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A tutelary (/ˈtjuːtəlɛri/; also tutelar) 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 is the familiar spirit of European folklore.^[1]

Ancient Greece

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 is what stands in the way of my being a politician.^[2]

The Greeks also thought deities guarded specific places: for instance, Athena was the patron goddess of the city of Athens.

Ancient Rome

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.^[3] In the Imperial era, the Genius of the Emperor was a focus of Imperial cult. An emperor might also adopt a major deity as his personal patron or tutelary,^[4] as Augustus did Apollo.^[5]^[6] 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.^[7]

Each town or city had one or more tutelary deities, whose protection 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).^[8]^[9] The Capitoline Triad of Juno, Jupiter, and Minerva were also tutelaries of Rome.^[10]

The Italic towns had their own tutelary deities. Juno often had this function, as at the Latin town of Lanuvium and the Etruscan city of Veii,^[11] and was often housed in an especially grand temple on the arx (citadel) or other prominent or central location.^[12] The tutelary deity of Praeneste was Fortuna, whose oracle was renowned.^[13]

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 the city, perhaps by the offer of superior cult at Rome.^[14]^[15] The depiction of some goddesses such as the Magna Mater (Great Mother, or Cybele) as "tower-crowned" represents their capacity to preserve the city.^[16]

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 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.^[17]

Lararium depicting tutelary deities of the house: the ancestral Genius (center) flanked by two Lares, with a guardian serpent below

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; 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.^[18] The poet Martial lists the tutelary deities who watch over various aspects of his farm.^[19] The architecture of a granary (horreum) featured niches for images of the tutelary deities, who might include 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.^[20]

The Lares Compitales were the tutelary gods of a neighborhood (vicus), each of which had a compitum (shrine) devoted to these.^[21]^[22] 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.^[23]

Austronesian

Buddhism

Tibetan Buddhism has Yidam as a tutelary deity. Dakini is the patron of those who seek knowledge.

Chinese folk religion

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 is the patron of military personnel and police, while Mazu is the patron of fishermen and sailors.

Tudigong (Earth Deity) is the tutelary deity of a locality, and each individual locality has its own Earth Deity.
Chenghuangshen (City God) is the guardian deity of individual city, worshipped by local officials and locals since imperial times.

Christianity

A similar concept in Christianity would be the patron saint example of archangels "Michael, Gabriel, Raphael, etc."^[24]^[25] or to a lesser extent, the guardian angel.

Germanic

Hinduism

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 is patron of yogis and renunciants. City gods and goddesses include:

Kuladevis include:

Ambika (Porwad)
Mahalakshmi
Kal Bhairava is the protector of Ujjain
Murugan is the protector of Kurinji (Hills).
Padmanabhaswamy (Travancore)

Indonesian folk religion

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.^[26]

Judaism

Spirits called shedim are mentioned twice in 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.^[27]^[28] 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.^[29]^[30]^[31]

Korean shamanism

In Korean shamanism, jangseung and sotdae were placed at 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.

Meitei

In Meitei mythology and religion (Sanamahism) of Manipur, there are various types of tutelary deities, among which Lam Lais are the most predominant ones.^[32]^[33]^[34]

Native American

Tonás, tutelary animal spirit among the Zapotec.
Totems, familial or clan spirits among the Ojibwe, can be animals.

Philippine folk religion

In Philippine animism, Diwata or Lambana are deities or spirits that inhabit sacred places like mountains and mounds and serve as guardians.

Maria Makiling is the deity who guards Mt. Makiling.
Maria Cacao and Maria Sinukuan.

Shinto

In Shinto, the spirits, or kami, which give life to human bodies come from nature and return to it after death. Ancestors are therefore themselves tutelaries to be worshiped.

Slavic Europe

Some tutelary deities are known to exist in Slavic Europe, a more prominent example being that of the Leshy.^[35]

Thai religion

Thai provincial capitals have tutelary city pillars and palladiums. The guardian spirit of a house is known as Chao Thi (เจ้าที่) or Phra Phum (พระภูมิ). Almost every traditional household in Thailand has a miniature shrine housing this tutelary deity, known as a spirit house.

Vietnamese folk religion

In Vietnamese folk religion, Thành hoàng are gods who protect and bring good things to the village.

