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12月英語六級(jí)仔細(xì)閱讀練習(xí)題及答案
Passage One
Questions 56 to 60 are based on the following passage.
In ancient Greece athletic festivals were very important and had strong religious associations. The Olympian athletic festival held every four years in honor of Zeus, king of the Olympian Gods, eventually lost its local character,became first a national event and then, after the rules against foreign competitors had been abolished, international.
No one knows exactly how far back the Olympic Games go, but some official records date from 776 B.C.
The games took place in August on the plain by Mount Olympus. Many thousands of spectators gathered from all parts of Greece, but no married woman was admitted even as a spectator. Slaves, women and dishonored persons were not allowed to compete. The exact sequence of events is. uncertain, but events included boy's gymnastics, boxing, wrestling, horse racing and field events, though there were fewer sports involved than in the modern Olympic Games.
On the last day of the Games, all the winners were honored by having a ring of holy olive laves placed on their heads. So great was the honor that the winner of the foot race gave his name to the year of his victory.
Although Olympic winners received no prize money, they were, in fact, richly rewarded by their state authorities.
How their results compared with modem standards, we unfortunately have no means of telling.
After an uninterrupted history of almost 1,200 years, the games were suspended by the Romans in 394 A.D.
They continued for such a long time because people believed in the philosophy behind the Olympics: the idea that a healthy body produced a healthy mind, and that the spirit of competition in sports and games was preferable to the competition that caused wars. It was over 1,500 years before another such international athletic gathering took place in Athens in 1896.
Nowadays, the Games are held in different countries in turn. The host country provides vast facilities, including a stadium, swimming pools and living accommodation, but competing countries pay their own athletes' expenses.
The Olympics start with the arrival in the stadium of a torch, lighted on Mount Olympus by the sun's rays. It is carded by a succession of runners to the stadium. The torch symbolized the continuation of the ancient Greek athletic ideals, and it bums throughout the Games until the closing ceremony. The well-known Olympic flag, however, is a modem conception: the five inter locking rings symbolize the uniting of all five continents participating in the Games.
56. The Olympic Games became an international event since the games__________.
A. lost the previous religious meanings
B. were accepted by all Greek people
C. allowed foreign athletes to compete in it
D. got official records and judge systems
57. Compared with the modem Olympic Games, the ancient ones __________.
A. covered every possible events for males
B. did not give due respect to women
C.attracted people from different countries
D. had more sports events than the modem ones
58. In ancient Olympic Games, winners__________.
A. could not get any award in money form from organizers of the Games
B. could earn a lot of money through the award given by the organizers
C. could give his name to the year of his victory as a great honor
D. were honored by having a ring of olive leaves around their waists
59. According to the spirit of the ancient Olympic Games, __________.
A. wars between countries could be avoided through sports
B. competition in sports led to wars between countries
C. healthy mind could reinforce a healthy body
D. healthy mind could be fostered by a healthy body
60. When athletes arrive at the host country,__________.
A. the host country pays for their traveling expenses
B. they are always not satisfied with the living conditions
C. their countries have to pay for their expenditure
D. they use the training facilities immediately for adjustment.
Passage Two
Questions 61 to 65 are based on the following passage.
Now and again I have had horrible dreams, but not enough of them to make me lose my delight in dreams. To begin with, I like the idea of dreaming, of going to bed and lying still and then, by some queer magic, wandering into another kind of existence. As a child I could never understand why grown-ups took dreaming so calmly when they could make such a fuss about any holiday. This still puzzles me. I am mystified (迷惑的) by people who say they never dream and appear to have no interest in the subject. It is much more astonishing than if they said they never went out for a walk. Most people Or at least more Western Europeans do not seem to accept dreaming as part of their lives. They appear to see it as an irritating little habit, like sneezing or yawning.
