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J.K. Rowling Originals

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The Sorting Hat

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The famous Hogwarts Sorting Hat gives an account of its own genesis in a series of songs sung at the beginning of each school year. Legend has it that the hat once belonged to one of the four founders, Godric Gryffindor, and that it was jointly enchanted by all four founders to ensure that students would be sorted into their eponymous houses, which would be selected according to each founder’s particular preferences in students.

The Sorting Hat is one of the cleverest enchanted objects most witches and wizards will ever meet. It literally contains the intelligence of the four founders, can speak (through a rip near its brim) and is skilled at Legilimency, which enables it to look into the wearer’s head and divine his or her capabilities or mood. It can even respond to the thoughts of the wearer.

The Sorting Hat is notorious for refusing to admit it has made a mistake in its sorting of a student. On those occasions when Slytherins behave altruistically or selflessly, when Ravenclaws flunk all their exams, when Hufflepuffs prove lazy yet academically gifted and when Gryffindors exhibit cowardice, the Hat steadfastly backs its original decision. On balance, however, the Hat has made remarkably few errors of judgement over the many centuries it has been at work.

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JKR Sorting Hat illustration

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## J.K. Rowling’s thoughts

The Sorting Hat does not appear in my earliest plans for Hogwarts. I debated several different methods for sorting students (because I knew from early on that there would be four houses, all with very different qualities). The first was an elaborate, Heath Robinson-ish machine that did all kinds of magical things before reaching a decision, but I did not like it: it felt at once too complicated, and too easy. Next I placed four statues of the four founders in the Entrance Hall, which came alive and selected students from the throng in front of them while the school watched. This was better, but still not quite right. Finally, I wrote a list of the ways in which people can be chosen: eeny meeny miny mo, short straws, chosen by team captains, names out of a hat – names out of a talking hat – putting on a hat – the Sorting Hat.

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Ghosts

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Guests dancing at Nearly Headless Nick's deathday party 

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In the world of Harry Potter, a ghost is the transparent, three-dimensional imprint of a deceased witch or wizard, which continues to exist in the mortal world. Muggles cannot come back as ghosts, and the wisest witches and wizards choose not to. It is those with ‘unfinished business’, whether in the form of fear, guilt, regrets or overt attachment to the material world who refuse to move on to the next dimension.

Having chosen a feeble simulacrum of mortal life, ghosts are limited in what they can experience. No physical pleasure remains to them, and their knowledge and outlook remains at the level it had attained during life, so that old resentments (for instance, at having an incompletely severed neck) continue to rankle after several centuries. For this reason, ghosts tend to be poor company, on the whole. They are especially disappointing on the one subject that fascinates most people: ghosts cannot return a very sensible answer on what it is like to die, because they have chosen an impoverished version of life instead.

Ghosts can pass through solid objects without causing damage to themselves or the material, but create disturbances in water, fire and air. The temperature drops in the immediate vicinity of a ghost, an effect intensified if many congregate in the same place. Their appearance can also turn flames blue. Should part or all of a ghost pass through a living creature, the latter will experience a freezing sensation as though they have been plunged into ice-cold water.

Witches and wizards are much more susceptible to what Muggles call paranormal activity, and will see (and hear) ghosts plainly where a Muggle might only feel that a haunted place is cold or ‘creepy’. Muggles who insist that they see ghosts in perfect focus are either a) lying or b) wizards showing off – and in flagrant breach of the International Statute of Secrecy.

Wand Cores  

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Wands Cores

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The following description of the powers and properties of the three main wand cores used by Mr Garrick Ollivander are taken from his own notes.

> Early in my career, as I watched my wandmaker father wrestling with substandard wand core materials such as kelpie hair, I conceived the ambition to discover the finest cores and to work only with those when my time came to take over the family business. This I have done. After much experimentation and research, I concluded that only three substances produce wands of the quality to which I am happy to give the illustrious name of Ollivander: unicorn hair, dragon heartstring and phoenix feather. Each of these costly and rare materials has its own distinct properties. The following represents a short summary of my researches into each of the three Supreme Cores. Readers should bear in mind that each wand is the composite of its wood, its core and the experience and nature of its owner; that tendencies of each may counterbalance or outweigh the other; so this can only be a very general overview of an immensely complex subject.

## Unicorn 

Unicorn hair generally produces the most consistent magic, and is least subject to fluctuations and blockages. Wands with unicorn cores are generally the most difficult to turn to the Dark Arts. They are the most faithful of all wands, and usually remain strongly attached to their first owner, irrespective of whether he or she was an accomplished witch or wizard.

Minor disadvantages of unicorn hair are that they do not make the most powerful wands (although the wand wood may compensate) and that they are prone to melancholy if seriously mishandled, meaning that the hair may ‘die’ and need replacing.

## Dragon 

As a rule, dragon heartstrings produce wands with the most power, and which are capable of the most flamboyant spells. Dragon wands tend to learn more quickly than other types. While they can change allegiance if won from their original master, they always bond strongly with the current owner.

