In my youth I spent several years in different parts of the Pacific Ocean, but chiefly at the Sandwich or Hawaiian[6] Islands. While engaged in procuring6 materials for their history,—first published in 1843,—I was much struck with a tradition relating to their history by Europeans, two and a half centuries before Cook so accidentally stumbled upon them. Briefly7 it was this—
Eighteen generations of kings previous to Kamehameha I., during the reign8 of Kahoukapa, or Kiana, there arrived at Hawaii, a white priest, bringing with him an idol9, which, by his persuasion10, was enrolled11 in the calendar of the Hawaiian gods, and a temple erected12 for its service. The stranger priest acquired great influence, and left a reputation for goodness that was green in the memories of the people of Hawaii three centuries later. Another statement adds that a vessel13 was wrecked15 on the island, and the captain and his sister reached the shore, where they were kindly16 received and adopted into the families of the chiefs.
Without enlarging here upon the tradition, and the light my subsequent researches threw upon it, I will simply state that I became convinced that a Spanish priest, woman, and several men were rescued from a wreck14, landed and lived in Hawaii, and acquired power and consideration from their superior knowledge, and for a while were even regarded as gods. Some of them intermarried with the aborigines, and their blood still exists (or did recently) among certain families, who pride themselves greatly upon their foreign origin.
Other traces of their existence are perceptible in the customs, ideas, and even the language of the natives,[7] which last has a number of words strikingly analogous17 to the Spanish of the same meaning. Captain Cook found among them a remnant of a sword-blade and another bit of iron. They were not strangers to this metal, and as no ores exist in their soil, they could have derived18 their knowledge solely19 from foreign intercourse20.
Soon after the conquest of Mexico, Cortez sent three vessels21 upon an exploring expedition to California. After sailing as far as 29° north, one was sent back to report progress. The other two held on and were never heard from. Why may not one of these be the vessel that was wrecked on Hawaii? The winds would naturally drive her in that direction, and the date of the expedition agrees, so far as can be made out from Hawaiian chronology, with the time of the first arrival of white men on that island. Indeed, at that period of maritime22 discovery, white men could come from no other quarter. For my part, I believe that a port of Mexico was the starting point of the wrecked party; a conjecture23 which derives24 some plausibility25 from the fact, that, when the natives offered the whites bananas and other tropical fruits, they were familiar with them, which would be the case, if they came from Tehuantepec, from whence Cortez fitted out his vessel.
To absolutely identify the white strangers of Hawaii with the missing ships of Cortez, is not now possible. But the interest in them, left thus isolated26 from civilization amid savages27, upon an island in the centre of the then unknown ocean, is peculiar28. Especially have I[8] always been curious to trace the fate of the solitary29 white woman,—a waif of refinement30 cast thus on a barbarous shore,—and of the priest too,—to learn how far their joint31 influence tempered the heathenism into which they were thrown, or whether they were finally overcome by paganism.
Twelve years ago, while amid the scenery described in this volume, and the customs and traditions of the natives were fresh in my mind, I began to pen their history; but other objects prevented my going on, until the past winter, when leisure and the advice of friends, pleased with the subject, prompted its completion. The descriptions of the natural features of this remarkable32 island, of the religion, customs, government, and conditions of its aborigines, as well as the events in general, are as faithful transcripts33, in words, of the actual, to my personal knowledge, as it is in my power to give.
In saying thus much for the facts, I am in duty bound to add a word for the ideas. Prefaces, some say, are never read. It may be so. But for myself, I like the good old custom, by which as author, or reader, I can talk or be talked directly to. It is the only way of familiar intercourse between two parties so essential to each other. I shall therefore speak on.
