Passage 3 Questions 11 to 15 are based on the following passage. Icons are objects in our environment that evoke deeply-felt emotional responses from those for whom they have a special, shared meaning. These magical items also function in popular art as a type of expression and provide both the creator and the audience with shared cultural experiences that carry with them a deep and meaningful significance far beyond their physical reality. Icons have a type of religious significance. It is this religious significance that provides them with their basic power. A few years ago there was a story about a silver chalice (圣杯) brought to a small town in Brazil by a visiting American priest which bore the following words: “In memory of Marilyn Monroe.” A remarkable mixture of the sacred and the secular (世俗的)，an integration of the strengths of both into a super icon. The Western romance is at its very basis religious in its implications. The hero，standing between the wilderness on the one hand and civilization on the other, balances, much like a priest，between the powers of light and darkness because he has the strengths of both and uses them against the weaknesses of the wilderness. The hero-priest functions as a nineteenth-century savior by combining New Testament mercy with Old Testament justice. In the Western romance the gun，the horse, and the landscape are the central icons. While the horse enables the hero to move easily about the virtue-laden (富有美德的)and vice-ridden landscape, the gun aids him in the final judgment between good and evil. The hero’s gun must, of course, be special, almost magical; it is given the power with the forces of life and death，right and wrong. The hero’s gun is not a tool,but a real extension of the manhood and the “rightness” of the hero-savior. Speaking of the horse as an icon, it is representative of the force of nature, mute evidence of the hero’s mastery over nature，of his ability to command respect from nature’s forces. Consistent with the iconic significance of the gun and the horse, is the landscape itself，which finds its most complete expression in film.The landscape is not just a backdrop against which the story is set，but rather an integral part of the action. It is the wilderness in all of its positive-negative completeness, being able to provide spiritual and physical healthfulness for the modem experience. What does the horse in the Western romance represent?

Passage 3 Questions 11 to 15 are based on the following passage. Icons are objects in our environment that evoke deeply-felt emotional responses from those for whom they have a special, shared meaning. These magical items also function in popular art as a type of expression and provide both the creator and the audience with shared cultural experiences that carry with them a deep and meaningful significance far beyond their physical reality. Icons have a type of religious significance. It is this religious significance that provides them with their basic power. A few years ago there was a story about a silver chalice (圣杯) brought to a small town in Brazil by a visiting American priest which bore the following words: “In memory of Marilyn Monroe.” A remarkable mixture of the sacred and the secular (世俗的)，an integration of the strengths of both into a super icon. The Western romance is at its very basis religious in its implications. The hero，standing between the wilderness on the one hand and civilization on the other, balances, much like a priest，between the powers of light and darkness because he has the strengths of both and uses them against the weaknesses of the wilderness. The hero-priest functions as a nineteenth-century savior by combining New Testament mercy with Old Testament justice. In the Western romance the gun，the horse, and the landscape are the central icons. While the horse enables the hero to move easily about the virtue-laden (富有美德的)and vice-ridden landscape, the gun aids him in the final judgment between good and evil. The hero’s gun must, of course, be special, almost magical; it is given the power with the forces of life and death，right and wrong. The hero’s gun is not a tool,but a real extension of the manhood and the “rightness” of the hero-savior. Speaking of the horse as an icon, it is representative of the force of nature, mute evidence of the hero’s mastery over nature，of his ability to command respect from nature’s forces. Consistent with the iconic significance of the gun and the horse, is the landscape itself，which finds its most complete expression in film.The landscape is not just a backdrop against which the story is set，but rather an integral part of the action. It is the wilderness in all of its positive-negative completeness, being able to provide spiritual and physical healthfulness for the modem experience. In the Western romance,the landscape as a backdrop__________.

Passage 4 Questions 16 to 20 are based on the following passage. I was supposed to have been a nice, church-going Swiss housewife, but I ended up a psychiatrist in the American Southwest for my belief in the power of unconditional love that set me to work with AIDS-infected patients. I was destined to work with dying patients. I had no choice when I encountered my first AIDS patient. I felt called to travel some 250,000 miles each year to hold workshops that helped people cope with the most painful aspects of life, death and the transition between the two. Later in my life，I was compelled to buy a 300-acre farm in rural Virginia, and I poured all the money I earned from publishing and lectures into making it a reality. I constructed a healing center where I held workshops，allowing me to cut down on my busy travel schedule. I was planning to adopt AIDS-infected babies，who would enjoy however many days remained of their lives in the splendor of the outdoors. After announcing my intention of adopting AIDS-infected babies，I became the most despised (厌恶)person in the whole Shenandoah Valley, and even though I soon abandoned my plans, there was a group of men who did everything in their power short of killing me to get me to leave. They fired bullets through my windows and shot at my animals. The simple life on the farm was everything to me. The fields rolled out as far as I could see. Ancient trees offered their silent wisdom. Then，on October 6, 1994，my house was set on fire. It burned down to the ground and all my papers were destroyed. Everything I owned turned to ash. I was hurrying through the airport in Baltimore, trying to catch a plane home，when I got the news that it was on fire. The friend who told me begged me not to go home, not yet. But my whole life I had been told not to become a doctor, not to talk with dying patients, not to start an AIDS hospice (临终安养院),and each time I had stubbornly (倔强地)done what felt right rather than what was expected. That is how I have lived. If I am opinionated and independent, if I am stuck in my ways, so what? That is me. Believing in the power of unconditional love, the author________.