The dragon wand tends to be easiest to turn to the Dark Arts, though it will not incline that way of its own accord. It is also the most prone of the three cores to accidents, being somewhat temperamental.

## Phoenix 

This is the rarest core type. Phoenix feathers are capable of the greatest range of magic, though they may take longer than either unicorn or dragon cores to reveal this. They show the most initiative, sometimes acting of their own accord, a quality that many witches and wizards dislike.

Phoenix feather wands are always the pickiest when it comes to potential owners, for the creature from which they are taken is one of the most independent and detached in the world. These wands are the hardest to tame and to personalise, and their allegiance is usually hard won.

Platform Nine and Three-Quarters

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The Hogwarts Express at platform nine and three-quarters.

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## J.K. Rowling’s thoughts

In choosing the number of the concealed platform that would take young witches and wizards to boarding school, I decided that it would have to be a number between those of the Muggle platforms – therefore, it was clearly a fraction. This raised the interesting question of how many other fractional platforms lay between the whole-numbered platforms at King’s Cross, and I concluded that were probably quite a few. Although these are never mentioned in the book, I like to think that it is possible to take a version of the Orient Express off to wizard-only villages in continental Europe (try platform seven and a half), and that other platforms may be opened on an as-required-basis, for instance for large, one-off events such as Celestina Warbeck concerts (see your ticket for details).

The number nine and three-quarters presented itself without much conscious thought, and I liked it so much that I took it at once. It is the ‘three-quarters’ that makes it, of course.

The Floo Network

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The Weasleys burst through the Dursley's fireplace.

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In use for centuries, the Floo Network, while somewhat uncomfortable, has many advantages. Firstly, unlike broomsticks, the Network can be used without fear of breaking the International Statute of Secrecy. Secondly, unlike Apparition, there is little to no danger of serious injury. Thirdly, it can be used to transport children, the elderly and the infirm.

Nearly every witch or wizard home is connected to the Floo Network. While a fireplace may be disconnected by the use of a simple spell, connection requires the permission of the Ministry of Magic, which regulates the Floo service and prevents Muggle fireplaces becoming inadvertently joined up (although temporary connection can be arranged in emergencies).

In addition to domestic fireplaces, there are around a thousand fireplaces across Britain connected to the Floo Network, including those at the Ministry of Magic, and various wizarding shops and inns. The fireplaces of Hogwarts are not generally connected, although there have been occasions when one or more has been tampered with, often without the staff’s knowledge.

Although generally reliable, mistakes can happen. Speaking the name of the destination loudly and clearly upon entering the Floo flames is sometimes difficult, due to ash, heat and panic. The most notorious instance of accidental misdirection happened in 1855 when, after a particularly nasty row with her husband, witch Violet Tillyman leapt into the living room fire and cried, between sobs and hiccups, that she wanted to go to her mother’s house.

Several weeks later, with no clean pots in the house and his socks in urgent need of washing, her husband Albert decided that it was time she came home, and took the Floo Network to his mother-in-law’s. To his surprise, she claimed that Violet had never arrived. Albert, a suspicious man and a bit of a bully, raged, stormed and searched the house, but his mother-in-law appeared to be telling the truth. A poster campaign and a series of articles in *The Daily Prophet* later, Violet had still not been found. Nobody seemed to know where she was and nobody had seen her come out of any other fireplace. For several months after her disappearance, people were afraid to take the Floo Network, in case it simply vanished them into thin air. However, time passed, memories of Violet faded, and nobody else disappeared, so the wizarding community continued as usual. Albert Tillyman returned grumpily to his house, learned cleaning and darning spells, and never used the Floo Network again for fear of what it had done to his wife.

It was not until twenty years later, after Albert’s death, that Violet Tillyman resurfaced. Due to the incoherent way she had spoken when she had entered the Floo Network, she had not emerged from her mother’s fireplace, but that of Myron Otherhaus, a handsome wizard who lived in Bury St Edmunds. In spite of Violet’s tear-stained, ash-covered and blotchy appearance, it had been love at first sight when she toppled out of his fire, and Myron, Violet and their seven children lived happily ever after.

## J.K. Rowling’s thoughts

‘Floo’ came from the flue that you find on a chimney and don’t ask me to tell you exactly what a flue is, because I don’t know. I just know it exists, but I’m not sure what it does exactly. I needed a way for particularly young witches and wizards to travel around because I’d created the International Statute of Secrecy, which was inconvenient, so immediately that made it quite difficult for them to move around, particularly over long distances, by magical means. So I thought they need something very discreet, and that’s how the Floo Network came about, so it was a way of moving from house to house without ever being seen by Muggles. But it was fun and comical to have it a little bit difficult to use, so that you could easily make a mistake in where you ended up.

Explore J.K. Rowling’s articles on wizarding world themes. The inner workings of the wizarding world with a collection of original writings. 

