[I]t is impossible to set aside the fact that in the Bible witchcraft is never viewed positively. Spells, sorcery, divination witches and witchcraft: all these are seen as mere superstitions that do have a dark reality behind them.
                                                                          Dr. Curt Brannan¹
                                            Bear Creek School District, Washington

ev. Rachel Berry of Good Samaritan United Methodist Church (Cupertino, CA) is incensed over all the criticisms that have been leveled at the Harry Potter books. "Lighten up," she suggests in one interview. "The magic is so tongue-in-cheek."² Barry's husband, Rev. John Kraps, agrees, stating, "We love Harry Potter, and our whole family is outraged by the opposition of the Christian right."³ Kraps goes on to say: "There are some distinctly Christian themes in those books, so much so that I'd like to preach a sermon on Harry Potter."⁴

According to Don Compier of the Church Divinity School of the Pacific (the Episcopal seminary at Graduate Theological Union in Berkeley, CA), Rowling's books "stand in the tradition of great British fantasy in which biblical themes and metaphors are wrestling around in powerful ways."⁵ Compier believes, for instance, that Potter's magical powers are akin to the "divine gift bestowed by the Holy Spirit at Pentecost." And he draws a rough parallel between Harry and the prophet Samuel: "Pledged to God by his mother, Samuel is raised by strangers and only later learns that he is meant to be a great leader at a crucial junction in history."⁶ Compier continues:

HP&B: A Book Review Potter Perspectives What do we do with Harry Potter? Fantisy and the Family

The prophets bring down the rain and stars from heaven. So I am incredulous that people find Harry Potter to be satanic. There's a long-standing Christian tradition that there are powers in the world--powers for good and evil. And in the end, as happens in Harry Potter, the good wins out.⁷

Comparisons such as these are absurd. As previously discussed, the morality presented in Rowling's works has little to do with biblical standards of honesty, integrity and justice. And when it comes to her fantasy battle between "good" and "evil," Rowling does not employ the biblical definitions of "evil" or "good." She has both sides relying on the same power source (magical), both sides resorting to a similar philosophy for discerning right from wrong (subjectivism) and both sides using comparable acts to further their own, albeit different, goals. For example, all the characters (good and evil) participate in various forms of occultism when it is necessary, lie when it is expedient, and break rules whenever those rules do not serve their needs. From a biblical perspective both sides are technically "evil" or sinful, even though their agendas might be vastly different (see Chapter 8).

This is a spiritually significant truth that the Harry Potter series constantly obscures, especially when it comes to the area of occult involvement. Even a casual overview of the many occult practices accepted in Rowling's books clearly removes her material from anything that might remotely reflect Christian symbolism. Consider the following methods of divination (i.e., the gaining of knowledge about either the unknown or the future) practiced by Harry and other "good" characters in Books I, II and III:

Fortune-Telling/Mediumship⁸
Fortune-telling plays a prominent role in Prisoner of Azkaban (Book III) through the character of Sibyll Trelawney, Hogwarts' divination teacher. Coincidentally, "Sibyl" was the title given to the women in ancient Greece and Rome who lived in caves and who were "renowned for their gifts of prophecy."⁹ During Trelawney's classes, the children study palmistry, reading tea leaves and crystal ball gazing (also called scrying).¹⁰ Trelawney pays special attention to scrying, a very old form of divination wherein a person "gazes at a shiny or polished surface to induce a trance-state in which scenes, people, words or images appear as part of a psychic communication. The familiar crystal ball of the gypsy fortune-teller provides the best example; but mirrors, polished metal, coal or bone, and even cups of clear liquid have also been used for scrying."¹¹

"Crystal gazing is a particularly refined art," she tells them. "We shall start by practicing relaxing the conscious mind and external eyes. . . . so as to clear the Inner Eye and the superconscious."¹²

This is exactly what scryers do when they enter a trance and attempt to contact the spiritual dimension to gain knowledge about he future. The Encyclopedia of Occultism and Parapsychology explains that crystal gazing is a form of self-induced hypnosis which helps free one's telepathic powers.¹³ In other words, we have a fantasy character giving realistic scrying instructions. Moreover, Trelawney accurately predicts several things: 1) Hermione's dropping of a class; and 2) the escape of Peter Pettigrew.¹⁴

The manner in which Trelawney gives her third prediction about Pettigrew is especially disturbing. Without knowing what is happening, Trelawney becomes momentarily possessed by someone (or something) which, through her mouth, speaks using a loud, harsh voice described as "quite unlike her own."¹⁵ This scene occurs when Harry and Trelawney are engaged in scrying. Suddenly, Trelawney goes "rigid in her armchair; her eyes were unfocused and her mouth sagging."¹⁶ From her gaping jaws, the voice (which Rowling never identifies) declares, "IT WILL HAPPEN TONIGHT." The voice continues to make its prophecy, while Trelawney remains transfixed, completely unaware of what is going on:

