Feeds:
Posts
Comments

Archive for the ‘Sword of Gryffindor’ Category

This post is the third part of a series which began here in part one, a discussion of the lion, eagle, griffin, serpent, basilisk, and badger: https://phoenixweasley.wordpress.com/2011/06/19/harry-potter-and-the-bestiary-of-christ-part-one/ and continued here, with a discussion of the unicorn: https://phoenixweasley.wordpress.com/2011/06/19/harry-potter-and-the-bestiary-of-christ-part-two/. Now on to the third installment…

The Hunting of the White Stag

          A Christ symbol that is closely related to the unicorn is the stag, whose earliest representation in Christian art can be found in the Roman catacombs and in baptismal font designs and basilica altar mosaics of subsequent periods.  It appeared as a Christ symbol in bestiaries, stories of the lives of the saints, and in medieval romances, such as the Queste del Saint Graal, where the stag served as a guide toward the object of the quest, the Holy Grail.

P. M. Matarasso's translation of The Quest for the Holy Grail (Queste del Saint Graal)

           The stag appeared as a symbol of Christ in the story of St. Eustace. This saint, like C. S. Lewis’s fictional character Eustace Scrubb in The Voyage of the Dawn Treader, experienced a miraculous conversion.

Narnia' s Eustace Scrubb, like St. Eustace, experienced a life-changing conversion.

 The pagan Eustace was a Roman general who enjoyed hunting. On one hunting expedition, Eustace tracked a stag through the woods and prepared to kill the magnificent creature. Just as Eustace was ready to slay the majestic stag, a miraculous vision appeared to the hunter: a vision of Christ crucified appeared between the stag’s antlers. The hunter was converted to Christianity on the spot.  A similar tale of a hunter who converted due to a miraculous vision is in the story of St. Hubert. While out hunting on Good Friday the future saint encountered a stag with a crucifix between its antlers. A voice spoke to him from where the stag was. It asked why Hubert was pursuing him, and Hubert realized he had been searching for Christ for many years, and had finally found him. Hubert was converted at that moment. St. Hubert’s desire to find Christ was a thirst for God that manifests symbolically as a stag. This symbol of the soul’s thirst for God is derived from Psalm 42:1 (NRSV), “As a deer longs for flowing streams, so my soul longs for you, O God.”

          Because of the stag’s longing for streams of water described in the Book of Psalms, it became associated with the soul’s desire for purification through Baptism.

                   Just as the deer devours the snake,

                   Then rushes off his thirst to slake,

                   Lets spring the venom wash away,

                   So all is well, can Christian say,

                   For he is saved, sin’s trace is lost,

                   When in baptismal font he’s washed. (Biedermann 93)

This explains why the relief-work on many old baptismal fonts often includes representations of deer. Mosaics in some European churches, such as the mosaic above the altar in Rome’s Basilica of Saint Clement, sometimes depict a doe or stag drinking the water of life from the running stream described in Psalm 42. 

Stags drinking from the waters of life-detail from the mosaic above the altar of the Basilica of St. Clement in Rome. I visited this beautiful church when I toured Italy in 2008.

Early Christian texts such as Physiologus describe the deer as spitting water into every crevice in which poisonous snakes hide, then trampling on them, just as Christ strikes at the Devil with the heavenly water of Baptism. (Biedermann 92) The stag was thus seen as the symbol of the triumphant Christ. When a stag’s antlers break, they regenerate, and for this reason the stag became a symbol of the Resurrection as well.

Other ancient lore associated the stag with the discovery of dittany, a miraculous herb that cures all wounds. In Harry Potter and the Deathly Hallows, Hermione carries a bottle of the essence of dittany to cure the wounds of her injured companions during their quest to destroy the Horcruxes. This miraculous liquid is mentioned first in Chapter 14 when Hermione heals the bleeding Ron Weasley, who has splinched himself while apparating. Hermione also uses dittany to heal Harry when he has been bitten by the snake Nagini in Chapter 17. In Cavallo’s The Unicorn Tapestries, the author quotes from Margaret L. Freeman’s book of the same title in the appendix, where it says, “Stags can shake off any arrows which they have received if they partake of the herb called dittany.” (Cavallo 119) J. K. Rowling must have had some knowledge of this ancient lore of dittany because she made great use of it in Deathly Hallows.

Hermione used dittany on Ron's splinch wound to save his life in Harry Potter and the Deathly Hallows.

In the Medieval religious story, The Quest for the Holy Grail, the Knights Galahad, Percival, and Bors were riding through the forest when they encountered a white hart escorted by four lions. The three knights followed the white hart, and it lead them to a chapel where the Mass was being sung. Inside the little church the four lions transformed into the four living creatures that symbolize the four evangelists (Matthew, Mark, Luke, and John), and the stag transformed into a man enthroned, Jesus Christ. The priest explained the symbolism of the miracle that the knights had witnessed. It is only after they have had the vision of the transformation of the white stag that they are able to find the Holy Grail. (Matarasso 243-245)

The knights Perceval, Bors, and Galahad were led to the Grail Hallows by a white stag. Galahad, a character who is himself a Christ-figure, is clad in the Eucharistic colors of red and white, and is shown kneeling among the white lillies, which are symbolic of his purity. An angel holds the legendary Grail Hallow known as the Spear of Destiny.

 In The Grail: Quest for the Eternal, John Matthews explains the symbolism of the white stag with relationship to the Holy Grail quest:

To reach the temple of the Grail, the knights who set out from Camelot must undergo many tests and experience terrible ordeals. But often, when the way seems darkest, the enigmatic white stag or hermit figure appears, to lead them forward through the mazes of forest and hill. In medieval iconography the stag was identified with Christ and the soul’s thirst for God, which accounts for its appearance in this context. (Matthews 88)

          In C. S. Lewis’s The Lion, the Witch, and the Wardrobe, the author made use of the same symbolism that is found in the Grail legends. When Peter, Susan, Edmund, and Lucy Pevensie followed the white stag they were able to re-enter the wardrobe to return home to England. Recall the symbolism of the stag and the running stream in the book of Psalms which signifies the soul’s thirst for union with God. The Pevensies’ s quest for the White Stag is symbolic of the soul’s search for Christ, a search that will eventually lead the seeker further up and further in to his or her true home. This parallels the story of the knights who follow the white stag to find Christ and the Grail.

