Card 0 of 20
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!
What has led Faust to seek assistance from magic?
In this part of his monologue, Faust states that he has foregone pleasure, does not pretend that he actually can teach, and has neither land nor gold nor even the honors of the world. This is a "cursed existence" in his eyes. Therefore, he turns to magic to compensate for the lack of consolation he has in his scholarly life. As we see, he hopes to find some answers to the reality of things. It is the despair itself that has brought him to desire magic.
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!
What does Faust hope to achieve by means of the magic of which he speaks?
Like so much of this passage, this action can be understood in terms of Faust's frustration over his inability to understand reality in itself. He hopes to find the "inmost force" of things—not for the sake of power but for the sake of knowledge. None of the answers provided correspond to this desire. He does not desire honor and likewise does not wish to harness the powers for his own use. His only desire is to overcome the impotence of his learning.
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!
From whom does Faust desire to learn?
The key sentence for this question begins, "When I the starry courses know, and nature's wise instruction seek . . ." Faust is saying that when he knows reality—knowing the stars' courses functioning as an image for having such knowledge—he will have sought instruction from nature. He does not wish to have his book learning any longer. He wishes to converse with nature herself.
Compare your answer with the correct one above
Adapted from "Invictus" by William Ernest Henley in Book of Verses (1888)
Out of the night that covers me,
Black as the pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.
In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody, but unbowed.
Beyond this place of wrath and tears
Looms but the Horror of the shade,
And yet the menace of the years
Finds and shall find me unafraid.
It matters not how strait the gate,
How charged with punishments the scroll,
I am the master of my fate,
I am the captain of my soul.
The primary purpose of the poem is best described by which of the following answers?
The best answer choice is "to demonstrate the strength that can be derived from weakness." After experiencing hardships, the narrator of the poem still has strength to carry on.
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!
What knowledge is it that “cuts to the bone” in the underlined selection?
Do not be tempted beyond the immediate context. Directly before this sentence, Faust states, "And see: nothing can be known!" It is knowledge of this fact—the fact that nothing can be known—that "cuts to the bone." It disturbs him deeply and has led him to the state in which we find him at this point of the narrative.
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!
What has led Faust to seek assistance from magic?
In this part of his monologue, Faust states that he has foregone pleasure, does not pretend that he actually can teach, and has neither land nor gold nor even the honors of the world. This is a "cursed existence" in his eyes. Therefore, he turns to magic to compensate for the lack of consolation he has in his scholarly life. As we see, he hopes to find some answers to the reality of things. It is the despair itself that has brought him to desire magic.
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!
What does Faust hope to achieve by means of the magic of which he speaks?
Like so much of this passage, this action can be understood in terms of Faust's frustration over his inability to understand reality in itself. He hopes to find the "inmost force" of things—not for the sake of power but for the sake of knowledge. None of the answers provided correspond to this desire. He does not desire honor and likewise does not wish to harness the powers for his own use. His only desire is to overcome the impotence of his learning.
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!
From whom does Faust desire to learn?
The key sentence for this question begins, "When I the starry courses know, and nature's wise instruction seek . . ." Faust is saying that when he knows reality—knowing the stars' courses functioning as an image for having such knowledge—he will have sought instruction from nature. He does not wish to have his book learning any longer. He wishes to converse with nature herself.
Compare your answer with the correct one above
Adapted from "Invictus" by William Ernest Henley in Book of Verses (1888)
Out of the night that covers me,
Black as the pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.
In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody, but unbowed.
Beyond this place of wrath and tears
Looms but the Horror of the shade,
And yet the menace of the years
Finds and shall find me unafraid.
It matters not how strait the gate,
How charged with punishments the scroll,
I am the master of my fate,
I am the captain of my soul.
The primary purpose of the poem is best described by which of the following answers?
The best answer choice is "to demonstrate the strength that can be derived from weakness." After experiencing hardships, the narrator of the poem still has strength to carry on.
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!
What knowledge is it that “cuts to the bone” in the underlined selection?
Do not be tempted beyond the immediate context. Directly before this sentence, Faust states, "And see: nothing can be known!" It is knowledge of this fact—the fact that nothing can be known—that "cuts to the bone." It disturbs him deeply and has led him to the state in which we find him at this point of the narrative.
