Department of English and American Studies English Language And

Masaryk University Faculty of Arts

Department of English and American Studies

English Language and Literature

Nikola Weiglová

Religion and Life after Death in J.K. Rowling and J.R.R. Tolkien: A Comparison Bachelor’s Diploma Thesis

Supervisor: prof. Mgr. Milada Franková, CSc., M.A. 2017

I declare that I have worked on this thesis independently, using only the primary and secondary sources listed in the bibliography.

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Author’s signature

I would like to thank my supervisor, prof. Mgr. Milada Franková, CSc., M.A., for allowing me to do something I really love and her guidance while doing so. Also, I wish to thank my mother and partner Martin for their endless support.

Table of Contents

Introduction ...... 5 1. The Catholic Myth of the Middle-earth ...... 7 1.1. The Life of J.R.R. Tolkien ...... 7 1.2. Mythological Concept of Tolkien’s Books ...... 9 1.2.1. Ilúvatar as a figure of God ...... 9 1.2.2. The Angel Figures ...... 12 1.2.3. Morgoth as Satan figure ...... 13 1.3. Visions of Heaven ...... 16 1.3.1. Valinor ...... 16 1.3.2. Circles out of the world ...... 17 1.4. Life after death ...... 19 1.4.1. The Ringwraiths ...... 19 1.4.2. The Oathbreakers ...... 21 1.4.3. Barrow-wights ...... 22 1.5. The Christ figures ...... 24 1.5.1. Frodo Baggins ...... 24 1.5.2. Samwise Gangee ...... 25 1.5.3. Aragorn ...... 26 1.5.4. Gandalf ...... 27 2. Christian Myth in the Harry Potter series ...... 29 2.1. The Life of J. K. Rowling ...... 29 2.2. Vision of Heaven ...... 31 2.3. Christ and Satan figures ...... 33 2.3.1. Harry Potter ...... 33 2.3.2. Lily and James Potter ...... 34 2.3.3. Albus Dumbledore ...... 35 2.3.4. Lord Voldemort ...... 37 Comparison and Conclusion ...... 40 Works cited ...... 44 Abstract in English...... 46 Abstract in Czech ...... 47

Introduction

If one believes that the book is a reflection of the author’s mind then it seems only natural that even the religious belief will be projected in the story as well. Religion and its imprints often seem to be some kind of added value to the story – one can read the book without noticing it and enjoy it still, but those who read between the lines may discover the whole new level of the story. This applies to the works of both J.K.

Rowling and J.R.R. Tolkien who are known to be Christian authors. The purpose of this thesis is to analyse the topic of the religion and afterlife in the works of J.K. Rowling

(focusing mainly on the Harry Potter series) and works of J.R.R. Tolkien (especially

The Lord of the Rings and The Silmarillion) and subsequently compare these findings.

As far as the organization of this thesis is concerned, the first chapter deals with the Tolkien’s part of the thesis. The first subchapter focuses on the JRRT’s life and upbringing in connection to faith in order to prove that his writings were remarkably influenced by Catholicism. Yet, he perceived his works differently to his critics – not as an allegory or completely made-up story, but as a myth that God has revealed him. The second subchapter strives to find similarities between Tolkien’s creation myth and the biblical one. Special focus is put on the character of Ilúvatar (God’s representative), the hierarchy of Ainur (in the places of angels) and the character of Melkor (reflection of

Lucifer and later Satan figure). The third subchapter centres round places where the dead go – the vision of heaven for elf-kind, men and dwarves. The forth subchapter, similarly to the preceding one, deals with the dead, but only those, who, for different reasons, are not able to leave the Arda - such as Ring-wraiths, Barrow-wights and Oath breakers. The very last subchapter of the Tolkien’s part of the thesis concentrates on analysing characters from The Lord of the Rings who bear Christ-like traits; namely it 5

deals with Frodo Baggins, Samwise Gamgee, Aragorn and Gandalf in whom the parallels to the life of Jesus are pronounced the most.

Second chapter of the thesis is devoted to the religion and afterlife in J.K.

Rowling’s writings. The division of subchapters is designed to follow the same order as the previous chapter – the life of JKR and the influence of her belief on her works are debated in the first subchapter. Since Rowling did not create fictitious world to put the

Hogwarts School in it, there is no mythological concept to discuss and therefore the second subchapter of JKR’s part of thesis is dedicated to the vision of heaven (mostly based on Harry Potter and Deathly Hallows). In the next subchapter the attention shifts to the forms of life after death besides the heaven – to ghosts of Hogwarts, paintings of the headmasters and results of necromancy – the Inferi. Because of the non-existing mythological concept of her works (in comparison to Tolkien), the character of Lord

Voldemort, who is representing the ultimate evil is compared to Satan is the forth subchapter together with his opposites – the characters resembling the Christ

(specifically Lily and James Potter, their son Harry Potter and Albus Dumbledore).

The conclusion of the thesis serves as the actual comparison of the Christian parallels shared by both authors, who are being discussed in the thesis, and as the summary of the most important findings on the topic of religion and after-life in their works. The main reason for uniting these two parts of the thesis is that since their content is very similar (even though one part described in details and one in general), reading it twice in very short time does seem quite pointless.

1. The Catholic Myth of the Middle-earth

1.1. The Life of J.R.R. Tolkien

John Ronald Reuel Tolkien was born on January 3rd, 1892 in Bloemfontein as an older son to the English parents seeking better job opportunities in South Africa. When

John was three years old, the whole family (except for boy’s father Arthur) travelled back to England for a family visit, but soon after their departure Arthur died and family had never returned back. Despite the financial help provided by Mabel’s family, the

Tolkiens had to move a lot, constantly trying to escape the poverty. As John reached the age of eight, Mabel was received into the Roman Catholic Church – decision, which subsequently caused the Tolkiens to lose the little money that Mabel’s family supported them with (as Mabel’s family members disapproved with her convention - being

Methodists themselves).

However, soon after John’s First Communion Mabel’s health quickly worsened as she was diagnosed with diabetes. Worn by poverty and emotional strain, her death quickly followed and the brothers became wards of Mabel’s old friend – Catholic father

Francis Morgan. He took over providing orphans with support both financial and more importantly spiritual. Partly living in Oratory and serving Mass every morning, Tolkien set off on path of Christianity and never looked back. Joseph Pierce further explains

Tolkien’s belief in Tolkien: Man and Myth: “For Tolkien, Catholicism was not an opinion to which one subscribed but a reality to which one submitted. Quite simply, and pseudo-psychology aside, Tolkien remained a Catholic for the simple if disarming reason that he believed Catholicism was true.” (23)

Years later, after Tolkien’s first books were published and The Lord of the Rings became more and more popular, Tolkien was receiving plenty of letters asking whether the book is an allegory to war, which Tolkien experienced, political situation or to religion. This view offended Tolkien, since he disliked any kind of allegory and did not wish to write one (also noted in the foreword to The Lord of the Rings). While talking about his books, he preferred to address them as “myths”, which may be confusing since nowadays “myth” equals a fairy-tale, something imaginary and not true. In

Tolkien’s view these myths were parts of our higher knowledge which is often forgotten. Moreover, he “stressed that Christianity, the True Myth, had reconciled all lesser myths to itself. The lesser myths, in the form of fairy story or romance, were

‘deprived from Reality, or are flowing into it’. However inadequate in themselves, they still offered a glimpse of the greater truth from which they spring or into they flow.”

(Pearce 105) Tolkien’s books are thus the lesser myths which “spring” from the greater truth – Christianity. Additionally, he set his works into a universe which reflect our own, but in some kind of pre-Christian fairy time, which again in Tolkien’s view does not mean unreal – it may simply help us see our world from different perspective. Thus, he often claimed that he did not invent the story, he just happened to know it.