References

^ Riffard, Pierre A. (2008). Nouveau dictionnaire de l'ésotérisme. Paris, FR: Payot. pp. 114–115, 136–137.
^ Plato. Apology of Socrates. 40 b.
^ Nicole Belayche, "Religious Actors in Daily Life: Practices and Beliefs", in A Companion to Roman Religion (Blackwell, 2007), p. 279.
^ Gradel, Ittai (2002). Emperor Worship and Roman Religion. Oxford University Press. pp. 104–105.
^ Lipka, Michael (2009). Roman Gods: A conceptual approach. Brill. pp. 20–21. ISBN 9789004175037.
^ Gradel, Ittai (2002). Emperor Worship and Roman Religion. Oxford University Press. p. 116.
^ Bernstein, Frank. "Complex Rituals: Games and processions in republican Rome". A Companion to Roman Religion. pp. 231 ff.
^ de Martino, Marcello (2011). L'identità segreta della divinità tutelare di Roma. Un riesame dell' affaire Sorano. Settimo Sigillo.
^ Rüpke, Jörg (2007). Religion of the Romans. Polity Press. pp. 132–133. (originally published in German 2001)
^ Lipka. Roman Gods. pp. 23–24.
^ Forsythe, Gary (2006) [2005]. A Critical History of Early Rome: From prehistory to the first Punic War. University of California Press. p. 128.
^ Rüpke. Religion of the Romans. p. 132. who cites Macrobius. Saturnalia. 3.9.
^ Meyboom, P.G.P. (1995). The Nile Mosaic of Palestrina: Early evidence of Egyptian religion in Italy. Brill. preface and p. 160. ISBN 978-9004101371..
^ Lipka. Roman Gods. pp. 126–127.
^ Ando, Clifford (2007). "Exporting Roman religion". A Companion to Roman Religion. Blackwell. p. 441.
^ Lipka. Roman Gods. p. 123. who cites Lucretius. De rerum natura. 2.606–609.
^ Derks, Ton (1998). Gods, Temples, and Ritual Practices: The transformation of religious ideas and values in Roman Gaul. Amsterdam University Press. pp. 100, 105, 108–109. Local elites … were well aware of the mythological tales connected with the various Roman gods, and in the choice of a tutelary god for their civitas or pagus opted deliberately for a deity who, in all his aspects, was most in keeping with their own perception of the world.
^ Warrior, Valerie M. (2006). Roman Religion. Cambridge University Press. pp. 28–29.
^ Martial. Epigrams. 10.92. cited by Warrior. Roman Religion. pp. 29–30.
^ Rickman, Geoffrey (1971). Roman Granaries and Store Buildings. Cambridge University Press. pp. 35, 52, 57, 313–314.
^ Gradel. Emperor Worship and Roman Religion. p. 11.
^ Palmer, Robert E.A. (2009). The Archaic Community of the Romans. Cambridge University Press. p. 81. ISBN 9780521077026. Archived from the original on 2022-03-30. Retrieved 2020-11-03.
^ John Bert Lott, The Neighborhoods of Augustan Rome (Cambridge University Press, 2004), pp. 14, 34–38 et passim; and Richard C. Beacham, Spectacle Entertainments of Early Imperial Rome (Yale University Press, 1999), pp. 55–56; with reference to a ban on guild associations referred to by Cicero (In Pisonem 8) that was extended to suppress the Compitalia.
^ "CATHOLIC ENCYCLOPEDIA: Esdras (Ezra)". newadvent.org. Archived from the original on 2021-12-03. Retrieved 2021-12-03.
^ "Bible Gateway passage: 1 Thessalonians 4:16 – New Revised Standard Version". Bible Gateway. Archived from the original on 2021-12-03. Retrieved 2021-12-03.
^ Woodward, Mark. Java, Indonesia and Islam. Deutschland, Springer Netherlands, 2010.p. 87
^ W. Gunther Plaut, The Torah: A Modern Commentary (Union for Reform Judaism, 2005), p. 1403 online
^ Dan Burton and David Grandy, Magic, Mystery, and Science: The Occult in Western Civilization (Indiana University Press, 2003), p. 120 online.
^ Rachel Elior; Peter Schäfer (2005). על בריאה ועל יצירה במחשבה היהודית: ספר היובל לכבודו של יוסף דן במלאת לו שבעים שנה. Mohr Siebeck. p. 29. ISBN 978-3-16-148714-9.
^ Encyclopedia of Spirits: The Ultimate Guide to the Magic of Fairies, Genies, Demons, Ghosts, Gods & Goddesses. Judika Illes. HarperCollins, Jan 2009. p. 902.
^ The Encyclopedia of Demons and Demonology. Rosemary Guiley. Infobase Publishing, May 12, 2010. p. 21.
^ Banerji, Projesh (1956). Dance of India. Kitabistan.
^ Playne, Somerset (1917). Bengal and Assam, Behar and Orissa: Their History, People, Commerce, and Industrial Resources. Foreign and Colonial Compiling and Publishing Company.
^ Sarat Chandra Roy (Rai Bahadur (1981). Man in India. A.K. Bose.
^ Bane, Theresa (1969). Encyclopedia of Demons in World Religions and Cultures. Jefferson, North Carolina. ISBN 9780786488940. OCLC 774276733.{{cite book}}: CS1 maint: location missing publisher (link)

