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The most thoroughly studied intectuals the history of the new world are the ministers and political leaders of seventeenth-century New England.
在新大陸的歷史上，被研究地最徹底的學者是 17世紀新英格蘭的牧師和政治領袖們。
According to the standard history of American philosophy, nowhere else in colonial America was "So much important attached to intellectual pursuits. "
根據美國標準哲學史的記載，在美洲殖民地中，“其他地區的人對學術的追求都沒有這么狂熱。”
According to many books and articles, New England's leaders established the basic themes and preoccupations of an unfolding, dominant Puritan tradition in American intellectual life.
據許多書籍及文章記載，新英格蘭的領袖們在美國學術界中確立了正在發展、后來成為主流的清教傳統的基本主題和關注點。
To take this approach to the New Englanders normally mean to start with the Puritans' theological innovations and their distinctive ideas about the church-important subjects that we may not neglect.
通過這條途徑來了解新英格蘭人，通常意味著要首先研究清教徒的神學創新和對于教會的不同理念--這是我們不可忽略的重要課題。
But in keeping with our examination of southern intellectual life, we may consider the original Puritans as carriers of European culture adjusting to New world circumstances.
但是為了與我們對南部學術界的研究保持一致，我們可以將最初的清教徒們視作歐洲文化的傳 遞者，他們根據新大陸的情況進行了調整。
The New England colonies were the scenes of important episodes in the pursuit of widely understood ideals of civility and virtuosity.
新英格蘭作為殖民地，在追求廣為人知的禮貌和藝術鑒賞力的過程中發生了許多重要事件。
The early settlers of Massachusetts Bay included men of impressive education and influence in England.
到達馬薩諸塞州的最早定居者包括那些在英格蘭接受過良好的教育并深具影響力的英國人。
Besides the ninety or so learned ministers who came to Massachusetts church in the decade after 1629, there were political leaders like John Winthrop, an educated gentleman, lawyer, and official of the Crown before he journeyed to Boston.
在 1629 年之后的十年間，除了 90多位來到馬薩諸塞教堂的有學識的牧師，還有像約翰·溫斯羅普這樣的政治領袖，在到達波士頓之前，他是一位受過良好教育的紳士、律師及皇室官員。
There men wrote and published extensively, reaching both New World and Old World audiences, giving New England an atmosphere of intellectual earnestness.
這些人大量寫作、出版書籍，新舊大陸都有讀者，這樣便給新大陸帶來了熱衷學術的氛圍。
We should not forget, however, that most New Englanders were less well educated.
但是，我們不應該忘記大多數新英格蘭人沒有受過良好教育。
While few craftsmen or farmers, let alone dependents and servants, left literary compositions to be analyzed, it is obvious that their views were less fully intellectualized.
極少有工匠或農民(更不用說靠他們養活的家人及仆人)留下文學作品以供分析，但是很明顯，他們的觀點并不具有很大的學術性。
Their thinking often had a traditional superstitions quality.
他們的思想中往往有一種傳統的迷信成份。
A tailor named John Dane, who emigrated in the late 1630s, left an account of his reasons for leaving England that is filled with signs.
一個名為約翰·戴恩的裁縫于17世紀30年代末移民到新大陸，他留下一個記錄，陳述了離開英格蘭的理由，內容充滿了預兆。
Sexual confusion, economic frustrations, and religious hope-all name together in a decisive moment when he opened the Bible, told his father the first line he saw would settle his fate, and read the magical words: "come out from among them, touch no unclean thing, and I will be your God and you shall be my people. "
在一個決定性的時刻，他打開圣經，告訴父親說，自己看到的第一行字會決定他的命運，他讀了那些神奇的話語：“從他們中間出來，不要沾不潔凈之物，我將成為你們的神，你們將成為我的子民。”性的混亂，經濟挫折和宗教希望--這所有的一切在他打開圣經的一剎那都出現了。
One wonders what Dane thought of the careful sermons explaining the Bible that he heard in Puritan churches.
人們想知道戴恩在清教教堂里聽到布道牧師認真解釋圣經時會作何感想。
Meanwhile, many settles had slighter religious commitments than Dane's, as one clergyman learned in confronting folk along the coast who mocked that they had not come to the New world for religion.
與此同時，許多定居者并沒有戴恩那樣虔誠，就像一位牧師在海邊遇到一些人時聽到的那樣，那些人嘲弄說他們不是為了宗教來到新大陸的。
"Our main end was to catch fish. "
"我們的主要目的是為了捕魚。"
