Around Sebago’s lonely lake
There lingers not a breeze to break
The mirror which its waters make.
The solemn pines along its shore,
The firs which hang its gray rocks o’er,
Are painted on its glassy floor.
The sun looks o’er, with hazy eye,
The snowy mountain-tops which lie
Piled coldly up against the sky.
Dazzling and white! save where the bleak,
Wild winds have bared some splintering peak,
Or snow-slide left its dusky streak.
Yet green are Saco’s banks below,
And belts of spruce and cedar show,
Dark fringing round those cones of snow.
The earth hath felt the breath of spring,
Though yet on her deliverer’s wing
The lingering frosts of winter cling.
Fresh grasses fringe the meadow-brooks,
And mildly from its sunny nooks
The blue eye of the violet looks.
And odors from the springing grass,
The sweet birch and the sassafras,
Upon the scarce-felt breezes pass.
Her tokens of renewing care
Hath Nature scattered everywhere,
In bud and flower, and warmer air.
But in their hour of bitterness,
What reek the broken Sokokis,
Beside their slaughtered chief, of this?
The turf’s red stain is yet undried,
Scarce have the death-shot echoes died
Along Sebago’s wooded side;
And silent now the hunters stand,
Grouped darkly, where a swell of land
Slopes upward from the lake’s white sand.
Fire and the axe have swept it bare,
Save one lone beech, unclosing there
Its light leaves in the vernal air.
With grave, cold looks, all sternly mute,
They break the damp turf at its foot,
And bare its coiled and twisted root.
They heave the stubborn trunk aside,
The firm roots from the earth divide,–
The rent beneath yawns dark and wide.
And there the fallen chief is laid,
In tasselled garb of skins arrayed,
And girded with his wampum-braid.
The silver cross he loved is pressed
Beneath the heavy arms, which rest
Upon his scarred and naked breast.
‘T is done: the roots are backward sent,
The beechen-tree stands up unbent,
The Indian’s fitting monument!
When of that sleeper’s broken race
Their green and pleasant dwelling-place,
Which knew them once, retains no trace;
Oh, long may sunset’s light be shed
As now upon that beech’s head,
A green memorial of the dead!
There shall his fitting requiem be,
In northern winds, that, cold and free,
Howl nightly in that funeral tree.
To their wild wail the waves which break
Forever round that lonely lake
A solemn undertone shall make!
And who shall deem the spot unblest,
Where Nature’s younger children rest,
Lulled on their sorrowing mother’s breast?
Deem ye that mother loveth less
These bronzed forms of the wilderness
She foldeth in her long caress?
As sweet o’er them her wild-flowers blow,
As if with fairer hair and brow
The blue-eyed Saxon slept below.
What though the places of their rest
No priestly knee hath ever pressed,–
No funeral rite nor prayer hath blessed?
What though the bigot’s ban be there,
And thoughts of wailing and despair,
And cursing in the place of prayer.
Yet Heaven hath angels watching round
The Indian’s lowliest forest-mound,–
And they have made it holy ground.
There ceases man’s frail judgment; all
His powerless bolts of cursing fall
Unheeded on that grassy pall.
O peeled and hunted and reviled,
Sleep on, dark tenant of the wild!
Great Nature owns her simple child!
And Nature’s God, to whom alone
The secret of the heart is known,–
The hidden language traced thereon;
Who from its many cumberings
Of form and creed, and outward things,
To light the naked spirit brings;
Not with our partial eye shall scan,
Not with our pride and scorn shall ban,
The spirit of our brother man!
Polan, chief of the Sokokis Indians of the country between Agamenticus and Casco Bay, was killed at Windham on Sebago Lake in the spring of 1756. After the whites had retired, the surviving Indians “swayed” or bent down a young tree until its roots were upturned, placed the body of their chief beneath it, then released the tree, which, in springing back to its old position, covered the grave. The Sokokis were early converts to the Catholic faith. Most of them, prior to the year 1756, had removed to the French settlements on the St. Francois.
