The Aztec worshiped hundreds of deities that presided over the smallest activity that concerned their daily lives. Several of their deities were connected with the field of medicine and their diet. Chief among the deities listed here, as it relates to the subject of medicine, would be QUETZALCOATL "God of Wind", for it was he in his benevolence who gave to the Mexica the science of medicine and, as told in legend, life itself. Other deities, although perhaps not as prominent, certainly held their place in the actual practice of medicine. These deities were worshiped for their spiritual powers, their association with the drugs used for treatment, and their ability to stave off illnesses through personal penance and devotion.

Soon after the conquest of the Aztecs, the Spanish destroyed thousands of codices, or manuscripts, that surely would have led to our knowledge of deity/medicine connections. What little information remains at least gives us an insight to the connections the Mexica held between medicine and religion. A conclusion could be drawn and argued that religion played an even more important part in the healing process than we can even suppose. The Mexica believed that the causes of disease were placed into the body by divine intervention, in this sense their medicine was no further advanced than their European counterparts, and in many ways far superior.

CENTEOTL - "The Corn God"(*113)

Spelling may also be "Cinteotl", meaning Sacred Maize-Ear. Also known as Civeles and Our Grandmother. Was also the goddess of medicine and herbs. Patron of doctors, midwives(*114) and

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113 The term "teotl" appears frequently in the Spanish pronunciation of the deities. As recorded by the Spanish the term loosely means "god" or "saint". The root of the word is "teo" with the suffix "tl". Townsend, pp. 115-116, relates that the term "teotl" was primarily used to refer to nature-deities, human impersonators of deities, and associated with some of their masks and some ceremonial objects. He further expands to relate "teotl" may refer to anything "mysterious, powerful, or beyond ordinary experience".

114 After birth the Mexica midwife might relate the following "You have come to reach the earth, the place of torment, the place of pain, where it is hot, where it is cold, where the wind blows. It is a place of one's affliction, of one's weariness, a place of thirst, a place of hunger, a place where one freezes, a place of weeping" "It is not true that it is a good place; it is a place of weeping, a place of sorrow, a place where one suffers". Brundage p. 178, relates this from his translation of Sahagun. This ceremony certainly states the Mexica view of life a little on the dark side.

soothsayers. Also called Temazcalteci, "Grandmother of the Baths"(*115). In her honor as Centeotl a woman was selected, well fed, and sacrificed with her skin flayed and worn during a feast/festival.

CHALCHIHUITLICUE - "Goddess of the Sea and Lakes"

"Goddess of Springs and Rivers". "Jade Skirt" "She Who Was the Water". Other spelling may be Chalchiuhcueyeh, meaning "Jade Skirt Owner". Also known at the goddess Matalcueyeh, meaning "Blue Skirt Owner"(*116). Also known as Xoxouhqui Ihuipil, or Xoxouhqui Icue, Meaning "Her Skirt is Green". During birthing ceremonies may have been worshiped as Chalchiuh Tlatonac.

Chalchihuitlicue was worshiped during the birthing process and with the arrival of a newborn a special ceremony by the midwife would be held. The ceremony involved the midwife shouting war cries in honor of the battle the mother fought giving birth, and for the woman having become a warrior and capturing a baby. The cord would be ceremoniously cut(*117) while the midwife would tell the baby of life and what was expected of it. During the first ritual bath the midwife would describe the purifying water god and tell the baby about Chalchihuitlicue(*118).

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115 Boone p. 214, related that these bath houses were called "temazcalli". Boone's translation further related that a sick person would often be brought to a bath house. A person who acted as an advocate for the sick would stand in the doorway. Offerings consisting of copal were made to an idol of the deity Tezcatliopoca in the hopes of curing the afflicted person. Plate 77 of the Codex Magliabechiano depicts a scene at the bath house.

116 Alacaron, notes p. 230.

117 A cord from a male child would be kept and taken to a warrior to be buried in a battlefield, a female chord would be buried next to the family hearth. Great speeches were made during the cord cutting ceremony and speaking of such things as the virtues of hard work, duty, and the roles of men and women.

118 Following the first bath, the baby was ready for what me may think of as a formal "baptism". The midwife would place a bowl of water on a reed mat and begin placing out items appropriate for the sex of the baby. The male would have a small bow and arrow placed on a shield made from a tortilla. The profession of the family may dictate appropriate items, such as metal working tools in the case of metal workers. A girl might have spinning instruments or female clothing items. The midwife would then walk counterclockwise around the items and talk to the child while the baby was again bathed and massaged, and presented four different times to the sky and water. Older children would then run through the streets proclaiming the name of the baby. The Codex Mendoza records this ceremony.

IXQUITECATL - "God of Sorcerers"

Name meaning "Popcorn Side", in the prepositional sense of "beside the popcorn". Name further has meaning as "Person from Izquitlan"(*119). Worshipped by members of the healing arts class as worshiped by sorcerers were often brought in after more herb traditional healing methods failed.

