During the spring of nineteen fifty-two I joyously1 wrote Elijah Muhammad and my family that the Massachusetts State Parole Board had voted that I should be released. But still a few months weretaken up with the red tape delay of paper work that went back and forth2, arranging for my parolerelease in the custody3 of my oldest brother, Wilfred, in Detroit, who now managed a furniture store.
Wilfred got the Jew who owned the store to sign a promise that upon release I would be givenimmediate employment.
By the prison system wire, I heard that Shorty also was up for parole. But Shorty was having troublegetting some reputable person to sign for him. (Later, I found out that in prison Shorty had studiedmusical composition. He had even progressed to writing some pieces; one of them I know he named"The Bastille Concerto4. ")My going to Detroit instead of back to Harlem or Boston was influenced by my family's feelingexpressed in their letters. Especially my sister Hilda had stressed to me that although I felt Iunderstood Elijah Muhammad's teachings, I had much to learn, and I ought to come to Detroit andbecome a member of a temple of practicing Muslims.
It was in August when they gave me a lecture, a cheap Li'l Abner suit, and a small amount of money,and I walked out of the gate. I never looked back, but that doesn't make me any different from amillion inmates5 who have left a prison behind them.
The first stop I made was at a Turkish bath. I got some of that physical feeling of prison-taint steamedoff me. Ella, with whom I stayed only overnight, had also agreed that it would be best for me to startagain in Detroit. The police in a new city wouldn't have it in for me; that was Ella's consideration-notthe Muslims, for whom Ella had no use. Both Hilda and Reginald had tried to work on Ella. But Ella,with her strong will, didn't go for it at all. She told me that she felt anyone could be whatever hewanted to be, Holy Roller, Seventh Day Adventist, or whatever it was, but she wasn't going to becomeany Muslim.
Hilda, the next morning, gave me some money to put in my pocket. Before I left, I went out andbought three things I remember well. I bought a better-looking pair of eyeglasses than the pair theprison had issued to me; and I bought a suitcase and a wrist watch.
I have thought, since, that without fully6 knowing it, I was preparing for what my life was about tobecome. Because those are three things I've used more than anything else. My eyeglasses correct theastigmatism that I got from all the reading in prison. I travel so much now that my wife keepsalternate suitcases packed so that, when necessary, I can just grab one. And you won't find anybodymore time-conscious than I am. I live by my watch, keeping appointments. Even when I'm using mycar, I drive by my watch, not my speedometer. Time is more important to me than distance.
I caught a bus to Detroit. The furniture store that my brother Wilfred managed was right in the blackghetto of Detroit; I'd better not name the store, if I'm going to tell the way they robbed Negroes.
Wilfred introduced me to the Jews who owned the store. And, as agreed, I was put to work, as asalesman.
"Nothing Down" advertisements drew poor Negroes into that store like flypaper. It was a shame, theway they paid three and four times what the furniture had cost, because they could get credit fromthose Jews. It was the same kind of cheap, gaudy-looking junk that you can see in any of the blackghetto furniture stores today. Fabrics8 were stapled9 on the sofas. Imitation "leopard10 skin" bedspreads,"tiger skin" rugs, such stuff as that. I would see clumsy, work-hardened, calloused11 hands scrawlingand scratching signatures on the contract, agreeing to highway-robbery interest rates in the fine printthat never was read.
I was seeing in real life the same point made in a joke that during the 1964 Presidential campaign _Jet_magazine reported that Senator Barry Goldwater had told somewhere. It was that a white man, aNegro, and a Jew were given one wish each. The white man asked for securities; the Negro asked for alot of money; the Jew asked for some imitation jewelry12 "and that colored boy's address."In all my years in the streets, I'd been looking at the exploitation that for the first time I really saw andunderstood. Now I watched brothers entwining themselves in the economic clutches of the white manwho went home every night with another bag of the money drained out of the ghetto7. I saw that themoney, instead of helping13 the black man, was going to help enrich these white merchants, whousually lived in an "exclusive" area where a black man had better not get caught unless he workedthere for somebody white.
Wilfred invited me to share his home, and gratefully I accepted. The warmth of a home and a familywas a healing change from the prison cage for me. It would deeply move almost any newly freedconvict, I think. But especially this Muslim home's atmosphere sent me often to my knees to praiseAllah. My family's letters while I was in prison had included a description of the Muslim homeroutine, but to truly appreciate it, one had to be a part of the routine. Each act, and the significance ofthat act, was gently, patiently explained to me by my brother Wilfred.
There was none of the morning confusion that exists in most homes. Wilfred, the father, the familyprotector and provider, was the first to rise. "The father prepares the way for his family," he said. He,then I, performed the morning ablutions. Next came Wilfred's wife, Ruth, and then their children, sothat orderliness prevailed in the use of the bathroom.
"In the name of Allah, I perform the ablution," the Muslim said aloud before washing first the righthand, then the left hand. The teeth were thoroughly14 brushed, followed by three rinsings of the mouth.
The nostrils15 were also rinsed16 out thrice. A shower then completed the whole body's purification inreadiness for prayer.
Each family member, even children upon meeting each other for that new day's first time, greetedsoftly and pleasantly, "As-Salaam-Alaikum" (the Arabic for "Peace be unto you"). "Wa-Alaikum-Salaam" ("and unto you be peace") was the other's reply. Over and over again, the Muslim said in hisown mind, "Allahu-Akbar, Allahu-Akbar" ("Allah is the greatest").
The prayer rug was spread by Wilfred while the rest of the family purified themselves. It wasexplained to me that a Muslim family prayed with the sun near the horizon. If that time was missed,the prayer had to be deferred18 until the sun was beyond the horizon. "Muslims are not sun-worshipers.
We pray facing the East to be in unity19 with the rest of our 725 million brothers and sisters in the entireMuslim world."All the family, in robes, lined up facing East. In unison20, we stepped from our slippers21 to stand on theprayer rug.
Today, I say with my family in the Arabic tongue the prayer which I first learned in English: "Iperform the morning prayer to Allah, the Most High, Allah is the greatest. Glory to Thee Oh Allah,Thine is the praise, Blessed is Thy Name, and Exalted22 is Thy Majesty23. I bear witness that nothingdeserves to be served or worshiped besides Thee."No solid food, only juice and coffee, was taken for our breakfasts. Wilfred and I went off to work.
