Card 0 of 8
Adapted from Faust by Johann Wolfgang von Goethe, ln. 1-77 (1808; trans. Taylor 1870)
I've studied now Philosophy
And Jurisprudence, Medicine, -
And even, alas! Theology,
From end to end, with labor keen;
And here, poor fool! with all my lore
I stand, no wiser than before.
I'm Magister—yea, Doctor—hight,
And straight or cross-wise, wrong or right,
These ten years long, with many woes,
I've led my scholars by the nose,—
And see, that nothing can be known!
That knowledge cuts me to the bone.
I'm cleverer, true, than those fops of teachers,
Doctors and Magisters, Scribes and Preachers;
Neither scruples nor doubts come now to smite me,
Nor Hell nor Devil can longer affright me.
For this, all pleasure am I foregoing;
I do not pretend to aught worth knowing.
I do not pretend I could be a teacher
To help or convert a fellow-creature.
Then, too, I've neither lands nor gold,
Nor the world's least pomp or honor hold—
No dog would endure such a cursed existence!
Wherefore, from Magic I seek assistance,
That many a secret perchance I reach
Through spirit-power and spirit-speech,
And thus the biter task forego
Of saying the things I do not know,—
That I may detect the inmost force
Which binds the world, and guides its course;
Its germs, productive powers explore,
And rummage in empty words no more!
O full and splendid Moon, whom I
Have, from this desk, seen climb the sky
So many a midnight,—would thy glow
For the last time beheld my woe!
Ever thine eye, most mournful friend,
O'er books and papers saw me bend;
But would that I, on mountains grand,
Amid thy blessed light could stand,
With spirits through mountain-caverns hover,
Float in thy twilight the meadows over,
And, freed from the fumes of lore that swathe me,
To health in thy dewy fountains bathe me!
Ah, me! This dungeon still I see.
This drear, accursed masonry,
Where even the welcome daylight strains
But duskly through the painted panes.
Hemmed in by many a toppling heap
Of books worm-eaten, gray with dust,
Which to the vaulted ceiling creep,
Against the smoky paper thrust,—
With glasses, boxes, round me stacked,
And instruments together hurled,
Ancestral lumber, stuffed and packed—
Such is my world: and what a world!
And do I ask, wherefore my heart
Falters, oppressed with unknown needs?
Why some inexplicable smart
All movement of my life impedes?
Alas! In living Nature’s stead,
Where God His human creature set,
In smoke and mold the fleshless dead
And bones of beasts surround me yet!
Fly! Up, and seek the broad, free land!
And this one Book of Mystery
From Nostradamus’ very hand,
Is’t not sufficient company?
When I the starry courses know,
And Nature’s wise instruction seek,
With light of power my soul shall glow,
As when to spirits spirits speak.
'Tis vain, this empty brooding here,
Though guessed the holy symbols be:
Ye, Spirits, come—ye hover near—
Oh, if you hear me, answer me!
How is humanity contrasted with God in this passage?
The only real discussion of God in this whole passage is, "In living Nature's stead, where God His human creature set . . ." Here, Faust is speaking of how God placed the human creature in nature. However, this does not really provide any contrast other than, perhaps, "creator and creature." This is not really provided in any of the answer choices, so the best option is simply "They are not contrasted."
Compare your answer with the correct one above
Adapted from "On the Sonnet" by John Keats (1848)
If by dull rhymes our English must be chain'd,
And, like Andromeda, the Sonnet sweet
Fetter'd, in spite of pained loveliness;
Let us find out, if we must be constrain'd,
Sandals more interwoven and complete
To fit the naked foot of poesy;
Let us inspect the lyre, and weigh the stress
Of every chord, and see what may be gain'd
By ear industrious, and attention meet:
Misers of sound and syllable, no less
Than Midas of his coinage, let us be
Jealous of dead leaves in the bay wreath crown;
So, if we may not let the Muse be free,
She will be bound with garlands of her own.
The main purpose of this poem by John Keats is __________.
The best answer in this case is that the poem's main purpose is "to encourage poets to work past the limitations created by strict formal conventions." The poem can be summarized as saying "If we poets must work within forms with strict rules, like sonnets, let's examine the properties of language to make the forms we use best suit the language of the poems we write."
