The pilgrimage to Mecca, known as Hajj, is a religious obligation that every orthodox Muslim fulfills,if humanly able, at least once in his or her lifetime.
The Holy Quran says it, "Pilgrimage to the Ka'ba is a duty men owe to God; those who are able, makethe journey."Allah said: "And proclaim the pilgrimage among men; they will come to you on foot and upon eachlean camel, they will come from every deep ravine."At one or another college or university, usually in the informal gatherings2 after I had spoken, perhapsa dozen generally white-complexioned people would come up to me, identifying themselves asArabian, Middle Eastern or North African Muslims who happened to be visiting, studying, or living inthe United States. They had said to me that, my white-indicting statements notwithstanding, they feltthat I was sincere in considering myself a Muslim-and they felt if I was exposed to what they alwayscalled "true Islam," I would "understand it, and embrace it." Automatically, as a follower7 of ElijahMuhammad, I had bridled8 whenever this was said.
But in the privacy of my own thoughts after several of these experiences, I did question myself: if onewas sincere in professing9 a religion, why should he balk10 at broadening his knowledge of that religion?
Once in a conversation I broached11 this with Wallace Muhammad, Elijah Muhammad's son. He saidthat yes, certainly, a Muslim should seek to learn all that he could about Islam. I had always had ahigh opinion of Wallace Muhammad's opinion.
Those orthodox Muslims whom I had met, one after another, had urged me to meet and talk with aDr. Manmoud Youssef Shawarbi. He was described to me as an eminent12, learned Muslim, aUniversity of Cairo graduate, a University of London Ph.D., a lecturer on Islam, a United Nationsadvisor and the author of many books. He was a full professor of the University of Cairo, on leavefrom there to be in New York as the Director of the Federation14 of Islamic Associations in the UnitedStates and Canada. Several times, driving in that part of town, I had resisted the impulse to drop in atthe F.I.A. building, a brown-stone at 1 Riverside Drive. Then one day Dr. Shawarbi and I wereintroduced by a newspaperman.
He was cordial. He said he had followed me in the press; I said I had been told of him, and we talkedfor fifteen or twenty minutes. We both had to leave to make appointments we had, when he droppedon me something whose logic15 never would get out of my head. He said, "No man has believedperfectly until he wishes for his brother what he wishes for himself."Then, there was my sister Ella herself. I couldn't get over what she had done. I've said before, this is a_strong_, big, black, Georgia-born woman. Her domineering ways had gotten her put out of theNation of Islam's Boston Mosque16 Eleven; they took her back, then she left on her own. Ella had startedstudying under Boston orthodox Muslims, then she founded a school where Arabic was taught! _She_couldn't speak it, she hired teachers who did. That's Ella! She deals in real estate, and _she_ wassaving up to make the pilgrimage. Nearly all night, we talked in her living room. She told me therewas no question about it; it was more important that I go. I thought about Ella the whole flight back toNew York. A _strong_ woman. She had broken the spirits of three husbands, more driving anddynamic than all of them combined. She had played a very significant role in my life. No other womanever was strong enough to point me in directions; I pointed17 women in directions. I had brought Ellainto Islam, and now she was financing me to Mecca.
Allah always gives you signs, when you are with Him, that He is with you.
When I applied18 for a visa to Mecca at the Saudi Arabian Consulate19, the Saudi Ambassador told methat no Muslim converted in America could have a visa for the Hajj pilgrimage without the signedapproval of Dr. Manmoud Shawarbi. But that was only the beginning of the sign from Allah. When Itelephoned Dr. Shawarbi, he registered astonishment20. "I was just going to get in touch with you," hesaid, "by all means come right over."When I got to his office, Dr. Shawarbi handed me the signed letter approving me to make the Hajj inMecca, and then a book. It was _The Eternal Message of Muhammad_ by Abd-Al-Rahman Azzam.
The author had just sent the copy of the book to be given to me, Dr. Shawarbi said, and he explained that this author was an Egyptian-born Saudi citizen, an international statesman, and one of the closestadvisors of Prince Faisal, the ruler of Arabia. "He has followed you in the press very closely." It washard for me to believe.
Dr. Shawarbi gave me the telephone number of his son, Muhammad Shawarbi, a student in Cairo, andalso the number of the author's son, Omar Azzam, who lived in Jedda, "your last stop before Mecca.
Call them both, by all means."I left New York quietly (little realizing that I was going to return noisily). Few people were told I wasleaving at all. I didn't want some State Department or other roadblocks put in my path at the lastminute. Only my wife, Betty, and my three girls and a few close associates came with me to KennedyInternational Airport. When the Lufthansa Airlines jet had taken off, my two seatrow mates and Iintroduced ourselves. Another sign! Both were Muslims, one was bound for Cairo, as I was, and theother was bound for Jedda, where I would be in a few days.
All the way to Frankfurt, Germany, my seatmates and I talked, or I read the book I had been given.
When we landed in Frankfurt, the brother bound for Jedda said his warm good-bye to me and theCairo-bound brother. We had a few hours' layover before we would take another plane to Cairo. Wedecided to go sightseeing in Frankfurt.
In the men's room there at the airport, I met the first American abroad who recognized me, a whitestudent from Rhode Island. He kept eyeing me, then he came over. "Are you X?" I laughed and said Iwas, I hadn't ever heard it that way. He exclaimed, "You can't be! Boy, I know no one will believe mewhen I tell them this!" He was attending school, he said, in France.
The brother Muslim and I both were struck by the cordial hospitality of the people in Frankfurt. Wewent into a lot of shops and stores, looking more than intending to buy anything. We'd walk in, anystore, every store, and it would be Hello! People who never saw you before, and knew you werestrangers. And the same cordiality when we left, without buying anything. In America, you walk in astore and spend a hundred dollars, and leave, and you're still a stranger. Both you and the clerks act asthough you're doing each other a favor. Europeans act more human, or humane22, whichever the rightword is. My brother Muslim, who could speak enough German to get by, would explain that we wereMuslims, and I saw something I had already experienced when I was looked upon as a Muslim andnot as a Negro, right in America. People seeing you as a Muslim saw you as a human being and theyhad a different look, different talk, everything. In one Frankfurt store-a little shop, actually-thestorekeeper leaned over his counter to us and waved his hand, indicating the German people passingby: "This way one day, that way another day-" My Muslim brother explained to me that what hemeant was that the Germans would rise again.
Back at the Frankfurt airport, we took a United Arab Airlines plane on to Cairo. Throngs23 of people,obviously Muslims from everywhere, bound on the pilgrimage, were hugging and embracing. Theywere of all complexions24, the whole atmosphere was of warmth and friendliness25. The feeling hit methat there really wasn't any color problem here. The effect was as though I had just stepped out of a prison.
I had told my brother Muslim friend that I wanted to be a tourist in Cairo for a couple of days beforecontinuing to Jedda. He gave me his number and asked me to call him, as he wanted to put me with aparty of his friends, who could speak English, and would be going on the pilgrimage, and would behappy to look out for me.
