The moon-drawn tide-wave strives:
The parent fruit survives;
So in the new-born millions,
The perfect Adam lies.
Not less are Summer mornings dear
To every child they wake,
And each with novel-life his sphere
Fills for his proper sake.”
Emerson.
A year had passed. There was no iron on the island, consequently no means of building a vessel3, which could carry the exiles back to Mexico. Their only hope lay in the possibility that some caravel, equipped as theirs had been for discovery, might sight Hawaii and explore its coasts. But this hope was so faint as rarely to form a theme of discussion; so they wisely identified themselves with the interests and welfare of their generous host, whose kindness and confidence grew with their stay.
Kiana and Juan became firm friends. The former had long since learned the origin and history of the shipwrecked party, as indeed had the more intelligent among his chiefs, but their superior knowledge, and the polite deference4 of the nobles towards them, continued to keep them in the same sacred relation to the common people as at first. This was the more useful, that it gave to their efforts to instruct them the sanction of religion.
[72]
To properly understand the condition of the people under the government of Kiana, it will be necessary to go more into detail. I have already observed, that their climate and soil combined that happy medium of salubrity and fertility, which gave ample returns in health and harvests, but did not dispense5 with care and labor6. Hence, they were an active and industrious7 race. Nature was indeed a loving, considerate mother to them. As yet no noxious8 reptiles9 or insects infested10 the land; ferocious11 animals were equally unknown; storms were so rare as scarcely to be ever thought of, while the temperature was so even, that their language had no term to express the various changes and conditions of physical comfort or discomfort12, we combine into the word weather. This, of course, was a sad loss to conversation, but no doubt a compensation for lack of this prolific13 topic existed somehow in their domestic circles.
[73]
The households of the chiefs were in one sense almost patriarchally constructed. “My people” had a meaning as significant as upon a slave plantation14 in America, with the difference that here they were only transferred with the soil. They were literally15 “my people;” and as with all purely16 despotic institutions, their welfare depended mainly upon the character of their lords.
In some respects there existed a latitude17 of deportment between the chiefs and their serfs, which gave rise to a certain degree of social equality. This freedom of manner is common to that state of society in which the actual gulf18 between the different classes is irrevocably fixed19. It grows out of protection on the one hand and dependence20 on the other. On Hawaii there existed a partial community of property; for although all that the serf possessed21 belonged to his lord, yet he had the use and improvement of the property in his charge, and besides certain direct interests in it, was protected by what might be termed their “common law.” The chief was both executive and judiciary, as obtains in all rude society. Self-interest became a powerful incentive22 to humanity, because cruelty or injustice23 towards his tenantry was a direct injury to his own property, and a provocation24 to desert his lands. There was also the family bond, derived25 from direct intermingling of blood, the perpetuity of estates and the familiarity of personal intercourse26 between the chiefs and their dependents, fortified27 by a condition of society that knew no contrasts to this state. The lack of other commerce than barter[74] and a partial feudal28 system, which required the people not only to furnish their own arms, but upon all occasions to follow their lords to the field, helped to develop this social union of extremes.
All lands were in reality held in fief of the supreme29 chief. His will was in the main the code of law, and indeed the religious creed30; that is, the ultimate appeal in all questions was vested in him. But public opinion, based upon old habits and certain intuitive convictions of right and justice common to all mankind, held even him in check; so that while rarely attempting any forcible violation31 of what was understood to be the universal custom, he had it in his power indirectly32 to modify the laws and belief of his people. While to some extent the spirit of the clan33 existed, giving rise to devotion and attachments34 similar to those recorded of the Highlanders of Scotland, there prevailed more extensively the servile feeling common to Oriental despotism. Numerous retainers of every grade and rank surrounded each chief, forming courts with as varied35 and as positive an etiquette36 as those of Europe or Asia. The most trivial necessity was dignified37 into an office. Thus there were “pipe lighters,” masters of the pipe as they might be called, masters of the spittoon, of the plumes38 or “kahilis,” and so on, while there was no lack of idle clients, the “bosom friends” of the chief, his boon39 companions, buffoons40, pimps and every other parasitical41 condition in which the individual merges42 his own identity into the caprices or policy of his ruler, or by deceit, flattery, or superior address, seeks to advance his own selfishness at the general expense.
[75]
In this arrangement the analogy to the courts of Europe is so evident as to form a striking satire43 upon them. Here we find amid petty, semi-naked tribes, the same masters and mistresses of royal robes and other useless paraphernalia44; the same abject45 crowd of parasites46 quarrelling and intriguing47 for honors and riches they are too lazy or dishonest rightfully to earn; the same degrading etiquette which exalts48 a knowledge of its absurdities49 above all morality, and imposes penalties upon its infringement50, not bestowed51 upon crime itself: in fine, a parody52 of all that in European monarchies53 tends to make human nature base and contemptible54.
Justice, however, requires me to state, that while the vices55 of the systems were allied56, their virtues57 were no less in common. Despotism corrupts58 the many, but there are a choice few in all aristocracies who receive power and homage59 only as in deposit for the public good. Its conditions are favorable to their moral growth, when perhaps the rugged60 necessities of life, in conflicts of equality, would dwarf61 their souls to the common level of material wants or selfish interests. Besides these exceptions, as familiar to savage62 as to civilized63 life, because founded not upon acquired knowledge, but upon natural instincts, the very superiority of position begets64 desire for superior manners and external advantages. Thus we find in not a few of the privileged orders, rare politeness and outward polish, and a chivalric65 loyalty66 to the institution of titled aristocracy, as if in partaking of its birthright, it brought with it a loftier and more refined standard of feeling and action than that of the masses.
