Text 4
　　 Islamic law is a particularly instructive example of “sacred law”. Islamic law is a phenomenon so different from all other forms of law�瞡otwithstanding, of course, a considerable and inevitable number of coincidences with one or the other of them as far as subject matter and positive enactments are concerned that its study is indispensable in order to appreciate adequately the full range of possible legal phenomena. Even the two other representatives of sacred law that are historically and geographically nearest to it, Jewish law and Roman Catholic canon law, are perceptibly different.
　　 Both Jewish law and canon law are more uniform than Islamic law. Though historically there is a discernible break between Jewish law of the sovereign state of ancient Israel and of the Diaspora (the dispersion of Jewish people after the conquest of Israel), the spirit of the legal matter in later parts of the Old Testament is very close to that of the Talmud, one of the primary codifications(詮釋) of Jewish law in the Diaspora. Islam, on the other hand, represented a radical breakaway from the Arab paganism(信仰) that preceded it; Islamic law is the result of an examination, from a religious angle, of legal subject matter that was far from uniform, comprising as it did the various components of the laws of pre�睮slamic Arabia and numerous legal elements taken over from the non�睞rab peoples of the conquered territories. All this was unified by being subjected to the same kind of religious scrutiny, the impact of which varied greatly, being almost nonexistent in some fields, and in others originating novel institutions. This central duality of legal subject matter and religious norm is additional to the variety of legal ethical and ritual rules that is typical of sacred law.
　　 In its relation to the secular state, Islamic law differed from both Jewish and canon law. Jewish law was buttressed by the cohesion of the community, reinforced by pressure from outside: its rules are the direct expression of this feeling of cohesion, tending toward the accommodation of dissent. Canon and Islamic law, on the contrary, were dominated by the dualism of religion and state, where the state was not, in contrast with Judaism, an alien power but the political expression of the same religion. But the conflict between state and religion took different forms; in Christianity it appeared as the struggle for political power on the part of a tightly organized ecclesiastical hierarchy, and canon law was one of its political weapons. Islamic law, on the other hand, was never supported by and organized institution; consequently there never developed an overt trial of strength. There merely existed discordance between application of the sacred law and many of the regulations framed by Islamic states; this antagonism varied according to place and time.
　　 36. According to the author, which of the following is not true?
　　 [A] Islamic law is rarely different from Jewish law and canon law.
　　 [B] Islamic law is especially instructive example of scared law.
　　 [C] Jewish law is the same as canon law.
　　 [D] Islamic law is more uniform than both Jewish law and canon law.
　　 37. The word “it” (in Line 7, Para 2) most probably refers to.
　　 [A] the Old Testament
　　 [B] Islamic law
　　 [C] canon law
　　 [D] legal subject matter
　　 38. The word“ buttress ” (in Line 2，Para 3) means.
　　 [A] buttonhole
　　 [B] distress
　　 [C] support
　　 [D] hinder
　　 39. Islamic law never developed an overt trial of strength, because.
　　 [A] it was never supported by an organized institute
　　 [B] it was dominated by the dualism of religion and state
　　 [C] it was reinforced by pressure from outside
　　 [D] it was supported by an organized institution
　　 40. The best title for this passage could be.
　　 [A] Scared Law
　　 [B] Islamic Law
　　 [C] Islamic Law, Jewish Law and Canon Law
　　 [D] All Kinds of Laws

 Part B
　　 Sample One
　　 Directions:
　　 In the following article, some sentences have been removed. For Questions 41-45, choose the most suitable one from the list A�睪 to fit into each of the numbered blank. There are two extra choices, which do not fit in any of the gaps. Mark your answers on ANSWER SHEET 1. (10 points)
　　 In Europe and Asia the first “medium of exchange” or “standard of value” was not gold or silver, but cattle (the Spanish words relating to cattle, pecuario, and to money, pecuniario, both have the same root). In other parts of the world, however, such different commodities as salt, shells, stones and cocoa beans were all used as “money”. They all offered advantages over the barter system (the direct exchange of goods), but none of them was perfect. (41).
　　 The invention of coins appears to have occurred almost simultaneously but quite independently in ancient Greece and in China in about 700 B.C. (42).
　　 In Greece, a natural alloy of gold and silver called “electrun” occurred in river in nugget form. The first coins were taken out of these nuggets with a tool called a punch. In order to distinguish these coins from gold ornaments, a design, or “type”, to use the technical numismatic expression, was added on one side. At first, these types were very simple: flowers, squares or, in the case of the city of Phocaea, a seal (seal = foca Spanish). (43).Soon, inscriptions appeared, the first known one being “I am the sign of Phanes.” From Halicarnassus around 600 B.C., about 200years later, the first portraits of rulers appeared on coins.
　　 (44).Firstly, it was made of bronze. More notable, it was not circular, but in the shape of a knife! The knife had a hole pierced in the handle so that it could be suspended (for example, from a string), and, like some Greek coins, it generally bore an inscription. Other shapes included keys or spades, but what they had in common was the pierced hole. It was probably around 250 B.C. that the first Chinese money we would recognize as coins appeared, and, subsequently, the famous Ming Mint produced a round coin with a square hole in it. This particular coin bore the inscription, “Knife of Ming,” but later the knife itself disappeared. It was from this coin that the famous “cash” developed. The Chinese word, “cash”, means “a small unit of currency.” Although Chinese coins often had inscriptions, they virtually never had portraits, or types of any kind, until the nineteenth century when were influenced by western models.
　　 (45). In the thirteenth century A.D. Marco Polo brought stories of such money to Europe, but the concept did not inspire the Europeans of his time. In fact, the true ancestors of modern paper money were the billets printed in France in 1716 by the Scottish financier, John Law. So the English word “cash” comes from a Chinese word, and the Spanish word billeted comes from a Scotsman in France. Money certainly seems to make the word go round!
　　 [A] Some were too heavy, some could not be divided into small enough parts (How much of a cow would you need to buy a piece of cheese?), some were not permanent enough. The solution was money as we know it, that is, money in the form of coins.
　　 [B] As for paper money, that was a Chinese invention, too.
　　 [C] Meanwhile, in another part of Greece, circular silver coins were made, and these quickly became more common everywhere in Greece than the electrun ones.
　　 [D] The reason why historians believe the development was independent is because of the notable difference in the two systems.
　　 [E] Checks have largely replaced money as a means of exchange, for they are widely accepted everywhere.
　　 [F] The first money to appear in China was very different.
　　 [G] Though this is very convenient for both buyer and seller, it should not be forgotten that checks are not real money: they are quite valueless in themselves.