Shorty didn’t know what the word “concurrently” meant.
Somehow, Lansing-to-Boston bus fare had been scraped up by Shorty’s old mother. “Son, read me Book of Revelations and pray to God!” she had kept telling Shorty, visiting him, and once me, while we awaited our sentencing. Shorty had read the Bible’s Revelation pages; he had actually gotten down on his knees, praying like some Negro Baptist deacon.
Then we were looking up at the judge in Middlesex County Court. (Our, I think, fourteen counts of crime were committed in that county. ) Shorty’s mother was sitting, sobbing with her head bowing up and down to her Jesus, over near Ella and Reginald. Shorty was the first of us called to stand up.
“Count one, eight to ten years
“Count two, eight to ten years
“Count three. . .”
And, finally, “The sentences to run concurrently.”
Shorty, sweating so hard that his black face looked as though it had been greased, and not understanding the word “concurrently,” had counted in his head to probably over a hundred years; he cried out, he began slumping. The bailiffs had to catch and support him.
In eight to ten seconds, Shorty had turned as atheist as I had been to start with.
I got ten years. The girls got one to five years, in the Women’s Reformatory at Framingham, Massachusetts.
This was in February, 1946. I wasn’t quite twenty-one. I had not even started shaving.
They took Shorty and me, handcuffed together, to the Charlestown State Prison.
I can’t remember any of my prison numbers. That seems surprising, even after the dozen years since I have been out of prison. Because your number in prison became part of you. You never heard your name, only your number. On all of your clothing, every item, was your number, stenciled. It grew stenciled on your brain.
Any person who claims to have deep feeling for other human beings should think a long, long time before he votes to have other men kept behind bars-caged. I am not saying there shouldn’t be prisons, but there shouldn’t be bars. Behind bars, a man never reforms. He will never forget. He never will get completely over the memory of the bars.
After he gets out, his mind tries to erase the experience, but he can’t. I’ve talked with numerous former convicts. It has been very interesting to me to find that all of our minds had blotted away many details of years in prison. But in every case, he will tell you that he can’t forget those bars.
As a “fish” (prison slang for a new inmate) at Charlestown, I was physically miserable and as evil-tempered as a snake, being suddenly without drugs. The cells didn’t have running water. The prison had been built in 1805-in Napoleon’s day-and was even styled after the Bastille. In the dirty, cramped cell, I could lie on my cot and touch both walls. The toilet was a covered pail; I don’tcare how strong you are, you can’t stand having to smell a whole cell row of defecation.
The prison psychologist interviewed me and he got called every filthy name I could think of, and the prison chaplain got called worse. My first letter, I remember, was from my religious brother Philbert in Detroit, telling me his “holiness” church was going to pray for me. I scrawled him a reply I’m ashamed to think of today.
Ella was my first visitor. I remember seeing her catch herself, then try to smile at me, now in the faded dungarees stenciled with my number. Neither of us could find much to say, until I wished she hadn’t come at all. The guards with guns watched about fifty convicts and visitors. I have heard scores of new prisoners swearing back in their cells that when free their first act would be to waylay those visiting-room guards. Hatred often focused on them.
I first got high in Charlestown on nutmeg. My cellmate was among at least a hundred nutmeg men who, for money or cigarettes, bought from kitchen-worker inmates penny matchboxes full of stolen nutmeg. I grabbed a box as though it were a pound of heavy drugs. Stirred into a glass of cold water, a penny matchbox full of nutmeg had the kick of three or four reefers.
With some money sent by Ella, I was finally able to buy stuff for better highs from guards in the prison. I got reefers, Nembutal, and benzedrine. Smuggling to prisoners was the guards’ sideline; every prison’s inmates know that’s how guards make most of their living.
I served a total of seven years in prison. Now, when I try to separate that first year-plus that I spent at Charlestown, it runs all together in a memory of nutmeg and the other semi-drugs, of cursing guards, throwing things out of my cell, balking in the lines, dropping my tray in the dining hall, refusing to answermy number-claiming I forgot it-and things like that.