Explore the inner workings of the wizarding world with a collection of writing from J.K. Rowling

The Magical Congress of the United States of America (MACUSA)

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## Origins

The Magical Congress of the United States of America, known to American witches and wizards by the abbreviation MACUSA (commonly pronounced as: Mah – cooz – ah) was created in 1693, following the introduction of the International Statute of Wizarding Secrecy. Wizards worldwide had reached a tipping point, suspecting that they could lead freer and happier lives if they built an underground community that offered its own support and had its own structures. This feeling was particularly strong in America, due to the recent Salem Witch Trials.

MACUSA was modeled on the Wizards’ Council of Great Britain, which predated the Ministry of Magic. Representatives from magical communities all over North America were elected to MACUSA to create laws that both policed and protected American wizardkind. 

MACUSA’s primary aim was to rid the continent of Scourers, corrupt wizards who had hunted their fellow magical beings for personal gain. MACUSA’s second great law enforcement challenge was the number of wizarding criminals who had fled to America from Europe and beyond, precisely because of the lack of organised law enforcement such as existed in their own countries. 

The first President of MACUSA was Josiah Jackson, a warlike wizard who was voted into post by his fellow representatives because he was considered tough enough to deal with the difficulties of the post-Salem Witch Trials era. 

In these first years, MACUSA had no fixed meeting place. Meetings were held in different locations to avoid No-Maj detection. 

## Law Enforcement

President Jackson’s immediate priority was to recruit and train Aurors. The names of the first dozen volunteers to train as Aurors in the US have a special place in United States’ wizarding history. There were so few of them, and the challenges they faced so great, that they knew they might be required to lay down their lives when they took the job. The descendants of these witches and wizards have been given particular respect in the US ever since. The original twelve were:

Wilhelm Fischer 
Theodard Fontaine 
Gondulphus Graves 
Robert Grimsditch 
Mary Jauncey 
Carlos Lopez 
Mungo MacDuff 
Cormac O’Brien 
Abraham Potter 
Berthilde Roche 
Helmut Weiss 
Charity Wilkinson 
 
Of these twelve, only two survived into old age: Charity Wilkinson, who would become MACUSA’s third President, and Theodard Fontaine, whose direct descendant Agilbert is the present day Headmaster of Ilvermorny School of Witchcraft and Wizardry. Also of note are Gondulphus Graves, whose family remains influential in American wizarding politics, and Abraham Potter, whose distant relationship to the famous Harry Potter would be uncovered by eager genealogists centuries later.

## Challenges

America remained one of the most hostile environments for magical people, mainly because of Scourer descendants who had vanished permanently into the No-Maj community and who kept suspicion of magic alive. Unlike most Western countries, there was no cooperation between the No-Maj government and MACUSA. 

Initially, an enchanted edifice was created in the Appalachian Mountains as MACUSA headquarters, but over time this became an inconveniently remote location, especially as wizards, like No-Majs, were increasingly congregating in cities. 

In 1760, MACUSA relocated to Williamsburg, Virginia, home of the flamboyant President Thornton Harkaway. Among many other interests, President Harkaway is credited with breeding Crups – dogs that closely resemble Jack Russells, apart from the forked tail. The Crup’s devotion to wizards is only surpassed by its aggression towards non-magical people. Unfortunately, President Harkaway’s pack savaged several local No-Majs, who afterwards were only able to bark for a period of 48 hours. This breach of the Statute of Secrecy led to Harkaway leaving office in disgrace. (It might not be coincidence that Williamsburg was the first city in the US to have a dedicated psychiatric hospital. Sightings of odd happenings around President Harkaway’s residence might account for the admission of No-Majs who were, in fact, perfectly sane.)

MACUSA relocated to Baltimore, where President Able Fleming had his home, but the outbreak of the Revolutionary War, followed by the arrival of the No-Maj Congress in the city, made MACUSA understandably nervous and they departed for what is now known as Washington. 

It was there that President Elizabeth McGilliguddy presided over the infamous ‘Country or Kind?’ debate of 1777. Thousands of witches and wizards from all over America descended upon MACUSA to attend this extraordinary meeting, for which the Great Meeting Chamber had to be magically enlarged. The issue for discussion was: did the magical community owe their highest allegiance to the country in which they had made their homes, or to the global underground wizarding community? Were they morally obliged to join American No-Majs in their fight for liberation from the British Muggles? Or was this, simply put, not their fight?

The arguments for and against intervention were protracted and the fight became vicious. Pro-interventionists argued that they might be able to save lives; anti-interventionists that wizards risked their own security by revealing themselves in battle. Messengers were sent to the Ministry of Magic in London to ask whether they intended to fight. A four-word message returned: ‘Sitting this one out.’ McGilliguddy’s famous response was even shorter: ‘Mind you do.’ While officially the American witches and wizards did not engage in battle, unofficially there were many instances of intervention to protect No-Maj neighbours and the wizarding community celebrated Independence Day along with the rest of American society – although not necessarily alongside them. 

