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In Harry Potter and the Prisoner of Azkaban, Snape demonstrates his expertise with potions by brewing the complex Wolfsbane potion for the new Defence Against the Dark Arts professor, Remus Lupin. Throughout the third book, Snape suspects that Lupin may be helping Harry's godfather Sirius Black enter Hogwarts castle; Sirius had been convicted (wrongly, as it is later revealed) of murdering Peter Pettigrew and innocent bystanders, and betraying the Potter family's hiding place to Voldemort. This suspicion stems from Lupin's friendship with Sirius and Harry's father, James, while they were all at Hogwarts as students. Near the climax of the book, Snape attempts to apprehend Sirius, but Sirius escapes with Harry's aid. Snape informs Dumbledore of this circumstance, and when Harry and Lupin are not punished, Snape retaliates by revealing to the entire school that Lupin is a werewolf, forcing the latter to resign his post.
Later in the book, Dumbledore has Snape teach Harry Occlumency, the protection of the mind from outside intrusion or influence. The sessions are made difficult by their mutual hostility and end prematurely when Harry uses Dumbledore's Pensieve to view one of Snape's worst childhood memories without the latter's permission. He sees the memory of Snape being bullied by James and Sirius, and of calling Harry's mother Lily a Mudblood (a highly offensive term). Only in the final book is it revealed that, prior to this confrontation, Snape and Lily had been close friends.
From these memories, Harry sees Snape's childhood and learns his true loyalties. In this vision, Harry learns that Snape befriended Lily as a child when they lived near each other. Upon their arrival at Hogwarts, the Sorting Hat placed Snape and Lily into Slytherin and Gryffindor Houses, respectively. They remained friends for the next few years until they were driven apart by Snape's interest in the Dark Arts; the friendship finally ended following the bullying episode that Harry had briefly seen in the fifth book, in which Snape calls Lily "Mudblood". Despite this separation and Snape's enduring animosity toward Lily's eventual husband James Potter, Snape continued to love Lily for the rest of his life.
Snape's family background is mostly shown in flashbacks during the course of the last three novels. Snape was born to Eileen Prince, a witch, and Tobias Snape, a Muggle, making him a half-blood (hence the name, "Half-Blood Prince"). This is rare for a Death Eater, as remarked in the last book, though Voldemort himself also had a Muggle father. Snape spent his early childhood living with his parents in a small house in Spinner's End. Snape's family was a poor one and he is described as wearing ill-fitting clothes "that were so mis-matched that it looked deliberate". As a child, Snape was apparently neglected and his parents often fought with one another. Snape was very eager to leave his home to go to Hogwarts. Towards the end of the last novel, Harry draws parallels between his childhood, Snape's, and Voldemort's.
Accepted invitation Active key Aristocrat papers Basket of food Bucket of blood Burial certificate Cauldron Coins Dinner Endless notebook Eternal burning coal Flyer Garden certificate Golden angle Golden apple Graveyard scroll Infusion of fly agaric Instructions for key Keepers journal Keepers key Letter to the blacksmith Mirror of pride Necklace Necronomicon Paper with calculations Perfume Restoration tools Salty fork Stamp Town pass
God, then, is good. And the Lord speaks many a time and oft before He proceeds to act. For my arrows, He says, will make an end of them; they shall be consumed with hunger, and be eaten by birds; and there shall be incurable tetanic incurvature. I will send the teeth of wild beasts upon them, with the rage of serpents creeping on the earth. Without, the sword shall make them childless; and out of their chambers shall be fear. Deuteronomy 32:23-25 For the Divine Being is not angry in the way that some think; but often restrains, and always exhorts humanity, and shows what ought to be done. And this is a good device, to terrify lest we sin. For the fear of the Lord drives away sins, and he that is without fear cannot be justified, Sirach 1:21-22 says the Scripture. And God does not inflict punishment from wrath, but for the ends of justice; since it is not expedient that justice should be neglected on our account. Each one of us, who sins, with his own free-will chooses punishment, and the blame lies with him who chooses. God is without blame. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous, who takes vengeance? God forbid. Romans 3:5-6 He says, therefore, threatening, I will sharpen my sword, and my hand shall lay hold on judgment; and I will render justice to mine enemies, and requite those who hate me. I will make mine arrows drunk with blood, and my sword shall devour flesh from the blood of the wounded. Deuteronomy 32:41-42 It is clear, then, that those who are not at enmity with the truth, and do not hate the Word, will not hate their own salvation, but will escape the punishment of enmity. The crown of wisdom, then, as the book of Wisdom says, is the fear of the Lord. Sirach 1:18 Very clearly, therefore, by the prophet Amos has the Lord unfolded His method of dealing, saying, I have overthrown you, as God overthrew Sodom and Gomorrha; and you shall be as a brand plucked from the fire: and yet you have not returned unto me, says the Lord . Amos 4:11
