Social circumstances in Early Modern England mostly served to repress women’s voices. Patriarchal culture and institutions constructed them as chaste, silent, obedient, and subordinate. At the beginning of the 17th century, the ideology of patriarchy, political absolutism, and gender hierarchy were reaffirmed powerfully by King James in The Trew Law of Free Monarchie and the Basilikon Doron; by that ideology the absolute power of God the supreme patriarch was seen to be imaged in the absolute monarch of the state and in the husband and father of a family. Accordingly, a woman’s subjection, first to her father and then to her husband, imaged the subjection of English people to their monarch, and of all Christians to God. 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.

Yet some social and cultural conditions served to empower women. During the Elizabethan era (1558—1603) the culture was dominated by a powerful Queen, who provided an impressive female example though she left scant cultural space for other women. Elizabethan women writers began to produce original texts but were occupied chiefly with translation. In the 17th century, however, various circumstances enabled women to write original texts in some numbers. For one thing, some counterweight to patriarchy was provided by female communities—mothers and daughters, extended kinship networks, close female friends, the separate court of Queen Anne (King James’ consort) and her often oppositional masques and political activities. For another, most of these women had a reasonably good education (modern languages, history, literature, religion, music, occasionally Latin) and some apparently found in romances and histories more expansive terms for imagining women’s lives. Also, representation of vigorous and rebellious female characters in literature and especially on the stage no doubt helped to undermine any monolithic social construct of women’s mature and role.

Most important, perhaps, was the radical potential inherent in the Protestant insistence on every Christian’s immediate relationship with God and primary responsibility to follow his or her individual conscience. There is plenty of support in St Paul’s epistles and elsewhere in the Bible for patriarchy and a wife’s subjection to her husband, but some texts (notably Galatians 3:28) inscribe a very different politics, promoting women’s spiritual equality: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Jesus Christ.” 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.

There is also the gap or slippage between ideology and common experience. English women throughout the 17th century exercised a good deal of accrual power: as managers of estates in their husbands’ absences at court or on military and diplomatic missions; as members of guilds; as wives and mothers who apex during the English Civil War and Interregnum (1640-60) as the execution of the King and the attendant disruption of social hierarchies led many women to seize new roles—as preachers, as prophetesses, as deputies for exiled royalist husbands, as writers of religious and political tracts.

     What is the best title for this passage?

[A]. Women’s Position in the 17th Century.

[B]. Women’s Subjection to Patriarchy.

[C]. Social Circumstances in the 17th Century.

[D]. Women’s objection in the 17th Century.

     What did the Queen Elizabeth do for the women in culture?

[A]. She set an impressive female example to follow.

[B]. She dominated the culture.

[C]. She did little.

[D]. She allowed women to translate something.

Which of the following is Not mention as a reason to enable women to original texts?

[A].Female communities provided some counterweight to patriarchy.

[B]. Queen Anne’s political activities.

[C]. Most women had a good education.

[D]. Queen Elizabeth’s political activities.

     What did the religion so for the women?

[A]. It did nothing.

[B]. It too asked women to be obedient except some texts.

[C]. It supported women.

[D]. It appealed to the God.

