TEXT D

From Namche Bazaar, the Sherpa capital at 12,000 feet, the long line threaded south,dropping 2,000 feet to the valley floor, then trudged down the huge Sola-Khumbu canyon until it opened out to the lush but still daunting foothills of Central Nepal.

It was here at Namche that one man broke rank and leaned north, slowly and arduously climbing the steep walls of the natural amphitheater behind the scatter of stone huts, then past Kunde and Khumjong.

Despite wearing a balaclava on his head, he had been frequently recognized by the Tibetans, and treated with the gravest deference and respect. Even among those who knew nothing about him, expressions of surprise lit up their dark, liquid eyes. He was a man not expected to be there.

Not only was his stature substantially greater than that of the diminutive Tibetans, but it was also obvious from his bearing - and his new broadcloak, which covered a much-too-tight army uniform - that he came from a markedly loftier station in life than did the average Tibetan. Among a people virtually bereft of possessions, he had fewer still, consisting solely of a rounded bundle about a foot in diameter slung securely by a cord over his shoulder. The material the bundle was wrapped in was of a rough Tibetan weave, which did not augur that the content was of any greater value - except for the importance he seemed to ascribe to it, never for a moment
releasing his grip.

His objective was a tiny huddle of buildings perched halfway up an enormous valley wall across from him, atop a great wooded spur jutting out from the lower lap of the 22,493-foot Ama
Dablum, one of the most majestic mountains on earth. There was situated Tengboche, the most famous Buddhist monastery in the Himalayas, its setting unsurpassed for magnificence anywhere on the planet.

From the top of the spur, one's eyes sweep 12 miles up the stupendous Dudh Kosi canyon to the six-mile-long granite wall of cliff of Nuptse at its head. If Ama Dablum is the Gatekeeper,then the sheer cliff of Nuptse, never less than four miles high, is the Final Protector of the highest and mightiest of them all: Chomolongma, the Mother Goddess of the World, to the Tibetans; Sagarmatha, the Head of the Seas, to the Nepalese; and Everest to the rest of us. And over the great barrier of Nuptse She demurely peaks.

It was late in the afternoon - when the great shadows cast by the colossal mountains were descending into the deep valley floors - before he reached the crest of the spur and shuffled to a stop just past Tengboche's entrance gompa. His chest heaving in the rarefied air, he removed his hand from the bundle--the first time he had done so - and wiped grimy rivulets of sweat from around his eyes with the fingers of his mitted hand.

His narrowed eyes took in the open sweep of the quiet grounds, the pagoda-like monastery itself, and the stone buildings that tumbled down around it like a protective skirt. In the distance the magic light of the magic hour lit up the plume flying off Chomolongma's 29,029-foot-high crest like a bright, welcoming banner.

His breathing calmed, he slowly, stiffly struggled forward and up the rough stone steps to the monastery entrance. There he was greeted with a respectful nameste -"I recognize the divine in you" - from a tall, slim monk of about 35 years, who hastily set aside a twig broom he had been using to sweep the flagstones of the inner courtyard. While he did so, the visitor noticed that the monk was missing the small finger on his left hand. The stranger spoke a few formal words in Tibetan, and then the two disappeared inside.

Early the next morning the emissary - lightened of his load - appeared at the monastery entrance, accompanied by the same monk and the elderly abbot. After a bow of his head, which was returned much more deeply by the two ocher-robed residents, he took his leave. The two solemn monks watched, motionless, until he dipped over the ridge on which the monastery sat, and out of sight.

Then, without a word, they turned and went back inside the monastery.

26. Which of the following words in Paragraph One implies difficulty in walking?
A. "threaded".

?B. "dropping".

C. "trudged".

?D. "daunting".

27. In the passage the contrast between the Tibetans and the man is indicated in all the following aspects EXCEPT
A. clothing.? B. height.? C. social status D. personal belongings.

28. It can be inferred from the passage that one can get ______ of the region from the monastery.
A. a narrow view

B. a hazy view

C. a distant view

D. a panoramic view

29. Which of the following details shows that the man became relaxed after he reached the monastery?
A. "...he reached the crest of the spur and shuffled to a stop..."
B. "...he removed his hand from the bundle..."
C. "His narrowed eyes took in the open sweep of the quiet grounds..."
D. "...he slowly, stiffly struggled forward and up the rough stone steps..."