I have never understood this. My dream life does not seem as important as my waking fife, if only because there is far less of it, but to me it is important. As if there were at least two extra continents added to the world, and lightning excursions running to them at any moment between midnight and breakfast. Then again, the dream fife,though queer and confusing and unsatisfactory in many respects, has its own advantages. The dead are there,smiling and talking. The part is there, sometimes all broken and confused but occasionally as fresh as a daisy. And perhaps, as Mr. Dunne tells us, the future is there too, winking at us. This dream life is often overshadowed (蒙上陰影) by huge mysterious anxieties, with luggage that cannot be packed and trains that refuse to be caught; and both persons and scenes there are not as dependable and solid as they are in waking life, so that Brown and Smith merge into one person while Robinson splits into two, and there are thick woods outside the bathroom door and the dining room is somehow part of a theatre balcony; and there are moments of loneliness or terror in the dream word that are worse than anything we have known under the sun. Yet this other life has its interests, its happiness, its satisfactions, and at certain rare intervals, a serene glow or a sudden joy, like glimpses of another form of existence altogether, that we cannot match with open eyes. Silly or wise, terrible or excellent, it is a further helping of experience, a bonus after dark, another slice of life cut differently, for which, it seems to me, we are never sufficiently grateful. Only a dream! Why only? It was there and you had it.
"If there were dreams to sell," Beddoes inquires, "What would you pay?" I cannot say off hand, but certainly the price would be rather more than I could afford.
61. When the author was young, he thought that __________.
A. by dreaming people could live a better life indeed
B. he was puzzled by the mysterious quality of dreams
C. it was astonishing that adults loved holidays so much
D. it was a pity that adults could not enjoy dreams
