1. Which of the following statements about the Wakefield Master is NOT True? [A]. He was Chaucer’s contemporary. [B]. He is remembered as the author of five or six realistic plays. [C]. He write like John Steinbeck. [D]. HE was an accomplished artist. 2. By “patristic”, the author means [A]. realistic. [B]. patriotic [C]. superstitious. [C]. pertaining to the Christian Fathers. 3. The statement about the “secularization of the medieval drama” refers to the [A]. introduction of mundane matters in religious plays. [B]. presentation of erudite material. [C]. use of contemporary introduction of religious themes in the early days. 4. In subsequent paragraphs, we may expect the writer of this passage to [A]. justify his comparison with Steinbeck. [B]. present a point of view which attack the thought of the second paragraph. [C]. point out the anachronisms in the play. [D]. discuss the works of Chaucer.

Vocabulary 1. clerically educated 受过教会教育的 2. lore 口头传说，口头文字 3. patristic 有关早期基督教领袖的 4. vernacular 方言 5. boisterous 喧闹的 6. metrical 韵律的 7. stanza 诗节 8. medieval 中世纪的 9. plight 悲惨的命运 10. secularization 世俗化，脱离教会 11. pastoral 乡村的 12. bleak 荒凉的 13. documentary 记录文献的 14. monologue 独白 15. burlesque 诙谐或游戏诗文的，讽刺或滑稽的 16. Nativity 基督的诞生 17. epilogue 收场白 18. deference 敬意，尊重 19. atavistic 返祖的，隔代遗传的 20. slide back to 滑回，这里指返回 21. raison d’etre 存在的理由 22. all the same 即便如此 23. paradoxical turn 自相矛盾的说法 24. cloistered 隐居的 25. contemplative 好冥想的人(如僧侣) 26. the contemplative life 宗教上冥想的生涯 27. redemption 赎罪 28. mundane 世俗的，现世的 29. erudite 博学的，饱学之士 30. anachronism 时代错误，与时代不合的事物

难句译注 1. Moreover, insofar as any interpretation of its author can be made from the five or six plays attributed to him, the Wake field Master is uniformly considered to be a man of sharp contemporary observation. [结构简析] insofar 义：只能，在……范围，常和as 连用。Attributed 过去分词，这里指属于韦克菲尔德大师写的剧本。 [参考译文] 再则，就以五六本，被认为是韦克菲尔德·马斯脱所写的剧本为依据来分析说明这位作者，他是一位公认为对时代具有敏锐洞察力的戏剧作家。

写作方法和文章大意 这是一篇文学评论，评韦克菲尔德·马斯脱的戏剧。他是乔叟的同时代人，采用对比手法，作者对比了他和别的批评家对韦评价之差异来论证韦克菲尔德本人的观点，立场和作品的文体，语言，内容等各个方面。然后把他跟同时代人乔叟作比较，指出他的不足。