There, at noon and again at around three in the afternoon, unnoticed by others in the furniture store,we would rinse17 our hands, faces and mouths, and softly meditate24.
Muslim children did likewise at school, and Muslim wives and mothers interrupted their chores tojoin the world's 725 million Muslims in communicating with God.
Wednesdays, Fridays, and Sundays were the meeting days of the relatively25 small Detroit TempleNumber One. Near the temple, which actually was a storefront, were three hog-slaughtering pens. Thesquealing of hogs27 being slaughtered28 filtered into our Wednesday and Friday meetings. I'm describingthe condition that we Muslims were in back in the early 1950's.
The address of Temple Number One was 1470 Frederick Street, I think. The first Temple to be formed,back in 1931, by Master W. D. Fard, was formed in Detroit, Michigan. I never had seen any Christian29-believing Negroes conduct themselves like the Muslims, the individuals and the families alike. Themen were quietly, tastefully dressed. The women wore ankle-length gowns, no makeup30, and scarvescovered their heads. The neat children were mannerly not only to adults but to other children as well.
I had never dreamed of anything like that atmosphere among black people who had learned to beproud they were black, who had learned to love other black people instead of being jealous andsuspicious. I thrilled to how we Muslim men used both hands to grasp a black brother's both hands,voicing and smiling our happiness to meet him again. The Muslim sisters, both married and single,were given an honor and respect that I'd never seen black men give to their women, and it feltwonderful to me. The salutations which we all exchanged were warm, filled with mutual31 respect anddignity: "Brother". . . "Sister". . . "Ma'am". . . "Sir." Even children speaking to other children used theseterms. Beautiful!
Lemuel Hassan then was the Minister at Temple Number One. "As-Salaikum," he greeted us. "Wa-Salaikum," we returned. Minister Lemuel stood before us, near a blackboard. The blackboard hadfixed upon it in permanent paint, on one side, the United States flag and under it the words "Slavery,Suffering and Death," then the word "Christianity" alongside the sign of the Cross. Beneath the Crosswas a painting of a black man hanged from a tree. On the other side was painted what we were taughtwas the Muslim flag, the crescent and star on a red background with the words "Islam: Freedom,Justice, Equality," and beneath that "Which One Will Survive the War of Armageddon?"For more than an hour, Minister Lemuel lectured about Elijah Muhammad's teachings. I sat raptlyabsorbing Minister Lemuel's every syllable33 and gesture. Frequently, he graphically34 illustrated35 pointsby chalking key words or phrases on the blackboard.
I thought it was outrageous36 that our small temple still had some empty seats. I complained to mybrother Wilfred that there should be no empty seats, with the surrounding streets full of ourbrainwashed black brothers and sisters, drinking, cursing, fighting, dancing, carousing37, and usingdope-the very things that Mr. Muhammad taught were helping the black man to stay under the heel ofthe white man here in America.
From what I could gather, the recruitment attitude at the temple seemed to me to amount to a self-defeating waiting view . . . an assumption that Allah would bring us more Muslims. I felt that Allahwould be more inclined to help those who helped themselves. I had lived for years in ghetto streets; Iknew the Negroes in those streets. Harlem or Detroit were no different. I said I disagreed, that Ithought we should go out into the streets and get more Muslims into the fold. All of my life, as youknow, I had been an activist38, I had been impatient. My brother Wilfred counseled me to keep patience.
And for me to be patient was made easier by the fact that I could anticipate soon seeing and perhapsmeeting the man who was called "The Messenger," Elijah Muhammad himself.
Today, I have appointments with world-famous personages, including some heads of nations. But Ilooked forward to the Sunday before Labor39 Day in 1952 with an eagerness never since duplicated.
Detroit Temple Number One Muslims were going in a motor caravan-I think about ten automobiles40-tovisit Chicago Temple Number Two, to hear Elijah Muhammad.
Not since childhood had I been so excited as when we drove in Wilfred's car. At great Muslim ralliessince then I have seen, and heard, and felt ten thousand black people applauding and cheering. But onthat Sunday afternoon when our two little temples assembled, perhaps only two hundred Muslims,the Chicagoans welcoming and greeting us Detroiters, I experienced tinglings up my spine41 as I'venever had since.
I was totally unprepared for the Messenger Elijah Muhammad's physical impact upon my emotions.
From the rear of Temple Number Two, he came toward the platform. The small, sensitive, gentle,brown face that I had studied in photographs, until I had dreamed about it, was fixed32 straight aheadas the Messenger strode, encircled by the marching, strapping42 Fruit of Islam guards. The Messenger,compared to them, seemed fragile, almost tiny. He and the Fruit of Islam were dressed in dark suits, white shirts, and bow ties. The Messenger wore a gold-embroidered fez.
I stared at the great man who had taken the time to write to me when I was a convict whom he knewnothing about. He was the man whom I had been told had spent years of his life in suffering andsacrifice to lead us, the black people, because he loved us so much. And then, hearing his voice, I satleaning forward, riveted43 upon his words. (I try to reconstruct what Elijah Muhammad said fromhaving since heard him speak hundreds of times.)"I have not stopped one day for the past twenty-one years. I have been standing44, preaching to youthroughout those past twenty-one years, while I was free, and even while I was in bondage45. I spentthree and one-half years in the federal penitentiary46, and also over a year in the city jail for teachingthis truth. I was also deprived of a father's love for his family for seven long years while I was runningfrom hypocrites and other enemies of this word and revelation of God-which will give life to you, andput you on the same level with all other civilized47 and independent nations and peoples of this planetearth. . . ."Elijah Muhammad spoke48 of how in this wilderness49 of North America, for centuries the "blue-eyeddevil white man" had brainwashed the "so-called Negro." He told us how, as one result, the black manin America was "mentally, morally and spiritually dead." Elijah Muhammad spoke of how the blackman was Original Man, who had been kidnapped from his homeland and stripped of his language, hisculture, his family structure, his family name, until the black man in America did not even realize whohe was.
He told us, and showed us, how his teachings of the true knowledge of ourselves would lift up theblack man from the bottom of the white man's society and place the black man where he had begun, atthe top of civilization.
