"I've Been to the Mountaintop" past Dr. Martin Luther Rex, Jr.

MLK at Mason Temple, April 3, 1968Dr. Martin Luther King, Jr. delivered this speech in support of the striking sanitation workers at Mason Temple in Memphis, TN on April 3, 1968 — the twenty-four hours before he was assassinated. License to reproduce this speech granted by Intellectual Properties Management, 1579-F Monroe Drive, Suite 235, Atlanta, Georgia 30324, every bit manager for the King Estate. Write to IPM re: copyright permission for utilise of words and images of Martin Luther King, Jr.

Give thanks y'all very kindly, my friends. Equally I listened to Ralph Abernathy in his eloquent and generous introduction so thought about myself, I wondered who he was talking most. It'due south ever expert to have your closest friend and associate say something good virtually you. And Ralph is the best friend that I accept in the globe.

I'g delighted to see each of you here tonight in spite of a storm warning. Y'all reveal that you are determined to go on anyhow. Something is happening in Memphis, something is happening in our world.

As you know, if I were standing at the beginning of time, with the possibility of general and panoramic view of the whole human being history up to at present, and the Omnipotent said to me, "Martin Luther King, which age would you lot like to alive 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 end there. I would motility on past Greece, and take my listen to Mount Olympus. And I would run into Plato, Aristotle, Socrates, Euripides and Aristophanes assembled around the Parthenon equally they discussed the great and eternal bug of reality.

But I wouldn't stop there. I would go on, fifty-fifty to the bully heyday of the Roman Empire. And I would see developments around there, through various emperors and leaders. Simply I wouldn't stop in that location. I would even come upwardly to the twenty-four hour period of the Renaissance, and get a quick moving-picture show of all that the Renaissance did for the cultural and esthetic life of man. But I wouldn't cease there. I would even get by the way that the man for whom I'm named had his habitat. And I would watch Martin Luther every bit he tacked his ninety-v theses on the door at the church in Wittenberg.

But I wouldn't cease there. I would come on up fifty-fifty to 1863, and lookout a vacillating president past the name of Abraham Lincoln finally come to the conclusion that he had to sign the Emancipation Annunciation. Merely I wouldn't stop at that place. I would even come up up to the early thirties, and see a man grappling with the problems of the bankruptcy of his nation. And come with an eloquent weep that we have cipher to fear but fear itself.

Only I wouldn't end in that location. Strangely enough, I would plough to the Omnipotent, and say, "If yous let me to alive only a few years in the second half of the twentieth century, I will be happy." At present that's a foreign statement to make, because the world is all messed up. The nation is sick. Trouble is in the land. Defoliation all around. That's a strange statement. But I know, somehow, that only when information technology is nighttime enough, can yous meet the stars. And I see God working in this flow 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 ascent up. And wherever they are assembled today, whether they are in Johannesburg, South Africa; Nairobi, Kenya; Accra, Ghana; New York Metropolis; Atlanta, Georgia; Jackson, Mississippi; or Memphis, Tennessee — the cry is e'er the same — "We want to be free."

And another reason that I'm happy to live in this menstruum is that we have been forced to a betoken where nosotros're going to accept to grapple with the bug that men have been trying to grapple with through history, but the demand didn't force them to do it. Survival demands that nosotros grapple with them. Men, for years now, have been talking about state of war and peace. But now, no longer can they but talk about it. Information technology is no longer a choice between violence and nonviolence in this world; information technology'south nonviolence or nonexistence.

That is where we are today. And also in the human rights revolution, if something isn't washed, and in a hurry, to bring the colored peoples of the globe out of their long years of poverty, their long years of hurt and neglect, the whole world is doomed. At present, I'thousand merely happy that God has allowed me to live in this period, to see what is unfolding. And I'g happy that He's immune me to be in Memphis.

I tin remember, I can remember when Negroes were but going around as Ralph has said, and so often, scratching where they didn't itch, and laughing when they were not tickled. But that day is all over. We mean business now, and we are determined to gain our rightful identify in God'southward world.

And that's all this whole thing is nigh. We aren't engaged in whatever negative protest and in any negative arguments with anybody. Nosotros are saying that nosotros are determined to be men. We are determined to exist people. We are saying that we are God'south children. And that we don't have to alive like we are forced to live.

Now, what does all of this hateful in this cracking flow of history? It means that we've got to stay together. We've got to stay together and maintain unity. You know, whenever Pharaoh wanted to prolong the period of slavery in Egypt, he had a favorite, favorite formula for doing it. What was that? He kept the slaves fighting among themselves. Just whenever the slaves get together, something happens in Pharaoh'southward court, and he cannot hold the slaves in slavery. When the slaves gather, that's the beginning of getting out of slavery. At present let united states of america maintain unity.

