Dragons and serpents in J.K. Rowling's Harry Potter Series: are they evil?(Critical essay)

ONE OF THE GREAT PLEASURES of reading the Harry Potter series stems from the numerous mythological and literary references that J.K. Rowling has included in her magical universe. Rowling's amazing ability to merge these cultural allusions with material that is unique to her works is best illustrated by her depiction of the most familiar antagonists in the Bible and other works of literature, the serpent and the dragon.

It is important to note that even though the term "dragon" is designated by the Latin draco while "snake" is designated serpens, in many literary texts and sources the symbolism of "serpent," "snake," and "dragon" are either synonymous or closely related (Rose 327). For instance, the Bible consistently identifies both the snake and the dragon with evil, and the term "dragon" was often used during the Middle Ages to denote the concept of sin (Gravestock 126). In addition, T. H. White's The Book of Beasts defines the dragon as the "biggest of all serpents" (White 165), and J.R.R. Tolkien classifies the serpent as a type of dragon, or Great Worm (Day 197). Contrary to this portrayal of serpents and dragons as interchangeable entities, J.K. Rowling makes a clear distinction in her series between these creatures as they serve different functions within the moral framework that she has fashioned. The serpents in the Harry Potter books are mainly associated with the forces of darkness against which the hero and his allies are destined to fight, while the dragons in the series are not specifically allied to either side in this cosmic battle.

Serpents have been the subject of myth and folklore from time immemorial and are linked to the ancient serpent-worshipping religions of the world (Rose 327). This fascinating creature is the embodiment of contradiction as it symbolizes both death and destruction due to its poisonous venom or fatally tight squeeze, as well as life and resurrection in light of its ability to shed and renew its skin (Gordon 613).

The snake plays a rich and complex role in ancient Egyptian belief, and is frequently depicted as an elemental symbol of chaos and evil. For example, the monstrous snake Apophis was seen as an aggressive and treacherous instrument of evil that could bring about the Apocalypse. According to the myth, Apophis would lay in wait every night to ambush the sun god, Ra, thereby preventing the sun from rising. Consequently, every sunrise and sunset is an indication that Ra has defeated his serpentine foe and will not allow the world to die (Kronzek & Kronzek 206).

In early Arab and Hebrew demonology, the serpent also occupied a prominent place, most likely due to the dread it inspired by its swift and subtle movements, unchanging expressions, and deadly nature (Langton 7; Kronzek & Kronzek 207). In the Old Testament, the snake appears as a fearsome and malicious creature with which man lives in enmity. This hostile relationship begins in the book of Genesis when Satan selects the tempting serpent of Eden as the most suitable instrument to bring about the fall of man (Langton 55; Rose 328), and continues in Christian lore where the snake is depicted as wound around a cross, suggesting the all encompassing power of evil. In addition, the serpent is sometimes portrayed with the icon of a woman's head to symbolize lust and temptation (de Vries 412), and may also be depicted at the foot of the cross where it is a symbol of good triumphing over evil (de Vries 413). Finally, the villainous Midgard snake of Norse Mythology is a giant destructive serpent that represents the malignant powers of the universe and will ultimately bring about the final destruction of the earth (Kronzek & Kronzek 206; Rose 329).

Despite these powerful associations with evil, the snake has also been endowed with noble qualities, and is often associated not only with death, chaos, and terror but also with fertility, healing, wisdom, and insight (Kronzek & Kronzek 206). For instance, the ancient Aztecs of Central America held the mythical plumed serpent, Quetzalcoatl, in high esteem due to its status as powerful religious symbol (Gordon 570), and the Egyptians revered the cobra goddess, Renenutet, as a repository of supreme wisdom and good fortune (Watterson 97). Moreover, the Australian Aborigines associated a giant rainbow serpent with the creation of life, and the ancient Greeks viewed it as a symbol of the medical arts (Kronzek & Kronzek 207). Thus, the symbol of the medical profession is a Caduceus, a winged staff with two serpents entwined around it. This belief stems from the mythical figure Aesculapius who discovered medicine by watching as one snake used herbs to bring another snake back to life. Furthermore, in classic Roman culture, snakes were associated with fertility and healing, and were regarded as the beneficent spirits of the dead (Wheatcroft 144).

While the serpents in the Harry Potter series play a significant role in the text, it is not their life-affirming characteristics that are highlighted but their negative associations with death and destruction via their involvement with Rowling's malicious villains (Berner & Millman 69). In general, the serpent motif recurs in each of the Harry Potter books as the emblem of Slytherin House. Moreover, it materializes in five separate books as an amalgamation of this theme's traditional aspects combined with the unique innovations that characterize Rowling's mythic creations. The first occurrence is in The Philosopher's Stone [PS] (1) when Harry encounters a Brazilian boa constrictor and learns that he can speak snake language. The snake then appears twice in The Chamber of Secrets [CS], first during a meeting of the dueling club, and then at the end of the book where Harry must battle Tom Riddle's dreaded "pet" basilisk. It also emerges in The Goblet of Fire [GF] where it turns up in the symbol of the Dark Lord, a skull sprouting a forked tongue, and in the form of Voldemort's serpentine companion, the revolting Nagini. The serpent motif is also apparent in The Order of the Phoenix [OP] where Lord Voldemort takes possession of Nagini in order to enter the Ministry of Magic and ruthlessly attacks Arthur Weasley, as well as during the climactic duel scene between the Dark Lord and Dumbledore when the former uses a serpent against his nemesis. (2) The final appearance of the snake is in The Deathly Hallows [DH] where Nagini demonstrates her ability to adopt human form by transforming into Bathilda Bagshot, continues her role as Voldemort's devoted familiar by killing Professor Snape, and is finally disposed of by Neville Longbottom in a manner reminiscent of St. George's slaying of the Dragon in Christian hagiography and medieval romance.