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Questions 16 to 20 are based on the following talk.
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Questions 11～15 "Museum" is a slippery word. It first meant in Greek anything consecrated to the Muses: a hill, a shrine, a garden, a festival or even a textbook. Both Plato’s Academy and Aristotle’s Lyceum had a mouseion, a muses’ shrine. Although the Greeks already collected detached works of art, many temples—notably that of Hera at Olympia (before which the Olympic flame is still lit)—had collections of objects, some of which were works of art by well-known masters, while paintings and sculptures in the Alexandrian Museum were incidental to its main purpose. The Romans also collected and exhibited art from disbanded temples, as well as mineral specimens, exotic plants, animals; and they plundered sculptures and paintings (mostly Greek) for exhibition. Meanwhile, the Greek word had slipped into Latin by transliteration (though not to signify picture galleries, which were called pinacothecae) and museum still more or less meant "Muses’ shrine". The inspirational collections of precious and semi-precious objects were kept in larger churches and monasteries—which focused on the gold-enshrined, bejeweled relics of saints and martyrs. Princes, and later merchants, had similar collections, which became the deposits of natural curiosities: large lumps of amber or coral, irregular pearls, unicorn horns, ostrich eggs, fossil bones and so on. They also included coins and gems—often antique engraved ones—as well as, increasingly, paintings and sculptures. As they multiplied and expanded, to supplement them, the skill of the fakers grew increasingly refined. At the same time, visitors could admire the very grandest paintings and sculptures in the churches, palaces and castles; they were not "collected" either, but "site-specific", and were considered an integral part both of the fabric of the buildings and of the way of life which went on inside them—and most of the buildings were public ones. However, during the revival of antiquity in the fifteenth century, fragments of antique sculpture were given higher status than the work of any contemporary, so that displays of antiquities would inspire artists to imitation, or even better, to emulation; and so could be considered Muses’ shrines in the former sense. The Medici garden near San Marco in Florence, the Belvedere and the Capitol in Rome were the most famous of such early "inspirational" collections. Soon they multiplied, and, gradually, exemplary "modern" works were also added to such galleries. In the seventeenth century, scientific and prestige collecting became so widespread that three or four collectors independently published directories to museums all over the known world. But it was the age of revolutions and industry which produced the next sharp shift in the way the institution was perceived: the fury against royal and church monuments prompted antiquarians to shelter them in asylum-galleries, of which the Musée des Monuments Francais was the most famous. Then, in the first half of the nineteenth century, museum funding took off, allied to the rise of new wealth. London acquired the National Gallery and the British Museum, the Louvre was organized, the Museum-Insel was begun in Berlin, and the Munich galleries were built. In Vienna, the huge Kunsthistorisches and Naturhistorisches Museum took over much of the imperial treasure. Meanwhile, the decline of craftsmanship (and of public taste with it) inspired the creation of "improving" collections. The Victoria and Albert Museum in London was the most famous, as well as perhaps the largest of them. "... the skill of the fakers grew increasingly refined" in the third paragraph means that ______.
Questions 16 to 20 are based on the following talk.
Questions 6～10 Campaigning on the Indian frontier is an experience by itself. Neither the landscape nor the people find their counterparts in any other portion of the globe. Valley walls rise steeply five or six thousand feet on every side. The columns crawl through a maze of giant corridors down which fierce snow-fed torrents foam under skies of brass. Amid these scenes of savage brilliancy there dwells a race whose qualities seem to harmonize with their environment. Except at harvest-time, when self- preservation requires a temporary truce, the Pathan tribes are always engaged in private or public war. Every man is a warrior, a politician and a theologian. Every large house is a real feudal fortress made, it is true, only of sun-baked clay, but with battlements, turrets, loopholes, drawbridges, etc. complete. Every village has its defense. Every family cultivates its vendetta; every clan, its feud. The numerous tribes and combinations of tribes all have their accounts to settle with one another. Nothing is ever forgotten, and very few debts are left unpaid. For the purposes of social life, in addition to the convention about harvest-time, a most elaborate code of honor has been established and is on the whole faithfully observed. A man who knew it and observed it faultlessly might pass unarmed from one end of the frontier to another. The slightest technical slip would, however, be fatal. The life of the Pathans is thus full of interest; and his valleys, nourished alike by endless sunshine and abundant water, are fertile enough to yield with little labor the modest material requirements of a sparse population. Into this happy world the nineteenth century brought two new facts: the rifle and the British government. The first was an enormous luxury and blessing; the second, an unmitigated nuisance. The convenience of the rifle was nowhere more appreciated