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1. The village of Vestmannaeyjar, in the far northern country of Iceland, is as bright and clean and up-to-date
as any American or Canadian suburb. It is located on the island of Heimaey, just off the mainland. One
January night in 1973, however, householders were shocked from their sleep. In some backyards red-hot
liquid was spurting from the ground.
Flaming "skyrockets" shot up and over the houses. The island's volcano, Helgafell, silent for seven
thousand years, was violently erupting! Luckily, the island's fishing fleet was in port, and within twenty-four
hours almost everyone was ferried to the mainland. But then the agony of the island began in earnest. As
in a nightmare, fountains of burning lava spurted three hundred feet high. Black, baseball-size cinders
rained down. An evilsmelling, eye-burning, throat-searing cloud of smoke and gas erupted into the air,
and a river of lava flowed down the mountain. The constant shriek of escaping steam was punctuated by
ear-splitting explosions. As time went on, the once pleasant village of Vestmannaeyjar took on a weird
aspect. Its street lamps still burning against the long Arctic night, the town lay under a thick blanket of
cinders. All that could be seen above the ten-foot black drifts were the tips of street signs. Some houses
had collapsed under the weight of cinders; others had burst into flames as the heat ignited their oil storage
tanks. Lighting the whole lurid scene, fire continued to shoot from the mouth of the looming volcano. The
eruption continued for six months. Scientists and reporters arrived from around the world to observe the
awesome natural event. But the town did not die that easily. In July, when the eruption ceased, the people
of Heimaey Island returned to assess the chances of rebuilding their homes and lives. They found tons of
ash covering the ground. The Icelanders are a tough people, however, accustomed to the strange and
violent nature of their Arctic land. They dug out their homes. They even used the cinders to build new
roads and airport runways. Now the new homes of Heimaey are warmed from water pipes heated by
molten lava.
This volcanic eruption lasted for six ___.

A) months
B) weeks
C) years
D) hours
E) days

2. Late Victorian and modern ideas of culture are indebted to Matthew Arnold, who, largely through his
Culture and Anarchy (1869), placed the word at the center of debates about the goals of intellectual life
and humanistic society. Arnold defined culture as "the pursuit of perfection by getting to know the best
which has been thought and said." Through this knowledge, Arnold hoped, we can turn "a fresh and free
thought upon our stock notions and habits." Although Arnold helped to define the purposes of the liberal
arts curriculum in the century following the publication of Culture, three concrete forms of dissent from his
views have had considerable impact of their own. The first protests Arnold's fearful designation of
"anarchy" as culture's enemy, viewing this dichotomy simply as another version of the struggle between a
privileged power structure and radical challenges to its authority. But while Arnold certainly tried to define
the arch-the legitimizing order of value-against the anarch of existentialist democracy, he himself was
plagued in his soul by the blind arrogances of the reactionary powers in his world. The writer who
regarded the contemporary condition with such apprehension in Culture is the poet who wrote "Dover
Beach," not an ideologue rounding up all the usual modern suspects. Another form of opposition saw
Arnold's culture as a perverse perpetuation of classical and literary learning, outlook, and privileges in a
world where science had become the new arch and from which any substantively new order of thinking
must develop. At the center of the "two cultures" debate were the goals of the formal educational
curriculum, the principal vehicle through which Arnoldian culture operates. However, Arnold himself had
viewed culture as enacting its life in a much more broadly conceived set of institutions. A third form is
so-called "multiculturalism," a movement aimed largely at gaining recognition for voices and visions that
Arnoldian culture has implicitly suppressed. In educational practice, multiculturalists are interested in
deflating the imperious authority that "high culture" exercises over curriculum while bringing into play the
principle that we must learn what is representative, for we have overemphasized what is exceptional.
Though the multiculturalists' conflict with Arnoldian culture has clear affinities with the radical critique,
multiculturalism actually affirms Arnold by returning us more specifically to a tension inherent in the idea
of culture rather than to the cultureanarchy dichotomy. The social critics, defenders of science, and
multiculturalists insist that Arnold's culture is simply a device for ordering us about. Instead, however, it is
designed to register the gathering of ideological clouds on the horizon. There is no utopian motive in
Arnold's celebration of perfection. Perfection mattered to Arnold as the only background against which we
could form a just image of our actual circumstances, just as we can conceive finer sunsets and unheard
melodies.
Based on the information in the passage, Arnold would probably agree that the educational curriculum
should

A) focus on the sciences more than the humanities
B) reflect the dominant culture of the day
C) strike a balance between practicality and theory
D) deemphasize what is representative
E) be more rigorous than during the past

3. In the sixteenth century, an age of great marine and terrestrial exploration, Ferdinand
Magellan led the first expedition to sail around the world. As a young Portuguese noble, he served the
king of Portugal, but he became involved in the quagmire of political intrigue at court and lost the king's
favor. After he was dismissed from service to the king of Portugal, he offered to serve the future Emperor
Charles V of Spain. A papal decree of 1493 had assigned all land in the New World west of 50 degrees W
longitude to Spain and all the land east of that line to Portugal. Magellan offered to prove that the East
Indies fell under Spanish authority. On September 20, 1519, Magellan set sail from Spain with five ships.
More than a year later, one of these ships was exploring the topography of South America in search of a
water route across the continent. This ship sank, but the remaining four ships searched along the
southern peninsula of South AmericA. Finally they found the passage they sought near a latitude of 50
degrees S. Magellan named this passage the Strait of All Saints, but today we know it as the Strait of
Magellan. One ship deserted while in this passage and returned to Spain, so fewer sailors were privileged
to gaze at that first panorama of the Pacific Ocean. Those who remained crossed the
meridian we now call the International Date Line in the early spring of 1521 after ninety eight days on the
Pacific Ocean. During those long days at sea, many of Magellan's men died of starvation and disease.
Later Magellan became involved in an insular conflict in the Philippines and was killed in a tribal battle.
Only one ship and seventeen sailors under the command of the Basque navigator Elcano survived to
complete the westward journey to Spain and thus prove once and for all that the world is round, with no
precipice at the edge.
The sixteenth century was an age of great ___exploration.