Compare your answer with the correct one above
Adapted from Faust by Johann Wolfgang von Goethe, ln. 1-77 (1808; trans. Taylor 1870)
I've studied now Philosophy
And Jurisprudence, Medicine, -
And even, alas! Theology,
From end to end, with labor keen;
And here, poor fool! with all my lore
I stand, no wiser than before.
I'm Magister—yea, Doctor—hight,
And straight or cross-wise, wrong or right,
These ten years long, with many woes,
I've led my scholars by the nose,—
And see, that nothing can be known!
That knowledge cuts me to the bone.
I'm cleverer, true, than those fops of teachers,
Doctors and Magisters, Scribes and Preachers;
Neither scruples nor doubts come now to smite me,
Nor Hell nor Devil can longer affright me.
For this, all pleasure am I foregoing;
I do not pretend to aught worth knowing.
I do not pretend I could be a teacher
To help or convert a fellow-creature.
Then, too, I've neither lands nor gold,
Nor the world's least pomp or honor hold—
No dog would endure such a cursed existence!
Wherefore, from Magic I seek assistance,
That many a secret perchance I reach
Through spirit-power and spirit-speech,
And thus the biter task forego
Of saying the things I do not know,—
That I may detect the inmost force
Which binds the world, and guides its course;
Its germs, productive powers explore,
And rummage in empty words no more!
O full and splendid Moon, whom I
Have, from this desk, seen climb the sky
So many a midnight,—would thy glow
For the last time beheld my woe!
Ever thine eye, most mournful friend,
O'er books and papers saw me bend;
But would that I, on mountains grand,
Amid thy blessed light could stand,
With spirits through mountain-caverns hover,
Float in thy twilight the meadows over,
And, freed from the fumes of lore that swathe me,
To health in thy dewy fountains bathe me!
Ah, me! This dungeon still I see.
This drear, accursed masonry,
Where even the welcome daylight strains
But duskly through the painted panes.
Hemmed in by many a toppling heap
Of books worm-eaten, gray with dust,
Which to the vaulted ceiling creep,
Against the smoky paper thrust,—
With glasses, boxes, round me stacked,
And instruments together hurled,
Ancestral lumber, stuffed and packed—
Such is my world: and what a world!
And do I ask, wherefore my heart
Falters, oppressed with unknown needs?
Why some inexplicable smart
All movement of my life impedes?
Alas! In living Nature’s stead,
Where God His human creature set,
In smoke and mold the fleshless dead
And bones of beasts surround me yet!
Fly! Up, and seek the broad, free land!
And this one Book of Mystery
From Nostradamus’ very hand,
Is’t not sufficient company?
When I the starry courses know,
And Nature’s wise instruction seek,
With light of power my soul shall glow,
As when to spirits spirits speak.
'Tis vain, this empty brooding here,
Though guessed the holy symbols be:
Ye, Spirits, come—ye hover near—
Oh, if you hear me, answer me!
How is humanity contrasted with God in this passage?
The only real discussion of God in this whole passage is, "In living Nature's stead, where God His human creature set . . ." Here, Faust is speaking of how God placed the human creature in nature. However, this does not really provide any contrast other than, perhaps, "creator and creature." This is not really provided in any of the answer choices, so the best option is simply "They are not contrasted."
Compare your answer with the correct one above
Adapted from "On the Sonnet" by John Keats (1848)
If by dull rhymes our English must be chain'd,
And, like Andromeda, the Sonnet sweet
Fetter'd, in spite of pained loveliness;
Let us find out, if we must be constrain'd,
Sandals more interwoven and complete
To fit the naked foot of poesy;
Let us inspect the lyre, and weigh the stress
Of every chord, and see what may be gain'd
By ear industrious, and attention meet:
Misers of sound and syllable, no less
Than Midas of his coinage, let us be
Jealous of dead leaves in the bay wreath crown;
So, if we may not let the Muse be free,
She will be bound with garlands of her own.
The main purpose of this poem by John Keats is __________.
The best answer in this case is that the poem's main purpose is "to encourage poets to work past the limitations created by strict formal conventions." The poem can be summarized as saying "If we poets must work within forms with strict rules, like sonnets, let's examine the properties of language to make the forms we use best suit the language of the poems we write."