Understanding this view, it is not surprising that Tolkien’s books are full of parallels to

Bible stories, even though the author made sure that religion would not be part of it explicitly. Instead, he created powerful story which can be enjoyed without noticing this

“higher value”. In a letter to his friend Father Robert Murray he confesses that “The

Lord of the Rings is of course a fundamentally religious and Catholic work; unconsciously so at first, but consciously in the revision … For the religious element is absorbed into the story and the symbolism.“ (Tolkien, Carpenter, and Tolkien 172)

1.2. Mythological Concept of Tolkien’s Books

1.2.1. Ilúvatar as a figure of God

First thing, which is greatly influenced by the biblical stories, is the creation of Ea

(the universe in Tolkien’s books) and of Arda (the world). This story takes place at the first pages of The Silmarillion – also called by the author as the “legendarium” which represents a collection of mythological stories from Tolkien’s world and background to

The Lord of the Rings and The Hobbit. “There was Eru, the One, who in Arda is called

Ilúvatar; and he made first the Ainur, the Holy Ones, that were the offspring of his thought, and they were with him before aught else was made.” (Tolkien and Tolkien 3)

Ilúvatar declared them mighty themes and they sang of it, through their music the vision of universe was created and “he was glad” (Tolkien and Tolkien 3). Thus Tolkien introduces the figure of the only God who creates out of nothing - “ex nihilo” – using only his thoughts and voice. “Therefore I say: Eä! Let these things Be! And I will send forth into the Void the Flame Imperishable, and it shall be at the heart of the World, and the World shall Be; and those of you that will may go down into it.” (Tolkien and

Tolkien 5) A parallel to the beginning of Genesis story here is absolutely striking since

Tolkien has made a little effort trying to conceal it – he simply believes that he is writing true myth such is Christianity itself. But differently, he is (as well as his friend

C.S. Lewis in The Chronicles of Narnia) drawn towards the idea of creation through music – an aspect not entirely missing in Bible, but present only in few translations of it. Ilúvatar is thus the omnipotent and omniscient God who proposes topics to Ainur, high angelic beings, who sing about the world based on his thoughts. Since each one was given power over different dominion, they contribute to the creation in unique ways. At the beginning, they voices sound in harmony since they are fond of the themes 9

and wish to be present in the creation but then voice of the mightiest of them, Vala

Melkor, seems to bring a discord as he is seeking to play a bigger part in the Music of

Ainur. Three times Ilúvatar stops the music and brings up even more powerful and more beautiful theme than before and three times Melkor rebels against him trying to change the theme for his own glory. In response Ilúvatar says:

Mighty are the Ainur, and mightiest among them is Melkor; but that he may know,

and all the Ainur, that I am Ilúvatar, those things that ye have sung, I will show them

forth, that ye may see what ye have done. And thou, Melkor, shalt see that no theme

may be played that hath not its uttermost source in me, nor can any alter the music in

my despite. For he that attempteth this shall prove but mine instrument in the

devising of things more wonderful, which he himself hath not imagined. (Tolkien

and Tolkien 3)

Similarly to Bible, not even Holy Ones can change the course of the world, since it is based in God and only he knows how the world will end. He also knows what evil will

Melkor bring into Arda (after all, all Ainur were created from different parts of

Ilúvatar’s mind and thus he knows the innermost desires) but since he allowed it, he plans that evil will only contribute to the end he already created. This idea resonates with Genesis 50:20: “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives,” where “intended” is in some versions also translated as “planned” or “devised”. (The Holy Bible NIV)

At the same time, Ilúvatar (such as the Christian God) is the only one who has power to give life – only he possesses the “Imperishable Flame”, which is a biblical reflection of the Holy Spirit. He created the Children, the First-born Elves and the

Second-born Men and let them sleep until the world is ready for their coming. Dwarves, on the other hand, were created out of clay by Aüle the Smith, one of the Valar, who 10

was not able to bring them to life wholly - meaning that these beings moved only when

Aüle wanted them to move. When Ilúvatar saw that Aüle wanted to destroy them, repenting his desire to become a creator of living beings himself, Ilúvatar stopped him and adopted Dwarves as his own children, giving them life and thus including them in his plan for Arda. The Flame Imperishable or the “Secret Fire” is thus a gift of free will and autonomy given to all of the Ilúvatar’s Children. Since Tolkien’s Eru is the reflection of Christian God, who is not a puppet master but an image of true love and good, they will be free to do good or evil, all contributing to his plan nevertheless.

After the Valar came to Arda to build what Eru inspired them to sing of

(including waking up of the First-borns), some may say that from this point Eru is not present in the world. The truth is that he entrusted the Valar with government, making him not obviously present in the Arda, but definitely not a watcher either. In fact, there are some occasions when he is clearly present – as in the Destruction of Númenor, place of high significance and home of Númenoreans, high mortal kings. Downfall of this place was caused by Sauron, a Maia serving to Morgoth, who corrupted some of the mortals promising them the eternal life if they rebel against Valar and worship Morgoth as the true God.

Then Manwë [king of Valar] upon the Mountain called upon Ilúvatar, and for

that time the Valar laid down their government of Arda. But Ilúvatar showed

forth his power, and he changed the fashion of the world; and a great chasm

opened in the sea between Númenor and the Deathless Lands, and the waters

flowed down into it, and the noise and smoke of the cataracts went up to heaven,

and the world was shaken. (Tolkien and Tolkien 135)

This picture can be seen in the Bible as well, for example in the fate of Babel, place of false religion, or in famous destruction of Sodom and Gomorrah. 2 Peter 2:6-7 11

says that the place was “ungodly” and thus was condemned to be destroyed except for righteous Lot. (The Holy Bible NIV) From Númenor, the “Faithful” ones (meaning faithful to Valar and Ilúvatar) were saved as well – in the end preserving the high bloodline of noble mortal kings.

1.2.2. The Angel Figures

As was already mentioned, Ilúvatar created Ainur at the beginning of time so that they would help him build the world and govern it. There is a great number of them even though Tolkien specifically talks about fifteen of Valar, higher holy beings who decided to be present in the world, and about a small number of Maiar, also holy beings, who were appointed to help Valar in their doings but lesser in power and knowledge.

Tolkien describes the Ainur in a letter to Peter Hastings as an “angelic order“, therefore dividing them into something that closely resembles higher and lesser kinds of biblical angels. (Tolkien, Carpenter, and Tolkien 209) Indeed, there are more similarities to be found. Both Tolkien’s and biblical angels were created before anything else was made; they are messengers of God’s intention and leaders of people. They are immortal and sexless in their nature. As biblical angels may accept a shape in which they will reveal themselves to people even though their appearance is often in dazzling white and blazing glory, Tolkien’s Ainur may accept form according to their intention as well. (The Holy Bible, Matthew 28:2-4) Generally speaking, the form corresponds to their nature but is more divine as the light of Ilúvatar lives still in their faces. (Tolkien and Tolkien 7)

Another similarity resembling the Ainur to angels is that they are not meant to be worshipped. The Elves (higher in knowledge than Men and due to their immortal origin closer to the Ainur) perceived them more like their guides or as Tolkien describes

“children view their parents or immediate adult superiors, and though they know they are subjects of the King he does not live in their country nor have there any dwelling”.

(Tolkien, Carpenter, and Tolkien 193) A shown above, angels in Arda, similarly to

Bible, are to be respected not worshipped – except of occasional prayers which author compares to a Catholic prayer to a Saint (as they also have specific domains in which they may provide help). (Tolkien, Carpenter, and Tolkien 193)

As some may say that Valar spirits are way too powerful and creative in their nature, Maiar beings may serve in many aspects more as the reflection of biblical angels. For example Gandalf, one of the main characters of The Lord of the Rings, is a

Maia originally named Olórin. Being a holy spirit (or an angel) he is immortal, even though the body he accepted while coming to Arda can be wounded and feels hunger as any of the Children of Ilúvatar. He was appointed by Valar to walk among people, teaching them wisdom beyond their own and guiding them while concealing his own power. It is precisely the reason why Maia spirits seems to be even closer reflection of biblical angels – they are the movers of the happenings in Arda and thus prophets of

God’s plan.