The stag appears in Harry Potter’s world as a symbol of his father. “Prongs” was the nickname given to Harry’s father James, an animagus who could transform himself into a stag. In the third novel Rowling spoke to her readership through Dumbledore, who told Harry (and us) that the ones who love us never truly leave us, not even in death. When Harry suffered from attacks from soul-sucking Dementors in The Prisoner of Azkaban, he had to learn how to conjure a patronus to protect himself. The words “Expecto Patronum!” translate as “I expect a protector!” and protection arrived in the form of a luminous, graceful four-hoofed animal, which Harry initially mistakes for a unicorn. (PA 385) It is a luminous stag, the form his father once took when he was alive, and the brilliant patronus, like a guardian angel providing protection, drove away the darkness and despair of the Dementors. Harry’s protector is a stag, which like the unicorn, is a symbol of Christ.

Harry's stag patronus. His protector is a Christ symbol.

The stag’s female counterpart is the doe. Just as the Knights of the Grail and heroes of Narnia followed the white stag, our hero must follow the silver doe in Harry Potter and the Deathly Hallows. “The Silver Doe” is one of the most beautiful chapters in the novel:

A bright silver light appeared right ahead of him, moving through the trees. Whatever the source, it was moving soundlessly. The light seemed simply to drift toward him.

He jumped to his feet, his voice frozen in his throat, and raised Hermione’s wand. He screwed up his eyes as the light became blinding, the trees in front of it pitch-black in silhouette, and still the thing came closer…

And then the source of the light stepped out from behind an oak. It was a silver doe, moon-bright and dazzling, picking her way over the ground, still silent, and leaving no hoofprints in the fine powdering of snow. She stepped toward him, her beautiful head with its wide, long-lashed eyes held high. (DH 365-366)

"The Silver Doe" fan art by Harry_Potter_Spain.

Just as King Arthur’s knights followed the White Stag to find the Holy Grail, Harry followed the Silver Doe into the dark forest. The luminous creature led Harry to a frozen pool where, beneath the ice, lies a shape like “A great silver cross.” (DH 367, emphasis mine) The Silver Doe had lead Harry to the Sword of Godric Gryffindor, which lay trapped beneath the frozen water.

The Sword of Gryffindor lay like "a great silver cross" beneath the surface of the frozen forest pool.

Harry, wearing the locket of Slytherin Horcrux, dove into the frozen pool and was nearly drowned by the evil power of the Horcrux. Ron’s dramatic return to rescue Harry and destroy the locket occurred in a chapter filled with the imagery of baptism and words of reconciliation between the two best friends.

Please subscribe to this blog so that you don’t miss the next installment of “Harry Potter and the Bestiary of Christ,” which is entitled “Phoenix Rising.” If you would like to order a copy of  my book, The Lord of the Hallows: Christian Symbolism and Themes in J. K. Rowling’s Harry Potter, it can be obtained from www.outskirtspress.com/thelordofthehallows.

If you are wondering what other connections can be made between the quest for the Grail Hallows and the quest for the Deathly Hallows, you should read this blog post: https://phoenixweasley.wordpress.com/2010/09/26/the-deeper-meaning-of-the-quest-for-the-deathly-hallows/ You might also like https://phoenixweasley.wordpress.com/2010/04/30/melissa-anelli-and-j-k-rowling-interview/. Comments are welcome! 🙂

 

Read Full Post »

 

Neville/Luna?!? 🙂

The source of these photos from Harry Potter and the Deathly Hallows Part 2 is http://www.portkey.it/galleries/thumbnails.php?album=387&page=1. When I was on their site earlier today there were 67 new Deathly Hallows Part 2 pictures posted there. When I saw them, I thought, “Snape! Ron/Hermione in the Chamber of Secrets! Ron & Hermione in Gringotts! and Neville with the Sword of Gryffindor! Oh, yeah… Harry is in this movie, too.” These are just a few of my favorite photos from the collection. 🙂

Read Full Post »

I’ll be a guest on the next episode of “The Secrets of Harry Potter,” SQPN’s Harry Potter podcast. The topic of the show is “Christmas,” so with that in mind, I decided to share part of one of my lectures on Christian symbolism in the Harry Potter series with those of you who follow this blog.

Early in the chapter called “Godric’s Hollow,” Harry’s despair is overwhelming:

They had discovered one Horcrux, but they had no means of destroying it: The others were as unattainable as they had ever been. Hopelessness threatened to engulf him. (Hallows 313)

But it is when Harry begins to lose hope in the chapter entitled “Godric’s Hollow” that Rowling uses the strongest Christian imagery in the series thus far. Harry sees the “little church whose stained-glass windows were glowing jewel-bright” and hears the sound of Christmas carols which “grew louder as they approached the church. It made Harry’s throat constrict, it reminded him so forcefully of Hogwarts.” (Hallows 323-324)

The stained glass window design from the book Harry Potter Film Wizardry

Christ the King is depicted along with the Four Evangelists, Matthew, Mark, Luke, and John. Notice the four angels hovering and the descending dove of the Holy Spirit.

      

   Then, as Harry and Hermione walk through the churchyard, they discover the gravestones of Kendra and Ariana Dumbledore, and of James and Lily Potter. The fact that these tombs are found in a churchyard means that the wizard and witches buried there were laid to rest in hallowed ground, which means the Dumbledores and the Potters were given a Christian burial.

 That James and Lily may have belonged to a church or believed in the Christian religion isn’t such a radical idea as some might think. In a 2004 interview at the Edinburgh Book Festival, J. K. Rowling was asked if Harry Potter has a godmother. Her response was:

“No, he doesn’t. I have thought this through. If Sirius had married…Sirius was too busy being a rebel to get married. When Harry was born, it was at the very height of Voldemort fever last time so his christening was a very hurried, quiet affair with just Sirius, just the best friend. At that point it looked as if the Potters would have to go into hiding so obviously they could not do the big christening thing and invite lots of people. Sirius was the only [godparent], unfortunately.”

In this interview, Rowling revealed that Harry was christened, meaning that he was baptized as an infant. Further proof that the Dumbledores and the Potters may have held Christian beliefs can be found in the quotations from the New Teastament which are inscribed on their grave markers.

Harry stooped down and saw, upon the frozen, lichen-spotted granite,  the words KENDRA DUMBLEDORE and, a short way below her dates of birth and death, AND HER DAUGHTER ARIANA. There was also a quotation: Where your treasure is, there will your heart be also. (Hallows 325)

This inscription is from the Gospel of Matthew, chapter 6, verse 21, which should be examined in the context in which it appears in the Bible: This quotation is from Christ’s “Sermon on the Mount.”

Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there will your heart be also. (Matthew 6:19-21, NRSV)

This passage warns against storing up earthly treasures, as Voldemort did by using valuable objects such as Slytherin’s ring and locket, Hufflepuff’s cup, and Ravenclaw’s diadem to create Horcruxes in attempt to cheat death and gain physical immortality. In his youth, Dumbledore did something similar by seeking the earthly treasures known as the Deathly Hallows in order to become the master of death. Unlike Voldemort, Dumbledore learned that earthly treasures can be lost or stolen. He learned not to try to escape from death, but to embrace it. Dumbledore learns that the only immortality worth having is not in this life, but in the life one receives after death.  In the graveyard scene, Harry has the notion that Albus Dumbledore may have chosen the inscription on Kendra and Ariana’s tomb himself. What we know of his experiences seems to indicate that he did.

          Later in this chapter, Harry reads the writing on his parents’ grave markers, encountering the second Bible quote Rowling used in the novel:

                   The last enemy that shall be destroyed is death.

Harry read the words slowly, as though he would have only one chance to take in their meaning, and he read the last of them aloud. “ ‘The last enemy that shall be destroyed is death’…” A horrible thought came to him, and with it, a kind of panic. “Isn’t that a Death Eater idea? Why is that there?”

“It doesn’t meaning defeating death in the way the Death Eaters mean it, Harry,” said Hermione, her voice gentle. “It means…you know…living beyond death. Living after death.” (Hallows 328)

Indeed, Hermione’s interpretation is closer to the truth than Harry’s. The Bible verse quoted here is St. Paul’s Letter to the Corinthians, chapter 15, verse 26. Paul wrote to the Corinthians about Christ’s resurrection being an indicator that Christ’s followers would also be resurrected. In the Resurrection, death would truly be destroyed, and the faithful will “live beyond death” as Hermione described it.

Before they leave the churchyard, Hermione conjures a wreath of Christmas roses to lay upon the tomb of James and Lily. According to the tradition of Christian symbolism, the Christmas Rose is a symbol of the Nativity. The symbolism of the Holy Family of Joseph, Mary, and the infant Jesus can also be found in the monument of the Potter family, a memorial sculpture that depicts James, Lily, and the infant Harry.

          This hauntingly beautiful chapter takes place on Christmas Eve. In the works of Lewis and Tolkien, the significance of Christmas cannot be overlooked. The four protagonists in The Lion, the Witch, and the Wardrobe receive gifts, weapons they will need to fight against the White Witch, from Father Christmas. They learn that Aslan is on the move and the White Witch’s reign over Narnia is soon to end.

The timeline that Tolkien devised for The Lord of the Rings shows that the nine heroes of The Fellowship of the Ring departed from Rivendell on December 25th. This was the beginning of their quest to destroy the One Ring , an event that would result in the downfall of the dark lord Sauron. According to Tolkien, Middle-earth’s future is our past and present. Tolkien chose the December 25th date to foreshadow that in Middle-Earth’s future, the Incarnation would occur that day, an event that marked the beginning of the end of mankind’s enslavement to sin and the defeat of Satan.

          The White Witch and Sauron are the “Satans” of the fictional universes they inhabit. If they knew that the events occurring at Christmastime would lead to their destruction, we could surmise that these adversaries would cry out in rage at their impending doom.

          On page 342, Harry and Hermione, disguised as a middle aged couple, make a narrow escape from the trap set for them by Voldemort.

And then his scar burst open and he was Voldemort and he was running across the fetid bedroom, his long white hands clutching at the windowsill as he glimpsed the bald man and the little woman twist and vanish, and he screamed with rage, a scream that mingled with the girl’s, that echoed across the dark gardens over the church bells ringing in Christmas Day…

Voldemort’s wail of frustration, piercing the cold night air at just the very moment the church bells proclaimed the birth of Christ, reminds me of an English Christmas tradition.

An old Christmas Eve custom called ringing the Devil’s Knell, persists in the town of Dewsbury in Yorkshire. The practice sprang up around the folk belief that the Devil dies each year at the moment when Christ is born. The Church bells still toll on Christmas Eve in Dewsbury announcing the Devil’s demise. [This is a quote from The Encyclopedia of Christmas byTanya Gulevich, page 183.]

This tradition is also found in Ireland.

Many believed spirits walked abroad on Christmas Eve and deemed it wiser not to venture outdoors after dark. About an hour before midnight, church bells all over Ireland began to ring. This tolling, known as “the Devil’s funeral” or the Devil’s Knell, announced the death of the Devil, who was believed to expire annually on Christmas Eve with the birth of Jesus Christ. (Gulevich 286)

Harry had escaped from being murdered by Voldemort once again, not on the Eve of All Hallows, but on Christmas, the holiest night of the year. Rowling brilliantly sounded the Devil’s Knell in triumphant counterpoint to the Dark Lord’s scream of rage: this event heralds the beginning of Harry’s triumph and serves as a warning to the Dark Lord that his days are numbered.

          It is on the day after Christmas that Harry and his friends begin to make real progress in accomplishing their mission to defeat Voldemort. Just as King Arthur’s knights followed the white stag through the forest to find the Grail Chapel, Harry followed the silver doe to a frozen forest pool where he saw a shape  like “a great silver cross” (Hallows 367).  It was the Sword of Gryffindor hidden beneath the ice. The sword is one of the most fundamental Christian symbols:

The Cross is God’s sword, held at the hilt by the hand of Heaven and plunged into the world not to take our blood, but to give us His.– Peter Kreeft    

      

Harry, while wearing the locket, tried to retrieve the sword, but the Horcrux around his neck began to choke him. It was when Harry began to drown that Ron returned to save his life. Proving himself to be a true Gryffindor, Ron pulled the sword from the water and severed the locket’s hold on Harry. Voldemort, like Satan the Father of Lies, made a desperate effort to claim Ron as his own, and Ron, like the weasel who strikes against the venomous serpent, was able to strike the first fatal blow against Voldemort by destroying the locket Horcrux with Gryffindor’s sword.

          In terms of Christian symbolism, this chapter gives us two sacramental images, baptism (Ron, like John the Baptist, draws Harry up from the water) and reconciliation (Ron is truly sorry for abandoning Harry and is forgiven by him).

If you liked this post, you can read more about this topic in The Lord of the Hallows: Christian Symbolism and Themes in J. K. Rowling’s Harry Potter, which is available from www.outskirtspress.com/thelordofthehallows.

The “Secrets of Harry Potter” podcast’s Christmas episode will be recorded on Wednesday morning, and I’ll be a guest on the show. Please watch this blog for updates about this new episode. 🙂 Meanwhile, here’s SHP’s review of Harry Potter and the Deathly Hallows Part One: http://secrets.sqpn.com/2010/11/26/shp-62-deathly-hallows-part-i-movie-review/ Enjoy!

