by Bruce Scofield
It is the zodiac, a creation of the ancient Near Eastern cultures, that comes to mind when most Westerners think of astrology. In fact, the astrology practiced by the vast majority of astrologers in the West has its roots in the ancient Near East, with some Greek, Roman and Arabic additions. There are other astrological traditions, however. Hindu astrology is fairly well known and did not suffer the decline in prestige that Western astrology did some centuries ago. The Chinese also have an indigenous astrology, though like the Hindu tradition, it does seem to have been influenced to some extent by Near Eastern astrology. After all, these ancient centers of civilization had land connections and some, though not much, cultural contact occurred between them. But there was another astrological tradition, one that seems to have developed in complete isolation from the rest of the world. The Maya, Toltec and Aztec civilizations of ancient Mesoamerica, today's Mexico and northern Central America, found their own way of relating human life to the rhythms of the sky.
The astrology of Ancient America is presently making a comeback. Years of meticulous research by some of the world's best archaeologists and astronomers has led to the conclusion that the Maya, Aztecs and others used their sophisticated astronomy for astrological purposes. The published results of recent archaeoastronomical research has stimulated much interest in this subject. On a more popular level, back in August of 1987 a half million or so people prayed for the Earth in what was called the Harmonic Convergence. Jose Arguelles was behind this event and part of the logic for it is found in his book "The Mayan Factor." Although most people probably knew that the event had something to do with the Mayan calendar running out, I don't think very many people really understood the complex rationale behind the event. Fortunately, the event was a success and it marked a first for the Native American movement, a movement that has much to offer Western culture.
It is true that the Mayan calendar is running out -- it will do so on December 21st, 2012. But to really grasp the significance of this end of a cycle requires an understanding of the core component in the astrological system of the ancient Mesoamerican cultures, the sacred 260-day calendar. Consisting of the permutations of both 13 and 20-day biorhythms, this astrological calendar served many purposes, including that of the timing of rituals, events, and divination. But perhaps its most important use, and one that may prove useful today, was as a matrix of personality types.
The system works as follows. There are 20 named days that repeat endlessly, as does our 7-day planetary week that we inherited from the civilizations of the Ancient Near East. Each day functions much like a zodiac sign, that is it symbolizes an achetypal concept that appears to be deeply imprinted in the psyche of any person born on that day. This is much like the Western zodiac except that the signs change daily. Days are also grouped in units of 13, though these units take on the name of the day-sign (one of the 20 named days) that begins the period.
After 13 cycles of the 20 named days, and 20 cycles of the 13-day periods, exactly 260 days have elapsed and the interplay of 13 and 20 begin again. There are then 260 basic personality types possible in this system because any birth is located in one of the 20 named days, and also within one of the 13-day periods. The day-sign itself appears to function like the Ascendant in Western astrology, the 13-day period like the Moon-sign.
In the astrology of ancient America, blocks of time function like signs. This is in contrast to the spatial emphasis of Western astrology where zodiacal signs, aspects and houses are the framework against which planetary events are interpreted. For example, in Western astrology an eclipse is noted to occur at a specific degree in a specific sign. In the astrology of ancient Mexico, the same eclipse would be designated by its position within signs in effect for one and thirteen days. This time-based astrology may yet prove to add another dimension to the astrological interpretation of sky events, and, if nothing else, stimulate thinking about how time and space are related and often interchangeable in astrology.
A few more facts might clear up any questions the reader has about ancient Mesoamerican astrology at this point. First, the origin of the 260-day astrological calendar lies somewhere around -600 or earlier. The Olmec culture may have discovered or created it. The Maya were probably the greatest developers and users of the system but the Toltec, Zapotec, Aztec and other cultures also utilized it. It was strictly a Mesoamerican intellectual creation. In the indigenous languages, the 260-day astrological calendar was known as the tzolkin (Maya) or tonalpouhalli (Aztec). The 20 named days were called tonalli by the Aztecs and the books containing astrological information were called tonalamatl, literally "books of fate."
