by Malcolm X
Hilda said that The Honorable Elijah Muhammad came to Detroit to reorganize his Temple Number One, which had become disorganized during his prison time; but he lived in Chicago, where he was organizing and building his Temple Number Two.
It was Hilda who said to me, “Would you like to hear how the white man came to this planet Earth?”
And she told me that key lesson of Mr. Elijah Muhammad’s teachings, which I later learned was the demonology that every religion has, called “Yacub’s History.” Elijah Muhammad teaches his followers that, first, the moon separated from the earth. Then, the first humans, Original Man, were a black people. They founded the Holy City Mecca.
Among this black race were twenty-four wise scientists. One of the scientists, at odds with the rest, created the especially strong black tribe of Shabazz, from which America’s Negroes, so-called, descend.
About sixty-six hundred years ago, when seventy percent of the people were satisfied, and thirty per cent were dissatisfied, among the dissatisfied was born a “Mr. Yacub.” He was born to create trouble, to break the peace, and to kill. His head was unusually large. When he was four years old, he began school. At the age of eighteen, Yacub had finished all of his nation’s colleges and universities. He was known as “the big-head scientist.” Among many other things, he had learned how to breed races scientifically.
This big-head scientist, Mr. Yacub, began preaching in the streets of Mecca, making such hosts of converts that the authorities, increasingly concerned, finally exiled him with 59,999 followers to the island of Patmos—described in the Bible as the island where John received the message contained in Revelations in the New Testament.
Though he was a black man, Mr. Yacub, embittered toward Allah now, decided, as revenge, to create upon the earth a devil race—a bleached-out, white race of people.
From his studies, the big-head scientist knew that black men contained two germs, black and brown. He knew that the brown germ stayed dormant as, being the lighter of the two germs, it was the weaker. Mr. Yacub, to upset the law of nature, conceived the idea of employing what we today know as the recessive genes structure, to separate from each other the two germs, black and brown, and then grafting the brown germ to progressively lighter, weaker stages. The humans resulting, he knew, would be, as they became lighter, and weaker, progressively also more susceptible to wickedness and evil. And in this way finally he would achieve the intended bleached-out white race of devils.
He knew that it would take him several total color-change stages to get from black to white. Mr. Yacub began his work by setting up a eugenics law on the island of Patmos.
Among Mr. Yacub’s 59,999 all-black followers, every third or so child that was born would show some trace of brown. As these became adult, only brown and brown, or black and brown, were permitted to marry. As their children were born, Mr. Yacub’s law dictated that, if a black child, the attending nurse, or midwife, should stick a needle into its brain and give the body to cremators. The mothers were told it had been an “angel baby,” which had gone to heaven, to prepare a place for her.
But a brown child’s mother was told to take very good care of it.
Others, assistants, were trained by Mr. Yacub to continue his objective. Mr. Yacub, when he died on the island at the age of one hundred and fifty-two, had left laws, and rules, for them to follow. According to the teachings of Mr. Elijah Muhammad, Mr. Yacub, except in his mind, never saw the bleached-out devil race that his procedures and laws and rules created.
A two-hundred-year span was needed to eliminate on the island of Patmos all of the black people—until only brown people remained.
The next two hundred years were needed to create from the brown race the red race—with no more browns left on the island.
In another two hundred years, from the red race was created the yellow race.
Two hundred years later—the white race had at last been created.
On the island of Patmos was nothing but these blond, pale-skinned, cold-blue-eyed devils—savages, nude and shameless; hairy, like animals, they walked on all fours and they lived in trees.
Six hundred more years passed before this race of people returned to the mainland, among the natural black people.
Mr. Elijah Muhammad teaches his followers that within six months time, through telling lies that set the black men fighting among each other, this devil race had turned what had been a peaceful heaven on earth into a hell torn by quarreling and fighting.
But finally the original black people recognized that their sudden troubles stemmed from this devil white race that Mr. Yacub had made. They rounded them up, put them in chains. With little aprons to cover their nakedness, this devil race was marched off across the Arabian desert to the caves of Europe.
The lambskin and the cable-tow used in Masonry today are symbolic of how the nakedness of the white man was covered when he was chained and driven across the hot sand.
Mr. Elijah Muhammad further teaches that the white devil race in Europe’s caves was savage. The animals tried to kill him. He climbed trees outside his cave, made clubs, trying to protect his family from the wild beasts outside trying to get in.
When this devil race had spent two thousand years in the caves, Allah raised up Moses to civilize them, and bring them out of the caves. It was written that this devil white race would rule the world for six thousand years.
The Books of Moses are missing. That’s why it is not known that he was in the caves.
When Moses arrived, the first of these devils to accept his teachings, the first he led out, were those we call today the Jews.
According to the teachings of this “Yacub’s History,” when the Bible says “Moses lifted up the serpent in the wilderness,” that serpent is symbolic of the devil white race Moses lifted up out of the caves of Europe, teaching them civilization.
It was written that after Yacub’s bleached white race had ruled the world for six thousand years—down to our time—the black original race would give birth to one whose wisdom, knowledge, and power would be infinite.
