==Name== |
| | | In Nahuatl, ''Ixtleco'' can be translated as "rising", or more completely as "climbing the incline". The term is used to encompass constructive or agitating divine forces and the faiths that venerate them, distinguished from the ''Ixtemo'', the force of decline, decay and stagnation. Ixtleconism paints a dualistic picture of the universe, with opposing ixtleconic and ixtemonic gods and spirits. Some foreign religions, especially those syncretic with Zacapine Ixtleconism, are encompassed within the term and considered to be of equal or approximate validity, while other faiths have been labeled Ixtemonic and are shunned either for theological or historical reasons. |
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| ==History== | | ==History== |
| The origin of Tlecoyanism lies within the pantheon of the [[Zacapican#History|Hec civilization]] and the {{wp|Chon languages|Chon speaking}} peoples of {{wp|chalcolithic}} Zacapican more than 5,000 years ago. This pantheon was developed by the Tepetecas as they invaded and conquered the Zacaco plain and adopted many of the gods practiced by previous civilizations of the region including the Nancayac, Teuchan, and possibly the precursor Zuna and Qami cultures. As the Tepetecas became the Hec, the many tribes and gods they contacted became amalgamated into a single standard pantheon that became accepted across their empire. Syncretism with conquered tribes, particularly the gods of Nancayac cities, facilitated the rule of the Heccan Empire in ancient Zacapican. The standardization of the gods and elements of the religious philosophy became deeply engrained over the prolonged reign of the Heccan Empire and indeed outlived the collapse of this polity through the fractured city states and pretenders of the post-Heccan period of ancient Zacapitec history. Dualism, the three principles, and most of the gods (especially the Huehueteomeh) were established by the Hec and their precursors and sustained by their succesor states for hundreds of years prior to the arrival of the Nahua tribes to Zacapican between 1300 and 1000 BCE.
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| During the Colli period beginning in 1300 BCE, the Nahua tribes adopted and syncretized the Heccan pantheon as many tribes and city temples had done in the centuries prior. The migrating Nahuas brought with them, among other things, an animistic faith focusing on {{wp|pyrolatry}} which had ritualized the practice of fire control and viewed it as a weapon against malevolent spirits. As the early Nahua kingdoms in the Zacaco adopted the Heccan faith, they merged their own beliefs into the existing practices of the temple and began to focus their worship onto the god of primordial fire within that pantheon. Likewise, their view of fire as a good force and a weapon against evil led to the heightening of dualistic thought within their version of the Heccan pantheon. Over time, the focus on the fire god approached {{wp|henotheism}} and the Nahuas of Zacapican became devoted fire worshippers while awknowledging the full Heccan pantheon observed by other states and their non-Nahua subjects. In Tlecoyanist tradition, the Tlecoyani or "Fire Bringer" was the first true servant of the fire god which was a relatively minor deity in the pre-Nahua pantheon, and brought the true way of fire worship to the people. The gifts of science and agriculture are also attributed to the Tlecoyani, although historical evidence shows that the great innovations in technology and agricultural practices introduced by the Nahua largely orriginated in other regions of Oxidentale and were not first attributed to the Nahuas. However, the nature of the transition from Heccan Pantheon to early Tlecoyanism implies that Lord Fire is indeed an interpretation or continuation of the old Heccan fire god, making him one of the oldest single gods to be continuously worshipped in world history.
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| Tlecoyanism remained relatively simple theologically and cosmologically during the Colli period, but rapidly diversified and became increasingly complex as the first true Zacapine Empire was born at the beginning of the Tlanepantla period in 21 CE. As the Middle Empire of Zacapican eclipsed even the Heccan Empire in complecity and social sophistication, a vast clerical caste emerged across the territories of this state to aid in the conversion of the populace to Tlecoyanism. Theological debate was stimulated as rival schools of priests were estabished in different city states within the empire, scripture was interpreted and reinterpreted, and there was extensive elaboration on the relatively simple Three Principles which had been carried over from old Heccan society. A form of Tlecoyanism more or less fully recognizable to the modern observer had emerged by the 4th century and has continued its development into the modern day, with significant development of its concepts and ideas occuring as recently as the 20th century.
