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Codex Chapman

Mocxicuetlania, to dislocate the leg

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Medicinal Properties of Plants The Florentine Codex is one of the most important texts to the Aztec people, and one of few codices that survived post-conquest; it is a testament to the Aztecs’ deep understanding of themselves in relation to the natural world (among many other topics the codex covers). This section discusses the medicinal properties of plants used by the Aztecs as shown in the Digital Florentine Codex. Contrary to popular belief, the Aztecs possessed an advanced and complex understanding of health and medicine, relying on natural resources to promote the healing of the ill and injured. The Digital Florentine Codex provides a multicultural perspective on Aztec healing practices as it includes translations and transcriptions between English, Spanish, and Nahuatl languages; images and descriptions will be paired with corresponding analyses in the following section.
Introduction
The Digital Florentine Codex provides accessibility to its vast archive of scientific, medicinal, and spiritual knowledge. Included are examples of the plants native to the Aztec civilization, and the many ways in which they served as a primary healthcare practice.
Obstetrics
Book 11 Folio 171R of the Digital Florentine Codex features an image titled “Use of Nohpalli” depicting a labor-inducing atolli/atole recipe that pregnant women would drink to ensure a safe and less-painful delivery. The recipe calls for raw, ground-up chia seeds, quetzalhuexotl (willow root), an opposum’s tail “one half the length of the little finger,” and water. The Nahuatl-to-English translation discusses the causes of complicated childbirth and their respective treatments. Sexual activity during pregnancy is thought to negatively affect fetal position, causing it to lay on its side rather than head-down towards the cervix; ingestion of the atole mixture could aid in repositioning and delivery of the fetus. The Spanish-to-English translation describes the recipe as a multipurpose remedy to treat ailments like a severe cough, and digestive issues. Unrelated to it's healing properties, the mixture of ground-up chia seeds is also compared to Castilian linseed oil in this translation, noting its similarities in texture and function for painting and artwork.
Bone Fracture
Book 10 Folio 112r illustrates the treatment of a bone fracture; a healer rubs a mixture of ground-up cactus root and bandages the wound with four small splints, allowing the wound to drain while keeping the bones in place. The Nahuatl-to-English translation provides a detailed timeline of how to treat the wound as healing improves: “after twenty days it [the bandage] is untied. When it has been untied, then a poultice of liquidambar to which a powdered maguey [root] and lime have been added, is applied.” After applying the mixture, the wound should be periodically drained from the vein “that join together between the big toe and the other toe, so that the wound does not fester.” This passage in the codex demonstrates the Aztecs’ understanding that injuries like a broken or disjointed bone could lead to infection, which in many cases would be fatal. It’s worth noting that bloodletting was a popular and commonly practiced treatment in many cultures beyond Mesoamerica, before the dawn of modern science.

Root plants were popular forms of medicine that could treat anything between a cough, to a severe animal bite. Book 10, Folio 106v expands on treating broken or fractured bones. The zacacili root was especially useful for treating broken spines, ribs, or other complicated injuries to the body: “one should place over such a fracture the ground root called zacacili, put some wooden splints around it, and tie these well so that [the bone] does become dislocated again.” A mixture of roots including zacacili, zazalic, and tememetlatl were also supplemental to the healing process, in which the injured would drink a tea of the roots to prevent infection of the broken bone.

This passage in the codex highlights the efficacy of these root mixtures, particularly in addressing complex injuries like broken spines or ribs. The detailed instructions provided for its application, including the use of wooden splints to immobilize the affected area, reflect a systematic approach to medical treatment aimed at ensuring proper healing and preventing further complications. The mention of a mixture of roots, including zacacili, zazalic, and tememetlatl, highlights the holistic nature of Aztec medicine. The preparation of a medicinal tea from these roots not only demonstrates a preventive measure against infection but also underscores the importance of herbal remedies in promoting overall well-being and recovery. In addition to the text, the illustration is divided into two, providing a tutorial of how to apply and ingest the medicine. The combination of visual and textual elements is particularly effective, and is comparable to contemporary medical resources like "WebMD" or other online journals.

Pediatrics
Book 10, Folio 111r shares yet another multipurpose root-mixture recipe. The recipe calls for cococpatli and tzontecomaxochitl “which grow in Quauhtepec…where it is desert, [the mixture] is given as an enema” as described in the Nahuatl-to-English translation, though this treatment is designated strictly for adults. There is a clear distinction between how the mixture is administered; children are not given the mixture via enema. Instead, they chew on the roots and drink the juice to heal ruptured organs that may have been caused by a fall or another physical force to the body. The cococpatli and tzontecomaxochitl root mixture can also treat a child with a persistent cough.
Animal Bite
As seen in previous examples, the maguey plant was a useful resource for healing many kinds of illnesses and injuries. In the case of a snake bite pictured in Book 11, Folio 80v, the leaves are turned into a bandage and wrapped around a snake bite wound. The maguey leaves are made into a fiber, then stretched over burning coals and rubbed with tobacco before being placed on the wound.