Please comment on this post. I’d love to hear your thoughts about Christmas in all seven of the Harry Potter novels. 🙂

Read Full Post »

Christian Symbolism in Harry Potter and the Deathly Hallows Part One: Missed Opportunities

I have seen Harry Potter and the Deathly Hallows Part One twice now–first on opening day and again yesterday–and there is something that has been bothering me about the film for a week now. I am profoundly disappointed by the absence of the two Biblical quotations Rowling included in the novel and which were left out of the theatrical version of the film. The first was from Matthew 6:21.

Harry stooped down and saw, upon the frozen, lichen-spotted granite,  the words KENDRA DUMBLEDORE and, a short way below her dates of birth and death, AND HER DAUGHTER ARIANA. There was also a quotation: Where your treasure is, there will your heart be also. (Harry Potter and the Deathly Hallows page 325)

This inscription is from the Gospel of Matthew, chapter 6, verse 21, which should be examined in the context in which it appears in the Bible: This quotation is from Christ’s “Sermon on the Mount.”

Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there will your heart be also. (Matthew 6:19-21, NRSV)

We know that the tomb of Kendra and Ariana Dumbledore was designed for the film; a photo of it was published in the book Harry Potter Film Wizardry.

The quotation from Matthew 6:21 is visible at the bottom of the tombstone.

In an earlier blog post I explained the significance of the quatrefoil and the IHS which appear at the top of this grave marker. Here’s a quote from this earlier post: https://phoenixweasley.wordpress.com/2010/11/02/christian-imagery-in-deathly-hallows-film-photos-of-godrics-hollow-churchyard/

 

Quatrefoil: ubiquitous in Gothic architecture, the quatrefoil symbolizes the four evangelists, as do the Winged Man (Matthew), Lion (Mark), Ox (Luke), and Eagle (John) — the four beasts of Ezeckiel and the Apocalypse.

IHS: dating from the 8th c., this is an abbreviation for “IHESUS,” the way Christ’s Name was spelled in the Middle Ages (despite popular belief, the monogram stands neither for “Iesus Hominum Salvator” –”Jesus Saviour of Men” — nor for “In His Service.”) Popularized by St. Bernardine of Siena, the monogram was later used by St. Ignatius of Loyola as a symbol for the Jesuit Order.

I really missed seeing this Christian imagery in the theatrical version of the film. I also wanted the film makers to include more information about Dumbledore’s background and personal tragedies. Perhaps this need for more exposition in the film is the reason that the tomb of Kendra and Ariana was not shown in the theaters. Dumbledore felt a great deal of guilt about their deaths, a burden that he had to bear for the rest of his life. I think that Dumbledore learned a lesson that Voldemort had not been able to comprehend: his “treasures” were not possessions or objects of power, but the people that he loved. If they had included this Biblical quotation in the film, it could have been made to tie in nicely with Ron’s return. The light from Dumbledore’s deluminator went into Ron’s heart and then guided him back to the one he loves most: Hermione. Where your treasure is there will your heart be also.

The “heart” can also serve as a metaphor for the human soul. Where Voldemort’s “treasures” (the Horcruxes) are hidden is where Harry, Ron, and Hermione will find the Dark Lord’s “heart”– that is, the fragments of his torn and mutilated soul. They will be the thieves that break into Gringotts to steal the cup Horcrux in order to destroy it in Harry Potter and the Deathly Hallows Part Two.

The tombstone with the quotation from Matthew 6:21 is discussed briefly in the video game based on Harry Potter and the Deathly Hallows Part One. (Harry remarks that he did not know that Dumbledore had a sister.) You can see a video of this part of the game in the blog post that I made yesterday: https://phoenixweasley.wordpress.com/2010/11/26/deathly-hallows-part-one-video-game-walk-through/ The Biblical quotation from Matthew 6:21 is not visible in the game walk-through however.

In the video game, Harry reads aloud the words inscribed on his parents’ grave marker–the second Biblical quotation Rowling included in the novel.

The last enemy that shall be destroyed is death.

This is a quotation from 1 Corinthians 15:26. The quote can be seen on the Potters’ tomb in the theatrical version of the film but it is not discussed by Harry and Hermione as it was in the novel.

These photos of the Godric’s Hollow churchyard are from the Panini sticker book.

 

This is Rowling’s description of that scene which was omitted from the film:

Harry read the words slowly, as though he would have only one chance to take in their meaning, and he read the last of them aloud. “ ‘The last enemy that shall be destroyed is death’…” A horrible thought came to him, and with it, a kind of panic. “Isn’t that a Death Eater idea? Why is that there?”

“It doesn’t meaning defeating death in the way the Death Eaters mean it, Harry,” said Hermione, her voice gentle. “It means…you know…living beyond death. Living after death.” (Harry Potter and the Deathly Hallows page 328)

The theme of death and of life after death was one of the most important themes in the Harry Potter series. The omission of these lines from the film was a huge thematic flaw in my opinion.

Christian Symbolism in Harry Potter and the Deathly Hallows Part One: What They Got Right

The theatrical cut of Harry Potter and the Deathly Hallows Part One did have a certain amount of obvious Christian imagery, which was very well done. Early in the film, when Hermione has erased her parents’ memories of her and leaves home, she walks down the street in the direction of a building which may be a  church. (This is a scene that was not in the novel.)

When Harry and Hermione arrive in Godric’s Hollow, the sound of a church bell tolling can be heard as they walk down the street. When they arrive outside the graveyard we do hear the sound of singing inside of the little village church. The congregation is celebrating Christmas Eve. When Harry looks through the iron fence at the church graveyard and asks Hermione if she thinks his parents are in there, she assures him with confidence that they are. Once inside the churchyard there many are cross-shaped gravemarkers that are visible. There is no mistaking it: James and Lily Potter are buried in hallowed ground.

Then there’s the Sword of Godric Gryffindor:

The scene is as I described it in The Lord of the Hallows: Christian Symbolism and Themes in J. K. Rowling’s Harry Potter.

It is on the day after Christmas that Harry and his friends begin to make real progress in accomplishing their mission to defeat Voldemort. Just as King Arthur’s knights followed the white stag through the forest to find the Grail Chapel, Harry followed the silver doe to a frozen forest pool where he saw a shape  like “a great silver cross” (DH 367).  It was the Sword of Gryffindor hidden beneath the ice. The sword is one of the most fundamental Christian symbols:

The Cross is God’s sword, held at the hilt by the hand of Heaven and plunged into the world not to take our blood, but to give us His. (Kreeft 224)              

Harry, while wearing the locket, tried to retrieve the sword, but the Horcrux around his neck began to choke him. It was when Harry began to drown that Ron returned to save his life. Proving himself to be a true Gryffindor, Ron pulled the sword from the water and severed the locket’s hold on Harry. Voldemort, like Satan the Father of Lies, made a desperate effort to claim Ron as his own, and Ron, like the weasel who strikes against the venomous serpent, was able to strike the first fatal blow against Voldemort by destroying the locket Horcrux with Gryffindor’s sword.