Secondly, let us go on the issues where they are. The issue is injustice. The issue is the refusal of Memphis to be off-white and honest in its dealings with its public servants, who happen to be sanitation workers. Now, we've got to keep attention on that. That's always the trouble with a niggling violence. Yous know what happened the other day, and the press dealt only with the window-breaking. I read the articles. They very seldom got effectually to mentioning the fact that ane thousand, three hundred sanitation workers were on strike, and that Memphis is not being fair to them, and that Mayor Loeb is in dire demand of a doctor. They didn't get around to that.

Now we're going to march once again, and we've got to march once again, in lodge to put the issue where information technology is supposed to be. And forcefulness everybody to run across that there are thirteen hundred of God'south children here suffering, sometimes going hungry, going through nighttime and dreary nights wondering how this thing is going to come up out. That's the upshot. And we've got to say to the nation: we know it'southward coming out. For when people become caught upward with that which is right and they are willing to sacrifice for it, there is no stopping point short of victory.

We aren't going to let whatsoever mace stop united states of america. Nosotros are masters in our nonviolent movement in convincing constabulary forces; they don't know what to do, I've seen them then frequently. I recall in Birmingham, Alabama, when we were in that majestic struggle there we would move out of the 16th Street Baptist Church building twenty-four hour period later on day; past the hundreds we would movement out. And Balderdash Connor would tell them to send the dogs forth and they did come; but we but went before the dogs singing, "Ain't gonna permit nobody plough me round." Bull Connor next would say, "Plough the burn hoses on." And as I said to y'all the other night, Bull Connor didn't know history. He knew a kind of physics that somehow didn't relate to the transphysics that we knew near. And that was the fact that in that location was a certain kind of fire that no water could put out. And we went before the fire hoses; we had known water. If we were Baptist or some other denomination, nosotros had been immersed. If nosotros were Methodist, and some others, we had been sprinkled, only nosotros knew water.

That couldn't stop u.s.. And we just went on before the dogs and we would look at them; and we'd go along before the h2o hoses and we would look at it, and nosotros'd but proceed singing "Over my head I meet freedom in the air." And then we would be thrown in the paddy wagons, and sometimes we were stacked in there similar sardines in a tin can. And they would throw united states of america in, and quondam Bull would say, "Accept them off," and they did; and we would simply get in the paddy wagon singing, "We Shall Overcome." And every at present and and so nosotros'd go in the jail, and we'd see the jailers looking through the windows being moved past our prayers, and existence moved by our words and our songs. And at that place was a power there which Bull Connor couldn't adjust to; so we ended upwardly transforming Bull into a steer, and nosotros won our struggle in Birmingham.

Now we've got to go on to Memphis just like that. I phone call upon y'all to exist with us Monday. Now virtually injunctions: We have an injunction and nosotros're going into courtroom tomorrow morning to fight this illegal, unconstitutional injunction. All we say to America is, "Be true to what you said on paper." If I lived in Red china or fifty-fifty Russia, or any totalitarian state, maybe I could understand the denial of certain bones First Amendment privileges, because they hadn't committed themselves to that over there. But somewhere I read of the freedom of assembly. Somewhere I read of the freedom of spoken communication. Somewhere I read of the freedom of the printing. Somewhere I read that the greatness of America is the right to protestation for right. And then just every bit I say, we aren't going to let any injunction turn us around. We are going on.

We need all of you lot. And you know what's beautiful tome, is to see all of these ministers of the Gospel. It's a marvelous picture show. Who is information technology that is supposed to articulate the longings and aspirations of the people more than the preacher? Somehow the preacher must exist an Amos, and say, "Permit justice gyre downwardly similar waters and righteousness like a mighty stream." Somehow, the preacher must say with Jesus, "The spirit of the Lord is upon me, because he hath all-powerful me to deal with the problems of the poor."

And I want to commend the preachers, under the leadership of these noble men: James Lawson, ane who has been in this struggle for many years; he'due south been to jail for struggling; but he's nevertheless going on, fighting for the rights of his people. Rev. Ralph Jackson, Baton Kiles; I could but get right on down the list, merely fourth dimension will not permit. Merely I want to give thanks them all. And I desire you lot to give thanks them, because so oft, preachers aren't concerned about anything but themselves. And I'm always happy to see a relevant ministry.

Information technology's all right to talk almost "long white robes over yonder," in all of its symbolism. Just ultimately people want some suits and dresses and shoes to vesture down here. It's all right to talk almost "streets flowing with milk and beloved," but God has allowable united states to be concerned about the slums downwards hither, and his children who tin't consume iii foursquare meals a twenty-four hour period. It's all correct to talk nearly the new Jerusalem, merely one mean solar day, God's preachers must talk about the New York, the new Atlanta, the new Philadelphia, the new Los Angeles, the new Memphis, Tennessee. This is what nosotros take to practice.