[1] Riffard, Pierre A. (2008). Nouveau dictionnaire de l'ésotérisme. Paris, FR: Payot. pp. 114–115, 136–137.

[2] Plato. Apology of Socrates. 40 b.

[3] Nicole Belayche, "Religious Actors in Daily Life: Practices and Beliefs", in A Companion to Roman Religion (Blackwell, 2007), p. 279.

[4] Gradel, Ittai (2002). Emperor Worship and Roman Religion. Oxford University Press. pp. 104–105.

[5] Lipka, Michael (2009). Roman Gods: A conceptual approach. Brill. pp. 20–21. ISBN 9789004175037.

[6] Gradel, Ittai (2002). Emperor Worship and Roman Religion. Oxford University Press. p. 116.

[7] Bernstein, Frank. "Complex Rituals: Games and processions in republican Rome". A Companion to Roman Religion. pp. 231 ff.

[8] Martino, Marcello (2011). L'identità segreta della divinità tutelare di Roma. Un riesame dell' affaire Sorano. Settimo Sigillo.

[9] Rüpke, Jörg (2007). Religion of the Romans. Polity Press. pp. 132–133. (originally published in German 2001)

[10] Lipka. Roman Gods. pp. 23–24.

[11] Forsythe, Gary (2006) [2005]. A Critical History of Early Rome: From prehistory to the first Punic War. University of California Press. p. 128.

[12] Rüpke. Religion of the Romans. p. 132. who cites Macrobius. Saturnalia. 3.9.

[13] Meyboom, P.G.P. (1995). The Nile Mosaic of Palestrina: Early evidence of Egyptian religion in Italy. Brill. preface and p. 160. ISBN 978-9004101371..

[14] Lipka. Roman Gods. pp. 126–127.

[15] Ando, Clifford (2007). "Exporting Roman religion". A Companion to Roman Religion. Blackwell. p. 441.

[16] Lipka. Roman Gods. p. 123. who cites Lucretius. De rerum natura. 2.606–609.

[17] Derks, Ton (1998). Gods, Temples, and Ritual Practices: The transformation of religious ideas and values in Roman Gaul. Amsterdam University Press. pp. 100, 105, 108–109. Local elites … were well aware of the mythological tales connected with the various Roman gods, and in the choice of a tutelary god for their civitas or pagus opted deliberately for a deity who, in all his aspects, was most in keeping with their own perception of the world.

[18] Warrior, Valerie M. (2006). Roman Religion. Cambridge University Press. pp. 28–29.

[19] Martial. Epigrams. 10.92. cited by Warrior. Roman Religion. pp. 29–30.

[20] Rickman, Geoffrey (1971). Roman Granaries and Store Buildings. Cambridge University Press. pp. 35, 52, 57, 313–314.

[21] Gradel. Emperor Worship and Roman Religion. p. 11.

[22] Palmer, Robert E.A. (2009). The Archaic Community of the Romans. Cambridge University Press. p. 81. ISBN 9780521077026. Archived from the original on 2022-03-30. Retrieved 2020-11-03.

[23] John Bert Lott, The Neighborhoods of Augustan Rome (Cambridge University Press, 2004), pp. 14, 34–38 et passim; and Richard C. Beacham, Spectacle Entertainments of Early Imperial Rome (Yale University Press, 1999), pp. 55–56; with reference to a ban on guild associations referred to by Cicero (In Pisonem 8) that was extended to suppress the Compitalia.

