184:
religious and astrological associations. When the illness wasn't serious, the Aztec's priest would often be called upon to take care of the sick. The ticitl had to have great knowledge to treat everyday diseases. Ticitl were also called upon if an illness or injury became serious, such as when a warrior would be wounded in battle. The ticitl were also good at performing surgical procedures by using knives which were made from volcanic glass (obsidian), the Ticitl would use these knives for procedures that involved the removing of tumors and the draining of wounds. Along with these obsidian knives, Ticitl would use different part of plants as tools for their procedures. For example, ticitl would use agave thorns as tools when performing surgeries that involved the eye. Not only did the Ticitl use their skills for medical purposes, their skills were also used for ceremonial purposes, for example, men entering the priesthood would have to be circumcised and the Ticitl were the one who had to perform this procedure due to their surgical skills.
235:
would provide a cleansing effect that helped to prevent infection. The Aztec healers also incorporated the use of salt into their treatments because it would help absorb moisture and help decrease inflammation. The Ticitl combined these two ingredients and it improved the effectiveness of treating wounds even further. The addition of salt would draw up moisture even further and this would help promote a faster healing process and it would keep the wound from drying out, which helped to alleviate some of the pain. The Ticitl gained so much knowledge in healing and treating wounds because of how often the Aztecs went to war with other tribes. For example, the Ticitl would use the maguey sap to help cover surgical wounds such as when reattaching severed extremities or stitching back a wound that was obtained during battle. They also found different ways of preparing the maguey sap, for example, using the sap of the same plant at different growing stages or boiling the sap was found to be more effective at treating certain injuries.
100:. This balance affected the health and life of a person. The tonalli, which was commonly attributed with the disease of "soul loss", was located in the upper part of the head. They believed that this life force was connected to a higher power, and the Aztec people had to make sure their tonalli was not lost or did not stray from the head. The teyolia was located in the heart. This entity has been described to be specific to the individual and stood for a person's knowledge and memory. The ihiyotl, which resided in the liver, was strongly attached to witchcraft and the supernatural. It could also leave the body but was always connected through the wind or an individual's breath, â...thus, each individual could affect other people and things by breathing on them.â
27:
167:, would send hemorrhoids, boils, and other similar diseases. There were many other gods as well, each connected to their own set of sicknesses. Understanding the reason for the ailments was a primary way of knowing which god sent the punishment. The ailments themselves were often not enough as multiple gods such as the god of pleasure and the god of love used similar punishments. Both would send venereal diseases. The mother of gods (Teteoinam or
188:
strong fibers that would come from plants or they would even use strong hair strands from an animal. The Ticitl also had their own methods of stopping a bleeding wound and of relieving pain with the use of plants and even psychedelic mushrooms. Ticitl would also envelope wounds with crushed plants since they believed that the crushed plant can speed up the recovery.
242:, there is a festival called Tlacaxipehualiztl, honoring "the flayed one". This festival was an important event for those wishing to be cured from the ailments sent by the gods. Those wishing to be cured would cover themselves with agave. Medical practices and treatment consisted of a combination of medical
139:
Because the calendar had so much authority over a person's life, the day on which someone was born or got sick had great importance and usually gave reference to which god the individual had to pay respect to. It was believed that when you were sick, you were being punished by the gods for your sins
246:
and an understanding of the supernatural. Establishing a treatment for any given ailment depended first upon determining the nature of its cause, which could be the result of the supernatural. The presence of a disease could often indicate the existence of a communion with the supernatural world.