St. John. 1647
‘To the winds give our banner!
Bear homeward again!’
Cried the Lord of Acadia,
Cried Charles of Estienne;
From the prow of his shallop
He gazed, as the sun,
From its bed in the ocean,
Streamed up the St. John.
O’er the blue western waters
That shallop had passed,
Where the mists of Penobscot
Clung damp on her mast.
St. Saviour had looked
On the heretic sail,
As the songs of the Huguenot
Rose on the gale.
The pale, ghostly fathers
Remembered her well,
And had cursed her while passing,
With taper and bell;
But the men of Monhegan,
Of Papists abhorred,
Had welcomed and feasted
The heretic Lord.
They had loaded his shallop
With dun-fish and ball,
With stores for his larder,
And steel for his wall.
Pemaquid, from her bastions
And turrets of stone,
Had welcomed his coming
With banner and gun.
And the prayers of the elders
Had followed his way,
As homeward he glided,
Down Pentecost Bay.
Oh, well sped La Tour
For, in peril and pain,
His lady kept watch,
For his coming again.
O’er the Isle of the Pheasant
The morning sun shone,
On the plane-trees which shaded
The shores of St. John.
‘Now, why from yon battlements
Speaks not my love!
Why waves there no banner
My fortress above?’
Dark and wild, from his deck
St. Estienne gazed about,
On fire-wasted dwellings,
And silent redoubt;
From the low, shattered walls
Which the flame had o’errun,
There floated no banner,
There thundered no gun!
But beneath the low arch
Of its doorway there stood
A pale priest of Rome,
In his cloak and his hood.
With the bound of a lion,
La Tour sprang to land,
On the throat of the Papist
He fastened his hand.
‘Speak, son of the Woman
Of scarlet and sin!
What wolf has been prowling
My castle within?’
From the grasp of the soldier
The Jesuit broke,
Half in scorn, half in sorrow,
He smiled as he spoke:
‘No wolf, Lord of Estienne,
Has ravaged thy hall,
But thy red-handed rival,
With fire, steel, and ball!
On an errand of mercy
I hitherward came,
While the walls of thy castle
Yet spouted with flame.
’Pentagoet’s dark vessels
Were moored in the bay,
Grim sea-lions, roaring
Aloud for their prey.’
‘But what of my lady?’
Cried Charles of Estienne.
‘On the shot-crumbled turret
Thy lady was seen:
’Half-veiled in the smoke-cloud,
Her hand grasped thy pennon,
While her dark tresses swayed
In the hot breath of cannon!
But woe to the heretic,
Evermore woe!
When the son of the church
And the cross is his foe!
‘In the track of the shell,
In the path of the ball,
Pentagoet swept over
The breach of the wall!
Steel to steel, gun to gun,
One moment,-and then
Alone stood the victor,
Alone with his men!
’Of its sturdy defenders,
Thy lady alone
Saw the cross-blazoned banner
Float over St. John.’
‘Let the dastard look to it!’
Cried fiery Estienne,
‘Were D’Aulnay King Louis,
I’d free her again!’
‘Alas for thy lady!
No service from thee
Is needed by her
Whom the Lord hath set free;
Nine days, in stern silence,
Her thraldom she bore,
But the tenth morning came,
And Death opened her door!’
As if suddenly smitten
La Tour staggered back;
His hand grasped his sword-hilt,
His forehead grew black.
He sprang on the deck
Of his shallop again.
‘We cruise now for vengeance!
Give way!’ cried Estienne.
‘Massachusetts shall hear
Of the Huguenot’s wrong,
And from island and creekside
Her fishers shall throng!
Pentagoet shall rue
What his Papists have done,
When his palisades echo
The Puritan’s gun!’
Oh, the loveliest of heavens
Hung tenderly o’er him,
There were waves in the sunshine,
And green isles before him:
But a pale hand was beckoning
The Huguenot on;
And in blackness and ashes
Behind was St. John!