1.2.3. Morgoth as Satan figure

Since one of the main themes of Tolkien’s books is the fight of good against evil, it seems logical that Tolkien in his thinking followed the Christian Myth even there. While everything that Ilúvatar creates at the beginning is pure and good, there is some evil working against it. In the Bible, Lucifer was the highest of angels both in power and knowledge. “You were the seal of perfection, full of wisdom and perfect in beauty,” declares Ezekiel but continues, “you were blameless in your ways from the day you were created till wickedness was found in you,” thus explaining the reason of

Lucifer’s fall. (The Holy Bible NIV, Ezechiel 28: 12-15) The world “wickedness” is in some versions of Bible translated as sin – hinting that sin is based in Lucifer. Thus corrupted, the angel wanted to become an equal to God, rule the world and be worshipped in God’s place. He persuaded some of the angels to rebel with him against

God, hence causing them to be banned from Heaven. Accordingly, Tolkien’s Melkor, mightiest of Valar, became jealous of Ilúvatar’s creative powers desiring to create and enslave living creatures (in other words – the same biblical “wickedness” was found in him). But in Tolkien’s myth (as in biblical) evil cannot create, only corrupt the good.

“Melkor built his strength, and he slept not, but watched, and laboured; and the evil things that he had perverted walked abroad, and the dark and slumbering woods were haunted by monsters and shapes of dread.” (Tolkien and Tolkien 19) Therefore are the

Ents “perverted” into stone-trolls, possibly eagles into fell-beasts (winged steeds of

Nazgûls) and most importantly Elves into orcs. Some may argue that since Melkor was created of Ilúvatar’s mind, he was simply “made” this way, but Tolkien throughout the story shows on many examples (such is the king Isildur) that it is the power, will to rule and pride which causes a soul to fall (both spiritually and physically). Melkor was joined by many Maiar spirits to rebel against Eru and thus were banned from Valinor

(dwelling of Valar – reflection of Heaven). Chief of his servants was Maia Sauron

(main Satan figure in The Lord of the Rings story who can be seen as parallel to biblical

Beelzebub, chief lieutenant of demons, second to Satan). As Morgoth is captured and imprisoned in Void waiting for escape (which has been foreseen as the part of Dagor

Dagorath, parallel to Armageddon), Sauron takes over the plan of enslaving all free people of Middle earth in his master’s stead.

Another similarity connecting both “angels” is that after their fall, they were not called by their original names. Lucifer (in translation mostly “Morning Star”, “Day star” 14

or “Light-bringer”) was after his fall most commonly associated with the name Satan

(“Enemy” and “Adversary”), even though this practise may change to different translation of Bible and different Christian methods. Melkor (“He Who Arises in

Might”) is after his evil deeds known in Arda only as Morgoth (“Black Foe” or “Dark

Enemy”).

1.3. Visions of Heaven

1.3.1. Valinor

While many Christian symbols and parallels can be found quite easily for those who wish to find them, Valinor and its purpose remains more or less a secret even to many critics. After the Arda is built, Valar choose Valinor to be their homeland and invite the Elves to join them to live in joy and God’s glory. Because of Morgoth’s influence, many of the elves (and later men) become corrupted and start a war with

Valar finally causing the Destruction of Númenor. This event is incredibly important for the significance of Valinor - hence this part of the world is “withdrawn” by Ilúvatar and becomes unattainable for mortals to reach, also reshaping once flat world into a round one. “Númenor was destroyed, and Eressëa and Valinor removed from the physically attainable Earth: the way west was open, but led nowhere but back again-for mortals.”

(Tolkien, Carpenter, and Tolkien 198)

Parallel to a biblical Garden of Eden may be found here, as the Valinor

(repeatedly described by Tolkien as the “paradise”) is a dwelling of the Ainur, angelic spirits, which is after the fall of Men removed from their reach permanently (with very few exception of Valar grace). Since the Elves are immortal and as such much more similar to Maiar in their nature, this ban does not really include them. Regarding the fate of the Elves, even though they cannot die of age or illness, they still can be slayed or die of grief and weariness. In the moment of death their soul may obey the summons and return to Halls of Mandos in Valinor. The Halls of Mandos, also called “Halls of

Waiting” bear a resemblance to Christian purgatory in one very important aspect – when an elf dies and returns to Valinor, he need to stay there for some time until Námo

The Judge (and partly out of his own will) decides that he can “continue” and be reborn 16

again. As reborn, the Elves usually do not wish to leave Valinor again but rather live in joy and glory together with the Valar (some exception may be found in here as well –

Lúthien, the elf maiden was reborn as mortal to be with her lover, mortal Beren). This option of staying seems to be also the most desirable for the elf-kind since once they are reborn, all the sorrow and grief from the previous life leaves them forever so that in some way they really enter the Kingdom of Heaven. Tolkien also mentions examples of elves, who are not permitted to be reborn (due to their evil deeds) or simply do not wish to be, but their future fate remains unknown.

What follows the death of Maia spirits, Tolkien explains on the character of

Olórin/Gandalf. As he is sent to Arda to guide and teach the people in the wars to come, he is given a human body which may be slayed. In the depths of Moria he faces another

Maia, the Balrog of Morgoth, defeats him but dies (at least his body) shortly afterwards.

But since he was appointed with important quest, it was not the end for him. “Naked I was sent back- for a brief time, until my task is done.” (Tolkien 502) And indeed, after the War of Ring is won, he sets on a boat with the last elves remaining in Middle-earth and with those affected by the grief the most returns home to Undying Lands of

Valinor.

1.3.2. Circles out of the world

As was mention before, only few of mortal men could sail west to reach Valinor

– for example Frodo Baggins, Bilbo Baggins, Gimli the Dwarf and at last Samwise

Gamgee, all as a reward for the things they have accomplished during the War of Ring.

Many readers argue that since Tolkien called Valinor the “Undying land”, it applies that by a grace of Valar they were deliberated from death, causing them to live in Valinor until the end of the world. But Tolkien in letter to Mrs Eileen Elgar explained that since

Ilúvatar has given all the Second-born the gift of death, those mortal who were allowed to stay in Valinor were given this opportunity to heal and live the rest of their time in peace:

'Alas! there are some wounds that cannot be wholly cured', said Gandalf (III

268) – not in Middle-earth. Frodo was sent or allowed to pass over Sea to heal

him – if that could be done, before he died. He would have eventually to 'pass

away': no mortal could, or can, abide for ever on earth, or within Time. So he

went both to a purgatory and to a reward, for a while: a period of reflection and

peace and a gaining of a truer understanding of his position in littleness and in

greatness, spent still in Time amid the natural beauty of 'Arda Unmarred', the

Earth unspoiled by evil. (Tolkien, Carpenter and Tolkien 328)

Although Tolkien makes sure that readers do understand where souls of dead elves go, the place of final rest for the mortals he keeps secret. “What may befall their spirits after death the Elves know not. Some say that they too go to the halls of Mandos; but their place of waiting there is not that of the Elves, and Mandos under Ilúvatar alone save

Manwë knows whither they go after the time of recollection in those silent halls beside the Outer Sea.” (Tolkien and Tolkien 49) As Tolkien hints, it seems most likely that after death the mortals leave the Arda entirely to be with Ilúvatar in outer circles of the world waiting for the world to end and be recreated.

Similarly, even Dwarfs, since they are not entirely the Children of Eru, their father Aüle is said to gather them in the Halls of Mandos (although again separated).