62. According to the author, most Western Europeans __________.
A. have ignored the important aspects of dreams
B. don't know how to enjoy life in their dreams
C. value dreams very highly
D. think of sneezing when thinking of dreams
63. The advantageous aspect of dreams lies in __________.
A. the short moments it has relieved people from the burden of life
B. experiencing the impossible or unrealistic, even broken parts of life
C. the refreshing power it endows people when they wake up in the morning
D. the mystery it brings when in dream people can predict their future
64. In the author's opinion, we should thank a dream because__________.
A. it makes us enjoy a different life
B. we can avoid terrible things in real life
C. we can experience various emotions in dreams
D. it can help us regain the innocent moments of life
65. What can be inferred from the author's answer to Beddoes' question?
A. Dreams may be manufactured and sold in the near future.
B. The price of a dream is ridiculously higher than expected.
C. People are silly if they set a high value on dreams.
D. The value of dreams is greater than we've imagined.
Passage One
【參考譯文】
在古希臘，運(yùn)動(dòng)節(jié)極其重要，并且具有很強(qiáng)的宗教意味。每四年舉辦一次的奧林匹亞運(yùn)動(dòng)節(jié)原本是紀(jì)念?yuàn)W林匹亞眾神之王宙斯的，最終卻失去了其地方特性，首先成為國(guó)家級(jí)的賽事，[56]然后，在禁止外國(guó)參賽者參賽的規(guī)定被廢除后，成了國(guó)際性賽事。沒有人確切知道奧林匹亞運(yùn)動(dòng)會(huì)的歷史有多久，但根據(jù)一些官方記錄，可以追溯到公元前776年。
這一運(yùn)動(dòng)會(huì)是八月在奧林匹斯山旁的平原上進(jìn)行的。成千上萬的觀眾從希臘的四面八方聚集過來，[57]但是已婚女性是不準(zhǔn)參加的，甚至是作為觀眾也不行。奴隸、女人及名聲敗壞的人不得參加比賽。賽程沒有確切的順序。比賽項(xiàng)目包括男子體操、拳擊、摔跤、賽馬以及田徑，比起現(xiàn)代奧林匹克運(yùn)動(dòng)會(huì)，其所包含的運(yùn)動(dòng)要少一些。
在運(yùn)動(dòng)會(huì)最后一天，所有獲勝者都會(huì)被授予榮譽(yù)——他們的頭上將戴上由神圣的橄欖樹葉編成的花環(huán)。甚至將用競(jìng)走獲勝者的名字來命名他獲勝的那一年，這可是無上的光榮。[58]盡管獲勝者沒有賽事獎(jiǎng)金：但實(shí)際上他們會(huì)受到政府當(dāng)局的豐厚獎(jiǎng)賞。很可惜，他們所取得的成績(jī)與現(xiàn)代標(biāo)準(zhǔn)相比如何，卻是不得而知了。
這項(xiàng)運(yùn)動(dòng)會(huì)在持續(xù)進(jìn)行了近1200年后，在公元394年被羅馬人中斷了。運(yùn)動(dòng)會(huì)之所以能延續(xù)這么久，是因?yàn)槿藗兿嘈艎W林匹克運(yùn)動(dòng)會(huì)所蘊(yùn)含的理念：[59]有健康的身體才能有健全的精神，以及運(yùn)動(dòng)中所展現(xiàn)的競(jìng)賽精神比引發(fā)戰(zhàn)爭(zhēng)的競(jìng)爭(zhēng)更為可取。一直到1500多年后——1896年，才在雅典再次出現(xiàn)了如此國(guó)際性的運(yùn)動(dòng)聚會(huì)。