234:
sap is still an effective natural treatment because of the antibacterial properties of the maguey sap. Another property that made the use of the sap to be favored and made it an effective treatment is how sticky it is; this property helped the sap absorb moisture and debris from the wound and it
187:
The Ticitl even had a way of classifying different types of wounds and would place them in categories depending on the type of wound. The Ticitl became skilled at treating bone fractures due to them having to heal Aztec warriors that were wounded in battle. They would sew wounds with the help of
131:
had an impactful role on the Aztec belief system. They believed that the
Tonalamatl determined everything about the individual except their profession. A person's longevity, luck, sickness, and even their name was determined by the month and day they were born. The Tonalamatl was split into 13
183:
translated ticitl not only as physician, but also as the witch who did horoscope and fortune teller. The medical profession in Aztec society was practiced by both men and women alike. This profession did not have high social standing even though they had to complete special training and have
159:, boils, and eye diseases. The way to treat this disease was to march in front of others wearing the skins from human sacrifices during the second month. After they did this, Xipe Totec would cure them of their ailments. When people broke vows such as fasting or celibacy,
218:
are some plants that were commonly used by the ticitl. Ticitl treat patients by having them inhale, smoke or they would rub the patients by using certain plants. The plants would be ground and mixed to make liquids that would be used as medicines. Sap from the
75:
and its remedies, incantations, practical administration, and cultural underpinnings. Elements of traditional medicinal practices and beliefs are still found among modern-day Nahua communities, often intermixed with
European or other later influences.
144:, the water god, was responsible for sickness related to wet and cold, such as rheumatic ailments. Tlaloc also was responsible for tremor, delirium and other symptoms of alcoholism for those who abused consuming
742:
Maffie, James (December 2000). "'Like a
Painting, We Will Be Erased; Like a Flower, We Will Dry Up Here on Earth': Ultimate Reality and Meaning According to Nahua Philosophy in the Age of Conquest".
200:. The procedures used by the ticitl were empirical and practical. Ticitl used different parts of plants to make medicines. The plants which were used were sacred to
1073:
534:
1162:
SahagĂșn, Bernardino : General
History of the Things of New Spain: The Florentine Codex. Book X: The People, Their Virtues and Vices, and Other Nations. 1577.
367:
171:) was worshiped and followed by those in the medical field. As the goddess of medicine and herbs, her image was always kept in view of medical practitioners.
783:
538:
471:
577:
975:
432:
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depicts the relationship between human organs and calendar signs, illustrating the magical significance certain organs or body parts held.
97:
899:. Science Across Cultures: The History of Non-Western Science. Vol. 3. Dordrecht: Kluwer Academic Publishers. pp. 262â63.
615:
238:
Religious treatments were varied based on which god issued the punishment and the ailment itself. During the second month of the
71:
written works survived from the conquest and later colonial periods that describe aspects of the Aztec system and practice of
1083:
947:
707:
de
Montellano, Bernard Ortiz (1987). "Caida de Mollera: Aztec Sources for a Mesoamerican Disease of Alleged Spanish Origin".
148:. To relieve these symptoms, people would travel to mountains and rivers of significance to present the god with offerings.
1015:"An ethnographic study of salt use and humoral concepts in a Latino farm worker community in California's Central Valley"
912:
892:
796:
1180:
630:
47:
conerns the body of knowledge, belief and ritual surrounding human health and sickness, as observed among the
1185:
1146:
939:
Encyclopedia of
American Indian contributions to the world : 15,000 years of inventions and innovations
893:"Lords of the Medicine Bag: Medical Science and Traditional Practice in Ancient Peru and South America"
196:
Aztecs understood there was a balance between hot and cold in medical practice, bearing resemblance to
88:
cults, the Aztecs believed that the body contained a balance of three separate entities or souls: the
625:
551:
68:
1013:
Barker, Judith C.; Guerra, Claudia; Gonzalez-Vargas, M. Judy; Hoeft, Kristin S. (December 2017).
393:
20:
1175:
419:
354:
115:
The Aztecs believed in a life after death and heavily influenced by the gods. They believed in
272:
213:
458:
227:
8:
1075:
Encyclopaedia of the history of science, technology, and medicine in non-western cultures
285:
140:
in some cases. Specific sicknesses were linked to individual gods and their punishments.
59:. The Aztecs knew of and used an extensive inventory consisting of hundreds of different
1108:
897:
Medicine across cultures : history and practice of medicine in non-Western cultures
123:) on earth and the resting place of the dead after dangerous journey in the underworld (
1049:
1014:
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832:
724:
686:
670:
484:
406:
337:
107:
as protection from it. Amulet is a small ornament which worn to avoid harm and evil.