The Dark Lord lies alone and friendless, abandoned by his followers. His servant has been chained these twelve years. Tonight, before midnight . . . the servant will break free and set out to rejoin his master. The Dark Lord will rise again with his servant's aid, greater and more terrible than ever he was. Tonight . . . before midnight . . . the servant . . . will set out . . . to rejoin . . . his master . . .¹⁷

Trelawney's head then falls forward onto her chest, and she makes "a grunting sort of noise" as if she is exhausted. This incident is nothing less than full mediumship (i.e., demon possession). The history of spiritualism is filled with mediums, who have always held prominence in occultism as persons "qualified in some special manner to form a link between the dead and the living."¹⁸ According to the Encyclopedia of Occultism and Parapsychology, "[t]he essential qualification of a medium is an abnormal sensitiveness, which enables him or her to be readily 'controlled' by disembodied spirits."¹⁹ Trelawney's episode of possession is perhaps the clearest contradiction of Charles Colson's assertion that characters in Rowling's novels "don't make contact with a supernatural world."²⁰

A final prediction in Book III is made by none other than Harry as he takes his final scrying examination. By looking into a crystal ball, he accurately sees one of Hagrid's pets being set free and flying away, even though this same creature is scheduled to be executed for injuring a student. Harry's accurate divination seems to be Rowling's way of showing readers that her lead character is one of those rare "True Seers" who has inherited what Trelawney calls the "Gift granted to few."²¹

Herbology/Potions
Magical potions made from various herbs and fungi play an extremely important role in the education of Harry and his friends.²² Early in Book I, we read: "Three times a week they went out to the greenhouses . . . where they learned how to take care of all the strange plants and fungi, and found out what they were used for."²³ Hogwarts' students also must take a class on brewing potions. The potions teacher, Professor Snape, states: "I don't expect you will really understand the beauty of the softly simmering cauldron with its shimmering fumes, the delicate power of liquids that creep through human veins, bewitching the mind, ensnaring the senses. . . . I can teach you how to bottle fame, brew glory, even stopper death."²⁴

In The Rebirth of Witchcraft, modern-day witch Doreen Valiente explains that medieval witches did indeed have a "very extensive and specialized knowledge of herbs, plants and trees."²⁵ She also writes in her book on witchcraft that "[m]ost country witches would have an herb garden and use its products in their spells. . . . [with] all sorts of plants, twigs, leaves or fungi of which any magical use was made."²⁶

As we have seen, Rowling tends to blend fantasy with reality, and her potion/herbology references are no exception to this rule. In Book I, for instance, the potions professor speaks of "powered root of asphodel to an infusion of wormwood," which creates a Draught of Living Death.²⁷ In the real world, wormwood is used to make absinthe, a hallucinogenic liqueur that has been illegal for sale or use in America since 1915. Its many harmful symptoms include delirium, paralysis, convulsions, brain damage, renal failure and death.

In Sorcerer's Stone, we also find Harry looking up "Dittany" in One Thousand Magical Herbs and Fungi. This plant, too, plays an important role in witchcraft. Dittany is the ritual herb used by witches on Samhain/Halloween. It also aids witches in astral projection,²⁸ an occult practice which allegedly entails the separation of one's conscious self from the body, thereby enabling one to freely visit other locations in our world or pass through the cosmos to other dimensions of reality.

Rowling's depiction of potions and mixtures might easily cause a child to try making their own Potter-potions based on ingredients available to them. This is not as farfetched as it may sound. Recently, an individual who had read about absinthe decided to make his own cocktail from a wormwood extract that was obtained on the Internet. This person ended up in the hospital with renal failure.²⁹

Palmistry/Tea Leaves/Omens
As was mentioned before, the character of Sibyll Trelawney, the divination teacher, also teaches palmistry to her students.³⁰ This pseudo-science, based on the lines and markings on a person's palm, supposedly can reveal an individual's future. It dates back as early as the ancient Brahmins of India and was known to Aristotle (384-322 B.C.). Palmistry usually is mentioned by Rowling in connection with reading tea leaves and interpreting omens.³¹ Reading tea leaves is done by swirling the dregs of a tea cup three times, then dumping it out on to a saucer. The pattern of leaves remaining in the cup is then interpreted. Fire omens (pyromancy) are read as an occultist gazes at the movement of flames while throwing leaves, twigs or incense into a fire. Changes in the coloring and intensity of the flames are then interpreted as omens of things to come.

Arithmancy
This form of divination, studied by Hermione in Book III (pp. 57, 111, 295, 316), dates back to the ancient Greeks and Chaldeans. According to the Dictionary of Mysticism and the Occult, the Greeks used this precursor to numerology as a means of discerning the winner of a battle. They would analyze the names of opponents and try to predict the victor by the numerical value of each combatant's name. The Chaldeans linked their arithmancy to the seven planets then known to exist in the solar system.

