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The
film Harry Potter and the Order of the
Phoenix, an adaptation of the novel by J.K. Rowlings directed by David
Yates, has specific elements that mimic beliefs of Medieval and early modern
witchcraft and its persecution, such as demonic magic, inquisitions of witches
and divination. In the following, the
idea of witchcraft growing from an art meant for mechanical means to demonic
witchcraft will be demonstrated, and how it went from something that was
practised by the ignorant to a force that deserves persecution. Then the plot of Harry Potter will be
outlined and what aspects of magic are seen.
After this, an analytical comparison will be done, demonstrating the
similarities and differences found in the film with respects to historical
artefacts.
To begin, magic for many has been
used for purely mechanical means; however, it could be used for evil. When used for mechanical means magic could
be known as simply sorcery (Russell
& Alexander 13). In Egypt
Furthermore,
spirits and magic have been commonly dependant on one another throughout
different locations and time periods, but these spirits eventually became known
as demons. The word demon is derived
from “the Greek Daimon...used by Homer almost as a synonym for theos, ‘god’”
(Russell & Alexander 31). From here,
Socrates believed a “daimon could be either good or evil” and he said one would
whisper things into his ear (Russell & Alexander 31). It is also said “diamones (Latin daemones)
were neutral spirits, intermediates between gods and human beings” again
“capable of serving either good or evil purposes” (Kieckhefer 38). Eventually, “Plato’s pupil Xenocrates divided
the spiritual world into gods and demons,” and when this happened, Xenocrates
took any negative quality once found in the gods and applied it to demons
(Russell & Alexander 31). The
demons were from then on recognized as evil, creating a negative association
with witchcraft and sorcery, for it was believed they called upon these spirits to work their
magic (Russell & Alexander 31).
According to the text, A History
of Witchcraft, “the Greeks believed that all varieties of sorcerer worked
their trade by consulting daimones” and since referring to demons was
correlated with evil, witches were also associated with “powers of darkness”
(Russell & Alexander 31). Hence, it
can immediately be seen that there is a moving definition, from demon simply
meaning a god, to meaning a type of spirit that is positive or negative. Then it is shown that even in Ancient Greece
there was a move in thought, that sorcery and witches were deemed as evil, due
to their association with demons, but this idea did not become complete until
later on.
At
the same time, the source of the word magic
has significance in how witches and sorcerers are represented in years to
come. Magic was the art the magi practised;
these individuals were Zoroastrian priests of Persia Greece
After
this, when Christianity began to come into power, there was another move in the
ideas of magic and those who used it.
For early modern Christians, the gods the Greeks and Romans worshipped
were false gods and therefore demons (Keickhefer 10). This is a form of magic, which Richard Kieckhefer
defines as demonic magic, which was
considered a ‘perversion of religion’, which caused humans turn away from the
Christian God “toward demons for their help in human affairs” (Kieckhefer
9). Not only this, but demons “for
Christians, as for most Jews...were angels who had turned against their creator
and turned wholly to evil” (Kieckhefer 38).
Also, sorcerers and witches continued to be deemed evil, after the
Hebrew bible was translated to Greek (Russell & Alexander 32). When the bible was translated the meaning of
certain phrases and words changed as well (Russell & Alexander 32). For example the word Maleficos originally meant any type of criminal or wrong-doer, but
when the witch-craze began the term was associated with sorcery and therefore
the devil (Russell & Alexander 32, 52).
Before
this though, other early Christian writers had a heavy influence on the way
witchcraft was perceived. One Christian
writer was Augustine of Hippo (A.D. 354-430) was swift to see witchcraft as
being demonic in nature (Kieckhefer 10).
Augustine believed “it was demons who had founded magical arts and
taught them to human practitioners” (Kieckhefer 10). Augustine was extremely influential in
promoting the belief of witches as diabolical.
However,
a different text suggests that magic and the belief in it is absurd. The Canon
Epscopi was believed to date back to the 4th century, but was
actually written in the 10th century (Russell and Alexander
54). It “dismissed the reality of
witchcraft and condemned those who believed in it as week in faith” (Russell
and Alexander 54). A Century later the Burchard of Worms also condemned those
who believed in witchcraft and listed penance for such behaviour (Kors &
Peters 63). Even though these texts had a large amount of power, the belief in
witchcraft and their demonic abilities was already widespread and was not
enough to prevent the witch-craze.
