I've Been to the Mountaintop马丁·路德·金：我已达至峰顶

admin · 发表于 2012-11-26 21:23:02

Martin Luther King, Jr
<big>"I've Been to the Mountaintop"</big><img alt="mlkmountaintop1.JPG" src="http://www.24en.com/d/file/subject/speech/2012-07-26/1600bfda3944f5fb812b96c69276c42c.jpg" height="289" width="428"> 
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delivered 3 April 1968, Mason Temple (Church of God in Christ Headquarters), Memphis, Tennessee
这是马丁.路德.金博士的最后一次演讲，次日他被暗杀。在他发表这篇著名的演讲的时候，他预感到了自己的命运，因为在他来孟菲斯之前已经收到了各种
各样的死亡恐吓。但是他用行动作出了回答。他说不要问我帮了别人自己会有什么后果，而要问“如果我不帮助别人，别人会有什么后果”。
演讲的题目出自《圣经》以色列人出埃及的典故，摩西带领以色列人摆脱埃及法老的奴役，去往哪上帝应许的“流奶与蜜之地”–迦南。摩西被上帝带到山顶上，看到了那“应许之地”（promise land），但他却被告知，他自己不能到达。
马丁.路德.金说“像其他人一样，我也想活的长一些。但是现在我不在乎这一点，我只想尊从上帝的意愿，他已经允许我站在山顶，看到了那应许之地，我也许不能和你们一起到达那里，但是今晚我要告诉大家，人民一定会到哪里！”
马丁.路德.金是一名伟大的基督徒，传道者。他坚持“非暴力”斗争的原则，他用行动实践了耶稣基督“以善胜恶”的伟大真理。金博士倒下了，爱–看起来是似乎是那么软弱，但是40年过去了，是爱，还是“子弹”（马尔科姆.X的著名演讲《子弹还是选票》）获得了胜利？
这篇演讲中，金博士充满了实践神的国度的热情，他说“我现在什么也不怕，因为我的双眼已经见证了神的荣耀！”。我想起了爱因斯坦读甘地传后的感慨：后代的子孙，很难想象，在我们这个时代，曾经走过这么一位血肉之躯。

Thank you very kindly, my friends. As I listened to Ralph Abernathy
and his eloquent and generous introduction and then thought about
myself, I wondered who he was talking about. It's always good to have
your closest friend and associate to say something good about you. And
Ralph Abernathy is the best friend that I have in the world. I'm
delighted to see each of you here tonight in spite of a storm warning.
You reveal that you are determined to go on anyhow.
Something is happening in Memphis; something is happening in our
world. And you know, if I were standing at the beginning of time, with
the possibility of taking a kind of general and panoramic view of the
whole of 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 and I would watch God's children in their
magnificent trek from the dark dungeons of 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. And I would watch them 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 aesthetic
life of man. But I wouldn't stop there. 
I would even go by the way that the man for whom I am named had his
habitat. And I would watch Martin Luther as he tacked his ninety-five
theses on the door at the church of 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 20th 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 way 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." 
And another reason that I'm happy to live in this period is that we have
been forced to a point where we are going to have to grapple with the
problems that men have been trying to grapple with through history, but
the demands didn't force them to do it. Survival demands that we grapple
with them. Men, for years now, have been talking about war and peace.
But now, no longer can they just talk about it. It is no longer a choice
between violence and nonviolence in this world; it's nonviolence or
nonexistence. That is where we are today.
And also in the human rights revolution, if something isn't done, and
done in a hurry, to bring the colored peoples of the world out of their
long years of poverty, their long years of hurt and neglect, the whole
world is doomed. Now, I'm just happy that God has allowed me to live in
this period to see what is unfolding. And I'm happy that He's allowed me
to be in Memphis. 
I can remember -- I can remember when Negroes were just going around as
Ralph has said, 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 place in God's
world.
And that's all this whole thing is about. We aren't engaged in any
negative protest and in any negative arguments with anybody. We are
saying that we are determined to be men. We are determined to be people.
We are saying -- We are saying that we are God's children. And that we
are God's children, we don't have to live like we are forced to live.