A) common man
B) mental
C) none of the above
D) cosmic
E) land

4. "Old woman," grumbled the burly white man who had just heard Sojourner Truth speak, "do you think your
talk about slavery does any good? I don't care any more for your talk than I do for the bite of a flea." The
tall, imposing black woman turned her piercing eyes on him. "Perhaps not," she answered, "but I'll keep
you scratching." The little incident of the 1840s sums up all that Sojourner Truth was: utterly dedicated to
spreading her message, afraid of no one, forceful and witty in speech. Yet forty years earlier, who could
have suspected that a spindly slave girl growing up in a damp cellar in upstate New York would become
one of the most remarkable women in American history? Her name then was Isabella (many slaves had
no last names), and by the time she was fourteen she had seen both parents die of cold and hunger. She
herself had been sold several times. By 1827, when New York freed its slaves, she had married and
borne five children. The first hint of Isabella's fighting spirit came soon afterwards, when her youngest son
was illegally seized and sold. She marched to the courthouse and badgered officials until her son was
returned to her. In 1843, inspired by religion, she changed her name to Sojourner (meaning "one who
stays briefly") Truth, and, with only pennies in her purse, set out to preach against slavery. From New
England to Minnesota she trekked, gaining a reputation for her plain but powerful and moving words.
Incredibly, despite being black and female (only white males were expected to be public speakers), she
drew thousands to town halls, tents, and churches to hear her powerful, deep-voiced pleas on equality for
blacks-and for women. Often she had to face threatening hoodlums. Once she stood before armed bullies
and sang a hymn to them. Awed by her courage and her commanding presence, they sheepishly
retreated. During the Civil War she cared for homeless ex-slaves in Washington. President Lincoln invited
her to the White House to bestow praise on her. Later, she petitioned Congress to help former slaves get
land in the West. Even in her old age, she forced the city of Washington to integrate its trolley cars so that
black and white could ride together. Shortly before her death at eighty-six, she was asked what kept her
going. "I think of the great things," replied Sojourner.
Isabella lost both parents by the time she was-

A) nineteen
B) fourteen
C) twenty-seven
D) seven
E) two

5. Victorian poetess Christina Rossetti's potent sensual imagery compelled Edmond Gosse, perhaps the
most influential literary critic in late Victorian England, to observe that she "does not shrink from strong
delineation of the pleasures of life even when denouncing them." In the face of Rossetti's virtual
canonization by critics at the end of the nineteenth century, however, Virginia Woolf ignores her apparent
conservatism, instead seeing in her curiosity value and a model of artistic purity and integrity for women
writers. In 1930, the centenary of Rossetti's birth,Woolf identified her as "one of Shakespeare's more
recent sisters" whose life had been reclusively Victorian but whose achievement as an artist was enduring.
Woolf remembers Rossetti for her four volumes of explosively original poems loaded with vivid images
and dense emotional energy. "A Birthday," for instance, is no typical Victorian poem and is certainly unlike
predictable works of the era's best known women poets. Rossetti's most famous poem, "Goblin Market,"
bridges the space between simplistic fairy tale and complex adult allegory-at once Christian,
psychological, and profeminist. Like many of Rossetti's works, it is extraordinarily original and unorthodox
in form. Its subject matter is radical and therefore risky for a Victorian poetess because it implies
castigation of an economic (and even marital) marketplace dominated by men, whose motives are, at best,
suspect. Its Christian allusions are obvious but grounded in opulent images whose lushness borders on
the erotic. From Rossetti's work emerge not only emotional force, artistic polish, frequently ironic
playfulness, and intellectual vigor but also an intriguing, enigmatic quality. "Winter: My Secret," for
example, combines these traits along with a very high (and un-Victorian) level of poetic selfconsciousness.
"How does one reconcile the aesthetic sensuality of Rossetti's poetry with her repressed, ascetic
lifestyle?" Woolf wondered. That Rossetti did indeed withhold a "secret" both from those intimate with her
and from posterity is Lona Packer's thesis in her 1963 biography of Rossetti. Packer's claim that
Rossetti's was a secret of the heart has since been disproved through the discovery of hundreds of letters
by Rossetti, which reinforce the conventional image of her as pious, scrupulously abstinent, and
semi-reclusive. Yet the passions expressed in her love poems do expose the "secret" at the heart of both
Rossetti's life and art: a willingness to forego worldly pleasures in favor of an aestheticized Christian
version of transcendent fulfillment in heaven. Her sonnet "The World," therefore, becomes pivotal in
understanding Rossetti's literary project as a whole-her rhymes for children, fairy tale narratives, love
poems, and devotional commentaries. The world, for Rossetti, is a fallen place. Her work is pervasively
designed to force upon readers this inescapable Christian truth. The beauty of her poetry must be seen
therefore as an artistic strategy, a means toward a moral end.
It can be inferred from the passage that Rossetti's "The World"

A) reflects Rossetti's shift away from her earlier feminist viewpoint
B) was Rossetti's longest work
C) combines several genres of poetry in a single work
D) was Rossetti's last major work
E) is the most helpful expression of Rossetti's motives

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