there was a general pique against the unwanted intrusion of the Western countries; there was an understandable tendency to seek an external scapegoat for internal disorders only tangentially attributable to the West and perhaps most important, there was a virile tradition of ethnocentrism, vented long before against Indian Buddhism, which, since the seventeenth century, focused on Western Christianity. Accordingly, even before the missionary movement really got under may in the mid-nineteenth century, it was already at a disadvantage. After 1860, as missionary activity in the hinterland expanded, it quickly became apparent that in addition to the intangibles, numerous tangible grounds for Chinese hostility abounded.

In part, the very presence of the missionary evoked attack. They were, after all, the first foreigners to leave the treaty ports and venture into the interior, and for a ling time they were virtually the only foreigners whose quotidian labors carried them to the farthest reaches of the Chinese empire. For many of the indigenous population, therefore, the missionary stood as a uniquely visible symbol against which opposition to foreign intrusion could be vented. In part, too, the missionary was attacked because the manner in which he made his presence felt after 1860 seemed almost calculated to offend. By indignantly waging battles against the notion that China was the sole fountainhead of civilization and, more particularly, by his assault on many facets of Chinese culture per se, the missionary directly undermined the cultural hegemony of the gentry class. Also, in countless ways, he posed a threat to the gentry's traditional monopoly of social leadership. Missionaries, particularly Catholics, frequently assumed the garb of the Confucian literati. They were only persons at the local level, aside from the gentry, who were permitted to communicate with the authorities as social equals. And they enjoyed an extraterritorial status in the interior that gave them greater immunity to Chinese law than had ever been possessed by the gentry.

Although it was the avowed policy of the Chinese government after 1860 that the new treaties were to be strictly adhered to, in practice implementation depended on the wholehearted accord of provincial authorities. There is abundant evidence that cooperation was dilatory. At the root of this lay the interactive nature of ruler and ruled.

In a severely understaffed bureaucracy that ruled as much by suasion as by might, the official almost always a stranger in the locality of his service, depended on the active cooperation of the local gentry class. Energetic attempts to implement treaty provisions concerning missionary activities, in direct defiance of gentry sentiment, ran the risk of alienating this class and destroying future effectiveness.

In a vague way, anti-Christian feeling stemmed from ______.

A．the mere presence of invaders

B．a(chǎn) generalized unfocused feeling

C．the introduction to the West

D．none of the above

there was a general pique against the unwanted intrusion of the Western countries; there was an understandable tendency to seek an external scapegoat for internal disorders only tangentially attributable to the West and perhaps most important, there was a virile tradition of ethnocentrism, vented long before against Indian Buddhism, which, since the seventeenth century, focused on Western Christianity. Accordingly, even before the missionary movement really got under may in the mid-nineteenth century, it was already at a disadvantage. After 1860, as missionary activity in the hinterland expanded, it quickly became apparent that in addition to the intangibles, numerous tangible grounds for Chinese hostility abounded.

In part, the very presence of the missionary evoked attack. They were, after all, the first foreigners to leave the treaty ports and venture into the interior, and for a ling time they were virtually the only foreigners whose quotidian labors carried them to the farthest reaches of the Chinese empire. For many of the indigenous population, therefore, the missionary stood as a uniquely visible symbol against which opposition to foreign intrusion could be vented. In part, too, the missionary was attacked because the manner in which he made his presence felt after 1860 seemed almost calculated to offend. By indignantly waging battles against the notion that China was the sole fountainhead of civilization and, more particularly, by his assault on many facets of Chinese culture per se, the missionary directly undermined the cultural hegemony of the gentry class. Also, in countless ways, he posed a threat to the gentry's traditional monopoly of social leadership. Missionaries, particularly Catholics, frequently assumed the garb of the Confucian literati. They were only persons at the local level, aside from the gentry, who were permitted to communicate with the authorities as social equals. And they enjoyed an extraterritorial status in the interior that gave them greater immunity to Chinese law than had ever been possessed by the gentry.