I preferred the solitary that this behavior brought me. I would pace for hours like a caged leopard, viciously cursing aloud to myself. And my favorite targets were the Bible and God. But there was a legal limit to how much time one could be kept in solitary. Eventually, the men in the cellblock had a name for me: “Satan.” Because of my antireligious attitude.
The first man I met in prison who made any positive impression on me whatever was a fellow inmate, “Bimbi.” I met him in 1947, at Charlestown. He was a light, kind of red-complexioned Negro, as I was; about my height, and he had freckles. Bimbi, an old-time burglar, had been in many prisons. In the license plate shop where our gang worked, he operated the machine that stamped out the numbers. I was along the conveyor belt where the numbers were painted.
Bimbi was the first Negro convict I’d known who didn’t respond to “What’cha know, Daddy?” Often, after we had done our day’s license plate quota, we would sit around, perhaps fifteen of us, and listen to Bimbi. Normally, white prisoners wouldn’t think of listening to Negro prisoners’ opinions on anything, but guards, even, would wander over close to hear Bimbi on any subject.
He would have a cluster of people riveted, often on odd subjects you never would think of. He would prove to us, dipping into the science of human behavior, that the only difference between us and outside people was that we had been caught. He liked to talk about historical events and figures. When he talked about the history of Concord, where I was to be transferred later, you would have thought he was hired by the Chamber of Commerce, and I wasn’t the first inmate who had never heard of Thoreau until Bimbi expounded upon him. Bimbi was known as the library’s best customer. What fascinated me with him most of all was that he was the first man I had ever seen command total respect. . . with his words. Bimbi seldom said much to me; he was gruff to individuals, but I sensed he liked me. What made me seek his friendship was when I heard him discuss religion. I considered myself beyond atheism-I was Satan. But Bimbi put the atheist philosophy in a framework, so to speak. That ended my vicious cursing attacks. My approach sounded so weak alongside his, and he never used a foul word.
Out of the blue one day, Bimbi told me flatly, as was his way, that I had some brains, if I’d use them. I had wanted his friendship, not that kind of advice. I might have cursed another convict, but nobody cursed Bimbi. He told me I should take advantage of the prison correspondence courses and the library.
When I had finished the eighth grade back in Mason, Michigan, that was the last time I’d thought of studying anything that didn’t have some hustle purpose. And the streets had erased everything I’d ever learned in school; I didn’t know a verb from a house. My sister Hilda had written a suggestion that, if possible in prison, I should study English and penmanship; she had barely been able to read a couple of picture postcards I had sent her when I was selling reefers on the road.
So, feeling I had time on my hands, I did begin a correspondence course in English. When the mimeographed listings of available books passed from cell to cell, I would put my number next to titles that appealed to me which weren’t already taken.
Through the correspondence exercises and lessons, some of the mechanics of grammar gradually began to come back to me.
After about a year, I guess, I could write a decent and legible letter. About then, too, influenced by having heard Bimbi often explain word derivations, Iquietly started another correspondence course-in Latin.
Under Bimbi’s tutelage, too, I had gotten myself some little cellblock swindles going. For packs of cigarettes, I beat just about anyone at dominoes. I always had several cartons of cigarettes in my cell; they were, in prison, nearly as valuable a medium of exchange as money. I booked cigarette and money bets on fights and ball games. I’ll never forget the prison sensation created that day in April, 1947, when Jackie Robinson was brought up to play with the Brooklyn Dodgers. Jackie Robinson had, then, his most fanatic fan in me. When he played, my ear was glued to the radio, and no game ended without my refiguring his average up through his last turn at bat.
* * *
One day in 1948, after I had been transferred to Concord Prison, my brother Philbert, who was forever joining something, wrote me this time that he had discovered the “natural religion for the black man.” He belonged now, he said, to something called “the Nation of Islam.” He said I should “pray to Allah for deliverance.” I wrote Philbert a letter which, although in improved English, was worse than my earlier reply to his news that I was being prayed for by his “holiness” church.
When a letter from Reginald arrived, I never dreamed of associating the two letters, although I knew that Reginald had been spending a lot of time with Wilfred, Hilda, and Philbert in Detroit. Reginald’s letter was newsy, and also it contained this instruction: “Malcolm, don’t eat any more pork, and don’t smoke any more cigarettes. I’ll show you how to get out of prison.”