One of the most significant American magical laws was created in 1790, when MACUSA approved an edict to enforce total segregation of the wizarding and No-Maj communities. Rappaport’s Law, named after then-President Emily Rappaport, was created as a result of one of the worst breaches of the International Statute of Secrecy ever known, a breach in which the daughter of Rappaport’s Keeper of Treasure and Dragots and a Scourer descendant almost exposed the existence of magic worldwide. With the passing of Rappaport’s Law, intermarriage and even friendship between wizards and No-Majs became illegal in the United States.

MACUSA’s base remained in Washington until 1892, when an unforeseen uprising of the Sasquatch population caused another security breach. Historians place the blame for the rebellion on Irene Kneedander, Head of the Body for Protection of Magical Species (Humanoid), whose interpretation of her job title had involved attacking any Sasquatch that ‘stepped out of line.’ The arrival in Washington of the Sasquatch necessitated mass Obliviations and extensive repairs to headquarters. 

MACUSA needed a new refuge, and over the course of several years, wizards infiltrated the construction team of a new building in New York. By the time the Woolworth Building was completed it could both house No-Majs and – if activated by the correct spells – transform into a space for wizards. The only outer mark of the MACUSA’s new secret location was the owl carved over the entrance.

## MACUSA in the 1920s

As with most other magical governing bodies, the Department of Magical Law Enforcement is the largest department in MACUSA. 

Rappaport’s Law was still in operation in the 1920s and several offices in MACUSA had no counterpart in the Ministry of Magic; for example, a sub-division dealing with No-Maj Fraternisation and an office issuing and verifying wand permits, which everyone, citizen and visitor, was supposed to carry within the States. 

A significant difference between the wizarding governments of the United States and the UK of this time was the penalty for serious crime. Whereas British witches and wizards were sent to Azkaban, the worst criminals in America were executed. 

In the 1920s the President of MACUSA was Seraphina Picquery from Savannah. The Department of Magical Law Enforcement was headed by Percival Graves, a well-respected descendant of one of the original twelve American Aurors.

Patronus Charm

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Harry's stag patronus charges across the lake towards the Dementors.

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The Patronus is the most famous (and famously difficult) defensive charm.  The aim is to produce a silvery-white guardian or protector, which takes the form of an animal.  The exact form of the Patronus will not be apparent until the spell has been successfully cast.  One of the most powerful defensive charms known to wizardkind, the Patronus can also be used as a messenger between wizards. As a pure, protective magical concentration of happiness and hope (the recollection of a single talisman memory is essential in its creation) it is the only spell effective against Dementors.  The majority of witches and wizards are unable to produce Patronuses and to do so is generally considered a mark of superior magical ability.

Some witches and wizards may manage an incorporeal Patronus, which resembles a mass or wisp of silvery vapour or smoke. In some cases a witch or wizard may choose to produce an incorporeal Patronus deliberately, if he or she wishes to disguise the form it generally takes (Remus Lupin, for instance, is afraid that his corporeal Patronus gives too much away). The incorporeal Patronus is not a true Patronus and while it will give limited protection, it cannot provide the defensive power of the corporeal Patronus, which has the form and substance of an animal.

The Patronus Charm is one of the most ancient of charms and appears in many accounts of early magic.  In spite of a long association with those fighting for lofty or noble causes (those able to produce corporeal Patronuses were often elected to high office within the Wizengamot and Ministry of Magic), the Patronus is not unknown among Dark wizards.  While there is a widespread and justified belief that a wizard who is not pure of heart cannot produce a successful Patronus (the most famous example of the spell backfiring is that of the Dark wizard Raczidian, who was devoured by maggots), a rare few witches and wizards of questionable morals have succeeded in producing the Charm (Dolores Umbridge, for example, is able to conjure a cat Patronus to protect herself from Dementors).  It may be that a true and confident belief in the rightness of one’s actions can supply the necessary happiness.  However, most such men and women, who become desensitised to the effects of the Dark creatures with whom they may ally themselves, regard the Patronus as an unnecessary spell to have in their arsenal.

No reliable system for predicting the form of an individual’s Patronus has ever been found, although the great eighteenth-century researcher of Charms, Professor Catullus Spangle, set forth certain principles that are widely accepted as true.

The Patronus, asserted Spangle, represents that which is hidden, unknown but necessary within the personality.

> ‘For it is evident,’ he writes, in his masterwork ‘Charms of Defence and Deterrence’, ‘… that a human confronted with inhuman evil, such as the Dementor, must draw upon resources he or she may never have needed, and the Patronus is the awakened secret self that lies dormant until needed, but which must now be brought to light...’

Here, says Spangle, is the explanation for the appearance of Patronuses in forms that their casters might not expect, for which they have never felt a particular affinity, or (in rare cases) even recognise. Spangle is interesting on the subject of those unusual witches and wizards who produce a Patronus that takes the form of their favourite animal.