Passage 4 Questions 16 to 20 are based on the following passage. I was supposed to have been a nice, church-going Swiss housewife, but I ended up a psychiatrist in the American Southwest for my belief in the power of unconditional love that set me to work with AIDS-infected patients. I was destined to work with dying patients. I had no choice when I encountered my first AIDS patient. I felt called to travel some 250,000 miles each year to hold workshops that helped people cope with the most painful aspects of life, death and the transition between the two. Later in my life，I was compelled to buy a 300-acre farm in rural Virginia, and I poured all the money I earned from publishing and lectures into making it a reality. I constructed a healing center where I held workshops，allowing me to cut down on my busy travel schedule. I was planning to adopt AIDS-infected babies，who would enjoy however many days remained of their lives in the splendor of the outdoors. After announcing my intention of adopting AIDS-infected babies，I became the most despised (厌恶)person in the whole Shenandoah Valley, and even though I soon abandoned my plans, there was a group of men who did everything in their power short of killing me to get me to leave. They fired bullets through my windows and shot at my animals. The simple life on the farm was everything to me. The fields rolled out as far as I could see. Ancient trees offered their silent wisdom. Then，on October 6, 1994，my house was set on fire. It burned down to the ground and all my papers were destroyed. Everything I owned turned to ash. I was hurrying through the airport in Baltimore, trying to catch a plane home，when I got the news that it was on fire. The friend who told me begged me not to go home, not yet. But my whole life I had been told not to become a doctor, not to talk with dying patients, not to start an AIDS hospice (临终安养院),and each time I had stubbornly (倔强地)done what felt right rather than what was expected. That is how I have lived. If I am opinionated and independent, if I am stuck in my ways, so what? That is me. The author built a healing center to_____.

Passage 4 Questions 16 to 20 are based on the following passage. I was supposed to have been a nice, church-going Swiss housewife, but I ended up a psychiatrist in the American Southwest for my belief in the power of unconditional love that set me to work with AIDS-infected patients. I was destined to work with dying patients. I had no choice when I encountered my first AIDS patient. I felt called to travel some 250,000 miles each year to hold workshops that helped people cope with the most painful aspects of life, death and the transition between the two. Later in my life，I was compelled to buy a 300-acre farm in rural Virginia, and I poured all the money I earned from publishing and lectures into making it a reality. I constructed a healing center where I held workshops，allowing me to cut down on my busy travel schedule. I was planning to adopt AIDS-infected babies，who would enjoy however many days remained of their lives in the splendor of the outdoors. After announcing my intention of adopting AIDS-infected babies，I became the most despised (厌恶)person in the whole Shenandoah Valley, and even though I soon abandoned my plans, there was a group of men who did everything in their power short of killing me to get me to leave. They fired bullets through my windows and shot at my animals. The simple life on the farm was everything to me. The fields rolled out as far as I could see. Ancient trees offered their silent wisdom. Then，on October 6, 1994，my house was set on fire. It burned down to the ground and all my papers were destroyed. Everything I owned turned to ash. I was hurrying through the airport in Baltimore, trying to catch a plane home，when I got the news that it was on fire. The friend who told me begged me not to go home, not yet. But my whole life I had been told not to become a doctor, not to talk with dying patients, not to start an AIDS hospice (临终安养院),and each time I had stubbornly (倔强地)done what felt right rather than what was expected. That is how I have lived. If I am opinionated and independent, if I am stuck in my ways, so what? That is me. Why did the author try to leave the farm?