My automatic response was to think he had come upon some way I could work a hype on the penal authorities. I went to sleep-and woke up-trying to figure what kind of a hype it could be. Something psychological, such as my act withthe New York draft board? Could I, after going without pork and smoking no cigarettes for a while, claim some physical trouble that could bring about my release?
“Get out of prison.” The words hung in the air around me, I wanted out so badly.
I wanted, in the worst way, to consult with Bimbi about it. But something big, instinct said, you spilled to nobody.
Quitting cigarettes wasn’t going to be too difficult. I had been conditioned by days in solitary without cigarettes. Whatever this chance was, I wasn’t going to fluff it. After I read that letter, I finished the pack I then had open. I haven’t smoked another cigarette to this day, since 1948.
It was about three or four days later when pork was served for the noon meal.
I wasn’t even thinking about pork when I took my seat at the long table. Sit-grab-gobble-stand-file out; that was the Emily Post in prison eating. When the meat platter was passed to me, I didn’t even know what the meat was; usually, you couldn’t tell, anyway-but it was suddenly as though _don’t eat any more pork_ flashed on a screen before me.
I hesitated, with the platter in mid-air; then I passed it along to the inmate waiting next to me. He began serving himself; abruptly, he stopped. I remember him turning, looking surprised at me.
I said to him, “I don’t eat pork.”
The platter then kept on down the table.
It was the funniest thing, the reaction, and the way that it spread. In prison, where so little breaks the monotonous routine, the smallest thing causes a commotion of talk. It was being mentioned all over the cell block by night that Satan didn’t eat pork.
It made me very proud, in some odd way. One of the universal images of the Negro, in prison and out, was that he couldn’t do without pork. It made me feel good to see that my not eating it had especially startled the white convicts.
Later I would learn, when I had read and studied Islam a good deal, that, unconsciously, my first pre-Islamic submission had been manifested. I had experienced, for the first time, the Muslim teaching, “If you will take one step toward Allah-Allah will take two steps toward you.”
My brothers and sisters in Detroit and Chicago had all become converted to what they were being taught was the “natural religion for the black man” of which Philbert had written to me. They all prayed for me to become converted while I was in prison. But after Philbert reported my vicious reply, they discussed what was the best thing to do. They had decided that Reginald, the latest convert, the one to whom I felt closest, would best know how to approach me, since he knew me so well in the street life.
Independently of all this, my sister Ella had been steadily working to get me transferred to the Norfolk, Massachusetts, Prison Colony, which was an experimental rehabilitation jail. In other prisons, convicts often said that if you had the right money, or connections, you could get transferred to this Colony whose penal policies sounded almost too good to be true. Somehow, Ella’s efforts in my behalf were successful in late 1948, and I was transferred to Norfolk.
The Colony was, comparatively, a heaven, in many respects. It had flushing toilets; there were no bars, only walls-and within the walls, you had far more freedom. There was plenty of fresh air to breathe; it was not in a city.
There were twenty-four “house” units, fifty men living in each unit, if memory serves me correctly. This would mean that the Colony had a total of around 1200 inmates. Each “house” had three floors and, greatest blessing of all, each inmate had his own room.
About fifteen per cent of the inmates were Negroes, distributed about five to nine Negroes in each house.
Norfolk Prison Colony represented the most enlightened form of prison that I have ever heard of. In place of the atmosphere of malicious gossip, perversion, grafting, hateful guards, there was more relative “culture,” as “culture” is interpreted in prisons. A high percentage of the Norfolk Prison Colony inmates went in for “intellectual” things, group discussions, debates, and such. Instructors for the educational rehabilitation programs came from Harvard, Boston University, and other educational institutions in the area. The visiting rules, far more lenient than other prisons’, permitted visitors almost every day, and allowed them to stay two hours. You had your choice of sitting alongside your visitor, or facing each other.