II. Secrets of Creation in Merkabah Tradition Despite the differences in the treatment of "secrets"in 2 Enoch and 3 Enoch that have been mentionedearlier, the approach to the mysteries of creation found in 3Enoch demonstrates close affinities with the SlavonicEnoch. The theme of the secrets of creation plays an important role in 3Enoch; it is surrounded by several details found in 2Enoch. The similarities include the following points:1. One of these parallels is Enoch's initiation into the secretsof Creation. The important detail in both texts is that somepreparatory instructions before the account of creation weregiven through angels. In the case of 3 Enoch, theinstructions were given through the angels known as the"Prince of Wisdom" (hmkxh r#)and the "Prince of Understanding" (hnybh r#); in the case of 2 Enochthey came through the angel Vereveil (?e?e?e??). In both books theseangelic mediators do not reveal "secrets" but offerinstead some preparatory knowledge. In 2 Enoch Vereveilinstructs Enoch in different "things"--"all thingsof heaven and earth and sea and all the elements and themovements and their courses... and the Hebrew language, everykind of language of the new song of the armed troops andeverything that it is appropriate to learn" (23:1-2)." In 3 Enochthe Prince of Wisdom and the Prince of Understanding teachEnoch-Metatron "wisdom"--"the wisdom of thoseabove and those below, the wisdom of this world and the world tocome."2. Both texts also mention that immediately after thesepreparatory angelic instructions, the Lord (the Holy One) reveals"the secrets of creation" to Enoch (Metatron). From 3Enoch 11:2 we learn that all the secrets of creation (yrts ty#)rb)now stand revealed before Enoch-Metatron as they stand revealedbefore the Creator. In 2 Enoch 24:2-4 the Lord instructsEnoch in the secrets of his "endless and inconceivablecreation," the mysteries which he never explained even tohis angels:Whatever you see, Enoch, things standing still and moving aboutand which were brought to perfection by me, I myself will explainit to you... And not even to my angels have I explained mysecrets, nor related to them their composition, nor my endlessand inconceivable creation which I conceived, as I am making themknown to you today. 3. As was mentioned earlier, the notion of "secrets" in3 Enoch includes various types of revelations. Even thoughthe book applies the term "secrets" to several things,including the Torah, it also seems to use the notion of "thespecial secret" in reference to certain details of theAccount of Creation. According to the book, this special secretplays an important role in "God's creation ofeverything." We learn about the secret from 3 Enoch48D, where Metatron tells to R. Ishmael that he was the personwho revealed the special secret to Moses, in spite of theprotests of the heavenly hosts:YHWH the God of Israel is my witness that when I revealed thissecret to Moses, all the armies of the height, in every heaven,were angry with me. They said to me, "Why are you revealingthis secret to humankind, born of woman, blemished, unclean,defiled by blood and impure flux, men who excrete putriddrops--that secret by which heaven and earth were created, thesea and the dry land, mountains and hills, rivers and springs,Gehinnom, fire and hail, the garden of Eden and the tree of life?By it Adam was formed, the cattle and the beasts of the field,the birds of heaven and the fish of the sea, Behemoth andLeviathan, the unclean creatures and reptiles, the creepingthings of the sea and the reptiles of the deserts, Torah, wisdom,knowledge, thought, the understanding of things above, and thefear of heaven. Why are you revealing it to flesh andblood?"P. Alexander observes that in this passage "the secret"could be either (1) the Torah, or (2) the secret names of God. Hefurther suggests that "the identification of the secret withthe Torah appears to be excluded by the fact that Torah is one ofthe things created by the secret." This situation in which thenotion of "secret" transcends the realm of the Torahand refers instead to God's creation appears to have closeaffinities to the position of 2 Enoch, where the Torah isnot listed among God's mysteries. 2b1af7f3a8