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1093:
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904:
856:
763:
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64:
922:
806:
349:
Astringent, purgative, anthelmintic, relieves fever, inflammation of rashes
164:
133:
1058:
999:
682:
653:
Gimmel, Millie (2008). "Reading
Medicine in the Codex de la Cruz Badiano".
324:
160:
37:
1132:
874:
755:
666:
155:, was responsible for skin eruptions and rashes. Common ailments included
341:
85:
942:. Porterfield, Kay Marie. New York, NY: Facts on File. pp. 167â68.
674:
226:
Some of these treatments were so effective that they are still used in
152:
728:
223:
was usually used to treat wounds and other injuries caused by battle.
124:
93:
610:
119:(heaven) on the sun reserved for heroes after death, another heaven (
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Causes sweating, Diuretic, pain reliever, poisons and snake bites
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89:
48:
1012:
311:
243:
145:
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104:
56:
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52:
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Against dysentery, anthelmintic, helps asthmatics breathe
30:
Drawing accompanying text in Book XII of the 16th-century
319:
Latex unripe fruit for rash ulcer; ripe fruit digestive
1109:"The Antibacterial Properties of an Aztec Wound Remedy"
40:
of conquest-era central Mexico suffering from smallpox.
211:
791:. Lewistown, MO: Mark Twain Media, Inc. p. 106.
132:
months, each month representing a different god. The
466:
Astringent, causes sneezing, cures ulcers and sores
110:
1167:
1149:. Science. 188. 215-20. 10.1126/science.1090996.
935:
781:
103:The Aztecs used magic to avoid illness and wore
1078:(2nd ed.). Berlin: Springer. p. 385.
559:Causes sweating, diuretic, relieves joint pain
706:
440:Purgative, cathartic, coughing, sore throat
375:Purgative, skin ailments, mange, skin sores
191:
1048:
1030:
1019:Journal of Ethnobiology and Ethnomedicine
864:
572:Causes sweating, cathartic, cures dropsy
179:The word ticitl means "Aztec physician".
1106:
1071:
616:Libellus de Medicinalibus Indorum Herbis
280:Weakness, colic, reduce fever; coughing
25:
890:
585:Comforts heart, used against sterility
546:Causes sneezing, kills mice/lice/flies
79:
19:For entheogenic use by the aztecs, see
1168:
1145:Ortiz de Montellano, Bernard. (1975).
973:
830:
741:
652:
453:Astringent, treat sores, remove scars
826:
824:
822:
820:
818:
816:
785:Mayan, Incan, and Aztec civilizations
702:
700:
648:
646:
598:Excess diarrhea, can cause dizziness
529:Stops blood from rectum, cures fever
414:Diuretic, oxytocic, cures hydropesia
401:Rashes, toothache, tonic for stomach
398:Ocotzotl; xochiocotzotl quanhxihuitl
63:and plants. A variety of indigenous
969:
967:
886:
884:
777:
775:
773:
489:Tlepatli; tletlematil; itzcuinpatli
1139:
13:
1156:
813:
697:
643:
293:Constipation, abscesses, swelling
250:
14:
1197:
964:
936:Keoke ED, Porterfield KM (2002).
881:
770:
974:Orozco, Hector (February 2000).
163:would induce incurable disease.
1100:
1065:
655:Journal of the History of Ideas
230:, for example, using maguey or
129:Tonalamatl (religious calendar)
111:Illness from the gods/goddesses
1006:
929:
831:Guerra, Francisco (Aug 2012).
735:
36:(compiled 1540â1585), showing
1:
895:. In Selin H, Hugh S (eds.).
636:
1125:10.1016/0378-8741(83)90051-X
1113:Journal of Ethnopharmacology
1107:Davidson, Judith R. (1983).