答案祥解 1. C. 他象斯坦贝克一样写。第一段作者说他是一位公认的对当时代具有敏锐洞察力的作家。现在仍然享有盛名。主要在于“他对被压迫和被遗忘的人民的同情，有着对人物性格了解的犀利眼光，对日常方言的曲折转意的“耳朵”。他的幽默粗放而又喧闹，粗鲁而又愉快。因此，尽管他有意识的艺术效果(性)，明显表现在他对复杂韵律和诗节的感受力上，人们仍然尊他为中世纪的斯坦贝克，对贫苦农民悲惨命运的疾首愤怒，给以毫不妥协地甚至野性地真实描述”。这段话说明，文内两位作家之共同点是在内容观点上。而不是指一样的艺术形式上。韦克菲尔德写的是诗歌形式--韵文，而斯坦贝克是小说和散文剧。所以说他像斯坦贝克那样写就错了。故选C. A. 他是乔叟同时代人，见最后一句“他的历史观点的现实主义稍逊于乔叟。乔叟在几年前就为其时代写了一本传奇。” B. 他是作为五或六本现实之剧本的作者而为人纪念。本文第一句话“只能从他写的五个或六个剧本来说明这位作者。” D. 他是一位有成就的艺术家。 2. D. Patristic 义：为关于早期基督教领袖的。第一段中his Biblical and Patristic lore indicate的意思是“他那有关圣经和早期基督教领袖们的歌谣。” A. 现实主义的。 B. 爱国的。 C. 迷信的。 3. A. 在宗教剧中介绍世俗之事。见第二段中的secularization义：世俗化，脱离教会。这一整段都讲了韦剧中对世俗之事的描述：“拿剧本和作者两者一起讲的话，现在习惯于把他的剧本看作中世纪戏剧世俗化的一个顶点。因此，对他世俗化强调常以一个例子来说明，即他现实主义的描述12月24日一个寒冷的夜晚，在约克郡西区荒凉的山里的那种粗陋的习俗和乡村的生活；在常被人认为几乎是‘记录文献’的三个牧人三段连续的独白之后，批评家们继续认为他的现实主义在此时被强化到以讽刺嘲弄的口吻处理了基督的诞生。最后，作者收场白或事后的补充，对材料的来源圣经表示敬意。剧本又滑回到早期纯洁无邪(天真)的崇敬，一种返祖基调中去。事实上最后一幕不仅是全剧的高潮，也许还是“现实主义”引言存在的理由。”这一段清楚表明。批评者认为宗教只是作者的收场白，计划外的添加剂而已。 B. 表现渊博知识材料。 C. 应用当代材料。太笼统。当代也有宗教之事。 D. 介绍早期宗教题材。 4. B. 表达抨击第二段思想的观点。这个问题最难回答，其所以选择B，是因为本人作者并不同意流行的观点。他在讲完“常规看法”有，用引导来谈“纪实文献”和“现实主义”。这说明作者之含义并不是这两个词的本义。这段最后一句话“事实上，最后一幕……”表明：最后一幕有宗教内容，而“现实主义”不过处于introductory阶段。第三段点明作者的观点“现在的戏剧表面上有许多支持世俗现实主义模式的观点。韦之‘现实主义’有一个自相矛盾的特点。他对人和书本的广泛的了解表明：“他不是与世隔绝，而是和时代紧密相连的。再说，那时的生活毕竟是全方位的宗教。那时代绝不会忽视这种信仰--人是叛逆和有罪的生灵，需要赎罪。大师是那么深沉含蓄的信奉宗教，因而他比布罗姆作者更不可能(更不愿)现实主义地表现真正的历史。他的历史感现实性甚至比乔叟更不现实主义。乔叟早在前几年为他的时代写了‘类似’骑士的故事”。“特罗依拉斯和克莱西德”等传奇。再说，乔叟以高度浪漫的材料为借口对历史事实任意处理。”所以说，我们可以期望作者在下面一步发挥自己的观点，抨击第二段的看法。 A. 他和斯坦贝克的比较是公平的。 C. 指出剧中时代错误。 D. 讨论乔叟作品。

Passage Nine (The Continuity of the Religious Struggle in Britain) Though England was on the whole prosperous and hopeful, though by comparison with her neighbors she enjoyed internal peace, she could not evade the fact that the world of which she formed a part was torn by hatred and strife as fierce as any in human history. Men were still for from recognizing that two religions could exist side by side in the same society; they believed that the toleration of another religion different from their own. And hence necessarily false, must inevitably destroy such a society and bring the souls of all its members into danger of hell. So the struggle went on with increasing fury within each nation to impose a single creed upon every subject, and within the general society of Christendom to impose it upon every nation. In England the Reformers, or Protestants, aided by the power of the Crown, had at this stage triumphed, but over Europe as a whole Rome was beginning to recover some of the ground it had lost after Martin Luther’s revolt in the earlier part of the century. It did this in two ways, by the activities of its missionaries, as in parts of Germany, or by the military might of the Catholic Powers, as in the Low Countries, where the Dutch provinces were sometimes near their last extremity under the pressure of Spanish arms. Against England, the most important of all the Protestant nations to reconquer, military might was not yet possible because the Catholic Powers were too occupied and divided: and so, in the 1570’s Rome bent her efforts, as she had done a thousand years before in the days of Saint Augustine, to win England back by means of her missionaries. These were young Englishmen who had either never given up the old faith, or having done so, had returned to it and felt called to become priests. There being, of course, no Catholic seminaries left in England, they went abroad, at first quite easily, later with difficulty and danger, to study in the English colleges at Douai or Rome: the former established for the training of ordinary or secular clergy, the other for the member of the Society of Jesus, commonly known as Jesuits, a new Order established by St, Ignatius Loyola same thirty years before. The seculars came first; they achieved a success which even the most eager could hardly have expected. Cool-minded and well-informed men, like Cecil, had long surmised that the conversion of the English people to Protestantism was for from complete; many-Cecil thought even the majority-had conformed out of fear, self-interest or-possibly the commonest reason of all-sheer bewilderment at the rapid changes in doctrine and forms of worship imposed on them in so short a time. Thus it happened that the missionaries found a welcome, not only with the families who had secretly offered them hospitality if they came, but with many others whom their first hosts invited to meet them or passed them on to. They would land at the ports in disguise, as merchants, courtiers or what not, professing some plausible business in the country, and make by devious may for their first house of refuge. There they would administer the Sacraments and preach to the house holds and to such of the neighbors as their hosts trusted and presently go on to some other locality to which they were directed or from which they received a call.

