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    "textoCompleto" => "<span class="elsevierStyleSections"><span id="sec0005" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0025">Introduction</span><p id="par0005" class="elsevierStylePara elsevierViewall">Before Christopher Columbus arrived on the American continent&#44; the peoples of the territories now known as Mexico were remarkably advanced socially and culturally with a knowledge of various aspects of medicine&#46; The diverse developed cultures in this geographical area known as Mesoamerica&#44; which stretched from the middle region of Mexico to Central America&#44; included the Olmec&#44; Teotihuacan&#44; Zapotec&#44; Mayan and Nahuatl&#44; among others&#46; Despite their linguistic and ethnic diversity&#44; they shared factors of cultural unity such as agriculture&#44; the use of civil and ritual calendars&#44; religious aspects&#44; and mathematical and astronomical concepts&#44; as well as hieroglyphic writing&#46;<a class="elsevierStyleCrossRef" href="#bib0005"><span class="elsevierStyleSup">1</span></a></p><p id="par0010" class="elsevierStylePara elsevierViewall">Several cultures such as those mentioned above developed in this vast area at different times&#44; from 2500 BC until the arrival of the Spanish in the 16th century&#46; We are going to focus on Nahuatl medicine in Mesoamerica in the decades before and after the conquest of these territories in 1521&#46; Although termed pre-Hispanic&#44; the period includes the first years of the colonial period&#44; since this is when the data compilation and cultural syncretism that resulted in the contribution of European medical knowledge to the medical knowledge of the Nahuatl civilisation began&#46;</p><p id="par0015" class="elsevierStylePara elsevierViewall">The aim of this review is to provide the reader with an overview of how Nahua physicians treated illness by magic&#44; religion&#44; and different kinds of animal&#44; mineral and&#44; notably&#44; herbal medicine&#44; and how they applied this knowledge to the treatment of joint diseases&#46; We studied herbal therapeutics from 3 principal sources&#58; The Codex De la Cruz-Badiano&#44; the <span class="elsevierStyleItalic">Historia general de las cosas de la Nueva Espa&#241;a</span> and the Codex Francisco Hern&#225;ndez&#46; I must specify that in this review I am going to refer to Nahuatl medicine&#44; not Mexican or Aztec&#44; which are terms better known in Spain and Latin America for different reasons&#46; The Aztecs arrived and settled in the valley of Mexico in the 14th century&#59; most of their knowledge of medicine was passed down from ancient Mesoamerican cultures&#44; particularly from the Toltec&#44; since similar medical developments took place beyond the borders of the Aztec empire&#46; This suggests that Nahuatl medicine transcended the Aztec empire in time and geographical area&#44; and that the Aztec empire also incorporated knowledge from the cultures of the conquered territories during its expansion&#46;<a class="elsevierStyleCrossRef" href="#bib0010"><span class="elsevierStyleSup">2</span></a></p><p id="par0020" class="elsevierStylePara elsevierViewall">It is important to clarify that the &#8220;Nahua&#8221; are the native peoples of Mesoamerica&#44; while &#8220;Nahuatl&#8221; is an adjective that means belonging to the Nahua&#46; For example&#44; the Nahua are a group of native peoples of Mesoamerica&#44; to which the Mexica or Aztecs belong&#44; whose common language was Nahuatl&#46; A significant amount of this information was collected in the region renamed New Spain&#46;</p></span><span id="sec0010" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0030">Concept of health and disease</span><p id="par0025" class="elsevierStylePara elsevierViewall">First of all&#44; it is important to mention that the concept of disease and its treatment among the ancient people of Mesoamerica was a mixture of religion&#44; magic&#44; and science&#44; which cannot be separated except for clarity of presentation&#44; but which were intimately related in the daily activities of Nahua physicians&#46; Religion was a major factor&#58; in most diseases the wide repertory of deities was the cause of or intervened in healing&#46; Magic was also a factor&#44; because in almost all cases a sorcerer was considered to have intervened at the start of the disease and healing was achieved through magic&#46; And there was a mixture of science with the extensive knowledge of herbs&#44; minerals&#44; animals&#44; and physical resources that the Nahuatl physician &#40;ticitl&#41; used to alleviate ailments&#46; Therefore&#44; the physician&#44; male or female&#44; was a sorcerer&#44; but a benevolent one&#44; accepted and approved by society&#44; with knowledge of religion and resources&#44; such as herbal medicine&#46;<a class="elsevierStyleCrossRef" href="#bib0015"><span class="elsevierStyleSup">3</span></a></p></span><span id="sec0015" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0035">Religion and magic</span><p id="par0030" class="elsevierStylePara elsevierViewall">In pre-Hispanic Nahuatl thought&#44; a major role of the gods was to protect their worshippers&#44; but also to demand obedience and worship&#46; The gods caused disease to preserve order&#46; From the general actions of the gods derives their role in health&#46; For example&#44; Quetzalcoatl was a god who protected man&#44; who cured all diseases and ills&#59; however&#44; in his form as Ehecatl&#44; god of the wind&#44; he caused colds&#44; rheumatism and spasms or contractures&#46; Tezcatlipoca&#44; god of the underworld&#44; was the god of punishment&#44; sending great epidemics and madness&#46; Tlaloc&#44; god of rain&#44; was associated with diseases in which liquid appears to play a major role &#40;we could say ascites or oedema nowadays&#44; but he was also associated with drowning&#41;&#46;</p><p id="par0035" class="elsevierStylePara elsevierViewall">Bernardino de Sahag&#250;n&#8217;s informants&#44; who we discuss at length below&#44; told him that certain gods &#8220;possessed the sick and took away their beauty&#8221;&#46; This statement might help us understand why they performed &#8220;cleansings&#8221; and similar ceremonies&#44; a custom that persists to the present day&#44; and why diseases could be transferred to specially made figures to treat &#8220;<span class="elsevierStyleItalic">mal de aire</span>&#8221; &#40;bad air&#41;&#46; The appearance of certain diseases at the beginning of spring meant that they were associated with Xipe-Totec&#44; the god who caused the earth to be covered with vegetation&#46; Diseases from certain behaviours were also considered to be associated with a divinity&#46; For example&#44; diseases associated with Tlazolteotl&#44; the goddess of love&#44; were sent to punish those who had indulged in illicit relations&#46; And there are many more examples of the participation of Nahua divinities in the generation of diseases&#46;</p><p id="par0040" class="elsevierStylePara elsevierViewall">The <span class="elsevierStyleItalic">ticitl</span> also considered that other people could be the cause of their patient&#39;s disease&#46; If gods and supernatural beings could cause disease&#44; so could certain individuals&#46; It was considered that there were individuals who&#44; either by themselves or due to their function&#44; possessed excess &#8220;soul energy&#8221;&#44; as was the case with rulers &#40;<span class="elsevierStyleItalic">tlatoani</span>&#41;&#46; They were considered able to cause damage through the &#8220;evil eye&#8221;&#44; which they thought an individual with excess energy could give to another weak individual&#44; through a stare&#46; These concepts have persisted in today&#8217;s indigenous communities&#44; who attribute certain diseases to &#8220;<span class="elsevierStyleItalic">mal de ojo</span>&#8221; &#40;evil eye&#41; or &#8220;<span class="elsevierStyleItalic">mirada pesada</span>&#8221; &#40;heavy stare&#41;&#46;</p><p id="par0045" class="elsevierStylePara elsevierViewall">It was common belief that disease was caused by one or more coinciding factors&#58; by a foreign substance entering the patient&#39;s body through magic&#59; by damage inflicted on the sick person&#39;s &#34;totem&#34; &#40;their animal double or <span class="elsevierStyleItalic">nahualli</span>&#41;&#59; by loss of <span class="elsevierStyleItalic">tonalli</span> &#40;the vital breath and &#34;good star&#34;&#44; in the sense of pre-determined fortune&#41;&#59; and&#44; finally&#44; by &#34;airs of disease&#34;&#44; nefarious influences that hover around human beings&#46; Even now people are said to fall ill from &#34;a bad air&#34;&#46; These &#34;airs&#34; were attributed to the <span class="elsevierStyleItalic">tlatoques</span>&#44; mountain gods&#46; The Indians believed that diseases associated with cold came from the mountains and that from these same mountains came the power to heal them&#46; Therefore&#44; those affected by these diseases made offerings to this or that mountain&#46; Sahag&#250;n<a class="elsevierStyleCrossRef" href="#bib0020"><span class="elsevierStyleSup">4</span></a> described through his informants that &#34;the diseases for which they made these vows were gout of the hands or feet&#44; or of any other part of the body&#59; and also&#44; the crippling of any limb or of the whole body and stiffness of the neck or any other part of the body&#34;&#46; Throughout his <span class="elsevierStyleItalic">Historia general</span>&#44; Bernardino de Sahag&#250;n<a class="elsevierStyleCrossRef" href="#bib0020"><span class="elsevierStyleSup">4</span></a> frequently describes joint disorders as gout&#46; It could be that this word was used to indicate joint disease in general&#44; and not to define gout as the disease we know today&#46; These seem to be descriptions of generalised osteoarthrosis or rheumatoid arthritis&#44; although some may think of chronic gouty polyarthropathy as they read them&#46; In short&#44; these diagnostic conjectures cannot&#44; for the moment&#44; be more than mere speculation&#46;</p><p id="par0050" class="elsevierStylePara elsevierViewall">Nahua physicians described diseases as the result of dynamic changes in the patient&#8217;s organism because they considered health the result of equilibrium&#44; and when this equilibrium is lost&#44; the result is disease&#46; Thus&#44; diseases were considered a dynamic process in which the conditions of the individual&#44; the aggressiveness of external agents and the patient&#39;s environment intervened&#46; They individualised each case by emphasising both natural and supernatural causes&#46; In general terms&#44; they divided diseases into those in which a foreign being or object has entered the patient&#39;s body and those in which the patient has lost or had their mental capacities diminished&#46; It was important for a prognosis of life in children to establish whether their <span class="elsevierStyleItalic">tonalli</span> was inside their bodies&#59; there were those who fell ill with &#34;<span class="elsevierStyleItalic">espanto</span>&#34; &#40;fright&#41;&#46;<a class="elsevierStyleCrossRef" href="#bib0025"><span class="elsevierStyleSup">5</span></a> The stars also had an influence on the development of disease and in predicting an individual&#39;s good or bad fortune&#46;</p><p id="par0055" class="elsevierStylePara elsevierViewall">The <span class="elsevierStyleItalic">ticitl</span> knew about magic as applied to medicine&#44; but in practice they did not use it alone&#44; as the following presciption illustrates&#58; to assist a woman in labour&#44; after commending herself to the corresponding deity&#44; the woman was given a medicine made from <span class="elsevierStyleItalic">cihuapatli</span>&#44; which has oxytocic properties&#59; <span class="elsevierStyleItalic">cuauhal&#225;buac</span>&#44; &#34;slippery tree&#34;&#44; to facilitate the exit of the product through the birth canal&#44; and the tail of the <span class="elsevierStyleItalic">tlacuache</span>&#44; an animal that gives birth easily&#44; and&#44; finally&#44; they used <span class="elsevierStyleItalic">&#233;ztetl</span>&#44; which worked to stop bleeding&#46;<a class="elsevierStyleCrossRef" href="#bib0030"><span class="elsevierStyleSup">6</span></a> In other words&#44; herbal remedies&#44; sympathetic magic and religion were used simultaneously&#46;</p></span><span id="sec0020" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0040">Rheumatic diseases</span><p id="par0060" class="elsevierStylePara elsevierViewall">Viesca Trevi&#241;o and Aranda Cruzalta<a class="elsevierStyleCrossRef" href="#bib0035"><span class="elsevierStyleSup">7</span></a> give many examples of osteoarthritic bones throughout central Mexico&#44; as well as rheumatoid arthritis&#46; They go on to describe what is noted as wind sickness&#44; weakness of the hands&#44; pain in the knees&#44; contraction of the knees&#44; and gout or podagra&#44; without identifying the underlying disease as we now know it&#46; Studies conducted by Mexican rheumatologists demonstrated the presence of erosions in 21 skeletal remains stored at the National Institute of Anthropology and History from the Preclassical &#40;Tlatilco&#41; in 8 cases&#44; 5 from the Classical &#40;Teotihuacan&#41; and 8 from the Postclassical period&#59; Fraga<a class="elsevierStyleCrossRef" href="#bib0040"><span class="elsevierStyleSup">8</span></a> believes that these symmetrical erosive lesions suggest a diagnosis of rheumatoid arthritis&#46; Rheumatoid arthritis is not considered a recent disease&#44; although bone remains are difficult to analyse and interpret&#46;<a class="elsevierStyleCrossRefs" href="#bib0045"><span