Now the other thing we'll have to do is this: Always anchor our external direct activity with the power of economic withdrawal. Now, nosotros are poor people, individually, we are poor when you lot compare us with white society in America. We are poor. Never stop and forget that collectively, that means all of united states together, collectively we are richer than all the nations in the world, with the exception of 9. Did y'all ever recall about that? After you get out the United States, Soviet Russia, Great Britain, West Germany, France, and I could name the others, the Negro collectively is richer than nearly nations of the world. We have an annual income of more than thirty billion dollars a year, which is more than than all of the exports of the United States, and more than the national budget of Canada. Did you know that? That's power correct at that place, if nosotros know how to pool it.

We don't have to debate with anybody. We don't take to curse and go effectually interim bad with our words. We don't demand any bricks and bottles, we don't need any Molotov cocktails, we but need to get around to these stores, and to these massive industries in our land, and say, "God sent u.s.a. by here, to say to you that you're not treating his children right. And we've come by hither to ask you lot to brand the first item on your agenda fair treatment, where God's children are concerned. Now, if you are not prepared to exercise that, we exercise have an calendar that we must follow. And our agenda calls for withdrawing economic support from you."

And then, as a result of this, we are asking y'all this evening, to become out and tell your neighbors not to buy Coca-Cola in Memphis. Go by and tell them not to buy Sealtest milk. Tell them not to purchase—what is the other bread?—Wonder Bread. And what is the other bread company, Jesse? Tell them non to buy Hart's bread. Equally Jesse Jackson has said, upward to now, but the garbage men have been feeling pain; at present we must kind of redistribute the pain. We are choosing these companies because they haven't been off-white in their hiring policies; and nosotros are choosing them considering they can begin the process of maxim, they are going to back up the needs and the rights of these men who are on strike. And then they can move on downtown and tell Mayor Loeb to do what is right.

But not only that, nosotros've got to strengthen black institutions. I call upon y'all to take your money out of the banks downtown and eolith your money in Tri-State Banking company—we want a "bank-in" motion in Memphis. And then go by the savings and loan association. I'grand not asking you something we don't practise ourselves at SCLC. Judge Hooks and others will tell you that we have an account here in the savings and loan association from the Southern Christian Leadership Conference. We're simply telling y'all to follow what we're doing. Put your money there. You take six or vii black insurance companies in Memphis. Take out your insurance at that place. Nosotros want to have an "insurance-in."

Now these are some practical things nosotros can practise. We begin the process of building a greater economical base. And at the same fourth dimension, nosotros are putting pressure where it really hurts. I ask you to follow through here.

Now, let me say as I move to my conclusion that we've got to give ourselves to this struggle until the stop. Nothing would be more tragic than to stop at this point, in Memphis. Nosotros've got to come across it through. And when we have our march, you need to exist there. Exist concerned virtually your brother. You may non be on strike. But either we go upwards together, or we go down together.

Let us develop a kind of dangerous unselfishness. One day a homo came to Jesus; and he wanted to raise some questions nearly some vital matters in life. At points, he wanted to trick Jesus, and evidence him that he knew a little more than Jesus knew, and through this, throw him off base. Now that question could accept easily ended up in a philosophical and theological contend. But Jesus immediately pulled that question from mid-air, and placed it on a dangerous curve between Jerusalem and Jericho. And he talked nearly a sure human, who vicious amidst thieves. You remember that a Levite and a priest passed by on the other side. They didn't terminate to help him. And finally a homo of another race came by. He got down from his beast, decided not to be compassionate by proxy. But with him, administering first aid, and helped the man in demand. Jesus ended up proverb, this was the adept human, this was the great human being, because he had the capacity to project the "I" into the "yard," and to be concerned near his brother. Now you know, we use our imagination a groovy bargain to try to determine why the priest and the Levite didn't cease. At times nosotros say they were busy going to church meetings—an ecclesiastical gathering—and they had to become on down to Jerusalem then they wouldn't be tardily for their meeting. At other times we would speculate that in that location was a religious law that "I who was engaged in religious ceremonials was not to touch a human body twenty-iv hours before the ceremony." And every now and and so we begin to wonder whether possibly they were non going downwardly to Jerusalem, or downwards to Jericho, rather to organize a "Jericho Road Improvement Association." That'southward a possibility. Maybe they felt that it was amend to deal with the problem from the causal root, rather than to become bogged downwardly with an individual effort.