> ‘It is my firm belief that such a Patronus is an indicator of obsession or eccentricity.  Here is a wizard who may not be able to hide their essential self in common life, who may, indeed, parade tendencies that others might prefer to conceal.  Whatever the form of their Patronus, you would be well-advised to show respect, and occasionally caution, towards a witch or wizard who produces the Patronus of their choice.’

The form of a Patronus may change during the course of a witch or wizard’s life. Instances have been known of the form of the Patronus transforming due to bereavement, falling in love or profound shifts in a person’s character.  Thus Nymphadora Tonks’s Patronus changes from a jack rabbit to a wolf (not a werewolf) when she falls in love with Remus Lupin.  Some witches and wizards may be unable to produce a Patronus at all until they have undergone some kind of psychic shock.

It is usual, but not inevitable, for a Patronus to take the form of an animal commonly found in the caster’s native country.  Given their long affinity with humans it is perhaps unsurprising that among the most common Patronuses (although it must be remembered that any corporeal Patronus is highly unusual) are dogs, cats and horses.  However, every Patronus is as unique as its creator and even identical twins have been known to produce very different Patronuses.

Extinct Patronuses are very rare but not unknown.  Strangely, given their long connection with wizardkind, owl Patronuses are unusual.  Most uncommon of all possible Patronuses are magical creatures such as dragons, Thestrals and phoenixes. Never forget, though, that one of the most famous Patronuses of all time was a lowly mouse, which belonged to a legendary young wizard called Illyius, who used it to hold off an attack from an army of Dementors single-handedly.  While a rare and magical Patronus undoubtedly reflects an unusual personality, it does not follow that it is more powerful, or will enjoy greater success at defending its caster.

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Expecto Patronum in J.K. Rowling's handwriting

Ilvermorny School of Witchcraft and Wizardry

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1920s Wizarding America

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The wizards of America had played their part in the Great War of 1914-1918, even if the overwhelming majority of their No-Maj compatriots were ignorant of their contribution. As there were magical factions on both sides, their efforts were not decisive, but they won many victories in preventing additional loss of life, and in defeating their magical enemies.

This common endeavour led to no softening on MACUSA’s stance on No-Maj/wizard fraternisation, and Rappaport’s Law remained firmly in place. By the 1920s the US wizarding community had become used to existing under a greater degree of secrecy than their European counterparts and to selecting their mates strictly from within their own ranks.  

The memory of Dorcus Twelvetrees’ catastrophic breach of the Statute of Secrecy had entered magical language, so that being ‘a Dorcus’ was slang for an idiot or inept person. MACUSA continued to impose severe penalties on those who flouted the International Statute of Secrecy. MACUSA was also more intolerant of such magical phenomena as ghosts, poltergeists and fantastic creatures than its European equivalents, because of the risk such beasts and spirits posed of alerting No-Majs to the existence of magic.

After the Great Sasquatch Rebellion of 1892 (for full details, see Ortiz O’Flaherty’s highly-acclaimed book *Big Foot’s Last Stand*), MACUSA headquarters was relocated for the fifth time in its history, moving from Washington to New York, where it remained throughout the 1920s. President of MACUSA throughout the decade was Madam Seraphina Picquery, a famously gifted witch from Savannah.

By the 1920s Ilvermorny School of Witchcraft and Wizardry had been flourishing for more than two centuries and was widely considered to be one of the greatest magical education establishments in the world. In consequence of their common education, all witches and wizards are proficient in the use of a wand. 

Legislation introduced at the end of the nineteenth century meant that every member of the magical community in America was required to carry a ‘wand permit’, a measure that was intended to keep tabs on all magical activity and identify the perpetrators by their wands. Unlike Britain, where Ollivanders was considered unbeatable, the continent of North America was served by four great wandmakers.  

Shikoba Wolfe, who was of Choctaw descent, was primarily famous for intricately carved wands containing Thunderbird tail feathers (the Thunderbird is a magical American bird closely related to the phoenix). Wolfe wands were generally held to be extremely powerful, though difficult to master. They were particularly prized by Transfigurers.

Johannes Jonker, a Muggle-born wizard whose No-Maj father was an accomplished cabinet maker, turned himself into an accomplished wandmaker. His wands were highly sought after and instantly recognisable, as they were usually inlaid with mother-of-pearl.  After experimenting with many cores, Jonker’s preferred magical material was hair of the Wampus cat.

Thiago Quintana caused ripples through the magical world when his sleek and usually lengthy wands began entering the market, each encasing a single translucent spine from the back of the White River Monsters of Arkansas and producing spells of force and elegance. Fears about over-fishing of the monsters were assuaged when it was proven that Quintana alone knew the secret of luring them, a secret he guarded jealously until his death, at which point wands containing White River Monster spines ceased production.

Violetta Beauvais, the famous wandmaker of New Orleans, refused for many years to divulge the secret core of her wands, which were always made of swamp mayhaw wood. Eventually it was discovered that they contained hair of the rougarou, the dangerous dog-headed monster that prowled Louisiana swamps. It was often said of Beauvais wands that they took to Dark magic like vampires to blood, yet many an American wizarding hero of the 1920s went into battle armed only with a Beauvais wand, and President Picquery herself was known to possess one.