1. Taxation in Roman days apparently was based on [A]. wealth. [B]. mobility. [C]. population. [D]. census takers. 2. The American Statistical Association [A]. is converting statistical study from an art to a science. [B]. has an excellent record in business forecasting. [C]. is neither hopeful nor pessimistic. [D]. speaks with mathematical exactitude. 3. The message the author wishes the reader to get is [A]. statisticians have not advanced since the days of the Roman. [B]. statistics is not as yet a science. [C]. statisticians love their machine. [D].computer is hopeful. 4. The “greatest story ever told” referred to in the passage is the story of [A]. Christmas. [B]. The Mets. [C]. Moses. [D]. Roman Census Takers.

Vocabulary 1. census 人口调查 2. decreed 分布法令 3. influx 汇集，流入(人口或物) 4. census taker 人口调查员 5. in the intervening years 在这期间 6. sampling 取样(调查) 7. presumable 可能的，可推测的 8. batteries 一连串，一系列 9. sage 圣人；聪明的(人-) 10. seer 先知 11. newfangled 新型的(贬义) 12. high-falutin 夸大的，夸张的 13. deplorable 悲惨的，杂乱的 14. batting average 平均成功率(原指击球平均得分数) 15. ascertainable 可以确定的/确切的 16. delineation 描述 17. exactitude 精确

难句译注 1. The hotel industry worries more about overbuilding than overcrowding, and if they had to meet an unexpected influx, few inns would have a manager to accommodate the weary guests. [结构简析] 复合句。And后为虚拟条件句。 [参考译文] 旅馆业就忧虑旅馆建的太多，不愁人太多。但是如果他们不得不碰到意想不到大批旅客，没有什么旅馆会有一位经理去安排疲惫不堪的客人的食宿。

写作方法与文章大意 文章论及“统计数字预测经济”。采用对比论证手法，还带点讽刺口吻，但气势宏伟。从两千年前恺撒·奥古斯都下令进行的人口调查说起，讲到现在的统计数字预测经济情况。得出应当正确对待预测数字的结论。