It was the pleasant harvest time,
When cellar-bins are closely stowed,
And garrets bend beneath their load,
And the old swallow-haunted barns —
Brown-gabled, long, and full of seams
Through which the moted sunlight streams,
And winds blow freshly in, to shake
The red plumes of the roosted cocks,
And the loose hay-mow’s scented locks —
Are filled with summer’s ripened stores,
Its odorous grass and barley sheaves,
From their low scaffolds to their eaves.
On Esek Harden’s oaken floor,
With many an autmn threshing worn,
Lay the heaped ears of unhusked corn.
And thither came young men and maids,
Beneath a moon that, large and low,
Lit that sweet eve of long ago.
They took their places; some by chance,
And others by a merry voice
Or sweet smile guided to their choice.
How pleasantly the rising moon,
Between the shadow of the mows,
Looked on them through the great elm-boughs! —
On sturdy boyhood sun-embrowned,
On girlhood with its solid curves
Of healthful strength and painless nerves!
And jests went round, and laughs that made
The house-dog answer with his howl,
And kept astir the barn-yard fowl;
And quaint old songs their fathers sung
In Derby dales and Yorkshire moors,
Ere Norman William trod their shores;
And tales, whose merry license shook
The fat sides of the Saxon thane,
Forgetful of the hovering Dane,—
Rude plays to Celt and Cimbri known,
The charms and riddles that beguiled
On Oxus’ banks the young world’s child,—
That primal picture-speech wherein
Have youth and maid the story told,
So new in each, so dateless old,
Recalling pastoral Ruth in her
Who waited, blushing and demure,
The red-ear’s kiss of forfeiture.
But still the sweetest voice was mute
That river-valley ever heard
From lips of maid or throat of bird;
For Mabel Martin sat apart,
And let the hay-mow’s shadow fall
Upon the loveliest face of all.
She sat apart, as one forbid,
Who knew that none would condescend
To own the Witch-wife’s child a friend.
The seasons scarce had gone their round,
Since curious thousands thronged to see
Her mother at the gallows-tree;
And mocked the prison-palsied limbs
That faltered on the fatal stairs,
And wan lip trembling with its prayers!
Few questioned of the sorrowing child,
Or, when they saw the mother die;
Dreamed of the daughter’s agony.
They went up to their homes that day,
As men and Christians justified
God willed it, and the wretch had died!
Dear God and Father of us all,
Forgive our faith in cruel lies,—
Forgive the blindness that denies!
Forgive thy creature when he takes,
For the all-perfect love Thou art,
Some grim creation of his heart.
Cast down our idols, overturn
Our bloody altars; let us see
Thyself in Thy humanity!
Poor Mabel from her mother’s grave
Crept to her desolate hearth-stone,
And wrestled with her fate alone;
With love, and anger, and despair,
The phantoms of disordered sense,
The awful doubts of Providence!
The school-boys jeered her as they passed,
And, when she sought the house of prayer,
Her mother’s curse pursued her there.
And still o’er many a neighboring door
She saw the horseshoe’s curved charm,
To guard against her mother’s harm; —
That mother, poor, and sick, and lame,
Who daily, by the old arm-chair,
Folded her withered hands in prayer; —
Who turned, in Salem’s dreary jail,
Her worn old Bible o’er and o’er,
When her dim eyes could read no more!
Sore tried and pained, the poor girl kept
Her faith, and trusted that her way,
So dark, would somewhere meet the day.
And still her weary wheel went round
Day after day, with no relief
Small leisure have the poor for grief.
So in the shadow Mabel sits;
Untouched by mirth she sees and hears,
Her smile is sadder than her tears.
But cruel eyes have found her out,
And cruel lips repeat her name,
And taunt her with her mother’s shame.
She answered not with railing words,
But drew her apron o’er her face,
And, sobbing, glided from the place.
And only pausing at the door,
Her sad eyes met the troubled gaze
Of one who, in her better days,
Had been her warm and steady friend,
Ere yet her mother’s doom had made
Even Esek Harden half afraid.