Numerology
Page 315 of Book III reveals that in addition to arithmancy, Hermione also studies numerology. This form of divination "analyzes the symbolism of numbers and ascribes numerical values to the letters of the alphabet."³² Neville Drury's Dictionary of Mysticism and the Occult traces the popular origins of numerology back to the magician/astrologer Cornelius Agrippa (1486-1535). This German occultist is best known for his three-volume defense of magic titled De occulta philosophiae (written c. 1510, published 1531). Interestingly, Rowling briefly mentions an "Agrippa" in Book I.³³

Ancient Runes
According to Book III, the Study of Ancient Runes is one Hermione's many classes.³⁴ Runes can be used for

"writing things which one does not want others to be able to read. . . . [Runes] can also be written or inscribed for magickal workings . . . can also be cut into staves, and then cast down as a form of divination . . . [and] can also be used to inscribe the name of an object, such as a weapon or armor. These names take on magickal meanings, and the both the naming of the object and the encryption of that name are very important."³⁵

Charms
Throughout the Potter series, Rowling has her characters either studying or working "charms."³⁶ A charm is basically an incantation of some kind that is designed to bring about a positive effect. These incantations also can be used to endow any object (an amulet or talisman) with magical power.³⁷

In addition to these forms of divination, Book III contains many examples of phrases, names and legends that have counterparts in actual occultism.³⁸ For instance, the names of two characters (Albus Dumbledore, Rubeus Hagrid) and a password (Fortuna Major) are directly taken from astrological geomancy,³⁹ yet another kind of divination that "had its heyday in the Renaissance during Western Europe's transition from the medieval to the modern world."⁴⁰ At the Internet's New Age Access site, Anthony Louis describes the practice as follows:

Geomancy is any system of divination (an attempt to get in touch with the divine) related to manipulation of the earth. . . . It is similar to the casting of lots referred to in the Latin and Greek classics. . . . [G]eomancy is akin to horary astrology. In fact, the same philosophical principle--cosmic sympathy--underlies both geomantic divination and horary astrology.⁴¹

A prominent segment of Prisoner of Azkaban has to do with the appearance of several boggarts at Hogwarts. These, too, are characters taken from occult mythology. Folk-Tales.com gives an excellent description of these entities:

Boggarts, in their tattered and filthy clothing, are nasty household spirits. They are usually recognized due to the unusual number of mishaps, sometimes fatal in nature, that occur while a boggart is in the house. No way is known to eliminate the boggart, except leaving the house, although sometimes this doesn't even work, as boggarts are sometimes transported with household items.⁴²

Even more pivotal in Book III is the Grim, a death omen in the form of a large black dog that Trelawney sees stalking Harry. The divination teacher observes this omen in Harry's tea leaves. "The Grim, my dear, the Grim!" she cries. "The giant, spectral dog that haunts churchyards. My dear boy, it is an omen--the worst omen--of death!"⁴³

In British and Scandinavian folklore, the word grim is a generic name for "a spirit which associates with humanity and human dwellings. The church grim . . . haunts churches and graveyards. . . . [T]he church grim normally takes the form of a huge black dog . . . [that] will not leave its designated churchyard."⁴⁴ The origin of this legend probably derived from the belief that "the first person to be buried in a churchyard would have to guard any subsequent inhumed souls."⁴⁵ But in order to free the first individual from this duty, a dog would be sacrificed and buried in the yard before any human being was laid to rest on the church grounds. This dog, usually an all-black one, would then become the cemetery's guardian instead of the first human buried on the site.⁴⁶

One character in Book III, Sirius Black, actually turns out to be a wizard who is able to transform himself into a huge, black canine. Interestingly, Sirius (the brightest star in the sky) is known in most mythologies throughout the world as the "Dog Star." In other words, Black's name literally means "black dog." Again, we see pagan mythology playing a significant role in Rowling's fantasy.

It is obvious that Rowling has pulled a great deal material from actual occult legends, beliefs and history. More significant, however, are her many references to contemporary occult practices, which means that the "magic" in her books would more properly be considered "magick." This word "magick" was popularized by the infamous occultist Aleister Crowley (1875-1947), who stated, "Magick is the Science and Art of causing Change to occur in conformity with Will."⁴⁷ He deliberately added the "k" to magic primarily to differentiate his rituals from those practiced by other occultist of his day, but the spelling is now widely used to distinguish any form of occult magic from sleight-of-hand tricks performed by stage magicians.⁴⁸

All occultists use this spelling in reference to their rites, ceremonies, spells, and incantations. It is an exclusively religious word, as noted at Fingle's Cave, an Internet resource site for "Celtic Wicca in Northern New England."⁴⁹ According to this witchcraft site, "Wicca is a religion that embraces magick as one of it's basic concepts. In Wicca, as in many other religions, magick is a religious practice. . . . 'Magick is the projection of natural energies to produce needed effects.' "⁵⁰

Although Rowling may spell the word magic without a "k" throughout her books, the occult activities she describes are certainly more than stage illusions or sleight-of-hand tricks. They clearly are references to magick practices that are part of the contemporary religion of witchcraft (e.g., palmistry, astrology, mediumship/channeling). Nevertheless, her fantasy series continues to be read in public school classrooms throughout America.