答案祥解 1. C. 人口。答案在第六句，“那时罗马计算人头作为征税的适当基础，目的很简单。” A. 财富。 B. 流动性。 C. 人口调查员。 2. A. 正把统计研究从文科转变成理科。这是从第六句开始讲的一种观点。“现在，政府机构和私人组织的一系列复杂的统计数字，由智者和先知人物殷切地浏览和解释以取得预先外未来事件的线索。圣经并没有告诉我们罗马的人口调查员是怎么调查统计的。至于我们当前更加关心的问题：目前经济预测的可靠性，意见分歧很大。美国统计协会125周年庆祝活动上，人们在大肆宣扬这些不同观点。有一种说法是经济预测可能正从文科转向科学(理科)发展。有些人兴高采烈大谈新型计算机和非常高级数学系统。”作者虽然没有明说，明眼人一看便知，艺术向科学转变正是美国统计协会在把统计学从文科转向理科。所以A. 对。 B. 在商业预测方面具有杰出的记录。不对。实际上“平均成功率还低于the Mets” C. 既没有希望也不乐观。文内没有提及。只提作者他们半喜半忧离开协会。 D. 以数学的精确性来说话。见下道题解释。协会部分人却有此看法“数学精确性。” 3. B. 统计学(到现在为止)还不是一门科学(理科)。文章最后几句话。“连统计协会的主席也告戒说高能统计法在实际材料原始和不允许的地方一般发挥正常。这跟低级的，不合适的统计员所假定的正好相反。我们怀着忧“希”掺半的心情离开周年庆祝宴会，怀着确实不是新近才有的信念，相信应用于确切材料上恰当的统计法在经济预测中有它的贡献，只要预测人员和公众不受蒙蔽，误呆板所述概率和趋势当作数学精确无比的预测就行。” A. 统计员从罗马时代起就没向前进步过。 C. 统计员爱计算机。这两项文内没有提到。 D. 计算机前程远大。文内只讲了有些人怀着兴高采烈的心情大讲新型计算机和非常高级数学“系统”，暗示了计算机大有希望。但不是所有人都这样认为的。最重要的计算机的应用并不能改变这个事实：统计学不是立刻，而是文科。所以B. 对。 4. A. 基督，圣诞节，指基督的诞生。圣经中的一个故事。 B. the Mets. 圣经中率领希伯莱人出埃及的领袖，也作放债的犹太人讲。 C. 摩西。 D. 罗马人口调查员。

Passage Eight (Wakefield Master’s Realism)

Moreover, insofar as any interpretation of its author can be made from the five or six plays attributed to him, the Wake field Master is uniformly considered to be a man of sharp contemporary observation. He was, formally, perhaps clerically educated, as his Latin and music, his Biblical and patristic lore indicate. He is, still, celebrated mainly for his quick sympathy for the oppressed and forgotten man, his sharp eye for character, a ready ear for colloquial vernacular turns of speech and a humor alternately rude and boisterous, coarse and happy. Hence despite his conscious artistry as manifest in his feeling for intricate metrical and stanza forms, he is looked upon as a kind of medieval Steinbeck, indignantly angry at, uncompromisingly and even brutally realistic in presenting the plight of the agricultural poor. Thus taking the play and the author together, it is mow fairly conventional to regard the former as a kind of ultimate point in the secularization of the medieval drama. Hence much emphasis on it as depicting realistically humble manners and pastoral life in the bleak hills of the West Riding of Yorkshire on a typically cold bight of December 24th. After what are often regarded as almost “documentaries” given in the three successive monologues of the three shepherds, critics go on to affirm that the realism is then intensified into a burlesque mock-treatment of the Nativity. Finally as a sort of epilogue or after-thought in deference to the Biblical origins of the materials, the play slides back into an atavistic mood of early innocent reverence. Actually, as we shall see, the final scene is not only the culminating scene but perhaps the raison d’etre of introductory “realism.” There is much on the surface of the present play to support the conventional view of its mood of secular realism. All the same, the “realism” of the Wakefield Master is of a paradoxical turn. His wide knowledge of people, as well as books indicates no cloistered contemplative but one in close relation to his times. Still, that life was after all a predominantly religious one, a time which never neglected the belief that man was a rebellious and sinful creature in need of redemption, So deeply (one can hardly say “naively” of so sophisticated a writer) and implicitly religious is the Master that he is less able (or less willing) to present actual history realistically than is the author of the Brome “Abraham and Isaac”. His historical sense is even less realistic than that of Chaucer who just a few years before had done for his own time costume romances, such as The Knight’s Tale, Troilus and Cressida, etc. Moreover Chaucer had the excuse of highly romantic materials for taking liberties with history.

1. The writer’s attitude toward the arts is one of [A]. admiration. [B]. indifference. [C]. suspicion. [D]. repulsion 2. The author believes that a child. [A]. should practice what the Hindoos preach. [B]. frequently faces vital problems better than grownups do. [C]. hardly ever knows his true origin. [D]. is incapable of appreciating the arts. 3. The author is primarily concerned with urging the reader to [A]. look to the future for enlightenment. [B]. appraise the present for its true value. [C]. honor the wisdom of the past ages. [D]. spend more time in leisure activities. 4. The passage is primarily concerned with problem of [A]. history and economics. [B]. society and population. [C]. biology and physics. [D]. theology and philosophy.