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| ==Beliefs== | | ==Beliefs== |
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| | footer = An ancient rock painting in the western Zacaco dated to 1800 BCE. It depicts Lord Fire granting the gift of the Tlateochihualtletl to the first Tlecoyani, Tleyacapantli. | | | footer = An ancient rock painting in the western Zacaco dated to 1800 BCE. It depicts Lord Fire granting the gift of the Tlateochihualtletl to the first Tlecoyani, Tleyacapantli. |
| }} | | }} |
| The cosmology and belief system of Tlecoyanism establishes a fundamentally unjust {{wp|Dualism in cosmology|dualistic world}} in which positive constructive forces (𐠮𐠈𐠋𐠁𐠂, ''Yecyotl'') are perpetually undermined and worn down by destructive forces of decay or evil (𐠮𐠈𐠡, ''Poyotl''). It is believed that the creation of the universe broke the neutral balance of the un-existing void and so brought both yecyotl and poyotl into being with yecyotl being initially ascendant. Tlecoyanist {{wp|eschatology}} therefore predicts that the universe will end with poyotl eventually reducing yecyotl back down to nothing, destroying everything that exists and in so doing also eliminating the destructive forces themselves in a return to the neutral void. The deities, demigods and spirits of the diverse Tlecoyanist pantheon are in general neither purely positive nor entirely negative and act according to both yecyotl and poyotl at different times. This is illustrated by the dual supreme being of the pantheon, Lord Sun (𐠯𐠎𐠮𐠄𐠯𐠙𐠰, ''Tonatiuhtecuhtli'') the ruler of the day and Lady Moon (𐠮𐠲𐠌𐠯𐠩𐠮𐠕, ''Metztlicihuatl'') the ruler of the night who represent the force of yecyotl and poyotl respectively and who were once part of a neutral whole called Teotlachihualli, which is translated as "original creation" or "the first child". The splitting of Teotlachihualli into Tonatiuhtecuhtli and Metztlicihuatl is the event which created the universe, which some modern Tlecoyanists associate with the scientific theory of the {{wp|big bang}}.
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| As positive and negative energies proliferated in the new universe after its creation, the primordial world took shape and with it the first generation of deities took shape. These were for the most part cruel and unforgiving deities representing uncontrolled forces of nature which often clashed against one another. The course of this primeval turmoil is what determined the formation of wild animals and plants and the innate essence of the untamed natural world. A race of proto-humans (𐠯𐠊𐠭𐠅𐠙𐠂, ''Inayatlacatli'') emerged as part of this world, and were not created by any particular deity but were instead shaped by the competing natural forces of the primordial gods and were no different than any wild animal. The Inayatlacatli are said to have had blackened skin covered in scales and rough patches, protruding snouts, long tails and eyes with white pupils which could not bear to look at the daytime sky. They lived inside caves and ventured out at night to forage, moving mostly on all fours. The Inayatlacatli were just as intelligent as later humans, and could use implements and devise tricks but were possessed of such savagery that they could think only of survival and did not produce art or try to improve their tools or transform their surroundings as humans do. Despite this, they were the most clever of the savage creatures on the surface of the world which caused Lord Fire, the most creative of the primordial gods, to take an interest in them and later develop an affinity for the Inayatlacatli. This caused the primordial fire god to become saddened by the daily suffering of the proto-humans within the savagery of the beastly world.
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| In his grief, the Lord Fire gave the Inayatlacatli a portion of his immortal essence which is referred to as the Tlateochihualtletl or blessed flame which came to reside within the hearts of the Inayatlacatli as a form of {{wp|soul}} which none of the other animals of the wild world possessed. Lord Fire's gift transformed the Inayatlacatli into Tlacatl, humans, as the fire within them burned away their scales and the hair of their bodies leaving a smooth skin behind, reducing their tails and snouts to nothing and causing their all-white eyes to turn dark at the center which finally allowed them to leave the caves during the day as they could now withstand the light of the sun. The elevated souls of these first humans would rejoin with the greater essence of Lord Fire upon death, thus allowing the humans to enter the divine realm rather than remaining within the mundane. When Lord Fire's deeds were discovered by the other gods, they were furious. Divinity among the beasts, the violation of the natural order and most of all the entry of the first human souls to the divine realm were deep insults in their view. As a result, the gods of the primordial world attempted to destroy what humanity had become only for Lord Fire to intervene and protect the humans from harm. Instead, the other deities attacked Lord Fire from all sides, tearing off parts of his being and scattering them across the world forming terrible wildfires, and throwing his blood across the sky to form the stars and the {{wp|Milky Way|Milky Way galaxy}}. Most terrible of all, the other deities were able to reduce Lord Fire's immortality and the fire-god began to perish.