Now, what does all of this mean in this great period 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. But
whenever the slaves get together, something happens in Pharaoh's court,
and he cannot hold the slaves in slavery. When the slaves get together,
that's the beginning of getting out of slavery. Now let us maintain
unity.
Secondly, let us keep the issues where they are. The issue is
injustice. The issue is the refusal of Memphis to be fair 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
problem with a little violence. You know what happened the other day,
and the press dealt only with the window-breaking. I read the articles.
They very seldom got around to mentioning the fact that one thousand,
three hundred sanitation workers are on strike, and that Memphis is not
being fair to them, and that Mayor Loeb is in dire need of a doctor.
They didn't get around to that.
Now we're going to march again, and we've got to march again, in
order to put the issue where it is supposed to be -- and force everybody
to see that there are thirteen hundred of God's children here
suffering, sometimes going hungry, going through dark and dreary nights
wondering how this thing is going to come out. That's the issue. And
we've got to say to the nation: We know how it's coming out. For when
people get caught up 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 any mace stop us. We are masters in our
nonviolent movement in disarming police forces; they don't know what to
do. I've seen them so often. I remember in Birmingham, Alabama, when we
were in that majestic struggle there, we would move out of the 16th
Street Baptist Church day after day; by the hundreds we would move out.
And Bull Connor would tell them to send the dogs forth, and they did
come; but we just went before the dogs singing, "Ain't gonna let nobody
turn me around." 
Bull Connor next would say, "Turn the fire hoses on." And as I said to
you 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
about. And that was the fact that there 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 denominations, we had been
immersed. If we were Methodist, and some others, we had been sprinkled,
but we knew water. That couldn't stop us. 
And we just went on before the dogs and we would look at them; and we'd
go on before the water hoses and we would look at it, and we'd just go
on singing "Over my head I see freedom in the air." And then we would be
thrown in the paddy wagons, and sometimes we were stacked in there like
sardines in a can. And they would throw us in, and old Bull would say,
"Take 'em off," and they did; and we would just go in the paddy wagon
singing, "We Shall Overcome." And every now and then we'd get in jail,
and we'd see the jailers looking through the windows being moved by our
prayers, and being moved by our words and our songs. And there was a
power there which Bull Connor couldn't adjust to; and so we ended up
transforming Bull into a steer, and we won our struggle in Birmingham.
Now we've got to go on in Memphis just like that. I call upon you to be
with us when we go out Monday. 
Now about injunctions: We have an injunction and we're going into court
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 China or even Russia, or any totalitarian country, maybe I could
understand some of these illegal injunctions. Maybe I could understand
the denial of certain basic 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 speech.
Somewhere I read of the freedom of press. Somewhere I read that the
greatness of America is the right to protest for right. And so just as I
say, we aren't going to let dogs or water hoses turn us around, we
aren't going to let any injunction turn us around. We are going on.
We need all of you. And you know what's beautiful to me is to see all
of these ministers of the Gospel. It's a marvelous picture. Who is it
that is supposed to articulate the longings and aspirations of the
people more than the preacher? Somehow the preacher must have a kind of
fire shut up in his bones. And whenever injustice is around he tell it.
Somehow the preacher must be an Amos, and saith, "When God speaks who
can but prophesy?" Again with Amos, "Let justice roll down like 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 anointed
me," and he's anointed 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, one who has been in this struggle for many
years; he's been to jail for struggling; he's been kicked out of
Vanderbilt University for this struggle, but he's still going on,
fighting for the rights of his people. Reverend Ralph Jackson, Billy
Kiles; I could just go right on down the list, but time will not permit.
But I want to thank all of them. And I want you to thank them, because
so often, preachers aren't concerned about anything but themselves. And
I'm always happy to see a relevant ministry.
It's all right to talk about "long white robes over yonder," in all
of its symbolism. But ultimately people want some suits and dresses and
shoes to wear down here! It's all right to talk about "streets flowing
with milk and honey," but God has commanded us to be concerned about the
slums down here, and his children who can't eat three square meals a
day. It's all right to talk about the new Jerusalem, but one day, God's
preacher must talk about the new New York, the new Atlanta, the new
Philadelphia, the new Los Angeles, the new Memphis, Tennessee. This is
what we have to do.