During
the middle ages of Europe the fear of
witchcraft and therefore its prosecution accelerated. The reason for this fear was based on eight
beliefs; “the night ride”, “pact with the Devil”, “the formal repudiation of
Christianity”, “secret, nocturnal meetings”, “the desecration of the eucharist
and the crucifix”, “the orgy”, “sacrificial infanticide” and “cannibalism”
(Russell &Alexander 55). The source
of these ideas came from various places as illustrated thus far. Also, due to such beliefs encouraged King
James I, whose belief in witches lead him to hang “more witches than any other
English monarch” (Russell & Alexander 79).
After this, the craze continued in part because of the writing of
Heinrich Institoris, a member of the Dominican Order, who wrote the Malleus Maleficarum. The Malleus
was extremely significant because it illustrated why, at the time, more women were witches; it was due to their supposed obsession with superstition (Kors &
Peters 181). As well, the Malleus gives specific details on how to
gain confession. Another attribute,
which contributed to the witch-craze was religious strife. Between 1560 and 1660 there was a large quantity
of religious conflict between Catholics and Protestants, and according to one text “was the height of the witch-craze” (Russell & Alexander 83). The witch-craze lasted for 200 years, but
began to decline in Europe after the 1700.
The
reason for the decline in the belief of witchcraft is similar to how it was
promoted, through the writings of the “legal, intellectual and religious
elites” (Russell and Alexander 123).
Once these individuals rejected the belief in witchcraft, so did the
masses. Also, it is argued that “witchcraft declined because a new world view
made it superstitious” (Russell & Alexander 124). Thus promotion of intellect and growth of knowledge
lead to the abolishment of beliefs of witchcraft.
Overall,
the beliefs of witches developed over a long period, coming to its epitome in
the Middle Ages; then coming to a close toward the 1800’s. Despite the nasty history surrounding
witchcraft, it has resulted in the inspiration of many children’s and adult
literature and entertainments, such as The
Simpsons and Harry Potter.
In
Harry Potter and the Order of the
Phoenix, Harry Potter and his cousin Dudley are attacked by Dementors. Dementors as they are depicted in the film
are demon-like creatures that fly and attempt to take a person’s essence. Before this happens, the scene has a sudden
change in weather creating a feeling of dread, suggesting the Dementors were
sent for evil purposes. When the Dementors attack Harry Potter uses a charm
called the Patronus Charm and says “Expecto Patronum”, thus discouraging the
Dementors and causing them to leave.
After this, Harry is charged with
under age Wizardry by the Ministry of Magic because he used magic in front of a
Mugle or non-wizard and is therefore expelled from Hogwarts School of Magic.
Then Harry is brought to the secret headquarters of “The Order of the Phoenix
Eventually,
Harry is sent to trial to learn the outcome of his actions. With the help of Dumbledore and Harry’s
neighbour, he is cleared of the charges and is allowed to return to
school. Then Harry and his best
friends, Ron and Hermione, discover that the Minister of Magic Cornelius Fudge
has appointed Dolores Umbridge to the teaching position of Defense against the
Dark Arts; however, no one at the school is actually allowed to practice magic,
out of concern for Dumbledore’s backlash.
Both Fudge and Umbridge voted for Harry’s conviction, and while at the
school Umbridge persecutes Harry for the belief Voldemort has returned. When this happens, Umbridge forces Harry to
write out “I must not tell lies”, which, with the use of her magic quill,
causes the phrase to be written in his flesh, demonstrating a form of
torture. Umbridge gains increasingly
more power over the school forcing specific rules on the students. In time, Hermione and Ron convince Harry to
create their own army, called Dumbledore’s Army, and practice defensive magic
in secret.
After
this, Umbridge creates an Inquisition into who is practicing magic without
permission, in which members from Slytherin join and eventually discover the
group after interrogating Cho, Harry’s love interest in the film, with an
illegal truth-telling potion. After
this, the entire group is subject to the torture Harry faced earlier, being
forced to write in to their own flesh.