[24] "CATHOLIC ENCYCLOPEDIA: Esdras (Ezra)". newadvent.org. Archived from the original on 2021-12-03. Retrieved 2021-12-03.

[25] "Bible Gateway passage: 1 Thessalonians 4:16 – New Revised Standard Version". Bible Gateway. Archived from the original on 2021-12-03. Retrieved 2021-12-03.

[26] Woodward, Mark. Java, Indonesia and Islam. Deutschland, Springer Netherlands, 2010.p. 87

[27] W. Gunther Plaut, The Torah: A Modern Commentary (Union for Reform Judaism, 2005), p. 1403 online

[28] Dan Burton and David Grandy, Magic, Mystery, and Science: The Occult in Western Civilization (Indiana University Press, 2003), p. 120 online.

[EliorSchäfer2005-29] Rachel Elior; Peter Schäfer (2005). על בריאה ועל יצירה במחשבה היהודית: ספר היובל לכבודו של יוסף דן במלאת לו שבעים שנה. Mohr Siebeck. p. 29. ISBN 978-3-16-148714-9.

[30] Encyclopedia of Spirits: The Ultimate Guide to the Magic of Fairies, Genies, Demons, Ghosts, Gods & Goddesses. Judika Illes. HarperCollins, Jan 2009. p. 902.

[PA21-31] The Encyclopedia of Demons and Demonology. Rosemary Guiley. Infobase Publishing, May 12, 2010. p. 21.

[32] Banerji, Projesh (1956). Dance of India. Kitabistan.

[33] Playne, Somerset (1917). Bengal and Assam, Behar and Orissa: Their History, People, Commerce, and Industrial Resources. Foreign and Colonial Compiling and Publishing Company.

[34] Sarat Chandra Roy (Rai Bahadur (1981). Man in India. A.K. Bose.

[35] Bane, Theresa (1969). Encyclopedia of Demons in World Religions and Cultures. Jefferson, North Carolina. ISBN 9780786488940. OCLC 774276733.{{cite book}}: CS1 maint: location missing publisher (link)