This quote was from page 81 of The Lord of the Hallows. The quote within the passage above which describes the Cross as God’s Sword is from Peter Kreeft’s wonderful book Catholic Christianity. J. K. Rowling herself described the Sword of Godric Gryffindor as being shaped like “a great silver cross” in the novel on page 367, (emphasis mine).

I gave chapter 8 of The Lord of the Hallows the title “Belief in God in the World of Harry Potter.” Here’s an excerpt:

“How in the name of heaven did Harry survive?” asked Professor McGonagall at the beginning of Harry Potter and the Sorcerer’s Stone. (SS 12) This is the first of many examples of how the language of Christianity is used throughout the series. In book one there is a reference to the concept of sin in the warning given to those who would steal from the Gringotts goblins: “Enter stranger, but take heed of what awaits the sin of greed.” (SS 72) Harry, Ron, and Hermione even manage to escape from a deadly plant called the Devil’s Snare. (SS 277-278) In Harry Potter and the Chamber of Secrets, Mr. Weasley asks, “Good lord, is it Harry Potter?” (CS 39) Draco refers to Harry as “Saint Potter, the Mudbloods’ friend.” (CS 223) Dumbledore even leads the Hogwarts students and faculty in “a few of his favorite carols” at Christmastime. (CS 212) In Harry Potter and the Prisoner of Azkaban the manager of Flourish and Blotts says “thank heavens” (PA 53), Draco Malfoy says “God” (PA 113), Hagrid utters “Gawd knows.” (PA 274), and Remus Lupin says “My God.” (PA 363) Lupin also helps Harry learn the difference between losing one’s life and losing one’s soul. (PA 247) In these numerous references and in many others, there is evidence of a belief in the Christian God in the world of Harry Potter. (The Lord of the Hallows pages 69-70)

In Harry Potter and the Deathly Hallows, Rowling’s use of Christian references and images becomes more obvious than in the previous novels. Good wizard characters say “thank God” (Harry on page 74, Molly on page 78, Ron on page 142), and there are jokes about a wizard being “saint-like” or “holy” (George on page 74). That George Weasley would call himself “holy” (“hole-y”) refers to his missing ear, which was cursed off during a battle with the Death Eaters. St. George was a Christian saint, who, according to pious legends, was a dragon slayer, taking up arms against Satan, who appeared to him in the form of a mighty serpent. (The Lord of the Hallows pages 72-73)

George’s “holy” joke is in the film, in a particularly well-acted scene between the Weasley Twins. I also noticed two exclamations of “Oh my God!” in the movie. The first was uttered by Ron Weasley when he is in disguise as Reg Cattermole at the Ministry of Magic. The second exclamation was made by Hermione Granger in the tent when she makes the realization that the Sword of Godric Gryffindor can destroy Horcruxes.  The Deathly Hallow known as the Resurrection Stone is also mentioned by Xenophilius Lovegood after Hermione reads aloud “The Tale of the Three Brothers.” I loved the animation which accompanied her narration, particularly the appearance of the Angel of Death who ascends to Heaven with the third brother at the tale’s conclusion. We have seen the Angel of Death in a Harry Potter film prior to this one, in the graveyard scene in Harry Potter and the Goblet of Fire.

Yes, there are action figures. Is this the “Harry Potter and the Angel of Death” playset?

I am eagerly looking forward to the Christian themes and imagery that inevitably will be present in the film Harry Potter and the Deathly Hallows Part Two. If you are interested in the topic of Christian symbolism, imagery, and themes in the Harry Potter series, please consider reading my book, The Lord of the Hallows, which is available from www.outskirtspress.com/thelordofthehallows.

Comments are welcome!

 

 

Read Full Post »

The Trio in the "Will of Albus Dumbledore" scene.

Notice that Hermione has The Tales of Beedle the Bard, Ron has the Deluminator, and Harry has the Golden Snitch.

Harry and Ginny at the Burrow on the day of Bill and Fleur's wedding.

Is this the scene when Ron sees Hermione in her dress before the wedding? "Always the tone of surprise."

The Trio at the Muggle diner in London.

Dementor attack at the Ministry of Magic.

Hermione with and injured Ron in the tent.

Harry and Hermione

 

Harry and Hermione in the woods.

Bellatrix and Hermione at Malfoy Manor

Lucius and Draco at Malfoy Manor

Ron is worried about Hermione.

Ron and Hermione on the beach near Shell Cottage

On the set of Deathly Hallows 2: Ron, Hermione, and Neville (with the Sword of Gryffindor!) Is that one of the twins with Percy that I see?

Read Full Post »

 Most of the information in the following blog post is can be found in my book, The Lord of the Hallows: Christian Symbolism and Themes in J. K. Rowling’s Harry Potter. There are many new tidbits to be found here as well, so even if you have read my book, there’s more new information to discover in this post. Enjoy!

     Have you ever wondered about the deeper meaning of the Deathly Hallows symbol? First we must answer the question, “What are hallows?” 

What is Albus Perceval Wulfric Brian Dumbledore looking at in this still from Harry Potter and the Goblet of Fire?

     The noun hallow means “a holy person or saint.”  “Hallows” is a word that refers to “the shrines or relics of saints.” The verb “to hallow”  means “to make holy, to sanctify, to purify” or “to honor as holy, to regard and treat with reverence or awe” as in the Lord’s Prayer: “Our Father who art in Heaven, hallowed be thy name…” The October 31st celebration of Halloween is also known as All Hallows Eve, or the Eve of All Saints. 

     Then of course there is the Christian mythology of the quest for the Hallows of the Holy Grail in the Arthurian legends. Typically, the Grail Hallows are identified as:

1. the Sword of King David or, (alternately) the Sword that beheaded John Baptist

 2. the Dish of the Last Supper

 3. the Holy Grail Cup

 4. the Spear of Longinus (also referred to as “the Spear of Destiny”)

The Four Grail Hallows of Arthurian Legend. When I first saw this representation of the Grail Hallows I thought of the triangular Deathly Hallows symbol.