Vocabulary 1. sham 虚伪 2. delusion 欺骗 3. fabulous 荒诞无稽的，不存在的 4. exhilarating 令人高兴的 5. sublime 崇高的 6. slumber 睡眠 7. Hindoo 印度 8. Brahma 婆罗门(贵族) 9. come, fall, go to pieces 崩溃，垮台 10. culminate 达到顶点 11. lapse 时间的推移/消逝 12. apprehend 领悟，理解 13. instill (慢慢地)滴注，灌输 14. drench 浸泡，使湿透 15. posterity 子孙后代 16. look to 指望，注意

难句译注 1. If men would steadily observe realities only, and not allow themselves to be deluded, life, to compare it with such things as we know, would be like a fairy tale and the Arabian Nights’ Entertainments. [结构简析] 虚拟条件句，主句中to compare it with… know是插入语，也有假设之意。 [参考译文] 如果人们坚持只观察现实，不让自己被蒙蔽，那么生活，把它和我们知道的事情相比较，就象神话，象一千零一夜中描述的一切。 2. When we are unhurried and wise, we perceive that only great and worthy things have any permanent and absolute existence, --that petty fears and petty pleasure are but the shadow of reality. [结构简析] 主句中两个that. 第一个是perceive 的宾语从句。破折号的第二个 that从句是说明，对比前一个that 句。 [参考译文] 在我们冷静和明智时，我们会感到只有伟大的和有价值的东西才能永恒绝对地存在，而那些微不足道的恐惧和欢乐仅仅是现实的阴影而已。 3. By closing the eyes and slumbering, by consenting to be deceived by shows, men establish and confirm their daily life of routine and habit everywhere, which still is built on purely illusory foundation. [参考译文] 闭上眼睛，昏昏欲睡，允许自己被表面现象所蒙蔽，人们通过这些手段来建立和确定他们的生活日程和各种习惯。这仍然是建立在幻(觉)想基础上的东西。 4. So soul, from the circumstances in which it is placed, mistakes its own character, until the truth is revealed to it by some holy teacher, and then it knows itself to be Brahme.” [结构简析] from the circumstances in which … ，介词短语+定从，实际上都是修饰mistake [参考译文] 从它所处的环境中出发，灵魂把自己的身份搞错了。直到某个神圣的先生揭示的事实，那时它才知道自己是个贵族。 5. We think that that is which appears to be. [结构简析] 第一个that 是引导think的宾语从句的连接词，第二个that 是代词，作宾从中的主语，指上述“灵魂”整个句子。 [参考译文] 我们想那就是看起来那个样子(情况似乎就是那样)。

写作方法与文章大意 这是一篇从哲学角度探讨人应重视现实的论说文。采用以对比，具体实例说明的写作手法。先用虚伪和欺骗被尊为至高无上的真理一事，跟正视现实，尊重必然的东西对比，引出后者是美好生活的来源。再以大人和孩子对比，孩子更能分辨生活的规律。最后从过去，未来和现在对比，人们对过去认为就是这么一回事，崇拜遥远的一切。作者提醒人们--此时此地的现实是最重要的。

答案祥解 1. A. 钦佩。本文第三句“如果我们只尊重必然的东西，尊重有权威为必然的东西，那么音乐和诗歌会重新在街上唱诵。”本文最后一句“虽然诗人或艺术从来没有如此美好和崇高的设想，但他们有些后代至少会达到这一步的。”还有难句译注1。这些都说明作者对艺术视为崇高和美好，不是被蒙蔽的东西。 B. 漠不关心。 C. 怀疑的。 D. 排斥。多不对。 2. B. 孩子们常常比成人更好地棉队各种问题。本文第七句“孩子们游戏生活(整天只知道玩儿)，却比难以很好的生活的成人们更清楚的分辨出显示生活的真正规律和种种关系。” A. 孩子应当实践印度布道宣传的东西。 C. 几乎对其真实出身一无所知。这是讲王子的事情，不是一般孩子。 D. 难以欣赏艺术。并未提及。 3. B. 珍视目前的真正价值。这在文章倒数第五句“永恒中，确实有真实和崇高的东西存在。但是所有这一切时间，地点，机遇都是在此时此地。上帝本身在现时达到了顶峰。在今后流逝的岁月中，它绝不会更加神圣崇高。我们只有长期不断地灌输和浸润在周围现实之中，才能理解什么是崇高和神圣的东西。不论我们的步伐快还是慢，路线已为我铺定。那就让我们的生命在体会感受中度过。”作者强调现实才是人们应该抓住的。 A. 指望未来给予启迪。 C. 尊重过去的智慧。 D. 在悠闲的活动中花更多的时间。 4. D. 神学和哲学。整篇文章都传递了这两个内容，特别是哲学推理论说。 A. 历史和经济学。 B. 社会和人口。 C. 生物和物理。