Potterethics
In a 1999 article published by Gospel Communications, Terry Mattingly wrote, "No one wants to be reactionary. But we have to take issues of good and evil seriously and we just can't endorse the kind of moral ambiguity that we see in these books."⁵¹ Yet, numerous individuals continue to overlook this very serious flaw in Rowling's material. In August 2000, for instance, officials of the famous eleventh-century cathedral in Gloucester, England granted Warner Brothers permission to use the historical church as Hogwarts School of Witchcraft and Wizardry in the upcoming Harry Potter movie. The Dean of Gloucester, the Very Reverend Nicholas Bury, defended the decision, stating: "[I]n the Potter books goodness, honesty and integrity overcome lies and deceit."⁵²

But in fact, the books clearly present far too much moral subjectivity and patently unbiblical actions to be of any ethical value. Moreover, when it comes to Prisoner of Azkaban (Book III), there is a marked increase in the unbiblical attitudes and actions among the characters. For example, in addition to lying and rule-breaking, which continues unabated in Book III, we have drunkenness, crude language and swearing--all done by "good" characters.

Although these latter behaviors exist in Books I and II, they are more prevalent in Book III. Consider the common insult used by Rowling's characters: the British slang "git." According to A Dictionary of Slang, "git" is a derogatory term for "an idiot or contemptible person."⁵³ The online British-American Lexicon describes a git as a "stupid person, jerk, also nasty person, real bastard."⁵⁴ In the slang dictionary at Princeton University's Web site, under the heading "Exclamations, Crudity & Insults (Rough Slang)," is found this definition: "git--jerk, bastard (v. strong)."⁵⁵

This term, however, is used by Hagrid in Book I on page 141 ("Harry and Ron were delighted to hear Hagrid call Filch "that old git") and page 303 ("I told the evil git how ter get past Fluffy!" (p. 303). Ron Weasley uses it in Book II on page 163 ("That's because he's a brainless git") and page 303 ("I'm okay--this git's not, though"). And in Book III, George Weasley calls Draco Malfoy, "That little git" (p. 97). At one point during Book III, Rowling even has a student screaming, "YOU CHEATING SCUM! . . . YOU FILTHY, CHEATING B --" He is stopped from swearing only by the presence of Professor McGonagall. But the word he intimates is obvious to child readers.⁵⁶

Less specific, but more open to the imagination, are comments in Book II such as "Dean swore loudly" (p. 353) and "Ron swore" (p. 259). In Book III, the word "damn" is used on page 23 and "bitch" on page 25 (although, in fairness, this is spoken by an "evil" character). But the most offensive language (to Christians, anyway) appears on page 113 of Book III, where Draco Malfoy uses God's name in vain, shouting, "God, this place is going to the dogs."

Also troublesome are Rowling's consistent and positive references to adults drinking to the point of drunkenness in front of children. (In fact, Harry's best adult friend, Hagrid, could be considered an alcoholic--he constantly turns to strong drink when either depressed or joyful. In a scene from Book III, one of the children even has to take charge and tell him he's had enough.)

Consider the following instances of excessive alcoholic consumption:

Sorcerer's Stone:
"Harry watched Hagrid getting redder and redder in the face as he called for more wine, finally kissing Professor McGonagall on the cheek" (p. 203-204).

"Hagrid told that stranger how to get past Fluffy . . . it must have been easy once he'd got Hagrid drunk'" (p. 266).

Chamber of Secrets:
"Dumbledore led them in a few of his favorite [Christmas] carols, Hagrid booming more and more loudly with every goblet of eggnog he consumed" (p. 212).

Prisoner of Azkaban:
"I think you've had enough to drink, Hagrid," said Hermione firmly. She took the tankard from the table and went outside to empty it" (p. 121).

It was Hagrid, making his way up to the castle, singing at the top of his voice, and weaving slightly as he walked. A large bottle was swinging from his hands. . . .

They watched Hagrid meander tipsily up to the castle. (p. 405)

When it comes to lying and rule-breaking, Book III continues in the same vein as Books I and II. Rowling's "good" characters, in fact, resort to so much deceitful behavior in Book III that they actually seem to be promoting it as a valuable tool for successful living. Although such was presented in a rather disguised way in Books I and II, Prisoner of Azkaban flaunts the deception used by Harry and his friends, clearly establishing it as amusing and beneficial.