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@@ Line 1: / Line 1: @@
 {{Short description|Guardian/patron deity or spirit}}
 {{redirect|City god|Chinese patron deities of cities|City God (China)}}
-A '''tutelary''' ({{IPAc-en|ˈ|tj|u:|t|@|l|ɛ|r|i}}) (also '''tutelar''') is a [[deity]] or a [[Nature spirit|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.
+A '''tutelary''' ({{IPAc-en|ˈ|tj|u:|t|@|l|ɛ|r|i}}; also '''tutelar''') is a [[deity]] or a [[Nature spirit|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 [[Platonic idealism|late Greek]] and [[Roman religion]], one type of tutelary deity, the ''[[Genius (mythology)|genius]]'', functions as the personal deity or ''[[daimon]]'' of an individual from birth to death. Another form of personal tutelary spirit is the [[familiar spirit]] of European folklore.<ref>{{cite book |author-link=Pierre A. Riffard |last=Riffard |first=Pierre A. |title=Nouveau dictionnaire de l'ésotérisme |location=Paris, FR |publisher=Payot |year=2008 |pages=114–115, 136–137}}</ref>
@@ Line 7: / Line 7: @@
 ==Ancient Greece==
 {{further|Greek city-state patron gods}}
-[[Socrates]] spoke of hearing the voice of his personal spirit or ''daimonion'':
+[[Socrates]] spoke of hearing the voice of his personal spirit or ''[[daimon]]ion'':
 {{quote|You have often heard me speak of an oracle or sign which comes to me&nbsp;…&nbsp;. 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 is what stands in the way of my being a politician.<ref>{{cite book |author=Plato |title=Apology of Socrates |at=40&nbsp;b}}</ref>}}
@@ Line 13: / Line 13: @@
 ==Ancient Rome==
+{{See also|Tutela}}
 [[File:Bronze statuette of Cybele.jpg|thumb|upright|The [[mural crown]] of [[Cybele]] represents the walls of the city she protects]]
-Tutelary deities who guard and preserve a place or a person are fundamental to [[Religion in ancient Rome|ancient Roman religion]]. The tutelary deity of a man was his [[Genius (mythology)|Genius]], that of a woman her [[Juno (mythology)#Juno and Genius|Juno]].<ref>Nicole Belayche, "Religious Actors in Daily Life: Practices and Beliefs," in ''A Companion to Roman Religion'' (Blackwell, 2007), p. 279.</ref> In the [[Roman Empire|Imperial era]], the Genius of the [[Roman Emperor|Emperor]] was a focus of [[Imperial cult (ancient Rome)|Imperial cult]]. An emperor might also adopt a major deity as his personal patron or tutelary,<ref>{{cite book |first=Ittai |last=Gradel |title=Emperor Worship and Roman Religion |publisher=Oxford University Press |year=2002 |pages=104–105}}</ref> as [[Augustus]] did [[Apollo]].<ref>{{cite book |first=Michael |last=Lipka |title=Roman Gods: A conceptual approach |url=https://archive.org/details/romangodsreligio00lipk |url-access=limited |publisher=Brill |year=2009 |pages=[https://archive.org/details/romangodsreligio00lipk/page/n30 20]–21|isbn=9789004175037 }}</ref><ref>{{cite book |first=Ittai |last=Gradel |title=Emperor Worship and Roman Religion |publisher=Oxford University Press |year=2002 |page=116}}</ref> Precedents for claiming the personal protection of a deity were established in the [[Roman Republic|Republican era]], when for instance the [[Roman dictator]] [[Sulla]] advertised the [[Victoria (goddess)|goddess Victory]] as his tutelary by holding public games ''([[ludi]])'' in her honor.<ref>{{cite book |first=Frank |last=Bernstein |chapter=Complex Rituals: Games and processions in republican Rome |title=A Companion to Roman Religion |pages=231&nbsp;ff}}</ref>
+Tutelary deities who guard and preserve a place or a person are fundamental to [[Religion in ancient Rome|ancient Roman religion]]. The tutelary deity of a man was his [[Genius (mythology)|Genius]], that of a woman her [[Juno (mythology)#Juno and Genius|Juno]].<ref>Nicole Belayche, "Religious Actors in Daily Life: Practices and Beliefs", in ''A Companion to Roman Religion'' (Blackwell, 2007), p. 279.</ref> In the [[Roman Empire|Imperial era]], the Genius of the [[Roman Emperor|Emperor]] was a focus of [[Imperial cult (ancient Rome)|Imperial cult]]. An emperor might also adopt a major deity as his personal patron or tutelary,<ref>{{cite book |first=Ittai |last=Gradel |title=Emperor Worship and Roman Religion |publisher=Oxford University Press |year=2002 |pages=104–105}}</ref> as [[Augustus]] did [[Apollo]].