So I spent two happy days sightseeing in Cairo. I was impressed by the modern schools, housingdevelopments for the masses, and the highways and the industrialization that I saw. I had read andheard that President Nasser's administration had built up one of the most highly industrializedcountries on the African continent. I believe what most surprised me was that in Cairo, automobileswere being manufactured, and also buses.
I had a good visit with Dr. Shawarbi's son, Muhammad Shawarbi, a nineteen-year-old, who wasstudying economics and political science at Cairo University. He told me that his father's dream wasto build a University of Islam in the United States.
The friendly people I met were astounded27 when they learned I was a Muslim-from America! Theyincluded an Egyptian scientist and his wife, also on their way to Mecca for the Hajj, who insisted I gowith them to dinner in a restaurant in Heliopolis, a suburb of Cairo. They were an extremely well-informed and intelligent couple. Egypt's rising industrialization was one of the reasons why theWestern powers were so anti-Egypt, it was showing other African countries what they should do, thescientist said. His wife asked me, "Why are people in the world starving when America has so muchsurplus food? What do they do, dump it in the ocean?" I told her, "Yes, but they put some of it in theholds of surplus ships, and in subsidized granaries and refrigerated space and let it stay there, with asmall army of caretakers, until it's unfit to eat. Then another army of disposal people get rid of it tomake space for the next surplus batch28." She looked at me in something like disbelief. Probably shethought I was kidding. But the American taxpayer29 knows it's the truth. I didn't go on to tell her thatright in the United States, there are hungry people.
I telephoned my Muslim friend, as he had asked, and the Hajj party of his friends was waiting for me.
I made it eight of us, and they included a judge and an official of the Ministry30 of Education. Theyspoke English beautifully, and accepted me like a brother. I considered it another of Allah's signs, thatwherever I turned, someone was there to help me, to guide me.
The literal meaning of Hajj in Arabic is to set out toward a definite objective. In Islamic law, it meansto set out for Ka'ba, the Sacred House, and to fulfill1 the pilgrimage rites32. The Cairo airport was wherescores of Hajj groups were becoming Muhrim, pilgrims, upon entering the state of Ihram, theassumption of a spiritual and physical state of consecration33. Upon advice, I arranged to leave in Cairoall of my luggage and four cameras, one a movie camera. I had bought in Cairo a small valise, just bigenough to carry one suit, shirt, a pair of underwear sets and a pair of shoes into Arabia. Driving to the airport with our Hajj group, I began to get nervous, knowing that from there in, it was going to bewatching others who knew what they were doing, and trying to do what they did.
Entering the state of Ihram, we took off our clothes and put on two white towels. One, the _Izar_, wasfolded around the loins. The other, the _Rida_, was thrown over the neck and shoulders, leaving theright shoulder and arm bare. A pair of simple sandals, the _na'l_, left the ankle-bones bare. Over the_Izar_ waist-wrapper, a money belt was worn, and a bag, something like a woman's big handbag,with a long strap34, was for carrying the passport and other valuable papers, such as the letter I hadfrom Dr. Shawarbi.
Every one of the thousands at the airport, about to leave for Jedda, was dressed this way. You could bea king or a peasant and no one would know. Some powerful personages, who were discreetly35 pointedout to me, had on the same thing I had on. Once thus dressed, we all had begun intermittently36 callingout "_Labbayka! Labbayka_!" (Here I come, O Lord!) The airport sounded with the din6 of _Muhrim_expressing their intention to perform the journey of the Hajj.
Planeloads of pilgrims were taking off every few minutes, but the airport was jammed with more, andtheir friends and relatives waiting to see them off. Those not going were asking others to pray forthem at Mecca. We were on our plane, in the air, when I learned for the first time that with the crush,there was not supposed to have been space for me, but strings38 had been pulled, and someone hadbeen put off because they didn't want to disappoint an American Muslim. I felt mingled39 emotions ofregret that I had inconvenienced and discomfited40 whoever was bumped off the plane for me, and,with that, an utter humility41 and gratefulness that I had been paid such an honor and respect.
Packed in the plane were white, black, brown, red, and yellow people, blue eyes and blond hair, andmy kinky red hair-all together, brothers! All honoring the same God Allah, all in turn giving equalhonor to each other.
From some in our group, the word was spreading from seat to seat that I was a Muslim from America.
Faces turned, smiling toward me in greeting. A box lunch was passed out and as we ate that, the wordthat a Muslim from America was aboard got up into the cockpit.
The captain of the plane came back to meet me. He was an Egyptian, his complexion4 was darker thanmine; he could have walked in Harlem and no one would have given him a second glance. He wasdelighted to meet an American Muslim. When he invited me to visit the cockpit, I jumped at thechance.
The co-pilot was darker than he was. I can't tell you the feeling it gave me. I had never seen a blackman flying a jet. That instrument panel: no one ever could know what all of those dials meant! Both ofthe pilots were smiling at me, treating me with the same honor and respect I had received ever since Ileft America. I stood there looking through the glass at the sky ahead of us. In America, I had riddenin more planes than probably any other Negro, and I never had been invited up into the cockpit. Andthere I was, with two Muslim seatmates, one from Egypt, the other from Arabia, all of us bound for Mecca, with me up in the pilots' cabin. Brother, I _knew_ Allah was with me.
I got back to my seat. All of the way, about an hour's flight, we pilgrims were loudly crying out,"_Labbayka! Labbayka_!" The plane landed at Jedda. It's a seaport42 town on the Red Sea, the arrival ordisembarkation point for all pilgrims who come to Arabia to go to Mecca. Mecca is about forty milesto the east, inland.
The Jedda airport seemed even more crowded than Cairo's had been. Our party became anothershuffling unit in the shifting mass with every race on earth represented. Each party was making itsway toward the long line waiting to go through Customs. Before reaching Customs, each Hajj partywas assigned a _Mutawaf_, who would be responsible for transferring that party from Jedda to Mecca.
Some pilgrims cried "_Labbayka_!" Others, sometimes large groups, were chanting in unison44 a prayerthat I will translate, "I submit to no one but Thee, O Allah, I submit to no one but Thee. I submit toThee because Thou hast no partner. All praise and blessings45 come from Thee, and Thou art alone inThy kingdom." The essence of the prayer is the Oneness of God.
Only officials were not wearing the _Ihram_ garb47, or the white skull48 caps, long, white, nightshirt-looking gown and the little slippers49 of the _Mutawaf_, those who guided each pilgrim party, and theirhelpers. In Arabic, an _mmmm_ sound before a verb makes a verbal noun, so "_Mu_tawaf" meant "theone who guides" the pilgrims on the "_Tawaf_," which is the circumam-bulation of the Ka'ba in Mecca.
I was nervous, shuffling43 in the center of our group in the line waiting to have our passports inspected.