Now the other thing we'll have to do is this: Always anchor our
external direct action with the power of economic withdrawal. Now, we
are poor people. Individually, we are poor when you compare us with
white society in America. We are poor. Never stop and forget that
collectively -- that means all of us together -- collectively we are
richer than all the nations in the world, with the exception of nine.
Did you ever think about that? After you leave the United States, Soviet
Russia, Great Britain, West Germany, France, and I could name the
others, the American Negro collectively is richer than most nations of
the world. We have an annual income of more than thirty billion dollars a
year, which is more than all of the exports of the United States, and
more than the national budget of Canada. Did you know that? That's power
right there, if we know how to pool it.
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."
And so, as a result of this, we are asking you tonight, to go 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 buy -- what is the other
bread? -- Wonder Bread. And what is the other bread company, Jesse?
Tell them not to buy Hart's bread. As Jesse Jackson has said, up to now,
only the garbage men have been feeling pain; now we must kind of
redistribute the pain. We are choosing these companies because they
haven't been fair in their hiring policies; and we are choosing them
because they can begin the process of saying they are going to support
the needs and the rights of these men who are on strike. And then they
can move on town -- downtown and tell Mayor Loeb to do what is right.
But not only that, we've got to strengthen black institutions. I call
upon you to take your money out of the banks downtown and deposit your
money in Tri-State Bank. We want a "bank-in" movement in Memphis. Go by
the savings and loan association. I'm not asking you something that we
don't do 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 are telling you to follow
what we are doing. Put your money there. You have six or seven black
insurance companies here in the city of Memphis. Take out your insurance
there. We want to have an "insurance-in."
Now these are some practical things that we can do. We begin the
process of building a greater economic base. And at the same time, we
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 end. Nothing would be more tragic
than to stop at this point in Memphis. We've got to see it through. And
when we have our march, you need to be there. If it means leaving work,
if it means leaving school -- be there. Be concerned about your brother.
You may not be on strike. But either we go up together, or we go down
together.
Let us develop a kind of dangerous unselfishness. One day a man came
to Jesus, and he wanted to raise some questions about some vital matters
of life. At points he wanted to trick Jesus, and show him that he knew a
little more than Jesus knew and throw him off base.... 
Now that question could have easily ended up in a philosophical and
theological debate. But Jesus immediately pulled that question from
mid-air, and placed it on a dangerous curve between Jerusalem and
Jericho. And he talked about a certain man, who fell among thieves. You
remember that a Levite and a priest passed by on the other side. They
didn't stop to help him. And finally a man of another race came by. He
got down from his beast, decided not to be compassionate by proxy. But
he got down with him, administered first aid, and helped the man in
need. Jesus ended up saying, this was the good man, this was the great
man, because he had the capacity to project the "I" into the "thou," and
to be concerned about his brother. 
Now you know, we use our imagination a great deal to try to determine
why the priest and the Levite didn't stop. At times we say they were
busy going to a church meeting, an ecclesiastical gathering, and they
had to get on down to Jerusalem so they wouldn't be late for their
meeting. At other times we would speculate that there was a religious
law that "One who was engaged in religious ceremonials was not to touch a
human body twenty-four hours before the ceremony." And every now and
then we begin to wonder whether maybe they were not going down to
Jerusalem -- or down to Jericho, rather to organize a "Jericho Road
Improvement Association." That's a possibility. Maybe they felt that it
was better to deal with the problem from the causal root, rather than to
get bogged down with an individual effect. 