Dental Care
Although this could be interpreted as a pseudo-medical practice, green maize stalks had to be heated over fire before consumption in order to prevent toothaches. Book 5 Folio 22r notes that heating the stalks was imperative, and forgetting to do so was seen as the cause of tooth pain, specifically the molars: “they said that whoever ate green maize stalks at night would get a toothache or a pain in the molars. And to prevent this, whoever ate a green maize stalk at night would [first] heat it over the fire.”

Pine resin, ground-up worm, chile, tlalcacahuatl (peanut) are the recommended ingredients to relieve the symptoms of a tooth infection. The person pictured is dressed in typical spanish colonial garments, which could be linked with the common belief that the Spanish had overall poor hygiene and health during the time of conquest. Although the pine resin was used to relieve toothaches, the codex mentions that the Aztecs were unfamiliar with Pine and Fir trees, whereas the Spanish had familiarity with them. It is possible that this remedy developed in collaboration between both Aztec and Spanish people.

Works Cited
Available at Digital Florentine Codex/Códice Florentino Digital, edited by Kim N. Richter and Alicia Maria Houtrouw, "Book 11: Earthly Things", fol. 171r, Getty Research Institute, 2023. https://florentinecodex.getty.edu/en/book/11/folio/171r/images/43694f3c-76d8-4726-a81e-16765515d6c4 Accessed 8 May 2024.

Available at Digital Florentine Codex/Códice Florentino Digital, edited by Kim N. Richter and Alicia Maria Houtrouw, "Book 10: The People", fol. 112r, Getty Research Institute, 2023. https://florentinecodex.getty.edu/en/book/10/folio/112r Accessed 8 May 2024.

Available at Digital Florentine Codex/Códice Florentino Digital, edited by Kim N. Richter and Alicia Maria Houtrouw, "Book 10: The People", fol. 111r, Getty Research Institute, 2023. https://florentinecodex.getty.edu/en/book/10/folio/111r Accessed 8 May 2024.

Available at Digital Florentine Codex/Códice Florentino Digital, edited by Kim N. Richter and Alicia Maria Houtrouw, "Book 11: Earthly Things", fol. 80v, Getty Research Institute, 2023. https://florentinecodex.getty.edu/en/book/11/folio/80v Accessed 8 May 2024.

Available at Digital Florentine Codex/Códice Florentino Digital, edited by Kim N. Richter and Alicia Maria Houtrouw, "Book 10: The People", fol. 102r, Getty Research Institute, 2023. https://florentinecodex.getty.edu/en/book/10/folio/102r Accessed 8 May 2024.

Available at Digital Florentine Codex/Códice Florentino Digital, edited by Kim N. Richter and Alicia Maria Houtrouw, "Book 11: Earthly Things", fol. 112r, Getty Research Institute, 2023. https://florentinecodex.getty.edu/en/book/11/folio/112r Accessed 8 May 2024.
Physical Medicine The Nahua civilization were expert on the plants and herbs in the surrounding area. Although there were religious and spiritual components to their healing, there also was a deductive and methodical approach to treatment. Specific plants and herbs were recognized for their abilities in healing, and regimented treatments were passed down, some ending up cataloged in the Florentine Codex for us to analyze. Some of their vast understanding of thousands of plants and herbs and healing teqniques was lost and not all archived. The majority of names for plants only exist once in the Florentine codex and lack context as to what they were and where they came from. However, with the information we have from the Codex, we are going to start to analyze their medicinal practices in the images depicted, the way they conducted treatment, and the physical sicknesses they found cures for.

Healers were a were a respected part of the Nahua community and their vast knowledge of sicknesses and medicinal treatments allowed them to diagnose and cure a miriad of afflictions. This image above depicts the treatment prosess with an herbal remedy of Coaxoxouhqui powder and water. Which the healer would have the patient drink the mixture and it would allow them to identify where the pain was located. This image stands out compared to many of the other pictorial depictions of healing simoply because the face of the patient is not seen. This could be a visual cue into the mystery of the sickness. By concealing the face of the individual, it shows that there is information unknown about the affliction as the healer tries to identify.
Healers were a were a respected part of the Nahua community and their vast knowledge of sicknesses and medicinal treatments allowed them to diagnose and cure a miriad of afflictions. This image to the right depicts the treatment prosess with an herbal remedy of Coaxoxouhqui powder and water. Which the healer would have the patient drink the mixture and it would allow them to identify where the pain was located. This image stands out compared to many of the other pictorial depictions of healing simoply because the face of the patient is not seen. This could be a visual cue into the mystery of the sickness. By concealing the face of the individual it shows that there is information unknown about the affliction as the healer trys to identify.
This herb was a common treatment for anxiety of the heart, arms that become parylyzed, with a sluggish disposition, whose mouth becomes twisted, and whose legs wobble. From what we can understand from the Nahuatl translation it could be speculated that this herb was a treatment for a heart attack or something simmilar. For use, it was recommended to cook the leaves and blossoms, and drink and bath in it. It was also a cure for stomach inflamation, pain in the chest, fever and chills.
The Nahau people had a complex catalog of plants and herbs with information about where to forage for them, how to use them, what they could treat, and what to avoid.