He felt that mute appeal of tears,
And, starting, with an angry frown,
Hushed all the wicked murmurs down.
“Good neighbors mine,” he sternly said,
“This passes harmless mirth or jest;
I brook no insult to my guest.
“She is indeed her mother’s child;
But God’s sweet pity ministers
Unto no whiter soul than hers.
“Let Goody Martin rest in peace;
I never knew her harm a fly,
And witch or not, God knows — not I.
“I know who swore her life away;
And as God lives, I’d not condemn
An Indian dog on word of them.”
The broadest lands in all the town,
The skill to guide, the power to awe,
Were Harden’s; and his word was law.
None dared withstand him to his face,
But one sly maiden spake aside
“The little witch is evil-eyed!
“Her mother only killed a cow,
Or witched a churn or dairy-pan;
But she, forsooth, must charm a man!”
Poor Mabel, in her lonely home,
Sat by the window’s narrow pane,
White in the moonlight’s silver rain.
The river, on its pebbled rim,
Made music such as childhood knew;
The door-yard tree was whispered through
By voices such as childhood’s ear
Had heard in moonlights long ago;
And through the willow-boughs below.
She saw the rippled waters shine;
Beyond, in waves of shade and light,
The hills rolled off into the night.
She saw and heard, but over all
A sense of some transforming spell,
The shadow of her sick heart fell.
And still across the wooded space
The harvest lights of Harden shone,
And song and jest and laugh went on.
And he, so gentle, true, and strong,
Of men the bravest and the best,
Had he, too, scorned her with the rest?
She strove to drown her sense of wrong,
And, in her old and simple way,
To teach her bitter heart to pray.
Poor child! the prayer, begun in faith,
Grew to a low, despairing cry
Of utter misery: “Let me die!
“Oh! take me from the scornful eyes,
And hide me where the cruel speech
And mocking finger may not reach!
“I dare not breathe my mother’s name
A daughter’s right I dare not crave
To weep above her unblest grave!
“Let me not live until my heart,
With few to pity, and with none
To love me, hardens into stone.
“O God! have mercy on Thy child,
Whose faith in Thee grows weak and small,
And take me ere I lose it all!”
A shadow on the moonlight fell,
And murmuring wind and wave became
A voice whose burden was her name.
Had then God heard her? Had He sent
His angel down? In flesh and blood,
Before her Esek Harden stood!
He laid his hand upon her arm
“Dear Mabel, this no more shall be;
Who scoffs at you must scoff at me.
“You know rough Esek Harden well;
And if he seems no suitor gay,
And if his hair is touched with gray,
“The maiden grown shall never find
His heart less warm than when she smiled,
Upon his knees, a little child!”
Her tears of grief were tears of joy,
As, folded in his strong embrace,
She looked in Esek Harden’s face.
“O truest friend of all'” she said,
“God bless you for your kindly thought,
And make me worthy of my lot!”
He led her through his dewy fields,
To where the swinging lanterns glowed,
And through the doors the huskers showed.
“Good friends and neighbors!” Esek said,
“I’m weary of this lonely life;
In Mabel see my chosen wife!
“She greets you kindly, one and all;
The past is past, and all offence
Falls harmless from her innocence.
“Henceforth she stands no more alone;
You know what Esek Harden is: —
He brooks no wrong to him or his.”
Now let the merriest tales be told,
And let the sweetest songs be sung
That ever made the old heart young!
For now the lost has found a home;
And a lone hearth shall brighter burn,
As all the household joys return!
Oh, pleasantly the harvest-moon,
Between the shadow of the mows,
Looked on them through the great elm-boughs!
On Mabel’s curls of golden hair,
On Esek’s shaggy strength it fell;
And the wind whispered, “It is well!”
This is typed according to the Poetical Works of John Greenleaf Whittier, Home Ballads 1860 section, pub. 1892
A sound as if from bells of silver,
Or elfin cymbals smitten clear,
Through the frost-pictured panes I hear.