than in the Indian highlands. A weapon which would kill with accuracy at fifteen hundred yards opened a whole new vista of delights to every family or clan which could acquire it. One could actually remain in one’s own house and fire at one’s neighbor nearly a mile away. One could lie in wait on some high crag, and at hitherto unheard-of ranges hit a horseman far below. Even villages could fire at each other without the trouble of going far from home. Fabulous prices were therefore offered for these glorious products of science. Rifle- thieves scoured all India to reinforce the efforts of the honest smuggler. A steady flow of the coveted weapons spread its genial influence throughout the frontier, and the respect which the Pathan tribesmen entertained for Christian civilization was vastly enhanced. government on the other hand was entirely unsatisfactory. The great organizing, advancing, absorbing power to the southward seemed to be little better than a monstrous spoil-sport. If the Pathans made forays into the plains, not only were they driven back (which after all was no more than fair), but a whole series of subsequent interferences took place, followed at intervals by expeditions which toiled laboriously through the valleys, scolding the tribesmen and exacting fines for any damage which they had done. No one would have minded these expeditions if they had simply come, had a fight and then gone away again. In many cases this was their practice under what was called the "butcher and bolt policy" to which the government of India long adhered. But towards the end of the nineteenth century these intruders began to make roads through many of the valleys, and in particular the great road to Chitral. They sought to ensure the safety of these roads by threats, by forts and by subsidies. There was no objection to the last method so far as it went. But the whole of this tendency to road-making was regarded by the Pathans with profound distaste. All along the road people were expected to keep quiet, not to shoot one another, and above all not to shoot at travelers along the road. It was too much to ask, and a whole series of quarrels took their origin from this source. Building roads by the British ______.
Questions 1～5 According to the old Jewish stories, the world was in a sad state. The hand of man was lifted against his neighbor. People murdered and stole from each other. It was not safe for a girl to leave her home, lest she be kidnapped by the boys in the neighboring villages. Jehovah, the God of the Israelites, wanted to begin civilization again, hoping that a new generation would prove to be more obedient to his will. In those days there lived a man called Noah. He was descendant of Seth, a younger brother of Cain and Abel, who was born after the family tragedy had taken place. Noah was a good man who tried to be at peace with his conscience and with his fellowmen. If the human race had to began once more, Noah would make a very good ancestor. Jehovah therefore decided to kill all other people, but spare Noah. He came to Noah and told him to build a ship. The vessel was to be four hundred and fifty feet long and thirty feet wide and it was to have a depth of forty-three feet. So Noah and his faithful workmen cut down large cypress trees and laid the kneel and built the sides and covered them with pitch, that the hold might be dry. When the third deck had been finished, a roof was built. It was made of heavy timber, to withstand the violence of the rain that was to pour down upon this wicked earth. Then Noah and his household, his three sons and their wives, made ready for the voyage. They went into the fields and into the mountains and gathered all the animals they could find that they might have beasts for food and for sacrifices when they should return to dry land. A whole week they hunted successfully. And then the "Ark" (for so was the ship called) was full of the noises of the various creatures who did not like their cramped quarters. On the evening of the seventh day, Noah and his family went on board. Later that night, it began to rain. It rained for forty nights and forty days. At the end of this time, the whole world was covered with water, Noah and his fellow travelers in the Ark were the only living things to survive this terrible deluge. Finally, a new wind swept the clouds away. Once more the rays of the sun rested upon the turbulent waves as they had done when the world was first created. Noah opened a window on the Ark and peered out. His ship floated peacefully in the midst of an endless ocean, and no land was in sight. To see if there was dry land, Noah sent out a raven, but the bird came back. Next he sent a pigeon. Pigeons can fly longer than almost any other bird, but the poor thing could not find a single branch upon which to rest, and it also came back to Ark. He waited a week, and once more he set the pigeon free. It was gone all day, but in the evening it returned with a freshly plucked olive leaf in its beak. The waters were receding. Another week went by before Noah released the pigeon for the third time. It did not return and this was a good sign. So afterward the Ark landed on the top of Mount Ararat, in the country which is now called Armenia. The next day Noah went ashore. At once he took some stones and built an altar, and then killed a number of his animals to make a sacrifice for Jehovah. And behold, the sky was bright with the colors of a mighty rainbow. It was a sign from Jehovah to his faithful servant, promising never again would he destroy the entire earth. Near the end of the story, Noah sent out birds ______ to assess the conditions outside the ship.
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