Concluding, pausing for breath, he called my name.
It was like an electrical shock. Not looking at me directly, he asked me to stand.
He told them that I was just out of prison. He said how "strong" I had been while in prison. "Everyday," he said, "for years, Brother Malcolm has written a letter from prison to me. And I have written tohim as often as I could."Standing there, feeling the eyes of the two hundred Muslims upon me, I heard him make a parableabout me.
When God bragged50 about how faithful Job was, said Elijah Muhammad, the devil said only God'shedge around Job kept Job so faithful. "Remove that protective hedge," the devil told God, "and I willmake Job curse you to your face."The devil could claim that, hedged in prison, I had just used Islam, Mr. Muhammad said. But the devil would say that now, out of prison, I would return to my drinking, smoking, dope, and life of crime.
"Well, now, our good brother Malcolm's hedge is removed and we will see how he does," Mr.
Muhammad said. "I believe that he is going to remain faithful."And Allah blessed me to remain true, firm and strong in my faith in Islam, despite many severe trialsto my faith. And even when events produced a crisis between Elijah Muhammad and me, I told him atthe beginning of the crisis, with all the sincerity51 I had in me, that I still believed in him more stronglythan he believed in himself.
Mr. Muhammad and I are not together today only because of envy and jealousy52. I had more faith inElijah Muhammad than I could ever have in any other man upon this earth.
You will remember my having said that, when I was in prison, Mr. Muhammad would be my brotherWilfred's house guest whenever he visited Detroit Temple Number One. Every Muslim said thatnever could you do as much for Mr. Muhammad as he would do for you in return. That Sunday, afterthe meeting, he invited our entire family group and Minister Lemuel Hassan to be his guests fordinner that evening, at his new home.
Mr. Muhammad said that his children and his followers54 had insisted that he move into this larger,better eighteen-room house in Chicago at 4847 Woodlawn Avenue. They had just moved in that week,I believe. When we arrived, Mr. Muhammad showed us where he had just been painting. I had torestrain my impulse to run and bring a chair for the Messenger of Allah. Instead, as I had heard hewould do, he was worrying about my comfort.
We had hoped to hear his wisdom during the dinner, but instead he encouraged us to talk. I satthinking of how our Detroit Temple more or less just sat and awaited Allah to bring converts-and,beyond that, of the millions of black people all over America, who never had heard of the teachingsthat could stir and wake and resurrect the black man. . . and there at Mr. Muhammad's table, I foundmy tongue. I have always been one to speak my mind.
During a conversational55 lull56, I asked Mr. Muhammad how many Muslims were supposed to be in ourTemple Number One in Detroit.
He said, "There are supposed to be thousands.""Yes, sir," I said. "Sir, what is your opinion of the best way of getting thousands there?""Go after the young people," he said. "Once you get them, the older ones will follow through shame."I made up my mind that we were going to follow that advice.
Back in Detroit, I talked with my brother Wilfred. I offered my services to our Temple's Minister, Lemuel Hassan. He shared my determination that we should apply Mr. Muhammad's formula in arecruitment drive. Beginning that day, every evening, straight from work at the furniture store, I wentdoing what we Muslims later came to call "fishing." I knew the thinking and the language of ghettostreets: "My man, let me pull your coat to something-"My application had, of course, been made and during this time I received from Chicago my "X." TheMuslim's "X" symbolized57 the true African family name that he never could know. For me, my "X"replaced the white slavemaster name of "Little" which some blue-eyed devil named Little hadimposed upon my paternal58 forebears. The receipt of my "X" meant that forever after in the nation ofIslam, I would be known as Malcolm X. Mr. Muhammad taught that we would keep this "X" until GodHimself returned and gave us a Holy Name from His own mouth.
Recruit as I would in the Detroit ghetto bars, in the poolrooms, and on the corners, I found my poor,ignorant, brainwashed black brothers mostly too deaf, dumb, and blind, mentally, morally, andspiritually, to respond. It angered me that only now and then would one display even a little curiosityabout the teachings that would resurrect the black man.
These few I would almost beg to visit Temple Number One at our next meeting. But then not half ofthose who agreed to come would actually show up.
Gradually, enough were made interested, though, that each month, a few more automobileslengthened our caravans59 to Temple Two in Chicago. But even after seeing and hearing ElijahMuhammad in person, only a few of the interested visitors would apply by formal letter to Mr.
Muhammad to be accepted for Nation of Islam membership.
With a few months of plugging away, however, our storefront Temple One about tripled itsmembership. And that so deeply pleased Mr. Muhammad that he paid us the honor of a personalvisit.
Mr. Muhammad gave me warm praise when Minister Lemuel Hassan told how hard I had labored60 inthe cause of Islam.
Our caravans grew. I remember with what pride we led twenty-five automobiles to Chicago. Andeach time we went, we were honored with dinner at the home of Elijah Muhammad. He wasinterested in my potential, I could tell from things he would say.
And I worshiped him.
In early 1953, 1 left the furniture store. I earned a little better weekly pay check working at the GarWood factory in Detroit, where big garbage truck bodies were made. I cleaned up behind the welderseach time they finished another truck body.
Mr. Muhammad was saying at his dining table by this time that one of his worst needs was more young men willing to work as hard as they would have to in order to bear the responsibilities of hisministers. He was saying that the teachings should be spreading further than they had, and templesneeded to be established in other cities.
It simply had never occurred to me that / might be a minister. I had never felt remotely qualified61 todirectly represent Mr. Muhammad. If someone had asked me about becoming a minister, I wouldhave been astonished, and told them I was happy and willing to serve Mr. Muhammad in the lowliestcapacity.
I don't know if Mr. Muhammad suggested it or if our Temple One Minister Lemuel Hassan on hisown decision encouraged me to address our assembled brothers and sisters. I know that I testified towhat Mr. Muhammad's teachings had done for me: "If I told you the life I have lived, you would findit hard to believe me. . . . When I say something about the white man, I am not talking about someoneI don't know. . . ."Soon after that, Minister Lemuel Hassan urged me to address the brothers and sisters with anextemporaneous lecture. I was uncertain, and hesitant-but at least I had debated in prison, and I triedmy best. (Of course, I can't remember exactly what I said, but I do know that in my beginning effortsmy favorite subject was Christianity and the horrors of slavery, where I felt well-equipped from somuch reading in prison. )"My brothers and sisters, our white slavemaster's Christian religion has taught us black people here inthe wilderness of North America that we will sprout62 wings when we die and fly up into the sky whereGod will have for us a special place called heaven. This is white man's Christian religion used to_brainwash_ us black people! We have _accepted_ it! We have _embraced_ it! We have _believed_ it!