Unlike the No-Maj community of the 1920s, MACUSA allowed witches and wizards to drink alcohol. Many critics of this policy pointed out that it made witches and wizards rather conspicuous in cities full of sober No-Majs. However, in one of her rare light-hearted moments, President Picquery was heard to say that being a wizard in America was already hard enough. ‘The Gigglewater,’ as she famously told her Chief of Staff, ‘is non-negotiable.’

Rappaport’s Law

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In 1790, the fifteenth President of MACUSA, Emily Rappaport, instituted a law designed to create total segregation of the wizarding and No-Maj communities. This followed one of the most serious breaches of the International Statute of Secrecy, leading to a humiliating censure of MACUSA by the International Confederation of Wizards. The matter was that much more serious because the breach came from within MACUSA itself.

In brief, the catastrophe involved the daughter of President Rappaport’s trusted Keeper of Treasure and Dragots (the Dragot is the American wizarding currency and the Keeper of Dragots, as the title implies, is roughly equivalent to the Secretary of the Treasury). Aristotle Twelvetrees was a competent man, but his daughter, Dorcus, was as dim as she was pretty. She had been a poor student at Ilvermorny and at the time of her father’s ascension to high office was living at home, hardly ever performing magic, but concentrating mainly on her clothes, the arrangement of her hair and parties.

One day, at a local picnic, Dorcus Twelvetrees became greatly enamoured of a handsome No-Maj called Bartholomew Barebone. Unbeknownst to Dorcus, Bartholomew was a Scourer descendant. Nobody in his family was magic, but his belief in magic was profound and unshakeable, as was his conviction that all witches and wizards were evil.  

Totally oblivious to the danger, Dorcus took Bartholomew’s polite interest in her ‘little tricks’ at face value. Led on by her beau’s artless questions, she confided the secret addresses of both MACUSA and Ilvermorny, along with information about the International Confederation of Wizards and all the ways in which these bodies sought to protect and conceal the wizarding community.

Having gathered as much information as he could from Dorcus, Bartholomew stole the wand she had obligingly demonstrated for him, showed it to as many pressmen as he could find, then gathered together armed friends and set out to persecute and, ideally, kill all the witches and wizards in the vicinity. Bartholomew further printed leaflets giving the addresses where witches and wizards congregated and sent letters to prominent No-Majs, some of whom felt it necessary to investigate whether there were indeed ‘evil occult parties’ happening at the places described.

Giddy with his mission to expose witchcraft in America, Bartholomew Barebone overstepped himself by shooting at what he believed were a group of MACUSA wizards, but which turned out to be No-Majs who had the bad fortune to leave a suspected building while he was watching it. Fortunately nobody was killed, and Bartholomew was arrested and imprisoned for the crime without any need for MACUSA involvement. This was an enormous relief to MACUSA who were struggling to cope with the massive fallout of Dorcus’s indiscretions. 

Bartholomew had disseminated his leaflets widely, and a few newspapers had taken him seriously enough to print pictures of Dorcus’s wand and note that it ‘had a kick like a mule’ if waved. The attention focused on the MACUSA building was so intense that it was forced to move premises. As President Rappaport was forced to tell the International Confederation of Wizards at a public inquiry, she could not be sure that every last person privy to Dorcus’s information had been Obliviated. The leak had been so serious that the after-effects would be felt for many years.

Although many in the magical community campaigned to have her imprisoned for life or even executed, Dorcus spent only a year in jail. Thoroughly disgraced, utterly shellshocked, she emerged into a very different wizarding community and ended her days in seclusion, a mirror and her parrot her dearest companions.

Dorcus’s indiscretions led to the introduction of Rappaport’s Law. Rappaport’s Law enforced strict segregation between the No-Maj and wizarding communities. Wizards were no longer allowed to befriend or marry No-Majs. Penalties for fraternising with No-Majs were harsh. Communication with No-Majs was limited to that necessary to perform daily activities.

Rappaport’s Law further entrenched the major cultural difference between the American wizarding community and that of Europe. In the Old World, there had always been a degree of covert cooperation and communication between No-Maj governments and their magical counterparts. In America, MACUSA acted totally independently of the No-Maj government. In Europe, witches and wizards married and were friends with No-Majs; in America, No-Majs were increasingly regarded as the enemy. In short, Rappaport’s Law drove the American wizarding community, already dealing with an unusually suspicious No-Maj population, still deeper underground.

Seventeenth Century and Beyond

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As No-Maj Europeans began to emigrate to the New World, more witches and wizards of European origin also came to settle in America.  Like their No-Maj counterparts, they had a variety of reasons for leaving their countries of origin.  Some were driven by a sense of adventure, but most were running away: sometimes from persecution by No-Majs, sometimes from a fellow witch or wizard, but also from the wizarding authorities.  The latter sought to blend in among the increasing tide of No-Majs, or hide among the Native American wizarding population, who were generally welcoming and protective of their European brethren.  