I had an apprehensivefeeling. Look what I'm handing them. I'm in the Muslim world, right at The Fountain. I'm handingthem the American passport which signifies the exact opposite of what Islam stands for.
The judge in our group sensed my strain. He patted my shoulder. Love, humility, and truebrotherhood was almost a physical feeling wherever I turned. Then our group reached the clerks whoexamined each passport and suitcase carefully and nodded to the pilgrim to move on.
I was so nervous that when I turned the key in my bag, and it didn't work, I broke open the bag,fearing that they might think I had something in the bag that I shouldn't have. Then the clerk saw thatI was handing him an American passport. He held it, he looked at me and said something in Arabic.
My friends around me began speaking rapid Arabic, gesturing and pointing, trying to intercede51 forme. The judge asked me in English for my letter from Dr. Shawarbi, and he thrust it at the clerk, whoread it. He gave the letter back, protesting-I could tell that. An argument was going on, _about_ me. Ifelt like a stupid fool, unable to say a word, I couldn't even understand what was being said. But,finally, sadly, the judge turned to me.
I had to go before the _Mahgama Sharia_, he explained. It was the Muslim high court which examinedall possibly nonauthentic converts to the Islamic religion seeking to enter Mecca. It was absolute thatno non-Muslim could enter Mecca.
My friends were going to have to go on to Mecca without me. They seemed stricken with concern forme. And _I_ was stricken. I found the words to tell them, "Don't worry, I'll be fine. Allah guides me."They said they would pray hourly in my behalf. The white-garbed _Mutawaf_ was urging them on, tokeep schedule in the airport's human crush. With all of us waving, I watched them go.
It was then about three in the morning, a Friday morning. I never had been in such a jammed mass ofpeople, but I never had felt more alone, and helpless, since I was a baby. Worse, Friday in the Muslimworld is a rough counterpart of Sunday in the Christian52 world. On Friday, all the members of aMuslim community gather, to pray together. The event is called _yawn al-jumu'a_-"the day ofgathering." It meant that no courts were held on Friday. I would have to wait until Saturday, at least.
An official beckoned54 a young Arab _Mutawaf's_ aide. In broken English, the official explained that Iwould be taken to a place right at the airport. My passport was kept at Customs. I wanted to object,because it is a traveler's first law never to get separated from his passport, but I didn't. In my wrappedtowels and sandals, I followed the aide in his skull cap, long white gown, and slippers. I guess wewere quite a sight. People passing us were speaking all kinds of languages. I couldn't speak anybody'slanguage. I was in bad shape.
Right outside the airport was a mosque, and above the airport was a huge, dormitory-like building,four tiers high. It was semi-dark, not long before dawn, and planes were regularly taking off andlanding, their landing lights sweeping55 the runways, or their wing and tail lights blinking in the sky.
Pilgrims from Ghana, Indonesia, Japan, and Russia, to mention some, were moving to and from thedormitory where I was being taken. I don't believe that motion picture cameras ever have filmed ahuman spectacle more colorful than my eyes took in. We reached the dormitory and began climbing,up to the fourth, top, tier, passing members of every race on earth. Chinese, Indonesians,Afghanistanians. Many, not yet changed into the _Ihram_ garb, still wore their national dress. It waslike pages out of the _National Geographic_ magazine.
My guide, on the fourth tier, gestured me into a compartment56 that contained about fifteen people.
Most lay curled up on their rugs asleep. I could tell that some were women, covered head and foot. Anold Russian Muslim and his wife were not asleep. They stared frankly57 at me. Two Egyptian Muslimsand a Persian roused and also stared as my guide moved us over into a comer. With gestures, heindicated that he would demonstrate to me the proper prayer ritual postures59. Imagine, being a Muslimminister, a leader in Elijah Muhammad's Nation of Islam, and not knowing the prayer ritual.
I tried to do what he did. I knew I wasn't doing it right. I could feel the other Muslims' eyes on me.
Western ankles won't do what Muslim ankles have done for a lifetime. Asians squat60 when they sit,Westerners sit upright in chairs. When my guide was down in a posture58, I tried everything I could toget down as he was, but there I was, sticking up. After about an hour, my guide left, indicating that hewould return later.
I never even thought about sleeping. Watched by the Muslims, I kept practicing prayer posture. I refused to let myself think how ridiculous I must have looked tothem. After a while, though, I learned a lime trick that would let me get down closer to the floor. Butafter two or three days, my ankle was going to swell61.
As the sleeping Muslims woke up, when dawn had broken, they almost instantly became aware of me,and we watched each other while they went about their business. I began to see what an importantrole the rug played in the overall cultural life of the Muslims. Each individual had a small prayer rug,and each man and wife, or large group, had a larger communal62 rug. These Muslims prayed on theirrugs there in the compartment. Then they spread a tablecloth63 over the rug and ate, so the rug becamethe dining room. Removing the dishes and cloth, they sat on the rug-a living room. Then they curl upand sleep on the rug-a bedroom. In that compartment, before I was to leave it, it dawned on me for thefirst time why the fence had paid such a high price for Oriental rugs when I had been a burglar inBoston. It was because so much intricate care was taken to weave fine rugs in countries where rugswere so culturally versatile64. Later, in Mecca, I would see yet another use of the rug. When any kind ofdispute arose, someone who was respected highly and who was not involved would sit on a rug withthe disputers around him, which made the rug a courtroom. In other instances it was a classroom.
One of the Egyptian Muslims, particularly, kept watching me out of the corner of his eye. I smiled athim. He got up and came over to me. "Hel-lo-" he said. It sounded like the Gettysburg Address. Ibeamed at him, "Hello!" I asked his name. "Name? Name?" He was trying hard, but he didn't get it.
We tried some words on each other. I'd guess his English vocabulary spanned maybe twenty words.
Just enough to frustrate65 me. I was trying to get him to comprehend anything. "Sky." I'd point. He'dsmile. "Sky," I'd say again, gesturing for him to repeat it after me. He would. "Airplane . . . rug . . . foot.
. . sandal . . . eyes. . . ." Like that. Then an amazing thing happened. I was so glad I had somecommunication with a human being, I was just saying whatever came to mind. I said "Muhammad AliClay-" All of the Muslims listening lighted up like a Christmas tree. "You? You?" My friend waspointing at me. I shook my head, "No, no. Muhammad Ali Clay my friend-_friend_!" They halfunderstood me. Some of them didn't understand, and that's how it began to get around that I wasCassius Clay, world heavyweight champion. I was later to learn that apparently66 every man, womanand child in the Muslim world had heard how Sonny Liston (who in the Muslim world had the imageof a man-eating ogre) had been beaten in Goliath-David fashion by Cassius Clay, who then had toldthe world that his name was Muhammad Ali and his religion was Islam and Allah had given him hisvictory.
Establishing the rapport67 was the best thing that could have happened in the compartment. My beingan American Muslim changed the attitudes from merely watching me to wanting to look out for me.