Passage Seven (Forecasting of Statistics) Nearly two thousand years have passed since a census decreed by Caesar Augustus become part of the greatest story ever told. Many things have changed in the intervening years. The hotel industry worries more about overbuilding than overcrowding, and if they had to meet an unexpected influx, few inns would have a manager to accommodate the weary guests. Now it is the census taker that does the traveling in the fond hope that a highly mobile population will stay long enough to get a good sampling. Methods of gathering, recording, and evaluating information have presumably been improved a great deal. And where then it was the modest purpose of Rome to obtain a simple head count as an adequate basis for levying taxes, now batteries of complicated statistical series furnished by governmental agencies and private organizations are eagerly scanned and interpreted by sages and seers to get a clue to future events. The Bible does not tell us how the Roman census takers made out, and as regards our more immediate concern, the reliability of present day economic forecasting, there are considerable differences of opinion. They were aired at the celebration of the 125th anniversary of the American Statistical Association. There was the thought that business forecasting might well be on its way from an art to a science, and some speakers talked about newfangled computers and high-falutin mathematical system in terms of excitement and endearment which we, at least in our younger years when these things mattered, would have associated more readily with the description of a fair maiden. But others pointed to the deplorable record of highly esteemed forecasts and forecasters with a batting average below that of the Mets, and the President-elect of the Association cautioned that “high powered statistical methods are usually in order where the facts are crude and inadequate, the exact contrary of what crude and inadequate statisticians assume.” We left his birthday party somewhere between hope and despair and with the conviction, not really newly acquired, that proper statistical methods applied to ascertainable facts have their merits in economic forecasting as long as neither forecaster nor public is deluded into mistaking the delineation of probabilities and trends for a prediction of certainties of mathematical exactitude.

4. B. 除了某些文本外，它也要求妇女服从。第一段，见上述内容。第三段集中论述这一点。“也许，最重要的是基督教固有潜在激进性。它坚持主张每个基督徒和上帝的直接关系，坚持人首先责任是服从她或他的良知。在圣·保罗使徒书以及在别的圣经中有许多对家长制，妻子对丈夫的服从支持。可是有些文本镌刻着一种完全不同的政治观点，鼓吹妇女精神平等：”人没有犹太和希腊之分，没有束缚或自由之分，没有男女之分，因为在耶酥基督面前，你们都是一样。“

