Why Are Mirrors Magical?
086
FOR THOUSANDS OF YEARS, THE FOLKLORE of wizards has mentioned mirrors. Being expensive to make in ancient times, mirrors were rare and had the power to inspire surprise and awe. According to some legends they were tools of the Devil, used for capturing souls just as they captured images. In the Middle Ages wizards stared into mirrors to see the future or answer great questions. This is called “scrying.”
The most famous magical mirror in literature is the one belonging to the evil queen in Snow White. In a tale from The Arabian Nights, a genie gave Prince Alasnam a mirror that would reveal whether or not a lover could be trusted. In a poem from Elizabethan England, The Faerie Queen, Merlin created a mirror for King Ryence with similar powers:
 
The great Magician Merlin had devised,
By his deep science, and hell-dreaded might,
John Dee
(1527-1608),
a favorite
wizard of
Britain’s Queen
Elizabeth I,
often used a
mirror for
divination. 
 
 
 

159
Witchcraft
expert
Rosemary Ellen
Guiley found
a medieval
wizard’s
instructions for
making a magic
mirror: “Buy a
looking-glass
and inscribe
upon it
‘S. Solam
S. Tattler
S. Echogordner
Gematur.’
Bury it at a
crossroads
during an
uneven hour. On
the third day, go
to the spot at
the same hour
and dig it up—
but do not be
the first person
to gaze into it.
Let a dog or a
cat look first.”

A looking-glass, right wondrously built.
This mirror showed in perfect sight,
Whatever thing was in the world,
That the looker hoped to find;
Whatever foe had done, or friend or fiend,
Was thus discovered therein.
 
This mirror is very much like the one described by another famous British poet who lived three hundred years before Spenser. Geoffrey Chaucer—one of the first poets to write in English—created a long series of stories called The Canterbury Tales, each of which is narrated by a different fictional character making a pilgrimage to a shrine at Canterbury. In one of the stories, “The Squire’s Tale,” a mirror is given to a king named Cambinskan from the King of Araby and Ind:
 
This mirror . . .
Has power such that men may in it see
Whether will come any adversity
Unto your realm, or yourself also;
And reveal who is your friend or foe.
And also this: if any lady bright
Has her heart set on any shining knight
If he is false, she shall his treason see.
And his other love, and all his secrecy.

MAGIC PORTALS

As well as tools for divination, mirrors are often portals to other worlds, like the one imagined by Lewis Carroll’s Alice in Through the Looking-glass:
 
“Now, if you’ll only wait, Kitty, and not talk so much, I’ll tell you all my ideas about Looking-glass House. First, there’s the room you can see through the glass—that’s just the same as our drawing room, only the things go the other way . . . Let’s pretend there’s a way of getting through into it, somehow, Kitty. Let’s pretend the 
 
 
glass has got all soft like gauze, so that we can get through. Why, it’s turning into a sort of mist now, I declare! It’ll be easy enough to get through—” She was up on the chimney-piece while she said this, though she hardly knew how she had got there. And certainly the glass was beginning to melt away, just like a bright mist.
There are many stories of people and monsters imprisoned in mirrors.
087
Vulcan, the Roman god of fire and metalwork, was said to have a magic mirror that showed him scenes from the past, present, and future.