IXTILTON - "Little Black One"

Ixtilton was a lieutenant of the patron god of the Mexica, Huitzilopochtli. Ixtilton was credited with going to little children in their beds and bringing them darkness and a peaceful night sleep(*120). Also known and worshiped as the "God of Medicine". Further associated with rain and agricultural fertility in a deity status. Spelling may be Ixtlilton. As a child fell sick it was taken to the temple of this deity where a jar of black water called "ixtlilauh" was opened. The child would drink of this liquid for a cure.

IZTACCIHUATL - "White Woman"

Mexica affected by blindness would worship this goddess. On the feast day to this goddess a slave was painted green, to represent the trees of the mountain for which she was named, and given a white painted head to represent the snow capped peak of the mountain. Children were carried to the mountain and sacrificed in her honor as well as others who were sacrificed in Tenochtitlan.

MAYAHUEL - "Goddess of the Maguay(*121) Plant" "The Lady on the Tortoise Throne" "Goddess of Good Fortune"

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119 Alarcon's book notes p. 229, contains further information on this little known or referenced deity.

120 A beautiful and graceful solid black obsidian smooth mask thought to represent this interesting deity is displayed in Burland's book p. 59.

121 The leaves of the Maguay plant were referred to as breasts by the Mexica.

Said to have had (400) breasts to nurture (400) children. Represented surrounded by the maguay plant. Associated with female representation of pulque.

There were over 400 different deities associated with drinking and drunkenness. Collectively they were referred to as Totochtli, meaning rabbits. A legend concerning the discovery of pulque has Mayahuel as a farmer's wife who one day tries to kill a mouse in a field. During her chase of the mouse she noticed sap emerging from a maguay plant the mouse had been nibbling on. Mayahuel collected the sap and took it home to her husband where the two drank it and developed a good feeling. Mayahuel then gave the sap to the gods who rewarded her with deity status and her husband also became the deity Xochipilli, "Lord of Flowers".

QUETZALCOATL - "GOD OF WIND"

Associated with giving the Mexica the knowledge of medicine, science, agriculture and all good things. Blood letting was taught by this god. Considered a great benevolent god. Quetzalcoatl is credited with creating the human life that was present on the earth by letting his blood over human bones that he and his twin brother, Xolotl(*122), retrieved from Mictlan, the land of the dead.

Hope may have been instilled in the sick through worship to this most important deity in Mexica culture. He discovered corn, and all good aspects of civilization. The Mexica thought of Quetzalcoatl is a perfect representation of saintliness and revered him and his image.

A typical use of this deity as told in Boone's translation of the Codex Magliabechiano, pl. 77, related that a medicine man(*123) or woman would gather twenty corn kernels and throw them on to a white cloak which was presided over by an image of Quetzalcoatl. If the kernels fell into a circular pattern the sick person was thought to be of no hope and would die. If the kernels separated on throwing into other patterns the victim or person who had the disease would eventually recover(*124).

QUILAZLI - "She Who Makes Legumes Grow"

Patron of Midwives. Also known to the Mexica and worshiped as Coaciuatl (Cihuacoatl), Serpent Woman, Quauhciuatl, Eagle Woman, Yoaciuatl, Warrior Woman, and Tzitziminciuatl, devil woman.

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122 Some legends have Xolotl, twin brother to Quetzalcoatl, actually shedding the blood over the bones of man and giving life to the Mexica.

123 Probably a "Ticitl".

124 Boone, p. 214.

TLALOC - " The God of Rain"

Tlaloc is associated with the infliction of diseases such as ulcers, leprosy, foot trouble, and dropsy.

TEZCATLIOPOCA - "The Mirror That Smokes"

"He Who Slaves We Are", "The Mocker", " The Enemy of Both Sides". All men were slaves of Tezcatliopoca and children were thought to be given destinies and pre-ordained illness by this deity. Praying to the god was always an option during severe illness(*125). Although the Mexica knew the process to make a baby, they believed that the conceived child was placed into the womb by Tezcatliopoca. This deity was thought to afflict illness for no other reason than his amusement. A sudden illness would often be thought to have been inflicted by Tezcatliopoca, often for reasons known only to the gods.

TLAZOLTEOTL - " The Eater of Filth"

Caused an evil spell, called "tlazolmiquiztli", meaning death by lust to those engaged in carnal sin or any type of forbidden love. A steam bath along with the rite of purification and calling upon this goddess for forgiveness may end the suffering, however, relatives of the couple may continue to suffer from melancholy.

TZAPATLAN TENEN - "The Goddess of Turpentine"

Her substance was said to produce turpentine. Name may mean "Someone's mother in Tzapotlan". Thought by the Mexica to have been the goddess that discovered the medicinal use of Ohxitlm, meaning turpentine.

XIPE TOTEC - "Our Lord of the Flayed One"

Thought to give eye diseases.

XOCHIPILLI - "God of Youth, Music and Flowers"

Men and women engaged in forbidden love were given venereal diseases, skin diseases, or piles by this otherwise benevolent god.