Bogi Quotes

Ooh, you look much tastier than Crabbe and Goyle, Harry" said Hermione, before catching sight of Ron's raised eyebrows, blushing slightly and saying "oh you know what I mean - Goyle's Potion looked like bogies.

We sometimes need to create unreal monsters and bogies to stand in for all the things we fear in our real lives.

In this respect, our townsfolk were like everybody else, wrapped up in themselves; in other words, they were humanists: they disbelieved in pestilences. A pestilence isn't a thing made to man's measure; therefore we tell ourselves that pestilence is a mere bogy of the mind, a bad dream that will pass away. But it doesn't always pass away and, from one bad dream to another, it is men who pass away, and the humanists first of all, because they have taken no precautions.

I believe these stories exist because we sometimes need to create unreal monsters and bogies to stand in for all the things we fear in our real lives: the parent who punches instead of kissing, the auto accident that takes a loved one, the cancer we one day discover living in our own bodies. If such terrible occurrences were acts of darkness, they might actually be easier to cope with. But instead of being dark, they have their own terrible brilliance. . . and none shine so bright as the acts of cruelty we sometimes perpetrate in our own families.

To put it simply: There was no bunk about Bogie. He was a man.

My every dream and hope, and far beyond, were to be realized. I couldn’t have wished for a man as incredibly good as this man was. And even so I didn’t realize every quality of Bogie’s on that day. He was to surprise and delight me continually in the ensuing years

[Lauren Bacall] and Bogie seemed to have the most enormous opinion of each other's charms, and when they fought it was with the utter confidence of two cats locked deliciously in the same cage.

The Happy Trinity is her home: nothing can trouble her joy. She is the bird that evades every net: the wild deer that leaps every pitfall. Like the mother bird to its chickens or a shield to the armed knight: so is the Lord to her mind, in His unchanging lucidity. Bogies will not scare her in the dark: bullets will not frighten her in the day. Falsehoods tricked out as truths assail her in vain: she sees through the lie as if it were glass. The invisible germ will not harm her: nor yet the glittering sunstroke. A thousand fail to solve the problem, ten thousand choose the wrong turning: but she passes safely through. He details immortal gods to attend her: upon every road where she must travel. They take her hand at hard places: she will not stub her toes in the dark. She may walk among lions and rattlesnakes: among dinosaurs and nurseries of lionettes. He fills her brim full with immensity of life: he leads her to see the world’s desire.

atheism” ... reminds one of children, assuring everyone who is ready to listen to them that they are not afraid of the bogy man. Marx, Letter to 30 November 1842

I know that age, it's a particularly obstinate one, and a thousand bogies won't make you fear the future. A pity we can't change over.

Popular film misquotes. “Play it again, Sam”: Casablanca, allegedly, except neither Bogie nor Bergman ever said it. “He’s alive”: Frankenstein doesn’t gender his monster; cruelly, it’s just “It’s alive.” “Elementary, my dear Watson” does crop up in the first Holmes film of the talkie era, but appears nowhere in the Conan Doyle canon.

An hour seldom passed in which she didn’t either sneeze, pick her nose, or wipe a bogie onto her snot-encrusted sleeve. But she had such a lovely colour. That pink glow which comes with the flu used to engulf her like an aura. It suited her. She always looked so damn effervescent.

Bogies is rats, and rats is bogies!

A pestilence isn’t a thing made to man’s measure; therefore we tell ourselves that pestilence is a mere bogy of the mind, a bad dream that will pass away. But it doesn’t always pass away and, from one bad dream to another, it is men who pass away, and the humanists first of all, because they haven’t taken their precautions.

It is clear that when an immaterial entity is being referred to rather than a guiser, this figure is a conflation of perhaps a number of Pagan deities with the ecclesiastical principle of evil. The epithet ‘old’ (‘auld’ in Scots) prefixes many of the names given to this being: Old Nick, The Old ‘un, The Old Lad, Old Scratch, Old Ragusan, Old Sam, Old Horny, Old Bargus, Old Bogy, Old Providence, The Auld Chiel and The Auld Gudeman. Old is clearly a reference to something ancient, most likely belief

In the car going home, I said, “We should have stayed.” Bogie said, “No, we shouldn’t. You must always remember we have a life of our own that has nothing to do with Frank. He chose to live the way he’s living—alone. It’s too bad if he’s lonely, but that’s his choice. We have our own road to travel, never forget that—we can’t live his life.