Norfolk Prison Colony’s library was one of its outstanding features. A millionaire named Parkhurst had willed his library there; he had probably been interested in the rehabilitation program. History and religions were his special interests. Thousands of his books were on the shelves, and in the back were boxes and crates full, for which there wasn’t space on the shelves. At Norfolk, we could actually go into the library, with permission-walk up and down the shelves, pick books. There were hundreds of old volumes, some of them probably quite rare. I read aimlessly, until I learned to read selectively, with a purpose.I hadn’t heard from Reginald in a good while after I got to Norfolk Prison Colony. But I had come in there not smoking cigarettes, or eating pork when it was served. That caused a bit of eyebrow-raising. Then a letter from Reginald telling me when he was coming to see me. By the time he came, I was really keyed up to hear the hype he was going to explain.
Reginald knew how my street-hustler mind operated. That’s why his approach was so effective.
He had always dressed well, and now, when he came to visit, was carefully groomed. I was aching with wanting the “no pork and cigarettes” riddle answered. But he talked about the family, what was happening in Detroit, Harlem the last time he was there. I have never pushed anyone to tell me anything before he is ready. The offhand way Reginald talked and acted made me know that something big was coming.
He said, finally, as though it had just happened to come into his mind, “Malcolm, if a man knew every imaginable thing that there is to know, who would he be?”
Back in Harlem, he had often liked to get at something through this kind of indirection. It had often irritated me, because my way had always been direct. I looked at him. “Well, he would have to be some kind of a god-”
Reginald said, “There’s a _man_ who knows everything.”
I asked, “Who is that?”
“God is a man,” Reginald said. “His real name is Allah.”
_Allah_. That word came back to me from Philbert’s letter; it was my first hintof any connection. But Reginald went on. He said that God had 360 degrees of knowledge. He said that 360 degrees represented “the sum total of knowledge.”
To say I was confused is an understatement. I don’t have to remind you of the background against which I sat hearing my brother Reginald talk like this. I just listened, knowing he was taking his time in putting me onto something. And if somebody is trying to put you onto something, you need to listen.
“The devil has only thirty-three degrees of knowledge-known as Masonry,” Reginald said. I can so specifically remember the exact phrases since, later, I was going to teach them so many times to others. “The devil uses his Masonry to rule other people.”
He told me that this God had come to America, and that he had made himself known to a man named Elijah-“a black man, just like us.” This God had let Elijah know, Reginald said, that the devil’s “time was up.”
I didn’t know what to think. I just listened.
“The devil is also a man,” Reginald said.
“What do you mean?”
With a slight movement of his head, Reginald indicated some white inmates and their visitors talking, as we were, across the room.
“Them,” he said. “The white man is the devil.”
He told me that all whites knew they were devils-“especially Masons.”
I never will forget: my mind was involuntarily flashing across the entire spectrum of white people I had ever known; and for some reason it stopped upon Hymie, the Jew, who had been so good to me.
Reginald, a couple of times, had gone out with me to that Long Island bootlegging operation to buy and bottle up the bootleg liquor for Hymie.
I said, “Without any exception?”
“Without any exception.”
“What about Hymie?”
“What is it if I let you make five hundred dollars to let me make ten thousand?”
After Reginald left, I thought. I thought. Thought.
I couldn’t make of it head, or tail, or middle.
The white people I had known marched before my mind’s eye. From the start of my life. The state white people always in our house after the other whites I didn’t know had killed my father. . . the white people who kept calling my mother “crazy” to her face and before me and my brothers and sisters, until she finally was taken off by white people to the Kalamazoo asylum . . . the white judge and others who had split up the children . . . the Swerlins, the other whites around Mason. . . white youngsters I was in school there with, and the teachers-the one who told me in the eighth grade to “be a carpenter” because thinking of being a lawyer was foolish for a Negro. . . .
My head swam with the parading faces of white people. The ones in Boston, inthe white-only dances at the Roseland Ballroom where I shined their shoes. . . at the Parker House where I took their dirty plates back to the kitchen. . . the railroad crewmen and passengers . . . Sophia . . . .
The whites in New York City-the cops, the white criminals I’d dealt with. . . the whites who piled into the Negro speakeasies for a taste of Negro _soul_ . . . the white women who wanted Negro men. . . the men I’d steered to the black “specialty sex” they wanted . . . .
