SHTT(HP) – Free English Reading Trial Test

Read the extracts below then answer the question.

Extract A: from Meditations By Marcus Aurelius

Aurelius, M. Meditations. Project Gutenberg, June 2001, https://www.gutenberg.org/files/2680/2680-h/2680-h.htm#link2H_4_0001.

Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all, as one who, for aught thou knowest, may at this very present depart out of this life. And as for death, if there be any gods, it is no grievous thing to leave the society of men. The gods will do thee no hurt, thou mayest be sure. But if it is so that there be no gods, or that they take no care of the world, why should I desire to live in a world void of gods, and of all divine providence? But gods there be certainly, and they take care for the world; and as for those things which be truly evil, as vice and wickedness, such things they have put in a man’s own power, that he might avoid them if he would: and had there been anything besides that had been truly bad and evil, they would have had a care of that also, that a man might have avoided it. But why should that be thought to hurt and prejudice a man’s life in this world, which cannot in any ways make the man himself the better or the worse in his own person? Neither must we think that the nature of the universe did either through ignorance pass these things, or if not as ignorant of them, yet as unable either to prevent or better to order and dispose of them. It cannot be that she through want either of power or skill, should have committed such a thing, so as to suffer all things both good and bad, equally and promiscuously, to happen unto all both good and bad. As for life, therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy.

Extract B: from Siddhartha By Herman Hesse

Hesse, H. Siddhartha. Project Gutenberg, February 2001, https://www.gutenberg.org/files/2500/2500-h/2500-h.htm.

In the shade of the house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up, the handsome son of the Brahman, the young falcon, together with his friend Govinda, son of a Brahman. The sun tanned his light shoulders by the banks of the river when bathing, performing the sacred ablutions, the sacred offerings. In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe.

Question

In the context of Extract A, which of the below most accurately describes the significance of the title, ‘Meditations’?

Read the extracts below then answer the question.

Extract A: from Meditations By Marcus Aurelius

Aurelius, M. Meditations. Project Gutenberg, June 2001, https://www.gutenberg.org/files/2680/2680-h/2680-h.htm#link2H_4_0001.

Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all, as one who, for aught thou knowest, may at this very present depart out of this life. And as for death, if there be any gods, it is no grievous thing to leave the society of men. The gods will do thee no hurt, thou mayest be sure. But if it is so that there be no gods, or that they take no care of the world, why should I desire to live in a world void of gods, and of all divine providence? But gods there be certainly, and they take care for the world; and as for those things which be truly evil, as vice and wickedness, such things they have put in a man’s own power, that he might avoid them if he would: and had there been anything besides that had been truly bad and evil, they would have had a care of that also, that a man might have avoided it. But why should that be thought to hurt and prejudice a man’s life in this world, which cannot in any ways make the man himself the better or the worse in his own person? Neither must we think that the nature of the universe did either through ignorance pass these things, or if not as ignorant of them, yet as unable either to prevent or better to order and dispose of them. It cannot be that she through want either of power or skill, should have committed such a thing, so as to suffer all things both good and bad, equally and promiscuously, to happen unto all both good and bad. As for life, therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy.

Extract B: from Siddhartha By Herman Hesse

Hesse, H. Siddhartha. Project Gutenberg, February 2001, https://www.gutenberg.org/files/2500/2500-h/2500-h.htm.

In the shade of the house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up, the handsome son of the Brahman, the young falcon, together with his friend Govinda, son of a Brahman. The sun tanned his light shoulders by the banks of the river when bathing, performing the sacred ablutions, the sacred offerings. In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe.

Question

Which of the below is the most correct when describing the first sentence of Extract A?

Read the extracts below then answer the question.

Extract A: from Meditations By Marcus Aurelius

Aurelius, M. Meditations. Project Gutenberg, June 2001, https://www.gutenberg.org/files/2680/2680-h/2680-h.htm#link2H_4_0001.

Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all, as one who, for aught thou knowest, may at this very present depart out of this life. And as for death, if there be any gods, it is no grievous thing to leave the society of men. The gods will do thee no hurt, thou mayest be sure. But if it is so that there be no gods, or that they take no care of the world, why should I desire to live in a world void of gods, and of all divine providence? But gods there be certainly, and they take care for the world; and as for those things which be truly evil, as vice and wickedness, such things they have put in a man’s own power, that he might avoid them if he would: and had there been anything besides that had been truly bad and evil, they would have had a care of that also, that a man might have avoided it. But why should that be thought to hurt and prejudice a man’s life in this world, which cannot in any ways make the man himself the better or the worse in his own person? Neither must we think that the nature of the universe did either through ignorance pass these things, or if not as ignorant of them, yet as unable either to prevent or better to order and dispose of them. It cannot be that she through want either of power or skill, should have committed such a thing, so as to suffer all things both good and bad, equally and promiscuously, to happen unto all both good and bad. As for life, therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy.

Extract B: from Siddhartha By Herman Hesse

Hesse, H. Siddhartha. Project Gutenberg, February 2001, https://www.gutenberg.org/files/2500/2500-h/2500-h.htm.

In the shade of the house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up, the handsome son of the Brahman, the young falcon, together with his friend Govinda, son of a Brahman. The sun tanned his light shoulders by the banks of the river when bathing, performing the sacred ablutions, the sacred offerings. In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe.

Question

In which extract is the theme of religion prevalent?

Read the extracts below then answer the question.

Extract A: from Meditations By Marcus Aurelius

Aurelius, M. Meditations. Project Gutenberg, June 2001, https://www.gutenberg.org/files/2680/2680-h/2680-h.htm#link2H_4_0001.

Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all, as one who, for aught thou knowest, may at this very present depart out of this life. And as for death, if there be any gods, it is no grievous thing to leave the society of men. The gods will do thee no hurt, thou mayest be sure. But if it is so that there be no gods, or that they take no care of the world, why should I desire to live in a world void of gods, and of all divine providence? But gods there be certainly, and they take care for the world; and as for those things which be truly evil, as vice and wickedness, such things they have put in a man’s own power, that he might avoid them if he would: and had there been anything besides that had been truly bad and evil, they would have had a care of that also, that a man might have avoided it. But why should that be thought to hurt and prejudice a man’s life in this world, which cannot in any ways make the man himself the better or the worse in his own person? Neither must we think that the nature of the universe did either through ignorance pass these things, or if not as ignorant of them, yet as unable either to prevent or better to order and dispose of them. It cannot be that she through want either of power or skill, should have committed such a thing, so as to suffer all things both good and bad, equally and promiscuously, to happen unto all both good and bad. As for life, therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy.

Extract B: from Siddhartha By Herman Hesse

Hesse, H. Siddhartha. Project Gutenberg, February 2001, https://www.gutenberg.org/files/2500/2500-h/2500-h.htm.

In the shade of the house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up, the handsome son of the Brahman, the young falcon, together with his friend Govinda, son of a Brahman. The sun tanned his light shoulders by the banks of the river when bathing, performing the sacred ablutions, the sacred offerings. In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe.

Question

Which of the following is accurate in the context of Extract B?

Read the extracts below then answer the question.

Extract A: from Meditations By Marcus Aurelius

Aurelius, M. Meditations. Project Gutenberg, June 2001, https://www.gutenberg.org/files/2680/2680-h/2680-h.htm#link2H_4_0001.

Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all, as one who, for aught thou knowest, may at this very present depart out of this life. And as for death, if there be any gods, it is no grievous thing to leave the society of men. The gods will do thee no hurt, thou mayest be sure. But if it is so that there be no gods, or that they take no care of the world, why should I desire to live in a world void of gods, and of all divine providence? But gods there be certainly, and they take care for the world; and as for those things which be truly evil, as vice and wickedness, such things they have put in a man’s own power, that he might avoid them if he would: and had there been anything besides that had been truly bad and evil, they would have had a care of that also, that a man might have avoided it. But why should that be thought to hurt and prejudice a man’s life in this world, which cannot in any ways make the man himself the better or the worse in his own person? Neither must we think that the nature of the universe did either through ignorance pass these things, or if not as ignorant of them, yet as unable either to prevent or better to order and dispose of them. It cannot be that she through want either of power or skill, should have committed such a thing, so as to suffer all things both good and bad, equally and promiscuously, to happen unto all both good and bad. As for life, therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy.

Extract B: from Siddhartha By Herman Hesse

Hesse, H. Siddhartha. Project Gutenberg, February 2001, https://www.gutenberg.org/files/2500/2500-h/2500-h.htm.

In the shade of the house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up, the handsome son of the Brahman, the young falcon, together with his friend Govinda, son of a Brahman. The sun tanned his light shoulders by the banks of the river when bathing, performing the sacred ablutions, the sacred offerings. In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe.

Question

In which extract does the author mention the art of dialogue?

Read the extracts below then answer the question.

Extract A: from Meditations By Marcus Aurelius

Aurelius, M. Meditations. Project Gutenberg, June 2001, https://www.gutenberg.org/files/2680/2680-h/2680-h.htm#link2H_4_0001.

Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all, as one who, for aught thou knowest, may at this very present depart out of this life. And as for death, if there be any gods, it is no grievous thing to leave the society of men. The gods will do thee no hurt, thou mayest be sure. But if it is so that there be no gods, or that they take no care of the world, why should I desire to live in a world void of gods, and of all divine providence? But gods there be certainly, and they take care for the world; and as for those things which be truly evil, as vice and wickedness, such things they have put in a man’s own power, that he might avoid them if he would: and had there been anything besides that had been truly bad and evil, they would have had a care of that also, that a man might have avoided it. But why should that be thought to hurt and prejudice a man’s life in this world, which cannot in any ways make the man himself the better or the worse in his own person? Neither must we think that the nature of the universe did either through ignorance pass these things, or if not as ignorant of them, yet as unable either to prevent or better to order and dispose of them. It cannot be that she through want either of power or skill, should have committed such a thing, so as to suffer all things both good and bad, equally and promiscuously, to happen unto all both good and bad. As for life, therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy.

Extract B: from Siddhartha By Herman Hesse

Hesse, H. Siddhartha. Project Gutenberg, February 2001, https://www.gutenberg.org/files/2500/2500-h/2500-h.htm.

In the shade of the house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up, the handsome son of the Brahman, the young falcon, together with his friend Govinda, son of a Brahman. The sun tanned his light shoulders by the banks of the river when bathing, performing the sacred ablutions, the sacred offerings. In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe.

Question

In Extract A, which of the following sets of themes are most prominent in the text?

Read the extracts below then answer the question.

Extract A: from Meditations By Marcus Aurelius

Aurelius, M. Meditations. Project Gutenberg, June 2001, https://www.gutenberg.org/files/2680/2680-h/2680-h.htm#link2H_4_0001.

Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all, as one who, for aught thou knowest, may at this very present depart out of this life. And as for death, if there be any gods, it is no grievous thing to leave the society of men. The gods will do thee no hurt, thou mayest be sure. But if it is so that there be no gods, or that they take no care of the world, why should I desire to live in a world void of gods, and of all divine providence? But gods there be certainly, and they take care for the world; and as for those things which be truly evil, as vice and wickedness, such things they have put in a man’s own power, that he might avoid them if he would: and had there been anything besides that had been truly bad and evil, they would have had a care of that also, that a man might have avoided it. But why should that be thought to hurt and prejudice a man’s life in this world, which cannot in any ways make the man himself the better or the worse in his own person? Neither must we think that the nature of the universe did either through ignorance pass these things, or if not as ignorant of them, yet as unable either to prevent or better to order and dispose of them. It cannot be that she through want either of power or skill, should have committed such a thing, so as to suffer all things both good and bad, equally and promiscuously, to happen unto all both good and bad. As for life, therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy.