如今，奧運(yùn)會(huì)在不同國(guó)家輪流進(jìn)行。[60]主辦國(guó)會(huì)提供大量的設(shè)施，包括體育場(chǎng)、游泳池以及居住地.但是，參加競(jìng)賽的國(guó)家要為自己的運(yùn)動(dòng)員支付開銷。
奧運(yùn)會(huì)以火炬到達(dá)體育場(chǎng)為開始，火炬是在奧林匹斯山上由太陽光引燃的，并由一個(gè)接一個(gè)的選手送到體育場(chǎng)。這個(gè)火炬象征著古希臘運(yùn)動(dòng)理念的延續(xù)，在整個(gè)奧運(yùn)會(huì)期間，火炬會(huì)一直燃燒，直至閉幕式。然而，著名的奧運(yùn)會(huì)會(huì)旗卻是現(xiàn)代人構(gòu)想出來的：五環(huán)相扣象征著參與運(yùn)動(dòng)會(huì)的五大洲緊密團(tuán)結(jié)。
【答案解析】
56.C
定位：根據(jù)題干信息詞international定位到第一段倒數(shù)第二句。
解析：由該句可知：“……在禁止外國(guó)參賽者參賽的規(guī)定被廢除后，(奧運(yùn)會(huì))成了國(guó)際性賽事。”因此C項(xiàng)與原文意思相符，故為答案。
57.B
定位：根據(jù)題干信息詞modern和ancient定位到第二段第二、三句。
解析：由原文可知：“已婚女性是不準(zhǔn)參加的，甚至是作為觀眾也不行。奴隸、女人及名聲敗壞的人不得參加比賽。”可見，古代奧運(yùn)會(huì)排斥女性，沒有給女性應(yīng)有的尊重。故B項(xiàng)為正確答案。文中提到，比起現(xiàn)代奧林匹克運(yùn)動(dòng)會(huì)，古代奧運(yùn)會(huì)所包含的運(yùn)動(dòng)要少一些，由此可排除A和D。文中只是說“成千上萬的觀眾從希臘的四面八方聚集過來”，并沒有說從各個(gè)國(guó)家，也可排除C。
58.A
定位：根據(jù)題干信息詞ancient和winners定位到第三段第三句。
解析：由該句可知：“盡管獲勝者沒有賽事獎(jiǎng)金，但實(shí)際上他們會(huì)受到政府當(dāng)局的豐厚獎(jiǎng)賞。”獲勝者不會(huì)從奧運(yùn)會(huì)組織者那里得到金錢獎(jiǎng)勵(lì)。故A項(xiàng)與文意相符，為正確答案。同時(shí)也可排除B項(xiàng)。文中說：“他們的頭上將戴上由神圣的橄欖樹葉編成的花環(huán)。甚至將用競(jìng)走獲勝者的名字來命名他獲勝的那一年……”C項(xiàng)和D項(xiàng)都與文意不符，均可排除。
59.D
定位：根據(jù)題干信息詞the spirit定位到第四段第二句。
解析：該句講述奧運(yùn)會(huì)的精神，申明“有健康的身體才能有健全的精神，以及運(yùn)動(dòng)中所展現(xiàn)的競(jìng)賽精神比引發(fā)戰(zhàn)爭(zhēng)的競(jìng)爭(zhēng)更為可取”。因此D項(xiàng)與原文相符，故為答案。C項(xiàng)與文意相悖，故排除;而A、B兩項(xiàng)是對(duì)原文的曲解，也可排除。
60.C
定位：根據(jù)題干信息詞hostcountry定位到第五段第二句。
解析：關(guān)于主辦國(guó)，本句指出：“主辦國(guó)會(huì)提供大量的設(shè)施，包括體育場(chǎng)、游泳池以及居住地，但是，參加競(jìng)賽的國(guó)家要為自己的運(yùn)動(dòng)員支付開銷。”c項(xiàng)與原文相符，故為答案。
Passage Two
【參考譯文】
我不時(shí)就會(huì)做噩夢(mèng)，但是這些噩夢(mèng)卻不足以?shī)Z走我從夢(mèng)中得到的快樂。首先，我喜歡做夢(mèng)，喜歡上床睡覺，靜靜躺著，然后憑借著某種神奇的魔力，漫游進(jìn)入另一個(gè)世界。[61]當(dāng)我還是個(gè)孩子時(shí)，我絕對(duì)不能理解為什么成年人談起夢(mèng)時(shí)能如此平靜，但一說到度假.卻夸夸其談。大驚小怪。這一點(diǎn)現(xiàn)在仍讓我困惑。
如果有人說他們從沒做過夢(mèng)或者看上去對(duì)這個(gè)話題不感興趣，我就會(huì)感到困惑不已。這可比他們說從未出去散過步更令人驚訝。[62]大多數(shù)人，或者至少可以說，大多數(shù)西方人似乎都沒把做夢(mèng)當(dāng)做他們生活的一部分。他們似乎把它看做一個(gè)惱人的小習(xí)慣，就像打噴嚏或打哈欠一樣。