We have _practiced_ it! And while we are doing all of that, for himself, this blue-eyed devil has_twisted_ his Christianity, to keep his _foot_ on our backs. . . to keep our eyes fixed on the pie in thesky and heaven in the hereafter. . . while _he_ enjoys _his_ heaven right _here_ . . . on _this earth_ . . .
in _this life_."Today when thousands of Muslims and others have been audiences out before me, when audiences ofmillions have been beyond radio and television microphones, I'm sure I rarely feel as much electricityas was then generated in me by the upturned faces of those seventy-five or a hundred Muslims, plusother curious visitors, sitting there in our storefront temple with the squealing26 of pigs filtering in fromthe slaughterhouse just outside.
In the summer of 1953-all praise is due to Allah-I was named Detroit Temple Number One's AssistantMinister.
Every day after work, I walked, "fishing" for potential converts in the Detroit black ghetto. I saw theAfrican features of my black brothers and sisters whom the devilish white man had brainwashed. Isaw the hair as mine had been for years, conked by cooking it with lye until it lay limp, lookingstraight like the white man's hair. Time and again Mr. Muhammad's teachings were rebuffed and even ridiculed63 . . . ."Aw, man, get out of my face, you niggers are crazy!" My head would reel sometimes,with mingled64 anger and pity for my poor blind black brothers. I couldn't wait for the next time ourMinister Lemuel Hassan would let me speak:
"We didn't land on Plymouth Rock, my brothers and sisters-Plymouth Rock landed on _us!_" . . . "Give_all_ you can to help Messenger Elijah Muhammad's independence program for the black man! . . .
This white man always has controlled us black people by keeping us running to him begging, 'Please,lawdy, please, Mr. White Man, boss, would you push me off another crumb65 down from your tablethat's sagging66 with riches . . . .'
". . . my _beautiful_, black brothers and sisters! And when we say 'black,' we mean everything notwhite, brothers and sisters! Because _look_ at your skins! We're all black to the white man, but we're athousand and one different colors. Turn around, _look_ at each other! What shade of black Africanpolluted by devil white man are you? You see me-well, in the streets they used to call me Detroit Red.
Yes! Yes, that raping67, red-headed devil was my _grandfather_! That close, yes! My _mother's_ father!
She didn't like to speak of it, can you blame her? She said she never laid eyes on him! She was _glad_for that! I'm _glad_ for her! If I could drain away _his_ blood that pollutes _my_ body, and pollutesmy complexion68, I'd do it! Because I hate every drop of the rapist's blood that's in me!
"And it's not just me, it's _all_ of us! During slavery, _think_ of it, it was a _rare_ one of our blackgrandmothers, our great-grandmothers and our great-great-grandmothers who escaped the whiterapist slavemaster. That rapist slavemaster who emasculated the black man . . . with threats, with fear .
. . until even today the black man lives with fear of the white man in his heart! Lives even today stillunder the heel of the white man!
"_Think_ of it-think of that black slave man filled with fear and dread69, hearing the screams of his wife,his mother, his daughter being _taken_-in the barn, the kitchen, in the bushes! _Think_ of it, my dearbrothers and sisters! _Think_ of hearing wives, mothers, daughters, being _raped_! And you were toofilled with _fear_ of the rapist to do anything about it! And his vicious, animal attacks' offspring, thiswhite man named things like 'mulatto' and 'quadroon' and 'octoroon' and all those other things that hehas called us-you and me-when he is not calling us '_nigger_'!
"Turn around and look at each other, brothers and sisters, and _think_ of this! You and me, pollutedall these colors-and this devil has the arrogance70 and the gall71 to think we, his victims, should _love_him!"I would become so choked up that sometimes I would walk in the streets until late into the night.
Sometimes I would speak to no one for hours, thinking to myself about what the white man had doneto our poor people here in America.
At the Gar Wood factory where I worked, one day the supervisor72 came, looking nervous. He said that a man in the office was waiting to see me.
The white man standing in there said, "I'm from the F.B.I." He flipped73 open-that way they do, to shockyou-his little folded black leather case containing his identification. He told me to come with him. Hedidn't say for what, or why.
I went with him. They wanted to know, at their office, why hadn't I registered for the Korean Wardraft?
"I just got out of prison," I said. "I didn't know you took anybody with prison records."They really believed I thought ex-convicts weren't supposed to register. They asked a lot of questions.
I was glad they didn't ask if I intended to put on the white man's uniform, because I didn't. They justtook it for granted that I would. They told me they weren't going to send me to jail for failing toregister, that they were going to give me a break, but that I would have to register immediately.
So I went straight from there to the draft board. When they gave me a form to fill out, I wrote in theappropriate places that I was a Muslim, and that I was a conscientious74 objector.
I turned in the form. This middle-aged75, bored-acting devil who scanned it looked out from under hiseyes at me. He got up and went into another office, obviously to consult someone over him. After awhile, he came out and motioned for me to go in there.
These three-I believe there were three, as I remember-older devils sat behind desks. They all wore that"troublesome nigger" expression. And I looked "white devil" right back into their eyes. They asked meon what basis did I claim to be a Muslim in my religion. I told them that the Messenger of Allah wasMr. Elijah Muhammad, and that all who followed Mr. Muhammad here in America were Muslims. Iknew they had heard this before from some Temple One young brothers who had been there beforeme.
They asked if I knew what "conscientious objector" meant. I told them that when the white man askedme to go off somewhere and fight and maybe die to preserve the way the white man treated the blackman in America, then my conscience made me object.