Once this happens, Harry has a dream in which he predicts that Ron’s
father, Arthur Weasley, member of the Order of the Phoenix
While this is happening, Bellatrix Lestrange,
Sirius’ evil cousin, escapes from a prison known as Azkaban. This character is also known as a Death
Eater, an evil follower of Voldemort.
Meanwhile, Dumbledore takes the blame for Dumbledore's army, but before
he is arrested he magically disappears.
Afterwards, Harry has another vision, this time of Sirius being attacked
by Voldemort. When Harry tries to find
Sirius, Harry and his friends are then caught by Umbridge, threatened and
interrogated. When this happens,
Hermione convinces them that Dumbledore has a secret weapon in the forest, and
while there Umbridge is eventually attacked by Centaurs, for they too have
issues with the ministry.
Once
the children are freed of Umbridge's control, Harry, Hermione and Ron, as well
as other characters, go on a search for Harry’s Prophecy and to discover his
relation to Voldemort. Harry and his
friends are then attacked by Death Eaters.
Towards the end, Sirius is killed by his cousin, and Harry runs after
her, then Voldemort tempts Harry to finish her off and yield to his dark
feelings. When Voldemort is on the
verge of killing Harry, Dumbledore appears and begins to fight Voldemort. Dumbledore subdues Voldemort for the most part,
but Voldemort attempts to possess Harry, and says to Dumbledore “you’ve lost
old man.” However, Harry finds the
strength to overcome Voldemort when possessed through the power of love. Once this happens, the Minister arrives and
is forced to admit Voldemort has returned, thus freeing Harry of any judgements
and Dumbledore is then reinstated as headmaster at Hogwarts. In the end, Harry now understands his
prophecy and eventually he must kill Voldemort.
The
first aspect of the film comparable to the history of Witchcraft is found in
the power of demons. In the first scene
of Harry Potter and the Order of the
Phoenix, Harry is attacked by Dementors.
It can be seen just by looking at the name Dementor that is visually and
phonetically very similar in sound and spelling, demonstrating its magical
association. Also, the Dementors in the
film are presented as dark, flying creatures that appear very light in
weight. This is very similar to a
description of demons said by Marsilio Ficino, a Platonist philosopher with an
interest in medicine and magic (Kieckhefer 146). Ficino says “the planetary demons have
bodies made of air or ether, and are in transmitting astral influences to
Earth” (Kieckhefer, 150). Here, the
description of demons is very similar to the way Dementors appear in the
film. However, the Dementors do not
appear to have any astral influence, unless you view the change of weather that
happens when they appear as a cosmic effect.
After
the attack, the audience learns during Harry Potter’s trial that the Dementors
were under the control of the Ministry; however, it is also known Dementors
were also once under the control of the evil Lord Voldemort. The idea the Dementors can be controlled for
good and bad is very similar to the ideas found in ancient Greek culture
mentioned earlier. Demons were
understood to be “neutral spirits” that were “capable of serving either good or
evil purposes” (Kieckhefer 38).
However, in this film the Dementors are mostly illustrated as evil.
The
Dementors are a further representative of evil for a few reasons. One reason is that they attacked Harry and Dudley and when doing so attempted to suck out their
essence or soul, which is signified through a white mist. The attack of the Dementor on the soul is comparable to the use of demonic magic inflicting harm on those who use it. In Magic in the Middle Ages, it says “those
who practised [demonic magic] were in danger of physical and spiritual assault
from the wily demons they sought to master” (Kieckhefer 176). This shows those who practice magic
concerning demons were likely to put their soul and body in harm’s way. While in film, Harry did not choose to come
in contact with the demons, his soul and body was still subject to danger in
the Dementors presence.
Yet, in order to defeat the
Dementors, Harry had to use a magical charm.