我從來就不理解這種想法。我的夢(mèng)中生活似乎沒有清醒時(shí)的生活重要，這只是因?yàn)閴?mèng)中生活更為短暫。但是，對(duì)我來說，夢(mèng)是很重要的。這就像世界上多了至少兩塊大陸，并且，在午夜到早餐之間，我們會(huì)隨時(shí)短暫而快速地遠(yuǎn)游至此。[63]其次，盡管從很多方面看，夢(mèng)中的生活很奇怪、混亂且無法令人滿意。它卻有著自身的優(yōu)勢(shì)。死者在那里談笑風(fēng)生。過去的片段在那里，有時(shí)支離破碎、一片混亂。但有時(shí),它卻活靈活現(xiàn)。而且，就像鄧恩先生告訴我們的那樣，或許未來也在那里沖我們眨眼呢。這種夢(mèng)中生活經(jīng)常會(huì)因巨大的、詭秘的焦慮而蒙上陰影：行李無法打包，趕不上火車等，那里的人和景不像現(xiàn)實(shí)生活中那樣可靠、有形。因此，布朗和史密斯融合成一個(gè)人，而羅賓遜卻分裂成了兩個(gè)人。浴室門口有茂密的森林，而飯廳卻莫名其妙地成了某個(gè)劇院陽臺(tái)的一部分。此外，夢(mèng)中的生活里還會(huì)有比現(xiàn)實(shí)生活中我們所知的人和事物都糟糕的孤獨(dú)或恐怖的時(shí)刻。然而，這另一種生活里有著它自身的樂趣、幸福及滿足感。而且，在某些罕見的時(shí)刻會(huì)出現(xiàn)一道寧?kù)o的光芒或一陣突如其來的快樂，仿佛另一種生命形式的驚鴻一瞥，它是我們睜開眼睛后所不能看到的。[64]不管夢(mèng)是愚昧的或機(jī)智的、可怕的或極好的.它都是經(jīng)驗(yàn)提供的另一份食物、黑夜提供的一份紅利，是用不同方法切割出來的另一片生命蛋糕。在我看來，我們應(yīng)該為此感到無盡的感激。只是一場(chǎng)夢(mèng)!為什么說只是?它就在那里，而你也擁有過它了。
貝多斯問：“如果有夢(mèng)出售的話，你會(huì)付出什么去購(gòu)買?”[65]我無法隨口說出，但是，夢(mèng)的價(jià)格必定是我支付不起的。
【答案解析】
61.D
定位：根據(jù)題干信息詞young定位到第一段第三句。
解析：由該句可知，在孩提時(shí)代，作者不能理解為什么成人談起夢(mèng)時(shí)能如此平靜，但一說到度假，卻夸夸其談，大驚小怪。聯(lián)系上一句，作者認(rèn)為做夢(mèng)時(shí)能憑借著某種神奇的魔力，漫游進(jìn)入另一個(gè)世界。由此可見，他覺得大人們不會(huì)享受夢(mèng)境，這很可惜。因此D項(xiàng)與文意相符，故為答案。
62.A
定位：根據(jù)題干信息詞Western Europeans定位到第一段最后兩句。
解析：文中指出：“……大多數(shù)西方人似乎都沒把做夢(mèng)當(dāng)做他們生活的一部分。他們似乎把它看做一個(gè)惱人的小習(xí)慣，就像打噴嚏或打哈欠一樣。”由此可見他們心里沒把夢(mèng)當(dāng)回事。可知A項(xiàng)與原文意思相符.故為答案。
63.B
定位：根據(jù)題干信息詞advantageous定位到第二段第四句至第六句。
解析：該段第四句末提出夢(mèng)有優(yōu)勢(shì)。接著展開論述：“死者在那里談笑風(fēng)生。過去的片段在那里，有時(shí)支離破碎、一片混亂，但有時(shí)，它卻活靈活現(xiàn)。”由此可見，在夢(mèng)境中，我們可以經(jīng)歷那些不可能的、不現(xiàn)實(shí)的，甚至是破碎的生活片段。故B項(xiàng)與文意相符，為正確答案。
64.A
定位：根據(jù)題干信息詞thank a dream定位到第二段倒數(shù)第四句。
解析：該句指出：“……它都是經(jīng)驗(yàn)提供的另一份食物、黑夜提供的一份紅利，是用不同方法切割出來的另一片生命蛋糕。在我看來，我們應(yīng)該為此感到無盡的感激。”該句中which引導(dǎo)的定語從句內(nèi)容與題干空格前部分相符，根據(jù)邏輯關(guān)系可知，which從句前的內(nèi)容就是原因。將which前的內(nèi)容進(jìn)行概括后可知，我們感激夢(mèng)，因?yàn)樗鼛Ыo我們另一種不同的生活。故A項(xiàng)總結(jié)得最為準(zhǔn)確，為正確答案。
65.D
定位：根據(jù)題干信息詞Beddoes定位到最后一段。
解析：最后一段第一句引出Beddoes的提問，接著是作者對(duì)關(guān)于夢(mèng)的價(jià)值的回答。作者認(rèn)為“……夢(mèng)的價(jià)格必定是我付不起的”。由此可見，作者認(rèn)為夢(mèng)的價(jià)格很貴，即夢(mèng)具有很高的價(jià)值。對(duì)比四個(gè)選項(xiàng)，只有D項(xiàng)符合文意。
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