Extract B: from Siddhartha By Herman Hesse

Hesse, H. Siddhartha. Project Gutenberg, February 2001, https://www.gutenberg.org/files/2500/2500-h/2500-h.htm.

In the shade of the house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up, the handsome son of the Brahman, the young falcon, together with his friend Govinda, son of a Brahman. The sun tanned his light shoulders by the banks of the river when bathing, performing the sacred ablutions, the sacred offerings. In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe.

Question

In the context of Extract B, which of the below most accurately represents the highlighted passage ‘He already knew to feel Atman in the depths of his being, indestructible, one with the universe?

Read the extracts below then answer the question.

Extract A: from Meditations By Marcus Aurelius

Aurelius, M. Meditations. Project Gutenberg, June 2001, https://www.gutenberg.org/files/2680/2680-h/2680-h.htm#link2H_4_0001.

Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all, as one who, for aught thou knowest, may at this very present depart out of this life. And as for death, if there be any gods, it is no grievous thing to leave the society of men. The gods will do thee no hurt, thou mayest be sure. But if it is so that there be no gods, or that they take no care of the world, why should I desire to live in a world void of gods, and of all divine providence? But gods there be certainly, and they take care for the world; and as for those things which be truly evil, as vice and wickedness, such things they have put in a man’s own power, that he might avoid them if he would: and had there been anything besides that had been truly bad and evil, they would have had a care of that also, that a man might have avoided it. But why should that be thought to hurt and prejudice a man’s life in this world, which cannot in any ways make the man himself the better or the worse in his own person? Neither must we think that the nature of the universe did either through ignorance pass these things, or if not as ignorant of them, yet as unable either to prevent or better to order and dispose of them. It cannot be that she through want either of power or skill, should have committed such a thing, so as to suffer all things both good and bad, equally and promiscuously, to happen unto all both good and bad. As for life, therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy.

Extract B: from Siddhartha By Herman Hesse

Hesse, H. Siddhartha. Project Gutenberg, February 2001, https://www.gutenberg.org/files/2500/2500-h/2500-h.htm.

In the shade of the house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up, the handsome son of the Brahman, the young falcon, together with his friend Govinda, son of a Brahman. The sun tanned his light shoulders by the banks of the river when bathing, performing the sacred ablutions, the sacred offerings. In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe.

Question

In the context of Extract A, which of the below best describes Marcus’s words on the ‘Gods’?

Read the poem below by Emily Dickinson then answer the questions.

Dickinson, E. Forbidden Fruit, In Poetry and Other Poems. Project Gutenberg, May 2004, https://www.gutenberg.org/cache/epub/12242/pg12242-images.html#Series_Three.

Forbidden Fruit

Heaven is what I cannot reach!

The apple on the tree,

Provided it do hopeless hang,

That ‘heaven’ is, to me.

The color on the cruising cloud,

The interdicted ground

Behind the hill, the house behind, —

There Paradise is found!

Question

Which of the below adjectives best describes line 3 of this poem?

Read the poem below by Emily Dickinson then answer the questions.

Dickinson, E. Forbidden Fruit, In Poetry and Other Poems. Project Gutenberg, May 2004, https://www.gutenberg.org/cache/epub/12242/pg12242-images.html#Series_Three.

Forbidden Fruit

Heaven is what I cannot reach!

The apple on the tree,

Provided it do hopeless hang,

That ‘heaven’ is, to me.

The color on the cruising cloud,

The interdicted ground

Behind the hill, the house behind, —

There Paradise is found!

Question

Which of the below literary devices does the author use when she states ‘color on the cruising cloud’?

Read the poem below by Emily Dickinson then answer the questions.