The cup, dish, and the spear are part of a larger collection of objects known as the Arma Christi, or Articles of the Crucifxion of Christ.  When the title of the final Harry Potter novel was released, I immediately thought of the Grail Hallows and their correspondences with the four suits of the Tarot (swords, disks, cups, and wands), then looked for parallels in Harry’s world. I expected the Sword of Gryffindor to play an important role in the final book, and it did. The dish or disk has a parallel in the Locket of Slytherin, and the cup is present as the Cup of Hufflepuff. But what of the spear? I examined the parallel with the four suits of the Tarot, and realized that a wand would be a suitable quest object in this story about wizards. I expected the Spear of Destiny would have a parallel as the Wand of Destiny in the wizarding world, and when the seventh novel was released, I discovered that this was indeed the case.

The Spear of Destiny and the Holy Grail Cup of Arthurian Legend have their origins in the Crucifixion of Christ

The legend of the Spear of Destiny developed from a passage in the Gospel of John, in which Jesus is found dead on the cross: “Instead, one of the soldiers pierced his side with a spear, and at once blood and water came out.” (John 19:34, NRSV) Tradition derived from the non-canonical Gospel of Nicodemus gave this Roman soldier a name: Gaius Cassius Longinus. A sculpture of the legendary saint by the brilliant Italian artist Gian Lorenzo Bernini (1598-1680) can be seen in Saint Peter’s Basilca in Rome. Longinus is depicted holding the Holy Lance in his right hand. 

This sculpture of St. Longinus is located in St. Peter's Basilica in the Vatican

 In 326 A.D. St. Helena, the mother of Constantine the Great, discovered relics thought to be the Arma Christi while on a pilgrimage in Jerusalem. Among the relics were the True Cross of Christ’s crucifixion, the crown of thorns, the pillar at which Christ was scourged, and the Holy Lance. A legend later associated with this Holy Lance claimed that whoever possessed it would be able to conquer the world. A group of knights found a lance believed to be the Lance of Longinus beneath St. Peter’s Cathedral in Antioch during the First Crusade. Possession of the alleged Holy Lance spurred the crusaders on to victory.

     Harry Potter enthusiasts should notice that “Antioch Peverell” is the name of one of the three brothers who once possessed the Deathly Hallows. Antioch was the brother who wielded the Elder Wand, also known as the Wand of Destiny. Throughout history there have been many legends surrounding the relics that were thought to be the Lance of Longinus, the Holy Lance that came to be known as The Spear of Destiny. Likewise in the fictional wizarding world of Harry Potter there were many legends surrounding the Elder Wand. Like the would-be conquerors throughout history who thought that the army who possessed the Spear of Destiny would be invincible, in Harry’s world, the wizard who possessed the Elder Wand was thought to be unbeatable.

          One candidate for the title of Holy Lance, allegedly the spear that was found by St. Helena and once belonged to Constantine the Great, was possessed by the Holy Roman Emperors. It was believed to have contained one of the nails used in the crucifixion. This lance was called the Hofburg Spear, and it was kept in Austria’s Hofburg Museum until Adolf Hitler had it removed. 

The Hofburg Lance was believed to be the Spear of Destiny.

 On March 12, 1938 Hitler went to the Hofburg Museum to visit the supposed Holy Lance on the very same day that Nazi Germany took control of Austria.  Hitler believed this relic was truly the Spear of Destiny, and possession of it would make him invincible. On October 13, 1938 Nazi troops moved the Hofburg Spear from Vienna to Nuremberg where it was on display at St. Katherine’s Church for much of the Second World War. During the Allied Forces’ bombing of Germany the spear was moved to a secure underground bunker in Nuremberg.

          It is interesting to note that in Harry’s world, the dark wizard Gellert Grindelwald, who was obsessed with the Wand of Destiny, was kept in a prison called Nurmengard.  

          The Hofburg Spear came into the hands of U. S. troops under the command of General Patton on April 30, 1945 at 3:00 p.m. when Nuremburg Castle was captured.  Hitler committed suicide on April 30, 1945 at 3:30 p.m., just a half hour after he lost his “Spear of Destiny.” The lance was returned to the Hofburg Museum in January 1946, where it has remained until this day.

          Note that Hitler’s defeat takes place in 1945, the same year that Dumbledore defeated the dark wizard Grindelwald and became the new owner of the Wand of Destiny. When asked if it was a coincidence that Grindelwald was defeated in 1945, Rowling said, “No. It amuses me to make allusions to things that were happening in the Muggle world…” (Anelli, 16 July 2005)

          Hitler’s obsession with the Spear of Destiny may have been the result of his passion for the operas of German composer Richard Wagner. Wagner’s opera Parsifal, composed in 1882 was one of Hitler’s favorites. The story of the opera is about Parsifal (known as Percival in the English versions of the tale), who is one of the knights who is questing for the Grail Hallows. The opera’s plot is partially derived from Parzival, a German Medieval romance written in 1202-1210 by the poet Wolfram von Eschenbach. In the opera, the Spear of Destiny is glorified.

          Wolfram’s Parzival differs from Wagner’s opera in many ways, most notably in the portrayal of the Grail itself. Wagner’s Holy Grail is the traditional cup that one would expect, but in Wolfram’s version of the tale, the Holy Grail is a stone. Why Wolfram chose to portray the Grail as a stone rather than as a cup was a mystery that perplexed scholars for many centuries. A recent piece of scholarship may have solved that mystery.

          In the book Gemstone of Paradise: The Holy Grail in Wolfram’s Parzival, author G. Ronald Murphy, a Jesuit priest, explains that the grail stone in Wolfram’s romance was probably an altar stone, symbolic of the stone that was rolled across the entrance of Jesus’s tomb before the resurrection. Father Murphy thought that Wolfram may have been inspired to imagine the Holy Grail as a stone because of his encounter with a portable altar of the type used on the crusades. This small altar was a container for holy relics (hallows), as well as holding the consecrated bread of the Eucharist inside it beneath the removable altar stone.

This is a type of portable altar used during the Crusades.

Father Murphy translated the Latin inscription on one such an altar as follows: “The altar of Christ’s cross is one with this table, and this is therefore the proper place for the sacrifice of the victim who secures life.” He later wrote, “This is the wood and the stone that guarantee the passage of Good Friday to Easter Sunday, death to life. The portable altar, and perhaps this very portable altar, is Wolfram’s special stone of Resurrection, the phoenix stone in Wolfram’s language…” (Murphy 185)

          Indeed, this is how Wolfram describes the stone. In A. T. Hatto’s English translation of Parzival, the passage describing the powers of the Grail Stone, or Stone of Resurrection, reads as follows: “By virtue of this Stone the Phoenix is burned to ashes, in which he is reborn—Thus does the Phoenix moult his feathers! Which done, it shines dazzling bright and lovely as before.” (Parzival 239) According to Wolfram, the phoenix’s power of Resurrection is from the power of the Grail Stone. In Harry Potter, Dumbledore hides the Deathly Hallow known as the Resurrection Stone within the Golden Snitch, a physical representation of the winged solar disk, a phoenix symbol. One symbol of resurrection is hidden inside of another.