There they will wait with him for the Final Battle after which they will help him recreate the Arda for the “Second Music of Ainur” (a parallel to a biblical Second

Kingdom on earth).

1.4. Life after death

As has been already said, the afterlives of the Elves, Men and even Dwarves are connected with Halls of Mandos or Halls of Eru in outer circles of the world. Regarding life after death of those who abandon their original nature (since everything Ilúvatar created is good at the beginning) and surrender to evil, they also may get to Valinor (in the case of the First-born their chance to be reborn is forfeited) but all regardless of race are judged and must wait for the Dagor Dagorath, the final battle, when Morgoth will get free from his prison in Void, loose against all free people of Arda and the world will be recreated. Since the main source of whole mythological background for Tolkine’s universe, The Silmarillion, was published after the author’s death, lot of things concerning origin and fate of all beings who are not counted among Children of Ilúvatar remain secret.

However, one can be sure to claim that there is an afterlife in Tolkien’s universe even for the evil ones. It may bear a little parallel to biblical myth (since the author was influenced also by many other myths such are Slavic, Greek, Nordic and many others), but serves much more for a deeper understanding of how evil works and how being bound to earth, never leaving to somewhere beyond, may be the eternal punishment worthy of biblical hell.

1.4.1. The Ringwraiths

After Morgoth was defeated and imprisoned in Void, his greatest servant, Maia

Sauron, carried on his legacy – to enslave all free creatures of the world and in order to do so, he was in need of many slaves and servants. He asked the Elves of Eregion to create number of magic rings linked to his knowledge and they did so since at that time

he still seemed fair and mighty. He intended to give them to all rulers of the world, but minds of dwarves and elves are not easy to corrupt and soon they were able to see through Sauron’s lies so they kept the rings hidden - never using their power. Thus he gave nine of the rings to men of the Númenorean race which he hated the most because they were fair pupils of Elves and quickly grew in knowledge and power, representing the biggest threat to Sauron. “Men proved easier to ensnare. Those who used the Nine

Rings became mighty in their day, kings, sorcerers, and warriors of old. They obtained glory and great wealth, yet it turned to their undoing. They had, as it seemed, unending life, yet life became unendurable to them.” Sooner or later they all fell under the dominion of Sauron’s ring, becoming evil spirits seen only by the one, who wears the

One Ring. “The Nazgûl were they, the Ringwraiths, the Enemy's most terrible servants; darkness went with them, and they cried with the voices of death.” (Tolkien and Tolkien

138) They could be clothed by their Master, giving them body which can be seen and also destroyed, but their will is bound to the fate of the Mastering Ring. Again, neither of main canon sources mentions what happens to their souls if this connection is lost.

After Éowyn kills the Witch King of Angmar, the Chief of Ring-wraiths, his destruction offers only speculations:

The crown rolled away with a clang. Éowyn fell forward upon her fallen foe.

Bot lo! The mantle and hauberk were empty. Shapeless they lay now on the

ground, torn and tumbled; and a cry went up into the shuddering air, and faded

to a shrill wailing, passing with the wind, a voice bodiless and thin that died, and

was swallowed up, and was never heard again in that age of the world. (Tolkien

842)

According to Tolkien’s lore, two possible options may apply – firstly, Nazgûl, stripped of his power and shape could flee to his Master awaiting for the final blow, the 20

destruction of the Ring, after which they together become helpless spirits wandering the world unseen until the Dagor Dagorath comes as was foretold for Sauron:

If it [One Ring] is destroyed, then he will fall; and his fall will be so low that

none can foresee his arising ever again. For he will lose the best part of the

strength that was native to him in his beginning, and all that was made or begun

with that power will crumble, and he will be maimed for ever, becoming a mere

spirit of malice that gnaws itself in the shadows, but cannot again grow or take

shape. (Tolkien 879)

Secondly, since they are originally Númenoreans and thus Children of Ilúvatar, they may have followed the doom of Men; passing into outer circles of the world to whichever judgement awaits them with Eru.

1.4.2. The Oathbreakers

Army of the Dead were once the Men of White Mountains who were sworn to

Isildur, the Númenorean king. Their oath hereby obligated them to come when the King would summon them to a battle. But during dark years they started worshipping Sauron and refused to come for Isildur’s aid in the War of the Last Alliance. In fear, they hid in the caverns beneath Dwimorberg and Isildur cursed them “to rest never until your

[their] oath is fulfilled.” (Tolkien 782) Therefore their souls are not permitted to leave the earth, but forced to dwell in places where they died until the prophecy of Malbeth the Seer will come true and their oath is fulfilled.

The Tower trembles; to the tombs of kings

doom approaches. The Dead awaken;

for the hour is come for the oathbreakers:

at the Stone of Erech they shall stand again

and hear there a horn in the hills ringing.

Whose shall the horn be? Who shall call them

from the grey twilight, the forgotten people?

The heir of him to whom the oath they swore.

From the North shall he come, need shall drive him:

he shall pass the Door to the Paths of the Dead. (Tolkien 781)

During the War of the Ring, Isildur’s heir Aragorn indeed comes, calls upon the Army of the Death and they indeed follow. Together they fight in the Battle of Pelennor Fields which Legolas describes afterwards: “Faint cries I heard, and dim horns blowing, and murmur as of countless far voices: it was like the echo of some forgotten battle in the

Dark Years long ago. Pale swords were drawn; but I know not whether their blades would still bite, for the Dead needed no longer any weapon but fear.” (Tolkien 876)

Given that they are already dead, no weapon can harm them. After the battle is won,

Aragorn declares their oath as fulfilled and they may finally go to the final rest to the

Halls of Eru.

1.4.3. Barrow-wights

Barrow-wights are the evil spirits who dwell in barrow-downs, haunting the tombs of Dúnadain kings of old waiting for passers-by to capture them and sacrifice them. “‘The Men of Carn Dûm came on us at night, and we were worsted. Ah! the spear in my heart!’ He clutched at his breast. ‘No! No!’ he said, opening his eyes. ‘What am I saying, I have been dreaming.’” (Tolkien 143) By this quotation Tolkien indicates that the wights may be of men origin but does not clarify whether they are enslaved and tortured souls bound to their master or they joined Sauron willingly as the Black

Númenoreans. Some theories claim that the wights also may be evil spirits of elves

bound to Arda trying to “re-house” bodies since they were not permitted to be reborn in

Valinor. It is further said that they have been sent by the Witch King of Angmar, Chief of Nazgûls, who at that time dwelled in Carn Dûm, in order to keep the area inhabited by the enemy. (Tolkien 1041) Only a little is known about them from Tolkien’s writing except for their supernatural ability to reanimate bones or put a spell of sleep upon their victims.

Being merely spirits, they cannot be killed, only banished as Tom Bombadil proves when the wights captured the Hobbits Company on their way to Bree. And as such, they are not likely to join the rest of Men or Elves in their afterlife, but bound to their master they will endure on Arda until the end of days comes.

1.5. The Christ figures

1.5.1. Frodo Baggins

Of all the Christ figures in the story of the Lord of the Rings it is Frodo Baggins who represent the traits of Christ in most complex way. He is not a brave warrior, a great wizard or a fair elf, just an unimportant humble hobbit as Christ was “only” a human carpenter. And yet, it is him who has been appointed to play the biggest part in the course of this age of the world. To carry the One Ring to Mount Doom can be seen as to carry the sin of this world towards the redemption. Frodo is thus a Sin Bearer who sacrifices himself willingly in order to destroy the biggest evil of the Arda.