A. 它什么也没有做。不对。　　　　 C. 它支持妇女。也不对，只有某些版本支持。　　 D. 它求助于上帝。它借上帝之名压制妇女。第一段：“因此，妇女首先服从父亲，然后服从丈夫，体现了(象征)英国人民服从他们的君主，所有基督徒服从上帝。”

Passage Six (The Present Is the Most Important) Shams and delusions are esteemed for soundest truths, while reality is fabulous. If men would steadily observe realities only, and not allow themselves to be deluded, life, to compare it with such things as we know, would be like a fairy tale and the Arabian Nights’ Entertainments. If we respected only what is inevitable and has a right to be , music and poetry would resound along the streets. When we are unhurried and wise, we perceive that only great and worthy things have any permanent and absolute existence, --that petty fears and petty pleasure are but the shadow of reality. This is always exhilarating and sublime. By closing the eyes and slumbering, by consenting to be deceived by shows, men establish and confirm their daily life of routine and habit everywhere, which still is built on purely illusory foundation. Children, who play life, discern its true law and relations more clearly than men, who fail to live worthily, but who think that they are wiser by experience, that is, by failure. I have read in a Hindoo book, that “there was a king’s son, who, being expelled in infancy from his native city, was brought up by a forester, and, growing up to maturity in that state, imagined himself to belong to the barbarous race with which be lived. One of his father’s ministers having discovered him, revealed to him what he was, and the misconception of his character was removed, and he knew himself to be a prince. So soul, from the circumstances in which it is placed, mistakes its own character, until the truth is revealed to it by some holy teacher, and then it knows itself to be Brahme.” We think that that is which appears to be. If a man should give us an account of the realities he beheld, we should not recognize the place in his description. Look at a meeting-house, or a court-house, or a jail, or a shop. Or a dwelling-house, and say what that thing really is before a true gaze, and they would all go to pieces in your account of them. Men esteem truth remote, in the outskirts of the system, behind the farthest star, before Adam and after the last man. In eternity there is indeed something true and sublime. But all these times and places and occasions are now and here. God himself culminates in the present moment, and will never be more divine in the lapse of all ages. And we are enabled to apprehend at all what is sublime and noble only by the perpetual instilling and drenching of the reality that surrounds us. The universe constantly and obediently answers to our conceptions; whether we travel fast or slow, the track is laid for us. Let us spend our lives in conceiving then. The poet or the artist never yet had as fair and noble a design but some of his posterity at least could accomplish it.

3. D. 伊丽莎白女皇的政治活动。这文内没有提及。

A. 妇女亲情网对家长制进行抗衡。　　　 B. 安娜女皇的政治活动。　　　　 C. 大多数妇女都受过良好教育。这三项在第二段中都提到。“首先，妇女亲情关系，如母亲，女儿，他们的亲戚网，好友；安娜女皇单独的宫殿，她那对立的化装舞会和政治活动都和族长制予以抗衡。”

2. C. 她没有做什么。英女皇伊丽莎白在位时期间在文化上并没有妇女做过什么。这在第二段讲得很清楚。“伊丽莎白统治时期(1558--1603)，文化领域为强有里女皇所控制，她本人确实树立了令人难忘的妇女形象，可是她并没有为其它妇女能够创作一些东西。”见前面列出之原因和下一道题的A. B. C.

1. A. 17世纪英国妇女地位。见上面文章大意。

B. 妇女服从于家族制。　　　　 D. 17世纪妇女的反抗，都是A.内容中的一部分，不能作为最佳标题。　　　 C. 17世纪英国社会形式，只能作为背景出现。

2. Such texts encouraged some women to claim the support of God the supreme patriarch against the various earthly patriarchs who claimed to stand toward them in his stead.

[结构简析] in one’s stead　　 代替某人。

[参考译文] 这样的版本鼓励有些妇女去寻求最高家长，上帝的支持，以对抗各种各样凡间家长，他们声称替代上帝对付她们。

写作方法与文章大意

　 文章论述了17世纪英国妇女的地位，采用对比写作手法。一方面(第一段)英皇詹姆士重新以法律形式确定：家长制的思想体系，政治上集权主义，性别等级制。而思想意识是上帝的绝对权威；最高等级制体现在绝对君主政权上，体现在家庭的父亲和丈夫身上。所以妇女先对父亲，后对丈夫的服从体现了英国臣民对君权，全体基督徒对上帝的服从。那时代造就的妇女都是贞洁，沉默，服从，低下。

另方面，某些社会和文化因素赋予妇女以力量，首先是女皇伊丽莎白统治的时期，她本身就是一个强有力的榜样。其次一些妇女亲情关系，以及安娜女皇的分庭抗礼统治活动和舞会。再则是大多数活动妇女都受过良好教育。最重要的是有些圣经文本鼓吹妇女精神平等。

最后一段论述了英国妇女实际上有的已经掌握实权，如丈夫公务，他们管理庄园田产。

答案祥解

1. Also, the period saw an outpouring of repressive or overtly misogynist sermons, tracts, and plays, detailing women’s physical and mental defects, spiritual evils, rebelliousness, shrewish ness, and natural inferiority to men.

[结构简析] 这是一种句型，年代，时间+see, find 等动词+宾语。

[参考译文] 这一时期出来许多约束或明显反对妇女的布道(教义)，小册子和戏剧，详细地描述了妇女精神上和肉体上的缺陷，精神罪恶，叛逆，凶狠，天生低于男人的品性。

19. inscribe　　　　　　　　　　　 写，题写，铭记

难句译注