"I Open at the Close" fanart by Gold Seven

          Wolfram von Eschenbach was known to have an interest in alchemy. In alchemical language the Holy Grail, or phoenix stone, was in fact the Philosopher’s Stone. The Medieval tales of the quest for the Holy Grail, like the alchemist’s path to the creation of the Philosopher’s Stone, is symbolic of the pursuit of spiritual perfection. That J. K. Rowling is aware of the connection between Wolfram’s Grail Stone and the alchemical Philosopher’s Stone is suggested in a footnote on page 99 of Rowling’s The Tales of Beedle the Bard. Here, Rowling prompts her readers to make the connection between the Philosopher’s Stone and the Resurrection Stone from “The Tale of the Three Brothers:” “Many critics believe that Beedle was inspired by the Philosopher’s Stone, which makes the immortality-inducing Elixir of Life, when creating this stone that can raise the dead.” (TBB 99) I had developed my theory of Parzival’s Grail Stone as the inspiration for the Resurrection Stone Deathly Hallow in 2007, before The Tales of Beedle the Bard was published. When reading Rowling’s footnote from page 99 in December of 2008, I was delighted. I see this footnote as evidence that my theory of the hallows is a plausible one. Two of the three Deathly Hallows of Rowling’s fiction—the Wand of Destiny and the Resurrection Stone—seem to have been inspired by the Grail Hallows of Arthurian legend. The legendary knight Parzival, or Perceval, was the hero of many Medieval romances, one of which was La Folie Perceval. Perceval in this version of the tale was thought to have been influenced by the character of Payne Peveril in Fulke le Fitz Waryn (1260 A.D.). A Welsh poem called Peveril also featured a character similar to Perceval. Perhaps the name “Peverell” (the surname of the three brothers who possessed the Deathly Hallows) may have been derived from Peveril. Antioch Peverell was the master of the Elder Wand, and Cadmus Peverell held the Resurrection Stone. But what of the third Deathly Hallow, the Invisibility Cloak of Harry’s ancestor Ignotus Peverell? For the answer, perhaps we must turn to the ancient mythology of the British Isles.

Hermione discovers the tomb of Harry's ancestor Ignotus Peverell in Godric's Hollow.

          The legend of the “Thirteen Treasures of Britain” also known as the “Thirteen Hallows of Britain” describes an impressive collection of magical objects that would not seem out of place in Harry’s world. The twelfth treasure, for instance, is a magical chessboard with “living” chess pieces, not unlike the Wizard’s Chess game that Ron Weasley is so fond of playing.

"I'll be a knight," said Ron.

The thirteenth hallow in this collection is known as “The Mantle of Arthur” with the power to make the wearer invisible. This is very much like the Invisibility Cloak that was given to Harry by Dumbledore during his first Christmas at Hogwarts, the cloak that is the third of the Deathly Hallows.

Harry received the Invisibility Cloak for Christmas during his first year at Hogwarts.

          Rather than four Grail Hallows or thirteen Hallows of Britain, Rowling creates a trinity of Deathly Hallows, represented by a vertical line and circle contained within a triangle.

The Deathly Hallows symbol as it appears in the film.

This is the symbol that was mistaken for the “Peverell coat of arms” by Marvolo Gaunt. (HBP 207) The vertical line represents the Elder Wand, or Wand of Destiny, which is all-powerful. The circle represents the stone with the power of resurrection, and finally, the triangle represents the cloak with the power to make the wearer invisible. Thus, the three Deathly Hallows are that which is all-powerful, the power of resurrection, and the presence that is invisible.  In Christianity, this could symbolize the Holy Trinity: the all-powerful Father, the resurrected Son, and invisible presence of the Holy Spirit.

The equilateral triangle symbolizes the Holy Trinity of Christianity.

The circle in Christian symbolism represents eternity because it has no beginning and no end. (Luna Lovegood explains this on page 587 of Harry Potter and the Deathly Hallows.) A bright ring, the circular halo, is used to represent sanctity in Christian art.

The circular halo represents sanctity. The circle represents eternity in Christian art.

The Celtic symbol of the Holy Trinity combines the triangle and circle in one symbol to represent the Triune God.

This symbol which explains the Holy Trinity is quite similar to the Deathly Hallows symbol.

     In addition to the Trinitarian symbolism of the Deathly Hallows, in the Harry Potter series there are a trio of protagonists on a quest, not unlike the trio of knights who find the Grail in the Medieval Christian romance The Quest of the Holy Grail. Galahad, Perceval, and Bors are the three knights who find the Grail.

Galahad, Perceval, and Bors find the Chapel of the Holy Grail.

Galahad, the story's Christ figure, is surrounded by lilies, which symbolize his purity.

Notice that the third angel is holding the Spear of Destiny and the Dish.

Perceval and Bors complete the Trio of knights who achieve the quest for the Grail Hallows.

Galahad is identified as a symbol of Christ in the narrative of The Quest of the Holy Grail. He is compared to the “lily of purity” and the “true rose, the flower of strength and healing with the tint of fire.” The nature of his quest is a spiritual one which ends in his death after finding the Holy Grail. The angels carry him up to heaven along with the Holy Grail and the Spear of Destiny. Harry Potter is the character in Rowling’s saga that is most like Galahad. His quest is a spiritual one which involves self-sacrifice: he experiences a kind of death and resurrection that saves the wizarding world. Just as the Grail and Lance are taken up to Heaven, never to be seen again, Harry deliberately loses the Resurrection Stone in the forest and also renounces the power of the Elder Wand. The story ends with Harry declaring his intention to return the “Wand of Destiny” to Dumbledore’s tomb where it cannot be used again.

Galahad’s companion Perceval triumphs over temptations of the flesh in his many adventures, which include being tempted by the Great Serpent, Satan, in the form of a beautiful temptress.

Perceval is tempted by Satan in the form of a beautiful woman. He is saved from the temptation to sin when he beholds the "red cross that was inlaid in the hilt" of his sword.

 Perceval’s sword, like the Sword of Gryffindor, takes the shape of the Cross, the symbol of Satan’s ultimate defeat.

Ron drew the Sword of Gryffindor, which appeared as a "great silver cross" in the forest pool, to destroy the Locket of Slytherin Horcrux, thus destroying a fragment of the wicked soul of that Great Serpent, Voldemort.

Perceval also rescued a lion’s cub from certain death when he struck the head of the serpent that was trying to devour it. Perceval was then befriended by the King of Beasts. The lion, of course, is a symbol of Christ.