They told me that my case would be "pending76." But I was put through the physical anyway, and theysent me a card with some kind of a classification. That was 1953, then I heard no more for seven years,when I received another classification card in the mail. In fact, I carry it in my wallet right now. Here:
it's card number 20 219 25 1377, it's dated November 21, 1960. It says, "Class 5-A," whatever thatmeans, and stamped on the card's back is "Michigan Local Board No. 19, Wayne County, 3604 SouthWayne Road, Wayne, Michigan." Every time I spoke at our Temple One, my voice would still be hoarse77 from the last time. My throattook a long time to get into condition.
"Do you know _why_ the white man really hates you? It's because every time he sees your face, hesees a mirror of his crime-and his guilty conscience can't bear to face it!
"Every white man in America, when he looks into a black man's eyes, should fall to his knees and say'I'm sorry, I'm sorry-my kind has committed history's greatest crime against your kind; will you giveme the chance to atone78?' But do you brothers and sisters expect any white man to do that? _No_, you_know_ better! And why won't he do it? Because he _can't_ do it. The white man has _created_ a devil,to bring chaos79 upon this earth. . . ."Somewhere about this time, I left the Gar Wood factory and I went to work for the Ford53 MotorCompany, one of the Lincoln-Mercury Division assembly lines.
As a young minister, I would go to Chicago and see Mr. Elijah Muhammad every time I could get off.
He encouraged me to come when I could. I was treated as if I had been one of the sons of Mr.
Muhammad and his dark, good wife Sister Clara Muhammad. I saw their children only occasionally.
Most of them in those years worked around Chicago in various jobs, laborers80, driving taxis, and thingssuch as that. Also living in the home was Mr. Muhammad's dear Mother Marie.
I would spend almost as much time with Mother Marie as I did with Mr. Muhammad. I loved to hearher reminiscences about her son Elijah's early life when they lived in Sandersville, Georgia, where hewas born in 1897.
Mr. Muhammad would talk with me for hours. After eating good, healthful Muslim food, we wouldstay at the dinner table and talk. Or I would ride with him as he drove on his daily rounds betweenthe few grocery stores that the Muslims then owned in Chicago. The stores were examples to helpblack people see what they could do for themselves by hiring their own kind and trading with theirown kind and thus quit being exploited by the white man.
In the Muslim-owned combination grocery-drug store on Wentworth and 31st Street, Mr. Muhammadwould sweep the floor or something like that. He would do such work himself as an example to hisfollowers whom he taught that idleness and laziness were among the black man's greatest sins againsthimself. I would want to snatch the broom from Mr. Muhammad's hand, because I thought he was toovaluable to be sweeping81 a floor. But he wouldn't let me do anything but stay with him and listen whilehe advised me on the best ways to spread his message.
The way we were with each other, it would make me think of Socrates on the steps of the Athensmarket place, spreading his wisdom to his students. Or how one of those students, Aristotle, had hisstudents following behind him, walking through the Lyceum.
One day, I remember, a dirty glass of water was on a counter and Mr. Muhammad put a clean glass ofwater beside it. "You want to know how to spread my teachings?" he said, and he pointed82 to theglasses of water. "Don't condemn83 if you see a person has a dirty glass of water," he said, "just showthem the clean glass of water that you have. When they inspect it, you won't have to say that yours isbetter."Of all the things that Mr. Muhammad ever was to teach me, I don't know why, that still stands out inmy mind. Although I haven't always practiced it. I love too much to battle. I'm inclined to tellsomebody if his glass of water is dirty.
Mother Marie, when Mr. Muhammad was busy, would tell me about her son's boyhood and of hisgrowing up in Georgia to young manhood.
Mother Marie's account of her son began when she was herself but seven years old. She told me thatthen she had a vision that one day she would be the mother of a very great man. She married a Baptistminister, Reverend Poole, who worked around Sandersville on the farms, and in the sawmills. Amongtheir thirteen children, said Mother Marie, little Elijah was very different, almost from when he couldwalk and talk.
The small, frail84 boy usually settled his older brothers' and sisters' disputes, Mother Marie said. Andyoung as he was, he became regarded by them as their leader. And Elijah, about the time he enteredschool, began displaying a strong race consciousness. After the fourth grade, because the family wasso poor, Elijah had to quit school and begin full-time85 working. An older sister taught Elijah as much asshe was able at night.
Mother Marie said that Elijah spent hours poring through the Bible, with tears shining in his eyes. (Mr.
Muhammad told me himself later that as a boy he felt that the Bible's words were a locked door, thatcould be unlocked, if only he knew how, and he cried because of his frustrated86 anxiety to receiveunderstanding. ) Elijah grew up into a still-frail teenager who displayed a most uncommonly87 stronglove for his race, and, Mother Marie said, instead of condemning88 Negroes' faults, young Elijah alwayswould speak of reasons for those faults.
Mother Marie has since died. I believe that she had as large a funeral as Chicago has seen. Not onlyMuslims, but others knew of the deep bond that Messenger Elijah had with his mother.
"I am not ashamed to say how little learning I have had," Mr. Muhammad told me. "My going toschool no further than the fourth grade proves that I can know nothing except the truth I have beentaught by Allah. Allah taught me mathematics. He found me with a sluggish89 tongue, and taught mehow to pronounce words."Mr. Muhammad said that somehow, he never could stand how the Sandersville white farmers, thesawmill foremen, or other white employers would habitually90 and often curse Negro workers. He saidhe would politely ask any for whom he worked never to curse him. "I would ask them to just fire me if they didn't like my work, but just don't curse me." (Mr. Muhammad's ordinary conversation was themanner he used when making speeches. He was not "eloquent," as eloquence92 is usually meant, butwhatever he uttered had an impact on me that trained orators93 did not begin to have. ) He said that onthe jobs he got, he worked so honestly that generally he was put in charge of the other Negroes.
After Mr. Muhammad and Sister Clara met and married and their first two children had been born, awhite employer early in 1923 did curse Mr. Muhammad, then Elijah Poole. Elijah Poole, determined94 toavoid trouble, took his family to Detroit, arriving when he was twenty-five. Five more children wouldbe born there in Detroit, and, finally, the last one in Chicago.
In Detroit in 1931, Mr. Muhammad met Master W. D. Fard.
The effects of the depression were bad everywhere, but in the black ghetto they were horrible, Mr.