A great dread fell on him, as if he was awaiting the pronouncement of some

doom that he had long foreseen and vainly hoped might after all never be spoken

... At last with an effort he spoke, and wondered to hear his own words, as if

some other will was using his small voice. ‘I will take the Ring,’ he said,

‘though I do not know the way.’ (Tolkien 270)

He knows that his mission will claim his life but continues anyway because no one else is more fitting – this task takes a simple, pure hobbit to carry the burden of the ring as it takes sinless man to carry the Cross. They both suffer greatly and both experience the temptation. Many critics argue that Frodo is not a Christ figure at all times, which is undoubtedly true since the story is not an allegory of The Holy Bible, and as an example they use Frodo’s waver in the cracks of Mount Doom. Haley Bedell draws a comparison of this moment of weakness in his essay Frodo as Christ Figure:

As Jesus is hanging from the cross, after being harassed and doubted by all those

around him, at “about three in the afternoon Jesus cried out in a loud voice, ‘Eli,

Eli, lemasabachthani?’ (which means ‘My God, my God, why have you forsaken 24

me?’)” (The Holy Bible NIV, Matthew 27:46). Christ cries out to his Father,

asking why he had deserted him in a moment akin to doubt. (12)

Regardless of this, the both fulfil the mission appointed to them and as Christ ascends to heaven, Frodo is given the permission to sail west to Valinor to live the rest of his days in peace and joy.

1.5.2. Samwise Gangee

As Frodo represents Christ carrying the Cross towards redemption, his loyal servant Sam Gangee represent the more metaphorical Christ the Comforter. He loves his master with a selfless love, always giving priority to his friend before to himself.

“Sam’s mind was occupied mostly with his master, hardly noticing the dark cloud that had fallen on his own heart. He put Frodo in front of him now, and kept a watchful eye on every movement of his, supporting him if he stumbled, and trying to encourage him with clumsy words.” (Tolkien 631) He manages to find strength and hope in times, when his master despairs, but he is never broken by the sorrow and weariness. Joseph

Pearce examines his loyal nature even further:

For him to leave the Shire, out of the love of his Master, involves a great

sacrifice. It is fidelity to that sacrifice, and to his relationship with Frodo, that

remains the guiding star throughout. The plans of Wise and the fate of Middle

Earth are never his concern. He only knows he has to do his bit to help Frodo,

however hopeless the task may seem. (115)

It is the guidance and love to his Master due to which the Hobbits are able to reach the

Mount Doom, only one step from their destroying the evil and saving Sam’s beloved

Shire. “Sam looked at him and wept in his heart, but no tears came to his dry and stinging eyes. ‘I said I'd carry him, if it broke my back,’ he muttered, ‘and I will!’

‘Come, Mr. Frodo!’ he cried. ‘I can't carry it for you, but I can carry you and it as well.’” (Tolkien 940) By this quotation Tolkien precisely describes the role of nowadays Christ as a friend and comforter who cannot take people’s task on himself but is there to help carry to burdensome sin towards its destruction.

1.5.3. Aragorn

Aragorn, son of Arathorn and rightful heir of Isildur is another character embodying some of Christ traits. At the beginning he is presented as mere Straider, a great warrior, last descendant of Númenorean race (whom Sauron feared the most) and a true King of Gondor. Aragorn is also (similarly to Christ) a healer. He proves it in

Gondor after Merry and Éowyn were deadly wounded by Witch King of Angmar – a wound which puts them into death-like sleep which no one else can cure.

Furthermore he seems to be able to grant absolution of some sort. As Boromir is dying, he confesses from his sin against Frodo and is forgiven by his King - showing the power of repentance.

Aragorn knelt beside him. Boromir opened his eyes and strove to speak. At last

slow words came. “I tried to take the Ring from Frodo,” he said. “I am sorry. I

have paid.” His glance strayed to his fallen enemies; twenty at least lay there.

“They have gone: the Halflings: the Orcs have taken them. I think they are not

dead. Orcs bound them.” He paused and his eyes closed wearily. After a moment

he spoke again. “Farewell, Aragorn! Go to Minas Tirith and save my people! I

have failed.” “No!” said Aragorn, taking his hand and kissing his brow. “You have

conquered. Few have gained such a victory. Be at peace! Minas Tirith shall not

fall!” Boromir smiled. (Tolkien 414)

After Aragorn tells Gandalf the Resurrected about Boromir’s death, Gandalf confirms that Boromir’s soul will indeed be at peace. “It was a sore trial for such a man: a warrior, and a lord of men. Galadriel told me that he was in peril. But he escaped in the end. I am glad.” (Tolkien 496) It is also Aragorn who enters the Paths of the Dead to release the Oathbreakers from the curse which bounds them to the world such as Christ enters the Realm of the Dead in order for souls to attain redemption. "Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live." (The Holy Bible NIV, John 5: 25) After the War of the Rings is won, he is crowned a long awaited King – representing the Christ of

Second Coming – ruling over the world which has been delivered from the sin.

1.5.4. Gandalf

Maybe the most obviously bears the Christological resonance Gandalf the

Wizard, even though least complexly. He is the leader of the Fellowship, teacher of all good beings and a “servant of Secret Fire” (Tolkien 330). And yet, the most important parallel to the life of Christ is the aspect of self-sacrifice and resurrection. As the

Fellowship is passing through the Mines of Moria, they encounter Balrog of old, evil

Maia who serves Morgoth (and also Sauron). Gandalf battles him singlehandedly, as he is the only equal to the demon-like spirit of flame. Both Maiar spirits fall into an abyss under Moria where death awaits them. But it is not the end for Gandalf for he is resurrected to finish the mission he was appointed with. Many critics argue that due to his Maia (angelic) origin, Gandalf should not be granted the “Persona Christi” and they may not be entirely wrong – he may not be as complex as Frodo considering overall

Christ aspects, but he is the only character in The Lord of the Rings resurrected literally

and wielding power which was directly given to him from his father Ilúvatar (since all the Ainur are the offspring of Ilúvatar’s mind).

2. Christian Myth in the Harry Potter series

2.1. The Life of J. K. Rowling

Joanne Rowling was born on 31st July 1965 in Yate, England and was brought up as a member of the Anglican Church and later in her life converted to Presbyterians.

From the early childhood, she was very fond of books and wanted to become a writer herself. She studied Classics and French at the University of Exter after being not accepted into Harvard University. As a post-graduate she worked for Amnesty

International in London researching “hastily scribbled letters smuggled out of totalitarian regimes by men and women who were risking imprisonment to inform the outside world of what was happening to them.” She afterwards admits that it was “one of the most humbling and inspiring experiences” in her life. (“J.K. Rowling”)

She received the idea for the Harry Potter series while she was sitting on delayed train and began to work on the concept immediately. However, it took seven years before the first book was published – time in which she experienced poverty, divorce, being unemployed single mother and many refusals from the publishers’ side.

Finally Bloomsbury agreed to publish the book which immediately became a best- seller. At the same time, Harry Potter is followed by a huge disapproval from the side of Christian readers who claim that by writing a children book based on magic the author directly promotes occultism and witchcraft.

In a letter written by Pope Benedict XVI addressed and published by German critic

Gabriele Kuby (the author of Harry Potter – Good or Evil?), Pope condemns Harry

Potter by saying: “It is good that you enlighten people about Harry Potter because those are subtle seduction, which act unnoticed and by this deeply distort Christianity in the

soul before it can grow properly.” (Malvern) Rowling, on the contrary, opposed this opinion hinting that way that Christians viewed her books is going to change as the following books would be published. “Again, there is so much I would like to say, and come back when I've written book seven. But then maybe you won't need to even say it

'cause you'll have found it out anyway. You'll have read it.” (”J.K. Rowling Interview“)

And indeed, after publishing the seventh and final book, Harry Potter and Deathly

Hallows, Rowling was able to support her previous claiming that Christianity

(especially mortality and life after death) was one of her main topics, but confesses that she could not speak about it openly before, since the readers would immediately know how the story is going to end.