744:Ultimate Reality and Meaning
505:Digestion, dysentery, mange
254:
212:
7:
604:
306:heat blisters in the mouth
10:
1202:
1135:– via ScienceDirect.
992:10.1001/archsurg.135.2.226
552:Smilax atristolochiaefolia
492:Diuretic, colic, gangrene
165:Macuilxochitl (Xochipilli)
18:
16:Medicine in Aztec folklore
1032:10.1186/s13002-017-0140-4
849:10.1017/S0025727300011455
782:Kramme, Michael. (1996).
626:Entheogenics and the Maya
518:Dysentery, bloody bowels
450:Auacatl; ahuaca quahuitl
174:
1147:Empirical Aztec Medicine
905:10.1007/0-306-48094-8_12
51:-speaking people in the
394:Liquidambar styraciflua
256:Aztec Herbal Medicines
192:Diagnosis and treatment
21:Aztec use of entheogens
535:Schoenocaulon coulteri
420:Passiflora jorullensis
372:Cuauhtepatli; chupiri
355:Chenopodium graveolens
41:
1181:Mesoamerican medicine
756:10.3138/uram.23.4.295
667:10.1353/jhi.2008.0017
631:Mesoamerican medicine
80:Spiritual influences
29:
1186:Traditional medicine
479:Vomit and cathartic
368:Euphorbia calyculata
228:traditional medicine
980:Archives of Surgery
976:"Surgery in Mexico"
891:Mendoza RG (2003).
459:Pithecolobium dulce
338:Cassia occidentalis
316:Chichihualxo-chitl
286:Bocconia frutescens
257:
84:As with many other
485:Plumbago pulchella
407:Montanoa tomentosa
273:Artemisia mexicana
255:
42:
1085:978-1-4020-4425-0
1072:Seline H (2008).
1002:– via Ovid.
949:978-1-4381-0990-9
602:
601:
569:Cempohualxochitl
539:Veratrum frigidum
523:Salix lasiopelis
472:Plantago mexicana
381:Helianthus annuus
55:realm of central
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833:"AZTEC MEDICINE"
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595:Cacahuaquahuitl
578:Talauma mexicana
446:Persea americana
325:Casimiroa edulis
299:Bromelia pinguin
258:
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181:Alonso de Molina
151:The flayed god,
33:Florentine Codex
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591:Theobroma cacao
526:Quetzalhuexotl
511:Rhamnus serrata
498:Psidium guajava
346:Totoncaxihuitl
261:Botanical name
253:
251:Herbal medicine
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61:medicinal herbs
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1119:(2): 149â161.
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986:(2): 266â268.
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843:(4): 315â338.
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750:(4): 295â318.
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515:Tlalcapulin
437:Pipitzahuac
385:Chilamacatl
342:Cassia alata
277:Itztuahyatl
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161:Tezcatlipoca
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86:Mesoamerican
83:
69:Novohispanic
44:
43:
31:
476:Acaxilotic
463:Quamochitl
411:Cihuapatli
1170:Categories
637:References
556:Mecapatli
543:Zoyoyatic
502:Xalxocotl
214:iztauhyatl
153:Xipe Totec
134:Codex RĂos
96:, and the
1094:261324840
1041:1746-4269
1025:(1): 11.
958:241300211
857:2048-8343
764:0709-549X
611:Curandero
332:sedative
303:Mexocotl
1059:28178991
1000:10668886
923:53984557
807:35126919
691:46457797
683:19127831
675:30134035
605:See also
359:Epazotl
198:Humorism
121:Tlalocan
117:Tonatiuh
73:medicine
1133:6645570
1050:5299697
875:5331692
866:1033639
207:Yauhtli
157:scabies
127:). The
125:Mictlan
105:amulets
98:ihiyotl
94:teyolia
90:tonalli
49:Nahuatl
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729:482818
727:
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789:(PDF)
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38:Nahua
1129:PMID
1090:OCLC
1080:ISBN
1055:PMID
1037:ISSN
996:PMID
954:OCLC
944:ISBN
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909:ISBN
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