The fence back in Boston, and his ex-con representative. . . Boston cops . . . Sophia’s husband’s friend, and her husband, whom I’d never seen, but knew so much about . . . Sophia’s sister . . . the Jew jeweler who’d helped trap me . . . the social workers . . . the Middlesex County Court people . . . the judge who gave me ten years . . . the prisoners I’d known, the guards and the officials . . . .
A celebrity among the Norfolk Prison Colony inmates was a rich, older fellow, a paralytic, called John. He had killed his baby, one of those “mercy” killings. He was a proud, big-shot type, always reminding everyone that he was a 33rd-degree Mason, and what powers Masons had-that only Masons ever had been U. S. Presidents, that Masons in distress could secretly signal to judges and other Masons in powerful positions.
I kept thinking about what Reginald had said. I wanted to test it with John. He worked in a soft job in the prison’s school. I went over there.
“John,” I said, “how many degrees in a circle?”
He said, “Three hundred and sixty.”
I drew a square. “How many degrees in that?” He said three hundred and sixty. I asked him was three hundred and sixty degrees, then, the maximum of degrees in anything?
He said “Yes.”
I said, “Well, why is it that Masons go only to thirty-three degrees?”
He had no satisfactory answer. But for me, the answer was that Masonry, actually, is only thirty-three degrees of the religion of Islam, which is the full projection, forever denied to Masons, although they know it exists.
Reginald, when he came to visit me again in a few days, could gauge from my attitude the effect that his talking had had upon me. He seemed very pleased. Then, very seriously, he talked for two solid hours about “the devil white man” and “the brainwashed black man.”
When Reginald left, he left me rocking with some of the first serious thoughts I had ever had in my life: that the white man was fast losing his power to oppress and exploit the dark world; that the dark world was starting to rise to rule the world again, as it had before; that the white man’s world was on the way down, it was on the way out.
“You don’t even know who you are,” Reginald had said. “You don’t even know, the white devil has hidden it from you, that you are of a race of people of ancient civilizations, and riches in gold and kings. You don’t even know your true family name, you wouldn’t recognize your true language if you heard it. You have been cut off by the devil white man from all true knowledge of your own kind. You have been a victim of the evil of the devil white man ever since he murdered and raped and stole you from your native land in the seeds of your forefathers. . . .”
I began to receive at least two letters every day from my brothers and sisters in Detroit. My oldest brother, Wilfred, wrote, and his first wife, Bertha, the mother of his two children (since her death, Wilfred has met and married his present wife, Ruth). Philbert wrote, and my sister Hilda. And Reginald visited, staying in Boston awhile before he went back to Detroit, where he had been the most recent of them to be converted. They were all Muslims, followers of a man they described to me as “The Honorable Elijah Muhammad,” a small, gentle man, whom they sometimes referred to as “The Messenger of Allah.” He was, they said, “a black man, like us.” He had been born in America on a farm in Georgia. He had moved with his family to Detroit, and there had met a Mr. Wallace D. Fard who he claimed was “God in person.” Mr. Wallace D. Fard had given to Elijah Muhammad Allah’s message for the black people who were “the Lost-Found Nation of Islam here in this wilderness of North America.”
All of them urged me to “accept the teachings of The Honorable Elijah Muhammad.” Reginald explained that pork was not eaten by those who worshiped in the religion of Islam, and not smoking cigarettes was a rule of the followers of The Honorable Elijah Muhammad, because they did not take injurious things such as narcotics, tobacco, or liquor into their bodies. Over and over, I read, and heard, “The key to a Muslim is submission, the attunement of one toward Allah.”
And what they termed “the true knowledge of the black man” that was possessed by the followers of The Honorable Elijah Muhammad was given shape for me in their lengthy letters, sometimes containing printed literature.
* * *
“The true knowledge,” reconstructed much more briefly than I received it, was that history had been “whitened” in the white man’s history books, and thatthe black man had been “brainwashed for hundreds of years.” Original Man was black, in the continent called Africa where the human race had emerged on the planet Earth.
The black man, original man, built great empires and civilizations and cultures while the white man was still living on all fours in caves. “The devil white man,” down through history, out of his devilish nature, had pillaged, murdered, raped, and exploited every race of man not white.