Concerning magic in her books, Rowling stated that she does not believe in it.

(”J.K. Rowling Interview“) Despite of this fact, magic that Rowling is describing in her books should not be considered naturally evil, since people are born with it and it is up to free will of witch/wizard how they use it. Examining the magic from the Bible’s view, there are two kinds of it – invocational and incantational. John Granger in the book Looking for God in Harry Potter describes this matter further:

The difference between invocational and incantational magic isn’t something we all

learned in the womb, so let me explain. Invocational means literally “to call in.”

Magic of this sort is usually referred to as sorcery. Scripture warns that “calling in”

demonic principalities and powers for personal power and advantage is dangerously

stupid ... But there is no invocational sorcery in the Harry Potter books. Even the

most evil wizards do their nasty magic with spells; not one character in any of the

five books ever calls in evil spirits [biblical demons]. Not once. The magic by spells

and wands in Harry Potter is known as incantational wizardry. Incantational means

literally “to sing along with” or “to harmonize.” (4-5) 30

2.2. Vision of Heaven

As the story reaches its climax in the final book of the series, for the first time

Rowling seems to really elaborate on what happens after death. As Harry voluntarily comes to Forbidden Forrest where Lord Voldemort awaits and death with him, he is hit by the killing curse leaving him lying unconscious (or dead). Harry is sent to place resembling King’s Cross station where he meets the soul of professor Dumbledore and last fragment of Voldemort’s soul which was attached to Harry since the night when

Voldemort tried to murder him for the very first time. Bearing in mind that Albus

Dumbledore is dead such as is the part of Voldemort’s soul (since he destroyed it himself) that lived in Harry, the place reminds of purgatory (but not in Catholic sense – it is not a hell-like place where believing dead are purified since Presbyterian belief teaches that since Christ took all the sins of this world on himself and died to purify people, there is no need for “additional” purifying in purgatory) or as some kind of intermediate stage between life and death.

Harry goes there to understand the role which has been assigned to him, but at the same time he is given a choice to continue towards the eternal life in Heaven. “’I’ve got to go back, haven’t I?’ ‘That is up to you.’ ‘I’ve got a choice?’ ‘Oh yes.’

Dumbledore smiled at him. “’We are in King’s Cross, you say? I think that if you decided not to go back, you would be able to . . . let’s say . . . board a train.’ ‘And where would it take me?’ ‘On,’ said Dumbledore simply.” (Rowling, The Deathly Hallows

722) But the part of Voldemort’s souls, which is trapped there, is not given the same choice, at least for now. The baby-like creature is left underneath the chair and Rowling does not mention what will happen to it.

But as for Harry, he feels the urge to return to world since his task was not fulfilled yet. However, Dumbledore mentions that after death he will be sent here one more time – all people are, in fact. “’But I know this, Harry, that you have less to fear from returning here than he [Voldemort] does.’ Harry glanced again at the raw-looking thing that trembled and choked in the shadow beneath the distant chair. ‘Do not pity the dead, Harry. Pity the living, and, above all, those who live without love.’” (Rowling,

The Deathly Hallows 722) Dumbledore indeed confirms that embodied people are all sent to this place, but the difference is how they feel there – Harry find himself in

King’s Cross station, his beloved place, and he feels very content there. On the other hand, Voldemort’s soul is wailing as in pain without any comfort of clothes or guide.

Even though Rowling does not describe what is happening to Voldemort in more details, it is clear that Voldemort’s fear of death is not without merit – his journey will end there, stuck between the “worlds”, since there is no train for him that would take him “on”. (“J.K. Rowling Web Chat Transcript”)

2.3. Christ and Satan figures

One of the most important themes (beside fight of good against evil - nowadays almost essential characteristic of the fantasy literature) is the theme of friendship.

Indeed it is the biblical “greater love has no one than this: to lay down one’s life for one’s friends” which echoes from every corner of Harry Potter universe making love and ability of self-sacrifice the most important traits of Rowling’s Christ personas. (The

Holy Bible NIV, John 15:13)

2.3.1. Harry Potter

Harry Potter is the most complex Christ persona from the series since he resembles the life and the traits of Christ in number of ways. He is pure, morally sinless and ready to offer helping hand to all (even to his enemies – for example to Draco

Malfoy) and since first year in Hogwarts he has been ready to sacrifice himself in order to save friends and beloved school with its students.

After Voldemort uses the killing curse against baby Harry, the curse is deflected – it is

Voldemort who’s body is destroyed but Harry is left with a scar of his forehead in the shape of lightning. This shape has a biblical meaning – in Luke 10:18 Satan’s fall is described as the “lightning from heaven” and the same applies for Lord Voldemort who that night fell as sorcerer using the most evil curse against an innocent baby. (The Holy

Bible NIV) Since then, Harry wears this metaphorical stigma marking him as “The

Chosen One” or as “The Boy Who Had Lived” as he is the only one who had survived the killing curse – won against death. Harry may be considered the Christ figure as the story begins, but the true complexity of his resemblance is revealed long after his first year in Hogwarts. Before the Christ is born, his coming to earth is foretold and

similarly professor Trelawney had foretold the coming of Harry Potter revealed in The

Order of the Phoenix:

The one with the power to vanquish the Dark Lord approaches… born to those

who have thrice defied him, born as the seventh month dies… and the Dark Lord

will mark him as his equal, but he will have power the Dark Lord knows not..

and either must die at the hand of the other for neither can live while the other

survives… the one with the power to vanquish the Dark Lord will be born as the

seventh month dies… (Rowling 841)

Furthermore, the prophecy as well reflects the death of Christ on Cross who through self-sacrifice is able to redeem the sin and thus conquer Satan while becoming the Master of death. Harry, in similar manner, has to be killed in order to destroy the

Dark Lord and redeem the world from the evil embodied by Lord Voldemort. In doing so, pure and righteous Harry becomes the true Master of death as “the true master does not seek to run away from Death. He must accept that he must die, and understands that there are far, far worse things in the living world than dying.” (Rowling, The Deathly

Hallows 720)

2.3.2. Lily and James Potter

Lily and James Potter are parents of Harry and even though they are deceased before the main story takes place, their legacy echoes and shapes the whole story. All their lives they have been members of the Order of the Phoenix, a secret company of righteous wizards and witches who sacrificed their lives to prevent Voldemort to rise in power. After the prophecy is made, Potters are forced to go into hiding and escaping from Voldemort’s reach. This event seems to be mirroring the escape of Mary and

Joseph into Egypt in order to save infant Jesus from King Herod who intended to kill all infants due to prophecy of new-born “King of Jews”.

Especially the character of Lily Potter seems to bear resemblance to biblical

Virgin Mary. As the origin of her name indicates, she is pure and innocent and it is her sacrifice which keeps saving Harry from Lord Voldemort in first place. During the battle at the end of Harry Potter and the Sorcerer’s Stone Voldemort clearly states that

Lily “needn’t have died”. (Rowling 234) While James has to die in protection of the family, Lily is given a choice to step aside. She would have been probably speared, but she decides to rather sacrifice herself in protection of her son – decision, which results into very old and powerful spell which would save Harry’s life. Very important role is there given to Severus Snape, who asked Voldemort to spare her in first place. Through him Rowling describes the path of the sinner who accepts the faith and is delivered through love. Severus Snape has been in love with Lily since school years in Hogwarts but became Death Eater (follower of Lord Voldemort) while Lily became member of the Order. It was him who heard the prophecy and revealed it to Voldemort. In a gesture of repetition he came to Dumbledore and begged him to hide the Potters. Even though that was not enough since they were biblically betrayed by one of their closest friend, he remained loyal to Dumbledore (making him double agent in the service of both wizards) and swore to protect Harry.