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| It was in this moment that Lord Fire's voice reached a human of the tribes of man named Tleyacapantli, and told him about creation, the other gods and what had happened to him, in an attempt to prepare the humans to survive the onslaught of the natural gods. Lord Fire also gave to Tleyacapantli his final gift to humans. As the deity was dying, he could no longer sustain the Tlateochihualtletl within humans and if these went out, the humans would revert to their beastly form. Therefore Lord Fire gave to the humans him ultimate power, mastery over fire, by teaching Tleyacapantli to make fire himself and bid him to teach the other humans as well. This would allow the humans to warm and enkindle their own souls without the strength of Lord Fire. The tribes of humanity, stricken with grief and a deep gratitude for what the god had done, were compelled by Tleyacapantli's words to devote themselves to saving Lord Fire from death by presenting sacrifices of their own. Animal and human sacrifice, as well as other forms of ritual sacrifice, within braziers (𐠮𐠂𐠸𐠊𐠮𐠚𐠞𐠀, ''Apantlecaxitl'') containing the wild natural fire which was part of the scattered body of Lord Fire. These sacrifices nurtured the god turned mortal, filling him with the borrowed vitality offered by his human worshippers. It was so that the Sacred Covenant was struck, as the humans vowed to repay the gift of soul and Lord Fire's sacrifice for the humans through sacrifice of their own to sustain the god, providing Lord Fire a form of immortality to replace that which was destroyed by the anger of the other gods. For his deeds, Tleyacapantli was named ''Tlecoyani'', Fire-Bringer, a messenger of the fire god and a prophet of the faith of humans. Tlecoyanists believe all humans entered into this pact with Lord Fire, and that many tribes quickly grew complacent with their duties to keep the god alive and save themselves from annihilation and barbarism inflicted by the other gods. The role of the Tlecoyanis, Tleyacapantli and his successors through the ages, has therefore been to remind humans of their covenant. Tleyacapantli, who modern academics believe to be a mostly mythical figure, is credited as the founder of the Tlecoyanist temple and faith and the first head of this temple. The next Tlecoyani would not come for many centuries afterward, as Lord Fire only musters the strength to speak to a chosen human when his faithful need correcting in their ways, and so most heads of the temple were not Tlecoyani but merely devout and non-prophetic humans charged by their predecessors and by Lord Fire to uphold the human covenant with the fire god. These heads of the temple are called ''Tlatocateopixqui'' (𐠌𐠸𐠠𐠃𐠮𐠊𐠰𐠭), and are the paramount leaders of the Tlecoyanist faith.
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| ===Apocalypse===
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| In Tlecoyanist cosmology, the world is seen in a generally pessimistic outlook with an underlying belief that the inexorable wear of decaying forces and natural entropy will inevitably bring down everything that exists and then creation itself. There are many possible and prophesized versions of the apocalypse in Tlecoyanism that have been debated amongst theologians and religious scholars for centuries. Apocalypse stories in scripture falls into two distinct categories, these being the doom of humanity and the doom of the universe. It is made clear in the scripture that the struggle of humanity against the gods of nature is only a small part of the universal struggle between Yecyotl and Poyotl, the struggle of the created universe against the entropy breaking it down. Therefore, the eventual end of human civilization at the hands of the gods will only be a small part of the overall decay of the universe which will itself end long after the last human has been consumed by the savagery of the wild world. The doom of the entire universe is generally mysterious and esoteric within scripture, and the mainstream dogma within Tlecoyanism asserts that it would be impossible for a human to know of the universal end and condemns anyone who claims to have such knowledge. This is because the scripture suggests that even the gods themselves are swept up by the greater universal forces of yecyotl and poyotl and have themselves little knowledge of how the universe will end, and that therefore not even the patron Lord Fire and by extension his messengers on earth the Tlecoyanis could claim to know with certainty details of the ultimate doom.