Now, the others began smiling steadily68. They came closer, they were frankly looking me up anddown. Inspecting me. Very friendly. I was like a man from Mars.
The _Mutawaf_'s aide returned, indicating that I should go with him. He pointed from our tier downat the mosque and I knew that he had come to take me to make the morning prayer, El Sobh, alwaysbefore sunrise. I followed him down, and we passed pilgrims by the thousands, babbling69 languages, everything but English. I was angry with myself for not having taken the time to learn more of theorthodox prayer rituals before leaving America. In Elijah Muhammad's Nation of Islam, we hadn'tprayed in Arabic. About a dozen or more years before, when I was in prison, a member of theorthodox Muslim movement in Boston, named Abdul Hameed, had visited me and had later sent meprayers in Arabic. At that time, I had learned those prayers phonetically70. But I hadn't used them since.
I made up my mind to let the guide do everything first and I would watch him. It wasn't hard to gethim to do things first. He wanted to anyway. Just outside the mosque there was a long trough withrows of faucets71. Ablutions had to precede praying. I knew that. Even watching the _Mutawaf_'shelper, I didn't get it right. There's an exact way that an orthodox Muslim washes, and the exact way isvery important.
I followed him into the mosque, just a step behind, watching. He did his prostration72, his head to theground. I did mine. "_Bi-smi-llahi-r-Rahmain-r-Rahim-_" ("In the name of Allah, the Beneficent, theMerciful-") All Muslim prayers began that way. After that, I may not have been mumbling73 the rightthing, but I was mumbling.
I don't mean to have any of this sound joking. It was far from a joke with me. No one who happenedto be watching could tell that I wasn't saying what the others said.
After that Sunrise Prayer, my guide accompanied me back up to the fourth tier. By sign language, hesaid he would return within three hours, then he left.
Our tier gave an excellent daylight view of the whole airport area. I stood at the railing, watching.
Planes were landing and taking off like clockwork. Thousands upon thousands of people from all overthe world made colorful patterns of movement. I saw groups leaving for Mecca, in buses, trucks, cars.
I saw some setting out to walk the forty miles. I wished that I could start walking. At least, I knewhow to do that.
I was afraid to think what might lie ahead. Would I be rejected as a Mecca pilgrim? I wondered whatthe test would consist of, and when I would face the Muslim high court.
The Persian Muslim in our compartment came up to me at the rail. He greeted me, hesitantly,"Amer . . . American?" He indicated that he wanted me to come and have breakfast with him and hiswife, on their rug. I knew that it was an immense offer he was making. You don't have tea with aMuslim's wife. I didn't want to impose, I don't know if the Persian understood or not when I shook myhead and smiled, meaning "No, thanks." He brought me some tea and cookies, anyway. Until then, Ihadn't even thought about eating.
Others made gestures. They would just come up and smile and nod at me. My first friend, the onewho had spoken a little English, was gone. I didn't know it, but he was spreading the word of an American Muslim on the fourth tier. Traffic had begun to pick up, going past our compartment.
Muslims in the _Ihram_ garb, or still in their national dress, walked slowly past, smiling. It would goon for as long as I was there to be seen. But I hadn't yet learned that I was the attraction.
I have always been restless, and curious. The _Mutawaf_'s aide didn't return in the three hours he hadsaid, and that made me nervous. I feared that he had given up on me as beyond help. By then, too, Iwas really getting hungry. All of the Muslims in the compartment had offered me food, and I hadrefused. The trouble was, I have to admit it, at that point I didn't know if I could gofor their manner of eating. Everything was in one pot on the dining-room rug, and I saw them just fallright in, using their hands.
I kept standing5 at the tier railing observing the courtyard below, and I decided21 to explore a bit on myown. I went down to the first tier. I thought, then, that maybe I shouldn't get too far, someone mightcome for me. So I went back up to our compartment. In about forty-five minutes, I went back down. Iwent farther this time, feeling my way. I saw a little restaurant in the courtyard. I went straight inthere. It was jammed, and babbling with languages. Using gestures, I bought a whole roasted chickenand something like thick potato chips. I got back out in the courtyard and I tore up that chicken, usingmy hands. Muslims were doing the same thing all around me. I saw men at least seventy years oldbringing both legs up under them, until they made a human knot of themselves, eating with as muchaplomb and satisfaction as though they had been in a fine restaurant with waiters all over the place.
All ate as One, and slept as One. Everything about the pilgrimage atmosphere accented the Oneness ofMan under One God.
I made, during the day, several trips up to the compartment and back out in the courtyard, each timeexploring a little further than before. Once, I nodded at two black men standing together. I nearlyshouted when one spoke3 to me in British-accented English. Before their party approached, ready toleave for Mecca, we were able to talk enough to exchange that I was American and they wereEthiopians. I was heartsick. I had found two English-speaking Muslims at last-and they were leaving.
The Ethiopians had both been schooled in Cairo, and they were living in Ryadh, the political capital ofArabia. I was later going to learn to my surprise that in Ethiopia, with eighteen million people, tenmillion are Muslims. Most people think Ethiopia is Christian. But only its government is Christian.
The West has always helped to keep the Christian government in power.
I had just said my Sunset Prayer, _El Maghrib_; I was lying on my cot in the fourth-tier compartment,feeling blue and alone, when out of the darkness came a sudden light!
It was actually a sudden thought. On one of my venturings in the yard full of activity below, I hadnoticed four men, officials, seated at a table with a telephone. Now, I thought about seeing them there,and with _telephone_, my mind flashed to the connection that Dr. Shawarbi in New York had givenme, the telephone number of the son of the author of the book which had been given to me. OmarAzzam lived right there in Jedda!
In a matter of a few minutes, I was downstairs and rushing to where I had seen the four officials. Oneof them spoke functional74 English. I excitedly showed him the letter from Dr. Shawarbi. He read it.
Then he read it aloud to the other three officials. "A Muslim from America!" I could almost see itcapture their imaginations and curiosity. They were very impressed. I asked the English-speaking oneif he would please do me the favor of telephoning Dr. Omar Azzam at the number I had. He was gladto do it. He got someone on the phone and conversed75 in Arabic.
Dr. Omar Azzam came straight to the airport. With the four officials beaming, he wrung76 my hand inwelcome, a young, tall, powerfully built man. I'd say he was six foot three. He had an extremelypolished manner. In America, he. would have been called a white man, but-it struck me, hard andinstantly-from the way he acted, I had no _feeling_ of him being a white man. "Why didn't you callbefore?" he demanded of me. He showed some identification to the four officials, and he used theirphone. Speaking in Arabic, he was talking with some airport officials. "Come!" he said.
