Page 602 - The Encyclopedia of Taoism v1_A-L

560 THE ENCYCLOPEDIA OF TAOISM A-L

I'~~ (Drawings of a Sword and Mirror with Engraved
Images; CT 431), describes the mirror as a picture
of the cosmos, and explains the name "Sword of
Luster and Thunder" (jingzhen jian t;J; Jii 0!IJ) , saying
that the luster (jing*') on one side of the blade
represents the Yang principle, while the other side
symbolizes thunder (zhen )I), which represents the
Yin principle. The mirror and sword thus represent
the Yin and Yang aspects of the Dao.
Chinese mirrors (also calledjian 11, a synonym of
jing) were round and cast in bronze. On the back of
the polished mirror surface there was an embossed
decoration with a hump in the middle through
which a string was drawn, enabling one to carry
the mirror at one's belt. The embossed pattern on
the back depicted clouds, waters, and mountains
inhabited by mystical animals and feathered immor-
tals. The circular shape of the mirror symbolized
the heavens. The earth was depicted in the square
at the center of the relief which bore the cyclical
characters (*ganzhi) marking the points of the com-
pass and the calendar, i.e., of space and time. This
carta mundi symbolizes the particular ability of the
I ~ mirror to reveal not only the apparent but also the
'c.~l "real form" (zhenxing ~ %) of the things and beings
' ..
)
- .;
r I in the universe (see *xing).
'.
... I clude some of the oldest descriptions of Taoist
Inscriptions on Han-dynasty bronze mirrors in-
J paradises. One of them says: "This mirror was cre-
ated in the Imperial workshops. A true masterpiece!
In it you can see the immortals (*xianren) who do
not grow old. If they are thirsty, they drink from
Fig. 47- Sword presented by
jade sources. If they are hungry, they eat [celestial]
*Sima Chengzhen (647-735)
to Tang Xuanzong (r. 712--56). dates. They stroll through the world and rejoice in
Hanxiangjianjian tu 1l' ~ ~IJ the four seas [at the edges of the universe]" (see
it I~"i (Drawings of a Sword Kaltenmark 1953,11). Mirrors also served as signposts
and Mirror with Engraved
to the paradises and heavens, and this is why they
Images; CT 431), 5a-6b.
are often found in graves. If a sword was found in
a grave, however, this was taken as a sign that its occupant had achieved im-
mortality through "release from the corpse" (*shijie).
The *Zhuangzi compares the "quiescent mind of the sage (*shengren)" to
a mirror that reflects the variety of all beings (chapter 13; see trans. Watson