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| {{multiple image | | {{multiple image |
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| | footer = The Black Fire Dog, an evil aspect of Lord Fire, is a prominent figure in Tlecoyanist apocalyptic speculation. This depiction is found within a mural discovered in modern day [[Tequitinitlan]] and is dated to the period of 35-49 CE. | | | footer = The Black Fire Dog, an evil aspect of Lord Fire, is a prominent figure in Tlecoyanist apocalyptic speculation. This depiction is found within a mural discovered in modern day [[Tequitinitlan]] and is dated to the period of 35-49 CE. |
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| By contrast, the human doom is not only more detailed and widely discussed than the universal doom, it indeed features as one of the central topics of theological discussion and of general sermons and aspects of daily worship. The threat of the destruction of humanity at the hands of the gods is a key feature of the creation story and a founding principle of the Tlecoyanist temple organization. Indeed, the object of Tlecoyanist worship is in almost all cases directly related to forestalling the end of days for humanity through the sustenance of Lord Fire which serves to ward off the advances of the other primordial gods of nature. The exact process by which the other gods could eventually destroy humanity is varied, and debate continues as to whether the death of Lord Fire would lead to the reversion of humans back to their original beastly form as the Inayatlacatli, a devolution into a new savage form of humanity based on the current human form, or the outright destruction of all human beings without any surviving wild form. However, there is consensus among scholars that the human doom at the hands of the gods would first manifest through the degradation of human society, itself a symptom of the largely invisible weakening of the fire-like soul within each individual human. Such a form of apocalypse is temporarily preventable, as a spiritual mobilization to revitalize the collective soul of humanity and repair society could postpone the threat of the human doom should it begin to appear. Because of this, the exact date and condition of the human doom is not set or determined within any scripture and is the subject of active speculation as the process of the apocalyptic prelude could begin at any time, and in turn be postponed, making it as difficult to predict as the course of temporal events.
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| Another possible course of the human doom, less often depicted but prominent within the scripture nonetheless, is the threat of ''Tliltlechichi'' (𐠌𐠌𐠮𐠐𐠯) whose name means "Black Fire Dog". This is the name given to the destructive aspect of Lord Fire, as even as a mostly yecyotl, positive entity, the fire-god nonetheless possesses a dark aspect. Tliltlechichi is the cause of human madness, insanity and physical deformities which are believed to be caused by the partial or total corruption of the fire-soul within a person caused by the influence of Tliltlechichi. Visions of black dogs are especially ominous for this reason and are said to be warnings of impending madness, evil human deeds or an incident of mass hysteria. Tliltlechichi himself is said to have been a part of Lord Fire that was too difficult to destroy when the gods had set upon his body, and so was buried whole under the ground and now resides deep within the earth. He is consumed by an eternal rage and his outbursts and attempts to escape his prison are said to be the cause of earthquakes and volcanic events. Should Tliltlechichi ever escape, scripture asserts that he will gather together the dismembered pieces of Lord Fire's body and rejoin them to his canine body and become a new deity named Lord Eclipse (𐠛𐠲𐠒𐠀𐠎, ''Cualohuani'') who would be an inverted form of the benevolent Lord Fire. Should Cualohuani come into being through Tliltlechichi's escape from beneath the earth, humanity would either be destroyed by his fire or corrupted into madness resulting in a form of savagery similar but distinct from the devolved state which would occur should the other gods defeat Lord Fire before Tliltlechichi can escape.
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| ==Practices== | | ==Practices== |
| [[File:Brahmana_performing_fire_sacrifice.JPG|200px|thumb|right|Teopixqui preforming Huentlatlatilli ritual.]] | | [[File:Brahmana_performing_fire_sacrifice.JPG|200px|thumb|right|Teopixqui preforming Huentlatlatilli ritual.]] |
| The daily practice of Tlecoyanism revolves around the sacred covenant between humanity and Lord Fire, which requires various rituals, sacrifices and constant care over the Apantlecaxitl braziers containing the holy fires believed to be the pieces of Lord Fire's dismembered body. The most intensive and time consuming components of the covenant cannot be upheld by the average faithful or by political leaders, necessitating the creation of a dedicated caste of religious servants within the early Zacapitec states which quickly coalesced into the modern day associations of fire-priests (𐠲𐠃𐠮, ''Teohua''). Most practices however are not exclusive to clergy and indeed are regularly preformed by individuals within and without of sanctioned temples, often within their own homes. Tlecoyanist marriage rites, funerals and other common customs involved in the daily lives of the faithful have become deeply intertwined with Zacapitec culture. Members of the clergy, typically Totahtzin public priests, offer their services to assist and oversee these rituals but they may also be undertaken by individuals themselves and even practiced as part of secular Zacapitec culture by those who do not identify themselves as practicing Tlecoyanism.