In something less than half an hour, he had gotten me released, my suitcase and passport had beenretrieved from Customs, and we were in Dr. Azzam's car, driving through the city of Jedda, with medressed in the _Ihram_ two towels and sandals. I was speechless at the man's attitude, and at my ownphysical feeling of no difference between us as human beings. I had heard for years of Muslimhospitality, but one couldn't quite imagine such warmth. I asked questions. Dr. Azzam was a Swiss-trained engineer. His field was city planning. The Saudi Arabian government had borrowed him fromthe United Nations to direct all of the reconstruction77 work being done on Arabian holy places. AndDr. Azzam's sister was the wife of Prince Faisal's son. I was in a car with the brother-in-law of the sonof the ruler of Arabia. Nor was that all that Allah had done. "My father will be so happy to meet you,"said Dr. Azzam. The author who had sent me the book!
I asked questions about his father. Abd-Al-Rahman Azzam was known as Azzam Pasha, or LordAzzam, until the Egyptian revolution, when President Nasser eliminated all "Lord" and "Noble" titles.
"He should be at my home when we get there," Dr. Azzam said. "He spends much time in New Yorkwith his United Nations work, and he has followed you with great interest."I was speechless.
It was early in the morning when we reached Dr. Azzam's home. His father was there, his father'sbrother, a chemist, and another friend-all up that early, waiting. Each of them embraced me as thoughI were a long-lost child. I had never seen these men before in my life, and they treated me so good! Iam going to tell you that I had never been so honored in my life, nor had I ever received such truehospitality.
A servant brought tea and coffee, and disappeared. I was urged to make myself comfortable. Nowomen were anywhere in view. In Arabia, you could easily think there were no females.
Dr. Abd-Al-Rahman Azzam dominated the conversation. Why hadn't I called before? They couldn'tunderstand why I hadn't. Was I comfortable? They seemed embarrassed that I had spent the time at the airport; that I had been delayed in getting to Mecca. No matter how I protested that I felt noinconvenience, that I was fine, they would not hear it. "You must rest," Dr. Azzam said. He went touse the telephone.
I didn't know what this distinguished78 man was doing. I had no dream. When I was told that I wouldbe brought back for dinner that evening, and that, meanwhile, I should get back in the car, how couldI have realized that I was about to see the epitome79 of Muslim hospitality?
Abd-Al-Rahman Azzam, when at home, lived in a suite80 at the Jedda Palace Hotel. Because I had cometo them with a letter from a friend, he was going to stay at his son's home, and let me use his suite,until I could get on to Mecca.
When I found out, there was no use protesting: I was in the suite; young Dr. Azzam was gone; therewas no one to protest to. The three-room suite had a bathroom that was as big as a double at the NewYork Hilton. It was suite number 214. There was even a porch outside, affording a beautiful view ofthe ancient Red Sea city.
There had never before been in my emotions such an impulse to pray-and I did, prostrating81 myself onthe living-room rug.
Nothing in either of my two careers as a black man in America had served to give me any idealistictendencies. My instincts automatically examined the reasons, the motives83, of anyone who didanything they didn't have to do for me. Always in my life, if it was any white person, I could see aselfish motive82.
But there in that hotel that morning, a telephone call and a few hours away from the cot on the fourth-floor tier of the dormitory, was one of the few times I had been so awed84 that I was totally withoutresistance. That white man-at least he would have been considered "white" in America-related toArabia's ruler, to whom he was a close advisor13, truly an international man, with nothing in the worldto gain, had given up his suite to me, for my transient comfort. He had _nothing_ to gain. He didn'tneed me. He had everything. In fact, he had more to lose than gain. He had followed the Americanpress about me. If he did that, he knew there was only stigma85 attached to me. I was supposed to havehorns. I was a "racist86." I was "anti-white"-and he from all appearances was white. I was supposed to bea criminal; not only that, but everyone was even accusing me of using his religion of Islam as a cloakfor my criminal practices and philosophies. Even if he had had some motive to use me, he knew that Iwas separated from Elijah Muhammad and the Nation of Islam, my "power base," according to thepress in America. The only organization that I had was just a few weeks old. I had no job. I had nomoney. Just to get over there, I had had to borrow money from my sister.
That morning was when I first began to reappraise the "white man." It was when I first began toperceive that "white man," as commonly used, means complexion only secondarily; primarily itdescribed attitudes and actions. In America, "white man" meant specific attitudes and actions towardthe black man, and toward all other non-white men. But in the Muslim world, I had seen that men with white complexions were more genuinely brotherly than anyone else had ever been.
That morning was the start of a radical87 alteration88 in my whole outlook about "white" men.
I should quote from my notebook here. I wrote this about noon, in the hotel: "My excitement, sittinghere, waiting to go before the Hajj Committee, is indescribable. My window faces to the sea westward89.
The streets are filled with the incoming pilgrims from all over the world. The prayers are to Allah andverses from the Quran are on the lips of everyone. Never have I seen such a beautiful sight, norwitnessed such a scene, nor felt such an atmosphere. Although I am excited, I feel safe and secure,thousands of miles from the totally different life that I have known. Imagine that twenty-four hoursago, I was in the fourth-floor room over the airport, surrounded by people with whom I could notcommunicate, feeling uncertain about the future, and very lonely, and then _one_ phone call,following Dr. Shawarbi's instructions. I have met one of the most powerful men in the Muslim world.
I will soon sleep in his bed at the Jedda Palace. I know that I am surrounded by friends whosesincerity and religious zeal91 I can feel. I must pray again to thank Allah for this blessing46, and I mustpray again that my wife and children back in America will always be blessed for their sacrifices, too."I did pray, two more prayers, as I had told my notebook. Then I slept for about four hours, until thetelephone rang. It was young Dr. Azzam. In another hour, he would pick me up to return me there fordinner. I tumbled words over one another, trying to express some of the thanks I felt for all of theiractions. He cut me off. "Ma sha'a-llah"-which means, "It is as Allah has pleased."I seized the opportunity to run down into the lobby, to see it again before Dr. Azzam arrived. When Iopened my door, just across the hall from me a man in some ceremonial dress, who obviously livedthere, was also headed downstairs, surrounded by attendants. I followed them down, then throughthe lobby. Outside, a small caravan92 of automobiles26 was wailing93. My neighbor appeared through theJedda Palace Hotel's front entrance and people rushed and crowded him, kissing his hand. I found outwho he was: the Grand Mufti of Jerusalem. Later, in the hotel, I would have the opportunity to talkwith him for about a half-hour. He was a cordial man of great dignity. He was well up on worldaffairs, and even the latest events in America.
I will never forget the dinner at the Azzam home. I quote my notebook again: "I couldn't say in mymind that these were 'white' men. Why, the men acted as if they were brothers of mine, the elder Dr.
Azzam as if he were my father. His fatherly, scholarly speech. I _felt_ like he was my father. He was,you could tell, a highly skilled diplomat94, with a broad range of mind. His knowledge was so worldly.
He was as current on world affairs as some people are to what's going on in their living room.