Human history’s greatest crime was the traffic in black flesh when the devil white man went into Africa and murdered and kidnapped to bring to the West in chains, in slave ships, millions of black men, women, and children, who were worked and beaten and tortured as slaves.
The devil white man cut these black people off from all knowledge of their own kind, and cut them off from any knowledge of their own language, religion, and past culture, until the black man in America was the earth’s only race of people who had absolutely no knowledge of his true identity.
In one generation, the black slave women in America had been raped by the slavemaster white man until there had begun to emerge a homemade, handmade, brainwashed race that was no longer even of its true color, that no longer even knew its true family names. The slavemaster forced his family name upon this rape-mixed race, which the slavemaster began to call “the Negro.”
This “Negro” was taught of his native Africa that it was peopled by heathen, black savages, swinging like monkeys from trees. This “Negro” accepted this along with every other teaching of the slavemaster that was designed to make him accept and obey and worship the white man.
And where the religion of every other people on earth taught its believers of aGod with whom they could identify, a God who at least looked like one of their own kind, the slavemaster injected his Christian religion into this “Negro.” This “Negro” was taught to worship an alien God having the same blond hair, pale skin, and blue eyes as the slavemaster.
This religion taught the “Negro” that black was a curse. It taught him to hate everything black, including himself. It taught him that everything white was good, to be admired, respected, and loved. It brainwashed this “Negro” to think he was superior if his complexion showed more of the white pollution of the slavemaster. This white man’s Christian religion further deceived and brainwashed this “Negro” to always turn the other cheek, and grin, and scrape, and bow, and be humble, and to sing, and to pray, and to take whatever was dished out by the devilish white man; and to look for his pie in the sky, and for his heaven in the hereafter, while right here on earth the slave-master white man enjoyed _his_ heaven.
Many a time, I have looked back, trying to assess, just for myself, my first reactions to all this. Every instinct of the ghetto jungle streets, every hustling fox and criminal wolf instinct in me, which would have scoffed at and rejected anything else, was struck numb. It was as though all of that life merely was back there, without any remaining effect, or influence. I remember how, some time later, reading the Bible in the Norfolk Prison Colony library, I came upon, then I read, over and over, how Paul on the road to Damascus, upon hearing the voice of Christ, was so smitten that he was knocked off his horse, in a daze. I do not now, and I did not then, liken myself to Paul. But I do understand his experience.
I have since learned-helping me to understand what then began to happen within me-that the truth can be quickly received, or received at all, only by the sinner who knows and admits that he is guilty of having sinned much. Stated another way: only guilt admitted accepts truth. The Bible again: the one people whom Jesus could not help were the Pharisees; they didn’t feel they needed any help.
The very enormity of my previous life’s guilt prepared me to accept the truth.
Not for weeks yet would I deal with the direct, personal application to myself, as a black man, of the truth. It still was like a blinding light.
Reginald left Boston and went back to Detroit. I would sit in my room and stare. At the dining-room table, I would hardly eat, only drink the water. I nearly starved. Fellow inmates, concerned, and guards, apprehensive, asked what was wrong with me. It was suggested that I visit the doctor, and I didn’t. The doctor, advised, visited me. I don’t know what his diagnosis was, probably that I was working on some act.
I was going through the hardest thing, also the greatest thing, for any human being to do; to accept that which is already within you, and around you.
I learned later that my brothers and sisters in Detroit put together the money for my sister Hilda to come and visit me. She told me that when The Honorable Elijah Muhammad was in Detroit, he would stay as a guest at my brother Wilfred’s home, which was on McKay Street. Hilda kept urging me to write to Mr. Muhammad. He understood what it was to be in the white man’s prison, she said, because he, himself, had not long before gotten out of the federal prison at Milan, Michigan, where he had served five years for evading the draft.
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 per cent 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 allof 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’scaves 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 modem 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 worldbegan 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.
The Autobiography of Malcolm X. (n.d.). Retrieved from http://al-rasid.com/shared_uploads/The.Autobiography.of.MalcolmX.pdf
Photo from: ModernBenjamin (2016). The Autobiography of Malcolm X: Book Review. Retrieved from https://modernbenjamin.wordpress.com/2016/01/07/the-autobiography-of-malcolm-x-book-review/