Second, although the Spanish friars enthusiastically destroyed everything they could get their hands on that might perpetuate the indigenous traditions, they also reported on these matters so as to better identify them for further destruction by their successors. Some of these writings have survived and they serve as useful, though uncomprehending, guides to the astrological traditions. Also, ethnologists have reported on the contemporary use of the astrological calendar in remote areas of Guatamala and Mexico.
Third, the sequence of the 260 days had nothing to do with the seasons. It was a count of days that possibly embodied some important biological rhythms, including the length of human gestation. The count was kept constant and was consistent throughout Mesoamerica. When it was 1-Alligator in Tulum, it was 1-Alligator in Tula. A few dates recorded in both Mesoamerican and European calendars shortly after the Conquest are consistent with contemporary day-counts from day-keepers in remote sections of Mexico and Guatemala, so it is possible to determine the current day-signs. Although the evidence strongly suggests that the 260-day astrological calendar was constant, never losing a day, some contemporary users of it in Mexico choose to start the count from 1-Alligator every 52 years, disregarding the interruption of the sequence that results from this adjustment. Because of this, there are discrepancies in regard to calendar correlations. This author has become convinced that the traditional, eternal rhythm of the count is the one that works best, in a practical sense.
The best known component of Western astrology is the 12-sign zodiac, essentially a twelve-fold symbolic map of the seasonal cycle, the cycle of the Sun's movement against the horizon. Aries begins the process with self-interest, energy and vigor and Pisces ends it in universalism and meltdown. Each sign represents a stage along the cycle of life. Anyone who has studied and applied it will know that it really works, though it has been difficult to demonstrate statistically as of yet. However, the real key to understanding both the zodiac and the Mesoamerican tonalpoualli/tzolkin lies in an understanding of the spatial and temporal origins of astrology itself.
Astrology has deep roots in what might be termed symbolic directionalism. In numerous traditions, religious and occult, the four directions typically form the cornerstones of cosmological systems, and they play an important role in religious ritual as well. The link to astrology has to do with the fact that the Sun defines the directions. The Sun, or more accurately the rotation of the earth and the location of the sunrises and sunsets during the year, establishes the four-fold, seasonal structure of the year. The Sun rises in the east, sets in the west, reaches its northernmost rise and set in summer and its southernmost in winter. The nature of the each of these solar locations in the diurnal and seasonal cycle suggested specific qualities that became associated with each of the four directions. In general, east suggests emergence, west a merging with the other, north the inner life and south the outer life. The zodiac in astrology is thus founded on the four directions and this fact is still reflected in the basic form of the horoscope. Directional symbolism, with essentially the same meanings as in astrology, is also found in the I-Ching, Tarot and many other divination systems.
In Mesoamerican astrology, the 20 day-signs are each tied to one of the directions in a consistent order. The symbolism of each direction seems to be a resident factor in the personality dynamics of those born under them. For example, all the day-signs linked to east are powerful and often dominating, while those linked to the west are compromising. Alligator, the first day-sign, is linked to the direction east. The second day-sign, Wind, is linked to north. House and Lizard come next and they are linked to west and south, respectively. The fifth day-sign, Serpent, starts the directional cycle again with its linkage to east. The cycle of the four directions, in the order east, north, west and south, runs though the twenty day-signs five times.
Below is a listing of the day-signs, their directional complements and what seems to be the key life issue for one born under it. The names are English translations of the Aztec words. The meanings were arrived at by the author from historical and ethnographic sources, intuitive deductions, and common sense. The material below was taken from the author's book "Day-Signs: Native American Astrology From Ancient Mexico," which also includes tables necessary to determine one's day-sign and 13-day period of birth.(1)
Alligator (east)
Personality: Energetic, creative and initiating. Protective and dominating
in a parental way. Sensitive and private.
Challenge: To become free from feelings of rejection, often from parents.
Solution: Founding a business or creating a home.
Wind (north)
Personality: Communicative, mental, agile, clever and multifaceted.
Idealistic and romantic. Fashion conscious or artistic.
Challenge: Fears about responsibility and obligations, non-committal
or indecisive.
Solution: Education and learning to communicate accurately.