Although it was the avowed policy of the Chinese government after 1860 that the new treaties were to be strictly adhered to, in practice implementation depended on the wholehearted accord of provincial authorities. There is abundant evidence that cooperation was dilatory. At the root of this lay the interactive nature of ruler and ruled.

In a severely understaffed bureaucracy that ruled as much by suasion as by might, the official almost always a stranger in the locality of his service, depended on the active cooperation of the local gentry class. Energetic attempts to implement treaty provisions concerning missionary activities, in direct defiance of gentry sentiment, ran the risk of alienating this class and destroying future effectiveness.

In a vague way, anti-Christian feeling stemmed from ______.

A．the mere presence of invaders

B．a(chǎn) generalized unfocused feeling

C．the introduction to the West

D．none of the above

_____.

A．built the highest pillars for their Conquerors

B．were ruled by the greatest number of conquerors

C．won the greatest number of battles against other countries

D．were beaten in battle by the greatest number of other countries

that___________

A．built the highest pillars for their conquerors

B．were ruled by the greatest number of conquerors

C．won the greatest number of battles against other countries

D．were beaten in battle by the greatest number of other countries

to the trademark holder？

A．Because the trademark holder usually goes to the Internet and outroar from everyone was just incredible.

B．Because the name holder doesn't have the funds needed to fight against trademark holder.

C．Because licensed real estate brokers usually speak up for the trademark holder.

ne of them was Paul Revere, a silver worker. He lived in Boston many years ago during the time when many people in the British colonies in America felt that they were being used for Britains gain. They felt that they were being taxed without fair representation in the British government. The people of Boston were especially angry, and additional British troops had been sent there to keep the excited colonists under control. Paul Revere was one of those who believed that the British would soon be on the march against the villages and farms near Boston. On the night of the eighteenth of April, 1775, Revere rowed across the Charles River to a place opposite Boston where his saddled horse was ready to ride. If the British soldiers came, he was to ride to warn the people. A friend in Boston was hidden near the British troops in a place where he could watch what they did. If they marched by land, he was to hang one lantern (燈籠) high in the tower of the old North Church in Boston where Paul could see it. If they came by sea, he would hang up two lanterns. Toward morning Revere saw two lights in the tower. The British must be coming by sea! He jumped on his horse and rode through the countryside before dawn in order to warn the farmers and villagers that they must fight at the daybreak. He rode all night and in the morning, by the time the troops arrived, the farmers were hidden all along the roads with their guns loaded. When the British came, the Americans drove them back. These first battles of the American Revolution were fought at Concord and at Lexington, Massachusetts, on April 19, 1775. In 1776 the colonies signed a declaration of independence.

What is the authors main purpose in the passage？

A．To provide information about the childhood of Paul Revere.

B．To discuss the war between the British and the Americans.

C．To tell the reader a story about Paul Revere in the American Revolution.

D．To describe the courage of the farmers and villagers in the American Revolution.

Philip Coates-Wright freely admits that his obsession with Napoleon rules his life. It has cost him his marriage, eats up all his spare money, and dominates his spare fime. Philip. 29, a lecturer in modern history, is a founder member of the Napoleonic Association, which re-enacts battles all over England. On field, he is a French Brigade Commander and wears authentic uniforms. The orders he gives his troops are in 18th century French. Philip even got married in a French Hussar 's uniform.

The Main Idea：()