From the first, however, it was clear that the New World was to be a harsher environment for witches and wizards than the Old World.  There were three main reasons for this.

Firstly, like their No-Maj counterparts, they had come to a country with few amenities, except those they made themselves.  Back home, they had only to visit the local Apothecary to find the necessities for potions: here, they had to forage among unfamiliar magical plants.  There were no established wandmakers, and Ilvermorny School of Witchcraft and Wizardry, which would one day rank among the greatest magical establishments in the world, was at that time no more than a rough shack containing two teachers and two students.  

Secondly, the actions of their fellow No-Majs made the non-magical population of most wizards’ homelands look lovable. Not only had conflict developed between the immigrants and the Native American population, which struck a blow at the unity of the magical community, their religious beliefs made them deeply intolerant of any trace of magic.  The Puritans were happy to accuse each other of occult activity on the slenderest evidence, and New World witches and wizards were right to be extremely wary of them.

The last, and probably the most dangerous problem encountered by wizards newly arrived in North America were the Scourers. As the wizarding community in America was small, scattered and secretive, it had as yet no law enforcement mechanism of its own.  This left a vacuum that was filled by an unscrupulous band of wizarding mercenaries of many foreign nationalities, who formed a much-feared and brutal taskforce committed to hunting down not only known criminals, but anyone who might be worth some gold.  As time went on, the Scourers became increasingly corrupt.  Far away from the jurisdiction of their native magical governments, many indulged a love of authority and cruelty unjustified by their mission.  Such Scourers enjoyed bloodshed and torture, and even went so far as trafficking their fellow wizards.  The numbers of Scourers multiplied across America in the late seventeenth century and there is evidence that they were not above passing off innocent No-Majs as wizards, to collect rewards from gullible non-magic members of the community.

The famous Salem Witch Trials of 1692-93 were a tragedy for the wizarding community.  Wizarding historians agree that among the so-called Puritan judges were at least two known Scourers, who were paying off feuds that had developed while in America.  A number of the dead were indeed witches, though utterly innocent of the crimes for which they had been arrested.  Others were merely No-Majs who had the misfortune to be caught up in the general hysteria and bloodlust.

Salem was significant within the magical community for reasons far beyond the tragic loss of life.  Its immediate effect was to cause many witches and wizards to flee America, and many more to decide against locating there. This led to interesting variations in the magical population of North America, compared to the populations of Europe, Asia and Africa.  Up until the early decades of the twentieth century, there were fewer witches and wizards in the general American population than on the other four continents.  Pure-blood families, who were well-informed through wizarding newspapers about the activities of both Puritans and Scourers, rarely left for America.  This meant a far higher percentage of No-Maj-born witches and wizards in the New World than elsewhere.  While these witches and wizards often went on to marry and found their own all-magical families, the pure-blood ideology that has dogged much of Europe’s magical history has gained far less traction in America.

Perhaps the most significant effect of Salem was the creation of the Magical Congress of the United States of America in 1693, pre-dating the No-Maj version by around a century.  Known to all American witches and wizards by the abbreviation MACUSA (commonly pronounced as: Mah – cooz – ah), it was the first time that the North American wizarding community came together to create laws for themselves, effectively establishing a magical-world-within-a-No-Maj-world such as existed in most other countries.  MACUSA’s first task was to put on trial the Scourers who had betrayed their own kind.  Those convicted of murder, of wizard-trafficking, torture and all other manners of cruelty were executed for their crimes. 

Several of the most notorious Scourers eluded justice.  With international warrants out for their arrest, they vanished permanently into the No-Maj community.  Some of them married No-Majs and founded families where magical children appear to have been winnowed out in favour of non-magical offspring, to maintain the Scourer’s cover.  The vengeful Scourers, cast out from their people, passed on to their descendants an absolute conviction that magic was real, and the belief that witches and wizards ought to be exterminated wherever they were found.

American magical historian Theophilus Abbot has identified several such families, each with a deep belief in magic and a great hatred of it.  It may be partly due to the anti-magic beliefs and activities of the descendants of Scourer families that North American No-Majs often seem harder to fool and hoodwink on the subject of magic than many other populations.  This has had far-reaching repercussions on the way the American wizarding community is governed.

Fourteenth Century – Seventeenth Century

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Though European explorers called it ‘the New World’ when they first reached the continent, wizards had known about America long before Muggles (Note: while every nationality has its own term for ‘Muggle’, the American community uses the slang term No-Maj, short for ‘No Magic’).  Various modes of magical travel – brooms and Apparition among them – not to mention visions and premonitions, meant that even far-flung wizarding communities were in contact with each other from the Middle Ages onwards.