30. From how it is described in the passage the monastery seems to evoke
A. a sense of awe.??

B. a sense of piety.
C. a sense of fear.?

D. a sense of mystery.

PART III GENERAL KNOWLEDGE (10 MIN)

There are ten multiple-choice questions in this section. Choose the best answer to each question. Mark your answers on your coloured answer sheet.

31. The Head of State of New Zealand is
A. the governor-general.?

B. the Prime Minister.
C. the high commissioner.?

D. the monarch of the United Kingdom.

32. The capital of Scotland is
A. Glasgow.?

B. Edinburgh.?

C. Manchester.?

D. London.

33. Who wrote the Declaration of Independence and later became the U.S. President?
A. Thomas Jefferson.

B. George Washington.

C. Thomas Paine.

D. John Adams.

34. Which of the following cities is located on the eastern coast of Australia?
A. Perth.??

B. Adelaide.??

C. Sydney.?

D. Melbourne.

35. Ode to the West Windwas written by
A. William Blake.??????????

B. William Wordsworth.

C. Samuel Taylor Coleridge.

D. Percy B. Shelley.

36. Who among the following is a poet of free verse?
A. Ralph Waldo Emerson.??

B. Walt Whitman.
C. Herman Melville???????

D. Theodore Dreiser.

37. The novel Sons and Lovers was written by
A. Thomas Hardy.

B. John Galsworthy.

C. D.H. Lawrence.

D. James Joyce.

38. The study of the mental processes of language comprehension and production is
A. corpus linguistics.??????

B. sociolinguistics.
C. theoretical linguistics.?

D. psycholinguistics.

39. A special language variety that mixes languages and is used by speakers of different languages for purposes of trading is called
A. dialect.?

B. idiolect.?

C. pidgin.?

D. register.

40. When a speaker expresses his intention of speaking, such as asking someone to open the window, he is performing
A. an illocutionary act.?

B. a perlocutionary act.
C. a locutionary act.????

D. none of the above.

PART IV PROOFREADING & ERROR CORRECTION (15 MIN)

Proofread the given passage on ANSWER SHEET TWO as instructed.

?When ∧art museum wants a new exhibit, (1)_______ it never buys things in finished form and hangs (2)_______ them on the wall. When a natural history museum
wants an exhibition, it must often build i. (3)_______ The previous section has shown how quickly a rhyme passes from one schoolchild to the next and illustrates the further difference ____1____ between school lore and nursery lore. In nursery lore a verse, learnt in early childhood, is not usually passed on again when the little listener ____2____ has grown up, and has children of their own, or even grandchildren. ____3_____ The period between learning a nursery rhyme and transmitting it may be something from 20 to 70 years. With the playground ____4____ lore, therefore, a rhyme may be excitedly passed on within the very hour ____5____ it is learnt; and, in the general, it passes between children of the ____6____ same age, or nearly so, since it is uncommon for the differnce in age between playmates to be more than five years. If, therefore, a playground rhyme can be shown to have been currently for a hundred years, or ____7____ even just for fifty, it follows that it has been retransmitted over and over, very possibly it has passed along a chain of two or three ____8____ hundred young hearers and tellers, and the wonder is that it remains live ____9____ after so much handling, to let alone that it bears resemblance to the ____10____ original wording.

PART V TRANSLATION (60 MIN)

SECTION A CHINESE TO ENGLISH

Translate the underlined part of the following text into English. Write your translation on
ANSWER SHEET THREE.

我想不起來哪一個(gè)熟人沒有手機(jī)。今天沒有手機(jī)的人是奇怪的，這種人才需要解釋。我們的所有社會(huì)關(guān)系都儲(chǔ)存在手機(jī)的電話本里，可以隨時(shí)調(diào)出使用。古代只有巫師才能擁有這種法寶。

手機(jī)刷新了人與人的關(guān)系。會(huì)議室門口通常貼著一條通告：請與會(huì)者關(guān)閉手機(jī)?？墒菚?huì)議室里的手機(jī)鈴聲仍然響成一片。我們都是普通人，并沒有多少重要的事情。盡管如此，我們也不會(huì)輕易關(guān)掉手機(jī)。打開手機(jī)象征我們與這個(gè)世界的聯(lián)系。手機(jī)反映出我們的"社交饑渴癥"。最為常見的是，一個(gè)人走著走著突然停下來，眼睛盯著手機(jī)屏幕發(fā)短信。他不在乎停在馬路中央還是廁所旁邊。

為什么對(duì)于手機(jī)來電和短信這么在乎?因?yàn)槲覀兤惹锌释c社會(huì)保持聯(lián)系。