"The more we talked, the more his vast reservoir of knowledge and its variety seemed unlimited95. Hespoke of the racial lineage of the descendants of Muhammad the Prophet, and he showed how theywere both black and white. He also pointed out how color, the complexities96 of color, and the problemsof color which exist in the Muslim world, exist only where, and to the extent that, that area of theMuslim world has been influenced by the West. He said that if one encountered any differences basedon attitude toward color, this directly reflected the degree of Western influence." I learned during dinner that while I was at the hotel, the Hajj Committee Court had been notifiedabout my case, and that in the morning I should be there. And I was.
The judge was Sheikh Muhammad Harkon. The Court was empty except for me and a sister fromIndia, formerly97 a Protestant, who had converted to Islam, and was, like me, trying to make the Hajj.
She was brown-skinned, with a small face that was mostly covered. Judge Harkon was a kind,impressive man. We talked. He asked me some questions, having to do with my sincerity90. I answeredhim as truly as I could. He not only recognized me as a true Muslim, but he gave me two books, one inEnglish, the other in Arabic. He recorded my name in the Holy Register of true Muslims, and we wereready to part. He told me, "I hope you will become a great preacher of Islam in America." I said that Ishared that hope, and I would try to fulfill it.
The Azzam family were very elated that I was qualified98 and accepted to go to Mecca. I had lunch atthe Jedda Palace. Then I slept again for several hours, until the telephone awakened99 me.
It was Muhammad Abdul Azziz Maged, the Deputy Chief of Protocol100 for Prince Faisal. "A special carwill be waiting to take you to Mecca, right after your dinner," he told me. He advised me to eatheartily, as the Hajj rituals require plenty of strength.
I was beyond astonishment by then.
Two young Arabs accompanied me to Mecca. A well-lighted, modem101 turnpike highway made the tripeasy. Guards at intervals102 along the way took one look at the car, and the driver made a sign, and wewere passed through, never even having to slow down. I was, all at once, thrilled, important, humble103,and thankful.
Mecca, when we entered, seemed as ancient as time itself. Our car slowed through the winding104 streets,lined by shops on both sides and with buses, cars, and trucks, and tens of thousands of pilgrims fromall over the earth were everywhere.
The car halted briefly105 at a place where a _Mutawaf_ was waiting for me. He wore the white skullcapand long nightshirt garb that I had seen at the airport. He was a short, dark-skinned Arab, namedMuhammad. He spoke no English whatever.
We parked near the Great Mosque. We performed our ablutions and entered. Pilgrims seemed to beon top of each other, there were so many, lying, sitting, sleeping, praying, walking.
My vocabulary cannot describe the new mosque that was being built around the Ka'ba. I was thrilledto realize that it was only one of the tremendous rebuilding tasks under the direction of young Dr.
Azzam, who had just been my host. The Great Mosque of Mecca, when it is finished, will surpass thearchitectural beauty of India's Taj Mahal.
Carrying my sandals, I followed the _Mutawaf_. Then I saw the Ka'ba, a huge black stone house in themiddle of the Great Mosque. It was being circumambulated by thousands upon thousands of prayingpilgrims, both sexes, and every size, shape, color, and race in the world. I knew the prayer to beuttered when the pilgrim's eyes first perceive the Ka'ba. Translated, it is "O God, You are peace, andpeace derives106 from You. So greet us, O Lord, with peace." Upon entering the Mosque, the pilgrimshould try to kiss the Ka'ba if possible, but if the crowds prevent him getting that close, he touches it,and if the crowds prevent that, he raises his hand and cries out "Takbir!" ("God is great!") I could notget within yards. "Takbir!"My feeling there in the House of God was a numbness107. My _Mutawaf_ led me in the crowd ofpraying, chanting pilgrims, moving seven times around the Ka'ba. Some were bent108 and wizened109 withage; it was a sight that stamped itself on the brain. I saw incapacitated pilgrims being carried byothers. Faces were enraptured110 in their faith. The seventh time around, I prayed two _Rak'a_,prostrating myself, my head on the floor. The first prostration, I prayed the Quran verse "Say He isGod, the one and only"; the second prostration: "Say O you who are unbelievers, I worship not thatwhich you worship. . . ."As I prostrated111, the _Mutawaf_ fended112 pilgrims off to keep me from being trampled113.
The _Mutawaf_ and I next drank water from the well of Zem Zem. Then we ran between the two hills,Safa and Marwa, where Hajar wandered over the same earth searching for water for her child Ishmael.
Three separate times, after that, I visited the Great Mosque and circumambulated the Ka'ba. The nextday we set out after sunrise toward Mount Arafat, thousands of us, crying in unison: "Labbayka!
Labbayka!" and "Allah Akbar!" Mecca is surrounded by the crudest-looking mountains I have everseen; they seem to be made of the slag114 from a blast furnace. No vegetation is on them at all. Arrivingabout noon, we prayed and chanted from noon until sunset, and the _asr_ (afternoon) and _Maghrib_(sunset) special prayers were performed.
Finally, we lifted our hands in prayer and thanksgiving, repeating Allah's words: "There is no God butAllah. He has no partner. His are authority and praise. Good emanates115 from Him, and He has powerover all things."Standing on Mount Arafat had concluded the essential rites of being a pilgrim to Mecca. No one whomissed it could consider himself a pilgrim.
The _Ihram_ had ended. We cast the traditional seven stones at the devil. Some had their hair andbeards cut. I decided that I was going to let my beard remain. I wondered what my wife Betty, and ourlittle daughters, were going to say when they saw me with a beard, when I got back to New York.
New York seemed a million miles away. I hadn't seen a newspaper that I could read since I left NewYork. I had no idea what was happening there. A Negro rifle club that had been in existence for overtwelve years in Harlem had been "discovered" by the police; it was being trumpeted116 that I was"behind it." Elijah Muhammad's Nation of Islam had a lawsuit117 going against me, to force me and my family to vacate the house in which we lived on Long Island.
The major press, radio, and television media in America had representatives in Cairo hunting all over,trying to locate me, to interview me about the furor118 in New York that I had allegedly caused-when Iknew nothing about any of it.
I only knew what I had left in America, and how it contrasted with what I had found in the Muslimworld. About twenty of us Muslims who had finished the Hajj were sitting in a huge tent on MountArafat. As a Muslim from America, I was the center of attention. They asked me what about the Hajjhad impressed me the most. One of the several who spoke English asked; they translated my answersfor the others. My answer to that question was not the one they expected, but it drove home my point.
I said, "The _brotherhood_! The people of all races, colors, from all over the world coming together as_one_! It has proved to me the power of the One God."It may have been out of taste, but that gave me an opportunity, and I used it, to preach them a quicklittle sermon on America's racism119, and its evils.
I could tell the impact of this upon them. They had been aware that the plight120 of the black man inAmerica was "bad," but they had not been aware that it was inhuman121, that it was a psychologicalcastration. These people from elsewhere around the world were shocked. As Muslims, they had a verytender heart for all unfortunates, and very sensitive feelings for truth and justice. And in everything Isaid to them, as long as we talked, they were aware of the yardstick122 that I was using to measureeverything-that to me the earth's most explosive and pernicious evil is racism, the inability of God'screatures to live as One, especially in the Western world.