A brightness which outshines the morning,
A splendor brooking no delay,
Beckons and tempts my feet away.
I leave the trodden village highway
For virgin snow-paths glimmering through
A jewelled elm-tree avenue;
Where, keen against the walls of sapphire,
The gleaming tree-bolls, ice-embossed,
Hold up their chandeliers of frost.
I tread in Orient halls enchanted,
I dream the Saga’s dream of caves
Gem-lit beneath the North Sea waves!
I walk the land of Eldorado,
I touch its mimic garden bowers,
Its silver leaves and diamond flowers!
The flora of the mystic mine-world
Around me lifts on crystal stems
The petals of its clustered gems!
What miracle of weird transforming
In this wild work of frost and light,
This glimpse of glory infinite!
This foregleam of the Holy City
Like that to him of Patmos given,
The white bride coming down from heaven!
How flash the ranked and mail-clad alders,
Through what sharp-glancing spears of reeds
The brook its muffled water leads!
Yon maple, like the bush of Horeb,
Burns unconsumed: a white, cold fire
Rays out from every grassy spire.
Each slender rush and spike of mullein,
Low laurel shrub and drooping fern,
Transfigured, blaze where’er I turn.
How yonder Ethiopian hemlock
Crowned with his glistening circlet stands!
What jewels light his swarthy hands!
Here, where the forest opens southward,
Between its hospitable pines,
As through a door, the warm sun shines.
The jewels loosen on the branches,
And lightly, as the soft winds blow,
Fall, tinkling, on the ice below.
And through the clashing of their cymbals
I hear the old familiar fall
Of water down the rocky wall,
Where, from its wintry prison breaking,
In dark and silence hidden long,
The brook repeats its summer song.
One instant flashing in the sunshine,
Keen as a sabre from its sheath,
Then lost again the ice beneath.
I hear the rabbit lightly leaping,
The foolish screaming of the jay,
The chopper’s axe-stroke far away;
The clamor of some neighboring barn-yard,
The lazy cock’s belated crow,
Or cattle-tramp in crispy snow.
And, as in some enchanted forest
The lost knight hears his comrades sing,
And, near at hand, their bridles ring,–
So welcome I these sounds and voices,
These airs from far-off summer blown,
This life that leaves me not alone.
For the white glory overawes me;
The crystal terror of the seer
Of Chebar’s vision blinds me here.
Rebuke me not, O sapphire heaven!
Thou stainless earth, lay not on me,
Thy keen reproach of purity,
If, in this August presence-chamber,
I sigh for summer’s leaf-green gloom
And warm airs thick with odorous bloom!
Let the strange frost-work sink and crumble,
And let the loosened tree-boughs swing,
Till all their bells of silver ring.
Shine warmly down, thou sun of noontime,
On this chill pageant, melt and move
The winter’s frozen heart with love.
And, soft and low, thou wind south-blowing,
Breathe through a veil of tenderest haze
Thy prophecy of summer days.
Come with thy green relief of promise,
And to this dead, cold splendor bring
The living jewels of the spring!
*
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Drogo
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MLK Beyond Race
Posted in Biographies, Critical Commentary of Civilization, Ethics & Morals, Ethnic Cultures & Races, Memorials / Obituaries / Epitaphs, Politics, Protests / Riots, Recommendations & Tributes, Religions with tags black, civil, King, mlk, poetry, rights, speach, speech, writing on January 15, 2024 by DrogoI want to focus on a selection of MLK prose from ‘Beyond Vietnam’ and his poem “Im Glad I Didnt Sneeze”, which I just heard for the first time regarding his stabbing in the 1950s that I was not taught about. I want to say his words without drama, as a white man to an audience of mainly whites who support my art work. The words in the sentences of Martin Luther King Jr. transcend race in their meanings, and challenge important class problems that good people of good conscience should be concerned about to help others and make life better, not worse. The point of his words are to question abuse of power, regarding political-economic power, regardless of race.