The herb itself pictured to the right is another example of an image identifying the characteristics of the plant. What is most interesting about these pictorals is that they go under the surface to depict the root of the plant because the root was an important identifier.

Maguey Plant - this plant is referred to many times in the florentine codex and has many uses. Also known as Tlacametl. The honey extracted from this plant is used in many medicines. Maguey leaf was also commonly ground up and mixed with pine resin, which could be applied to a sore to cure gout. The leaves itself were also used as a bandage to help wounds heal faster.

The honey extracted, called pulque, was also mixed with another medicine Chichicpatli (found in the bark of a chichiccuahuitl tree), which could be a cure for chest, belly, or back pain.

The healer in wearing an identifiable white robe while tending to the wound. Based on the cure for this rash it is likely that the healer is dressing the rash with powedered Tlaquequetzal from the bowl they’re holding. There were two types of rashes that they classified. Tlacazolnanahuatl or filthy pustules and the second being less severe called tecpilnanahuatl or small pustules. Both of these were described as painful and debilitating.
Cures included were to drink an herb called tetlemaitl and then to cover the rash with powdered tlaquequetzal. After it is recommended to drink an infusion of cuauhtlepatli four to five times a day and take lots of baths.

This image depicts a healer curing a patient sufferening from jigger fleas which would bread on peoples back. Since bathing did not work it was recommended to put powdered Toa leaves on and into the wound. If the swelling went down powdered Iztacpatli was placed to heal the wound followed by green tobacco and hot lime in drop form covered in a Maguey leaf to seal off the wound. The steps to cure are very paticular and clearly went through a process of trial and error to get to the treatment that was probably passed down generations to be written and then catalogged in the Flourentine codex. This is one of many examples of how thoughtful and regimented Nauha treatments were. Not only did they have specific herbs that they understood would help cure certain sicknesses they had step by step guides on treatment just like you would find online today.
Healers would often use of the maguey leaf or Tlacametl. It could be grilled and boiled with salt, and the juice could be applied to an injured head. This image itself is unique compared to the others on this page because it includes the plant used for the treatment in the pictoral of the treatment being done. The plant in the image is an identifiable Tlacametl plant and would be used for treatment of a head injury shown above. Again the drawing goes slightly below the surface showing us the root of the plant which could maybe mean that the root is an important part of the treatment. Not all pictorals of plants reveal below the surface to show the root. It is often the ones that have an important medicinal value involving the root that then include it in the image.

The scope of their understanding of medicine cannot be shown in this article. In fact, it took Francisco Hernández, who traveled from Spain, to study medicinal herbs in Tenochtitlan, and because of the magnitude of the task was so much that he spent seven years attempting to catalog it all. During his time there, he developed an immense respect and admiration for the Nauha people and their study of medicine. He was quoted as saying, "I marveled, in this and in innumerable other herbs, which are nameless among us, how in the Indies, where people are so uncultured and barbaric, there are so many herbs, some with known uses and some without, but there is almost none, which is not known to them and given a particular name" (Hernández 1959-1984: vol. 5, 425). Clearly cataloging and understanding the world around them was extremely important to Nauha citizens. Motchuzoma the first established one of the first botanical gardens that was used for medical research, as well as a collection of all the different types of platns species. In fact patients were given different herbal remedys on the condition that they would report back on the results of the medicine. Innovating the idea of experimental groups for medicinal research. This allowed for healers to empirically understand the effects of the herbal and plant remedies. Due to this extensive research and established botanical garden Aztec farmers and healers developed a level of understanding and skill that far surpassed any other civilization at the time. Aztec healers were described “Aztec battle surgeons tended their wounded skillfully and that they healed them faster than the Spanish surgeons.” Torquemada (1975-1983: vol. 3, 325). In fact not only were these remedies effective medical treatment then but modern studies have shown that more than half of the ingredients they used were effective in studies done either in animal trials, clinical trials or use in folk medicine. Clearly there needs to be more research put into an in depth understanding of Aztec herbal medicine because it seems we have only scratched the surface of what they discovered thousands of years ago. The most notable catalong Franzisco Hernanzez spent all most 10 years putting together was tragically lost in a fire leaving only one incomplete copy as our only reference of this catalog. However, recently the Mexican government has started to sponsor research into the effectiveness of Aztec Herbal and Plant remedies. It is a type of science called ethnopharmacology that is the study of humankinds use of natural plant materials for medicinal purposes. Through interacting with indigenous healers today and learning about the herbal medicines they prepare and then can bring samples back to a lab to test for effectiveness. A study done at SDSU on specifically 16th century Aztec remedies have found conclusive evidence that the plants used contain “a broad spectrum of activities including…antibiotic, anti-inflammatory, cytotoxic” (Bejar, Reyes-Chilpa et al. 2000). This research is so essential especially because of how under researched and represented Aztec civilization is compared to more western civilizations there is so much we could stand to learn and benefit from their discoveries. This important research could shed some light onto the lost but revolutionary ideas they made. Who knows the impact their discoveries could be for the way that we treat people today. It is unfortunate that their important research was brushed aside for so long when it clearly has stood the test of time.