THE MIRROR OF ERISED

Most of all, mirrors are a reflection of the self, for better or worse. That is why they can be so dangerous. The Mirror of Erised in Harry Potter and the Philosopher’s Stone is certainly this sort of mirror. J. K. Rowling says that it stands “as high as the ceiling, with an ornate gold frame.” At the top the following words are carved: “Erised stra ehru oyt ube cafru oyt on wohsi.” Obviously, this message is the mirror image of “I show not your face but your heart’s desire.” And what could be better than that? Anything, apparently, as Ron tells Harry: “Dumbledore was right, that mirror could drive you mad.”
Although, as Rowling says, the Mirror of Erised is “the key to finding the Stone,” it is also a test of one’s character. Vanity and selfishness, central to the act of looking in a mirror, are corrupt qualities. Because only someone with rare virtue deserves his desire, only someone who looks in the mirror and sees others (as when Harry sees his parents in it) or sees himself committing a selfless act (such as keeping the Stone from Voldemort) will receive what he wishes.
The Magical Worlds of Harry Potter
titlepage.xhtml
colb_9780425223185_oeb_cover_r1.html
colb_9780425223185_oeb_toc_r1.html
colb_9780425223185_oeb_fm1_r1.html
colb_9780425223185_oeb_fm2_r1.html
colb_9780425223185_oeb_fm3_r1.html
colb_9780425223185_oeb_tp_r1.html
colb_9780425223185_oeb_cop_r1.html
colb_9780425223185_oeb_ded_r1.html
colb_9780425223185_oeb_fm4_r1.html
colb_9780425223185_oeb_fm5_r1.html
colb_9780425223185_oeb_itr_r1.html
colb_9780425223185_oeb_c01_r1.html
colb_9780425223185_oeb_c02_r1.html
colb_9780425223185_oeb_c03_r1.html
colb_9780425223185_oeb_c04_r1.html
colb_9780425223185_oeb_c05_r1.html
colb_9780425223185_oeb_c06_r1.html
colb_9780425223185_oeb_c07_r1.html
colb_9780425223185_oeb_c08_r1.html
colb_9780425223185_oeb_c09_r1.html
colb_9780425223185_oeb_c10_r1.html
colb_9780425223185_oeb_c11_r1.html
colb_9780425223185_oeb_c12_r1.html
colb_9780425223185_oeb_c13_r1.html
colb_9780425223185_oeb_c14_r1.html
colb_9780425223185_oeb_c15_r1.html
colb_9780425223185_oeb_c16_r1.html
colb_9780425223185_oeb_c17_r1.html
colb_9780425223185_oeb_c18_r1.html
colb_9780425223185_oeb_c19_r1.html
colb_9780425223185_oeb_c20_r1.html
colb_9780425223185_oeb_c21_r1.html
colb_9780425223185_oeb_c22_r1.html
colb_9780425223185_oeb_c23_r1.html
colb_9780425223185_oeb_c24_r1.html
colb_9780425223185_oeb_c25_r1.html
colb_9780425223185_oeb_c26_r1.html
colb_9780425223185_oeb_c27_r1.html
colb_9780425223185_oeb_c28_r1.html
colb_9780425223185_oeb_c29_r1.html
colb_9780425223185_oeb_c30_r1.html
colb_9780425223185_oeb_c31_r1.html
colb_9780425223185_oeb_c32_r1.html
colb_9780425223185_oeb_c33_r1.html
colb_9780425223185_oeb_c34_r1.html
colb_9780425223185_oeb_c35_r1.html
colb_9780425223185_oeb_c36_r1.html
colb_9780425223185_oeb_c37_r1.html
colb_9780425223185_oeb_c38_r1.html
colb_9780425223185_oeb_c39_r1.html
colb_9780425223185_oeb_c40_r1.html
colb_9780425223185_oeb_c41_r1.html
colb_9780425223185_oeb_c42_r1.html
colb_9780425223185_oeb_c43_r1.html
colb_9780425223185_oeb_c44_r1.html
colb_9780425223185_oeb_c45_r1.html
colb_9780425223185_oeb_c46_r1.html
colb_9780425223185_oeb_c47_r1.html
colb_9780425223185_oeb_c48_r1.html
colb_9780425223185_oeb_c49_r1.html
colb_9780425223185_oeb_c50_r1.html
colb_9780425223185_oeb_c51_r1.html
colb_9780425223185_oeb_c52_r1.html
colb_9780425223185_oeb_c53_r1.html
colb_9780425223185_oeb_c54_r1.html
colb_9780425223185_oeb_c55_r1.html
colb_9780425223185_oeb_c56_r1.html
colb_9780425223185_oeb_c57_r1.html
colb_9780425223185_oeb_c58_r1.html
colb_9780425223185_oeb_c59_r1.html
colb_9780425223185_oeb_c60_r1_split_000.html
colb_9780425223185_oeb_c60_r1_split_001.html
colb_9780425223185_oeb_c61_r1.html
colb_9780425223185_oeb_c62_r1.html
colb_9780425223185_oeb_c63_r1.html
colb_9780425223185_oeb_c64_r1.html
colb_9780425223185_oeb_c65_r1.html
colb_9780425223185_oeb_c66_r1.html
colb_9780425223185_oeb_aft_r1.html
colb_9780425223185_oeb_ack_r1.html
colb_9780425223185_oeb_bib_r1.html
colb_9780425223185_oeb_nts_r1.html
colb_9780425223185_oeb_in1_r1.html
colb_9780425223185_oeb_ata_r1.html