But life doesn’t work that way, and fate is a fickle thing. You don’t get to explain yourself after you’re dead. All you have then is the people you helped and the people you hurt.

my current beliefs concerning what is so blithely dismissed as ‘the horror novel.’ I believe these stories exist because we sometimes need to create unreal monsters and bogies to stand in for all the things we fear in our real lives: the parent who punches instead of kissing, the auto accident that takes a loved one, the cancer we one day discover living in our own bodies.

Le Boucher, the early Claude Chabrol that Hitch, according to lore, wished he’d directed. Dark Passage, with Humphrey Bogart and Lauren Bacall—a San Francisco valentine, all velveteen with fog, and antecedent to any movie in which a character goes under the knife to disguise himself. Niagara, starring Marilyn Monroe; Charade, starring Audrey Hepburn; Sudden Fear!, starring Joan Crawford’s eyebrows. Wait Until Dark: Hepburn again, a blind woman stranded in her basement apartment. I’d go berserk in a basement apartment. Now, movies that postdate Hitch: The Vanishing, with its sucker-punch finale. Frantic, Polanski’s ode to the master. Side Effects, which begins as a Big Pharma screed before slithering like an eel into another genre altogether. Okay. Popular film misquotes. “Play it again, Sam”: Casablanca, allegedly, except neither Bogie nor Bergman ever said it. “He’s alive”: Frankenstein doesn’t gender his monster; cruelly, it’s just “It’s alive.” “Elementary, my dear Watson” does crop up in the first Holmes film of the talkie era, but appears nowhere in the Conan Doyle canon.

At length Lincoln climbed onto the end platform of a train composed just for this first leg of his journey, a small but cheery “Special” with a locomotive and wood-filled tender, baggage car, and a single bright-yellow passenger car. The locomotive was a tried-and-true 4-4-0—four unpowered small wheels on a guide “bogie” up front, four giant fifty-four-inch-diameter drive wheels under the cab and body—built by the Hinkley Locomotive Works of Boston, and, per custom, given a name: “L. M.Wiley.” Whether Lincoln knew it at the time or not, the engine’s namesake, Leroy M. Wiley, sixty-six, a wealthy director of the Great Western Railroad, was a slaveholder from Alabama with plantations in Eufaula and Macon County. He would soon be declared an “alien enemy.

This fear of life is not just an imaginary bogy, but a very real panic, which seems disproportionate only because its real source is unconscious and therefore projected: the young, growing part of the personality, if prevented from living or kept in check, generates fear and changes into fear. The fear seems to come from the mother, but actually it is the deadly fear of the instinctive, unconscious, inner man who is cut off from life by the continual shrinking back from reality. If the mother is felt as the obstacle, she then becomes the vengeful pursuer. Naturally it is not the real mother, although she too may seriously injure her child by the morbid tenderness with which she pursues it into adult life, thus prolonging the infantile attitude beyond the proper time. It is rather the mother-imago that has turned into a lamia.63 (Cf. pls. XXXVIIIa, XLVIII.) The mother-imago, however, represents the unconscious, and it is as much a vital necessity for the unconscious to be joined to the conscious as it is for the latter not to lose contact with the unconscious. Nothing endangers this connection more in a man than a successful life; it makes him forget his dependence on the unconscious. The case of Gilgamesh is instructive in this respect: he was so successful that the gods, the representatives of the unconscious, saw themselves compelled to deliberate how they could best bring about his downfall. Their efforts were unavailing at first, but when the hero had won the herb of immortality (cf. pl. XIX) and was almost at his goal, a serpent stole the elixir of life from him while he slept.