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| ===Temple=== | | ===Temple=== |
| The temple hierarchy of the Tlecoyanist ''Teohua'' has multiple tiers and possesses various specialized roles within it. Monks living in relative seclusion called ''Teopixqui'' (𐠌𐠸𐠠𐠃𐠮) who primarily tend to the holy fires within temples and study scripture, sometimes working in conjuction with the preachers called ''Totahtzin'' (𐠚𐠪𐠮𐠭𐠰) which conduct public sermons for the faithful non-clergy and are responsible for converting non-believers to the faith. A special caste of Teopixqui also exist, known as sacred scribes of ''Teoamoxicuiloani'' (𐠛𐠀𐠒𐠂𐠎𐠂𐠸𐠗𐠀𐠃𐠮), who were historically responsible for copying and maintaining recorded scripture as well as writing down and distributing new pieces of approved scripture between temples. All Teohua are under the authority of the Tlatocateopixqui, the High Priest, who is elected by the body of all high ranking Teohua and must always be a committed Teopixqui monk. The role of this Tlatocateopixqui is to adjudicate disputes within the clergy and serve as the final word on religious matters that have not yet been settled, and has some leeway to interpret and even amend scripture within this role. A theoretical fifth type of religious figure exists, that of the Tlecoyani themselves, a messenger of Lord Fire. Only one Tlecoyani may exist at a time, and their appearance is extremely rare and may occur typically once or twice every millennium. Complex criteria exist to confirm a Tlecoyani, as once a Tlecoyani has been accepted by the body of those teohua present they become the supreme head of all Tlecoyanist temples and a sort of living saint of the religion until the time of their deaths, which will unseat by default any reigning Tlatocateopixqui within any recognized denomination of Tlecoyanism.
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| Three tiers of public temple exist within Tlecoyanism, varying in size and religious function. The smallest of these is the ''Tzacualli'' (𐠑𐠀𐠎𐠼𐠮), a covered hearth (𐠯𐠋𐠂𐠸𐠮, ''Tlexictli'') with a pyramidal roof protecting it and are typically found in small rural communities and isolated locales which do not have a permanent Teohua presence and are instead visited by clergymen periodically for festivals and rites. The ritual fires lit in the Tlexictli are different from those kept in Apantlecaxitl as they may be lit and extinguished several times a year as part of religious rituals and are treated as only representative of Lord Fire's presence, rather than true pieces of the god. At times, Tlexictli are temporarily filled with a portion of a true fire transported in an ember case by a visiting priest and then returned to its Apantlecaxitl after it is used. These Apantlecaxitl are most often housed within regional temples called ''Teocaltontli'' ( 𐠯𐠚𐠰𐠐𐠊𐠃𐠮) which house small numbers of Teopixqui permanently residing there to tend to the temple and the holy fire housed within. They are typically tiered structures with multiple stories similar to a {{wp|ziggurat}} and may or may not have an internal courtyard or adjacent buildings to serve the needs of the resident monks. Teocaltontli are found in more significant rural towns and may be tied to a large calpolli center, often serving as the base of operations for roving Totahtzin who preach and tend to the ritual needs of outlying communities. Larger ''Teopancalli'' (𐠑𐠊𐠚𐠞𐠃𐠮) and ''Hueteopancalli'' (𐠑𐠊𐠚𐠞𐠃𐠮𐠳) serve as more ubiquitous temple structures in provincial cities and atlepetl centers and are found in almost every city center across Zacapican, while Teocaltontli serve the needs of the outer wards of the city and the general population. Teopancalli hold Apantlecaxitl and may therefore service as places of public worship, but more often play host to larger numbers of Teopixqui residents as well as Teoamoxicuiloani scribes who work to preserve scripture and serve as theologians and religious scholars to advance religious thinking and philosophy.
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| ==Denominations== | | ==Denominations== |
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