Passage 4 Questions 16 to 20 are based on the following passage. I was supposed to have been a nice, church-going Swiss housewife, but I ended up a psychiatrist in the American Southwest for my belief in the power of unconditional love that set me to work with AIDS-infected patients. I was destined to work with dying patients. I had no choice when I encountered my first AIDS patient. I felt called to travel some 250,000 miles each year to hold workshops that helped people cope with the most painful aspects of life, death and the transition between the two. Later in my life，I was compelled to buy a 300-acre farm in rural Virginia, and I poured all the money I earned from publishing and lectures into making it a reality. I constructed a healing center where I held workshops，allowing me to cut down on my busy travel schedule. I was planning to adopt AIDS-infected babies，who would enjoy however many days remained of their lives in the splendor of the outdoors. After announcing my intention of adopting AIDS-infected babies，I became the most despised (厌恶)person in the whole Shenandoah Valley, and even though I soon abandoned my plans, there was a group of men who did everything in their power short of killing me to get me to leave. They fired bullets through my windows and shot at my animals. The simple life on the farm was everything to me. The fields rolled out as far as I could see. Ancient trees offered their silent wisdom. Then，on October 6, 1994，my house was set on fire. It burned down to the ground and all my papers were destroyed. Everything I owned turned to ash. I was hurrying through the airport in Baltimore, trying to catch a plane home，when I got the news that it was on fire. The friend who told me begged me not to go home, not yet. But my whole life I had been told not to become a doctor, not to talk with dying patients, not to start an AIDS hospice (临终安养院),and each time I had stubbornly (倔强地)done what felt right rather than what was expected. That is how I have lived. If I am opinionated and independent, if I am stuck in my ways, so what? That is me. What can be learnt about the author from the passage?

Passage 4 Questions 16 to 20 are based on the following passage. I was supposed to have been a nice, church-going Swiss housewife, but I ended up a psychiatrist in the American Southwest for my belief in the power of unconditional love that set me to work with AIDS-infected patients. I was destined to work with dying patients. I had no choice when I encountered my first AIDS patient. I felt called to travel some 250,000 miles each year to hold workshops that helped people cope with the most painful aspects of life, death and the transition between the two. Later in my life，I was compelled to buy a 300-acre farm in rural Virginia, and I poured all the money I earned from publishing and lectures into making it a reality. I constructed a healing center where I held workshops，allowing me to cut down on my busy travel schedule. I was planning to adopt AIDS-infected babies，who would enjoy however many days remained of their lives in the splendor of the outdoors. After announcing my intention of adopting AIDS-infected babies，I became the most despised (厌恶)person in the whole Shenandoah Valley, and even though I soon abandoned my plans, there was a group of men who did everything in their power short of killing me to get me to leave. They fired bullets through my windows and shot at my animals. The simple life on the farm was everything to me. The fields rolled out as far as I could see. Ancient trees offered their silent wisdom. Then，on October 6, 1994，my house was set on fire. It burned down to the ground and all my papers were destroyed. Everything I owned turned to ash. I was hurrying through the airport in Baltimore, trying to catch a plane home，when I got the news that it was on fire. The friend who told me begged me not to go home, not yet. But my whole life I had been told not to become a doctor, not to talk with dying patients, not to start an AIDS hospice (临终安养院),and each time I had stubbornly (倔强地)done what felt right rather than what was expected. That is how I have lived. If I am opinionated and independent, if I am stuck in my ways, so what? That is me. The last paragraph shows the author’s_____.

请用括号单词的恰当形式填空(balance) When I said that my life is out of balance I meant that I do not have a standard_____ life.

请用括号单词的恰当形式填空(discover) Scientists announced the____ of a new species of plant.

Passage1 Questions 1 to 5 are based on the following passage. Hummingbirds included the smallest birds in the world, but they belong to one of the largest group of birds, the Trochilidae family. These birds are found in deserts, mountains, and plains, but most live in tropical rain forests. Their name refers to the humming sound made by their tiny, beating wings; each species creates a different humming sound, depending on the speed of its wing beats. There are 328 hummingbird species.The smallest is the bee hummingbird from Cuba, and the largest is the giant hummingbird from South America. Hummingbird bills(喙）come in different sizes and shapes, too. The long bill is adapted to collect nectar(花蜜）from flowers. The bill protects the long, split tongue and allows each hummingbird species to feed from specific types of flowers. Hummingbirds are called nectarivores(食蜜类）,because about 90 percent of their diet is the nectar from flowers. They also snack on insects. A hummingbird hunts insects by flying and diving to snap them up out of the air. If a hummingbird sees a bird that it doesn’t want in its territory, it gives a high-pitched warning and starts doing dive attacks. Other hummers and even birds of different species often join in to dive-bomb the unwelcome bird until it leaves. The hummingbird is fearless, as it can overcome everything unless taken by surprise. When it comes to flying, nobody does it better. Like a helicopter, a hummingbird can go up, down, sideways, backward, and even upside down! Most of its wings are made of hand bones instead of arm bones like other birds’wings. When hovering, the wings turn in opposite directions and then reverse themselves in a figure-eight movement. Hummingbirds also have muscles that power both the up and down stroke instead of just the down stroke, as in other birds. Then can beat their wings from 20 to 200 times per second. Hummingbirds are such good fliers that most of them never walk. As tough as they are, hummingbirds still face a few clever natural enemies. Hummers have been caught by dragonflies, trapped in spider webs, and snatched by frogs. Other birds occasionally eat hummingbirds. where do most hummingbirds live?