From ‘Beyond Vietnam‘ his 1967 NY Riverside Church speech:
“As I have walked among the desperate, rejected and angry young men I have told them that Molotov cocktails and rifles would not solve their problems. I have tried to offer them my deepest compassion while maintaining my conviction that social change comes most meaningfully through nonviolent action. But they asked—and rightly so—what about Vietnam? They asked if our own nation wasn’t using massive doses of violence to solve its problems, to bring about the changes it wanted. Their questions hit home, and I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today—my own government. For the sake of those boys, for the sake of this government, for the sake of hundreds
of thousands trembling under our violence, I cannot be silent.
For those who ask the question, “Aren’t you a civil rights leader?” and thereby mean to exclude me from the movement for peace, I have this further answer. In 1957 when a group of us formed the Southern Christian Leadership Conference, we chose as our motto: “To save the soul of America.” We were convinced that we could not limit our vision to certain rights for black people, but instead affirmed the conviction that America would never be free or saved from itself unless the descendants of its slaves were loosed completely from the shackles they still wear. In a way we were agreeing with Langston Hughes, that black bard of Harlem, who had written earlier: “O, yes, I say it plain, America never was America to me, And yet I swear this oath— America will be!” “
“
“Hanoi remembers how our leaders refused to tell us the truth about the earlier North Vietnamese overtures for peace, how the president claimed that none existed when they had clearly been made. Ho Chi Minh has watched as America has spoken of peace and built up its forces, and now he has surely heard of the increasing international rumors of American plans for an invasion of the north. He knows the bombing and shelling and mining we are doing are part of traditional pre-invasion strategy. Perhaps only his sense of humor and of irony can save him when he hears the most powerful nation of the world speaking of aggression as it drops thousands of bombs on a poor weak nation more than eight thousand miles away from its shores.
At this point I should make it clear that while I have tried in these last few minutes to give a voice to the
voiceless on Vietnam and to understand the arguments of those who are called enemy, I am as deeply concerned about our troops there as anything else. For it occurs to me that what we are submitting them to in Vietnam is not simply the brutalizing process that goes on in any war where armies face each other and seek to destroy. We are adding cynicism to the process of death, for they must know after a short period there that none of the things we claim to be fighting for are really involved. Before long they must know that their government has sent them into a struggle among Vietnamese, and the more sophisticated surely realize that we are on the side of the wealthy and the secure while we create hell for the poor. Somehow this madness must cease. We must stop now.”
“This is the message of the great Buddhist leaders of Vietnam. Recently one of them wrote these words:
“Each day the war goes on the hatred increases in the heart of the Vietnamese and in the hearts of those of humanitarian instinct. The Americans are forcing even their friends into becoming their enemies. It is curious that the Americans, who calculate so carefully on the possibilities of military victory, do not realize that in the process they are incurring deep psychological and political defeat. The image of America will never again be the image of revolution, freedom and democracy, but the image of violence and
militarism.”
If we continue, there will be no doubt in my mind and in the mind of the world that we have no honorable intentions in Vietnam. It will become clear that our minimal expectation is to occupy it as an American colony and men will not refrain from thinking that our maximum hope is to goad China into a war so that we may bomb her nuclear installations. If we do not stop our war against the people of Vietnam immediately the world will be left with no other alternative than to see this as some horribly clumsy and deadly game we have decided to play.”
“In 1957 a sensitive American official overseas said that it seemed to him that our nation was on the wrong side of a world revolution. During the past ten years we have seen emerge a pattern of suppression which now has justified the presence of U.S. military “advisors” in Venezuela. This need to maintain social stability for our investments accounts for the counter- revolutionary action of American forces in Guatemala. It tells why American helicopters are being used against guerrillas in Colombia and why American napalm and green beret forces have already been active against rebels in Peru. It is with such activity in mind that the words of the late John F. Kennedy come back to haunt us. Five years ago he said, “Those who make peaceful revolution impossible will make violent revolution inevitable.” “
“I am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin the shift from a “thing-oriented” society to a “person oriented” society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, materialism, and militarism are incapable of being conquered. A true revolution of values will soon cause us to question the fairness and justice of many of our past and present policies. n the one hand we are called to play the good Samaritan on life’s roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway. True compassion is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see that an edifice which produces beggars needs restructuring.