<ref>{{cite book |first=Michael |last=Lipka |title=Roman Gods: A conceptual approach |url=https://archive.org/details/romangodsreligio00lipk |url-access=limited |publisher=Brill |year=2009 |pages=[https://archive.org/details/romangodsreligio00lipk/page/n30 20]–21|isbn=9789004175037 }}</ref><ref>{{cite book |first=Ittai |last=Gradel |title=Emperor Worship and Roman Religion |publisher=Oxford University Press |year=2002 |page=116}}</ref> Precedents for claiming the personal protection of a deity were established in the [[Roman Republic|Republican era]], when for instance the [[Roman dictator]] [[Sulla]] advertised the [[Victoria (goddess)|goddess Victory]] as his tutelary by holding public games ''([[ludi]])'' in her honor.<ref>{{cite book |first=Frank |last=Bernstein |chapter=Complex Rituals: Games and processions in republican Rome |title=A Companion to Roman Religion |pages=231&nbsp;ff}}</ref>
 Each town or city had one or more tutelary deities, whose protection was considered particularly vital in time of war and siege. [[Ancient Rome|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]]).<ref>{{cite book |first=Marcello |last=de Martino |title=L'identità segreta della divinità tutelare di Roma. Un riesame dell' ''affaire'' Sorano |publisher=Settimo Sigillo |year=2011}}</ref><ref>{{cite book |author-link=Jörg Rüpke |first=Jörg |last=Rüpke |title=Religion of the Romans |pages=132–133 |publisher=Polity Press |year=2007}} (originally published in German 2001)</ref> The [[Capitoline Triad]] of [[Juno (mythology)|Juno]], [[Jupiter (mythology)|Jupiter]], and [[Minerva]] were also tutelaries of Rome.<ref>{{cite book |last=Lipka |title=Roman Gods |pages=23–24}}</ref>
@@ Line 27: / Line 28: @@
 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 [[Lares|Lar or Lares]] of the household or ''familia'', whose shrine was a ''[[lararium]]''; the [[Penates]] who guarded the storeroom ''(penus)'' of the innermost part of the house; [[Vesta (mythology)|Vesta]], whose sacred site in each house was the hearth; and the Genius of the ''[[paterfamilias]]'', the head of household.<ref>{{cite book |first=Valerie M. |last=Warrior |title=Roman Religion |publisher=Cambridge University Press |year=2006 |pages=28–29}}</ref> The poet [[Martial]] lists the tutelary deities who watch over various aspects of his farm.<ref>{{cite book |author-link=Martial |last=Martial |title=Epigrams |at=10.92}} cited by {{cite book |last=Warrior |title=Roman Religion |pages=29–30}}</ref> The [[Architecture of ancient Rome|architecture]] of a granary ''([[horreum]])'' featured [[Niche (architecture)|niches]] for images of the tutelary deities, who might include the ''[[genius loci]]'' or guardian spirit of the site, [[Hercules]], [[Silvanus (mythology)|Silvanus]], Fortuna Conservatrix ("Fortuna the Preserver") and in the Greek East [[Aphrodite]] and [[Agathodaemon|Agathe Tyche]].<ref>{{cite book |first=Geoffrey |last=Rickman |title=Roman Granaries and Store Buildings |publisher=Cambridge University Press |year=1971 |pages=35, 52, 57, 313–314}}</ref>
-The ''Lares Compitales'' were the tutelary gods of a neighborhood ''([[Vicus (Rome)|vicus]])'', each of which had a ''compitum'' (shrine) devoted to these.<ref>{{cite book |last=Gradel |title=Emperor Worship and Roman Religion |page=11}}</ref><ref>{{cite book |author-link=Robert E.A. Palmer |first=Robert E.A. |last=Palmer |title=The Archaic Community of the Romans |publisher=Cambridge University Press |year=2009 |page=81 |url=https://books.google.com/books?id=-cgAQcJTqSMC&q=tutelary&pg=PA81|isbn=9780521077026 }}</ref> During the Republic, the cult of local or neighborhood tutelaries sometimes became rallying points for political and social unrest.