2.3.3. Albus Dumbledore

As for the character of Albus Dumbledore, he seems to bear the resemblance to both Christ, but more obviously to John the Baptist. Dumbledore is one of the most well-known wizards in the world, incredibly powerful, many times suggested as the only one whom Voldemort ever feared. He has been offered many time the chair of

Minister of Magic, but he refused, knowing that position of such power is not fitting for him – as young wizard he sought power and his deeds had very sad consequence – death of his sister. He became the Headmaster of Hogwarts instead and dedicated his life to fight the evil.

The connection to John the Baptist seems to be most obvious for one reason – he is the one who heard the prophecy and prepared the way for Harry’s coming (he helped the Potters to hide and after their death, he took care of Harry). In many ways, he walked in front of Harry, raising him in manner which will allow him understand his task and helping to destroy the horcruxes (magical items concealing parts of

Voldemort’s soul). John the Baptists’ task is the same: “And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for him.” (The Bible NIV, Luke 1:76)

The traits in which Dumbledore resembles Christ the most are the mercifulness and form of higher knowledge. In Harry Potter and Half-Blood Prince he sets off with

Harry to the cave, where one of the horcrux is believed to be hidden. To enter the cave, he must spill his own blood. When Harry asks if he can do it in Dumbledore’s stead, he explains that it has to be him since he is less valuable. (570) He chooses to take this burden upon him as Jesus Christ accepts to carry the sins for all. Later, when they find basin of foul liquid, it is again Dumbledore who drinks it even though it tortures him.

Again, this act resembles drinking the cup of God’s wraith that Jesus took on himself even though it contained the fury against all sins.

Night of his death, he is standing face to face to one of his student, Draco

Malfoy, who is appointed to murder him. Knowing, that killing curse is the worst of sins (since it has power to condemn the soul); Dumbledore tries to talk him out of doing so, not in a gesture of fear of death, but out of pure mercy. “’I am the one with the 36

wand… You’re at my mercy…’ ‘No, Draco,’ said Dumbledore quietly. ‘It is my mercy, and not yours, that matter now.’” (Rowling, The Half-Blood Prince 592) Even though many critics have foreseen Dumbledore’s resurrection, Rowling leaves this trait only to

Harry alone. Instead, she connects Dumbledore to Christ who has already ascended to

Heaven but lives in all the people who follow his legacy and walk the path of love and mercy.

“Such loyalty is admirable, of course,” said Scrimgeour, who seemed to be

restraining his irritation with difficulty, “but Dumbledore is gone, Harry. He’s

gone.” “He will only be gone from the school when none here are loyal to him,”

said Harry, smiling in spite of himself. “My dear boy . . . even Dumbledore

cannot return from the —” “I am not saying he can. You wouldn’t understand.

(Rowling, The Half-Blood Prince 648-9)

2.3.4. Lord Voldemort

Lord Voldemort, also called the Dark Lord or the “One-Who-Must-Not-Be-

Named”, is a character of ultimate evil in the Harry Potter series. He was born into an already broken family – his father left before he was born and mother died giving him life. He thus grew up in an orphanage where he discovered his magical abilities (while torturing other children) and as a wizard was later accepted into Hogwarts. He soon proved to be ambitious, talented and self-serving which helped him grew in power and arrogance. After school, he travelled the world searching for magical items which he turned into the horcruxes (this magic is said to be very dark since the wizard needs to voluntarily tear up his soul through cold-blood murders in order to preserve himself – obtaining form of immortality). He gathered a group of followers which are ominously called the Death Eaters (the members are not reluctant to use the most evil curses

including the killing curse – in contrast to members of Order who do not takes lives) and started calling himself the Lord Voldemort.

Thus he can be seen as a Satan figure - through pride and desire to achieve glory and dominance over people he “fell” as wizard, changing his original name to one which awakens fear of his bearer. In many Christian traditions the figure of Satan is associated with a snake – a resemblance which Rowling seems to follow. As a student,

Voldemort has been sorted into the Slytherin House which bears a snake in his emblem.

He also possesses a very rare ability to speak parseltongue (the language of the serpents), but the connection does not stop here – after his body is recreated through

Harry’s blood, his face (especially his eyes and nostrils) are said to be snake-like.

Interestingly enough, also one of his horcruxes is a giant snake called Nagini who seems to be the closest thing to ever reach Voldemort – his pet and protector. On many occasions, Voldemort is also the metaphorical snake tempting Harry into joining him by promising to resurrect his parents or to rule the world side by side. This imaginary can be also seen in the Bible as Satan tempts Christ in the wilderness by promising to give him rule over all kingdoms of the world. (The Holy Bible NIV, Matthew 4:8-9)

Regarding the Christian (and Christ-like) qualities, not only that Voldemort is lacking them, he also misunderstands them (by mistaking them for weaknesses).

And his knowledge remained woefully incomplete, Harry! That which

Voldemort does not value, he takes no trouble to comprehend. Of house-elves

and children’s tales, of love, loyalty, and innocence, Voldemort knows and

understands nothing. Nothing. That they all have a power beyond his own, a

power beyond the reach of any magic, is a truth he has never grasped. (Rowling,

The Deathly Hallows 709)

Voldemort is incapable of love as he is disgusted by mercy. As was already described in previous subchapters, all of this causes him to die without the possibility of the redemption (in Satan-like fashion) since his evilness and sins are redeemed by self- sacrificial love which is far from beyond his own power or comprehension.

Comparison and Conclusion

The aim of the thesis was to analyse the themes of Christianity and life after death in the works by two giants of the fantasy literature – father of epic fantasy J.R.R.

Tolkien and best-selling author of children literature J.K. Rowling. The mastery of their writing allows the reader to read the books without acknowledging any religion at all, but to those who seek the higher value, both books may become somewhat of backbone to their approach to Christianity.

Comparing these two writers is not quite easy as they are not contemporaries – since Tolkien’s The Lord of the Rings was published almost 50 years before Harry

Potter series, the critics and the author himself (together with his son Christopher

Tolkien) have had more time to analyse the books in great details, providing the thesis with more sources of supportive, specialized literature (not mentioning the fact that exploring Christian themes in the Harry Potter series is even nowadays considered somewhat of controversial). Another difficulty (and one of the main differences between these two authors) is that while Tolkien yearned to describe his beloved

Middle-earth, he (sub)created the universe as complex as our own – with its own languages, races, history, economy and of course with the mythological background including the Genesis Myth of Arda, the holy spirits and of course the figures of good and evil. Rowling, on the other hand, created a powerful story inserted into today’s world, into which she interwove what she thought to be the most rewarding principles of Christian teaching.

Regarding the religious beliefs of the writers, they are both known to be

Christians. Specifically, Rowling is a member of Church of Scotland, being

Presbyterian, while Tolkien is a Catholic. There may be many differences in their

doctrines - for example different view of the Pope and all the “dignitaries”, predestination, purgatory and salvation by good work – the latter may be the reason why even the Christ figures of Harry Potter are generally more flawed than those of

Tolkien’s – Presbyterians do believe that no one is good enough but it matters not as the salvation is possible through limitless grace and love of God’s and not through good and noble deeds. However, these differences seem to not affect the general Christian themes of the books compared – as these themes are self-sacrificial love, friendship, death and fight against evil.

As was already mentioned several times, it is only Tolkien who, due to nature of his writing, sub-creates a different version of current world. Again the word “sub- create” is being used, since Tolkien claimed that he is not fully the author, he just happens to know it. Interestingly enough, also Rowling stated that “Harry came to her” as she was on board of the delayed train, supporting Tolkien’s opinion that stories are the fragments of Greater Myths such is Christianity itself and as such, they are embedded in our subconscious mind, even though usually quite forgotten. (“J.K.