On page 34 of Book III, Harry lies to a bus driver. On page 155, he lies to Professor Lupin, who is supposed to be his friend. On page 246, Harry lies again to Lupin--and this time he lies "quickly." Harry then lies to Professor Snape on page 283-285. Ron also lies to Snape on page 289. Then, in order to "cover up" for Harry and Ron, Lupin lies to Snape on pages 289-290. It is further revealed on page 353 that when Dumbledore first became Headmaster, he lied to his staff, the students, their parents and local townspeople so that Lupin--a werewolf--could attend Hogwarts when he was still a young boy. And to repay Dumbledore, Lupin broke the rules by wandering off school grounds as a wolf, which nearly caused the deaths of several innocent people. Lupin explains how easily he dismissed his guilt:

I sometimes felt guilty about betraying Dumbledore's trust. . . . [H]e had no idea I was breaking the rules he had set down for my own safety and others' safety. . . . But I always managed to forget my guilty feelings every time we [James, Sirius, and Peter] sat down to plan our next month's adventure.⁵⁷

On page 326, we find that Hermione is "flattered" because Harry and Ron are astounded over her punching another student and walking out on a teacher. Their admiration is set in contrast to an earlier episode in which Ron had scathingly rebuked Hermione, saying, "Why didn't you lie, Hermione? You should've said Neville did it all himself" (p. 129).

Readers finally find out in Prisoner of Azkaban why Harry seems so bent toward rule-breaking and lying. His father, James Potter, also "didn't set much store by rules."⁵⁸ In reference to Sirius Black and James Potter, Professor McGonagall remembers: "Black and Potter. Ringleaders of their little gang. Both very bright, of course--exceptionally bright, in fact--but I don't think we've ever had such a pair of troublemakers."⁵⁹

Lupin, who was a close friend of James', reveals that Harry's father and two other Hogwarts students (Sirius Black and Peter Pettigrew) secretly and illegally became animagi--i.e., wizards who can turn themselves into animals. Moreover, they were supposed to register with the Minister of Magic, but remained unregistered, again contrary to wizard law.⁶⁰ Of course, as always, these actions rarely have negative consequences.

In Book III Rowling has Harry inheriting a "Marauders Map" from George and Fred Weasley. This map magically shows all the corridors in Hogwarts and displays the movements of teachers and students. The map--originally made by James Potter, Sirius Black, Peter Pettigrew and Remus Lupin--was stolen by the Weasley brothers from a drawer marked "Confiscated and Highly Dangerous." To activate the map, George taps it, saying, "I solemnly swear that I am up to no good."⁶¹ As Fred gives it to Harry, he solemnly sighs about the map's makers: "Noble men. Working tirelessly to help a new generation of lawbreakers."⁶²

Rowling's message is simple: If someone is "good" and they have good intentions, or if they are particularly clever, or exceptionally bright, or somehow more special than others, then they can break rules, lie and steal. On page 40 of Book III, Rowling herself writes: "He, Harry, had broken wizard law just like Sirius Black." But how do wizard authorities respond to Harry breaking a prime directive about underage wizards not using magic in the Muggle world? Page 45 of Book III, which contains a conversation between Harry and Cornelius Fudge (Minister of Magic), reads,

"I broke the law," Harry said. "The Decree for the Restriction of Underage Wizardry!"

"Oh, my dear boy, we're not going to punish you for a little thing like that!" cried Fudge, waving his crumpet impatiently.

Even Harry's friends understand that he is special and gets special treatment. His best friend, Ron Weasley, responds to Fudge's leniency by saying, "Famous Harry Potter and all that. I'd hate to see what the Ministry'd do to me if I blew up an aunt."⁶³ Ultimately, Rowling's characters seem to share an unspoken admiration for Harry's willingness to do his own thing. As Headmaster Dumbledore articulates in Book II, Harry has those rare qualities common to Slytherin House students, including resourcefulness, determination and "a certain disregard for rules."⁶⁴

This "disregard for rules" does not seem to bother Dumbledore. In fact, the only individuals who ever seem to care about following rules are evil characters like the Dursleys, or mean characters like Professor Snape and Hogwarts' caretaker, Argus Filch. Rowling writes: "Filch burst suddenly through a tapestry to Harry's right, wheezing and looking wildly about for the rule-breaker."⁶⁵ In Book II, Snape legitimately complains, "Professor Dumbledore, these boys [Harry and Ron] have flouted the Decree for the Restriction of Underage Wizardry, caused serious damage to an old and valuable tree--surely acts of this nature--"⁶⁶ But neither Ron or Harry are appropriately punished. They are merely given a token penalty of light detention. In the end, Snape is the one who does not get his way (also see Chapter 7).