House (west)
Personality: Powerful, logical, organized, deep, thoughtful and conservative.
Good endurance, introspective.
Challenge: Mental rigidity and problems with sharing.
Solution: Becoming a builder of systems, seeking the foundations of
whatever is done.
Lizard (south)
Personality: Interested in leadership and performance. Active, dynamic
and sexual. Influential, holds to high standards.
Challenge: To become a balanced individual, to mature sexually.
Solution: Performance related activities, sweating the details.
Serpent (east)
Personality: Strong-willed, extremist, powerful and charismatic.
Has strong emotions or personal powers that affect others deeply.
Challenge: To experience powerful transformations consciously.
Solution: Learning and the development of wisdom.
Death (north)
Personality: Security conscious, materialistic, sacrificing and helpful.
Interest and concern for the community and politics.
Challenge: Having faith, not being a victim.
Solution: Becoming useful to society.
Deer (west)
Personality: Peaceful, generous, cooperative, artistic and inspiring.
Also nomadic, outspoken and individualistic. Needs companionship.
Challenge: To be both free/independent and secure in a relationship.
Solution: To be comfortable with one's own individuality, no matter
how strange it may be.
Rabbit (south)
Personality: Energetic, busy, nervous, clever and playful. Intelligent,
but somewhat paranoid. Likes to fight.
Challenge: Keeping oneself under control so as to finish things.
Solution: Careful selection of friends and lovers and avoidance of
extremes and excesses.
Water (east)
Personality: Emotional, imaginative, psychic romantic and fantasy prone.
Dominates others easily by projecting strong feelings.
Challenge: Self-control and responsibility issues.
Solution: Consistency and persistence.
Dog (north)
Personality: Cooperative, consistent, loyal and helpful. Good team
player and joiner, but also good leader. Needs much variety in life.
Challenge: Emotional maturity and father-related/authority issues.
Solution: Acceptance of leadership when it is needed.
Monkey (west)
Personality: Attention getting, artistic, clever and demonstrative.
Multiple interests, communicative and very curious.
Challenge: To stay with one thing long enough to get good at it.
Solution: Needs creative outlets.
Grass (south)
Personality: Relaxed, courteous, careful and useful. Also sensitive,
touchy and easily hurt. Ambitious and hard-working.
Challenge: To avoid poisoning oneself by suppressing anger.
Solution: Letting others know how you feel.
Reed (east)
Personality: Popular, knowledgeable, accomplished and competent. A
fighter for principles, a crusader. Takes on challenges.
Challenge: To not be opinionated, to loosen up rigid attitudes.
Solution: Knowledge of human nature.
Ocelot (north)
Personality: Secretive, sensitive, intelligent and psychic. Concerned
with religion or spirituality. Aggressive but avoids direct confrontations.
Challenge: Complex and entangled human relationships.
Solution: Developing counseling skills.
Eagle (west)
Personality: Independent, ambitious and escapist. Scientific, technically
inclined, critical and exacting. Has unique ideas about life.
Challenge: Acceptance of unusual relationship patterns.
Solution: Knowledge of human nature.
Vulture (south)
Personality: Serious, wise, deep, realistic and pragmatic. Hardened
to life, status conscious. Sometimes dominated by others. Has very high
standards.
Challenge: To overcome self-consciousness and personal insecurities.
Solution: Excelling in one's career.
Earthquake (east)
Personality: Mentally active, rationalizing, clever but practical.
Usually liberal and progressive. Often controversial. Strong convictions.
Challenge: To hold one's life together according to a plan.
Solution: To become more flexible and patient.
Knife (north)
Personality: Practical, mechanically inclined, well-coordinated. Social,
but struggles in close relationships. Compromising and self-sacrificing,
but suppresses anger.
Challenge: Self-interest versus self-sacrifice.
Solution: Letting others take leadership.
Rain (west)
Personality: Youthful, restless, friendly and helpful. Multi-faceted,
a good learner and teacher. Drawn to philosophy or religion. Concern for
healing and purification.
Challenge: To become a healer of others.
Solution: Studying under a master.