If Dualism is true, then the bad Power must be a being who likes badness for its own sake. But in reality we have no experience of anyone liking badness just because it is bad. The nearest we can get to it is in cruelty. But in real life people are cruel for one of two reasons— either because they are sadists, that is, because they have a sexual perversion which makes cruelty a cause of sensual pleasure to them, or else for the sake of something they are going to get out of it—money, or power, or safety. But pleasure, money, power, and safety are all, as far as they go, good things. The badness consists in pursuing them by the wrong method, or in the wrong way, or too much. I do not mean, of course, that the people who do this are not desperately wicked. I do mean thatwickedness, when you examine it, turns out to be the pursuit of some good in the wrong way. You can be good for the mere sake of goodness: you cannot be bad for the mere sake of badness. You can do a kind action when you are not feeling kind and when it gives you no pleasure, simply because kindness is right; but no one ever did a cruel action simply because cruelty is wrong—only because cruelty was pleasant or useful to him. In other words badness cannot succeed even in being bad in the same way in which goodness is good. Goodness is, so to speak, itself: badness is only spoiledgoodness. And there must be something good first before it can be spoiled. We called sadism a sexual perversion; but you must first have the idea of a normal sexuality before you can talk of its being perverted; and you can see which is the perversion, because you can explain the perverted from the normal, and cannot explain the normal from the perverted.It follows that this Bad Power, who is supposed to be on an equal footing with the Good Power, and to love badness in the same way as the Good Power loves goodness, is a mere bogy. In order to be bad he must have good things to want and then to pursue in the wrong way: he must have impulses which were originally good in order to be able to pervert them. But if he is bad he cannot supply himself either with good things to desire or with good impulses to pervert. He must be getting both from the Good Power. And if so, then he is not independent. He is part of the Good Power's world: he was made either by the Good Power or by some power above them both. Therefore he must be getting them from the Good Power: even to be bad he must borrow or steal from his opponent. And do you now begin to see why Christianity has always said that the devil is a fallen angel? That is not a mere story for the children. It is a real recognition of the fact that evil is a parasite, not an original thing. The powers which enable evil to carry on are powers given it by goodness. All the things which enable a bad man to be effectively bad are in themselves good things—resolution, cleverness, good looks, existence itself. That is why Dualism, in a strict sense, will not work.

If Dualism is true, then the bad Power must be a being who likes badness for its own sake. But in reality we have no experience of anyone liking badness just because it is bad. The nearest we can get to it is in cruelty. But in real life people are cruel for one of two reasons— either because they are sadists, that is, because they have a sexual perversion which makes cruelty a cause of sensual pleasure to them, or else for the sake of something they are going to get out of it—money, or power, or safety. But pleasure, money, power, and safety are all, as far as they go, good things. The badness consists in pursuing them by the wrong method, or in the wrong way, or too much. I do not mean, of course, that the people who do this are not desperately wicked. I do mean thatwickedness, when you examine it, turns out to be the pursuit of some good in the wrong way. You can be good for the mere sake of goodness: you cannot be bad for the mere sake of badness. You can do a kind action when you are not feeling kind and when it gives you no pleasure, simply because kindness is right; but no one ever did a cruel action simply because cruelty is wrong—only because cruelty was pleasant or useful to him. In other words badness cannot succeed even in being bad in the same way in which goodness is good. Goodness is, so to speak, itself: badness is only spoiledgoodness. And there must be something good first before it can be spoiled. We called sadism a sexual perversion; but you must first have the idea of a normal sexuality before you can talk of its being perverted; and you can see which is the perversion, because you can explain the perverted from the normal, and cannot explain the normal from the perverted.It follows that this Bad Power, who is supposed to be on an equal footing with the Good Power, and to love badness in the same way as the Good Power loves goodness, is a mere bogy. In order to be bad he must have good things to want and then to pursue in the wrong way: he must have impulses which were originally good in order to be able to pervert them. But if he is bad he cannot supply himself either with good things to desire or with good impulses to pervert. He must be getting both from the Good Power. And if so, then he is not independent. He is part of the Good Power's world: he was made either by the Good Power or by some power above them both. Therefore he must be getting them from the Good Power: even to be bad he must borrow or steal from his opponent. And do you now begin to see why Christianity has always said that the devil is a fallen angel? That is not a mere story for the children. It is a real recognition of the fact that evil is a parasite, not an original thing. The powers which enable evil to carry on are powers given it by goodness. All the things which enable a bad man to be effectively bad are in themselves good things—resolution, cleverness, good looks, existence itself. That is why Dualism, in a strict sense, will not work.

Of all the gin joints in all the towns in all the world, she walks into mine. All right, it wasn’t Casablanca and Violet and I weren’t exactly war-torn lovers reunited. We’d made out in my truck. Not exactly Bogie and Bacall caliber romance.

Memories are like bogies of the train, one pulls the other.

I say, “It’s really really Bogart’s hat, I swear to god. Really. Just don’t tell my mom about this because I had to spend some serious money—like upwards of twenty-five grand I debited from her Visa card, which all goes to cancer research, all of it—and I had to get the hat just so that we might have a little piece of Bogie history, just so we might at least have that forever. Right?” I feel so awful, because the truth is that I bought the hat at the thrift store for four dollars and fifty cents.