But I'm going to tell you what my imagination tells me. It's possible
that those men were afraid. You see, the Jericho road is a dangerous
road. I remember when Mrs. King and I were first in Jerusalem. We rented
a car and drove from Jerusalem down to Jericho. And as soon as we got
on that road, I said to my wife, "I can see why Jesus used this as the
setting for his parable." It's a winding, meandering road. It's really
conducive for ambushing. You start out in Jerusalem, which is about 1200
miles -- or rather 1200 feet above sea level. And by the time you get
down to Jericho, fifteen or twenty minutes later, you're about 2200 feet
below sea level. That's a dangerous road. In the days of Jesus it came
to be known as the "Bloody Pass." And you know, it's possible that the
priest and the Levite looked over that man on the ground and wondered if
the robbers were still around. Or it's possible that they felt that the
man on the ground was merely faking. And he was acting like he had been
robbed and hurt, in order to seize them over there, lure them there for
quick and easy seizure. And so the first question that the priest asked
-- the first question that the Levite asked was, "If I stop to help
this man, what will happen to me?" But then the Good Samaritan came by.
And he reversed the question: "If I do not stop to help this man, 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 my job. Not, "If I stop to help
the sanitation workers what will happen to all of the hours that I
usually spend in my office every day and every week as a pastor?" The
question is not, "If I stop to help this man in need, what will happen
to me?" The question is, "If I do not stop to help the sanitation
workers, what will happen to them?" That's the question.
Let us rise up tonight with a greater readiness. Let us stand with a
greater determination. And let us move on in these powerful days, these
days of challenge to make America what it ought to be. We have an
opportunity to make America a better nation. And I want to thank God,
once more, for allowing me to be here with you. 
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, your drowned 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
merely 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 that 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,
<blockquote>
Dear Dr. King,
I am a ninth-grade student at the White Plains High School."
</blockquote>
And she said,
<blockquote>
While it should not matter, I would like to mention that I'm 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.
</blockquote>
And I want to say tonight -- I want to say tonight that I too 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 here in 1961, when we
decided to take a ride for freedom and ended segregation in inter-state
travel.
If I had sneezed, I wouldn't have been around here 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 -- 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, to see the great Movement there.
If I had sneezed, I wouldn't have been in Memphis to see a 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. It really