+The ''Lares Compitales'' were the tutelary gods of a neighborhood ''([[Vicus (Rome)|vicus]])'', each of which had a ''compitum'' (shrine) devoted to these.<ref>{{cite book |last=Gradel |title=Emperor Worship and Roman Religion |page=11}}</ref><ref>{{cite book |author-link=Robert E.A. Palmer |first=Robert E.A. |last=Palmer |title=The Archaic Community of the Romans |publisher=Cambridge University Press |year=2009 |page=81 |url=https://books.google.com/books?id=-cgAQcJTqSMC&q=tutelary&pg=PA81 |isbn=9780521077026 |access-date=2020-11-03 |archive-date=2022-03-30 |archive-url=https://web.archive.org/web/20220330083549/https://books.google.com/books?id=-cgAQcJTqSMC&q=tutelary&pg=PA81 |url-status=live }}</ref> Their [[Roman festivals|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.<ref>John Bert Lott, ''The Neighborhoods of Augustan Rome'' (Cambridge University Press, 2004), pp. 14, 34–38 ''et passim''; and Richard C. Beacham, ''Spectacle Entertainments of Early Imperial Rome'' (Yale University Press, 1999), pp. 55–56; with reference to a ban on [[collegium|guild associations]] referred to by Cicero (''In Pisonem'' 8) that was extended to suppress the Compitalia.</ref>
 == Austronesian ==
@@ Line 42: / Line 43: @@
 ==Chinese folk religion==
 [[File:Stone Doors of an Early Medieval Tomb, Ching-pien County.jpg|thumb|upright|Stone doors of a tomb of the period of the Northern Dynasties to Tʻang Dynasty, excavated in Ching-pien County of the city of Yü-lin, Shensi Province. It shows two figures with tridents as the guardian deities of the tomb.]]
-[[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. [[Guan Yu|Lord Guan]] is the patron of military personnel and police, while [[Mazu]] is the patron of fishermen and sailors.
+[[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. [[Guan Yu#In Chinese religion|Lord Guan]] is the patron of military personnel and police, while [[Mazu]] is the patron of fishermen and sailors.
-* [[Tu Di Gong]] (Earth Deity) is the tutelary deity of a locality, and each individual locality has its own Earth Deity.
+* [[Tudigong]] (Earth Deity) is the tutelary deity of a locality, and each individual locality has its own Earth Deity.
-* [[City God (East Asia)|Cheng Huang Gong]] (City God) is the guardian deity of individual city, worshipped by local officials and locals since imperial times.
+* [[City God (China)|Chenghuangshen]] (City God) is the guardian deity of individual city, worshipped by local officials and locals since imperial times.
 == Christianity ==
-A similar concept in [[Christianity]] would be the [[patron saint]] example of [[Archangel|archangels]] "Michael, Gabriel, Raphael, etc."<ref>{{Cite web|title=CATHOLIC ENCYCLOPEDIA: Esdras (Ezra)|url=https://www.newadvent.org/cathen/05535a.htm|access-date=2021-12-03|website=www.newadvent.org}}</ref><ref>{{Cite web|title=Bible Gateway passage: 1 Thessalonians 4:16 - New Revised Standard Version|url=https://www.biblegateway.com/passage/?search=1%20Thessalonians%204%3A16&version=NRSV|access-date=2021-12-03|website=Bible Gateway|language=en}}</ref> or to a lesser extent, the [[guardian angel]].
+A similar concept in [[Christianity]] would be the [[patron saint]] example of [[Archangel|archangels]] "Michael, Gabriel, Raphael, etc."<ref>{{Cite web|title=CATHOLIC ENCYCLOPEDIA: Esdras (Ezra)|url=https://www.newadvent.org/cathen/05535a.htm|access-date=2021-12-03|website=newadvent.org|archive-date=2021-12-03|archive-url=https://web.archive.org/web/20211203202627/https://www.newadvent.org/cathen/05535a.htm|url-status=live}}</ref><ref>{{Cite web|title=Bible Gateway passage: 1 Thessalonians 4:16 – New Revised Standard Version|url=https://www.biblegateway.com/passage/?search=1%20Thessalonians%204%3A16&version=NRSV|access-date=2021-12-03|website=Bible Gateway|language=en|archive-date=2021-12-03|archive-url=https://web.archive.org/web/20211203202629/https://www.biblegateway.com/passage/?search=1%20Thessalonians%204:16&version=NRSV|url-status=live}}</ref> or to a lesser extent, the [[guardian angel]].
 == Germanic ==
@@ Line 57: / Line 58: @@
 ==Hinduism==
+{{see also|Village deities of South India|Village deities of Sri Lankan Tamils}}
-In [[Hinduism]], personal tutelary deities are known as [[ishta-devata]], while family tutelary deities are known as [[Kuladevata]]. [[Gramadevata]] are guardian deities of villages. [[Deva (Hinduism)|Deva]]s can also be seen as tutelary. [[Shiva]] is patron of [[yogi]]s and renunciants. City goddesses include:
+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. [[Deva (Hinduism)|Deva]]s can also be seen as tutelary. [[Shiva]] is patron of [[yogi]]s and renunciants. City gods and goddesses include:
