valley, according to tradition, by San Juan himself. Not only do the hills mark the sacred spaces, but, the
crucifixes as well, with profound significance mixing the Christian tradition with the
prehispanic roots. The ruins of San Sebastian are at the entrance of the road that takes
us to the square, seat of the authorities, the market and the church: the latter, separated
from the profane world by an ample fenced portico. Of colonial construction, it is
already valuable for its architectural elements, such as a great elliptic arch window;
however, its fame is due to the magic atmosphere of its interior. Here, the Chamulas
participate in mixed rituals with a singular devotion and solemnity. The beliefs are
influenced by the practices introduced by the evangelators of the XVI century, adapted
to older religious traditions, so that these could survive.San Juan Chamula was the principal stage of the war of Castas in 1869, recreated in the Oficio de Tinieblas (Master of Darkness) of Rosario Castellanos.
San Andres Larrainzar, another Tzotil community situated at 12 kilometers from San Juan Chamula, functions also in the manner of a ceremonial center, which thousands of persons visit during the celebrations of the patron saint and the carnival. To the first, they arrive to visit Santa Marta and Magdalena, patrons of other communities in the same city. Both images bear traditional huipiles (Indian shawls to carry objects) of great luxury. The women
of San Andres and close by communities create great
works, whose designs they weave in mythological history. On the
huipiles there are saints, frogs, flowers, corn fields and butterflies;
these are symbols of the sun, and center of the square universe of
the Mayas.