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1 countless | |
adj.无数的,多得不计其数的 | |
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2 grafts | |
移植( graft的名词复数 ); 行贿; 接穗; 行贿得到的利益 | |
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3 vessel | |
n.船舶;容器,器皿;管,导管,血管 | |
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4 deference | |
n.尊重,顺从;敬意 | |
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5 dispense | |
vt.分配,分发;配(药),发(药);实施 | |
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6 labor | |
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦 | |
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7 industrious | |
adj.勤劳的,刻苦的,奋发的 | |
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8 noxious | |
adj.有害的,有毒的;使道德败坏的,讨厌的 | |
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9 reptiles | |
n.爬行动物,爬虫( reptile的名词复数 ) | |
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10 infested | |
adj.为患的,大批滋生的(常与with搭配)v.害虫、野兽大批出没于( infest的过去式和过去分词 );遍布于 | |
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11 ferocious | |
adj.凶猛的,残暴的,极度的,十分强烈的 | |
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12 discomfort | |
n.不舒服,不安,难过,困难,不方便 | |
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13 prolific | |
adj.丰富的,大量的;多产的,富有创造力的 | |
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14 plantation | |
n.种植园,大农场 | |
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15 literally | |
adv.照字面意义,逐字地;确实 | |
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16 purely | |
adv.纯粹地,完全地 | |
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17 latitude | |
n.纬度,行动或言论的自由(范围),(pl.)地区 | |
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18 gulf | |
n.海湾;深渊,鸿沟;分歧,隔阂 | |
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19 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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20 dependence | |
n.依靠,依赖;信任,信赖;隶属 | |
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21 possessed | |
adj.疯狂的;拥有的,占有的 | |
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22 incentive | |
n.刺激;动力;鼓励;诱因;动机 | |
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23 injustice | |
n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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24 provocation | |
n.激怒,刺激,挑拨,挑衅的事物,激怒的原因 | |
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25 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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26 intercourse | |
n.性交;交流,交往,交际 | |
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27 fortified | |
adj. 加强的 | |
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28 feudal | |
adj.封建的,封地的,领地的 | |
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29 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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30 creed | |
n.信条;信念,纲领 | |
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31 violation | |
n.违反(行为),违背(行为),侵犯 | |
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32 indirectly | |
adv.间接地,不直接了当地 | |
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33 clan | |
n.氏族,部落,宗族,家族,宗派 | |
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34 attachments | |
n.(用电子邮件发送的)附件( attachment的名词复数 );附着;连接;附属物 | |
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35 varied | |
adj.多样的,多变化的 | |
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36 etiquette | |
n.礼仪,礼节;规矩 | |
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37 dignified | |
a.可敬的,高贵的 | |
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38 plumes | |
羽毛( plume的名词复数 ); 羽毛饰; 羽毛状物; 升上空中的羽状物 | |
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39 boon | |
n.恩赐,恩物,恩惠 | |
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40 buffoons | |
n.愚蠢的人( buffoon的名词复数 );傻瓜;逗乐小丑;滑稽的人 | |
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41 parasitical | |
adj. 寄生的(符加的) | |
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42 merges | |
(使)混合( merge的第三人称单数 ); 相融; 融入; 渐渐消失在某物中 | |
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43 satire | |
n.讽刺,讽刺文学,讽刺作品 | |
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44 paraphernalia | |
n.装备;随身用品 | |
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45 abject | |
adj.极可怜的,卑屈的 | |
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46 parasites | |
寄生物( parasite的名词复数 ); 靠他人为生的人; 诸虫 | |
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47 intriguing | |
adj.有趣的;迷人的v.搞阴谋诡计(intrigue的现在分词);激起…的好奇心 | |
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48 exalts | |
赞扬( exalt的第三人称单数 ); 歌颂; 提升; 提拔 | |
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49 absurdities | |
n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为 | |
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50 infringement | |
n.违反;侵权 | |
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51 bestowed | |
赠给,授予( bestow的过去式和过去分词 ) | |
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52 parody | |
n.打油诗文,诙谐的改编诗文,拙劣的模仿;v.拙劣模仿,作模仿诗文 | |
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53 monarchies | |
n. 君主政体, 君主国, 君主政治 | |
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54 contemptible | |
adj.可鄙的,可轻视的,卑劣的 | |
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55 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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56 allied | |
adj.协约国的;同盟国的 | |
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57 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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58 corrupts | |
(使)败坏( corrupt的第三人称单数 ); (使)腐化; 引起(计算机文件等的)错误; 破坏 | |
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59 homage | |
n.尊敬,敬意,崇敬 | |
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60 rugged | |
adj.高低不平的,粗糙的,粗壮的,强健的 | |
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61 dwarf | |
n.矮子,侏儒,矮小的动植物;vt.使…矮小 | |
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62 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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63 civilized | |
a.有教养的,文雅的 | |
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64 begets | |
v.为…之生父( beget的第三人称单数 );产生,引起 | |
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65 chivalric | |
有武士气概的,有武士风范的 | |
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66 loyalty | |
n.忠诚,忠心 | |
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