I have reflected since that the letter I finally sat down to compose had been subconsciously123 shapingitself in my mind.
The _color-blindness_ of the Muslim world's religious society and the _color-blindness_ of the Muslimworld's human society: these two influences had each day been making a greater impact, and anincreasing persuasion124 against my previous way of thinking.
The first letter was, of course, to my wife, Betty. I never had a moment's question that Betty, afterinitial amazement125, would change her thinking to join mine. I had known a thousand reassurances126 thatBetty's faith in me was total. I knew that she would see what I had seen-that in the land of Muhammadand the land of Abraham, I had been blessed by Allah with a new insight into the true religion ofIslam, and a better understanding of America's entire racial dilemma127.
After the letter to my wife, I wrote next essentially128 the same letter to my sister Ella. And I knew where Ella would stand. She had been saving to make the pilgrimage to Mecca herself.
I wrote to Dr. Shawarbi, whose belief in my sincerity had enabled me to get a passport to Mecca.
All through the night, I copied similar long letters for others who were very close to me. Among themwas Elijah Muhammad's son Wallace Muhammad, who had expressed to me his conviction that theonly possible salvation129 for the Nation of Islam would be its accepting and projecting a betterunderstanding of Orthodox Islam.
And I wrote to my loyal assistants at my newly formed Muslim Mosque, Inc. in Harlem, with a noteappended, asking that my letter be duplicated and distributed to the press.
I knew that when my letter became public knowledge back in America, many would be astounded-loved ones, friends, and enemies alike. And no less astounded would be millions whom I did notknow-who had gained during my twelve years with Elijah Muhammad a "hate" image of Malcolm X.
Even I was myself astounded. But there was precedent130 in my life for this letter. My whole life hadbeen a chronology of-_changes_.
Here is what I wrote . . . from my heart:
"Never have I witnessed such sincere hospitality and the overwhelming spirit of true brotherhood50 asis practiced by people of all colors and races here in this Ancient Holy Land, the home of Abraham,Muhammad, and all the other prophets of the Holy Scriptures131. For the past week, I have been utterlyspeechless and spellbound by the graciousness I see displayed all around me by people _of all colors_.
"I have been blessed to visit the Holy City of Mecca. I have made my seven circuits around the Ka'ba,led by a young _Mutawaf_ named Muhammad. I drank water from the well of Zem Zem. I ran seventimes back and forth37 between the hills of Mt. Al-Safa and Al-Marwah. I have prayed in the ancient cityof Mina, and I have prayed on Mt. Arafat.
"There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blonds to black-skinned Africans. But we were all participating in the same ritual, displaying aspirit of unity53 and brotherhood that my experiences in America had led me to believe never couldexist between the white and the non-white.
"America needs to understand Islam, because this is the one religion that erases132 from its society therace problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten withpeople who in America would have been considered 'white'-but the 'white' attitude was removedfrom their minds by the religion of Islam. I have never before seen _sincere_ and _true_ brotherhoodpracticed by all colors together, irrespective of their color.
"You may be shocked by these words coming from me. But on this pilgrimage, what I have seen, and experienced, has forced me to _re-arrange_ much of my thought-patterns previously133 held, and to _tossaside_ some of my previous conclusions. This was not too difficult for me. Despite my firmconvictions, I have been always a man who tries to face facts, and to accept the reality of life as newexperience and new knowledge unfolds it. I have always kept an open mind, which is necessary to theflexibility that must go hand in hand with every form of intelligent search for truth.
"During the past eleven days here in the Muslim world, I have eaten from the same plate, drunk fromthe same glass, and slept in the same bed (or on the same rug)-while praying to the same God-withfellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whoseskin was the whitest of white. And in the _words_ and in the _actions_ and in the _deeds_ of the'white' Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria,Sudan, and Ghana.
"We were _truly_ all the same (brothers)-because their belief in one God had removed the 'white' fromtheir _minds_, the 'white' from their _behavior_, and the 'white' from their _attitude_.
"I could see from this, that perhaps if white Americans could accept the Oneness of God, then perhaps,too, they could accept _in reality_ the Oneness of Man-and cease to measure, and hinder, and harmothers in terms of their 'differences' in color.
"With racism plaguing America like an incurable134 cancer, the so-called 'Christian' white American heartshould be more receptive to a proven solution to such a destructive problem. Perhaps it could be intime to save America from imminent135 disaster-the same destruction brought upon Germany by racismthat eventually destroyed the Germans themselves.
"Each hour here in the Holy Land enables me to have greater spiritual insights into what is happeningin America between black and white. The American Negro never can be blamed for his racialanimosities-he is only reacting to four hundred years of the conscious racism of the American whites.
But as racism leads America up the suicide path, I do believe, from the experiences that I have hadwith them, that the whites of the younger generation, in the colleges and universities, will see thehandwriting on the wall and many of them will turn to the _spiritual_ path of _truth_-the _only_ wayleft to America to ward31 off the disaster that racism inevitably136 must lead to.
"Never have I been so highly honored. Never have I been made to feel more humble and unworthy.
Who would believe the blessings that have been heaped upon an _American Negro_? A few nightsago, a man who would be called in America a 'white' man, a United Nations diplomat, an ambassador,a companion of kings, gave me _his_ hotel suite, _his_ bed. By this man, His Excellency Prince Faisal,who rules this Holy Land, was made aware of my presence here in Jedda. The very next morning,Prince Faisal's son, in person, informed me that by the will and decree of his esteemed137 father, I was tobe a State Guest.
"The Deputy Chief of Protocol himself took me before the Hajj Court. His Holiness Sheikh Muhammad Harkon himself okayed my visit to Mecca. His Holiness gave me two books on Islam,with his personal seal and autograph, and he told me that he prayed that I would be a successfulpreacher of Islam in America. A car, a driver, and a guide, have been placed at my disposal, making itpossible for me to travel about this Holy Land almost at will. The government provides air-conditioned quarters and servants in each city that I visit. Never would I have even thought ofdreaming that I would ever be a recipient138 of such honors-honors that in America would be bestowedupon a King-not a Negro.
"All praise is due to Allah, the Lord of all the Worlds.