The Patronus Charm appears to be a form of defensive magic which rebels
the Dementors. This charm can be seen
as a form of adjuration or exorcism. In
one text it is said “exorcists could command demons by using powerful secret
names” (Kieckhefer 37). In the film,
apparently not many students can do the Patronus charm and when the students
hear Harry can, they are extremely impressed, giving the charm a sense of
exclusiveness. Additionally, the
Patronus Charm seems to be activated by a happy personal memory or
feeling. This is reminiscent of what is
said in Kieckhefer’s text, “often the power of an adjuration is enhanced by
appeal to persons, things or events that are sacred and therefore powerful”
(Kieckhefer 71). Granted, adjurations
had far more religious meaning when looking at the middle ages, and when it
says sacred, it refers to something that is religiously sacred (Kieckhefer
71). However, it is learned in the film
the Patronus Charm works best when referring to something that is sacred to an
individual on a personal level.
After Harry and Dudley escape from
the Dementors, Dudley exhibits the symptoms of
someone who has been possessed in the middle ages. In one text, a pious woman had possessed
youths that “were so far beside themselves that attendants must hold them from
behind” to receive the cure (Kieckhefer 77).
This is very similar to Dudley after
running away from the Dementors; Harry has to hold him up on the way back
home. Once there, Dudley ’s
father says to Harry, “you’ve finally driven him loopy” and says to his wife
“our son has gone lumpy.” This
illustrates that Dudley suffered from some
type of mental trauma after the attack of the Dementors. Thus, Harry’s use of the Patronus Charm was
enough to drive the Dementor away from Dudley, like that found in adjurations
but not enough to cure Dudley of the effects
the Dementor had.
Additionally, the use of the
Patronus Charm on the Dementors is not just an example of adjuration or demonic
magic, but of another one as well. The
type of magic used in the Patronus Charm could be an example of antipathetic magic, which is the
opposite of sympathetic magic, which
“works by ‘secret sympathy’ or symbolic likeness between the cause and the
effect” (Kieckhefer 13). Thus
antipathetic magic works due to its secret antipathy. As mentioned before the Dementors can be
represented as evil, as they attempt to take the souls of Harry and Dudley, and
the removal of light when they appear, as well as their dark representation in
the film. The Patronus Charm in the film
is explained to work due to the use of positive thought and energy and is
therefore is antipathetic to the Dementors causing them to flee during its use.
Another theme in the film that
appears to have origins in relation to medieval magic is when Harry believes
that Voldemort has returned and is punished for it. Harry’s punishment for believing in Voldemort
is similar to what is seen in the Burchard
of Worms
Afterwards, the Inquisition Umbridge
initiates on Harry and his friends when they form Dumbledore’s army can be a
representation of the Inquisitions found in the Middle Ages. In the film, Umbridge puts up proclamations
over the wall warning against the practice of witchcraft. For example proclamation number 68 “All
student organizations are henceforth disbanded, any student in non-compliance
will be expelled”, in this case it refers to Dumbledore’s army practice of
defensive magic. This is very similar to
a “German woodcut of 1487 warning against sorcery” (Kieckhefer 176). In this way, the proclamation is similar to
the practices to avoid the practice of witchcraft in the 15th
century.
Another
proclamation reads “All students will submit to questioning about suspected
illicit activities”. In the film, when
the Dumbledore’s army is practising defensive magic, Umbridge creates an
Inquisitional committee to seek them out.
This is comparable to the late middle ages where “prosecution of
magicians increasingly fell to inquisitors” who “searched out heretics”
(Kieckhefer 190). Then the “judge could
use intimidation, and torture if necessary to secure a confession” (Kieckhefer
190). Harry and his friends are found
out and punished based on one person’s confession, Cho. When the students are found out they are
subject to torture as mentioned before, by being forced to write into their own
flesh. Cho’s confession is induced
through an illegal truth telling serum called Veritaserum. This signifies a similarity with tactics used
in history to gain confessions. In the
film illegal and harmful means are used to gain Cho’s confession, as well as
the use of intimation by Umbridge and the fear of being expelled.
Additionally,
in reference to torture, Umbridge also threatens to use torture on Harry in
another scene. When Harry tries to find
Sirius, he and his friends are caught by Umbridge, once there Umbridge thinks
Harry is searching for Dumbledore and threatens to use the Cruciatus Curse. The Cruciatus curse apparently is extremely
severe and causes harm to the person who receives it. Also, before this Umbridge slaps Harry,
which can also be seen as an intimidation tactic. An example of torture in historical texts is
found in The Trial of Suzanne Gaundry,
during Suzanne’s interrogation she was “strapped down” then “more tightly
stretched upon the torture rack, urged to maintain her confession” (Kors &
Peters 355-366). The use or the threat
of torture found in the film can be based on such recorded examples of torture
found in the text.