Dickinson, E. Forbidden Fruit, In Poetry and Other Poems. Project Gutenberg, May 2004, https://www.gutenberg.org/cache/epub/12242/pg12242-images.html#Series_Three.

Forbidden Fruit

Heaven is what I cannot reach!

The apple on the tree,

Provided it do hopeless hang,

That ‘heaven’ is, to me.

The color on the cruising cloud,

The interdicted ground

Behind the hill, the house behind, —

There Paradise is found!

Question

In the first line of this poem, which of the below is most correct in the context of this poem?

Read the poem below by Emily Dickinson then answer the questions.

Dickinson, E. Forbidden Fruit, In Poetry and Other Poems. Project Gutenberg, May 2004, https://www.gutenberg.org/cache/epub/12242/pg12242-images.html#Series_Three.

Forbidden Fruit

Heaven is what I cannot reach!

The apple on the tree,

Provided it do hopeless hang,

That ‘heaven’ is, to me.

The color on the cruising cloud,

The interdicted ground

Behind the hill, the house behind, —

There Paradise is found!

Question

Which of the below is incorrect in the context of this poem?

Read the poem below by Emily Dickinson then answer the questions.

Dickinson, E. Forbidden Fruit, In Poetry and Other Poems. Project Gutenberg, May 2004, https://www.gutenberg.org/cache/epub/12242/pg12242-images.html#Series_Three.

Forbidden Fruit

Heaven is what I cannot reach!

The apple on the tree,

Provided it do hopeless hang,

That ‘heaven’ is, to me.

The color on the cruising cloud,

The interdicted ground

Behind the hill, the house behind, —

There Paradise is found!

Question

Which of the below words best describes this poem’s overall theme?

Read the poem below by Emily Dickinson then answer the questions.

Dickinson, E. Forbidden Fruit, In Poetry and Other Poems. Project Gutenberg, May 2004, https://www.gutenberg.org/cache/epub/12242/pg12242-images.html#Series_Three.

Forbidden Fruit

Heaven is what I cannot reach!

The apple on the tree,

Provided it do hopeless hang,

That ‘heaven’ is, to me.

The color on the cruising cloud,

The interdicted ground

Behind the hill, the house behind, —

There Paradise is found!

Question

In which lines of the poem does the poet mention where heaven lays?

Read the text below then answer the questions.

Six sentences have been removed from the text. 

Uncle Tom’s Cabin

Stowe, H. B. Uncle Tom’s Cabin. Project Gutenberg, January 1995, https://www.gutenberg.org/files/203/203-h/203-h.htm#chap39.

Sentence A The opulent family that had inhabited the house in the days of its splendor had imported a great deal of splendid furniture, some of which they had taken away with them, while some remained standing desolate in mouldering, unoccupied rooms, or stored away in this place. Sentence B There was a small window there, which let in, through its dingy, dusty panes, a scanty, uncertain light on the tall, high-backed chairs and dusty tables, that had once seen better days. Altogether, it was a weird and ghostly place; but, ghostly as it was, it wanted not in legends among the superstitious negroes, to increase its terrors. Sentence C What passed there, we do not say; the negroes used to whisper darkly to each other, but it was known that the body of the unfortunate creature was one day taken down from there, and buried; and, after that, it was said that oaths and cursings, and the sound of violent blows, used to ring through that old garret, and mingled with wailings and groans of despair. Once, when Legree chanced to overhear something of this kind, he flew into a violent passion and swore that the next one that told stories about that garret should have an opportunity of knowing what was there, for he would chain them up there for a week. Sentence D Gradually, the staircase that led to the garret, and even the passageway to the staircase, were avoided by every one in the house, from every one fearing to speak of it, and the legend was gradually falling into desuetude. Sentence E. The sleeping-room of Cassy was directly under the garret. One day, without consulting Legree, she suddenly took it upon her, with some considerable ostentation, to change all the furniture and appurtenances of the room to one at some considerable distance. Sentence F.