A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With
righteous indignation, it will look across the seas and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: “This is not just.” It will look at our alliance with the landed gentry of Latin America and say: “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just. A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into veins of people normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged, cannot be reconciled with wisdom, justice and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.
America, the richest and most powerful nation in the world, can well lead the way in this revolution of
values. There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war. There is nothing to keep us from molding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.”
“This call for a world-wide fellowship that lifts neighborly concern beyond one’s tribe, race, class and nation is in reality a call for an all-embracing and unconditional love for all men. This oft misunderstood and misinterpreted concept—so readily dismissed by the Nietzsches of the world as a weak and cowardly force—has now become an absolute necessity for the survival of man. When I speak of love I am not speaking of some sentimental and weak response. I am speaking of that force which all of the great religions have seen as the supreme unifying principle of life. Love is somehow the key that unlocks the door which leads to ultimate reality. This Hindu-Moslem-Christian-Jewish-Buddhist belief about ultimate reality is beautifully summed up in the first epistle of Saint John:
“Let us love one another; for love is God and everyone that loveth is born of God and knoweth God. He that loveth not knoweth not God; for God is love. If we love one another God dwelleth in us, and his love is perfected in us. Let us hope that this spirit will become the order of the day. We can no longer afford to worship the god of hate or bow before the altar of retaliation. The oceans of history are made turbulent by the ever-rising tides of hate. History is cluttered with the wreckage of nations and individuals that pursued this self- defeating path of hate. As Arnold Toynbee says : “Love is the ultimate force that makes for the saving choice of life and good against the damning choice of death and evil. Therefore the first hope in our inventory must be the hope that love is going to have the last word.”
*
From the ‘Ive Been To The Mountain-Top’ 1968 Speech:
“As you know, if I were standing at the beginning of time, with the possibility of general and panoramic view of the whole human history up to now, and the Almighty said to me, “Martin Luther King, which age would you like to live in?” — I would take my mental flight by Egypt through, or rather across the Red Sea, through the wilderness on toward the promised land. And in spite of its magnificence, I wouldn’t stop there. I would move on by Greece, and take my mind to Mount Olympus. And I would see Plato, Aristotle, Socrates, Euripides and Aristophanes assembled around the Parthenon as they discussed the great and eternal issues of reality.
But I wouldn’t stop there. I would go on, even to the great heyday of the Roman Empire. And I would see developments around there, through various emperors and leaders. But I wouldn’t stop there. I would even come up to the day of the Renaissance, and get a quick picture of all that the Renaissance did for the cultural and esthetic life of man. But I wouldn’t stop there. I would even go by the way that the man for whom I’m named had his habitat. And I would watch Martin Luther as he tacked his ninety-five theses on the door at the church in Wittenberg.
But I wouldn’t stop there. I would come on up even to 1863, and watch a vacillating president by the name of Abraham Lincoln finally come to the conclusion that he had to sign the Emancipation Proclamation. But I wouldn’t stop there. I would even come up to the early thirties, and see a man grappling with the problems of the bankruptcy of his nation. And come with an eloquent cry that we have nothing to fear but fear itself.