It was written that some of the original black people should be brought as slaves to North America—to learn to better understand, at first hand, the white devil’s true nature, in modern times.
Elijah Muhammad teaches that the greatest and mightiest God who appeared on the earth was Master W. D. Fard. He came from the East to the West, appearing in North America at a time when the history and the prophecy that is written was coming to realization, as the non-white people all over the world began to rise, and as the devil white civilization, condemned by Allah, was, through its devilish nature, destroying itself.
Master W. D. Fard was half black and half white. He was made in this way to enable him to be accepted by the black people in America, and to lead them, while at the same time he was enabled to move undiscovered among the white people, so that he could understand and judge the enemy of the blacks.
Master W. D. Fard, in 1931, posing as a seller of silks, met, in Detroit, Michigan, Elijah Muhammad. Master W. D. Fard gave to Elijah Muhammad Allah’s message, and Allah’s divine guidance, to save the Lost-Found Nation of Islam, the so-called Negroes, here in “this wilderness of North America.”
When my sister, Hilda, had finished telling me this “Yacub’s History,” she left. I don’t know if I was able to open my mouth and say good-bye.
I was to learn later that Elijah Muhammad’s tales, like this one of “Yacub,” infuriated the Muslims of the East. While at Mecca, I reminded them that it was their fault, since they themselves hadn’t done enough to make real Islam known in the West. Their silence left a vacuum into which any religious faker could step and mislead our people.
CHAPTER 11
SAVED
I did write to Elijah Muhammad. He lived in Chicago at that time, at 6116 South Michigan Avenue. At least twenty-five times I must have written that first one-page letter to him, over and over. I was trying to make it both legible and understandable. I pract
ically couldn’t read my handwriting myself; it shames even to remember it. My spelling and my grammar were as bad, if not worse. Anyway, as well as I could express it, I said I had been told about him by my brothers and sisters, and I apologized for my poor letter.
Mr. Muhammad sent me a typed reply. It had an all but electrical effect upon me to see the signature of the “Messenger of Allah.” After he welcomed me into the “true knowledge,” he gave me something to think about. The black prisoner, he said, symbolized white society’s crime of keeping black men oppressed and deprived and ignorant, and unable to get decent jobs, turning them into criminals.
He told me to have courage. He even enclosed some money for me, a five-dollar bill. Mr. Muhammad sends money all over the country to prison inmates who write to him, probably to this day.
Regularly my family wrote to me, “Turn to Allah…pray to the East.”
The hardest test I ever faced in my life was praying. You understand. My comprehending, my believing the teachings of Mr. Muhammad had only required my mind’s saying to me, “That’s right!” or “I never thought of that.”
But bending my knees to pray—that act—well, that took me a week.
You know what my life had been. Picking a lock to rob someone’s house was the only way my knees had ever been bent before.
I had to force myself to bend my knees. And waves of shame and embarrassment would force me back up.
For evil to bend its knees, admitting its guilt, to implore the forgiveness of God, is the hardest thing in the world. It’s easy for me to see and to say that now. But then, when I was the personification of evil, I was going through it. Again, again, I would force myself back down into the praying-to-Allah posture. When finally I was able to make myself stay down—I didn’t know what to say to Allah.
For the next years, I was the nearest thing to a hermit in the Norfolk Prison Colony. I never have been more busy in my life. I still marvel at how swiftly my previous life’s thinking pattern slid away from me, like snow off a roof. It is as though someone else I knew of had lived by hustling and crime. I would be startled to catch myself thinking in a remote way of my earlier self as another person.
The things I felt, I was pitifully unable to express in the one-page letter that went every day to Mr. Elijah Muhammad. And I wrote at least one more daily letter, replying to one of my brothers and sisters. Every letter I received from them added something to my knowledge of the teachings of Mr. Muhammad. I would sit for long periods and study his photographs.
I’ve never been one for inaction. Everything I’ve ever felt strongly about, I’ve done something about. I guess that’s why, unable to do anything else, I soon began writing to people I had known in the hustling world, such as Sammy the Pimp, John Hughes, the gambling house owner, the thief Jumpsteady, and several dope peddlers. I wrote them all about Allah and Islam and Mr. Elijah Muhammad. I had no idea where most of them lived. I addressed their letters in care of the Harlem or Roxbury bars and clubs where I’d known them.
I never got a single reply. The average hustler and criminal was too uneducated to write a letter. I have known many slick, sharp-looking hustlers, who would have you think they had an interest in Wall Street; privately, they would get someone else to read a letter if they received one. Besides, neither would I have replied to anyone writing me something as wild as “the white man is the devil.”
What certainly went on the Harlem and Roxbury wires was that Detroit Red was going crazy in stir, or else he was trying some hype to shake up the warden’s office.
During the years that I stayed in the Norfolk Prison Colony, never did any official directly say anything to me about those letters, although, of course, they all passed through the prison censorship. I’m sure, however, they monitored what I wrote to add to the files which every state and federal prison keeps on the conversion of Negro inmates by the teachings of Mr. Elijah Muhammad.
