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Codex Chapman

Lady Life

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La Belleza y Características This section will examine women's aesthetics and how they were portrayed, as presented in the Florentine Codex. We will explore how women utilized particular products and skills to maintain the idea of beauty. In addition, we will make many connections to find similarities and differences between our present day and how things were during the 16th century. Our analysis of particular topics will uncover how society described women and how they possibly contradicted what it meant to be a woman. #Lasmujeres
Introduction
As we continue our journey through the fascinating world of Nahua culture, let us explore the beauty and the portrayal of women. Not only have we seen the roles women took on in ancient Mesoamerica, but many aesthetic qualities must be explored and understood, as well as women's spiritual/cultural meanings. Join us as we explore more about women in Nahua culture, and maybe you will make connections to our current world.
El Maquillaje, Pelo, Dental, y Ropa
In our modern world, we have access to some of the most valuable products that make us feel glamorous; however, in the Nahua culture, they are not as fortunate as we are today. Still, one must not underestimate the resources and tactics of the Nahau people because they were very resourceful with their environment. In ancient Mesoamerica, females could apply red, yellow, or dark-colored makeup by burning incense and ink. In addition to their choice of color for makeup, females would also apply the same color to their feet. Despite females putting in much effort to create their makeup and it playing a part in sacrificial ceremonies, sometimes makeup was despised by the Nahua people. Daughters were told that one does not need makeup to look good. Instead, they were advised that the use of makeup is a sign of bad and carnal women (i.e., the females were criticized as being mad or drunk and even called derogatory terms).

Another area of beauty that women highly focused on was their hair. Again, nowadays, people have more knowledge and resources to create any hairstyle they are fond of (e.g., Dutch braids, French braids, curly hair, straight hair, and much more). However, since these women were living in the 16th century, they did not have much capability to experiment with their hair. Still, women could make their hair beautiful by having it long and flowing down to the side of their ears and backs. Other females would have their hair twisted in braids, but they would do their hair in a way that would appear as if they had horns on top of their heads. Moreover, something that is not as common today, women in ancient Mesoamerica would completely shave their hair. Those who maintained their hair or had it long enough were able to use xiuhquilitl. The term xiuhquilitl refers to the dye that women use on their hair, made of dark mud or with a green herb. Utilizing this product in their hair would make it shiny and appear purplish.

How can we forget two of the most important things about a person: their smile and clothing attire? In today's society, people have access to some of the most minty flavors of toothpaste, but for Mesoamericans, they had a different technique that was used to clean their teeth. The Nahua culture utilized a red color or cochineal (i.e., the red dye was derived from cochineal, which is insects). Other more specific steps that Mesoamerican people had to do to cleanse their smiles included utilizing cold water, cleaning the teeth with a cloth and ground charcoal, washing them with salt, utilizing a specific root called tlatlacauhpatli, which was used to mix with cochineal (+chile and salt). If those resources were insufficient for them, they could turn to a medicine known as tlamiahualli, but it did stain the teeth black García Garagarza, 2023, 102v). Another unsanitary solution to clean one's teeth was rinsing your teeth with urine, using wormwood or bark water of a tree called cuauhtepuztli, and putting powder from the bark on the teeth.

Regarding women's attire, unlike most of our luxurious brands today, women in the 16th century were dressed in their most fashionable outfits by wearing skirts with thin black lines, a wide border, white skirts that appeared like a bed covering, with also a wide border, a skirt with brown pendants, with a border, and a skirt with coyote fur pendants with a border. As for accessories, women had amber, white crystal golden silver, and white obsidian earplugs.
La Vida de Una Mujer

Now, in life, society claims that there are two different types of people: those who are good and those who are bad. Still, what distinguishes the two types of people, specifically for women? As the Florentine Codex explains, the good woman takes proper care of herself, is mindful, keeps good company around and assists them with their needs, and is humble and respectful. A good woman comes from a good family, is loved and honored by those around her, and is thankful to those who help her. Contrary to the good woman, “ the maiden who is bad is incapable of keeping a secret...She is very impulsive in her affairs and easily gets upset or angry at the slightest provocation, despising others and showing no respect to anyone” (García Garagarza, 2023, 32r). A bad woman also appears to be mad, incapable of improving, shameless, and someone who dishonors their family. These beliefs are similar to the ideas of what modern society considers bad and good.