Nina King was last seen outside her home in Los Angeles on November 19, 1952. She was reported missing by a neighbor. The murder of Nina King now appears to be tied to the disappearance of Los Angeles Police Detective Frank Bogle, who vanished on March 14, 1953, while investigating Miss King’s missing-person case. All of Detective Bogle’s files remain in the archives. The LAPD does not close unsolved cases, and we do not forget our own. We will follow every lead to bring closure to the family of Miss King and to determine what happened to Detective Bogle. We believe that answers in one case could lead to both cases being solved.’” The station switched to commercial as I stared at Frank, my mouth gaping. He looked up for a heartbeat, and then he was gone.

Bogie at ten o’clock,” I whisper to Hy-Mi. “What’s a bogie?” Scott asks. “And it’s only eight.” “It’s an ancient Earth military thing. It means, ‘look out, there’s a bad guy.’ I’m not sure what the time has to do with it.

Reconozco que la aviación resulta útil para hacer la guerra; aunque en la vida civil, a la que el mundo retornará algún día, rebaja el placer de los viajes. Ir de un lado a otro con prisas tiene su lado práctico, pero no es comparable a un vagón de tren de primera clase, un libro en las manos, levantando la vista para contemplar el paisaje. Dormir en un cómodo coche cama, mecido por el dulce traqueteo de los bogies.

There’s treasure to be mined from Bacall’s memoirs, to be sure, but the true mother lode is found elsewhere, in the Bogarts’ recently opened personal and business files at both Indiana University, Bloomington, and Boston University. The papers of Katharine Hepburn and John Huston have also been opened since the last major Bogart biography, and several people who dared not speak out while Bacall was alive felt free to do so now (though some of them still asked for anonymity; Bacall remains formidable even in death). I am also indebted to the exhaustive research of A. M. Sperber and Eric Lax, conducted while so many important figures in Bogart’s and Bacall’s lives were still living and published in their excellent Bogart in 1997.

I rested my hand on top of Bogie’s head as he whined and stared up at the ceiling. “We don’t talk about stuff like this. What was I supposed to say? I was dumb and I wasted a lot of time hoping I’d be someone worthy of his time. It was embarrassing. Then I woke up and got over it. There was nothing to talk about. That was before he decided marrying into my family would be a good idea, though. Now there’s something to talk about.” Cyrus moved to the back of the couch and gripped it in his giant hands. “We don’t talk about small shit. We talk about a piece of shit loser abusing you for a decade.

Jack Warner had trouble with all of them: Flynn, Cagney, Bogie, de Havilland, Davis. He drove actors crazy.

Interestingly, in Shadwell’s play The Lancashire Witches, the character Puck is described as “an imp like a black shock”- a ‘shock’ or ‘shug’ being a supernatural beast or bogie taking the form of a black dog or similar animal.

At the corner of the bar, a conversation rose in decibel, becoming animated. “Yo, Frank, take a look at what just walked in! Is it Christmas already? ‘Cause that sure is a pretty package.” “You got that right. . . . Wouldn’t mind unwrapping her bows.” Instinctively, Sean cast a glance over his shoulder and groaned in despair. The scene from Casablanca played in his mind. . .Of all the gin joints in all the towns in all the world, she had to walk into mine. This could not be happening. This was his turf, his town, his bar. She had no right to trespass. Okay, so this wasn’t Casablanca. This wasn’t Rick’s Café. Sam’s fingers weren’t summoning the haunting melody, “As Time Goes By,” from the ivories of an old upright piano. There weren’t any ceiling fans with long propeller-like blades slicing through thick clouds of cigarette smoke, nor were the voices that could be heard an exotic mélange of foreign languages and accents. But those differences were superficial, of no consequence. The only thing that really mattered was that Sean understood exactly how Bogie felt when his eyes lit on Ingrid Bergman. That terrible mix of bitterness, longing, and fury eating away at him. He groaned again. At the sound, the two men sitting at the corner of the bar broke off their conversation, eyeing Sean curiously. Just as quickly, they dismissed him and returned to their avid inspection. “Must be lost or confused. Palm Beach is twenty-five miles north.” “Let’s be friendly and give her directions. How ‘bout that, Ray?” “You frigging nuts? The only directions I’m giving her are to the slip where my houseboat’s moored.