"Sincerely,"El-Hajj Malik El-Shabazz"(Malcolm X)"
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gatherings
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spoke
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complexion
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| n.肤色；情况，局面；气质，性格 | |
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standing
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din
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follower
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bridled
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| 给…套龙头( bridle的过去式和过去分词 )； 控制； 昂首表示轻蔑（或怨忿等）； 动怒，生气 | |
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professing
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balk
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broached
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| v.谈起( broach的过去式和过去分词 )；打开并开始用；用凿子扩大（或修光）；（在桶上）钻孔取液体 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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advisor
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federation
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logic
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mosque
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pointed
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| adj.尖的，直截了当的 | |
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applied
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consulate
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astonishment
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decided
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humane
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complexions
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friendliness
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automobiles
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astounded
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batch
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taxpayer
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ministry
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rites
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consecration
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discreetly
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intermittently
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forth
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strings
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mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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discomfited
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humility
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| n.谦逊，谦恭 | |
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42
seaport
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| n.海港，港口，港市 | |
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43
shuffling
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| adj. 慢慢移动的, 滑移的 动词shuffle的现在分词形式 | |
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44
unison
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| n.步调一致，行动一致 | |
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45
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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46
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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47
garb
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| n.服装，装束 | |
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48
skull
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| n.头骨；颅骨 | |
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49
slippers
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| n. 拖鞋 | |
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50
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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51
intercede
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| vi.仲裁，说情 | |
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52
Christian
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| adj.基督教徒的；n.基督教徒 | |
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53
unity
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| n.团结，联合，统一；和睦，协调 | |
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54
beckoned
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| v.（用头或手的动作）示意，召唤( beckon的过去式和过去分词 ) | |
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55
sweeping
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| adj.范围广大的，一扫无遗的 | |
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56
compartment
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| n.卧车包房，隔间；分隔的空间 | |
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57
frankly
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| adv.坦白地，直率地；坦率地说 | |
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58
posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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59
postures
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| 姿势( posture的名词复数 )； 看法； 态度； 立场 | |
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60
squat
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| v.蹲坐，蹲下；n.蹲下；adj.矮胖的，粗矮的 | |
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61
swell
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| vi.膨胀，肿胀；增长，增强 | |
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62
communal
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| adj.公有的，公共的，公社的，公社制的 | |
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63
tablecloth
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| n.桌布，台布 | |
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64
versatile
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| adj.通用的，万用的；多才多艺的，多方面的 | |
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65
frustrate
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| v.使失望；使沮丧；使厌烦 | |
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66
apparently
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| adv.显然地；表面上，似乎 | |
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67
rapport
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| n.和睦，意见一致 | |
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68
steadily
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| adv.稳定地；不变地；持续地 | |
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69
babbling
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| n.胡说，婴儿发出的咿哑声adj.胡说的v.喋喋不休( babble的现在分词 )；作潺潺声（如流水）；含糊不清地说话；泄漏秘密 | |
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70
phonetically
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| 按照发音地，语音学上 | |
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71
faucets
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| n.水龙头( faucet的名词复数 ) | |
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72
prostration
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| n. 平伏, 跪倒, 疲劳 | |
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73
mumbling
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| 含糊地说某事，叽咕，咕哝( mumble的现在分词 ) | |
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74
functional
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| adj.为实用而设计的，具备功能的，起作用的 | |
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75
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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76
wrung
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| 绞( wring的过去式和过去分词 )； 握紧（尤指别人的手）； 把（湿衣服）拧干； 绞掉（水） | |
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77
reconstruction
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| n.重建，再现，复原 | |
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78
distinguished
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| adj.卓越的，杰出的，著名的 | |
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79
epitome
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| n.典型，梗概 | |
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80
suite
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| n.一套(家具)；套房；随从人员 | |
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81
prostrating
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| v.使俯伏，使拜倒( prostrate的现在分词 )；（指疾病、天气等）使某人无能为力 | |
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82
motive
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| n.动机，目的；adv.发动的，运动的 | |
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83
motives
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| n.动机，目的( motive的名词复数 ) | |
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84
awed
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| adj.充满敬畏的，表示敬畏的v.使敬畏，使惊惧( awe的过去式和过去分词 ) | |
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85
stigma
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| n.耻辱，污名；(花的)柱头 | |
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86
racist
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| n.种族主义者，种族主义分子 | |
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87
radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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88
alteration
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| n.变更，改变；蚀变 | |
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89
westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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90
sincerity
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| n.真诚，诚意；真实 | |
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91
zeal
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| n.热心，热情，热忱 | |
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92
caravan
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| n.大蓬车；活动房屋 | |
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93
wailing
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| v.哭叫，哀号( wail的现在分词 )；沱 | |
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94
diplomat
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| n.外交官，外交家；能交际的人，圆滑的人 | |
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95
unlimited
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| adj.无限的，不受控制的，无条件的 | |
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96
complexities
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| 复杂性(complexity的名词复数)； 复杂的事物 | |
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97
formerly
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| adv.从前，以前 | |
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98
qualified
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| adj.合格的，有资格的，胜任的，有限制的 | |
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99
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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100
protocol
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| n.议定书，草约，会谈记录，外交礼节 | |
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101
modem
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| n.调制解调器 | |
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102
intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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103
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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104
winding
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| n.绕，缠，绕组，线圈 | |
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105
briefly
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| adv.简单地，简短地 | |
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106
derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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107
numbness
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| n.无感觉，麻木，惊呆 | |
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108
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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109
wizened
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| adj.凋谢的；枯槁的 | |
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110
enraptured
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| v.使狂喜( enrapture的过去式和过去分词 ) | |
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111
prostrated
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| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
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112
fended
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| v.独立生活，照料自己( fend的过去式和过去分词 )；挡开，避开 | |
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113
trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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114
slag
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| n.熔渣，铁屑，矿渣；v.使变成熔渣，变熔渣 | |
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115
emanates
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| v.从…处传出，传出( emanate的第三人称单数 )；产生，表现，显示 | |
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116
trumpeted
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| 大声说出或宣告（trumpet的过去式与过去分词形式） | |
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117
lawsuit
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| n.诉讼，控诉 | |
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118
furor
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| n.狂热；大骚动 | |
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119
racism
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| n.民族主义；种族歧视(意识) | |
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120
plight
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| n.困境，境况，誓约，艰难；vt.宣誓，保证，约定 | |
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121
inhuman
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| adj.残忍的，不人道的，无人性的 | |
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122
yardstick
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| n.计算标准，尺度；评价标准 | |
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123
subconsciously
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| ad.下意识地，潜意识地 | |
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124
persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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125
amazement
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| n.惊奇，惊讶 | |
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126
reassurances
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| n.消除恐惧或疑虑( reassurance的名词复数 )；恢复信心；使人消除恐惧或疑虑的事物；使人恢复信心的事物 | |
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127
dilemma
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| n.困境，进退两难的局面 | |
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128
essentially
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| adv.本质上，实质上，基本上 | |
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129
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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130
precedent
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| n.先例，前例；惯例；adj.在前的，在先的 | |
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131
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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132
erases
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| v.擦掉( erase的第三人称单数 )；抹去；清除 | |
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133
previously
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| adv.以前，先前（地） | |
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134
incurable
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| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
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135
imminent
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| adj.即将发生的，临近的，逼近的 | |
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136
inevitably
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| adv.不可避免地；必然发生地 | |
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137
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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138
recipient
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| a.接受的,感受性强的 n.接受者,感受者,容器 | |
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