-* [[Mumbadevi]] ([[Mumbai]])
+* [[Mataji|Mata]] [[Mumbadevi]] ([[Mumbai]])
 * [[Sachiya Mata Temple|Sachchika]] ([[Osian, Jodhpur|Osian]])
+* [[Mataji|Mata]] [[Patan Devi]] ([[Patna]])
+* [[Sri]] [[Hattanath]] ([[Sylhet]], [[Bangladesh]])
 :Kuladevis include:
 * [[Ambika (Jainism)|Ambika]] ([[Porwad]])
 * [[Mahalakshmi]]
-*[[Kal Bhairava]] is the protector of [[Ujjain]].
+*[[Kal Bhairava]] is the protector of [[Ujjain]]
+*[[Murugan]] is the protector of [[Sangam landscape|Kurinji (Hills)]].
+*[[Padmanabhaswamy Temple|Padmanabhaswamy]] ([[Travancore]])
 ==Indonesian folk religion==
 Influenced by the religion of [[Islam]], [[Indonesia|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.<ref>Woodward, Mark. Java, Indonesia and Islam. Deutschland, Springer Netherlands, 2010.p. 87</ref>
+==Judaism==
+Spirits called ''[[shedim]]'' are mentioned twice in the [[Hebrew Bible]]. In both of these instances ([[Psalm 106]]:37 and [[Song of Moses|Deuteronomy]] 32:17) the ''shedim'' are associated with [[child sacrifice]] or [[animal sacrifice]].<ref>W. Gunther Plaut, ''The [[Torah]]: A Modern Commentary'' (Union for Reform Judaism, 2005), p. 1403 [https://books.google.com/books?id=wCTfI2rpvXEC&dq=shedim&pg=PP1422 online]</ref><ref>Dan Burton and David Grandy, ''Magic, Mystery, and Science: The Occult in Western Civilization'' (Indiana University Press, 2003), p. 120 [https://books.google.com/books?id=vSWSSBU7EdwC&dq=%22The+Hebrew+term+for+demons%22&pg=PA120 online].</ref> The term "''shedim''" is believed by some to be a [[Loanword|loan-word]] from the [[Akkadian language|Akkadian]] ''[[shedu]]'', which referred to a spirit which could be either protective or malevolent.<ref name="EliorSchäfer2005">{{cite book|author1=Rachel Elior|author2=Peter Schäfer|title=על בריאה ועל יצירה במחשבה היהודית: ספר היובל לכבודו של יוסף דן במלאת לו שבעים שנה|url=https://books.google.com/books?id=7Fg2TiVGRQ0C&pg=PA29|year=2005|publisher=Mohr Siebeck|isbn=978-3-16-148714-9|page=29}}</ref><ref>''Encyclopedia of Spirits: The Ultimate Guide to the Magic of Fairies, Genies, Demons, Ghosts, Gods & Goddesses''. Judika Illes. HarperCollins, Jan 2009. [https://books.google.com/books?id=jDr51XX_YjEC&dq=shedim&pg=PA902 p. 902].</ref><ref name = PA21>''The Encyclopedia of Demons and Demonology''. Rosemary Guiley. Infobase Publishing, May 12, 2010. [https://books.google.com/books?id=NHosWhaeWDQC&dq=sedim%2C+assyrian+guard+spirits&pg=PA21 p. 21].</ref>
 ==Korean shamanism==
@@ Line 72: / Line 81: @@
 == Meitei ==
 {{See|Meitei deities|Meitei mythology|Sanamahism}}
-In [[Meitei mythology]] and [[Meitei religion|religion]] ([[Sanamahism]]) of [[Manipur]], there are various types of tutelary deities, among which [[:simple:Lam Lai|Lam Lai]]s are the most predominant ones.<ref>{{cite book| last = Banerji| first = Projesh| title = Dance of India| year = 1956| publisher = Kitabistan| isbn =  }}</ref><ref>{{cite book| last = Playne| first = Somerset| title = Bengal and Assam, Behar and Orissa: Their History, People, Commerce, and Industrial Resources| year = 1917| publisher = Foreign and Colonial Compiling and Publishing Company| isbn =  }}</ref><ref>{{cite book| author = Sarat Chandra Roy (Rai Bahadur| title = Man in India| year = 1981| publisher = A.K. Bose| isbn =  }}</ref>
+In [[Meitei mythology]] and religion ([[Sanamahism]]) of [[Manipur]], there are various types of tutelary deities, among which [[:simple:Lam Lai|Lam Lai]]s are the most predominant ones.<ref>{{cite book| last = Banerji| first = Projesh| title = Dance of India| year = 1956| publisher = Kitabistan| isbn =  }}</ref><ref>{{cite book| last = Playne| first = Somerset| title = Bengal and Assam, Behar and Orissa: Their History, People, Commerce, and Industrial Resources| year = 1917| publisher = Foreign and Colonial Compiling and Publishing Company| isbn =  }}</ref><ref>{{cite book| author = Sarat Chandra Roy (Rai Bahadur| title = Man in India| year = 1981| publisher = A.K. Bose| isbn =  }}</ref>
 ==Native American==
@@ Line 85: / Line 94: @@
 ==Shinto==
+{{Main|Ujigami}}
 In [[Shinto]], the spirits, or ''[[kami]]'', which give life to human bodies come from nature and return to it after death. Ancestors are therefore themselves tutelaries to be worshiped.