The Native American magical community and those of Europe and Africa had known about each other long before the immigration of European No-Majs in the seventeenth century.  They were already aware of the many similarities between their communities.  Certain families were clearly ‘magical’, and magic also appeared unexpectedly in families where hitherto there had been no known witch or wizard.  The overall ratio of wizards to non-wizards seemed consistent across populations, as did the attitudes of No-Majs, wherever they were born.  In the Native American community, some witches and wizards were accepted and even lauded within their tribes, gaining reputations for healing as medicine men, or outstanding hunters.  However, others were stigmatised for their beliefs, often on the basis that they were possessed by malevolent spirits. 
 
The legend of the Native American ‘skin walker’ – an evil witch or wizard that can transform into an animal at will – has its basis in fact.  A legend grew up around the Native American Animagi, that they had sacrificed close family members to gain their powers of transformation.  In fact, the majority of Animagi assumed animal forms to escape persecution or to hunt for the tribe.  Such derogatory rumours often originated with No-Maj medicine men, who were sometimes faking magical powers themselves, and fearful of exposure.

The Native American wizarding community was particularly gifted in animal and plant magic, its potions in particular being of a sophistication beyond much that was known in Europe.  The most glaring difference between magic practised by Native Americans and the wizards of Europe was the absence of a wand.   

The magic wand originated in Europe.  Wands channel magic so as to make its effects both more precise and more powerful, although it is generally held to be a mark of the very greatest witches and wizards that they have also been able to produce wandless magic of a very high quality.  As the Native American Animagi and potion-makers demonstrated, wandless magic can attain great complexity, but Charms and Transfiguration are very difficult without one.

Uagadou

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## [Wag-a-doo]	

Although Africa has a number of smaller wizarding schools (for advice on locating these, [see here](https://www.wizardingworld.com/collection-episodic/wizarding-schools)), there is only one that has stood the test of time (at least a thousand years) and achieved an enviable international reputation: Uagadou. The largest of all wizarding schools, it welcomes students from all over the enormous continent. The only address ever given is ‘Mountains of the Moon’; visitors speak of a stunning edifice carved out of the mountainside and shrouded in mist, so that it sometimes appears simply to float in mid-air. Much (some would say all) magic originated in Africa, and Uagadou graduates are especially well versed in Astronomy, Alchemy and Self-Transfiguration.  

The wand is a European invention, and while African witches and wizards have adopted it as a useful tool in the last century, many spells are cast simply by pointing the finger or through hand gestures. This gives Uagadou students a sturdy line of defence when accused of breaking the International Statute of Secrecy (‘I was only waving, I never meant his chin to fall off’). At a recent International Symposium of Animagi, the Uagadou School Team attracted a lot of press when their exhibition of synchronised transforming caused a near riot. Many older and more experienced witches and wizards felt threatened by fourteen-year-olds who could turn at will into elephants and cheetahs, and a formal complaint was lodged with the International Confederation of Wizards by Adrian Tutley (Animagus: gerbil). The long list of celebrated ex-students produced by Uagadou includes Babajide Akingbade, who succeeded Albus Dumbledore as the Supreme Mugwump of the International Confederation of Wizards. 

Students receive notice that they have gained entrance at Uagadou from Dream Messengers, sent by the headmaster or headmistress of the day. The Dream Messenger will appear to the children as they sleep and will leave a token, usually an inscribed stone, which is found in the child’s hand on waking. No other school employs this method of pupil selection.

Mahoutokoro

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## [Mah - hoot - o - koh - ro]

This ancient Japanese school has the smallest student body of the eleven great wizarding schools and takes students from the age of seven (although they do not board until they are eleven). While day students, wizarding children are flown back and forth to their homes every day on the backs of a flock of giant storm petrels. The ornate and exquisite palace of Mahoutokoro is made of mutton-fat jade, and stands on the topmost point of the ‘uninhabited’ (or so Muggles think) volcanic island of Minami Iwo Jima.  

Students are presented with enchanted robes when they arrive, which grow in size as they do, and which gradually change colour as the learning of their wearer increases, beginning a faint pink colour and becoming (if top grades are achieved in every magical subject) gold. If the robes turn white, this is an indication that the student has betrayed the Japanese wizard’s code and adopted illegal practices (which in Europe we call ‘Dark’ magic) or broken the International Statute of Secrecy. To ‘turn white’ is a terrible disgrace, which results in instant expulsion from the school and trial at the Japanese Ministry for Magic. 

Mahoutokoro’s reputation rests not only on its impressive academic prowess, but also on its outstanding reputation for Quidditch, which, legend has it, was introduced to Japan centuries ago by a band of foolhardy Hogwarts students who were blown off course during an attempt to circumnavigate the globe on wholly inadequate broomsticks. Rescued by a party of wizarding staff from Mahoutokoro, who had been observing the movements of the planets, they remained as guests long enough to teach their Japanese counterparts the rudiments of the game, a move they lived to regret. Every member of the Japanese Quidditch team and the current Champion’s League winners (the Toyohashi Tengu) attributes their prowess to the gruelling training they were given at Mahoutokoro, where they practise over a sometimes turbulent sea in stormy conditions, forced to keep an eye out not only for the Bludgers but also for planes from the Muggle airbase on a neighbouring island.