Every tale is based upon certain ideas, which are its life-blood. Of late, fiction has become the channel by which the topics most in the thought of the age, or which bear directly upon its welfare, reach most readily the popular mind. But few authors, however, can count[9] upon many readers, and I am not one of them. Still what a man has to say to the public, should be his earnest thought frankly34 told. No one has a monopoly of wisdom. The most gifted author cannot fill the measure of the understanding. The humblest may give utterance35 to ideas, that, however plain to most thinkers, may through him be the means of first reaching some minds, or at least suggesting thoughts that shall leave them wiser and happier. If what he say, has in it no substance of truth, it will speedily come to naught36. But on the contrary, if it contain simply the seeds of truth, they will be sure to find a ripening37 soil somewhere in human hearts, and bud and blossom into peace and progress. With this motive I have spoken freely such views as have been prompted by my experience and reflections. They are not much to read, nor much to skip. Whichever the reader does, he carries with him my warmest wishes for his welfare, and the hope that if he find in the Story nothing to instruct, it may still be not without the power “to amuse.”
Casa Dauphiné,
Florence, 1857.
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1 embodied | |
v.表现( embody的过去式和过去分词 );象征;包括;包含 | |
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2 intelligible | |
adj.可理解的,明白易懂的,清楚的 | |
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3 unity | |
n.团结,联合,统一;和睦,协调 | |
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4 motive | |
n.动机,目的;adv.发动的,运动的 | |
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5 tangibly | |
adv.可触摸的,可触知地,明白地 | |
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6 procuring | |
v.(努力)取得, (设法)获得( procure的现在分词 );拉皮条 | |
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7 briefly | |
adv.简单地,简短地 | |
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8 reign | |
n.统治时期,统治,支配,盛行;v.占优势 | |
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9 idol | |
n.偶像,红人,宠儿 | |
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10 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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11 enrolled | |
adj.入学登记了的v.[亦作enrol]( enroll的过去式和过去分词 );登记,招收,使入伍(或入会、入学等),参加,成为成员;记入名册;卷起,包起 | |
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12 ERECTED | |
adj. 直立的,竖立的,笔直的 vt. 使 ... 直立,建立 | |
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13 vessel | |
n.船舶;容器,器皿;管,导管,血管 | |
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14 wreck | |
n.失事,遇难;沉船;vt.(船等)失事,遇难 | |
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15 wrecked | |
adj.失事的,遇难的 | |
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16 kindly | |
adj.和蔼的,温和的,爽快的;adv.温和地,亲切地 | |
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17 analogous | |
adj.相似的;类似的 | |
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18 derived | |
vi.起源;由来;衍生;导出v.得到( derive的过去式和过去分词 );(从…中)得到获得;源于;(从…中)提取 | |
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19 solely | |
adv.仅仅,唯一地 | |
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20 intercourse | |
n.性交;交流,交往,交际 | |
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21 vessels | |
n.血管( vessel的名词复数 );船;容器;(具有特殊品质或接受特殊品质的)人 | |
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22 maritime | |
adj.海的,海事的,航海的,近海的,沿海的 | |
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23 conjecture | |
n./v.推测,猜测 | |
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24 derives | |
v.得到( derive的第三人称单数 );(从…中)得到获得;源于;(从…中)提取 | |
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25 plausibility | |
n. 似有道理, 能言善辩 | |
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26 isolated | |
adj.与世隔绝的 | |
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27 savages | |
未开化的人,野蛮人( savage的名词复数 ) | |
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28 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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29 solitary | |
adj.孤独的,独立的,荒凉的;n.隐士 | |
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30 refinement | |
n.文雅;高尚;精美;精制;精炼 | |
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31 joint | |
adj.联合的,共同的;n.关节,接合处;v.连接,贴合 | |
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32 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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33 transcripts | |
n.抄本( transcript的名词复数 );转写本;文字本;副本 | |
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34 frankly | |
adv.坦白地,直率地;坦率地说 | |
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35 utterance | |
n.用言语表达,话语,言语 | |
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36 naught | |
n.无,零 [=nought] | |
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37 ripening | |
v.成熟,使熟( ripen的现在分词 );熟化;熟成 | |
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38 piazza | |
n.广场;走廊 | |
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