Such negative depictions of disciplinarians, coupled with positive depictions of deceitfulness, may be part of what is drawing children to the Potter series. It is fun for them to read about kids being "bad" and getting away with it, while stupid adults seem either unable or unwilling to punish them. One seven-year-old wrote to a newspaper in Britain, "I like Harry Potter because he is rather cheeky--he isn't always good."⁶⁷ Another nine-year-old said: "I think all the characters are very well described, especially Harry and his friends Ron and Hermione. Together they are very mischievous."⁶⁸ Eleven-year-old Megan Campanelle told the New York Times she likes reading the Potter series because it's "like we're reading about ourselves. . . . They like to do stuff like we like to do. They like to get in trouble."⁶⁹

Amazingly, many parents steadfastly maintain that in Rowling's books, Hogwarts "promotes studious students and obedience to the rules."⁷⁰

Age 6 and Up?
Children love to be "grossed out," as they say. Anyone who knows anything about kids will testify to this widespread phenomenon. Crude jokes and coarse things are fun for them to read about, look at, hear and discuss. It just seems to be part of being young. And Rowling's series is filled with end-on-end images that cater to this juvenile sense of humor. In Book I, for instance, there are references to "troll boogers" (p. 177) and jelly-bean-like candies with tastes ranging from vomit to ear wax (pp. 104, 300-301).

Book II continues exploiting this approach to humor in various ways. For example, there is a description of one potion that turns "the khaki color of booger" (p. 216). Another scene has Ron accidentally cursing himself, which in turn causes him to begin belching up hundreds of slugs.⁷¹ Additionally, Chamber of Secrets includes a game of Head Hockey, in which a group of a dozen headless horsemen play a sort of polo match with the head of one of the ghosts.⁷²

Book III merrily trundles down the same path, its humor reminiscent of contemporary horror/comedy films such as Beetlejuice and The Adams Family. On page 50, Rowling describes a wizard game called Gobstones in which "stones squirt a nasty-smelling liquid into the other player's face when they lose a point."⁷³ Page 138 tells of a single, bloody eyeball that transforms into a severed hand and creeps along the floor like a crab. And in a kind of nightmarish twist on Willy Wonka and the Chocolate Factory, Rowling has a wizard candy shop that has an Unusual Taste section featuring blood-flavored lollipops and Cockroach Clusters.⁷⁴

Book IV, Harry Potter and the Goblet of Fire, pushes the bounds of crass humor even farther. For example, during one divination class where students are studying the planets, a girl named Lavender Brown discovers an unexpected planet. Professor Trelawney explains, "It is Uranus, my dear." Ron Weasley jokes, "Can I have a look at Uranus too, Lavender?"⁷⁵ In another scene, an elderly wizard complains about having to trade his loose-fitting robe in for pants, saying: "I'm not putting them on. . . . I like a healthy breeze 'round my privates, thanks."⁷⁶

Gruesome images also abound in Goblet of Fire. A shy child, for instance, is forced to "disembowel a barrel full of horned toads."⁷⁷ And Harry jokingly predicts "his own death by decapitation."⁷⁸ This latter image fits well with Rowling's ongoing references to Nearly Headless Nick, the Gryffindor House resident ghost. He is the apparition of Sir Nicholas De Mimsy-Porpington, who died on Halloween in 1492 after being a partially decapitated in a botched execution. Now, although he struggles to keep his head on, it often flops off in front of students, only to dangle from an inch or so "of ghostly skin and muscle" that still attaches it to his neck.⁷⁹

Finally, Book IV supplies several stupendously "gross" scenes involving bubotubers, which are black, squirming plants that fourth year students must squeeze in order to harvest the vegetation's "pus" into bottles. This foul substance is used as "[a]n excellent remedy for more stubborn forms of acne." Rowling writes:

Squeezing the bubotubers was disgusting, but oddly satisfying. As each swelling was popped, a large amount of thick yellowish-green liquid burst forth, which smelled strongly of petrol. They caught it in the bottles as Professor Sprout had indicated, and by the end of the lesson had collected several pints.⁸⁰

Rowling obviously understands what children like to read and has delivered it to them. But are these images appropriate for children? Parents must ask themselves if this is the kind of humor that a child should be encouraged to develop. Aren't there other books that present more wholesome avenues of entertainment?

The questionable content has not stopped Rowling's first three volumes from becoming mega-best-sellers. Their sales, however, pale in comparison to those racked up by Rowling's fourth book, Harry Potter and the Goblet of Fire. It is to this 734-page tome, one of the longest children's books ever written, that we now turn.