8. Publication of Common Sense Thomas Paine arrived in the American colonies in November 1774, shortly before the Battles of Lexington and Concord. Though the colonies and Great Britain had commenced hostilities against one another, the thought of independence was not initially entertained. Writing of his early experiences in the colonies in 1778, Paine "found the disposition of the people such, that they might have been led by a thread and governed by a reed. Their attachment to Britain was obstinate, and it was, at that time, a kind of treason to speak against it. Their ideas of grievance operated without resentment, and their single object was reconciliation." Paine quickly engrained himself in the Philadelphia newspaper business, and began writing Common Sense in late 1775 under the working title of Plain Truth. Though it began as a series of letters to be published in various Philadelphia papers, it grew too long and unwieldy to publish as letters, leading Paine to select the pamphlet form. Benjamin Rush recommended the publisher Robert Bell, promising Paine that although other printers might balk at the content of the pamphlet, Bell would not hesitate or delay its printing. Bell zealously promoted the pamphlet in Philadelphia's papers, and demand grew so high as to require a second printing. Paine, overjoyed with its success, endeavored to collect his share of the profits and donate them to purchase mittens for General Montgomery's troops, then encamped in frigid Quebec. However, when Paine's chosen intermediaries audited Bell's accounts, they found that the pamphlet actually had made zero profits. Incensed, Paine ordered Bell not to proceed on a second edition, as he had planned several appendices to add to Common Sense. Bell ignored that and began advertising a "new edition". While Bell believed that the advertisement would convince Paine to retain his services, it had the opposite effect. Paine secured the assistance of the Bradford brothers, publishers of the Pennsylvania Evening Post, and released his new edition, featuring several appendices and additional writings. Bell began working on a second edition. This set off a month-long public debate between Bell and the still-anonymous Paine, conducted within the pages and advertisements of the Pennsylvania Evening Post, with each party charging the other with duplicity and fraud. Paine and Bell published several more editions through the end of their public squabble. The publicity generated by the initial success and compounded by the publishing disagreements propelled the pamphlet to incredible sales and circulation. Common Sense sold almost 100,000 copies in 1776, and according to Paine, 120,000 copies were sold in the first three months. One biographer estimates that 500,000 copies sold in the first year (in both America and Europe, predominantly France and Britain), and another writes that Paine's pamphlet went through 25 published editions in the first year alone. However, Trish Loughran disputes the figures as implausible because of the literate population at the time and estimated the far upper limit as 75,000 copies. Aside from the printed pamphlet itself, there were many handwritten summaries and whole copies circulated. Paine also granted publishing rights to nearly every imprint which requested them, including several international editions. It was immensely popular in France, where it was published without its diatribes against monarchy. At least one newspaper printed the entire pamphlet: the Connecticut Courant in its issue of February 19, 1776. Writing in 1956, Richard Gimbel estimated, in terms of circulation and impact, that an "equivalent sale today, based on the present population of the United States, would be more than six-and-one-half million copies within the short space of three months". For nearly three months, Paine managed to maintain his anonymity, even during Bell's potent newspaper polemics. His name did not become officially connected with the independence controversy until March 30, 1776. Paine never recouped the profits that he felt were to him from Bell's first edition. Ultimately, he lost money on the Bradford printing as well, and because he decided to repudiate his copyright, he never profited from Common Sense. 16. Which of the following statements is true according to the passage？

A、Paine decided to publish Common Sense as pamphlets from the start.

B、Bradford brothers was responsible for the first edition publication of Common Sense.

C、Paine was too prudent to grant publishing rights of Common Sense to others.

D、Paine have earned nothing profitable from Common Sense.

n; they differ infinitely, but still they are all alike. A battle seems to me a conflict of will with death in the same way that a marriage of love is the identification of two human beings to the end of creation of life--as death is the reverse of life, and love of hate. Battles are commitments to cause death as marriages are commitments to create life. Whether, for any individual, either union results in death or in the creation of life, each risks it--and in the risk commits himself.

As the servants of death, battles will always remain horrible. Those who are fascinated by them are being fascinated by death. There is no battle aim worthy of the name except that of ending all battles. Any other conception is, literally, suicidal. The fascist worship of battle is a suicidal drive; it is love of death instead of life.

In the same idiom, to triumph in battle over the forces which are fighting for death is-- again literally--to triumph over death. It is a surgeon's triumph as he cuts a body and bloodies his hands in removing a cancer in order to triumph over death that is in the body.

In these thoughts I have found my own peace, and I return to an army that fights death and cynicism in the name of life and hope. It is a good army. Believe in it.

Although the author says that battles are horrible, he also says that ______.

A．most people find fascination in them

B．there is no battle aim worthy of the name

C．one should love life and not death

D．fighting to end battles is justifiable