But at that time, I felt that the real reason was that the white man knew that he was the devil.
Later on, I even wrote to the Mayor of Boston, to the Governor of Massachusetts, and to Harry S. Truman. They never answered; they probably never even saw my letters. I hand-scratched to them how the white man’s society was responsible for the black man’s condition in this wilderness of North America.
It was because of my letters that I happened to stumble upon starting to acquire some kind of a homemade education.
I became increasingly frustrated at not being able to express what I wanted to convey in letters that I wrote, especially those to Mr. Elijah Muhammad. In the street, I had been the most articulate hustler out there—I had commanded attention when I said something. But now, trying to write simple English, I not only wasn’t articulate, I wasn’t even functional. How would I sound writing in slang, the way I would say it, something such as “Look, daddy, let me pull your coat about a cat, Elijah Muhammad—”
Many who today hear me somewhere in person, or on television, or those who read something I’ve said, will think I went to school far beyond the eighth grade. This impression is due entirely to my prison studies.
It had really begun back in the Charlestown Prison, when Bimbi first made me feel envy of his stock of knowledge. Bimbi had always taken charge of any conversation he was in, and I had tried to emulate him. But every book I picked up had few sentences which didn’t contain anywhere from one to nearly all of the words that might as well have been in Chinese. When I just skipped those words, of course, I really ended up with little idea of what the book said. So I had come to the Norfolk Prison Colony still going through only book-reading motions. Pretty soon, I would have quit even these motions, unless I had received the motivation that I did.
I saw that the best thing I could do was get hold of a dictionary—to study, to learn some words. I was lucky enough to reason also that I should try to improve my penmanship. It was sad. I couldn’t even write in a straight line. It was both ideas together that moved me to request a dictionary along with some tablets and pencils from the Norfolk Prison Colony school.
I spent two days just riffling uncertainly through the dictionary’s pages. I’d never realized so many words existed! I didn’t know which words I needed to learn. Finally, just to start some kind of action, I began copying.
In my slow, painstaking, ragged handwriting, I copied into my tablet everything printed on that first page, down to the punctuation marks.
I believe it took me a day. Then, aloud, I read back, to myself, everything I’d written on the tablet. Over and over, aloud, to myself, I read my own handwriting.
I woke up the next morning, thinking about those words—immensely proud to realize that not only had I written so much at one time, but I’d written words that I never knew were in the world. Moreover, with a little effort, I also could remember what many of these words meant. I reviewed the words whose meanings I didn’t remember. Funny thing, from the dictionary first page right now, that “aardvark” springs to my mind. The dictionary had a picture of it, a long-tailed, long-eared, burrowing African mammal, which lives off termites caught by sticking out its tongue as an anteater does for ants.
I was so fascinated that I went on—I copied the dictionary’s next page. And the same experience came when I studied that. With every succeeding page, I also learned of people and places and events from history. Actually the dictionary is like a miniature encyclopedia. Finally the dictionary’s A section had filled a whole tablet—and I went on into the B’s. That was the way I started copying what eventually became the entire dictionary. It went a lot faster after so much practice helped me to pick up handwriting speed. Between what I wrote in my tablet, and writing letters, during the rest of my time in prison I would guess I wrote a million words.
I suppose it was inevitable that as my word-base broadened, I could for the first time pick up a book and read and now begin to understand what the book was saying. Anyone who has read a great deal can imagine the new world that opened. Let me tell you something: fr
om then until I left that prison, in every free moment I had, if I was not reading in the library, I was reading on my bunk. You couldn’t have gotten me out of books with a wedge. Between Mr. Muhammad’s teachings, my correspondence, my visitors—usually Ella and Reginald—and my reading of books, months passed without my even thinking about being imprisoned. In fact, up to then, I never had been so truly free in my life.
The Norfolk Prison Colony’s library was in the school building. A variety of classes was taught there by instructors who came from such places as Harvard and Boston universities. The weekly debates between inmate teams were also held in the school building. You would be astonished to know how worked up convict debaters and audiences would get over subjects like “Should Babies Be Fed Milk?”
Available on the prison library’s shelves were books on just about every general subject. Much of the big private collection that Parkhurst had willed to the prison was still in crates and boxes in the back of the library—thousands of old books. Some of them looked ancient: covers faded, old-time parchment-looking binding. Parkhurst, I’ve mentioned, seemed to have been principally interested in history and religion. He had the money and the special interest to have a lot of books that you wouldn’t have in general circulation. Any college library would have been lucky to get that collection.
As you can imagine, especially in a prison where there was heavy emphasis on rehabilitation, an inmate was smiled upon if he demonstrated an unusually intense interest in books. There was a sizable number of well-read inmates, especially the popular debaters. Some were said by many to be practically walking encyclopedias. They were almost celebrities. No university would ask any student to devour literature as I did when this new world opened to me, of being able to read and understand.
I read more in my room than in the library itself. An inmate who was known to read a lot could check out more than the permitted maximum number of books. I preferred reading in the total isolation of my own room.