Endnotes
^1. Curt Brannan, "What About Harry Potter," available online at www.tbcs.org/papers/article04.htm.
^2. Rev. Rachel Berry, quoted in Richard Scheinin, "Trouble with Harry? The Exploits of the Books' Boy Hero Reflect Christian Values, Say Fans from a Diverse Group of Denominations," San Jose (CA) Mercury News, November 13, 1999, available online at www.newslibrary.com.
^3. John Kraps, quoted in Scheinin.
^4. Kraps,quoted in Scheinin.
^5. Don Compier, quoted in Scheinin.
^6. Compier,quoted in Scheinin.
^7. Compier,quoted in Scheinin.
^8. Interestingly, Rowling presents two contradictory messages about divination in her books. Several comments seem to suggest that fortune-telling is not a very reliable form of gaining knowledge. On page 109 of Prisoner of Azkaban, for instance, Professor McGonagall says, "Divination is one of the most imprecise branches of magic." But this statement, more than a criticism of divination, implies that other "branches of magic" are precise and are therefore acceptable. An even more telling comment follows: "True Seers are very rare." This second remark, which greatly qualifies McGonagall's earlier reproach, legitimizes divination by revealing that its imprecision is due only to the fact that "True Seers" are rare. Far from denouncing fortune-telling, McGonagall is endorsing it.
^9. Nevill Drury, Dictionary of Mysticism and the Occult (San Francisco: Harper & Row, 1985), 238.
^10. J.K. Rowling, Harry Potter and the Prisoner of Azkaban (New York: Scholastic, 1999),103-104, 296.
^11. Drury, 241.
^12. Rowling, Prisoner of Azkaban, 297.
^13. Leslie A. Shepard, ed., Encyclopedia of Occultism and Parapsychology (Detroit: Gale Research, 1991), 1:285.
^14. Rowling, Prisoner of Azkaban, 148, 299, 324.
^15. Rowling, Prisoner of Azkaban, 324.
^16. Rowling, Prisoner of Azkaban.
^17. Rowling, Prisoner of Azkaban.
^18. Shepard, 2:1066.
^19. Shepard.
^20. Chuck Colson, "Witches and Wizards: The Harry Potter Phenomenon," BreakPoint Commentary, November 2, 1999, available online at breakpoint.org.
^21. Rowling, Prisoner of Azkaban,103.
^22. Rowling, Prisoner of Azkaban, 124.
^23. J.K. Rowling, Harry Potter and the Sorcerer's Stone (New York: Scholastic, 1997), 133.
^24. J.K. Rowling, Sorcerer's Stone, 137.
^25. Doreen Valiente, The Rebirth of Witchcraft (Custer, WA: Phoenix Publishing, 1989), 83.
^26. Valiente, 87.
^27. Rowling, Sorcerer's Stone, 137 (emphasis added).
^28. Listings of use for "dittany" in witchcraft can be found at www.paganism.com/ag/herbs/d.html.
^29. "Thujone," available online at www.chem.orst.edu/ch331-7t/ch335/MOTD120.htm.
^30. Rowling, Prisoner of Azkaban, 103, 296.
^31. Rowling, Prisoner of Azkaban, 104.
^32. Drury, 196.
^33. Rowling, Sorcerer's Stone, 102. Agrippa's numerical symbolism was as follows: One--the origin of all things (God); Two--marriage and agreement and/or division and evil; Three--the Trinity, wisdom; Four--solidarity, permanence, foundation; Five--justice; Six--creation, labor, service; Seven--life; Eight--fullness, balance; Nine--cosmic significance; and Ten--completeness. Agrippa further gave each letter of the alphabet a number. Using these numbers in conjunction with various formulas, the numerologist supposedly is able to discern knowledge about a person's present state or their future (Drury, 196).
^34. Rowling, Prisoner of Azkaban, 57.
^35. Crystal Miller, "Runes and Their Meaning," available online at www.witchhaven.com. The term "rune," which comes from a root word meaning "mystery" or "secret," refers to any set of secret symbols or letters used as either a magical inscription or as a means of divination.
^36. Rowling, Sorcerer's Stone, 133; Chamber of Secrets, 20.
^37. Doreen Valiente, An ABC of Witchcraft (New York: St. Martin's Press, 1973), 22.
^38. Another individual whose name is taken from history is "Rosmerta," Rowling's barmaid character in Book III (pp. 202-207). In Gaulish Celtic mythology, "Rosmerta was the goddess of fire, warmth, and abundance. A flower queen and hater of marriage, Rosmerta was also the queen of death. [She was] a Celtic goddess of fertility and wealth, whose cult was widely spread in Northeast Gaul" (Todd Gavelek, "Rosmerta," available online at www.pantheon.org).