Another
aspect of the film that is reminiscent of early modern notions of witchcraft is
the use of divination. The form of
divination seen in the film is a type of Oneiromancy,
which is “the interpretation of dreams” and “involve simple equation of dream
content with future events” (Kieckhefer 85).
Also, all divination “was a means for knowing a destiny that was
foreordained (Kieckhefer 85). In the film Harry has a dream that a Voldemort is
attacking Mr. Weasley in the form of a snake.
When Harry has this dream he sees it from the point of view of the
attacker, suggesting a mental connection between Harry and Voldemort. Also, there is a prophecy in the form of a
class ball, which describes this connection.
However, for early modern writers all divination “relied on demonic
inspiration” (Kieckhefer 85). In the
film, no demons are referred to in relation to the dreams or the prophecy. Thus, the magical elements of divination are
presented in the film, but without any help from demons.
Later
on in the film, Harry has another vision that Voldemort is torturing
Sirius. This, however, is a fake vision
in order to get Harry to come to the Department of Mysteries, where Harry and
others are eventually attacked by Death Eaters. The mental manipulation used by Voldemort is
comparable with Necromancy, which is
described as “explicitly demonic magic” (Kieckhefer 152). Necromancies aim is “to affect other people’s
minds and wills: to drive them mad... to constrain them to do or not to do some
deed”, to “create illusions” and “discern secret things, whether past, present
or future” (Kieckhefer 158). Again,
necromancy is the exact same kind of magic found in the film. Voldemort apparently discovers a connection
between his mind and Harry’s and exploits it to drive Harry to come to
Departments of Mysteries. As well,
Voldemort does this by creating an illusion in Harry’s dream that Sirius was
being attacked. Also, Voldemort’s
connection allows Harry to have the vision about Mr. Weasley, thus saving
him. Here, the film shows a correlation
with necromancy, however, instead of having an evil effect in the film the
divination helps to save someone.
In
conclusion, Harry Potter and The Order of
the Phoenix demonstrates an enormous amount of elements of witchcraft. However, it would take a lifetime to reveal
all the aspects of magic found in it, for it took the lifetime of civilization
to create such ideas. With that in mind, one element mainly illustrated in the
film is demonic magic through the use of charms and adjurations towards the
Dementors, which appear to be examples of antipathetic magic. Another aspect of the film that is
represented is the punishment in the belief in magical beings, although in the
film unlike a text like the Canon Episcopi, Harry is punished for only
believing in the evil wizard Lord Voldemort, while in the 10th
century one was forced to do penance for any belief in magic. Not only this, but the film simulates an
Inquisition on the practice of witchcraft, in which the students are
punished. Yet, in the film unlike during
the Middle Ages, the children were allowed to study magic. Still, the students in the film face torture
and ridicule due to their practice while in Dumbledore’s Army, similarly to
what is found in the time of the witch-craze.
Additionally, divination was presented in the film through oniernomancy,
yet in the film, unlike the middle ages no demons were stirred in order for
Harry to see his visions. Lastly, the use of necromancy on the part of Voldemort
in order to manipulate Harry was demonstrated, with almost perfect accuracy to
what is seen in scholarly texts. Thus,
the film Harry Potter and the Order of
the Phoenix illustrates a huge number of elements from magic found
throughout the history of mankind. Yet,
unlike the writing those in medieval times, these ideas are the foundation for
fun and imagination for adults and children.
Work Cited
Harry Potter and The Order of the Phoenix. Dir. David Yates. Warner Bros, 2007. DVD.
Kieckhefer,
Richard. Magic in
the Middle Ages. Cambridge University Press: 2000. Print.
Kors, Alan Charles, and Edward Peters. Witchcraft
in Europe, 400-1700. University of Pennsylvania Press:
2001. Print.
Russell,
Jeffrey Burton, and Brooks Alexander. A History of Witchcraft: Sorcerers, Heretics and Pagans. Thames & Hudson: 2007.
Print.
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