Compare your answer with the correct one above
Adapted from Faust by Johann Wolfgang von Goethe, ln. 1-77 (1808; trans. Taylor 1870)
I've studied now Philosophy
And Jurisprudence, Medicine, -
And even, alas! Theology,
From end to end, with labor keen;
And here, poor fool! with all my lore
I stand, no wiser than before.
I'm Magister—yea, Doctor—hight,
And straight or cross-wise, wrong or right,
These ten years long, with many woes,
I've led my scholars by the nose,—
And see, that nothing can be known!
That knowledge cuts me to the bone.
I'm cleverer, true, than those fops of teachers,
Doctors and Magisters, Scribes and Preachers;
Neither scruples nor doubts come now to smite me,
Nor Hell nor Devil can longer affright me.
For this, all pleasure am I foregoing;
I do not pretend to aught worth knowing.
I do not pretend I could be a teacher
To help or convert a fellow-creature.
Then, too, I've neither lands nor gold,
Nor the world's least pomp or honor hold—
No dog would endure such a cursed existence!
Wherefore, from Magic I seek assistance,
That many a secret perchance I reach
Through spirit-power and spirit-speech,
And thus the biter task forego
Of saying the things I do not know,—
That I may detect the inmost force
Which binds the world, and guides its course;
Its germs, productive powers explore,
And rummage in empty words no more!
O full and splendid Moon, whom I
Have, from this desk, seen climb the sky
So many a midnight,—would thy glow
For the last time beheld my woe!
Ever thine eye, most mournful friend,
O'er books and papers saw me bend;
But would that I, on mountains grand,
Amid thy blessed light could stand,
With spirits through mountain-caverns hover,
Float in thy twilight the meadows over,
And, freed from the fumes of lore that swathe me,
To health in thy dewy fountains bathe me!
Ah, me! This dungeon still I see.
This drear, accursed masonry,
Where even the welcome daylight strains
But duskly through the painted panes.
Hemmed in by many a toppling heap
Of books worm-eaten, gray with dust,
Which to the vaulted ceiling creep,
Against the smoky paper thrust,—
With glasses, boxes, round me stacked,
And instruments together hurled,
Ancestral lumber, stuffed and packed—
Such is my world: and what a world!
And do I ask, wherefore my heart
Falters, oppressed with unknown needs?
Why some inexplicable smart
All movement of my life impedes?
Alas! In living Nature’s stead,
Where God His human creature set,
In smoke and mold the fleshless dead
And bones of beasts surround me yet!
Fly! Up, and seek the broad, free land!
And this one Book of Mystery
From Nostradamus’ very hand,
Is’t not sufficient company?
When I the starry courses know,
And Nature’s wise instruction seek,
With light of power my soul shall glow,
As when to spirits spirits speak.
'Tis vain, this empty brooding here,
Though guessed the holy symbols be:
Ye, Spirits, come—ye hover near—
Oh, if you hear me, answer me!
How is humanity contrasted with God in this passage?
The only real discussion of God in this whole passage is, "In living Nature's stead, where God His human creature set . . ." Here, Faust is speaking of how God placed the human creature in nature. However, this does not really provide any contrast other than, perhaps, "creator and creature." This is not really provided in any of the answer choices, so the best option is simply "They are not contrasted."
Compare your answer with the correct one above
Adapted from "On the Sonnet" by John Keats (1848)
If by dull rhymes our English must be chain'd,
And, like Andromeda, the Sonnet sweet
Fetter'd, in spite of pained loveliness;
Let us find out, if we must be constrain'd,
Sandals more interwoven and complete
To fit the naked foot of poesy;
Let us inspect the lyre, and weigh the stress
Of every chord, and see what may be gain'd
By ear industrious, and attention meet:
Misers of sound and syllable, no less
Than Midas of his coinage, let us be
Jealous of dead leaves in the bay wreath crown;
So, if we may not let the Muse be free,
She will be bound with garlands of her own.
The main purpose of this poem by John Keats is __________.
The best answer in this case is that the poem's main purpose is "to encourage poets to work past the limitations created by strict formal conventions." The poem can be summarized as saying "If we poets must work within forms with strict rules, like sonnets, let's examine the properties of language to make the forms we use best suit the language of the poems we write."