^39. Albus Dumbledore appears often in the Potter books, as does Hagrid, whose first name only appears in Book III, on page 93. Fortuna Major is used as a password in Book III, page 94. In astrological geomancy, Albus, which means "white," as in the white hair of the wise old prophet, is associated with ideas of "wisdom, clear thought, news, and communication. Albus is a positive symbol." Rubeus, which means "red," is the color of Mars and of blood spilled in violence. "Rubeus is a negative symbol, the dark side of Scorpio and Mars, associated with danger, lust, addiction, passion, fire, aggression, and destruction. It is generally unfortunate, except where a show of force or eroticism is needed." Fortuna Major, which means "major fortune," usually shows significant good fortune.
^40. Anthony Louis, "Astrological Geomancy," available online at www.accessnewage.com/articles/astro/TLOUIS4.htm.
^41. Louis, available online at www.accessnewage.com/articles/astro/TLOUIS4.htm.
^42. Cat Eldridge, ed. "Anglo-Celtic Folktales," The Green Man Review, available online at www.folk-tales.com/anglo_celtic_folktales.html.
^43. Rowling, Prisoner of Azkaban, 107.
^44. Graeme Davis, "Black Dogs, Church Grims, and Hell Hounds: Supernatural Canines in British Folklore," Roleplayer #30, January 1993, available online at www.sjgames.com/gurps/Roleplayer/Roleplayer30/GhostDogs.html; cf. Coamhin O'Dubhfaigh, "Another Shaggy Dog Story," Talking Stick, No.11, 1993.
^45. O'Dubhfaigh.
^46. Davis; cf. O'Dubhfaigh.
^47. Aleister Crowley, Magick In Theory and Practice (New York: Dover Publications, 1976),12.
^48. See discussion on Crawley at: http://www.netmeg.net/faq/people/esoterica/alt.magick/kreeping-ooze/01.html; also see Crowley, Magick In Theory and Practice.
^49. Statement available online at http://homepage.fcgnetworks.net/pmather/wicca/index.html.
^50. http://homepage.fcgnetworks.net/pmather/wicca/index.html.
^51. Terry Mattingly, "Harry Potter: Is He Safe?," Gospel Communications Network, October 27, 1999, available online at www.gospelcom.net/tmattingly/1999/col/col.10.27.99.html.
^52. "Cathedral Says OK to Harry Potter," Religion News Service, August 12, 2000, available at www.religionnews.com/
^53. Online Dictionary of Slang, available online at www.peevish.co.uk/slang/g.htm.
^54. British-American Online Lexicon, available online at www.peak.org/~jeremy/dictionary/lexe-a.html.
^55. Princeton Online Slang Dictionary, available online at www.eeb.princeton.edu/~ben/vocab/vocab.html.
^56. Rowling, Prisoner of Azkaban, 310.
^57. Rowling, Prisoner of Azkaban, 355-356.
^58. Rowling, Prisoner of Azkaban, 284.
^59. Rowling, Prisoner of Azkaban, 204.
^60. Rowling, Prisoner of Azkaban, 351-352.
^61. Rowling, Prisoner of Azkaban, 192.
^62. Rowling, Prisoner of Azkaban, 193.
^63. Rowling, Prisoner of Azkaban, 56.
^64. Rowling, Chamber of Secrets, 333.
^65. Rowling, Chamber of Secrets, 125.
^66. Rowling, Chamber of Secrets, 81.
^67. Jasmine Wark, letter to the editor, London Times, June 29, 2000, available online at londontimes.co.uk.
^68. Anastasia Wark, letter to the editor, London Times, June 29, 2000, available online at londontimes.co.uk.
^69. Megan Campanelle, quoted in Jodi Wilgoren, "Don't Give Us Little Wizards, The Anti-Potter Parents Cry," New York Times, November 1, 1999, available online at www.nytimes.com.
^70. Angela, "Harry Potter Novels and the Bible (Commentary)," Children's Express, March 2000, 41, available online at http://www.cenews.org/comments/feedback00.htm.
^71. Rowling, Chamber of Secrets, 116, 118.
^72. Rowling, Chamber of Secrets, 136-137.
^73. Rowling, Prisoner of Azkaban, 50.
^74. Rowling, Prisoner of Azkaban, 197.
^75. J.K. Rowling, Harry Potter and the Goblet of Fire (New York: Scholastic, 2000), 201.
^76. Rowling, Goblet of Fire, 84.
^77. Rowling, Goblet of Fire, 209.
^78. Rowling, Goblet of Fire, 223.
^79. Rowling, Goblet of Fire, 182.
^80. Rowling, Goblet of Fire, 195. Rowling brings up "bubotuber pus" again on page 541.

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Richard Abanes, an award-winning journalist, is the author/co-author of nearly a dozen books on cults, the occult, and world religions. He has also written for several periodicals including Christianity Today, Charisma, Christian Life, Ministries Today, Moody Magazine, Christian Research Journal, Christian Retailing, and CBA Marketplace.