Perceval decapitates the serpent. This has an obvious parallel in Harry Potter: Neville vs. Nagini.

 Bors, unlike Perceval, faced intellectual temptations on the quest. He had to make difficult decisions concerning moral dilemas, as when he had to decide whether to rescue his beloved brother Sir Lionel or an innocent maiden who was being abducted by an evil knight. He made the correct decision to rescue the the defenseless girl rather than saving his warrior brother. Bors is most like Hermione, the thinker of the heroic Trio. Together the three knights Galahad, Perceval, and Bors, and the three young wizards Harry, Ron, and Hermione represent the spirit, body, and mind, the “soul triptych” that John Granger first identified in his excellent book The Hidden Key to Harry Potter.

In The Quest for the Holy Grail there is another important parallel with Harry Potter and the Deathly Hallows.  Galahad, Percival, and Bors were wandering through a forest when they saw a “white hart with its four attendant lions.” The three knights followed the white stag, which led them to a chapel where the Mass was being sung by a holy hermit. Inside the little church the four lions transformed into the four living creatures that symbolize the four evangelists–the man (St. Matthew), the eagle (St. John), the lion (St. Mark), and the bull (St. Luke). The white stag transformed into a man enthroned as Christ the King. The hermit explained the symbolism of the miracle that the knights had witnessed:

For to you has Our Lord revealed His secrets and His hidden mysteries, in part indeed today; for in changing the Hart into a heavenly being, in no way mortal, He showed the transmutation that He underwent upon the Cross: cloaked there in the mortal garment of this human flesh, dying, he conquered death, and recovered for us eternal life. This is most aptly figured by the Hart. For just as the Hart rejuvinates itself by shedding part of its hide and coat, so did Our Lord return from death to life when he cast off his mortal hide, which was human flesh He took in the Blessed Virgin’s womb.—The Quest of the Holy Grail (244)

 It is only after they have had the vision of the transformation of the white stag that the three knights are able to find the Holy Grail. In The Grail: Quest for the Eternal, John Matthews explains the symbolism of the white stag with relationship to the Holy Grail quest:

To reach the temple of the Grail, the knights who set out from Camelot must undergo many tests and experience terrible ordeals. But often, when the way seems darkest, the enigmatic white stag or hermit figure appears, to lead them forward through the mazes of forest and hill. In medieval iconography the stag was identified with Christ and the soul’s thirst for God, which accounts for its appearance in this context. (Matthews 88)

 The appearance of the White Stag in the Quest for the Holy Grail has a direct parallel in the appearance of the mysterious Silver Doe in Harry Potter and the Deathly Hallows. Harry, Ron, and Hermione have had no success in destroying the Horcruxes until the Silver Doe appears to lead Harry to the forest pool when the Sword of Gryffindor lay hidden beneath the ice.

Intrigued by this blog post? You can read more in The Lord of the Hallows: Christian Symbolism and Themes in J. K. Rowling’s Harry Potter by Denise Roper. It is available at www.outskirtspress.com/thelordofthehallows.

Read Full Post »

The long wait is over! Here’s the official trailer for Harry Potter and the Deathly Hallows Part One. It looks like this film will be a very faithful adaptation of the book.

You watch the fullscreen version of this epic trailer at the film’s website. http://harrypotter.warnerbros.com/harrypotterandthedeathlyhallows/

The “Seven Harry Potters” scene looks really funny, and just how I imagined it.

Some of my favorite moments from the trailer include the graveyard scene in Godric’s Hollow on Christmas Eve. Harry and Hermione look so sad in this photo.

If you view this image carefully, you can see that the tomb of James and Lily Potter has the inscription “THE LAST ENEMY THAT SHALL BE DESTROYED IS DEATH,” which is a quotation from both Rowling’s novel and 1 Corinthians 15:26. This Biblical quotation is discussed in my book The Lord of the Hallows: Christian Symbolism and Themes in J. K. Rowling’s Harry Potter. I was delighted to see that this quotation appears in the film. (Bravo, WB!) Hopefully we will also see the Dumbledore family tomb in this scene. If it is shown in the movie, look for the quotation from Matthew 6:21, “WHERE YOUR TREASURE IS THERE WILL YOUR HEART BE ALSO.” This is a quote from Jesus’s Sermon on the Mount. I’m predicting the inclusion of these Biblical quotations in the film will spark a renewed interest in Rowling’s use of Christian imagery, symbolism, and themes, which will surely be discussed by the news media when the film is released in November. For those who want to know more about this topic, please read my book, available from www.outskirtspress.com/thelordofthehallows.

I love Harry and Hermione’s friendship, but those of you that know me personally or follow this blog regularly probably know that I have always been a devoted Ron/Hermione fan. I loved this little moment between them at Bill and Fleur’s wedding. During the Death Eater attack they just sort of run right into each other’s arms. 🙂

Ron at the Burrow:

Hermione in the woods:

On the day after Christmas, Harry followed the mysterious Silver Doe to a frozen forest pool where he  saw a shape like “a great silver cross.” (Hallows 367) It was the Sword of Godric Gryffindor hidden beneath the ice.

In my book, I explain that the name Godric means “power of God” and Gryffindor translates as “griffin of gold.” The griffin, a mythological creature that is part eagle and part lion, represents the dual nature of Christ, who is both God and Man. The eagle, of course, is a creature of the heavens, and the lion is a creature of the earth, symbolizing the Divine and Earthly nature of Jesus Christ. Thus, the cross-shaped Sword of Godric Gryffindor can be viewed as a Christian symbol.

I am eagerly anticipating Ron’s dramatic return, Harry’s rescue, and the destruction of the Locket Horcrux. I’ll bet Rupert Grint really shines in this scene where Ron confronts his deepest fears and insecurities. The voiceover in the trailer which says “I have seen your heart and it is mine,” is a Voldemort quote from this scene.

The Weasel vs. the Serpent: Ron Weasley destroys the Locket of Slytherin Horcrux with the Sword of Gryffindor.

Here’s Voldemort, Severus Snape, and some Death Eaters at Malfoy Manor. I’m looking forward to Ralph Fiennes absolutely chilling portrayal of evil Lord Voldemort and the always captivating Alan Rickman as the tortured Severus Snape.

You can view over 200 screencaps from the trailer for Harry Potter and the Deathly Hallows Part 1 at Harry Potter’s Page:

 http://www.harrypotterspage.com/images/photogallery/thumbnails.php?album=189

So what did you think of the new trailer? I think Deathly Hallows Parts One and Two will be the best Harry Potter films in the series! 🙂

Read Full Post »