class="elsevierStyleSup">9&#44;10</span></a> Mart&#237;nez-Lavin et al&#46;<a class="elsevierStyleCrossRef" href="#bib0055"><span class="elsevierStyleSup">11</span></a> showed the presence in old bone remains of data compatible with hypertrophic osteoarthropathy&#46; This same group reported the presence in a skeleton from the post-classical period of data suggestive of ankylosing spondylitis&#44;<a class="elsevierStyleCrossRef" href="#bib0060"><span class="elsevierStyleSup">12</span></a> and in the north of the country&#44; bone remains have been collected with lesions indicating treponematosis&#46;<a class="elsevierStyleCrossRef" href="#bib0065"><span class="elsevierStyleSup">13</span></a> Alarc&#243;n Segovia<a class="elsevierStyleCrossRef" href="#bib0070"><span class="elsevierStyleSup">14</span></a> reported data suggestive of rheumatological diseases&#44; particularly osteoarthritis and vertebral tuberculosis&#46;</p><p id="par0065" class="elsevierStylePara elsevierViewall">Viesca<a class="elsevierStyleCrossRef" href="#bib0075"><span class="elsevierStyleSup">15</span></a> notes that Quetzalcoatl&#44; in his form as Ehecatl&#44; god of the wind&#44; was involved in cases of rheumatological problems&#46; He describes what is noted in some codices in relation to a large number of sick &#34;crippled and lame&#34; people gathering to pray to the god for health in the temple of Quetzalcoatl in Cholula&#44; in present-day Puebla&#46; It was noted that many of those who attended the temple at Cholula were rheumatic patients&#46; Sahag&#250;n refers to the risk in spending the night in the mountains where there might be winds &#40;<span class="elsevierStyleItalic">ehecame</span>&#41; that could cause diseases such as colds&#44; crippling and lameness&#46;<a class="elsevierStyleCrossRef" href="#bib0080"><span class="elsevierStyleSup">16</span></a></p><p id="par0070" class="elsevierStylePara elsevierViewall">There are many examples of descriptions of diseases that we now consider rheumatological&#44; although they are encompassed under terms such as gout&#44; stiffness&#44; numbness&#46; Remedies are described &#34;against weakness of the hands&#44; against pain in the knees&#44; against incipient contraction of the knees&#44; against gout&#44; against pain in the neck&#34;&#44; and several others&#46;</p></span><span id="sec0025" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0045">Herbal medicine</span><p id="par0075" class="elsevierStylePara elsevierViewall">Bernal D&#237;az del Castillo<a class="elsevierStyleCrossRef" href="#bib0085"><span class="elsevierStyleSup">17</span></a> described the impact of the Tlatelolco market on the Spaniards&#44; due to its size and the order and diversity of products found there&#44; including a great variety of vegetable products&#58; &#34;&#8230;since we arrived at the great plaza&#44; which is called Tlatelulco&#44; as we had not seen such a thing&#44; we were amazed at the multitude of people and merchandise there and the great harmony and regimentation that they had in everything&#8230; There were many herbalists and merchants of other kinds&#34;&#46; And the opinion of Hern&#225;n Cort&#233;s in his second letter of report to Charles V&#58; &#34;It has another square twice the size of the city of Salamanca&#44; all surrounded by gates&#44; where there are all kinds of merchandise that can be found in all lands&#8230; There are streets of herbalists&#44; where there are all the roots and medicinal herbs that can be found in the land&#46; There are houses like apothecaries&#44; where they sell ready-made medicines&#44; potables&#44; ointments and poultices&#34;&#46;</p><p id="par0080" class="elsevierStylePara elsevierViewall">The therapeutic use of herbal medicine in Nahuatl medicine is remarkable&#46; I give as an example descriptions from 3 main sources&#58; The Codex De la Cruz-Badiano&#44; published in 1552&#44; the Florentine Codex&#44; or <span class="elsevierStyleItalic">Historia general de las cosas de Nueva Espa&#241;a</span>&#44; which Sahag&#250;n started in 1557&#44; and the Codex of Francisco Hern&#225;ndez&#44; who started his works of analysis of herbal medicine in these lands in 1570&#46; For this review&#44; I provide a general outline of these works and examples of herbal medicine as applied to rheumatic diseases&#46;</p><span id="sec0030" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0050">The Codex De la Cruz-Badiano</span><p id="par0085" class="elsevierStylePara elsevierViewall">The first book written by indigenous people and produced in New Spain is the <span class="elsevierStyleItalic">Libellus de Medicinalibus Indorum Herbis</span> &#40;Treatise on Indigenous Medicinal Herbs&#41;&#44; which&#44; as its name suggests&#44; refers to with healing plants in the territory now known as Mexico&#46; The book was written at the Colegio de la Santa Cruz in Tlatelolco&#44; then on the outskirts of present-day Mexico City&#46; This college was attended by the sons of the Mexica nobility and was directed by friar Jacobo de Grado&#44; who sought funding from the Spanish crown with local data on herbal medicine&#46; Mart&#237;n de la Cruz was a prestigious <span class="elsevierStyleItalic">ticitl</span> due to his experience and extensive knowledge&#44; even without formal education&#44; based in Santiago Tlatelolco&#46; He worked at the school attending sick students&#46; He was commissioned to write a text on local remedies&#59; the manuscript was most likely written in Nahuatl&#46; Juan Badiano&#44; a native of Xochimilco in southern Mexico City&#44; also had knowledge of traditional indigenous medicine and formal education in Latin and Spanish&#44; and therefore collaborated with De la Cruz in translating the document into Latin and probably modified it to make it understandable to Spanish readers&#46; Native artists&#44; <span class="elsevierStyleItalic">tlacuilos</span>&#44; drew the plants that illustrate the work&#44; and students of the college&#44; educated in Spanish&#44; Greek and Latin&#44; probably participated in drawing up the <span class="elsevierStyleItalic">Libellus</span>&#46; It was in the royal library at El Escorial and it seems that it was transferred to Italy by Cardinal Barberini in around 1625&#46; It was later moved to the Vatican and from there to Mexico&#44; where it has been since 1990&#46;</p><p id="par0090" class="elsevierStylePara elsevierViewall">The Codex De la Cruz-Badiano<a class="elsevierStyleCrossRef" href="#bib0090"><span class="elsevierStyleSup">18</span></a> describes 224 plants with 185 illustrations&#46; The taxonomic identification of about half of the plants described in the Codex has been proposed&#44; as well as their indigenous name&#44; and their probable medical application&#46; Bye and Linares<a class="elsevierStyleCrossRef" href="#bib0095"><span class="elsevierStyleSup">19</span></a> of the Institute of Biology of the Universidad Nacional Aut&#243;noma de M&#233;xico &#40;UNAM&#41; confirm that approximately 60&#37; of the plants identified in the codex grow spontaneously in the Basin of Mexico&#46;</p><p id="par0095" class="elsevierStylePara elsevierViewall">The Codex consists of 13 chapters&#44; each generally in an anatomical sequence&#46; Thus&#44; the first chapter covers diseases of the head&#44; the second diseases of the eyes&#44; the third diseases of the ears&#44; the fourth diseases of the nose&#44; and so on&#46; The eighth chapter includes&#44; among other diseases&#44; &#34;podagra&#44; popliteal pain and incipient contraction of the knees&#34; and the ninth chapter&#44; &#34;diseases of the joints&#34;&#46; Many of the plants initially listed&#44; under what we can infer to be rheumatic diseases&#44; have not been identified or are no longer in use as indicated in the Codex&#46; I will only mention a few that are still used as treatment for rheumatic diseases&#46; However&#44; it seems appropriate to start&#44; as an example of the descriptions in the Codex&#44; with cocoa&#44; a plant that is well known and used today&#44; although not specifically for rheumatic diseases&#46; The scientific name is <span class="elsevierStyleItalic">Theobroma cacao</span>&#44;<a class="elsevierStyleCrossRef" href="#bib0100"><span class="elsevierStyleSup">20</span></a> from the botanical family Malvaceae&#46; The Nahua name is <span class="elsevierStyleItalic">tlapalcacahuatl</span> and the current common name is cocoa&#46; It is described as a small tree with oblong leaves and flowers with pink petals&#46; The use stated in the Codex &#34;against the fatigue of those who administer the republic and hold public office&#34; has obviously changed&#44; although cocoa is still used as a stimulant and as a beverage drunk for pleasure almost everywhere in the world&#46; At that time&#44; it was restricted to the nobility&#46;</p><p id="par0100" class="elsevierStylePara elsevierViewall">These are the kind of descriptions used throughout the <span class="elsevierStyleItalic">Libellus</span>&#44; albeit more extensive and with several of the indigenous words that defined them&#46; For this review I will only mention some of the characteristics described in the Codex with the above-mentioned criteria&#58; they were used for rheumatic diseases &#40;or for pains that nowadays could be attributed to rheumatic diseases&#41;&#44; they are identified&#44; and they are still used with similar indications&#46;</p><p id="par0105" class="elsevierStylePara elsevierViewall"><span class="elsevierStyleItalic">Texochitl yamanqui</span> has the scientific name <span class="elsevierStyleItalic">Selaginella lepidophylla</span>&#44;<a class="elsevierStyleCrossRef" href="#bib0105"><span class="elsevierStyleSup">21</span></a> of the family Selaginellaceae&#59; its current name is &#8220;<span class="elsevierStyleItalic">flor de pe&#241;a&#8221;</span> or &#8220;<span class="elsevierStyleItalic">doradilla&#8221;</span>&#46; The use in the Codex is for &#34;contraction of the knees&#34;&#44; but its current use is &#34;for rheumatism&#8221;&#46;</p><p id="par0110" class="elsevierStylePara elsevierViewall"><span class="elsevierStyleItalic">Tzitzicton</span>&#44; scientific name <span class="elsevierStyleItalic">Gymnosperma glutinosum</span>&#44;<a class="elsevierStyleCrossRef" href="#bib0110"><span class="elsevierStyleSup">22</span></a> of the botanical family Asteraceae&#46; Its current common name is <span class="elsevierStyleItalic">tatalencho</span> or <span class="elsevierStyleItalic">escobilla</span>&#46; The use recorded in the Codex is also for &#34;incipient contraction of the knees&#34; and has been maintained to some extent&#44; as today a decoction of the herb is taken and rubbed in to relieve joint pain&#46;</p><p id="par0115" class="elsevierStylePara elsevierViewall"><span class="elsevierStyleItalic">Quauhtzitzicaztli</span>&#44; scientific name <span class="elsevierStyleItalic">Urera martiniana</span>&#44;<a class="elsevierStyleCrossRef" href="#bib0115"><span class="elsevierStyleSup">23</span></a> of the botanical family Urticaceae&#46; The current common name is chichicaztli&#46; Its use in joint disease as designated in the Codex has continued&#46;</p><p id="par0120" class="elsevierStylePara elsevierViewall"><span class="elsevierStyleItalic">Tetzitzicaztli</span>&#44; scientific name <span class="elsevierStyleItalic">Cnidoscolus</span> sp&#46;&#44;<a class="elsevierStyleCrossRef" href="#bib0120"><span class="elsevierStyleSup">24</span></a> botanical family Euphorbiaceae&#46; Current common name is <span class="elsevierStyleItalic">chichicaztli</span>&#44; &#8220;<span class="elsevierStyleItalic">mala mujer</span>&#8221; or nettle&#46; The use as recorded in the Codex is for patients with joint disease has continued&#46;</p><p id="par0125" class="elsevierStylePara elsevierViewall"><span class="elsevierStyleItalic">Tetzitzicaztli</span>&#44; scientific name <span class="elsevierStyleItalic">Cnidoscolus</span> sp&#46;&#44;<a class="elsevierStyleCrossRef" href="#bib0125"><span class="elsevierStyleSup">25</span></a> of the botanical family Rosaceae&#46; The current common name is capulin&#46; In the Codex it is indicated for joint disease&#46; Nowadays it is used more generally used for the myoarticular system by massaging the whole body&#44; including the joints&#44; in the temazcal bath &#40;traditional steam bath used at that time and still in use today&#41;&#46;</p></span><span id="sec0035" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0055">Florentine Codex or <span class="elsevierStyleItalic">Historia general de las cosas de la Nueva Espa&#241;a</span></span><p id="par0130" class="elsevierStylePara elsevierViewall">The Codex was also produced at the Colegio de la Santa Cruz de Santiago Tlatelolco&#44; which&#44; as we note above&#44; was the most important centre for the sciences and arts during the early colonial period in New Spain&#46; Fray Bernardino de Sahag&#250;n was the main promoter of the activities of the college&#44; where the natural sciences&#44; including Nahuatl medicine&#44; were studied&#46; It also taught Greek&#44; Latin&#44; and Spanish and what we would now call political science to indigenous people who came from the nobility&#46; Fray Bernardino was born in the village of Sahag&#250;n&#44; kingdom of Le&#243;n&#44; in around 1500&#46; He studied at the University of Salamanca between 1523 and 1528&#46; He embarked from Cadiz for the so-called West Indies in 1529 and in 1536 he settled in Santiago Tlatelolco&#44; where he was the main promoter of the college&#8217;s activities&#46; He wrote sermons in the Nahuatl language and collected prayers and exhortations used by the indigenous people&#46; In the wake of the plague that struck New Spain&#44; he