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!
What has led Faust to seek assistance from magic?
In this part of his monologue, Faust states that he has foregone pleasure, does not pretend that he actually can teach, and has neither land nor gold nor even the honors of the world. This is a "cursed existence" in his eyes. Therefore, he turns to magic to compensate for the lack of consolation he has in his scholarly life. As we see, he hopes to find some answers to the reality of things. It is the despair itself that has brought him to desire magic.
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!
What does Faust hope to achieve by means of the magic of which he speaks?
Like so much of this passage, this action can be understood in terms of Faust's frustration over his inability to understand reality in itself. He hopes to find the "inmost force" of things—not for the sake of power but for the sake of knowledge. None of the answers provided correspond to this desire. He does not desire honor and likewise does not wish to harness the powers for his own use. His only desire is to overcome the impotence of his learning.
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!
From whom does Faust desire to learn?
The key sentence for this question begins, "When I the starry courses know, and nature's wise instruction seek . . ." Faust is saying that when he knows reality—knowing the stars' courses functioning as an image for having such knowledge—he will have sought instruction from nature. He does not wish to have his book learning any longer. He wishes to converse with nature herself.
Compare your answer with the correct one above
Adapted from "Invictus" by William Ernest Henley in Book of Verses (1888)
Out of the night that covers me,
Black as the pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.
In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody, but unbowed.
Beyond this place of wrath and tears
Looms but the Horror of the shade,
And yet the menace of the years
Finds and shall find me unafraid.
It matters not how strait the gate,
How charged with punishments the scroll,
I am the master of my fate,
I am the captain of my soul.
The primary purpose of the poem is best described by which of the following answers?
The best answer choice is "to demonstrate the strength that can be derived from weakness." After experiencing hardships, the narrator of the poem still has strength to carry on.
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!
What knowledge is it that “cuts to the bone” in the underlined selection?
Do not be tempted beyond the immediate context. Directly before this sentence, Faust states, "And see: nothing can be known!" It is knowledge of this fact—the fact that nothing can be known—that "cuts to the bone." It disturbs him deeply and has led him to the state in which we find him at this point of the narrative.
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!
What has led Faust to seek assistance from magic?
In this part of his monologue, Faust states that he has foregone pleasure, does not pretend that he actually can teach, and has neither land nor gold nor even the honors of the world. This is a "cursed existence" in his eyes. Therefore, he turns to magic to compensate for the lack of consolation he has in his scholarly life. As we see, he hopes to find some answers to the reality of things. It is the despair itself that has brought him to desire magic.
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!
What does Faust hope to achieve by means of the magic of which he speaks?
Like so much of this passage, this action can be understood in terms of Faust's frustration over his inability to understand reality in itself. He hopes to find the "inmost force" of things—not for the sake of power but for the sake of knowledge. None of the answers provided correspond to this desire. He does not desire honor and likewise does not wish to harness the powers for his own use. His only desire is to overcome the impotence of his learning.
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!
From whom does Faust desire to learn?
The key sentence for this question begins, "When I the starry courses know, and nature's wise instruction seek . . ." Faust is saying that when he knows reality—knowing the stars' courses functioning as an image for having such knowledge—he will have sought instruction from nature. He does not wish to have his book learning any longer. He wishes to converse with nature herself.
Compare your answer with the correct one above
Adapted from "Invictus" by William Ernest Henley in Book of Verses (1888)
Out of the night that covers me,
Black as the pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.
In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody, but unbowed.
Beyond this place of wrath and tears
Looms but the Horror of the shade,
And yet the menace of the years
Finds and shall find me unafraid.
It matters not how strait the gate,
How charged with punishments the scroll,
I am the master of my fate,
I am the captain of my soul.
The primary purpose of the poem is best described by which of the following answers?
The best answer choice is "to demonstrate the strength that can be derived from weakness." After experiencing hardships, the narrator of the poem still has strength to carry on.
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!
What knowledge is it that “cuts to the bone” in the underlined selection?
Do not be tempted beyond the immediate context. Directly before this sentence, Faust states, "And see: nothing can be known!" It is knowledge of this fact—the fact that nothing can be known—that "cuts to the bone." It disturbs him deeply and has led him to the state in which we find him at this point of the narrative.
Compare your answer with the correct one above