Compare your answer with the correct one above
Adapted from Faust by Johann Wolfgang von Goethe, ln. 1-77 (1808; trans. Taylor 1870)
I've studied now Philosophy
And Jurisprudence, Medicine, -
And even, alas! Theology,
From end to end, with labor keen;
And here, poor fool! with all my lore
I stand, no wiser than before.
I'm Magister—yea, Doctor—hight,
And straight or cross-wise, wrong or right,
These ten years long, with many woes,
I've led my scholars by the nose,—
And see, that nothing can be known!
That knowledge cuts me to the bone.
I'm cleverer, true, than those fops of teachers,
Doctors and Magisters, Scribes and Preachers;
Neither scruples nor doubts come now to smite me,
Nor Hell nor Devil can longer affright me.
For this, all pleasure am I foregoing;
I do not pretend to aught worth knowing.
I do not pretend I could be a teacher
To help or convert a fellow-creature.
Then, too, I've neither lands nor gold,
Nor the world's least pomp or honor hold—
No dog would endure such a cursed existence!
Wherefore, from Magic I seek assistance,
That many a secret perchance I reach
Through spirit-power and spirit-speech,
And thus the biter task forego
Of saying the things I do not know,—
That I may detect the inmost force
Which binds the world, and guides its course;
Its germs, productive powers explore,
And rummage in empty words no more!
O full and splendid Moon, whom I
Have, from this desk, seen climb the sky
So many a midnight,—would thy glow
For the last time beheld my woe!
Ever thine eye, most mournful friend,
O'er books and papers saw me bend;
But would that I, on mountains grand,
Amid thy blessed light could stand,
With spirits through mountain-caverns hover,
Float in thy twilight the meadows over,
And, freed from the fumes of lore that swathe me,
To health in thy dewy fountains bathe me!
Ah, me! This dungeon still I see.
This drear, accursed masonry,
Where even the welcome daylight strains
But duskly through the painted panes.
Hemmed in by many a toppling heap
Of books worm-eaten, gray with dust,
Which to the vaulted ceiling creep,
Against the smoky paper thrust,—
With glasses, boxes, round me stacked,
And instruments together hurled,
Ancestral lumber, stuffed and packed—
Such is my world: and what a world!
And do I ask, wherefore my heart
Falters, oppressed with unknown needs?
Why some inexplicable smart
All movement of my life impedes?
Alas! In living Nature’s stead,
Where God His human creature set,
In smoke and mold the fleshless dead
And bones of beasts surround me yet!
Fly! Up, and seek the broad, free land!
And this one Book of Mystery
From Nostradamus’ very hand,
Is’t not sufficient company?
When I the starry courses know,
And Nature’s wise instruction seek,
With light of power my soul shall glow,
As when to spirits spirits speak.
'Tis vain, this empty brooding here,
Though guessed the holy symbols be:
Ye, Spirits, come—ye hover near—
Oh, if you hear me, answer me!
How is humanity contrasted with God in this passage?
The only real discussion of God in this whole passage is, "In living Nature's stead, where God His human creature set . . ." Here, Faust is speaking of how God placed the human creature in nature. However, this does not really provide any contrast other than, perhaps, "creator and creature." This is not really provided in any of the answer choices, so the best option is simply "They are not contrasted."
Compare your answer with the correct one above
Adapted from "On the Sonnet" by John Keats (1848)
If by dull rhymes our English must be chain'd,
And, like Andromeda, the Sonnet sweet
Fetter'd, in spite of pained loveliness;
Let us find out, if we must be constrain'd,
Sandals more interwoven and complete
To fit the naked foot of poesy;
Let us inspect the lyre, and weigh the stress
Of every chord, and see what may be gain'd
By ear industrious, and attention meet:
Misers of sound and syllable, no less
Than Midas of his coinage, let us be
Jealous of dead leaves in the bay wreath crown;
So, if we may not let the Muse be free,
She will be bound with garlands of her own.
The main purpose of this poem by John Keats is __________.
The best answer in this case is that the poem's main purpose is "to encourage poets to work past the limitations created by strict formal conventions." The poem can be summarized as saying "If we poets must work within forms with strict rules, like sonnets, let's examine the properties of language to make the forms we use best suit the language of the poems we write."
Compare your answer with the correct one above