Muhammad told me. A small, light brown-skinned man knocked from door to door at the apartmentsof the poverty-stricken Negroes. The man offered for sale silks and other yard goods, and he identifiedhimself as "a brother from the East."This man began to tell Negroes how they came from a distant land, in the seeds of their forefathers95.
He warned them against eating the "filthy96 pig" and other "wrong foods" that it was habitual91 forNegroes to eat.
Among the Negroes whom he found most receptive, he began holding little meetings in their poorhomes. The man taught both the Quran and the Bible, and his students included Elijah Poole.
This man said his name was W. D. Fard. He said that he was born in the _Koreish_ tribe ofMuhammad ibn Abdullah, the Arabian prophet Himself. This peddler of silks and yard goods, Mr. W.
D. Fard, knew the Bible better than any of the Christian-bred Negroes.
In the essence, Mr. W. D. Fard taught that God's true name was Allah, that His true religion was Islam,that the true name for that religion's people was Muslims.
Mr. W. D. Fard taught that the Negroes in America were directly descended97 from Muslims. He taughtthat Negroes in America were Lost Sheep, lost for four hundred years from the Nation of Islam, andthat he, Mr. Fard, had come to redeem98 and return the Negro to his true religion.
No heaven was in the sky, Mr. Fard taught, and no hell was in the ground. Instead, both heaven andhell were conditions in which people lived right here on this planet Earth. Mr. Fard taught that theNegro in America had been for four hundred years in hell, and he, Mr. Fard, had come to return themto where heaven for them was-back home, among their own kind.
Master Fard taught that as hell was on earth, also on earth was the devil-the white race which was bred from black Original Man six thousand years before, purposely to create a hell on earth for thenext six thousand years.
The black people, God's children, were Gods themselves, Master Fard taught. And he taught thatamong them was one, also a human being like the others, who was the God of Gods: The Most, MostHigh, The Supreme99 Being, supreme in wisdom and power-and His proper name was Allah.
Among his handful of first converts in 1931 in Detroit, Master W. D. Fard taught that every religionsays that near the Last Day, or near the End of Time, God would come, to resurrect the Lost Sheep, toseparate them from their enemies, and restore them to their own people. Master Fard taught thatProphecy referred to this Finder and Savior of the Lost Sheep as The Son of Man, or God in Person, orThe Lifegiver, The Redeemer, or The Messiah, who would come as lightning from the East and appearin the West.
He was the One to whom the Jews referred as The Messiah, the Christians100 as The Christ, and theMuslims as The Mahdi.
I would sit, galvanized, hearing what I then accepted from Mr. Muhammad's own mouth as being thetrue history of our religion, the true religion for the black man. Mr. Muhammad told me that oneevening he had a revelation that Master W. D. Fard represented the fulfillment of the prophecy.
"I asked Him," said Mr. Muhammad, "'Who are you, and what is your real name?' And He said, 'I amThe One the world has been looking for to come for the past two thousand years.'
"I said to Him again," said Mr. Muhammad, "'What is your _true_ name?' And then He said, 'My nameis Mahdi. I came to guide you into the right path.'"Mr. Elijah Muhammad says that he sat listening with an open heart and an open mind-the way I wassitting listening to Mr. Muhammad. And Mr. Muhammad said he never doubted any word that the"Savior" taught him.
Starting to organize, Master W. D. Fard set up a class for training ministers to carry the teachings toAmerica's black people. In giving names to these first ministers, Master Fard named Elijah Poole"Elijah Karriem."Next, Master W. D. Fard established in 1931 in Detroit a University of Islam. It had adult classes whichtaught, among other things, mathematics, to help the poor Negroes quit being duped and deceived bythe "tricknology" of "the blue-eyed devil white man."Starting a school in the rough meant that it lacked qualified teachers, but a start had to be made somewhere. Mr. Elijah Karriem removed his own children from Detroit public schools, to start anucleus of children in the University of Islam.
Mr. Muhammad told me that his older children's lack of formal education reflected their sacrifice toform the backbone101 for today's Universities of Islam in Detroit and Chicago which have better-qualifiedfaculties.
Master W. D. Fard selected Elijah Karriem to be the Supreme Minister, over all other ministers, andamong all of those others sprang up a bitter jealousy. All of them had better education than ElijahKarriem, and also they were more articulate than he was. They raged, even in his presence, "Whyshould we bow down to someone who appears less qualified?"But Mr. Elijah Karriem was then in some way re-named "Elijah Muhammad," who as the SupremeMinister began to receive from Master W. D. Fard for the next three and a half years private teachings,during which time he says he "heard things never revealed to others."During this period, Mr. Elijah Muhammad and Master W. D. Fard went to Chicago and establishedTemple Number Two. They also established in Milwaukee the beginnings of a Temple Number Three.
In 1934, Master W. D. Fard disappeared, without a trace.
Elijah Muhammad says that attempts were made upon his life, because the other ministers' jealousyhad reached such a pitch. He says that these "hypocrites" forced him to flee to Chicago. TempleNumber Two became his headquarters until the "hypocrites" pursued him there, forcing him to fleeagain. In Washington, D. C., he began Temple Number Four. Also while there, in the CongressionalLibrary, he studied books which he says Master W. D. Fard had told him contained different pieces ofthe truth that devil white man had recorded, but which were not in books generally available to thepublic.
Saying that he was still pursued by the "hypocrites," Mr. Muhammad fled from city to city, neverstaying long in any. Whenever able, now and then, he slipped home to see his wife and his eightyoung children, who were fed by other poor Muslims who shared what little they had. Even Mr.
Muhammad's original Chicago followers wouldn't know he was at home, for he says the "hypocrites"made serious efforts to kill him.
In 1942, Mr. Muhammad was arrested. He says Uncle Tom Negroes had tipped off the devil whiteman to his teachings, and he was charged by this devil white man with draft-dodging, although hewas too old for military service. He was sentenced to five years in prison. In the Milan, Michigan,federal prison, Mr. Muhammad served three and a half years, then he was paroled. He had returnedto his work in 1946, to remove the blinders from the eyes of the black man in the wilderness of NorthAmerica.