began his research into what the indigenous people did to treat such diseases&#46; He travelled to various parts of the country and during these journeys he continued his work gathering information&#44; primarily through questionnaires that he presented to the most knowledgeable of the local indigenous people&#46; After returning to Tlatelolco in 1565&#44; he was sent to the convent of San Francisco in Mexico&#44; where he spent three years revising and organising his documents into the form they are known today&#46; These manuscripts make up the <span class="elsevierStyleItalic">Historia general de las cosas de la Nueva Espa&#241;a</span>&#44; which is the Spanish text of the Florentine Codex&#44; as the king&#39;s representative ordered Sahag&#250;n to translate the Nahua texts in 1575&#46; Thus&#44; the work we know today as the Florentine Codex was produced in Tlatelolco&#46; Fray Bernardino died on 5 February 1590&#46;</p><p id="par0135" class="elsevierStylePara elsevierViewall">The Codex&#44; now in the Biblioteca Medicea Laurenziana in Florence &#40;Italy&#41; &#40;hence the name Florentine Codex&#41; is a work written in 2 languages by Nahua co-authors &#40;<span class="elsevierStyleItalic">tlamatinime</span>&#41; and illustrated by skilled indigenous painters &#40;<span class="elsevierStyleItalic">tlacuiloque</span>&#41;&#46; Its complex manuscript and illustrations make the Codex as whole a work of art&#46; It depicts a world about to disappear after the war of conquest and epidemics&#46; The authors and artists who &#34;decided to finish the work locked up in the college of Tlatelolco fought with brushes and nibs like warriors for life and against death&#8230; they made the world they inherited materialise&#44; they created images to communicate what they saw in all its splendour through colour&#34;&#46;<a class="elsevierStyleCrossRef" href="#bib0130"><span class="elsevierStyleSup">26</span></a> The importance of the colour pigments in the manufacturing process of the Codex&#44; the influence of the painters on the work&#44; as well as the methods they used to prepare these pigments&#44; have recently been highlighted&#44; and these data have been related to the historical context&#46;<a class="elsevierStyleCrossRef" href="#bib0135"><span class="elsevierStyleSup">27</span></a></p><p id="par0140" class="elsevierStylePara elsevierViewall">Sahag&#250;n&#39;s work consists of 12 books covering not only medicine but all aspects of the life and culture of the ancient peoples of central Mexico&#46;<a class="elsevierStyleCrossRef" href="#bib0140"><span class="elsevierStyleSup">28</span></a> However&#44; in several of the books that comprise this work there are references to diseases and how to treat them&#46; For example&#44; the first book&#44; which does not cover medicine or herbalism but rather the gods worshipped by the natives&#44; describes the belief that certain illnesses derived from the cold&#44; mainly in the mountains&#44; referring to &#34;gout of the hands or feet&#34;&#46; Sick people with these ailments made vows to the gods of air&#44; water&#44; and rain&#44; as described above in relation to Ehecatl and his cult in Cholula&#46;<a class="elsevierStyleCrossRef" href="#bib0080"><span class="elsevierStyleSup">16</span></a></p><p id="par0145" class="elsevierStylePara elsevierViewall">Chapter VIII of the tenth book<a class="elsevierStyleCrossRef" href="#bib0140"><span class="elsevierStyleSup">28</span></a> describes the medical activity of women or men&#58; &#34;the good physician is learned&#44; a knower of the properties of herbs&#44; stones&#44; trees and roots&#44; experienced in cures&#44; his craft is to know how to set bones&#44; to purge&#44; to bleed&#44; to cut&#44; and to stitch&#44; and finally to deliver from the gates of death&#34;&#46; In this same tenth book&#44; a chapter &#34;diseases of the human body and of the medicines against them&#34;<a class="elsevierStyleCrossRef" href="#bib0145"><span class="elsevierStyleSup">29</span></a> is described with 72 entries&#46; One entry notes joint puncture<a class="elsevierStyleCrossRef" href="#bib0150"><span class="elsevierStyleSup">30</span></a> &#34;for swellings or bulges of the knees it will be necessary to lance them&#44; and thus the blood or <span class="elsevierStyleItalic">aguadija</span> will come out&#44; and then a poultice made from the ground leaf of a certain herb called <span class="elsevierStyleItalic">toloa</span> will be applied&#34;&#46; Remedies for &#34;swellings and humours of the feet&#34; are also described&#46;</p><p id="par0150" class="elsevierStylePara elsevierViewall">In line with the aim of this review&#44; we shall focus on the eleventh book&#44; which refers in clause 5 to the properties of medicinal herbs&#46;<a class="elsevierStyleCrossRef" href="#bib0155"><span class="elsevierStyleSup">31</span></a> There are 98 clauses referring to such herbs&#44; their general characteristics and their indications&#46; Of these&#44; only 4 refer to rheumatic diseases&#46; One herb is called <span class="elsevierStyleItalic">cocotzauhqui x&#237;huitl</span>&#44; with the indication that drinking it &#34;makes rheumatism run away&#34;&#46;<a class="elsevierStyleCrossRef" href="#bib0160"><span class="elsevierStyleSup">32</span></a> Another herb was called <span class="elsevierStyleItalic">cococx&#237;huitl</span>&#44; which &#34;purifies the throat from rheumatism and the chest&#34;&#46; These 2 plants were also used for the management of coughs and to facilitate expectoration&#46; There is another plant called <span class="elsevierStyleItalic">quauhxoxoxouhqui</span>&#58; &#34;the leaves and seeds ground all together and mixed with water and resin&#44; washing the body with it combats gout&#59; and when the gout has spread throughout the body and causes great pain&#44; and the whole body is drying up&#44; if it is washed with it or it is put all over the body mixed with resin&#44; and feathered&#44; with this it tames the pain&#59; and also drinking the ground seed on an empty stomach and mixed with water tames the pain&#34;&#46;<a class="elsevierStyleCrossRef" href="#bib0165"><span class="elsevierStyleSup">33</span></a> They also used the maguey&#44;<a class="elsevierStyleCrossRef" href="#bib0170"><span class="elsevierStyleSup">34</span></a><span class="elsevierStyleItalic">tlac&#225;metl</span>&#44; a drink known as pulque&#44; still very common today&#44; especially in rural areas&#46; It was used as a poultice mixed with resin for gout pain or mixed with other herbs drunk for various types of pain&#46;</p><p id="par0155" class="elsevierStylePara elsevierViewall">The following is an example of how herbal medicine was used with other resources in cases of rheumatic disease of the hand&#58; <span class="elsevierStyleItalic">xoxouhcapahtli</span> seed was used with <span class="elsevierStyleItalic">quetzalxoxoxouhqui</span> leaves and <span class="elsevierStyleItalic">yztauhyatl</span> herb&#44; crushed and boiled in water&#46;<a class="elsevierStyleCrossRef" href="#bib0175"><span class="elsevierStyleSup">35</span></a> In addition to the likely soothing effect of these plants&#44; the patient was led to a hole where ants lived and instructed to &#34;patiently tolerate your hands being bitten by ants&#34;&#46; Therefore&#44; in addition to herbal medicine&#44; ant bite is described&#44; whose venom contains formic acid and piperidine&#44; which are substances with some antioxidant and anti-inflammatory effect&#46;</p><p id="par0160" class="elsevierStylePara elsevierViewall">Both the Codex De la Cruz-Badiano and Sahag&#250;n&#8217;s Codex describe other non-herbal remedies for the treatment of rheumatic diseases&#44; such as that mentioned in the above paragraph&#44; and others in which herbs were ground and mixed with animal substances &#40;from scorpions or snakes&#41;&#44; or with minerals&#46; They also used physical remedies&#44; such as massages in the steam bath called <span class="elsevierStyleItalic">temazcalli</span>&#46;<a class="elsevierStyleCrossRefs" href="#bib0180"><span class="elsevierStyleSup">36&#44;37</span></a></p></span><span id="sec0040" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0060">Francisco Hern&#225;ndez Codex</span><p id="par0165" class="elsevierStylePara elsevierViewall">As we have already mentioned&#44; many Spaniards who came to colonise New Spain were impressed by the efficacy of some indigenous medical resources&#44; which came to the attention of the Spanish crown&#46; For this reason&#44; in 1570&#44; Philip II&#44; King of Spain&#44; sent his personal physician&#44; Francisco Hern&#225;ndez&#44; to Mexico&#44; who for 7 years gathered considerable knowledge about the country&#8217;s medicinal plants and collected a magnificent herbal collection&#46;<a class="elsevierStyleCrossRef" href="#bib0190"><span class="elsevierStyleSup">38</span></a> In 2015 in Mexico&#44; the UNAM prepared and published the complete works of Francisco Hern&#225;ndez&#44; in electronic and printed versions&#44; gathering all the writings of the &#34;<span class="elsevierStyleItalic">protom&#233;dico</span> general of all the Indies&#44; islands and mainland of the Ocean Sea&#34;&#44; on the occasion of the 500th anniversary of his birth&#46;</p><p id="par0170" class="elsevierStylePara elsevierViewall">Francisco Hern&#225;ndez was born in Puebla de Montalb&#225;n &#40;Toledo&#41; around 1517&#44; studied medicine in Alcal&#225; de Henares and undertook his professional work at the Spanish court and university&#46; In January 1570&#44; King Philip II proclaimed him &#8220;<span class="elsevierStyleItalic">protom&#233;dico</span>&#8221; of all the Indies and gave him detailed instructions on what he was to investigate in the New World&#46; At that time&#44; Spain and all Europe were closely watching what was new in America and its riches&#46; There were new men&#44; new customs&#44; unknown plants&#44; animals&#44; and minerals&#59; immense mountains&#44; vast plains&#59; seas&#44; islands&#44; and rivers of remarkable width&#44; and soon the land offered gold&#44; silver&#44; precious stones&#44; food&#44; and medicine&#46; The American pharmacopoeia spread rapidly across Europe&#46; Many of the herbs and roots used by indigenous healers proved valuable in the European pharmacopoeia&#44; so much so that they were praised by writers and poets of the time&#46;</p><p id="par0175" class="elsevierStylePara elsevierViewall">In Mexico&#44; Spain was building a state organisation in its new territories on its own model&#46; Military conquest gave way to civilian presence and gradually left the field open to physicians&#44; pharmacists and naturalists&#44; whose reports clearly showed the essential need to learn about indigenous herbal medicine&#46; Therefore&#44; the instructions issued by the king to Francisco Hernandez read<a class="elsevierStyleCrossRef" href="#bib0195"><span class="elsevierStyleSup">39</span></a> &#34;It is hereby ordered that you&#44; Doctor Francisco Hern&#225;ndez&#44; our physician&#8230; First&#44; that with the first fleet to leave these realms for New Spain you shall embark&#8230;&#44; you shall consult&#44; wheresoever you go&#44; all the doctors&#44; medicine men&#44; herbalists&#44; and Indians&#8230; and thus gather information generally about herbs&#44; trees and medicinal plants in whichever province you are at the time&#34;&#46;</p><p id="par0180" class="elsevierStylePara elsevierViewall">During years of constant work&#44; not only in the capital of New Spain but also in several of its provinces&#44; Hern&#225;ndez completed a remarkable compilation work with his medical informants in these regions&#44; who even 50 years after the conquest were still practising the medicine inherited from their ancestors&#46; It is likely that such information was richer and more authentic in the Mexican province&#44; as it is conceivable that medical ideas and practices from Spain had initially permeated the capital&#46;</p><p id="par0185" class="elsevierStylePara elsevierViewall">Doctor Hern&#225;ndez returned to Spain with extensive writings detailing many of his findings&#44; which were handed over to the Spanish crown&#46; Fortunately&#44; he kept several originals and drafts&#46; He died on 28 January 1587&#44; having won over the newly discovered world with his medical and scientific vision&#46;<a class="elsevierStyleCrossRefs" href="#bib0200"><span class="elsevierStyleSup">40&#44;41</span></a></p><p id="par0190" class="elsevierStylePara elsevierViewall">The works that remained in Hern&#225;ndez&#8217; home are preserved to this day and allow us to learn about his work&#44; as Philip II commissioned the Neapolitan physician Nardi Antonio Recchi to produce an abridged version&#46; This work was deposited in the library of El Escorial&#44; where it remained until it was consumed by fire during the fire of 1671&#46; The manuscript material that Hern&#225;ndez kept in his home was dispersed over time&#59; most of it ending up in the Jesuit convent in Madrid&#59; other works ended up in private libraries&#44; thanks to which they have been preserved&#46;</p><p id="par0195" class="elsevierStylePara elsevierViewall">This great work describes 3076 plants&#59; 3000 of them are listed in Nahua names&#44; the rest in other native languages&#46; They were found in 1858 localities&#59; their medical use&#44; dosage and in many cases form of preparation is indicated in the work&#46;<a class="elsevierStyleCrossRef" href="#bib0210"><span class="elsevierStyleSup">42</span></a> One hundred and fifty-two chapters form the first book of the <span class="elsevierStyleItalic">Historia de las plantas de Nueva Espa&#241;a</span>&#46; The following paragraphs describe the order