But I'm going to tell you what my imagination tells me. Information technology's possible that these men were afraid. You run into, the Jericho route is a dangerous route. I remember when Mrs. Rex and I were first in Jerusalem. We rented a car and drove from Jerusalem down to Jericho. And equally before long as we got on that road, I said to my wife, "I can see why Jesus used this as a setting for his parable." It'southward a winding, meandering road. Information technology's actually conducive for ambushing. You lot kickoff out in Jerusalem, which is nearly 1200 miles, or rather 1200 feet above sea level. And by the fourth dimension you get downward to Jericho, fifteen or xx minutes subsequently, you're about 2200 feet below body of water level. That's a dangerous road. In the days of Jesus information technology came to be known as the "Bloody Pass." And y'all know, it's possible that the priest and the Levite looked over that human on the ground and wondered if the robbers were nevertheless around. Or it'south possible that they felt that the man on the footing was merely faking. And he was acting like he had been robbed and hurt, in order to seize them over in that location, lure them there for quick and easy seizure. And and so the outset question that the Levite asked was, "If I cease to help this man, what will happen to me?" But so the Good Samaritan came by. And he reversed the question: "If I do not stop to help this human, what will happen to him?"

That's the question before you tonight. Not, "If I stop to help the sanitation workers, what will happen to all of the hours that I usually spend in my part every twenty-four hours and every calendar week as a pastor?" The question is not, "If I stop to aid this human being in demand, what will happen to me?" "If I do not stop to aid the sanitation workers, what volition happen to them?" That's the question.

Permit us rise up this evening with a greater readiness. Let us stand with a greater determination. And let united states of america motility on in these powerful days, these days of claiming to make America what it ought to be. We have an opportunity to brand America a better nation. And I desire to thank God, one time more than, for assuasive me to be here with you lot.

You know, several years ago, I was in New York City autographing the commencement book that I had written. And while sitting at that place autographing books, a demented blackness woman came up. The just question I heard from her was, "Are you Martin Luther Male monarch?"

And I was looking down writing, and I said yep. And the side by side 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 nighttime Sabbatum afternoon. And that bract had gone through, and the X-rays revealed that the tip of the blade was on the border of my aorta, the main artery. And in one case that'southward punctured, y'all drown in your own blood—that's the terminate of you.

It came out in the New York Times the next morning time, that if I had sneezed, I would have died. Well, about 4 days later, they allowed me, afterward the operation, after my chest had been opened, and the blade had been taken out, to move effectually in the bike 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 messages came in. I read a few, simply one of them I volition never forget. I had received ane from the President and the Vice-President. I've forgotten what those telegrams said. I'd received a visit and a letter of the alphabet from the Governor of New York, simply I've forgotten what the letter of the alphabet said. But there was another letter that came from a trivial girl, a immature girl who was a educatee at the White Plains High School. And I looked at that letter, and I'll never forget it. It said simply, "Love Dr. King: I am a ninth-grade student at the White Plains Loftier School." She said, "While it should not matter, I would like to mention that I am a white girl. I read in the newspaper of your misfortune, and of your suffering. And I read that if you had sneezed, you lot would have died. And I'm merely writing you to say that I'chiliad so happy that you didn't sneeze."

And I desire to say this evening, I want to say that I am happy that I didn't sneeze. Because if I had sneezed, I wouldn't accept been around here in 1960, when students all over the S started sitting-in at lunch counters. And I knew that as they were sitting in, they were really continuing upward for the best in the American dream. And taking the whole nation dorsum to those cracking 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 take been effectually 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, considering 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 Pecker. If I had sneezed, I wouldn't accept had a chance later that yr, in August, to try to tell America about a dream that I had had. If I had sneezed, I wouldn't accept been down in Selma, Alabama, been in Memphis to run across the community rally effectually those brothers and sisters who are suffering. I'm and so happy that I didn't sneeze.

And they were telling me, now it doesn't matter now. It really doesn't matter what happens now. I left Atlanta this morning, and as we got started on the airplane, there were six of u.s.a., the pilot said over the public address organisation, "Nosotros are sad for the delay, merely we accept Dr. Martin Luther King on the airplane. And to exist sure that all of the bags were checked, and to be sure that nothing would be wrong with the plane, we had to bank check out everything carefully. And nosotros've had the aeroplane protected and guarded all nighttime."

And and so I got to Memphis. And some began to say the threats, or talk about the threats that were out. What would happen to me from some of our sick white brothers?

Well, I don't know what will happen now. Nosotros've got some difficult days ahead. But it doesn't matter with me at present. Considering I've been to the mountaintop. And I don't mind. Similar everyone, I would similar to live a long life. Longevity has its place. But I'thou not concerned almost that now. I just want to do God's volition. And He's allowed me to go up to the mount. And I've looked over. And I've seen the promised land. I may not get there with you. Only I want you to know tonight, that we, equally a people, volition get to the promised land. And I'm happy, tonight. I'yard not worried about annihilation. I'm not fearing whatever man. Mine eyes have seen the glory of the coming of the Lord.