Nearly 60 complete or fragmentary slate backings from iron-ore mirrors have been found in pre-Columbian funerary contexts in northern Costa Rica, including a couple that bear Maya hieroglyphic inscriptions. With the exception of a single example dating between a.d. 800 and 1550, these slate objects typically occur in contexts dating from 300 b.c. to a.d. 500–600. Recent geochemical analyses indicate foreign production of these artifacts, likely in the Maya area, where slate-backed iron-ore mirrors were related to power, shamanism, and divination, and were manufactured by highly specialized artisans working under the patronage of members of the elite, particularly in the Classic period. In this article we address the question of when, how, and why mirrors from Mesoamerica made their way to Costa Rica and, ultimately, into the funerary contexts from which they have been recovered. To that end, we analyze the regions, contexts, style, and chronology of these Costa Rican examples and compare them with contemporary styles and contexts in the Maya area, including a reinterpretation of one mirror-back presenting hieroglyphic inscriptions. Finally, we explore potential distribution routes and the potential mechanisms of exchange that existed between these distant, yet somehow related areas.

The Classic period lowland Maya used iron-ore mosaic mirrors and deposited mirrors in the burials of rulers and other people. Depictions of mirrors suggest that they were used for scrying, as were mirrors in Mesoamerica at the time of the Spanish arrival. Maya mirror users of this kind were conjurors, who used a variety of other divining and conjuring instruments and materials, including plates and shallow bowls. Three rulers at El Peru-Waka', now called Waka' by researchers at the site, an ancient city in northwestern Peten, Guatemala, were buried with mirrors and associated divining and conjuring materials. Following a brief introduction to the city and its temples, we describe the arrangement of mirrors and associated materials in three royal tombs. We suggest that the mirrors in these tombs were used in conjuring supernatural beings into existence, particularly Akan, a death god and wahy spirit who was a patron of the Waka' realm. We propose that the rulers and mirror conjurors of Waka' were oracles and that Waka' was known for prophecy. References to Sihyaj K'ahk' in text and iconography at Waka', and his association with oracular paraphernalia such as mirrors, lead us to propose a prophetic aspect of the visit of Sihyaj K'ahk' to the site eight days prior to his famous arrival at Tikal in a.d. 378. We suggest that the three rulers we discuss were mirror oracles sustained by the prestige of the prophecy of Sihyaj K'ahk'.

The obsidian mirror associated with the Elizabethan polymath and magus John Dee (1527–1608/1609) has been an object of fascination for centuries. The mirror, however, has a deeper history as an Aztec artefact brought to Europe soon after the Spanish conquest. The authors present the results of new geochemical analysis, and explore its history and changing cultural context to provide insights into its meaning during a period in which entirely new world views were emerging. The biography of the mirror demonstrates how a complex cultural history underpins an iconic object. The study highlights the value of new compositional analyses of museum objects for the reinterpretation of historically significant material culture.

This article examines the material culture of neuroscientist Vilayanur S. Ramachandran’s research into phantom limbs. In the 1990s Ramachandran used a ‘mirror box’ to ‘resurrect’ phantom limbs and thus to treat the pain that often accompanied them. The experimental success of his mirror therapy led Ramachandran to see mirrors as a useful model of brain function, a tendency that explains his attraction to work on ‘mirror neurons’. I argue that Ramachandran’s fascination with and repeated appeal to the mirror can be explained by the way it allowed him to confront a perennial problem in the mind and brain sciences, that of the relationship between a supposedly immaterial mind and a material brain. By producing what Ramachandran called a ‘virtual reality’, relating in varied and complex ways to the material world, the mirror reproduced a form of psycho-physical parallelism and dualistic ontology, while conforming to the materialist norms of neuroscience today.

The author revisits the celebrated cemetery of the Bronze Age Kerma culture by the third cataract of the Nile and re-examines its monumental tumuli. The presence of daggers and drinking vessels in secondary burials are associated with skeletal remains that can be attributed to fighting men, encouraging their interpretation as members of a warrior elite. Here, on the southern periphery of the Bronze Age world, is an echo of the aggressive aristocracy of Bronze Age Europe.

For a European ELT, we discuss science requirements and technical options. Science includes from the solar system to the first stars and galaxies. ELT and instrument needs are commented. Design options are discussed for the primary mirror, its segmentation and shape, and an adaptive secondary mirror. Adaptive optics and enclosure are commented.

The present study aimed to test the hypothesis that women with high shape concern would differ in their use of mirrors from women with low levels of shape concern. The “Mirror Questionnaire” was completed by 150 women, half of whom had high levels of shape concern. The findings support the notion that women with high shape concern differ from those with low concern in their use of mirrors, and argue for further investigation of the role of mirror cognitions and behaviours in the maintenance of body image disturbance.