[원문] 로빈슨 크루소: Preface to Serious Reflections

PREFACE
서문

As the Design of every Thing is said to be first in the Intention, and last in the Execution; so I come now to acknowledge to my Reader, That the present Work is not merely the Product of the two first Volumes, but the two first Volumes may rather be called the Product of this: The Fable is always made for the Moral, not the Moral for the Fable.

I have heard, that the envious and ill-disposed Part of the World have rais’d some Objections against the two first Volumes, on Pretence, for want of a better Reason; That (as they say) the Story is feign’d, that the Names are borrow’d, and that it is all a Romance; that there never were any such Man or Place, or Circumstances in any Mans Life; that it is all form’d and embellish’d by Invention to impose upon the World.

I Robinson Crusoe being at this Time in perfect and sound Mind and Memory, Thanks be to God therefore; do hereby declare, their Objection is an Invention scandalous in Design, and false in Fact; and do affirm, that the Story, though Allegorical, is also Historical; and that it is the beautiful Representation of a Life of unexampled Misfortunes, and of a Variety not to be met with in the World, sincerely adapted to, and intended for the common Good of Man-kind, and designed at first, as it is now farther apply’d, to the most serious Uses possible.

Farther, that there is a Man alive, and well known too, the Actions of whose Life are the just Subject of these Volumes, and to whom all or most Part of the Story most directly alludes, this may be depended upon for Truth, and to this I set my Name.

The famous History of Don Quixot, a Work which thousands read with Pleasure, to one that knows the Meaning of it, was an emblematic History of, and a just Satyr upon the Duke de Medina Sidonia;* a Person very remarkable at that Time in Spain: To those who knew the Original, the Figures were lively and easily discovered themselves, as they are also here, and the Images were just; and therefore, when a malicious, but foolish Writer, in the abundance of his Gall, spoke of the Quixotism of R. Crusoe,* as he called it, he shewed evidently, that he knew nothing of what he said; and perhaps will be a little startled, when I shall tell him, that what he meant for a Satyr, was the greatest of Panegyricks.

Without letting the Reader into a nearer Explication of the Matter, I proceed to let him know, that the happy Deductions I have employ’d myself to make from all the Circumstances of my Story, will abundantly make him amends for his not having the Emblem explained by the Original; and that when in my Observations and Reflexions of any Kind in this Volume, I mention my Solitudes and Retirements, and allude to the Circumstances of the former Story, all those Parts of the Story are real Facts in my History, whatever borrow’d Lights they may be represented by: Thus the Fright and Fancies which succeeded the Story of the Print of a Man’s Foot, and Surprise of the old Goat, and the Thing rolling on my Bed, and my jumping out in a Fright, are all Histories and real Stories; as are likewise the Dream of being taken by Messengers, being arrested by Officers, the Manner of being driven on Shore by the Surge of the Sea, the Ship on Fire, the Description of starving; the Story of my Man Friday, and many more most material Passages observ’d here, and on which any religious Reflections are made, are all historical and true in Fact: It is most real, that I had a Parrot, and taught it to call me by my Name, such a Servant a Savage, and afterwards a Christian, and that his Name was called Friday, and that he was ravish’d from me by Force, and died in the Hands that took him, which I represent by being killed; this is all litterally true, and should I enter into Discoveries, many alive can testify them: His other Conduct and Assistance to me also have just References in all their Parts to the Helps I had from that faithful Savage, in my real Solitudes and Disasters.

The Story of the Bear in the Tree, and the Fight with the Wolves in the Snow, is likewise Matter of real History; and in a Word, the Adventures of Robinson Crusoe, are one whole Scheme of a real Life of eight and twenty Years, spent in the most wandring desolate and afflicting Circumstances that ever Man went through, and in which I have liv’d so long in a Life of Wonders in continu’d Storms, fought with the worst kind of Savages and Man-eaters, by unaccountable surprising Incidents; fed by Miracles greater than that of Ravens, suffered all Manner of Violences and Oppressions, injurious Reproaches, contempt of Men, Attacks of Devils, Corrections from Heaven, and Oppositions on Earth; have had innumerable Ups and Downs in Matters of Fortune, been in Slavery worse than Turkish, escaped by an exquisite Management, as that in the Story of Xury, and the Boat at Sallee, been taken up at Sea in Distress, rais’d again and depress’d again, and that oftner perhaps in one Man’s Life than ever was known before; Shipwreck’d often, tho’ more by Land than by Sea: In a Word, there’s not a Circumstance in the imaginary Story, but has its just Allusion to a real Story, and chimes Part for Part, and Step for Step with the inimitable Life of Robinson Crusoe.

In like Manner, when in these Reflections, I speak of the Times and Circumstances of particular Actions done, or Incidents which happened in my Solitude and Island-Life, an impartial Reader will be so just to take it as it is; viz. that it is spoken or intended of that Part of the real Story, which the Island-Life is a just Allusion to; and in this the Story is not only illustrated, but the real Part I think most justly approv’d: For Example, in the latter Part of this Work called the Vision,* I begin thus, When I was in my Island Kingdom, I had abundance of strange Notions of my seeing Apparitions, &c. all these Reflections are just History of a State of forc’d Confinement, which in my real History is represented by a confin’d Retreat in an Island; and ’tis as reasonable to represent one kind of Imprisonment by another, as it is to represent any Thing that really exists, by that which exists not. The Story of my Fright with something on my Bed, was Word for Word a History of what happened, and indeed all those Things received very little Alteration, except what necessarily attends removing the Scene from one Place to another.

My Observations upon Solitude* are the same, and I think I need say no more, than that the same Remark is to be made upon all the References made here, to the Transactions of the former Volumes, and the Reader is desired to allow for it as he goes on.

Besides all this, here is the just and only good End of all Parable or Allegorick History brought to pass, viz. for moral and religious Improvement. Here is invincible Patience recommended under the worst of Misery; indefatigable Application and undaunted Resolution under the greatest and most discouraging Circumstances; I say, these are recommended, as the only Way to work through those Miseries, and their Success appears sufficient to support the most dead-hearted Creature in the World.

Had the common Way of Writing a Mans private History been taken, and I had given you the Conduct or Life of a Man you knew, and whose Misfortunes and Infirmities, perhaps you had sometimes unjustly triumph’d over; all I could have said would have yielded no Diversion, and perhaps scarce have obtained a Reading, or at best no Attention; the Teacher, like a greater, having no Honour in his own Country.* Facts that are form’d to touch the Mind, must be done a great Way off, and by somebody never heard of: Even the Miracles of the Blessed Saviour of the World suffered Scorn and Contempt, when it was reflected, that they were done by the Carpenter’s Son; one whose Family and Original they had a mean Opinion of, and whose Brothers and Sisters were ordinary People like themselves.

There even yet remains a Question, whether the Instruction of these Things will take place, when you are supposing the Scene, which is placed so far off, had its Original so near Home.

But I am far from being anxious about that, seeing I am well assur’d, that if the Obstinacy of our Age should shut their Ears against the just Reflections made in this Volume, upon the Transactions taken Notice of in the former, there will come an Age, when the Minds of Men shall be more flexible, when the Prejudices of their Fathers shall have no Place, and when the Rules of Vertue and Religion justly recommended, shall be more gratefully accepted than they may be now, that our Children may rise up in Judgment against their fathers, and one Generation be edified by the same Teaching, which another Generation had despised.