Rowling Interview”)

As both authors are Christians, they seem to agree that there is the eternal life after death, even though they again describe it in different ways. The Undying land of

Valinor and the Halls of Mandos is the place of final rest and waiting for the Elves and

Dwarves (possibly also for the Mortals, even though only Ilúvatar knows where Men go after death) until the Dagor Dagorath comes in which they would fight and win against

Morgoth and his followers and recreate the devastated world in the Second Music of the

Ainur. Rowling remains mysterious (or more clear – depending on the reader) with regard to heaven/hell. Instead, she clarifies that there is something “beyond” for the all

– in case of wizards and witches it is depending on their decision as to take the train

“on”.

Should they for some reason were reluctant to leave the earth (usually due to fear of death, some unfinished task, and strong connection to a place or unresolved emotions), they may become ghosts. Even though they are merely imprints of their previous self never moving “on”, many decided for this option (non-wizards do not have it, but Rowling does not mention their further fate). Another possibility as to stay in contact with the living world is the creation of magical portrait. This option is not truly life after death since the portrait does not really contain the soul of the deceased – it rather serves as a source of important knowledge that portrayed obtained during lifetime. Last option how to recall the dead is through magic (meaning the Dark magic which may create the Inferi – the undead or the Resurrection Stone which brings back the echo of the soul more alive than a ghost but still not truly living). In Tolkien’s world, only those who are evil or unrighteous are not permitted to leave “beyond”.

Knowing this, it seems much more as a punishment – being bound to the earth until the evil deeds are undone (as in the case of Oathbreakers) or until the end of times comes

(as for the Barrow-wights and also possibly for the Ringwraiths).

Lastly, the focus is given to the Christ and Satan personas of both writers. Many characters share some trait of Christs’ life, but it is Frodo and Harry who are in the thesis said to resemble Christ in most complex ways. Both boys (as Frodo is in early thirties when he is given the ring – the age when hobbits mature) set off on perilous paths towards a very unlikely result. Both take on their role willingly but it is not the path they would choose themselves. Being humble and good they acknowledge that they would not make it by themselves – Harry needs Dumbledore and his best friends as

Frodo needs Gandalf and Samwise. Furthermore they both accept that carrying the 42

Cross will claim their life but continue towards the redemption anyway. The main difference may be seen in their ascend to Heaven – Harry stays on earth, in some manner enjoys the cleansed world but Frodo, as he is damaged beyond repair, is allowed to spend the rest of his days in Valinor.

To Gandalf and Dumbledore, on the other hand, are given the roles of wizards, teachers and prophets. They also share some of Christological resonances, but in overall they are more serving as the “movers” of happenings, comforters and guides not only to

Christ figures but to all.

Both authors also present their figures of Satan. The main difference is, that

Rowling’s Lord Voldemort is more metaphorical – he embodies all that Satan represents (sin, absence of love, cruelty and mercilessness) while still being a very ambitious and talented mortal wizard. Tolkien, again due to mythological background, presents the exact reflection of biblical Satan – highest of the angels, who fell due to pride and will to rule, was banished from Heaven and corrupted the world. They may be not present at all times, but even if reader cannot see them, their legacy is clearly carried on, until they are defeated but sacrifice of Christ on the Cross (metaphorical death and resurrection of both Christ figures).

Works cited

Bedell, Haley. Frodo Baggins: The Modern Parallel to Christ in Literature. Humanities

Capstone Projects. Pacific University, May 2015. Web. 28 Apr. 2017.

Granger, John. Looking for God in Harry Potter. Wheaton, Il.: Tyndale, 2004. Print.

“J.K. Rowling”. J.K. Rowling. N.p., 2016. 23 Apr. 2017.

”J.K. Rowling Interview.“ Interview by Evan Solomon. CBCNewsWorld: Hot Type. 13

Jul 2005: n. pag. Accio Quote!, the Largest Archive of J.K. Rowling Interviews

on Web. Web. 23 Apr. 2017.

“J.K. Rowling Web Chat Transcript.” The Leaky Cauldron.org. N.p., 30 July 2007.

Web. 27 April. 2017.

Malvern, Jack. "Harry Potter and the Vatican Enforcer." The Times: 25. Jul 14

2005. ProQuest. Web. 22 Apr. 2017.

Pearce, Joseph. Tolkien: Man and Myth: A Literary Life. London: HarperCollins, 1999.

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Rowling, J. K. Harry Potter and the Deathly Hallows. New York: Arthur A. Levine

Books, 2009. Print.

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2003. Print.

----. Harry Potter and the Sorcerer’s Stone. New York: Arthur A. Levine Books, 1999.

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---. The Tales of Beedle the Bard. London: Children's High Level Group, 2008. Print.

Rowling, J.K. “Azkaban.“ Pottermore.com. Pottermore Limited, 2012. Web. 27 Apr.

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The Holy Bible, New International Version. Grand Rapids: Zondervan House, 1984.

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Tolkien, J. R. R. The Lord of the rings. London: HarperCollins Publishers, 2007. Print.

Tolkien, J. R. R., and Christopher Tolkien. The Silmarillion. Boston: Houghton Mifflin,

1998. Print.

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J.R.R.Tolkien. London: HarperCollins, 1995. Print.

Abstract in English

The aim of the thesis is to explore the topic of religion and afterlife in the works of two well-known fantasy writers – J.K. Rowling and J.R.R. Tolkien. As both the authors are Christians, the thesis discusses in which manners is the Christian belief reflected in their books and compares the findings.

Regarding the structure of thesis, the first part of it is dedicated to the reflection of the Christian Myth in Tolkien’s books – namely in The Lord of the Rings and The

Silmarillion. It analyses the Creation myth of Tolkien’s universe, figures of God, Satan and angelic beings. Furthermore the thesis focuses on what is happening after the death of elves, men and other beings together with the places where they go. It also comments on the fate of souls which are not permitted to leave the earth for some reason. The last section of Tolkien’s part of thesis is dedicated to Christ figures and their characters.

The second part of the thesis is following the same structure but concentrates on the

Harry Potter series by J.K. Rowling. Since her universe is not fictional, the mythological background of the books is omitted. Instead it comments on the vision of afterlife which is “beyond” or on earth. The last section is, similarly to Tolkien’s part of thesis, dedicated to Christ and Satan figures.

The third and last part of thesis serves as conclusion and, at the same time, as the actual comparison of important findings on given topic.

Abstract in Czech

Tato práce se věnuje tématům náboženství a života po smrti v dílech dvou velikánů fantasy literatury a to J.K. Rowling a J.R.R. Tolkiena. Jelikož oba autoři jsou známí svým křesťanským přesvědčením, hlavní myšlenkou je najít a analyzovat způsoby, v jakých se křesťanství v dílech objevuje a porovnat je.

První část práce se věnuje zkoumání těchto prvků v dílech Tolkiena – především v

Pánovi Prstenů a méně známém Silmarillionu. Popisuje, v jaké formě se v nich objevuje

Stvoření světa, Bůh či hierarchie andělských bytostí, co se děje s elfy, lidmi a dalšími bytostmi po smrti a místům, kam po smrti odchází duše. Dále se věnuje osudu duší, kterým byl tento odchod z nějakého důvodu odepřen. Neopomenuti jsou také ti, kteří svým údělem zrcadlí život Ježíše Krista.

Druhá část práce je svázána se sérií knih o kouzelníkovi Harry Potterovi z pera J.K.

Rowling a zrcadlí tu předchozí ve struktuře. Jelikož autorka knih nevytvořila fiktivní vesmír, ale zasadila děj knih do současného světa, práce vynechává mytologický základ a spíše se soustředí na vizi a možnosti posmrtného života kouzelníků a stejně jako v předchozí části analyzuje vlastnosti postav připomínajících Ježíše Krista a postavu

Satana.

Třetí část práce je zároveň souhrnem i vlastním porovnáním objevených poznatků.