第三部分：阅读理解 （共20小题；，每小题2分，满分40分）
第一节（共15小题；每小题2分，满分30分）
A
Ammie Reddick from East Kilbride, Lanarkshire, was only 18 months old when she had the accident that has scarred her for life. While her mother was away for a moment, the inquisitive baby reached up to a hot kettle in the family kitchen and poured boiling water all over her tiny body.
An ambulance was called and rushed the baby to a nearby hospital. Twenty percent of Ammie's body had been burned and all of her burns were third-degree. The doctors could tell immediately that Ammie's best chance of survival was a specialized burns unit(科) some miles away at Glasgow Royal Infirmary. There, using tissue taken from unburned areas of Ammie's body, surgeons performed complex skin grafts（移植）to close her wounds and control her injuries, an operation that took about six hours. Over the next 16 years, Ammie had 12 more operations to repair her body.
When she started school at Maxwelton Primary at age four, other pupils made cruel comments or simply wouldn't play with her. “I was the only burned child in the street, the class and the school,”she recalls. “Some children refused to become friends because of that.”
Today, age 17, Ammie can only ever remember being a burned person with scars; pain is a permanent part of her body. She still has to have two further operations. Yet she is a confident, outgoing teenager who offers inspiration and hope to other young burns victims.
Ammie's parents Ruby, a funeral director and Gibby, a policeman, have been a great support. “They told me if people had a problem with my burns, the problem was theirs not mine,” says Ammie. “They taught me to cope with other people's reactions and constantly reminded me I was valued and loved." Ammie's positive philosophy（人生观） means she is now in demand with burns organizations, helping younger patients build their self-esteem  to live with permanent scars.
“Now she is a member of the Scottish Burned Children's Club, which a charity set up last year.” says Donald Todd, chairman of the club and a senior burns nurse at Edinburgh's Royal Hospital for Sick Children, “Ammie provides so much encouragement for younger ones. She is upbeat and outgoing and a perfect role model for them.”
This month, Ammie will be joining the younger children at the Graffham Water Centre in Cambridgeshire for the charity's first summer camp . "I'll show them how to shrug off  unkind stares from others," she says. Ammie loves wearing fashionable sleeveless tops and she plans to show the youngsters at summer camp that they can too. "I do not go to great lengths to hide my burns scars," she says. “I gave up wondering how other people would react years ago.”
56. Ammie was taken to Glasgow Royal Infirmary because ____________ .
A. it was the nearest hospital away from her home
B. it was a hospital specializing in childhood disease
C. only there can skin grafts be performed
D. it has more advanced and specialized techniques to cure burns
57. How many operations will Ammie have to receive altogether?
A. 12                B. 13                     C. 14           D. 15
58. The underlined phrase “shrug off” in the last paragraph is closest in meaning to ______ .
A. perform             B. ignore                          C. accept                 D. tolerate
59. Which of the following best describes Ammie’s?
A. Strong-minded, optimistic and helpful
B. Shy, pessimistic and discouraged
C. Fashionable, sensitive and easygoing
D. Careful, confident and intelligent

Social circumstances in Early Modern England mostly served to repress women’s voices. Patriarchal culture and institutions constructed them as chaste, silent, obedient, and subordinate. At the beginning of the 17th century, the ideology of patriarchy, political absolutism, and gender hierarchy were reaffirmed powerfully by King James in The Trew Law of Free Monarchie and the Basilikon Doron; by that ideology the absolute power of God the supreme patriarch was seen to be imaged in the absolute monarch of the state and in the husband and father of a family. Accordingly, a woman’s subjection, first to her father and then to her husband, imaged the subjection of English people to their monarch, and of all Christians to God. 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.

Yet some social and cultural conditions served to empower women. During the Elizabethan era (1558—1603) the culture was dominated by a powerful Queen, who provided an impressive female example though she left scant cultural space for other women. Elizabethan women writers began to produce original texts but were occupied chiefly with translation. In the 17th century, however, various circumstances enabled women to write original texts in some numbers. For one thing, some counterweight to patriarchy was provided by female communities—mothers and daughters, extended kinship networks, close female friends, the separate court of Queen Anne (King James’ consort) and her often oppositional masques and political activities. For another, most of these women had a reasonably good education (modern languages, history, literature, religion, music, occasionally Latin) and some apparently found in romances and histories more expansive terms for imagining women’s lives. Also, representation of vigorous and rebellious female characters in literature and especially on the stage no doubt helped to undermine any monolithic social construct of women’s mature and role.

Most important, perhaps, was the radical potential inherent in the Protestant insistence on every Christian’s immediate relationship with God and primary responsibility to follow his or her individual conscience. There is plenty of support in St Paul’s epistles and elsewhere in the Bible for patriarchy and a wife’s subjection to her husband, but some texts (notably Galatians 3:28) inscribe a very different politics, promoting women’s spiritual equality: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Jesus Christ.” 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.

There is also the gap or slippage between ideology and common experience. English women throughout the 17th century exercised a good deal of accrual power: as managers of estates in their husbands’ absences at court or on military and diplomatic missions; as members of guilds; as wives and mothers who apex during the English Civil War and Interregnum (1640-60) as the execution of the King and the attendant disruption of social hierarchies led many women to seize new roles—as preachers, as prophetesses, as deputies for exiled royalist husbands, as writers of religious and political tracts.

     What is the best title for this passage?

[A]. Women’s Position in the 17th Century.

[B]. Women’s Subjection to Patriarchy.

[C]. Social Circumstances in the 17th Century.

[D]. Women’s objection in the 17th Century.

     What did the Queen Elizabeth do for the women in culture?

[A]. She set an impressive female example to follow.

[B]. She dominated the culture.

[C]. She did little.

[D]. She allowed women to translate something.

Which of the following is Not mention as a reason to enable women to original texts?

[A].Female communities provided some counterweight to patriarchy.

[B]. Queen Anne’s political activities.

[C]. Most women had a good education.

[D]. Queen Elizabeth’s political activities.

     What did the religion so for the women?

[A]. It did nothing.

[B]. It too asked women to be obedient except some texts.

[C]. It supported women.

[D]. It appealed to the God.