But I wouldn’t stop there. Strangely enough, I would turn to the Almighty, and say, “If you allow me to live just a few years in the second half of the twentieth century, I will be happy.” Now that’s a strange statement to make, because the world is all messed up. The nation is sick. Trouble is in the land. Confusion all around. That’s a strange statement. But I know, somehow, that only when it is dark enough, can you see the stars. And I see God working in this period of the twentieth century in a away that men, in some strange way, are responding — something is happening in our world. The masses of people are rising up. And wherever they are assembled today, whether they are in Johannesburg, South Africa; Nairobi, Kenya; Accra, Ghana; New York City; Atlanta, Georgia; Jackson, Mississippi; or Memphis, Tennessee — the cry is always the same — “We want to be free.” “
“We don’t have to argue with anybody. We don’t have to curse and go around acting bad with our words. We don’t need any bricks and bottles, we don’t need any Molotov cocktails, we just need to go around to these stores, and to these massive industries in our country, and say, “God sent us by here, to say to you that you’re not treating his children right. And we’ve come by here to ask you to make the first item on your agenda fair treatment, where God’s children are concerned. Now, if you are not prepared to do that, we do have an agenda that we must follow. And our agenda calls for withdrawing economic support from you.”
“We are not engaged in any negative protests or arguments with anyone, but we are determined to be men and people.” [this is what he said off script during his speech which was not verbatim, he pulled the punch from his writing that said we need to go to industrial business and tell them God said to be more fair to all, or else we will boycott.]
“You know, several years ago, I was in New York City autographing the first book that I had written. And while sitting there autographing books, a demented black woman came up. The only question I heard from her was, “Are you Martin Luther King?”
And I was looking down writing, and I said yes. And the next minute I felt something beating on my chest. Before I knew it I had been stabbed by this demented woman. I was rushed to Harlem Hospital. It was a dark Saturday afternoon. And that blade had gone through, and the X-rays revealed that the tip of the blade was on the edge of my aorta, the main artery. And once that’s punctured, you drown in your own blood—that’s the end of you.
It came out in the New York Times the next morning, that if I had sneezed, I would have died. Well, about four days later, they allowed me, after the operation, after my chest had been opened, and the blade had been taken out, to move around in the wheel chair in the hospital. They allowed me to read some of the mail that came in, and from all over the states, and the world, kind letters came in. I read a few, but one of them I will never forget. I had received one from the President and the Vice-President. I’ve forgotten what those telegrams said. I’d received a visit and a letter from the Governor of New York, but I’ve forgotten what the letter said. But there was another letter that came from a little girl, a young girl who was a student at the White Plains High School. And I looked at that letter, and I’ll never forget it. It said simply, “Dear Dr. King: I am a ninth-grade student at the White Plains High School.” She said, “While it should not matter, I would like to mention that I am a white girl. I read in the paper of your misfortune, and of your suffering. And I read that if you had sneezed, you would have died. And I’m simply writing you to say that I’m so happy that you didn’t sneeze.”
And I want to say tonight, I want to say that I am happy that I didn’t sneeze. Because if I had sneezed, I wouldn’t have been around here in 1960, when students all over the South started sitting-in at lunch counters. And I knew that as they were sitting in, they were really standing up for the best in the American dream. And taking the whole nation back to those great wells of democracy which were dug deep by the Founding Fathers in the Declaration of Independence and the Constitution. If I had sneezed, I wouldn’t have been around in 1962, when Negroes in Albany, Georgia, decided to straighten their backs up. And whenever men and women straighten their backs up, they are going somewhere, because a man can’t ride your back unless it is bent. If I had sneezed, I wouldn’t have been here in 1963, when the black people of Birmingham, Alabama, aroused the conscience of this nation, and brought into being the Civil Rights Bill. If I had sneezed, I wouldn’t have had a chance later that year, in August, to try to tell America about a dream that I had had. If I had sneezed, I wouldn’t have been down in Selma, Alabama, been in Memphis to see the community rally around those brothers and sisters who are suffering. I’m so happy that I didn’t sneeze.
And they were telling me, now it doesn’t matter now.”
…
“Well, I don’t know what will happen now. We’ve got some difficult days ahead. But it doesn’t matter with me now. Because I’ve been to the mountaintop. And I don’t mind. Like anybody, I would like to live a long life. Longevity has its place. But I’m not concerned about that now. “
*
[more later]
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