Taki As a prolific author and journalist, Taki has written for many top-rated publications, including the Spectator, the London Sunday Times, Vanity Fair, National Review, and many others. Greek-born and American-educated, Taki is a well-known international personality and a respected social critic all over the world. In June 1987, I was an usher at the wedding of Harry Somerset, Marquis of Worcester, to Tracy Ward. The wedding and ensuing ball took place in the grand Ward country house, attended by a large portion of British society, including the Prince and Princess of Wales. Late in the evening, while I was in my cups, a friend, Nicky Haslam, grabbed my arm and introduced me to Diana, who was coming off the dance floor. We exchanged pleasantries, me slurring my words to the extent that she suddenly took my hand, looked at me straight in the face, and articulated, “T-a-k-e y-o-u-r t-i-m-e.” She mistook my drunken state for a severe speech impediment and went into her queen-of-hearts routine. Nicky, of course, ruined it all by pulling her away and saying, “Oh, let him be, ma’am; he’s drunk as usual.” We occasionally met after that and always had a laugh about it. But we never got further than that rather pathetic incident. In 1994, I began writing the “Atticus” column for the Sunday Times, the bestselling Sunday broadsheet in Britain. By this time Diana and Charles had separated, and Diana had gone on the offensive against what was perceived by her to be Buckingham Palace plotting. As a confirmed monarchist, I warned in one of my columns that her popularity was enough to one day bring down the monarchy. I also wrote that she was bonkers. One month or so later, at a ball given in London by Sir James Goldsmith and his daughter Jemima Khan, a mutual friend approached me and told me that Princess Diana would like to speak with me. As luck would have it, yet again I was under the weather. When I reached her table, she pulled out a seat for me and asked me to sit down. The trouble was that I missed the chair and ended up under the table. Diana screamed with laughter, pulled up the tablecloth, looked underneath, and asked me pointblank: “Do you really think I’m mad?” For once I had the right answer. “All I know is I’m mad about you.” It was the start of a beautiful friendship, as Bogie said in Casablanca.

For the tyranny of ignorance, of fear, of superstitious priests, of arbitrary kings, of all the bogies fought by eighteenth-century enlightenment it substitutes another tyranny, a technological tyranny, a tyranny of reason, which, however, is just as inimical to liberty, just as inimical to the notion that one of the most valuable things in human life is choice for the sake of choice, not merely choice of what is good, but choice as such.

At the same time, the reader is led to identify individualism with the views of Thrasymachus, and to think that Plato, in his fight against it, is fighting against all the subversive and nihilistic tendencies of his time. But we should not allow ourselves to be frightened by an individualist bogy such as Thrasymachus (there is a great similarity between his portrait and the modern collectivist bogy of ‘bolshevism’) into accepting another more real and more dangerous because less obvious form of barbarism. For Plato replaces Thrasymachus’ doctrine that the individual’s might is right by the equally barbaric doctrine that right is everything that furthers the stability and the might of the state.

pestilences have a way of recurring in the world; yet somehow we find it hard to believe in ones that crash down on our heads from a blue sky. There have been as many plagues as wars in history; yet always plagues and wars take people equally by surprise.In fact, like our fellow citizens, Rieux was caught off his guard, and we should understand his hesitations in the light of this fact, and similarly understand how he was torn between conflicting fears and confidence. When a war breaks out, people say: "It's too stupid, it can't last long." But though a war may well be "too stupid", that doesn't prevent its lasting. Stupidity has a knack of getting its way; as we should see if we were not always so much wrapped up in ourselves. In this respect, our townsfolk were like everybody else, wrapped up in themselves; in other words they were humanists; they disbelieved in pestilences. A pestilence isn't a thing made to a man's measure; therefore we tell ourselves that a pestilence is a mere bogy of the mind, a bad dream that will pass away. But it doesn't always pass away, and, from one bad dream to another, it is men who pass away, and the humanists first of all, because they haven't taken their precautions. Our townsfolk were not more to blame than others; they forgot to be modest, that was all, and thought that everything was still possible for them; which presupposed that pestilences were impossible. They went on doing business, arranged for journeys, and formed views. How should they have given a thought to anything like plague, which rules out any future, cancels journeys, silences the exchange of views. They fancied themselves free, and no one will ever be free so long as there are pestilences.

I had a mother on the bus the other day who was taking her son for an injection – some inoculation or other – and she was trying to explain to the lad how it worked. You know, how you are given a bit of the disease and then your body learns how to fight it. And her son said, ‘That’s why I don’t get colds.’ So she asked, how come? And he told her it was because he picked his nose and ate his bogies.

That’s why I don’t get colds.’ So she asked, how come? And he told her it was because he picked his nose and ate his bogies.