La Mujer Manda
As we previously explored, certain things distinguish certain females from each other, and sometimes, females contradict entirely what they are expected to be like. For example, in today's day and age, it is taboo for anyone to go against their gender norms/expectations. Still, in Mesoamerica, Cihuateteoh's descent was unlike any other. Cihuateteoh was known as the "divine woman", which was said to have been the spirit of women who had died from childbirth. Despite being described or known as the "divine woman," Cihuateteoh was quite the opposite. According to the Digital Florentine Codex, "She was truly of evil tongue, vile-mouthed, and inhuman in speech– big-mouth, of biting words." (Anderson & Dibble 1953–1982, 62v). She was unlike anything that would be considered a good woman because instead of respecting others, Cihuateteoh would insult others, and her overall personality revolved around being evil.

The issue that Cihuateteoh would have in our present day and within the 16th century is that she was ultimately going against the gender expectations of a woman. As it states in Handbook To Life In The Aztec World, "The bride.. she was told to leave childness and to be most considerate, to speak well and tend to the sweeping.. the advice of an elder was strongly encouraged" (Aguilar-Moreno, 2006, p.354). From this statement, it is apparent that throughout all these years, not much of the expectations for women have changed, which is saddening and conveys the need for improvement within the world. Moreover, it did not matter how old or young a female was; Nahua culture had females being married between the ages of ten to fifteen, and still the expectations/characteristics were the same for them (e.g., to be clean, work hard, and execute domestic duties).
Conclusion
Overall, our examination of the Florentine Codex has offered us keen insight into the beauty and character expectations that women were held to. Our analysis through the utilization of images and writings of the Nahua culture has helped us learn that much of the expectations held for women in the 16th century are still prevalent today. Modern beauty standards and behaviors of women set unrealistic bars to meet. Still, the ability of the Nahau people to meet these standards is unique, from how women style their hair, create makeup, wash their teeth, and wear their clothes. It is apparent that despite having limited resources compared to today, these women and the Nahua culture have the capabilities to use the resources they have at their fingertips; even if these techniques may seem absurd in today's world, it was something common for them at the time.
Work Cited
Manuel Aguilar-Moreno (2006). Handbook to Life in the Aztec World. Forward: John New York, Facts on File. HandbookAztec.pdf

Available at Digital Florentine Codex/Códice Florentino Digital, edited by Kim N. Richter and Alicia Maria Houtrouw, "Book 10: The People", fol. 102v, (García Garagarza 2023) spanish translation Getty Research Institute, 2023. https://florentinecodex.getty.edu/en/book/10/folio/102v Accessed 6 May 2024.

Available at Digital Florentine Codex/Códice Florentino Digital, edited by Kim N. Richter and Alicia Maria Houtrouw, "Book 2: The Ceremonies", fol. 77r, (García Garagarza 2023) spanish translation Getty Research Institute, 2023. https://florentinecodex.getty.edu/en/book/2/folio/77r Accessed 6 May 2024.

Available at Digital Florentine Codex/Códice Florentino Digital, edited by Kim N. Richter and Alicia Maria Houtrouw, "Book 6: Rhetoric and Moral Philosophy", fol. 83r, (García Garagarza 2023) spanish translation Getty Research Institute, 2023. https://florentinecodex.getty.edu/en/book/6/folio/83r Accessed 6 May 2024.

Available at Digital Florentine Codex/Códice Florentino Digital, edited by Kim N. Richter and Alicia Maria Houtrouw, "Book 4: The Soothsayers", fol. 62v, (Anderson & Dibble 1953–1982) nahuatl translation Getty Research Institute, 2023. https://florentinecodex.getty.edu/en/book/4/folio/62v Accessed 6 May 2024.

Available at Digital Florentine Codex/Códice Florentino Digital, edited by Kim N. Richter and Alicia Maria Houtrouw, "Book 10: The People", fol. 32r, (García Garagarza 2023) spanish translation Getty Research Institute, 2023. https://florentinecodex.getty.edu/en/book/10/folio/32r Accessed 6 May 2024

Available at Digital Florentine Codex/Códice Florentino Digital, edited by Kim N. Richter and Alicia Maria Houtrouw, "Book 8: Kings and Lords", fol. 31r, (García Garagarza 2023) spanish translation Getty Research Institute, 2023. https://florentinecodex.getty.edu/en/book/8/folio/31r Accessed 6 May 2024.