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In the following essay, each blank has four choices. Choose the best answer and write down on the answer sheet.A Web browser is simply a terminal emulator, designed to display text on a screen. The two essential differences between an ordinary terminal emulator and a Web browser are that the browser knows how to deal with (1) , and that it has a mechanism for (2) graphical files. Display text, display graphics, and (3) hyperlinks ——there’s 99 percent of the (4) value. That’s not to say that the manufacturers didn’t go all - out to attach a hyperactive efflorescence of useless capabilities onto their browsers. Remember when media channels in the browser were a big deal, instead of the clutter you can’t wait to delete from your favorites of bookmarks menu Remember when client -side Java applets were supposed to become the preferred (5) , for application development Remember frames and all their nasty side effects 1（）
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对照ISO/OSI参考模型各个层中的网络安全服务，在传输层主要解决进程到进程间的加密，最常见的传输层安全技术有 (1) ；为了将低层安全服务进行抽象和屏蔽，最有效的一类做法是可以在传输层和应用层之间建立中间件层次实现通用的安全服务功能，通过定义统一的安全服务接口向应用层提供 (2) 安全服务。在数据链路层，可以采用 (3) 进行链路加密；在网络层可以采用 (4) 来处理信息内外网络边界流动和建立透明的安全加密信道；在物理层可以采用 (5) 加强通信线路的安全。 1（）
I/O系统主要有三种方式来与主机交换数据，其中主要用软件方法来实现，CPU的效率低的是 (1) ；要有硬件和软件两部分来实现，它利用专门的电路向CPU中的控制器发出 I/O服务请求，控制器则 (2) 转入执行相应的服务程序的是 (3) ；主要由硬件来实现，此时高速外设和内存之间进行数据交换 (4) 的是 (5) 。供选择的答案 3（）
Passage OneQuestions 26 to 28 are based on the passage you have just heard.
TEXT A In 17th-century New England, almost everyone believed in witches. Struggling to survive in a vast and sometimes unforgiving land, America’s earliest European settlers understood themselves to be surrounded by an inscrutable universe filled with invisible spirits, both benevolent and evil, that affected their lives. They often attributed a sudden illness, a household disaster or a financial setback to a witch’s curse. The belief in witchcraft was, at bottom, an attempt to make sense of the unknown. While witchcraft was often feared, it was punished only infrequently. In the first 70 years of the New England settlement, about 100 people were formally charged with being witches; fewer than two dozen were convicted and fewer still were executed. Then came 1692. In January of that year, two young girls living in the household of the Reverend Samuel Parris of Salem Village began experiencing strange fits. The doctor identified witchcraft as the cause. After weeks of questioning, the girls named Tituba, Parris’s female Indian slave, and two local women as the witches who were tormenting them. Judging by previous incidents, one would have expected the episode to end there. But it didn’t. Other young Salem women began to suffer fits as well. Before the crisis ended, 19 people formally accused others of afflicting them, 54 residents of Essex County confessed to being witches and nearly 150 people were charged with consorting with the devil. What led to this Traditionally, historians have argued that the witchcraft crisis resulted from factionalism in Salem Village, deliberate faking, or possibly the ingestion of hallucinogens by the afflicted. I believe another force was at work. The events in Salem were precipitated by a conflict with the Indians on the northeastern frontier, the most significant surge of violence in the region in nearly 40 years. In two little-known wars, fought largely in Maine from 1675 to 1678 and from 1688 to 1699, English settlers suffered devastating losses at the hands of Wabanaki Indians and their French allies. The key afflicted accusers in the Salem crisis were frontier refugees whose families had been wiped out in the wars. These tormented young women said they saw the devil in the shape of an Indian. In testimony, they accused the witches—reputed ringleader—the Reverend George Burroughs, formerly pastor of Salem Village—of bewitching the soldiers dispatched to fight the Wabanakis. While Tituba, one of the first people accused of witchcraft, has traditionally been portrayed as a black or mulatto woman from Barbados, all the evidence points to her being an American Indian. To the Puritan settlers, who believed themselves to be God’s chosen people, witchcraft explained why they were losing the war so badly. Their Indian enemies had the devil on their side. In late summer, some prominent New Englanders began to criticize the witch prosecutions. In response to the dissent, Governor Sir William Phips of Massachusetts dissolved in October the special court he had established to handle the trials. But before he stopped the legal process, 14 women and 5 men had been hanged. Another man was crushed to death by stones for refusing to enter a plea. The war with the Indians continued for six more years, though sporadically. Slowly, northern New Englanders began to feel more secure. And they soon regretted the events of 1692. Within five years, one judge and 12 jurors formally apologized as the colony declared a day of fasting and prayer to atone for the injustices that had been committed. In 1711, the state compensated the families of the victims. And last year, more than three centuries after the settlers reacted to an external threat by lashing out irrationally, the convicted were cleared by name in a Massachusetts statute. It’s a story worth remembering—and not just on Halloween. The author adds that the witchcraft crisis of 1692 also arose from
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