I can hear myself now, at the lectern in our little Muslim Temple, passionately102 addressing my black brothers and sisters:
"This little, gentle, sweet man! The Honorable Elijah Muhammad who is at this very hour teaching ourbrothers and sisters over there in Chicago! Allah's Messenger-which makes him the most powerfulblack man in America! For you and me, he has sacrificed seven years on the run from filthyhypocrites, he spent another three and a half years in a prison cage! He was put there by the devilwhite man! That devil white man does not want the Honorable Elijah Muhammad stirring awake thesleeping giant of you and me, and all of our ignorant, brainwashed kind here in the white man'sheaven and the black man's hell herein the wilderness of North America!
"I have sat at our Messenger's feet, hearing the truth from his own mouth! I have pledged on myknees' to Allah to tell the white man about his crimes and the black man the true teachings of ourHonorable Elijah Muhammad. I don't care if it costs my life . . . ."This was my attitude. These were my uncompromising words, uttered anywhere, without hesitationor fear. I was his most faithful servant, and I know today that I did believe in him more firmly than hebelieved in himself.
In the years to come, I was going to have to face a psychological and spiritual crisis.
收听单词发音 |
1
joyously
|
|
| ad.快乐地, 高兴地 | |
参考例句： |
|
|
|
|
2
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
3
custody
|
|
| n.监护，照看，羁押，拘留 | |
参考例句： |
|
|
|
|
4
concerto
|
|
| n.协奏曲 | |
参考例句： |
|
|
|
|
5
inmates
|
|
| n.囚犯( inmate的名词复数 ) | |
参考例句： |
|
|
|
|
6
fully
|
|
| adv.完全地，全部地，彻底地；充分地 | |
参考例句： |
|
|
|
|
7
ghetto
|
|
| n.少数民族聚居区，贫民区 | |
参考例句： |
|
|
|
|
8
fabrics
|
|
| 织物( fabric的名词复数 )； 布； 构造； （建筑物的）结构（如墙、地面、屋顶）：质地 | |
参考例句： |
|
|
|
|
9
stapled
|
|
| v.用钉书钉钉住( staple的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
10
leopard
|
|
| n.豹 | |
参考例句： |
|
|
|
|
11
calloused
|
|
| adj.粗糙的，粗硬的，起老茧的v.（使）硬结，（使）起茧( callous的过去式和过去分词 )；（使）冷酷无情 | |
参考例句： |
|
|
|
|
12
jewelry
|
|
| n.（jewllery）（总称）珠宝 | |
参考例句： |
|
|
|
|
13
helping
|
|
| n.食物的一份&adj.帮助人的，辅助的 | |
参考例句： |
|
|
|
|
14
thoroughly
|
|
| adv.完全地，彻底地，十足地 | |
参考例句： |
|
|
|
|
15
nostrils
|
|
| 鼻孔( nostril的名词复数 ) | |
参考例句： |
|
|
|
|
16
rinsed
|
|
| v.漂洗( rinse的过去式和过去分词 )；冲洗；用清水漂洗掉（肥皂泡等）；（用清水）冲掉 | |
参考例句： |
|
|
|
|
17
rinse
|
|
| v.用清水漂洗，用清水冲洗 | |
参考例句： |
|
|
|
|
18
deferred
|
|
| adj.延期的，缓召的v.拖延，延缓，推迟( defer的过去式和过去分词 )；服从某人的意愿，遵从 | |
参考例句： |
|
|
|
|
19
unity
|
|
| n.团结，联合，统一；和睦，协调 | |
参考例句： |
|
|
|
|
20
unison
|
|
| n.步调一致，行动一致 | |
参考例句： |
|
|
|
|
21
slippers
|
|
| n. 拖鞋 | |
参考例句： |
|
|
|
|
22
exalted
|
|
| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
参考例句： |
|
|
|
|
23
majesty
|
|
| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
参考例句： |
|
|
|
|
24
meditate
|
|
| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
参考例句： |
|
|
|
|
25
relatively
|
|
| adv.比较...地，相对地 | |
参考例句： |
|
|
|
|
26
squealing
|
|
| v.长声尖叫，用长而尖锐的声音说( squeal的现在分词 ) | |
参考例句： |
|
|
|
|
27
hogs
|
|
| n.（尤指喂肥供食用的）猪( hog的名词复数 )；（供食用的）阉公猪；彻底地做某事；自私的或贪婪的人 | |
参考例句： |
|
|
|
|
28
slaughtered
|
|
| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
29
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
30
makeup
|
|
| n.组织；性格；化装品 | |
参考例句： |
|
|
|
|
31
mutual
|
|
| adj.相互的，彼此的；共同的，共有的 | |
参考例句： |
|
|
|
|
32
fixed
|
|
| adj.固定的，不变的，准备好的；(计算机)固定的 | |
参考例句： |
|
|
|
|
33
syllable
|
|
| n.音节；vt.分音节 | |
参考例句： |
|
|
|
|
34
graphically
|
|
| adv.通过图表；生动地，轮廓分明地 | |
参考例句： |
|
|
|
|
35
illustrated
|
|
| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
参考例句： |
|
|
|
|
36
outrageous
|
|
| adj.无理的，令人不能容忍的 | |
参考例句： |
|
|
|
|
37
carousing
|
|
| v.痛饮，闹饮欢宴( carouse的现在分词 ) | |
参考例句： |
|
|
|
|
38
activist
|
|
| n.活动分子，积极分子 | |
参考例句： |
|
|
|
|
39
labor
|
|
| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
参考例句： |
|
|
|
|
40
automobiles
|
|
| n.汽车( automobile的名词复数 ) | |
参考例句： |
|
|
|
|
41
spine
|
|
| n.脊柱，脊椎；(动植物的)刺；书脊 | |
