“The way things turned out in Misrata was not what Khadafy had hoped for. Right to the very bitter end, he remained a prisoner of his illusions. For four decades, he had heard people, men and women, shouting themselves hoarse with promises of dying for him. For four decades, he had distributed vast sums of money, generated by Libya’s huge oil exports, among a few hundred thousand “Fedaees” or “self-sacrificers,” individuals who were supposed to fight for him to the end. When high on hubris and the “stimulant” drugs he took, the colonel claimed to have “an army of Omar Mukhtars” under his command, named after a bandit who became a local hero by fighting Italian colonialists in 1912. Yet the first city to rise against Khadafy was Tobruk — Omar Mukhtar’s birthplace. Then Benghazi rose, followed by Braiga. As each town and city rose against him, the colonel promised to fight back from another. His last stands were in Bani-Walid and Sirte. Tens of thousands of Omar Mukhtars did enter the battlefield. But they were fighting not for but against him.”

— Amir Taheri

"Khadafy, kha-put" http://nypost.com/2011/10/21/khadafy-kha-put/, New York Post (October 21, 2011).
New York Post

Adopted from Wikiquote. Last update June 3, 2021. History

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Amir Taheri 85

Iranian journalist 1942

Richard S. Prather (1921–2007) American writer

Source: Take a Murder, Darling

“That work pride, that ridiculous work pride has put an end to his illusions, with those few illusions that he still had since at school they promised him a magnificent future just for entering university.”

José Baroja book No fue un catorce de febrero y otros cuentos

“He was not satisfied with the way things stood now; he was a man who had come in sight of a goal, then had won it, and in winning it had seen just within his grasp another goal, higher, greater. He had learned to shout and had shouted and no ear had heard him; he had just learned to walk and was walking but could not see the ground beneath his feel; he had long been yearning for weapons to hold in his hands and suddenly found that his hands held weapons that were invisible.”

Richard Wright (1908–1960) African-American writer

"Flight", pp.125, Harper Row 1966
Native Son (1940)

“The Church would have liked to turn to each of those thousand unbelievers separately, to show him that he was wrong, that he had allowed himself to be led astray by his passions, that he had everything to fear in the next life, and so forth. But it was not he, really, who had become disbelieving, it was his whole class, and it was his class consciousness which replied for him when he was addressed individually.”

Bernard Groethuysen (1880–1946) French literary historian, translator and writer

Source: The Bourgeois: Catholicism vs. Capitalism in Eighteenth-Century France (1927), p. 25

“He had his hands full with Adi Akinbiyi when he came on, he had his hands full with Andy Gray from the start and in other ways he had his hands full with Kyle Lafferty and Robbie Blake as well. He's had four or five strikers coming at him and he's stood up to them manfully.”

Phil Brown (footballer) (1959) English association football player and manager

07-Nov-2007, Hull City OWS
No comment.

“And he [Hannibal] probably believed, up to the very end, that everything might still come out right if he only had a few you-know-whats.”

Will Cuppy (1884–1949) American writer

The Decline and Fall of Practically Everybody (1950), Part II: Ancient Greeks and Worse, Hannibal

“The Poet could not remember ever fearing death, but he had often suspected Providence of plotting the worst for him as to the manner of his dying when the time came to go. He had expected to rot away. Slowly and not very fragrantly. Some poetic insight had warned him that he would surely die a blubbering leprous lump, cravenly penitential but impenitent. Never had he anticipated anything so blunt and final as a bullet in the stomach, and with not even an audience at hand to hear his dying quips. The last thing they had heard him say when they shot him was: "Oof!"”

Walter M. Miller, Jr. book A Canticle for Leibowitz

his testament for posterity. Ooof!
Ch 23
A Canticle for Leibowitz (1959), Fiat Lux

“And yet — and yet! He had done the right thing, though the Lord alone knew how it would end. He began to pluck courage from his very melancholy, and hope from his reflexions on the transitoriness of life. He was austerely following Romance as he conceived it, and if that capricious lady had taken one dream from him she might yet reward him with a better.”

John Buchan book Huntingtower

Source: Huntingtower (1922), Ch. 6

“Calling and freedom were to him two sides of the same thing. But in this he misjudged the world; he did not realize that his submissiveness and self-sacrifice could be exploited for evil ends.”

Dietrich Bonhoeffer (1906–1945) German Lutheran pastor, theologian, dissident anti-Nazi

Source: Letters and Papers from Prison (1967; 1997), Civil Courage, p. 5.
Context: What lies behind the complaint about the dearth of civil courage? In recent years we have seen a great deal of bravery and self-sacrifice, but civil courage hardly anywhere, even among ourselves. To attribute this simply to personal cowardice would be too facile a psychology; its background is quite different. In a long history, we Germans have had to learn the need for and the strength of obedience. In the subordination of all personal wishes and ideas to the tasks to which we have been called, we have seen the meaning and greatness of our lives. We have looked upwards, not in servile fear, but in free trust, seeing in our tasks a call, and in our call a vocation. This readiness to follow a command from "above" rather than our own private opinions and wishes was a sign of legitimate self-distrust. Who would deny that in obedience, in their task and calling, the Germans have again and again shown the utmost bravery and self-sacrifice? But the German has kept his freedom — and what nation has talked more passionately of freedom than the Germans, from Luther to the idealist philosophers? — by seeking deliverance from self-will through service to the community. Calling and freedom were to him two sides of the same thing. But in this he misjudged the world; he did not realize that his submissiveness and self-sacrifice could be exploited for evil ends. When that happened, the exercise of the calling itself became questionable, and all the moral principles of the German were bound to totter. The fact could not be escaped that the Germans still lacked something fundamental: he could not see the need for free and responsible action, even in opposition to the task and his calling; in its place there appeared on the one hand an irresponsible lack of scruple, and on the other a self-tormenting punctiliousness that never led to action. Civil courage, in fact, can grow only out of the free responsibility of free men. Only now are the Germans beginning to discover the meaning of free responsibility. It depends on a God who demands responsible action in a bold venture of faith, and who promises forgiveness and consolation to the man who becomes a sinner in that venture.

“Sharpe bellowed in anger, the war shout. They thought him weak and beaten, but he had one fight in him and they would learn what a Rifleman was in a fight.”

Bernard Cornwell (1944) British writer

Narrator, p. 186
Sharpe (Novel Series), Sharpe's Honor (1985)

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Amir Taheri 85

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