I don’t think so,’ said Harry. ‘I think it’s just been knocked out.’ He bent down and pulled his wand out of the troll’s nose. It was covered in what looked like lumpy grey glue. ‘Urgh – troll bogies.’ He wiped it on the troll’s trousers.

pestilence isn’t a thing made to man’s measure; therefore we tell ourselves that pestilence is a mere bogy of the mind, a bad dream that will pass away.

our townsfolk were like everybody else, wrapped up in themselves; in other words they were humanists: they disbelieved in pestilences. A pestilence isn’t a thing made to man’s measure; therefore we tell ourselves that pestilence is a mere bogy of the mind, a bad dream that will pass away. But it doesn’t always pass away and, from one bad dream to another, it is men who pass away, and the humanists first of all, because they haven’t taken their precautions. Our townsfolk were not more to blame than others; they forgot to be modest, that was all, and thought that everything still was possible for them; which presupposed that pestilences were impossible. They went on doing business, arranged for journeys, and formed views. How should they have given a thought to anything like plague, which rules out any future, cancels journeys, silences the exchange of views. They fancied themselves free, and no one will ever be free so long as there are pestilences.

pestilence isn’t a thing made to man’s measure; therefore we tell ourselves that pestilence is a mere bogy of the mind, a bad dream that will pass away. But it doesn’t always pass away and, from one bad dream to another, it is men who pass away,

Harry caught Hermione’s eye and looked away at once. “So, Potter — some of your hair, if you please.” Harry glanced at Ron, who grimaced at him in a just-do-it sort of way. “Now!” barked Moody. With all of their eyes upon him, Harry reached up to the top of his head, grabbed a hank of hair, and pulled. “Good,” said Moody, limping forward as he pulled the stopper out of the flask of potion. “Straight in here, if you please.” Harry dropped the hair into the mudlike liquid. The moment it made contact with its surface, the potion began to froth and smoke, then, all at once, it turned a clear, bright gold. “Ooh, you look much tastier than Crabbe and Goyle, Harry,” said Hermione, before catching sight of Ron’s raised eyebrows, blushing slightly, and saying, “Oh, you know what I mean — Goyle’s potion looked like bogies.

In spite of its huge body and shapeless appearance, which called up to the imagination bogy, giant, and kraken, and other evil things, there was something so gently supplicating and helpless in its round eyes as it lay there that its goblin exterior and one's own need were forgotten in pity for it. It almost seemed like murder. I put an end to its sufferings by a bullet behind the ear, but those eyes haunt me yet; it seemed as if in them lay the prayer for existence of the whole helpless walrus race.

Bogie did not believe in in-laws living with husband and wife, and he didn’t believe in anyone dropping in, relatives, even mothers, included. His rule was absolute: Call before and wait for an invitation. His home was sacred, and privacy to be respected.

I don’t want to stay here alone, the Bloody Baron’s been past twice already.” Ron looked at his watch and then glared furiously at Hermione and Neville. “If either of you get us caught, I’ll never rest until I’ve learned that Curse of the Bogies Quirrell told us about, and used it on you.” Hermione opened her mouth, perhaps to tell Ron exactly how to use the Curse of the Bogies, but Harry hissed at her to be quiet and beckoned them all forward. They flitted along corridors striped with bars of moonlight from the high windows. At every turn Harry expected to run into Filch or Mrs. Norris, but they were lucky. They sped up a staircase to the third floor and tiptoed toward the trophy room. Malfoy and Crabbe weren’t there yet. The crystal trophy cases glimmered where the moonlight caught them. Cups, shields, plates, and statues winked silver and gold in the darkness. They edged along the walls, keeping their eyes on the doors at either end of the room. Harry took out his wand in case Malfoy leapt in and started at once. The minutes crept by. “He’s late, maybe he’s chickened out,” Ron whispered. Then a noise in the next room made them jump. Harry had only just raised his wand when they heard someone speak — and it wasn’t Malfoy.

Celem życia narodowego, w każdym narodzie i w każdym okresie jego rozwoju, jest jedynie poszukiwanie, Boga, swojego Boga, koniecznie własnego, i wiara w tego Boga jako jedynego prawdziwego. Nigdy nie było, aby wszystkie lub niektóre narody miały wspólnego Boga. Gdy bogi stają się wspólne, jest to oznaka unicestwienia narodów. (...) Każdy naród ma własne pojęcie o dobrem i złem. (...) Grecy ubóstwiali przyrodę i przekazywali ludzkości w testamencie swoją religię, czyli filozofię i sztukę.

Bogi zmarły... Powraca ku drzwiom świętokradca I lęk go zdjął, że kiedy otworzy wierzeje, Ujrzy świat przerażony... bo tam skonał Władca!

vibe.

Gay costumes are half the fun at the Halloween party.