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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.

在新大陆的历史上，被研究地最彻底的学者是 17世纪新英格兰的牧师和政治领袖们。

According to the standard history of American philosophy, nowhere else in colonial America was "So much important attached to intellectual pursuits. "

根据美国标准哲学史的记载，在美洲殖民地中，“其他地区的人对学术的追求都没有这么狂热。”

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.

据许多书籍及文章记载，新英格兰的领袖们在美国学术界中确立了正在发展、后来成为主流的清教传统的基本主题和关注点。

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.

通过这条途径来了解新英格兰人，通常意味着要首先研究清教徒的神学创新和对于教会的不同理念--这是我们不可忽略的重要课题。

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.

但是为了与我们对南部学术界的研究保持一致，我们可以将最初的清教徒们视作欧洲文化的传 递者，他们根据新大陆的情况进行了调整。

The New England colonies were the scenes of important episodes in the pursuit of widely understood ideals of civility and virtuosity.

新英格兰作为殖民地，在追求广为人知的礼貌和艺术鉴赏力的过程中发生了许多重要事件。

The early settlers of Massachusetts Bay included men of impressive education and influence in England.

到达马萨诸塞州的最早定居者包括那些在英格兰接受过良好的教育并深具影响力的英国人。

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 年之后的十年间，除了 90多位来到马萨诸塞教堂的有学识的牧师，还有像约翰·温斯罗普这样的政治领袖，在到达波士顿之前，他是一位受过良好教育的绅士、律师及皇室官员。

There men wrote and published extensively, reaching both New World and Old World audiences, giving New England an atmosphere of intellectual earnestness.

这些人大量写作、出版书籍，新旧大陆都有读者，这样便给新大陆带来了热衷学术的氛围。

We should not forget, however, that most New Englanders were less well educated.

但是，我们不应该忘记大多数新英格兰人没有受过良好教育。

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.

极少有工匠或农民(更不用说靠他们养活的家人及仆人)留下文学作品以供分析，但是很明显，他们的观点并不具有很大的学术性。

Their thinking often had a traditional superstitions quality.

他们的思想中往往有一种传统的迷信成份。

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.

一个名为约翰·戴恩的裁缝于17世纪30年代末移民到新大陆，他留下一个记录，陈述了离开英格兰的理由，内容充满了预兆。

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. "

在一个决定性的时刻，他打开圣经，告诉父亲说，自己看到的第一行字会决定他的命运，他读了那些神奇的话语：“从他们中间出来，不要沾不洁净之物，我将成为你们的神，你们将成为我的子民。”性的混乱，经济挫折和宗教希望--这所有的一切在他打开圣经的一刹那都出现了。

One wonders what Dane thought of the careful sermons explaining the Bible that he heard in Puritan churches.

人们想知道戴恩在清教教堂里听到布道牧师认真解释圣经时会作何感想。

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.

与此同时，许多定居者并没有戴恩那样虔诚，就像一位牧师在海边遇到一些人时听到的那样，那些人嘲弄说他们不是为了宗教来到新大陆的。

"Our main end was to catch fish. "

"我们的主要目的是为了捕鱼。"