doesn't matter what happens now. I left Atlanta this morning, and as we
got started on the plane, there were six of us. The pilot said over the
public address system, "We are sorry for the delay, but we have Dr.
Martin Luther King on the plane. And to be sure that all of the bags
were checked, and to be sure that nothing would be wrong with on the
plane, we had to check out everything carefully. And we've had the plane
protected and guarded all night."
And then I got into 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. We've got some difficult
days ahead. But it really 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. I just want to do God's
will. And He's allowed me to go up to the mountain. And I've looked
over. And I've seen the Promised Land. I may not get there with you. But
I want you to know tonight, that we, as a people, will get to the
promised land!
<img alt="mlkmountaintop3.JPG" src="http://www.24en.com/d/file/subject/speech/2012-07-26/cf4775a0a51cd4b7c519f75f27e7f3ce.jpg" height="212" width="308">
And so I'm happy, tonight.
I'm not worried about anything.
I'm not fearing any man!
Mine eyes have seen the glory of the coming of the Lord!! （部分翻译）
但是我要告诉你们我的想象力给我的启示。很可能其实是这些人都觉得害怕，你看，耶利哥之路是一条危险的路途。我还记得我和我的妻子第一次到耶路撒冷
的情形。我们租了一辆车然后从耶路撒冷开往耶利哥，但我们上路之后，我就跟我妻子说道:“我现在明白为什么耶稣要拿这条路来作比喻了。”这是一条蜿蜒曲折
的道路，非常有利于埋伏，你从耶路撒冷出发，这大约是1200英里，也即海平面以上1200英尺。而当15或者20分钟之后，你到达耶利哥时，你却在海平
面以下2200英尺。那真是一条危险的路途啊！在耶稣的时代，它就以“血腥之途（Bloody
Pass）”而为人所知。而且你知道，可能那个利未人和那个教士检查了地上的那个人，而怀疑那些盗贼是否仍在附近，抑或是他们认为这个人仅仅是在伪装，他
只是装作被抢劫了被打伤了，目的是为了抓住他们，引诱他们从而快速而简单的捉住他们。所以那个利未人的第一个问题是：如果我停下来帮助这个人的话，有什么
事会发生在我身上？但是接着那个好心的撒玛利亚人（Samaritan）过来了，他颠倒着这个问题：如果我不停下来帮助这个人的话他会怎么样？这就是今晚
摆在我们面前的问题，不是“如果我停下来帮助这些环卫工人的话，我的工作会有什么影响？”不是“如果我停下来帮助这些环卫工人的话，那些我作为一个牧师花
在办公室里的一天接一天，一个礼拜接一个礼拜的时间会怎么样？”问题不是：“如果我帮助了这个需要帮助的人，我会怎么样？”问题是：“如果我不帮助这些环
卫工人的话，他会怎么样？”这才是我们的问题。
今晚让我们以更高的积极性起来反抗吧！让我们以更大的决心站起来！让我们在这伟大的时代继续前行，在这有机会使美国成为真正的美国的时代！我们有这样一个机会使美国成为一个更好的国家！同时，我要再一次感谢仁慈的主，让我能和你们在一起前行！
你们应该知道，几年前，那时我在纽约，为我的第一本书签名，当我坐在那里签名的时候，一个精神有问题的黑人妇女过来了，我听到他问的唯一一个问题就
是：“你是马丁路德金吗？”但是我正埋头签名，我回答道：“是啊。”接着下一秒我就感觉到我的胸部被什么东西刺中了，在我意识到的时候我已经被这个精神有
问题的妇女刺中了。我即刻被送到了Harlem医院，这是一个黑沉沉的礼拜六的下午。那柄刀穿透了我的胸部，通过X光片可以看到刀刃正好从主动脉的边缘穿
过，一旦主动脉被刺穿，你就会被你的血所淹没，也就是你的生命将终结。第二天早上纽约时报上登出来了，如果我打了喷嚏的话，我就会死掉。四天之后，在手术
之后，在我的胸口被打开刀刃被取出来之后，他们允许我坐在轮椅上在医院里四处走走，他们允许我看一些从美国乃至世界各地邮寄来的信件，善意的来信。我看了
一些，但是只有一封我永远都不会忘记。我收到了一封总统先生和副总统先生的来信，但我已经忘了信上说了什么了。我还接受了纽约市长的访问以及他的一封信，
我也几经忘了这封信上说的什么了。但是有一封信，来自一个小姑娘，她在白原高校（White Plains High
School）念书，我看了那封信，我终生难忘。信很简单：“亲爱的金博士：我是一个在白原高校廿九年级的学生，”她说，“这虽然没有什么关系，但我还是
要说出来，我是个白人女孩，我在报纸上看到你的不幸，你的遭遇。并且我读到如果你打了喷嚏的话，就会死掉，而我写这封信给你其实只是想告诉你，我真的很高
兴你没有打喷嚏。”
今晚我想说，今晚，我想说，我也很高兴我没有打喷嚏，因为如果那个时候我打了喷嚏的话，1960年我就不会出现在这里，当时整个南部的（黑人）学生
开始了在午餐台边坐着吃饭，而我知道当他们可以坐着吃饭的时候，他们正真正抬起头来实现着美国梦中最美妙的精神。他们带着整个国家回归到伟大的民主的源
泉，这源泉由建国者们在《独立宣言》和《宪法》中深深挖掘。那个时候我打了喷嚏的话，1961年，我不会出现在这里，那时我们决定搭上自由之车，终止在州
与州之间旅行时存在的隔离。如果那个时候我打了喷嚏的话，1962年我不会出现在这里，当时，在佐治亚的奥尔巴尼，人们决定挺直他们的腰杆，而一旦人们挺
直了腰板，他们才会有所建树，因为人不能扛着背前行，除非他的背断掉了。如果那个时候我打了喷嚏的话，1963年我不会出现在这里，那时，阿拉巴马伯明翰
的黑人们唤起了这个国家的良知，使民权法案获得了通过。如果那个时候我打了喷嚏的话，1964年我不会有机会告诉美国我一直以来的一个梦想。如果那个时候
我打了喷嚏的话，我不会在阿拉巴马塞尔玛目睹一场伟大的运动。如果那个时候我打了喷嚏的话，我不会在孟菲斯看到一个团结了那么多饱受苦难的兄弟姐妹的社
团。我真的很高兴我没有打喷嚏。
而他们告诉我---现在，没有。

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