Drag and drop the correct option sentence A to G.

Note – There is one extra sentence which you do not need to use.

Read the four extracts below on the theme of War.

Extract A:

Tolstoy, Leo. War and Peace. Project Gutenberg, April 2001, https://www.gutenberg.org/files/2600/2600-h/2600-h.htm.

In the count’s room, which was full of tobacco smoke, they talked of the war that had been announced in a manifesto, and about the recruiting. None of them had yet seen the manifesto, but they all knew it had appeared. The count sat on the sofa between two guests who were smoking and talking. He neither smoked nor talked, but bending his head first to one side and then to the other watched the smokers with evident pleasure and listened to the conversation of his two neighbors, whom he egged on against each other.

Extract B:

Wells, H. G. The World Set Free A Story of Mankind. Project Gutenberg, October 1997, https://www.gutenberg.org/files/1059/1059-h/1059-h.htm#chap02.

Viewed from the standpoint of a sane and ambitious social order, it is difficult to understand, and it would be tedious to follow, the motives that plunged mankind into the war that fills the histories of the middle decades of the twentieth century. It must always be remembered that the political structure of the world at that time was everywhere extraordinarily behind the collective intelligence. That is the central fact of that history. For two hundred years there had been no great changes in political or legal methods and pretensions, the utmost change had been a certain shifting of boundaries and slight readjustment of procedure, while in nearly every other aspect of life there had been fundamental revolutions, gigantic releases, and an enormous enlargement of scope and outlook. The absurdities of courts and the indignities of representative parliamentary government, coupled with the opening of vast fields of opportunity in other directions, had withdrawn the best intelligence more and more from public affairs. The ostensible governments of the world in the twentieth century were following in the wake of the ostensible religions. They were ceasing to command the services of any but second-rate men. After the middle of the eighteenth century, there are no more great ecclesiastics upon the world’s memory, after the opening of the twentieth no more statesmen. Everywhere one finds an energetic, ambitious, short-sighted, common-place type in the seats of authority, blind to the new possibilities and litigiously reliant upon the traditions of the past.

Extract C:

Cooper, J. F. The Spy. Project Gutenberg, October 2003, https://www.gutenberg.org/cache/epub/9845/pg9845-images.html.

The county of Westchester, after the British had obtained possession of the island of New York, became common ground, in which both parties continued to act for the remainder of the war of the Revolution. A large proportion of its inhabitants, either restrained by their attachments or influenced by their fears, affected a neutrality they did not feel. The lower towns were, of course, more particularly under the dominion of the crown, while the upper, finding a security from the vicinity of the continental troops, were bold in asserting their revolutionary opinions, and their right to govern themselves. Great numbers, however, wore masks, which even to this day have not been thrown aside; and many an individual has gone down to the tomb, stigmatized as a foe to the rights of his countrymen, while, in secret, he has been the useful agent of the leaders of the Revolution; and, on the other hand, could the hidden repositories of divers flaming patriots have been opened to the light of day, royal protections would have been discovered concealed under piles of British gold.

Extract D:

Cooper, J. F. The Last of the Mohicans. Project Gutenberg, June 1997, https://www.gutenberg.org/files/940/940-h/940-h.htm#chap01.

It was a feature peculiar to the colonial wars of North America, that the toils and dangers of the wilderness were to be encountered before the adverse hosts could meet. A wide and apparently an impervious boundary of forests severed the possessions of the hostile provinces of France and England. The hardy colonist, and the trained European who fought at his side, frequently expended months in struggling against the rapids of the streams, or in effecting the rugged passes of the mountains, in quest of an opportunity to exhibit their courage in a more martial conflict. But, emulating the patience and self-denial of the practiced native warriors, they learned to overcome every difficulty; and it would seem that, in time, there was no recess of the woods so dark, nor any secret place so lovely, that it might claim

Fill in the option A, B, C, or D which you think best answers the question.