Flower (south)
Personality: Loving, devoted, artistic, dreamy and romantic. Socially
awkward but well-intentioned. Stubborn and uncompromising.
Challenge: Handling disappoints due to unrealistic expectations.
Solution: Keeping life simple.
Since the 20 day-signs are numbered 1 to 13, and this count cycles through
the 260 days of the astrological calendar 20 times, a birth will always
occur within one of twenty 13-day periods. Besides the day-sign, each birth
is designated by its position within a 13-day period. For example, the
day 3-Reed is the third day in the 13-day period that began with the day
1-Monkey. A person born on this day has Reed as their day-sign and their
13-day period ruled by Monkey. Reed describes the surface personality,
which in this case would be strong, dominating, intellectual and crusading.
Underneath the surface personality is the subconscious described by Monkey.
Subconsciously, such a person seeks attention and adulation. The combination,
a sign of the east (Reed) and one of the west (Monkey) might produce a
person torn between self-interest and compromise, and may find resolution
in dramatic performances that meet the needs of others. The harnessing
of self-interest and aggressiveness to the need for attention and contacts
with others through a career or recreational activity would appear to be
a practical resolution of this conflict.
There is a problem with the location of the beginning of the day, the time that one sign ends and another begins. Experience seems to indicate that between about 9 PM and midnight Central Standard Time is a kind of cuspal zone. Persons born between these times may display qualities of both their day-sign and that of the next day. Arguments for traditional day-change points based on archaeological and ethnological evidence are not so solid as one might expect. It seems that cases can be made for sunset, midnight and sunrise as day-starters. Records of ancient and modern ceremonial activities often describe rituals beginning late in the evening and culminating at midnight. It is also true that the Spanish friars never mentioned anything about the timing of the day itself, a possible suggestion that it didn't differ from European midnight reckoning. The 52-year cycle, which served as a major time-marker for the Aztecs, did begin at midnight when the new fires were lit. However, the case is not closed and at present it is only close observation that is pointing to the late hours as a turning point. Writers on biorhythms have noticed this factor also and studies of circadian cycles have shown that cell division is slowest during this pre-midnight period. Perhaps there are some basic physiological reasons for this phenomena that may come to light in the future.
Like the Western zodiac and other symbol systems, the 260-day astrological calendar contains within it a number of fascinating symmetries. There are divisions into fourths (65-day segments) and fifths (52-day segments) and it meshes with a 365-day calendar perfectly every 52 years and with the Venus sidereal cycle every 104 years. It is a brilliant intellectual creation from a numerological perspective and continues to fascinate the archaeologists and astronomers who study it. What makes the system truly impressive is that it appears to have captured something about human personality as well.
But there is yet another dimension to the count of 260. The Maya, who divided time into numerous rounded units of days, placed a high value on what they called the katun, a unit of 7,200 days. To them, this was the primary social and political cycle, one that affected the world at large. I don't think there is any coincidence that is figure is very, very close to the cycle of the giant planets Jupiter and Saturn, a cycle long used by Western astrologers as a marker of political change and evolution. The Maya, however, linked 260 katuns together and called this period of time, roughly 5,200 years, a creation epoch. The significance of the Harmonic Convergence was in its "announcement" of the imminence of the very last katun of this entire creation epoch, which begins in 1993. Think of it. The creation epoch of the Maya, essentially the 260-day calendar writ large, is about to enter its very last phase, its last "day," so to speak. But this is another matter, one of mundane astrology, and we should return to the main topic.
What makes the 260-day astrological calendar potentially useful is its simple requirements (birthdate only, in most cases) and its ability to cut to core personality patterns and life issues. Unlike Western astrology, which requires accurate birth times and the processing of numerous planetary placements and configurations, the 260-day calendar does not require any particular technical expertise. Anyone with a good handbook will be in possession of a powerful diagnostic tool. As with Western astrology, birth signs are only symbols of proper cosmic orientation and potential, not authoritative limits on life. Astrology is, in the modern age, a tool for individual growth, not the science of fatalism.
*This article originally appeared in Dell Horoscope, September 1994.