User:Taylor Caitlin/sandbox

''Pregnant women in Aztec society had to observe a number of taboos. One was that she could not view an eclipse, or her fetus may transform into a monster. Eclipses were also associated with miscarriages. Frightening sights, lifting heavy objects, and excessively hot sweat baths were also associated with damaging the fetus. Women were encouraged to continue sexual intercourse until the seventh month of pregnancy, to prevent the birth of a sickly child.''

''Women delivering a baby were attended by a midwife. The midwife would lead prayers during the woman's labour to the goddess of childbirth, Tlazolteotl. A sedative drink made of herbs and grasses would be prepared by the midwife and given to the woman in labour, and a warm stone would also be laid on the pregnant woman's belly to ease her pain. When the baby was born, the midwife would make a series of battle cries, praising the mother who had fought through her labour to deliver the baby. Women who died during childbirth were given the same honour as a soldier who was slain in battle, and were sometimes portrayed as spirits known as cihuatete who were believed to have attacked adults and abducted children.''

''Umbilical cords were preserved. When a son reached adulthood, he would carry his to a distant battlefield and bury it, whereas a daughter buried hers next to the family's hearth.''

Tlamatlquiticitl

One of the few positions of power women could hold in Aztec society was that of the tlamatlquiticitl, or the midwife. These women were proficient in dealing with difficulties arising during pregnancy and labour but as most of the information we have about their practices is passed on from upper class Aztec men and the Spanish conquerors, much of the traditional knowledge has been lost. A tlamatlquiticitl attended every pregnant woman, no matter status or class, although women of higher status often had a more than one attend them. The tlamatlquiticitl was essential to assisting in birth, and additionally to providing prenatal care advice.

The Florentine Codex outlines much of the advice the tlamatlquiticitl gave to excepting mothers. The mother was advised to engage in sex with her husband during the first few months of the pregnancy so as to help the child develop, but around the seventh or eighth month she was to abstain. If she did not it was believed that the semen may act like glue and the baby would not come out, or if it did it would be feeble with misshaped fingers and toes and covered in what looks like atole so that everyone would see how the couple could not abstain, and they would be shamed. The expecting mother was also told she must avoid prolonged periods in the sweat bath, for too much heat was thought to roast the child and it would be stuck inside the womb; however, too much heat specifically around the abdomen area would cause the child to swell and suffer from the heat. Chewing chicle was not allowed otherwise the baby would be born with perforated lips and would not be able to suckle or eat. Likewise if she ate earth or chalk the child would be in poor health. The tlamatlquiticitl knew that the baby took nourishment from the mother and so what she ate it would absorb; if she fasted the child would starve. Because of this the mother was to eat and drink well, even after the birth. The mother was also warned not to look at anything red otherwise the child would extend crosswise, making for a complicated delivery. She was not allowed to observe lunar eclipses, otherwise the child would be born with a clef palate. Eclipses were also associated with miscarriages. And she was also not to look at anything that would frighten or anger her lest she should harm the child. Walking around late at night was avoided otherwise the child would cry incessantly. If the mother took naps during the day the tlamatlquiticitl warned that the child would be born with unusually large eyelids. Lifting heavy objects was also associated with damaging the fetus. The tlamatlquiticitl also told others that the expectant mother should not be in want of anything, all her desires should be fulfilled quickly otherwise the child would suffer. Not only did the tlamatlquiticitl provide this advice but she also attended and took over household duties for the expectant mother towards the end of the pregnancy. This support, in combination with the advice on stress management, such as avoiding stressful relationships, and the suggestion to not lift heavy objects or overwork themselves, helped to contribute to the healthy psychological development of their children.

The woman would know when it was almost time for her delivery as she would feel discomfort in her womb a few days prior. Because the tlamatlquiticitl resided in the house, the mother was well prepared for the birth. If the child presented in breech position the tlamatlquiticitl, who was skilled in massage, would take the mother into a sweat bath and massage the womb to turn the baby around. The typical position for labour was squatting, as gravity would assist as the child was being pushed out. To induce labour the tlamatlquiticitl would at first give the mother Montanoa tomentosa, and failing that, they would then administer a drink made from  possum tail, that was shown to prompt contractions. In modern clinical trials, many of these mixtures have been proven to have induced contractions. However the Spanish Friars believed these concoctions to be witchcraft, and since both ritualistic and natural elements were used by the tlamatlquiticitl, the Spanish decided the tlamatlquiticitl was evil and the colonizers eradicated these practices. TThe act of birthing was considered a battle and the tlamatlquiticitl would give the mother a miniature shield and spear for the fight. When the baby was born, the midwife would make a series of battle cries, praising the mother who had fought through her labour to deliver the baby. The tlamatlquiticitl would cut the umbilical cord which connects the child to its mother and the gods, and it would be dried. After the placenta came out it was taken and buried in a corner of the house by the tlamatlquiticitl. Then the preserved umbilical cords were buried, and according to the Spanish accounts, they would be buried near a battlefield if the child was a boy or beneath the hearth if it was a girl, to indicate their futures. According to the birthing almanacs such as the Codex Yoalli Ehēcatl the umbilical cord was planted to ensure the relationship between the gods and child.

If the child died in childbirth, the tlamatlquiticitl would employ an obsidian knife to remove the fetus in pieces so as not to harm the mother. The tlamatlquiticitl warned the mother not to be trouble by the loss of her child otherwise the spirit of the child would suffer. Scholars argue, with evidence based in bioarcheology, that this same method was also used to perform abortions, although they were generally frowned upon. The life of the mother was the priority over saving the fetus if the situation was life threatening, and if the mother was at risk, then the fetus would be dismembered so she would survive. Women who died during childbirth were given the same honour as a soldier who was slain in battle, and were portrayed as spirits known as cihuateteo.

After delivery the tlamatlquiticitl would remain in the house so as to help the mother and monitor her milk supply. Since the child would not begin weaning until after 24 months, this was an important process. These four days of monitoring also were to ensure a speedy recovery of the mother, and so the tlamatlquiticitl would prepare baths and meals for her. After this period, the bathing ceremony would take place.

The Codex Mendoza depicts the bathing ceremony, which was conducted by the tlamatlquiticitl, four days after the birth. The child was washed in an earthenware tub on a rush mat and on each side were symbols, one for boys and the other for girls. For girls the three objects had to do with homemaking: a basket, a broom, and a spindle. And there were five objects for boys, which had to do with male professions: an obsidian blade representing a featherworker, a brush for a scribe, an awl that carpenters work with, a tool used by goldsmiths, and shields with a bow and arrow for a warrior. The tlamatlquiticitl circled around the mat counter-clockwise with the child, washed the child, and then shouted out the name she has chosen for the child as she presented it to the gods. The water she used to cleanse the outside and inside of the body does not serve the same symbolic function that it does in a Christian baptism, but rather it is used to arouse the spirit of the child and let the gods in. The Codex Yoallo Ehēcatl depicts this bathing ceremony as performed by the gods, and but it is understood that the tlamatlquiticitl impersonated the gods while performing these rituals because they so closely resemble what is depicted. For example the Yoallo Ehēcatl shows images of the gods presenting the children as well as cutting the umbilical cord. After the ceremony the tlamatlquiticitl would swaddle the child and give a speech to the mother on how valiantly she had fought and how it was time for rest. Kinsmen were then invited to see the child and praise the mother, which concluded a successful birth.