in which Hern&#225;ndez records in his <span class="elsevierStyleItalic">Historia</span> the data he obtained from his informants&#44; from his travels around the country&#44; often growing the plants himself and sometimes testing their effect on the natives and even on himself<a class="elsevierStyleCrossRef" href="#bib0215"><span class="elsevierStyleSup">43</span></a>&#58;<ul class="elsevierStyleList" id="lis0005"><li class="elsevierStyleListItem" id="lsti0005"><span class="elsevierStyleLabel">a</span><p id="par0200" class="elsevierStylePara elsevierViewall">Name of the plant&#59; the indigenous name is noted by Hern&#225;ndez&#44; with a second name that translates the plant&#8217;s meaning into Spanish&#44; its medical action and similarity with another foreign plant&#46;</p></li><li class="elsevierStyleListItem" id="lsti0010"><span class="elsevierStyleLabel">b</span><p id="par0205" class="elsevierStylePara elsevierViewall">The description of the specimen&#44; which usually begins by specifying whether it is a herb or a tree&#46;</p></li><li class="elsevierStyleListItem" id="lsti0015"><span class="elsevierStyleLabel">c</span><p id="par0210" class="elsevierStylePara elsevierViewall">On the &#8220;temperament&#8221; or &#8220;nature&#8221; of the specimen&#44; heat&#44; coldness&#44; dryness&#44; and humidity are referred to in different degrees&#46;</p></li><li class="elsevierStyleListItem" id="lsti0020"><span class="elsevierStyleLabel">d</span><p id="par0215" class="elsevierStylePara elsevierViewall">Form of action&#46; In the <span class="elsevierStyleItalic">Historia</span> about a thousand plants are described as cold&#59; there are slightly fewer hot plants and fewer than a hundred warm plants&#46; Both the nature and form of action were concluded from the theory of humours&#44; then prevalent in European medicine&#44; and not what we now understand as the mechanism of action&#46;</p></li><li class="elsevierStyleListItem" id="lsti0025"><span class="elsevierStyleLabel">e</span><p id="par0220" class="elsevierStylePara elsevierViewall">Reference to the health problems that the plant is recommended to resolve&#46;</p></li><li class="elsevierStyleListItem" id="lsti0030"><span class="elsevierStyleLabel">f</span><p id="par0225" class="elsevierStylePara elsevierViewall">Place where the plant grows&#46; Characteristics of the soil and climate&#46;</p></li><li class="elsevierStyleListItem" id="lsti0035"><span class="elsevierStyleLabel">g</span><p id="par0230" class="elsevierStylePara elsevierViewall">Special observations&#46; Hern&#225;ndez&#8217; observations about certain plants show discrepancies between his ideology&#44; principally the theory of humours&#44; and that of the indigenous peoples&#46; The most frequent differences lie in the treatment of fever&#46;</p></li></ul></p><p id="par0235" class="elsevierStylePara elsevierViewall">Indeed&#44; the most frequent problem lies in the indigenous treatment of fevers&#44; which used to be with remedies that Hern&#225;ndez described as hot&#46; According to his thinking&#44; fever should be treated with medicines he described as cold&#44; which did not always coincide with the indigenous treatments&#46; Francisco Hern&#225;ndez knew and applied the theory of humours&#44; inherited from Greek and Roman medical culture&#46; The humours are referred to 13 times in the 152 chapters that make up the first book of the <span class="elsevierStyleItalic">Historia de las plantas de Nueva Espa&#241;a</span>&#46; In this review we mention this theory of humours because of the importance attached to them by Hern&#225;ndez&#44; but we indicate the relationship with the therapeutic resources used in pre-Hispanic Mesoamerica&#44; which shows the cultural and medical syncretism in this work&#46;</p><p id="par0240" class="elsevierStylePara elsevierViewall">Examples of what we describe can be found in several texts&#44; such as that which states that &#34;the joints loaded with humours are joints that are hindered&#44; which are relieved with the decoction of <span class="elsevierStyleItalic">tzonpot&#243;nic</span>&#34;&#44;<a class="elsevierStyleCrossRef" href="#bib0220"><span class="elsevierStyleSup">44</span></a> or that <span class="elsevierStyleItalic">chichicahoazton</span> &#34;thins and makes the humours accumulated in the joints disappear&#34;&#46;<a class="elsevierStyleCrossRef" href="#bib0225"><span class="elsevierStyleSup">45</span></a> The &#8220;protom&#233;dico&#8221; explains the action of a <span class="elsevierStyleItalic">cihuapatli</span> &#34;born in the warm lands of Yacapichtla - today&#39;s Yecapixtla de Morelos &#8211; which admirably resolves the humours that have penetrated the joints or the nerves &#34;&#46;<a class="elsevierStyleCrossRef" href="#bib0230"><span class="elsevierStyleSup">46</span></a> In other words&#44; the causal role according to the theory of humours and the therapeutic resource according to indigenous herbalism&#44; as we mentioned&#44; show the cultural and medical syncretism in Mesoamerica at that time&#46;</p></span></span><span id="sec0045" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0065">The physicians</span><p id="par0245" class="elsevierStylePara elsevierViewall">The vision and hard work of many of those who arrived from Spain with a scientific spirit and humanist vision is remarkable&#46; As soon as the wars of conquest were over&#44; they began to analyse the prevailing culture in the newly discovered lands&#44; and in other situations&#44; in relation to medical knowledge&#46; For this purpose&#44; the most commonly employed mechanism was the interview with indigenous doctors&#44; the <span class="elsevierStyleItalic">ticiti</span> &#40;plural of <span class="elsevierStyleItalic">ticitl</span>&#41;&#44; who knew and used between 100 and 200 medicinal plants&#46; Nahua doctors were not a homogeneous group&#46;<a class="elsevierStyleCrossRef" href="#bib0235"><span class="elsevierStyleSup">47</span></a> Outside the big cities&#44; healers with empirical training handed down from generation to generation prevailed&#46; Another group comprised Nahua physicians who lived in the larger population centres and therefore had the advantage of an exchange of opinions and some institutionalisation of medical practice&#46; Both groups of physicians shared their knowledge of beliefs&#44; rituals&#44; causes and manifestations of ailments&#44; and knowledge of plants and other medicinal resources&#46; However&#44; being a member of the latter group required belonging to a few families in which knowledge was passed down from parent to daughter or son&#46; The parent&#39;s profession was decisive for their offspring&#39;s activity as a <span class="elsevierStyleItalic">ticitl</span> and teaching was tutorial and at home&#44; at least during the first years&#46; As skilled artisans&#44; they lived in special quarters for themselves&#46;</p><p id="par0250" class="elsevierStylePara elsevierViewall">The physician-priests were a third group&#46; These underwent a rigorous apprenticeship in centres called <span class="elsevierStyleItalic">calmecac</span>&#44; generally reserved for the nobility&#46; We do not know for sure whether medicine was taught in these centres&#46; However&#44; we can assume that they learned the relationship between certain gods and particular ailments associated with them&#44; including the preparation of certain medicines that were not accessible to other physicians&#46; The priests had to know how to diagnose and treat the ailments caused by the particular deity they served&#46; For example&#44; the priests of Ehecatl were responsible for treating those suffering from rheumatic diseases&#44; colds&#44; and torticollis&#46; Other gods caused other types of illnesses&#44; and priests dedicated to that deity had to know the diseases specifically associated with them&#46; Their training and knowledge were therefore more specialised and more closely related to their role as priests&#46;</p></span><span id="sec0050" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0070">Conclusion</span><p id="par0255" class="elsevierStylePara elsevierViewall">Our review of Nahuatl medicine from the perspective of rheumatological diseases and their treatment in pre-Hispanic Mesoamerica is biased towards our speciality&#46; However&#44; it provides an insight into the knowledge of the cultures prevailing in Mesoamerica in the 16th century and the mechanisms of cultural syncretism with the Europeans&#46; Several of these therapeutic resources are used in Mexico to this day and merit further description and analysis by those of us who&#44; not being historians or anthropologists&#44; can contribute to the subject through our knowledge of rheumatology&#46; In our review we acknowledge Nahuatl medicine as a major cultural phenomenon and&#44; therefore&#44; a source for future studies&#46;</p></span><span id="sec0055" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0075">Conflict of interests</span><p id="par0260" class="elsevierStylePara elsevierViewall">The author has no conflict of interests to declare&#46;</p></span></span>"
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        "titulo" => "Abstract"
        "resumen" => "<span id="abst0005" class="elsevierStyleSection elsevierViewall"><p id="spar0005" class="elsevierStyleSimplePara elsevierViewall">Nahuatl medicine was remarkably advanced in Prehispanic Mesoamerica&#46; Thoughts on health and disease were different to those prevalent in Europe in the sixteenth century because they included magic&#44; religion and different kinds of animal&#44; mineral and&#44; notably&#44; herbal medicine&#46; These resources were used in a supplementary&#44; not isolated&#44; way by Nahua physicians &#40;<span class="elsevierStyleItalic">ticitl</span>&#41; according to patients&#8217; needs and beliefs&#46; Most Nahua physicians had similar knowledge but there were some differences between rural and urban areas&#44; and those who were also doctor-priests of a particular deity&#46; After the European colonization of Mesoamerica&#44; great efforts were made by Spaniards and Indians to recover the immense amount of ancient knowledge in Mesoamerica related to medicine&#46; Some of this work&#44; not all&#44; is included in the Cruz-Badiano Codex&#44; the Florentine Codex or <span class="elsevierStyleItalic">Historia general de las cosas de la Nueva Espa&#241;a</span>&#44; and the Francisco Hern&#225;ndez Codex&#46;</p><p id="spar0010" class="elsevierStyleSimplePara elsevierViewall">A review of these codices and the recent literature on the practice of Nahua Medicine was performed with particular interest in herbal medicine in rheumatic diseases&#44; or symptoms probably related to rheumatic diseases&#44; during the sixteenth century in the land currently known as Mexico&#46;</p></span>"
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        "resumen" => "<span id="abst0010" class="elsevierStyleSection elsevierViewall"><p id="spar0015" class="elsevierStyleSimplePara elsevierViewall">La medicina n&#225;huatl ten&#237;a un notable desarrollo en la Mesoam&#233;rica prehisp&#225;nica&#46; El concepto de salud y enfermedad era diferente al que en el siglo XVI prevalec&#237;a en Europa e inclu&#237;a conceptos de magia&#44; religi&#243;n&#44; empleo de recursos f&#237;sicos&#44; de animales&#44; de minerales y&#44; muy destacadamente&#44; de la herbolaria&#46; El m&#233;dico nahua &#40;<span class="elsevierStyleItalic">ticitl</span>&#41; no utilizaba estos recursos en forma aislada sino de manera complementaria de acuerdo con las caracter&#237;sticas de cada paciente&#46; Los m&#233;dicos compart&#237;an conocimientos generales comunes&#44; pero hab&#237;a diferencias entre los que viv&#237;an en las zonas rurales&#44; los de la ciudad y los m&#233;dicos-sacerdotes&#46;</p><p id="spar0020" class="elsevierStyleSimplePara elsevierViewall">En los a&#241;os que siguieron a las guerras de conquista se hicieron esfuerzos para recopilar las caracter&#237;sticas de la medicina en Mesoam&#233;rica&#46; Algunos de estos trabajos&#44; no los &#250;nicos&#44; son el C&#243;dice De la Cruz-Badiano&#44; el C&#243;dice Florentino o <span class="elsevierStyleItalic">Historia general de las cosas de la Nueva Espa&#241;a</span> y el C&#243;dice Francisco Hern&#225;ndez&#46; Se llev&#243; a cabo una revisi&#243;n de estos c&#243;dices y de la literatura reciente referente a la pr&#225;ctica m&#233;dica n&#225;huatl con &#233;nfasis en la herbolaria como recurso terap&#233;utico para los padecimientos reumatol&#243;gicos en el siglo XVI&#44; en los territorios que ahora conocemos como M&#233;xico&#46;</p></span>"
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        "nota" => "<p class="elsevierStyleNotepara" id="npar0005">Please cite this article as&#58; Miranda Lim&#243;n JM&#46; Terap&#233;utica reumatol&#243;gica en la mesoam&#233;rica prehisp&#225;nica&#46; Reumatol Clin&#46; 2021&#59;17&#58;475&#8211;481&#46;</p>"
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Review Article
Rheumatological therapy in Prehispanic Mesoamerica
Terapéutica reumatológica en la mesoamérica prehispánica
Juan Manuel Miranda Limón
Colegio Mexicano de Reumatología, Naucalpan de Juárez, Estado de México, Mexico
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    "cabecera" => "<span class="elsevierStyleTextfn">Review Article</span>"
    "titulo" => "Rheumatological therapy in Prehispanic Mesoamerica"
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        "autoresLista" => "Juan Manuel Miranda Lim&#243;n"
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            "nombre" => "Juan Manuel"
            "apellidos" => "Miranda Lim&#243;n"
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            "entidad" => "Colegio Mexicano de Reumatolog&#237;a&#44; Naucalpan de Ju&#225;rez&#44; Estado de M&#233;xico&#44; Mexico"
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        "titulo" => "Terap&#233;utica reumatol&#243;gica en la mesoam&#233;rica prehisp&#225;nica"
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    "textoCompleto" => "<span class="elsevierStyleSections"><span id="sec0005" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0025">Introduction</span><p id="par0005" class="elsevierStylePara elsevierViewall">Before Christopher Columbus arrived on the American continent&#44; the peoples of the territories now known as Mexico were remarkably advanced socially and culturally with a knowledge of various aspects of medicine&#46; The diverse developed cultures in this geographical area known as Mesoamerica&#44; which stretched from the middle region of Mexico to Central America&#44; included the Olmec&#44; Teotihuacan&#44; Zapotec&#44; Mayan and Nahuatl&#44; among others&#46; Despite their linguistic and ethnic diversity&#44; they shared factors of cultural unity such as agriculture&#44; the use of civil and ritual calendars&#44; religious aspects&#44; and mathematical and astronomical concepts&#44; as well as hieroglyphic writing&#46;<a class="elsevierStyleCrossRef" href="#bib0005"><span class="elsevierStyleSup">1</span></a></p><p id="par0010" class="elsevierStylePara elsevierViewall">Several cultures such as those mentioned above developed in this vast area at different times&#44; from 2500 BC until the arrival of the Spanish in the 16th century&#46; We are going to focus on Nahuatl medicine in Mesoamerica in the decades before and after the conquest of these territories in 1521&#46; Although termed pre-Hispanic&#44; the period includes the first years of the colonial period&#44; since this is when the data compilation and cultural syncretism that resulted in the contribution of European medical knowledge to the medical knowledge of the Nahuatl civilisation began&#46;</p><p id="par0015" class="elsevierStylePara elsevierViewall">The aim of this review is to provide the reader with an overview of how Nahua physicians treated illness by magic&#44; religion&#44; and different kinds of animal&#44; mineral and&#44; notably&#44; herbal medicine&#44; and how they applied this knowledge to the treatment of joint diseases&#46; We studied herbal therapeutics from 3 principal sources&#58; The Codex De la Cruz-Badiano&#44; the <span class="elsevierStyleItalic">Historia general de las cosas de la Nueva Espa&#241;a</span> and the Codex Francisco Hern&#225;ndez&#46; I must specify that in this review I am going to refer to Nahuatl medicine&#44; not Mexican or Aztec&#44; which are terms better known in Spain and Latin America for different reasons&#46; The Aztecs arrived and settled in the valley of Mexico in the 14th century&#59; most of their knowledge of medicine was passed down from ancient Mesoamerican cultures&#44; particularly from the Toltec&#44; since similar medical developments took place beyond the borders of the Aztec empire&#46; This suggests that Nahuatl medicine transcended the Aztec empire in time and geographical area&#44; and that the Aztec empire also incorporated knowledge from the cultures of the conquered territories during its expansion&#46;<a class="elsevierStyleCrossRef" href="#bib0010"><span class="elsevierStyleSup">2</span></a></p><p id="par0020" class="elsevierStylePara elsevierViewall">It is important to clarify that the &#8220;Nahua&#8221; are the native peoples of Mesoamerica&#44; while &#8220;Nahuatl&#8221; is an adjective that means belonging to the Nahua&#46; For example&#44; the Nahua are a group of native peoples of Mesoamerica&#44; to which the Mexica or Aztecs belong&#44; whose common language was Nahuatl&#46; A significant amount of this information was collected in the region renamed New Spain&#46;</p></span><span id="sec0010" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0030">Concept of health and disease</span><p id="par0025" class="elsevierStylePara elsevierViewall">First of all&#44; it is important to mention that the concept of disease and its treatment among the ancient people of Mesoamerica was a mixture of religion&#44; magic&#44; and science&#44; which cannot be separated except for clarity of presentation&#44; but which were intimately related in the daily activities of Nahua physicians&#46; Religion was a major factor&#58; in most diseases the wide repertory of deities was the cause of or intervened in healing&#46; Magic was also a factor&#44; because in almost all cases a sorcerer was considered to have intervened at the start of the disease and healing was achieved through magic&#46; And there was a mixture of science with the extensive knowledge of herbs&#44; minerals&#44; animals&#44; and physical resources that the Nahuatl physician &#40;ticitl&#41; used to alleviate ailments&#46; Therefore&#44; the physician&#44; male or female&#44; was a sorcerer&#44; but a benevolent one&#44; accepted and approved by society&#44; with knowledge of religion and resources&#44; such as herbal medicine&#46;<a class="elsevierStyleCrossRef" href="#bib0015"><span class="elsevierStyleSup">3</span></a></p></span><span id="sec0015" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0035">Religion and magic</span><p id="par0030" class="elsevierStylePara elsevierViewall">In pre-Hispanic Nahuatl thought&#44; a major role of the gods was to protect their worshippers&#44; but also to demand obedience and worship&#46; The gods caused disease to preserve order&#46; From the general actions of the gods derives their role in health&#46; For example&#44; Quetzalcoatl was a god who protected man&#44; who cured all diseases and ills&#59; however&#44; in his form as Ehecatl&#44; god of the wind&#44; he caused colds&#44; rheumatism and spasms or contractures&#46; Tezcatlipoca&#44; god of the underworld&#44; was the god of punishment&#44; sending great epidemics and madness&#46; Tlaloc&#44; god of rain&#44; was associated with diseases in which liquid appears to play a major role &#40;we could say ascites or oedema nowadays&#44; but he was also associated with drowning&#41;&#46;</p><p id="par0035" class="elsevierStylePara elsevierViewall">Bernardino de Sahag&#250;n&#8217;s informants&#44; who we discuss at length below&#44; told him that certain gods &#8220;possessed the sick and took away their beauty&#8221;&#46; This statement might help us understand why they performed &#8220;cleansings&#8221; and similar ceremonies&#44; a custom that persists to the present day&#44; and why diseases could be transferred to specially made figures to treat &#8220;<span class="elsevierStyleItalic">mal de aire</span>&#8221; &#40;bad air&#41;&#46; The appearance of certain diseases at the beginning of spring meant that they were associated with Xipe-Totec&#44; the god who caused the earth to be covered with vegetation&#46; Diseases from certain behaviours were also considered to be associated with a divinity&#46; For example&#44; diseases associated with Tlazolteotl&#44; the goddess of love&#44; were sent to punish those who had indulged in illicit relations&#46; And there are many more examples of the participation of Nahua divinities in the generation of diseases&#46;</p><p id="par0040" class="elsevierStylePara elsevierViewall">The <span class="elsevierStyleItalic">ticitl</span> also considered that other people could be the cause of their patient&#39;s disease&#46; If gods and supernatural beings could cause disease&#44; so could certain individuals&#46; It was considered that there were individuals who&#44; either by themselves or due to their function&#44; possessed excess &#8220;soul energy&#8221;&#44; as was the case with rulers &#40;<span class="elsevierStyleItalic">tlatoani</span>&#41;&#46; They were considered able to cause damage through the &#8220;evil eye&#8221;&#44; which they thought an individual with excess energy could give to another weak individual&#44; through a stare&#46; These concepts have persisted in today&#8217;s indigenous communities&#44; who attribute certain diseases to &#8220;<span class="elsevierStyleItalic">mal de ojo</span>&#8221; &#40;evil eye&#41; or &#8220;<span class="elsevierStyleItalic">mirada pesada</span>&#8221; &#40;heavy stare&#41;&#46;</p><p id="par0045" class="elsevierStylePara elsevierViewall">It was common belief that disease was caused by one or more coinciding factors&#58; by a foreign substance entering the patient&#39;s body through magic&#59; by damage inflicted on the sick person&#39;s &#34;totem&#34; &#40;their animal double or <span class="elsevierStyleItalic">nahualli</span>&#41;&#59; by loss of <span class="elsevierStyleItalic">tonalli</span> &#40;the vital breath and &#34;good star&#34;&#44; in the sense of pre-determined fortune&#41;&#59; and&#44; finally&#44; by &#34;airs of disease&#34;&#44; nefarious influences that hover around human beings&#46; Even now people are said to fall ill from &#34;a bad air&#34;&#46; These &#34;airs&#34; were attributed to the <span class="elsevierStyleItalic">tlatoques</span>&#44; mountain gods&#46; The Indians believed that diseases associated with cold came from the mountains and that from these same mountains came the power to heal them&#46; Therefore&#44; those affected by these diseases made offerings to this or that mountain&#46; Sahag&#250;n<a class="elsevierStyleCrossRef" href="#bib0020"><span class="elsevierStyleSup">4</span></a> described through his informants that &#34;the diseases for which they made these vows were gout of the hands or feet&#44; or of any other part of the body&#59; and also&#44; the crippling of any limb or of the whole body and stiffness of the neck or any other part of the body&#34;&#46; Throughout his <span class="elsevierStyleItalic">Historia general</span>&#44; Bernardino de Sahag&#250;n<a class="elsevierStyleCrossRef" href="#bib0020"><span class="elsevierStyleSup">4</span></a> frequently describes joint disorders as gout&#46; It could be that this word was used to indicate joint disease in general&#44; and not to define gout as the disease we know today&#46; These seem to be descriptions of generalised osteoarthrosis or rheumatoid arthritis&#44; although some may think of chronic gouty polyarthropathy as they read them&#46; In short&#44; these diagnostic conjectures cannot&#44; for the moment&#44; be more than mere speculation&#46;</p><p id="par0050" class="elsevierStylePara elsevierViewall">Nahua physicians described diseases as the result of dynamic changes in the patient&#8217;s organism because they considered health the result of equilibrium&#44; and when this equilibrium is lost&#44; the result is disease&#46; Thus&#44; diseases were considered a dynamic process in which the conditions of the individual&#44; the aggressiveness of external agents and the patient&#39;s environment intervened&#46; They individualised each case by emphasising both natural and supernatural causes&#46; In general terms&#44; they divided diseases into those in which a foreign being or object has entered the patient&#39;s body and those in which the patient has lost or had their mental capacities diminished&#46; It was important for a prognosis of life in children to establish whether their <span class="elsevierStyleItalic">tonalli</span> was inside their bodies&#59; there were those who fell ill with &#34;<span class="elsevierStyleItalic">espanto</span>&#34; &#40;fright&#41;&#46;<a class="elsevierStyleCrossRef" href="#bib0025"><span class="elsevierStyleSup">5</span></a> The stars also had an influence on the development of disease and in predicting an individual&#39;s good or bad fortune&#46;</p><p id="par0055" class="elsevierStylePara elsevierViewall">The <span class="elsevierStyleItalic">ticitl</span> knew about magic as applied to medicine&#44; but in practice they did not use it alone&#44; as the following presciption illustrates&#58; to assist a woman in labour&#44; after commending herself to the corresponding deity&#44; the woman was given a medicine made from <span class="elsevierStyleItalic">cihuapatli</span>&#44; which has oxytocic properties&#59; <span class="elsevierStyleItalic">cuauhal&#225;buac</span>&#44; &#34;slippery tree&#34;&#44; to facilitate the exit of the product through the birth canal&#44; and the tail of the <span class="elsevierStyleItalic">tlacuache</span>&#44; an animal that gives birth easily&#44; and&#44; finally&#44; they used <span class="elsevierStyleItalic">&#233;ztetl</span>&#44; which worked to stop bleeding&#46;<a class="elsevierStyleCrossRef" href="#bib0030"><span class="elsevierStyleSup">6</span></a> In other words&#44; herbal remedies&#44; sympathetic magic and religion were used simultaneously&#46;</p></span><span id="sec0020" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0040">Rheumatic diseases</span><p id="par0060" class="elsevierStylePara elsevierViewall">Viesca Trevi&#241;o and Aranda Cruzalta<a class="elsevierStyleCrossRef" href="#bib0035"><span class="elsevierStyleSup">7</span></a> give many examples of osteoarthritic bones throughout central Mexico&#44; as well as rheumatoid arthritis&#46; They go on to describe what is noted as wind sickness&#44; weakness of the hands&#44; pain in the knees&#44; contraction of the knees&#44; and gout or podagra&#44; without identifying the underlying disease as we now know it&#46; Studies conducted by Mexican rheumatologists demonstrated the presence of erosions in 21 skeletal remains stored at the National Institute of Anthropology and History from the Preclassical &#40;Tlatilco&#41; in 8 cases&#44; 5 from the Classical &#40;Teotihuacan&#41; and 8 from the Postclassical period&#59; Fraga<a class="elsevierStyleCrossRef" href="#bib0040"><span class="elsevierStyleSup">8</span></a> believes that these symmetrical erosive lesions suggest a diagnosis of rheumatoid arthritis&#46; Rheumatoid arthritis is not considered a recent disease&#44; although bone remains are difficult to analyse and interpret&#46;<a class="elsevierStyleCrossRefs" href="#bib0045"><span class="elsevierStyleSup">9&#44;10</span></a> Mart&#237;nez-Lavin et al&#46;<a class="elsevierStyleCrossRef" href="#bib0055"><span class="elsevierStyleSup">11</span></a> showed the presence in old bone remains of data compatible with hypertrophic osteoarthropathy&#46; This same group reported the presence in a skeleton from the post-classical period of data suggestive of ankylosing spondylitis&#44;<a class="elsevierStyleCrossRef" href="#bib0060"><span class="elsevierStyleSup">12</span></a> and in the north of the country&#44; bone remains have been collected with lesions indicating treponematosis&#46;<a class="elsevierStyleCrossRef" href="#bib0065"><span class="elsevierStyleSup">13</span></a> Alarc&#243;n Segovia<a class="elsevierStyleCrossRef" href="#bib0070"><span class="elsevierStyleSup">14</span></a> reported data suggestive of rheumatological diseases&#44; particularly osteoarthritis and vertebral tuberculosis&#46;</p><p id="par0065" class="elsevierStylePara elsevierViewall">Viesca<a class="elsevierStyleCrossRef" href="#bib0075"><span class="elsevierStyleSup">15</span></a> notes that Quetzalcoatl&#44; in his form as Ehecatl&#44; god of the wind&#44; was involved in cases of rheumatological problems&#46; He describes what is noted in some codices in relation to a large number of sick &#34;crippled and lame&#34; people gathering to pray to the god for health in the temple of Quetzalcoatl in Cholula&#44; in present-day Puebla&#46; It was noted that many of those who attended the temple at Cholula were rheumatic patients&#46; Sahag&#250;n refers to the risk in spending the night in the mountains where there might be winds &#40;<span class="elsevierStyleItalic">ehecame</span>&#41; that could cause diseases such as colds&#44; crippling and lameness&#46;<a class="elsevierStyleCrossRef" href="#bib0080"><span class="elsevierStyleSup">16</span></a></p><p id="par0070" class="elsevierStylePara elsevierViewall">There are many examples of descriptions of diseases that we now consider rheumatological&#44; although they are encompassed under terms such as gout&#44; stiffness&#44; numbness&#46; Remedies are described &#34;against weakness of the hands&#44; against pain in the knees&#44; against incipient contraction of the knees&#44; against gout&#44; against pain in the neck&#34;&#44; and several others&#46;</p></span><span id="sec0025" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0045">Herbal medicine</span><p id="par0075" class="elsevierStylePara elsevierViewall">Bernal D&#237;az del Castillo<a class="elsevierStyleCrossRef" href="#bib0085"><span class="elsevierStyleSup">17</span></a> described the impact of the Tlatelolco market on the Spaniards&#44; due to its size and the order and diversity of products found there&#44; including a great variety of vegetable products&#58; &#34;&#8230;since we arrived at the great plaza&#44; which is called Tlatelulco&#44; as we had not seen such a thing&#44; we were amazed at the multitude of people and merchandise there and the great harmony and regimentation that they had in everything&#8230; There were many herbalists and merchants of other kinds&#34;&#46; And the opinion of Hern&#225;n Cort&#233;s in his second letter of report to Charles V&#58; &#34;It has another square twice the size of the city of Salamanca&#44; all surrounded by gates&#44; where there are all kinds of merchandise that can be found in all lands&#8230; There are streets of herbalists&#44; where there are all the roots and medicinal herbs that can be found in the land&#46; There are houses like apothecaries&#44; where they sell ready-made medicines&#44; potables&#44; ointments and poultices&#34;&#46;</p><p id="par0080" class="elsevierStylePara elsevierViewall">The therapeutic use of herbal medicine in Nahuatl medicine is remarkable&#46; I give as an example descriptions from 3 main sources&#58; The Codex De la Cruz-Badiano&#44; published in 1552&#44; the Florentine Codex&#44; or <span class="elsevierStyleItalic">Historia general de las cosas de Nueva Espa&#241;a</span>&#44; which Sahag&#250;n started in 1557&#44; and the Codex of Francisco Hern&#225;ndez&#44; who started his works of analysis of herbal medicine in these lands in 1570&#46; For this review&#44; I provide a general outline of these works and examples of herbal medicine as applied to rheumatic diseases&#46;</p><span id="sec0030" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0050">The Codex De la Cruz-Badiano</span><p id="par0085" class="elsevierStylePara elsevierViewall">The first book written by indigenous people and produced in New Spain is the <span class="elsevierStyleItalic">Libellus de Medicinalibus Indorum Herbis</span> &#40;Treatise on Indigenous Medicinal Herbs&#41;&#44; which&#44; as its name suggests&#44; refers to with healing plants in the territory now known as Mexico&#46; The book was written at the Colegio de la Santa Cruz in Tlatelolco&#44; then on the outskirts of present-day Mexico City&#46; This college was attended by the sons of the Mexica nobility and was directed by friar Jacobo de Grado&#44; who sought funding from the Spanish crown with local data on herbal medicine&#46; Mart&#237;n de la Cruz was a prestigious <span class="elsevierStyleItalic">ticitl</span> due to his experience and extensive knowledge&#44; even without formal education&#44; based in Santiago Tlatelolco&#46; He worked at the school attending sick students&#46; He was commissioned to write a text on local remedies&#59; the manuscript was most likely written in Nahuatl&#46; Juan Badiano&#44; a native of Xochimilco in southern Mexico City&#44; also had knowledge of traditional indigenous medicine and formal education in Latin and Spanish&#44; and therefore collaborated with De la Cruz in translating the document into Latin and probably modified it to make it understandable to Spanish readers&#46; Native artists&#44; <span class="elsevierStyleItalic">tlacuilos</span>&#44; drew the plants that illustrate the work&#44; and students of the college&#44; educated in Spanish&#44; Greek and Latin&#44; probably participated in drawing up the <span class="elsevierStyleItalic">Libellus</span>&#46; It was in the royal library at El Escorial and it seems that it was transferred to Italy by Cardinal Barberini in around 1625&#46; It was later moved to the Vatican and from there to Mexico&#44; where it has been since 1990&#46;</p><p id="par0090" class="elsevierStylePara elsevierViewall">The Codex De la Cruz-Badiano<a class="elsevierStyleCrossRef" href="#bib0090"><span class="elsevierStyleSup">18</span></a> describes 224 plants with 185 illustrations&#46; The taxonomic identification of about half of the plants described in the Codex has been proposed&#44; as well as their indigenous name&#44; and their probable medical application&#46; Bye and Linares<a class="elsevierStyleCrossRef" href="#bib0095"><span class="elsevierStyleSup">19</span></a> of the Institute of Biology of the Universidad Nacional Aut&#243;noma de M&#233;xico &#40;UNAM&#41; confirm that approximately 60&#37; of the plants identified in the codex grow spontaneously in the Basin of Mexico&#46;</p><p id="par0095" class="elsevierStylePara elsevierViewall">The Codex consists of 13 chapters&#44; each generally in an anatomical sequence&#46; Thus&#44; the first chapter covers diseases of the head&#44; the second diseases of the eyes&#44; the third diseases of the ears&#44; the fourth diseases of the nose&#44; and so on&#46; The eighth chapter includes&#44; among other diseases&#44; &#34;podagra&#44; popliteal pain and incipient contraction of the knees&#34; and the ninth chapter&#44; &#34;diseases of the joints&#34;&#46; Many of the plants initially listed&#44; under what we can infer to be rheumatic diseases&#44; have not been identified or are no longer in use as indicated in the Codex&#46; I will only mention a few that are still used as treatment for rheumatic diseases&#46; However&#44; it seems appropriate to start&#44; as an example of the descriptions in the Codex&#44; with cocoa&#44; a plant that is well known and used today&#44; although not specifically for rheumatic diseases&#46; The scientific name is <span class="elsevierStyleItalic">Theobroma cacao</span>&#44;<a class="elsevierStyleCrossRef" href="#bib0100"><span class="elsevierStyleSup">20</span></a> from the botanical family Malvaceae&#46; The Nahua name is <span class="elsevierStyleItalic">tlapalcacahuatl</span> and the current common name is cocoa&#46; It is described as a small tree with oblong leaves and flowers with pink petals&#46; The use stated in the Codex &#34;against the fatigue of those who administer the republic and hold public office&#34; has obviously changed&#44; although cocoa is still used as a stimulant and as a beverage drunk for pleasure almost everywhere in the world&#46; At that time&#44; it was restricted to the nobility&#46;</p><p id="par0100" class="elsevierStylePara elsevierViewall">These are the kind of descriptions used throughout the <span class="elsevierStyleItalic">Libellus</span>&#44; albeit more extensive and with several of the indigenous words that defined them&#46; For this review I will only mention some of the characteristics described in the Codex with the above-mentioned criteria&#58; they were used for rheumatic diseases &#40;or for pains that nowadays could be attributed to rheumatic diseases&#41;&#44; they are identified&#44; and they are still used with similar indications&#46;</p><p id="par0105" class="elsevierStylePara elsevierViewall"><span class="elsevierStyleItalic">Texochitl yamanqui</span> has the scientific name <span class="elsevierStyleItalic">Selaginella lepidophylla</span>&#44;<a class="elsevierStyleCrossRef" href="#bib0105"><span class="elsevierStyleSup">21</span></a> of the family Selaginellaceae&#59; its current name is &#8220;<span class="elsevierStyleItalic">flor de pe&#241;a&#8221;</span> or &#8220;<span class="elsevierStyleItalic">doradilla&#8221;</span>&#46; The use in the Codex is for &#34;contraction of the knees&#34;&#44; but its current use is &#34;for rheumatism&#8221;&#46;</p><p id="par0110" class="elsevierStylePara elsevierViewall"><span class="elsevierStyleItalic">Tzitzicton</span>&#44; scientific name <span class="elsevierStyleItalic">Gymnosperma glutinosum</span>&#44;<a class="elsevierStyleCrossRef" href="#bib0110"><span class="elsevierStyleSup">22</span></a> of the botanical family Asteraceae&#46; Its current common name is <span class="elsevierStyleItalic">tatalencho</span> or <span class="elsevierStyleItalic">escobilla</span>&#46; The use recorded in the Codex is also for &#34;incipient contraction of the knees&#34; and has been maintained to some extent&#44; as today a decoction of the herb is taken and rubbed in to relieve joint pain&#46;</p><p id="par0115" class="elsevierStylePara elsevierViewall"><span class="elsevierStyleItalic">Quauhtzitzicaztli</span>&#44; scientific name <span class="elsevierStyleItalic">Urera martiniana</span>&#44;<a class="elsevierStyleCrossRef" href="#bib0115"><span class="elsevierStyleSup">23</span></a> of the botanical family Urticaceae&#46; The current common name is chichicaztli&#46; Its use in joint disease as designated in the Codex has continued&#46;</p><p id="par0120" class="elsevierStylePara elsevierViewall"><span class="elsevierStyleItalic">Tetzitzicaztli</span>&#44; scientific name <span class="elsevierStyleItalic">Cnidoscolus</span> sp&#46;&#44;<a class="elsevierStyleCrossRef" href="#bib0120"><span class="elsevierStyleSup">24</span></a> botanical family Euphorbiaceae&#46; Current common name is <span class="elsevierStyleItalic">chichicaztli</span>&#44; &#8220;<span class="elsevierStyleItalic">mala mujer</span>&#8221; or nettle&#46; The use as recorded in the Codex is for patients with joint disease has continued&#46;</p><p id="par0125" class="elsevierStylePara elsevierViewall"><span class="elsevierStyleItalic">Tetzitzicaztli</span>&#44; scientific name <span class="elsevierStyleItalic">Cnidoscolus</span> sp&#46;&#44;<a class="elsevierStyleCrossRef" href="#bib0125"><span class="elsevierStyleSup">25</span></a> of the botanical family Rosaceae&#46; The current common name is capulin&#46; In the Codex it is indicated for joint disease&#46; Nowadays it is used more generally used for the myoarticular system by massaging the whole body&#44; including the joints&#44; in the temazcal bath &#40;traditional steam bath used at that time and still in use today&#41;&#46;</p></span><span id="sec0035" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0055">Florentine Codex or <span class="elsevierStyleItalic">Historia general de las cosas de la Nueva Espa&#241;a</span></span><p id="par0130" class="elsevierStylePara elsevierViewall">The Codex was also produced at the Colegio de la Santa Cruz de Santiago Tlatelolco&#44; which&#44; as we note above&#44; was the most important centre for the sciences and arts during the early colonial period in New Spain&#46; Fray Bernardino de Sahag&#250;n was the main promoter of the activities of the college&#44; where the natural sciences&#44; including Nahuatl medicine&#44; were studied&#46; It also taught Greek&#44; Latin&#44; and Spanish and what we would now call political science to indigenous people who came from the nobility&#46; Fray Bernardino was born in the village of Sahag&#250;n&#44; kingdom of Le&#243;n&#44; in around 1500&#46; He studied at the University of Salamanca between 1523 and 1528&#46; He embarked from Cadiz for the so-called West Indies in 1529 and in 1536 he settled in Santiago Tlatelolco&#44; where he was the main promoter of the college&#8217;s activities&#46; He wrote sermons in the Nahuatl language and collected prayers and exhortations used by the indigenous people&#46; In the wake of the plague that struck New Spain&#44; he began his research into what the indigenous people did to treat such diseases&#46; He travelled to various parts of the country and during these journeys he continued his work gathering information&#44; primarily through questionnaires that he presented to the most knowledgeable of the local indigenous people&#46; After returning to Tlatelolco in 1565&#44; he was sent to the convent of San Francisco in Mexico&#44; where he spent three years revising and organising his documents into the form they are known today&#46; These manuscripts make up the <span class="elsevierStyleItalic">Historia general de las cosas de la Nueva Espa&#241;a</span>&#44; which is the Spanish text of the Florentine Codex&#44; as the king&#39;s representative ordered Sahag&#250;n to translate the Nahua texts in 1575&#46; Thus&#44; the work we know today as the Florentine Codex was produced in Tlatelolco&#46; Fray Bernardino died on 5 February 1590&#46;</p><p id="par0135" class="elsevierStylePara elsevierViewall">The Codex&#44; now in the Biblioteca Medicea Laurenziana in Florence &#40;Italy&#41; &#40;hence the name Florentine Codex&#41; is a work written in 2 languages by Nahua co-authors &#40;<span class="elsevierStyleItalic">tlamatinime</span>&#41; and illustrated by skilled indigenous painters &#40;<span class="elsevierStyleItalic">tlacuiloque</span>&#41;&#46; Its complex manuscript and illustrations make the Codex as whole a work of art&#46; It depicts a world about to disappear after the war of conquest and epidemics&#46; The authors and artists who &#34;decided to finish the work locked up in the college of Tlatelolco fought with brushes and nibs like warriors for life and against death&#8230; they made the world they inherited materialise&#44; they created images to communicate what they saw in all its splendour through colour&#34;&#46;<a class="elsevierStyleCrossRef" href="#bib0130"><span class="elsevierStyleSup">26</span></a> The importance of the colour pigments in the manufacturing process of the Codex&#44; the influence of the painters on the work&#44; as well as the methods they used to prepare these pigments&#44; have recently been highlighted&#44; and these data have been related to the historical context&#46;<a class="elsevierStyleCrossRef" href="#bib0135"><span class="elsevierStyleSup">27</span></a></p><p id="par0140" class="elsevierStylePara elsevierViewall">Sahag&#250;n&#39;s work consists of 12 books covering not only medicine but all aspects of the life and culture of the ancient peoples of central Mexico&#46;<a class="elsevierStyleCrossRef" href="#bib0140"><span class="elsevierStyleSup">28</span></a> However&#44; in several of the books that comprise this work there are references to diseases and how to treat them&#46; For example&#44; the first book&#44; which does not cover medicine or herbalism but rather the gods worshipped by the natives&#44; describes the belief that certain illnesses derived from the cold&#44; mainly in the mountains&#44; referring to &#34;gout of the hands or feet&#34;&#46; Sick people with these ailments made vows to the gods of air&#44; water&#44; and rain&#44; as described above in relation to Ehecatl and his cult in Cholula&#46;<a class="elsevierStyleCrossRef" href="#bib0080"><span class="elsevierStyleSup">16</span></a></p><p id="par0145" class="elsevierStylePara elsevierViewall">Chapter VIII of the tenth book<a class="elsevierStyleCrossRef" href="#bib0140"><span class="elsevierStyleSup">28</span></a> describes the medical activity of women or men&#58; &#34;the good physician is learned&#44; a knower of the properties of herbs&#44; stones&#44; trees and roots&#44; experienced in cures&#44; his craft is to know how to set bones&#44; to purge&#44; to bleed&#44; to cut&#44; and to stitch&#44; and finally to deliver from the gates of death&#34;&#46; In this same tenth book&#44; a chapter &#34;diseases of the human body and of the medicines against them&#34;<a class="elsevierStyleCrossRef" href="#bib0145"><span class="elsevierStyleSup">29</span></a> is described with 72 entries&#46; One entry notes joint puncture<a class="elsevierStyleCrossRef" href="#bib0150"><span class="elsevierStyleSup">30</span></a> &#34;for swellings or bulges of the knees it will be necessary to lance them&#44; and thus the blood or <span class="elsevierStyleItalic">aguadija</span> will come out&#44; and then a poultice made from the ground leaf of a certain herb called <span class="elsevierStyleItalic">toloa</span> will be applied&#34;&#46; Remedies for &#34;swellings and humours of the feet&#34; are also described&#46;</p><p id="par0150" class="elsevierStylePara elsevierViewall">In line with the aim of this review&#44; we shall focus on the eleventh book&#44; which refers in clause 5 to the properties of medicinal herbs&#46;<a class="elsevierStyleCrossRef" href="#bib0155"><span class="elsevierStyleSup">31</span></a> There are 98 clauses referring to such herbs&#44; their general characteristics and their indications&#46; Of these&#44; only 4 refer to rheumatic diseases&#46; One herb is called <span class="elsevierStyleItalic">cocotzauhqui x&#237;huitl</span>&#44; with the indication that drinking it &#34;makes rheumatism run away&#34;&#46;<a class="elsevierStyleCrossRef" href="#bib0160"><span class="elsevierStyleSup">32</span></a> Another herb was called <span class="elsevierStyleItalic">cococx&#237;huitl</span>&#44; which &#34;purifies the throat from rheumatism and the chest&#34;&#46; These 2 plants were also used for the management of coughs and to facilitate expectoration&#46; There is another plant called <span class="elsevierStyleItalic">quauhxoxoxouhqui</span>&#58; &#34;the leaves and seeds ground all together and mixed with water and resin&#44; washing the body with it combats gout&#59; and when the gout has spread throughout the body and causes great pain&#44; and the whole body is drying up&#44; if it is washed with it or it is put all over the body mixed with resin&#44; and feathered&#44; with this it tames the pain&#59; and also drinking the ground seed on an empty stomach and mixed with water tames the pain&#34;&#46;<a class="elsevierStyleCrossRef" href="#bib0165"><span class="elsevierStyleSup">33</span></a> They also used the maguey&#44;<a class="elsevierStyleCrossRef" href="#bib0170"><span class="elsevierStyleSup">34</span></a><span class="elsevierStyleItalic">tlac&#225;metl</span>&#44; a drink known as pulque&#44; still very common today&#44; especially in rural areas&#46; It was used as a poultice mixed with resin for gout pain or mixed with other herbs drunk for various types of pain&#46;</p><p id="par0155" class="elsevierStylePara elsevierViewall">The following is an example of how herbal medicine was used with other resources in cases of rheumatic disease of the hand&#58; <span class="elsevierStyleItalic">xoxouhcapahtli</span> seed was used with <span class="elsevierStyleItalic">quetzalxoxoxouhqui</span> leaves and <span class="elsevierStyleItalic">yztauhyatl</span> herb&#44; crushed and boiled in water&#46;<a class="elsevierStyleCrossRef" href="#bib0175"><span class="elsevierStyleSup">35</span></a> In addition to the likely soothing effect of these plants&#44; the patient was led to a hole where ants lived and instructed to &#34;patiently tolerate your hands being bitten by ants&#34;&#46; Therefore&#44; in addition to herbal medicine&#44; ant bite is described&#44; whose venom contains formic acid and piperidine&#44; which are substances with some antioxidant and anti-inflammatory effect&#46;</p><p id="par0160" class="elsevierStylePara elsevierViewall">Both the Codex De la Cruz-Badiano and Sahag&#250;n&#8217;s Codex describe other non-herbal remedies for the treatment of rheumatic diseases&#44; such as that mentioned in the above paragraph&#44; and others in which herbs were ground and mixed with animal substances &#40;from scorpions or snakes&#41;&#44; or with minerals&#46; They also used physical remedies&#44; such as massages in the steam bath called <span class="elsevierStyleItalic">temazcalli</span>&#46;<a class="elsevierStyleCrossRefs" href="#bib0180"><span class="elsevierStyleSup">36&#44;37</span></a></p></span><span id="sec0040" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0060">Francisco Hern&#225;ndez Codex</span><p id="par0165" class="elsevierStylePara elsevierViewall">As we have already mentioned&#44; many Spaniards who came to colonise New Spain were impressed by the efficacy of some indigenous medical resources&#44; which came to the attention of the Spanish crown&#46; For this reason&#44; in 1570&#44; Philip II&#44; King of Spain&#44; sent his personal physician&#44; Francisco Hern&#225;ndez&#44; to Mexico&#44; who for 7 years gathered considerable knowledge about the country&#8217;s medicinal plants and collected a magnificent herbal collection&#46;<a class="elsevierStyleCrossRef" href="#bib0190"><span class="elsevierStyleSup">38</span></a> In 2015 in Mexico&#44; the UNAM prepared and published the complete works of Francisco Hern&#225;ndez&#44; in electronic and printed versions&#44; gathering all the writings of the &#34;<span class="elsevierStyleItalic">protom&#233;dico</span> general of all the Indies&#44; islands and mainland of the Ocean Sea&#34;&#44; on the occasion of the 500th anniversary of his birth&#46;</p><p id="par0170" class="elsevierStylePara elsevierViewall">Francisco Hern&#225;ndez was born in Puebla de Montalb&#225;n &#40;Toledo&#41; around 1517&#44; studied medicine in Alcal&#225; de Henares and undertook his professional work at the Spanish court and university&#46; In January 1570&#44; King Philip II proclaimed him &#8220;<span class="elsevierStyleItalic">protom&#233;dico</span>&#8221; of all the Indies and gave him detailed instructions on what he was to investigate in the New World&#46; At that time&#44; Spain and all Europe were closely watching what was new in America and its riches&#46; There were new men&#44; new customs&#44; unknown plants&#44; animals&#44; and minerals&#59; immense mountains&#44; vast plains&#59; seas&#44; islands&#44; and rivers of remarkable width&#44; and soon the land offered gold&#44; silver&#44; precious stones&#44; food&#44; and medicine&#46; The American pharmacopoeia spread rapidly across Europe&#46; Many of the herbs and roots used by indigenous healers proved valuable in the European pharmacopoeia&#44; so much so that they were praised by writers and poets of the time&#46;</p><p id="par0175" class="elsevierStylePara elsevierViewall">In Mexico&#44; Spain was building a state organisation in its new territories on its own model&#46; Military conquest gave way to civilian presence and gradually left the field open to physicians&#44; pharmacists and naturalists&#44; whose reports clearly showed the essential need to learn about indigenous herbal medicine&#46; Therefore&#44; the instructions issued by the king to Francisco Hernandez read<a class="elsevierStyleCrossRef" href="#bib0195"><span class="elsevierStyleSup">39</span></a> &#34;It is hereby ordered that you&#44; Doctor Francisco Hern&#225;ndez&#44; our physician&#8230; First&#44; that with the first fleet to leave these realms for New Spain you shall embark&#8230;&#44; you shall consult&#44; wheresoever you go&#44; all the doctors&#44; medicine men&#44; herbalists&#44; and Indians&#8230; and thus gather information generally about herbs&#44; trees and medicinal plants in whichever province you are at the time&#34;&#46;</p><p id="par0180" class="elsevierStylePara elsevierViewall">During years of constant work&#44; not only in the capital of New Spain but also in several of its provinces&#44; Hern&#225;ndez completed a remarkable compilation work with his medical informants in these regions&#44; who even 50 years after the conquest were still practising the medicine inherited from their ancestors&#46; It is likely that such information was richer and more authentic in the Mexican province&#44; as it is conceivable that medical ideas and practices from Spain had initially permeated the capital&#46;</p><p id="par0185" class="elsevierStylePara elsevierViewall">Doctor Hern&#225;ndez returned to Spain with extensive writings detailing many of his findings&#44; which were handed over to the Spanish crown&#46; Fortunately&#44; he kept several originals and drafts&#46; He died on 28 January 1587&#44; having won over the newly discovered world with his medical and scientific vision&#46;<a class="elsevierStyleCrossRefs" href="#bib0200"><span class="elsevierStyleSup">40&#44;41</span></a></p><p id="par0190" class="elsevierStylePara elsevierViewall">The works that remained in Hern&#225;ndez&#8217; home are preserved to this day and allow us to learn about his work&#44; as Philip II commissioned the Neapolitan physician Nardi Antonio Recchi to produce an abridged version&#46; This work was deposited in the library of El Escorial&#44; where it remained until it was consumed by fire during the fire of 1671&#46; The manuscript material that Hern&#225;ndez kept in his home was dispersed over time&#59; most of it ending up in the Jesuit convent in Madrid&#59; other works ended up in private libraries&#44; thanks to which they have been preserved&#46;</p><p id="par0195" class="elsevierStylePara elsevierViewall">This great work describes 3076 plants&#59; 3000 of them are listed in Nahua names&#44; the rest in other native languages&#46; They were found in 1858 localities&#59; their medical use&#44; dosage and in many cases form of preparation is indicated in the work&#46;<a class="elsevierStyleCrossRef" href="#bib0210"><span class="elsevierStyleSup">42</span></a> One hundred and fifty-two chapters form the first book of the <span class="elsevierStyleItalic">Historia de las plantas de Nueva Espa&#241;a</span>&#46; The following paragraphs describe the order in which Hern&#225;ndez records in his <span class="elsevierStyleItalic">Historia</span> the data he obtained from his informants&#44; from his travels around the country&#44; often growing the plants himself and sometimes testing their effect on the natives and even on himself<a class="elsevierStyleCrossRef" href="#bib0215"><span class="elsevierStyleSup">43</span></a>&#58;<ul class="elsevierStyleList" id="lis0005"><li class="elsevierStyleListItem" id="lsti0005"><span class="elsevierStyleLabel">a</span><p id="par0200" class="elsevierStylePara elsevierViewall">Name of the plant&#59; the indigenous name is noted by Hern&#225;ndez&#44; with a second name that translates the plant&#8217;s meaning into Spanish&#44; its medical action and similarity with another foreign plant&#46;</p></li><li class="elsevierStyleListItem" id="lsti0010"><span class="elsevierStyleLabel">b</span><p id="par0205" class="elsevierStylePara elsevierViewall">The description of the specimen&#44; which usually begins by specifying whether it is a herb or a tree&#46;</p></li><li class="elsevierStyleListItem" id="lsti0015"><span class="elsevierStyleLabel">c</span><p id="par0210" class="elsevierStylePara elsevierViewall">On the &#8220;temperament&#8221; or &#8220;nature&#8221; of the specimen&#44; heat&#44; coldness&#44; dryness&#44; and humidity are referred to in different degrees&#46;</p></li><li class="elsevierStyleListItem" id="lsti0020"><span class="elsevierStyleLabel">d</span><p id="par0215" class="elsevierStylePara elsevierViewall">Form of action&#46; In the <span class="elsevierStyleItalic">Historia</span> about a thousand plants are described as cold&#59; there are slightly fewer hot plants and fewer than a hundred warm plants&#46; Both the nature and form of action were concluded from the theory of humours&#44; then prevalent in European medicine&#44; and not what we now understand as the mechanism of action&#46;</p></li><li class="elsevierStyleListItem" id="lsti0025"><span class="elsevierStyleLabel">e</span><p id="par0220" class="elsevierStylePara elsevierViewall">Reference to the health problems that the plant is recommended to resolve&#46;</p></li><li class="elsevierStyleListItem" id="lsti0030"><span class="elsevierStyleLabel">f</span><p id="par0225" class="elsevierStylePara elsevierViewall">Place where the plant grows&#46; Characteristics of the soil and climate&#46;</p></li><li class="elsevierStyleListItem" id="lsti0035"><span class="elsevierStyleLabel">g</span><p id="par0230" class="elsevierStylePara elsevierViewall">Special observations&#46; Hern&#225;ndez&#8217; observations about certain plants show discrepancies between his ideology&#44; principally the theory of humours&#44; and that of the indigenous peoples&#46; The most frequent differences lie in the treatment of fever&#46;</p></li></ul></p><p id="par0235" class="elsevierStylePara elsevierViewall">Indeed&#44; the most frequent problem lies in the indigenous treatment of fevers&#44; which used to be with remedies that Hern&#225;ndez described as hot&#46; According to his thinking&#44; fever should be treated with medicines he described as cold&#44; which did not always coincide with the indigenous treatments&#46; Francisco Hern&#225;ndez knew and applied the theory of humours&#44; inherited from Greek and Roman medical culture&#46; The humours are referred to 13 times in the 152 chapters that make up the first book of the <span class="elsevierStyleItalic">Historia de las plantas de Nueva Espa&#241;a</span>&#46; In this review we mention this theory of humours because of the importance attached to them by Hern&#225;ndez&#44; but we indicate the relationship with the therapeutic resources used in pre-Hispanic Mesoamerica&#44; which shows the cultural and medical syncretism in this work&#46;</p><p id="par0240" class="elsevierStylePara elsevierViewall">Examples of what we describe can be found in several texts&#44; such as that which states that &#34;the joints loaded with humours are joints that are hindered&#44; which are relieved with the decoction of <span class="elsevierStyleItalic">tzonpot&#243;nic</span>&#34;&#44;<a class="elsevierStyleCrossRef" href="#bib0220"><span class="elsevierStyleSup">44</span></a> or that <span class="elsevierStyleItalic">chichicahoazton</span> &#34;thins and makes the humours accumulated in the joints disappear&#34;&#46;<a class="elsevierStyleCrossRef" href="#bib0225"><span class="elsevierStyleSup">45</span></a> The &#8220;protom&#233;dico&#8221; explains the action of a <span class="elsevierStyleItalic">cihuapatli</span> &#34;born in the warm lands of Yacapichtla - today&#39;s Yecapixtla de Morelos &#8211; which admirably resolves the humours that have penetrated the joints or the nerves &#34;&#46;<a class="elsevierStyleCrossRef" href="#bib0230"><span class="elsevierStyleSup">46</span></a> In other words&#44; the causal role according to the theory of humours and the therapeutic resource according to indigenous herbalism&#44; as we mentioned&#44; show the cultural and medical syncretism in Mesoamerica at that time&#46;</p></span></span><span id="sec0045" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0065">The physicians</span><p id="par0245" class="elsevierStylePara elsevierViewall">The vision and hard work of many of those who arrived from Spain with a scientific spirit and humanist vision is remarkable&#46; As soon as the wars of conquest were over&#44; they began to analyse the prevailing culture in the newly discovered lands&#44; and in other situations&#44; in relation to medical knowledge&#46; For this purpose&#44; the most commonly employed mechanism was the interview with indigenous doctors&#44; the <span class="elsevierStyleItalic">ticiti</span> &#40;plural of <span class="elsevierStyleItalic">ticitl</span>&#41;&#44; who knew and used between 100 and 200 medicinal plants&#46; Nahua doctors were not a homogeneous group&#46;<a class="elsevierStyleCrossRef" href="#bib0235"><span class="elsevierStyleSup">47</span></a> Outside the big cities&#44; healers with empirical training handed down from generation to generation prevailed&#46; Another group comprised Nahua physicians who lived in the larger population centres and therefore had the advantage of an exchange of opinions and some institutionalisation of medical practice&#46; Both groups of physicians shared their knowledge of beliefs&#44; rituals&#44; causes and manifestations of ailments&#44; and knowledge of plants and other medicinal resources&#46; However&#44; being a member of the latter group required belonging to a few families in which knowledge was passed down from parent to daughter or son&#46; The parent&#39;s profession was decisive for their offspring&#39;s activity as a <span class="elsevierStyleItalic">ticitl</span> and teaching was tutorial and at home&#44; at least during the first years&#46; As skilled artisans&#44; they lived in special quarters for themselves&#46;</p><p id="par0250" class="elsevierStylePara elsevierViewall">The physician-priests were a third group&#46; These underwent a rigorous apprenticeship in centres called <span class="elsevierStyleItalic">calmecac</span>&#44; generally reserved for the nobility&#46; We do not know for sure whether medicine was taught in these centres&#46; However&#44; we can assume that they learned the relationship between certain gods and particular ailments associated with them&#44; including the preparation of certain medicines that were not accessible to other physicians&#46; The priests had to know how to diagnose and treat the ailments caused by the particular deity they served&#46; For example&#44; the priests of Ehecatl were responsible for treating those suffering from rheumatic diseases&#44; colds&#44; and torticollis&#46; Other gods caused other types of illnesses&#44; and priests dedicated to that deity had to know the diseases specifically associated with them&#46; Their training and knowledge were therefore more specialised and more closely related to their role as priests&#46;</p></span><span id="sec0050" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0070">Conclusion</span><p id="par0255" class="elsevierStylePara elsevierViewall">Our review of Nahuatl medicine from the perspective of rheumatological diseases and their treatment in pre-Hispanic Mesoamerica is biased towards our speciality&#46; However&#44; it provides an insight into the knowledge of the cultures prevailing in Mesoamerica in the 16th century and the mechanisms of cultural syncretism with the Europeans&#46; Several of these therapeutic resources are used in Mexico to this day and merit further description and analysis by those of us who&#44; not being historians or anthropologists&#44; can contribute to the subject through our knowledge of rheumatology&#46; In our review we acknowledge Nahuatl medicine as a major cultural phenomenon and&#44; therefore&#44; a source for future studies&#46;</p></span><span id="sec0055" class="elsevierStyleSection elsevierViewall"><span class="elsevierStyleSectionTitle" id="sect0075">Conflict of interests</span><p id="par0260" class="elsevierStylePara elsevierViewall">The author has no conflict of interests to declare&#46;</p></span></span>"
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        "resumen" => "<span id="abst0005" class="elsevierStyleSection elsevierViewall"><p id="spar0005" class="elsevierStyleSimplePara elsevierViewall">Nahuatl medicine was remarkably advanced in Prehispanic Mesoamerica&#46; Thoughts on health and disease were different to those prevalent in Europe in the sixteenth century because they included magic&#44; religion and different kinds of animal&#44; mineral and&#44; notably&#44; herbal medicine&#46; These resources were used in a supplementary&#44; not isolated&#44; way by Nahua physicians &#40;<span class="elsevierStyleItalic">ticitl</span>&#41; according to patients&#8217; needs and beliefs&#46; Most Nahua physicians had similar knowledge but there were some differences between rural and urban areas&#44; and those who were also doctor-priests of a particular deity&#46; After the European colonization of Mesoamerica&#44; great efforts were made by Spaniards and Indians to recover the immense amount of ancient knowledge in Mesoamerica related to medicine&#46; Some of this work&#44; not all&#44; is included in the Cruz-Badiano Codex&#44; the Florentine Codex or <span class="elsevierStyleItalic">Historia general de las cosas de la Nueva Espa&#241;a</span>&#44; and the Francisco Hern&#225;ndez Codex&#46;</p><p id="spar0010" class="elsevierStyleSimplePara elsevierViewall">A review of these codices and the recent literature on the practice of Nahua Medicine was performed with particular interest in herbal medicine in rheumatic diseases&#44; or symptoms probably related to rheumatic diseases&#44; during the sixteenth century in the land currently known as Mexico&#46;</p></span>"
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      "es" => array:2 [
        "titulo" => "Resumen"
        "resumen" => "<span id="abst0010" class="elsevierStyleSection elsevierViewall"><p id="spar0015" class="elsevierStyleSimplePara elsevierViewall">La medicina n&#225;huatl ten&#237;a un notable desarrollo en la Mesoam&#233;rica prehisp&#225;nica&#46; El concepto de salud y enfermedad era diferente al que en el siglo XVI prevalec&#237;a en Europa e inclu&#237;a conceptos de magia&#44; religi&#243;n&#44; empleo de recursos f&#237;sicos&#44; de animales&#44; de minerales y&#44; muy destacadamente&#44; de la herbolaria&#46; El m&#233;dico nahua &#40;<span class="elsevierStyleItalic">ticitl</span>&#41; no utilizaba estos recursos en forma aislada sino de manera complementaria de acuerdo con las caracter&#237;sticas de cada paciente&#46; Los m&#233;dicos compart&#237;an conocimientos generales comunes&#44; pero hab&#237;a diferencias entre los que viv&#237;an en las zonas rurales&#44; los de la ciudad y los m&#233;dicos-sacerdotes&#46;</p><p id="spar0020" class="elsevierStyleSimplePara elsevierViewall">En los a&#241;os que siguieron a las guerras de conquista se hicieron esfuerzos para recopilar las caracter&#237;sticas de la medicina en Mesoam&#233;rica&#46; Algunos de estos trabajos&#44; no los &#250;nicos&#44; son el C&#243;dice De la Cruz-Badiano&#44; el C&#243;dice Florentino o <span class="elsevierStyleItalic">Historia general de las cosas de la Nueva Espa&#241;a</span> y el C&#243;dice Francisco Hern&#225;ndez&#46; Se llev&#243; a cabo una revisi&#243;n de estos c&#243;dices y de la literatura reciente referente a la pr&#225;ctica m&#233;dica n&#225;huatl con &#233;nfasis en la herbolaria como recurso terap&#233;utico para los padecimientos reumatol&#243;gicos en el siglo XVI&#44; en los territorios que ahora conocemos como M&#233;xico&#46;</p></span>"
      ]
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    "NotaPie" => array:1 [
      0 => array:2 [
        "etiqueta" => "&#9734;"
        "nota" => "<p class="elsevierStyleNotepara" id="npar0005">Please cite this article as&#58; Miranda Lim&#243;n JM&#46; Terap&#233;utica reumatol&#243;gica en la mesoam&#233;rica prehisp&#225;nica&#46; Reumatol Clin&#46; 2021&#59;17&#58;475&#8211;481&#46;</p>"
      ]
    ]
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Idiomas
Reumatología Clínica (English Edition)
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¿Es usted profesional sanitario apto para prescribir o dispensar medicamentos?

Are you a health professional able to prescribe or dispense drugs?