参考例句： |
|
|
|
|
42
strapping
|
|
| adj. 魁伟的, 身材高大健壮的 n. 皮绳或皮带的材料, 裹伤胶带, 皮鞭 动词strap的现在分词形式 | |
参考例句： |
|
|
|
|
43
riveted
|
|
| 铆接( rivet的过去式和过去分词 )； 把…固定住； 吸引； 引起某人的注意 | |
参考例句： |
|
|
|
|
44
standing
|
|
| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
参考例句： |
|
|
|
|
45
bondage
|
|
| n.奴役，束缚 | |
参考例句： |
|
|
|
|
46
penitentiary
|
|
| n.感化院；监狱 | |
参考例句： |
|
|
|
|
47
civilized
|
|
| a.有教养的，文雅的 | |
参考例句： |
|
|
|
|
48
spoke
|
|
| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
参考例句： |
|
|
|
|
49
wilderness
|
|
| n.杳无人烟的一片陆地、水等，荒漠 | |
参考例句： |
|
|
|
|
50
bragged
|
|
| v.自夸，吹嘘( brag的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
51
sincerity
|
|
| n.真诚，诚意；真实 | |
参考例句： |
|
|
|
|
52
jealousy
|
|
| n.妒忌，嫉妒，猜忌 | |
参考例句： |
|
|
|
|
53
Ford
|
|
| n.浅滩，水浅可涉处；v.涉水，涉过 | |
参考例句： |
|
|
|
|
54
followers
|
|
| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
参考例句： |
|
|
|
|
55
conversational
|
|
| adj.对话的，会话的 | |
参考例句： |
|
|
|
|
56
lull
|
|
| v.使安静，使入睡，缓和，哄骗；n.暂停，间歇 | |
参考例句： |
|
|
|
|
57
symbolized
|
|
| v.象征，作为…的象征( symbolize的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
58
paternal
|
|
| adj.父亲的，像父亲的，父系的，父方的 | |
参考例句： |
|
|
|
|
59
caravans
|
|
| （可供居住的）拖车（通常由机动车拖行）( caravan的名词复数 )； 篷车； （穿过沙漠地带的）旅行队（如商队） | |
参考例句： |
|
|
|
|
60
labored
|
|
| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
参考例句： |
|
|
|
|
61
qualified
|
|
| adj.合格的，有资格的，胜任的，有限制的 | |
参考例句： |
|
|
|
|
62
sprout
|
|
| n.芽，萌芽；vt.使发芽，摘去芽；vi.长芽，抽条 | |
参考例句： |
|
|
|
|
63
ridiculed
|
|
| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
64
mingled
|
|
| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
参考例句： |
|
|
|
|
65
crumb
|
|
| n.饼屑，面包屑，小量 | |
参考例句： |
|
|
|
|
66
sagging
|
|
| 下垂[沉，陷]，松垂，垂度 | |
参考例句： |
|
|
|
|
67
raping
|
|
| v.以暴力夺取，强夺( rape的现在分词 )；强奸 | |
参考例句： |
|
|
|
|
68
complexion
|
|
| n.肤色；情况，局面；气质，性格 | |
参考例句： |
|
|
|
|
69
dread
|
|
| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
参考例句： |
|
|
|
|
70
arrogance
|
|
| n.傲慢，自大 | |
参考例句： |
|
|
|
|
71
gall
|
|
| v.使烦恼，使焦躁，难堪；n.磨难 | |
参考例句： |
|
|
|
|
72
supervisor
|
|
| n.监督人，管理人，检查员，督学，主管，导师 | |
参考例句： |
|
|
|
|
73
flipped
|
|
| 轻弹( flip的过去式和过去分词 )； 按（开关）； 快速翻转； 急挥 | |
参考例句： |
|
|
|
|
74
conscientious
|
|
| adj.审慎正直的，认真的，本着良心的 | |
参考例句： |
|
|
|
|
75
middle-aged
|
|
| adj.中年的 | |
参考例句： |
|
|
|
|
76
pending
|
|
| prep.直到，等待…期间；adj.待定的；迫近的 | |
参考例句： |
|
|
|
|
77
hoarse
|
|
| adj.嘶哑的，沙哑的 | |
参考例句： |
|
|
|
|
78
atone
|
|
| v.赎罪，补偿 | |
参考例句： |
|
|
|
|
79
chaos
|
|
| n.混乱，无秩序 | |
参考例句： |
|
|
|
|
80
laborers
|
|
| n.体力劳动者，工人( laborer的名词复数 )；（熟练工人的）辅助工 | |
参考例句： |
|
|
|
|
81
sweeping
|
|
| adj.范围广大的，一扫无遗的 | |
参考例句： |
|
|
|
|
82
pointed
|
|
| adj.尖的，直截了当的 | |
参考例句： |
|
|
|
|
83
condemn
|
|
| vt.谴责，指责；宣判(罪犯)，判刑 | |
参考例句： |
|
|
|
|
84
frail
|
|
| adj.身体虚弱的；易损坏的 | |
参考例句： |
|
|
|
|
85
full-time
|
|
| adj.满工作日的或工作周的，全时间的 | |
参考例句： |
|
|
|
|
86
frustrated
|
|
| adj.挫败的，失意的，泄气的v.使不成功( frustrate的过去式和过去分词 )；挫败；使受挫折；令人沮丧 | |
参考例句： |
|
|
|
|
87
uncommonly
|
|
| adv. 稀罕(极，非常) | |
参考例句： |
|
|
|
|
88
condemning
|
|
| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
参考例句： |
|
|
|
|
89
sluggish
|
|
| adj.懒惰的，迟钝的，无精打采的 | |
参考例句： |
|
|
|
|
90
habitually
|
|
| ad.习惯地，通常地 | |
参考例句： |
|
|
|
|
91
habitual
|
|
| adj.习惯性的；通常的，惯常的 | |
参考例句： |
|
|
|
|
92
eloquence
|
|
| n.雄辩；口才，修辞 | |
参考例句： |
|
|
|
|
93
orators
|
|
| n.演说者，演讲家( orator的名词复数 ) | |
参考例句： |
|
|
|
|
94
determined
|
|
| adj.坚定的；有决心的 | |
参考例句： |
|
|
|
|
95
forefathers
|
|
| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
参考例句： |
|
|
|
|
96
filthy
|
|
| adj.卑劣的；恶劣的，肮脏的 | |
参考例句： |
|
|
|
|
97
descended
|
|
| a.为...后裔的，出身于...的 | |
参考例句： |
|
|
|
|
98
redeem
|
|
| v.买回，赎回，挽回，恢复，履行（诺言等） | |
参考例句： |
|
|
|
|
99
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
参考例句： |
|
|
|
|
100
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
101
backbone
|
|
| n.脊骨，脊柱，骨干；刚毅，骨气 | |
参考例句： |
|
|
|
|
102
passionately
|
|
| ad.热烈地，激烈地 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |