Adapted from The Fight at the Pass of Thermopylæ by Charlotte M. Yonge (1876)

The troops sent for this purpose were from different cities, and amounted to about 4,000 who were to keep the pass against two millions. The leader of them was Leonidas, who had newly become one of the two kings of Sparta, the city that above all in Greece trained its sons to be hardy soldiers, dreading death infinitely less than shame. Leonidas had already made up his mind that the expedition would probably be his death, perhaps because a prophecy had been given at the Temple at Delphi that Sparta should be saved by the death of one of her kings of the race of Hercules. He was allowed by law to take with him 300 men, and these he chose most carefully, not merely for their strength and valor, but selecting those who had sons, so that no family might be altogether destroyed. These Spartans, with their helots or slaves, made up his own share of the numbers, but all the army was under his generalship. It is even said that the 300 celebrated their own funeral rites before they set out lest they should be deprived of them by the enemy, since, as we have already seen, it was the Greek belief that the spirits of the dead found no rest till their obsequies had been performed. Such preparations did not daunt the spirits of Leonidas and his men, and his wife, Gorgo, not a woman to be faint-hearted or hold him back. Long before, when she was a very little girl, a word of hers had saved her father from listening to a traitorous message from the King of Persia; and every Spartan lady was bred up to be able to say to those she best loved that they must come home from battle "with the shield or carried upon it."

Why did the Spartans celebrate their funeral rites before they departed?

Adapted from The Evolutionist at Large by Grant Allen (1881)

I am engaged in watching a brigade of ants out on foraging duty, and intent on securing for the nest three whole segments of a deceased earthworm. They look for all the world like those busy companies one sees in the Egyptian wall paintings, dragging home a huge granite colossus by sheer force of bone and sinew. Every muscle in their tiny bodies is strained to the utmost as they pry themselves laboriously against the great boulders that strew the path, and that are known to our Brobdingnagian intelligence as grains of sand. Besides the workers themselves, a whole battalion of stragglers runs to and fro upon the broad line that leads to the headquarters of the community. The province of these stragglers, who seem so busy doing nothing, probably consists in keeping communications open, and encouraging the sturdy pullers by occasional relays of fresh workmen. I often wish that I could for a while get inside those tiny brains, and see, or rather smell, the world as ants do. For there can be little doubt that to these brave little carnivores here the universe is chiefly known as a collective bundle of odors, simultaneous or consecutive. As our world is mainly a world of visible objects, theirs, I believe, is mainly a world of olfactible things.

In the head of every one of these little creatures is something that we may fairly call a brain. Of course most insects have no real brains; the nerve-substance in their heads is a mere collection of ill-arranged ganglia, directly connected with their organs of sense. Whatever man may be, an earwig at least is a conscious, or rather a semi-conscious, automaton. He has just a few knots of nerve cells in his little pate, each of which leads straight from his dim eye or his vague ear or his indefinite organs of taste; and his muscles obey the promptings of external sensations without possibility of hesitation or consideration, as mechanically as the valve of a steam engine obeys the governor balls. The poor soul's intellect is wholly deficient, and the senses alone make up all that there is of him, subjectively considered. But it is not so with the highest insects. They have something that truly answers to the real brain of men, apes, and dogs, to the cerebral hemispheres and the cerebellum that are superadded in us mammals upon the simple sense-centers of lower creatures. Besides the eye, with its optic nerve and optic perceptive organs—besides the ear, with its similar mechanism—we mammalian lords of creation have a higher and more genuine brain, that collects and compares the information given to the senses, and sends down the appropriate messages to the muscles accordingly. Now, bees and flies and ants have got much the same sort of arrangement, on a smaller scale, within their tiny heads. On top of the little knots that do duty as nerve centers for their eyes and mouths, stand two stalked bits of nervous matter, whose duty is analogous to that of our own brains. And that is why these three sorts of insects think and reason so much more intellectually than beetles or butterflies, and why the larger part of them have organized their domestic arrangements on such an excellent cooperative plan.

We know well enough what forms the main material of thought with bees and flies, and that is visible objects. For you must think about something if you think at all; and you can hardly imagine a contemplative blow-fly setting itself down to reflect, like a Hindu devotee, on the syllable Om, or on the oneness of existence. Abstract ideas are not likely to play a large part in apian consciousness. A bee has a very perfect eye, and with this eye it can see not only form, but also color, as Sir John Lubbock's experiments have shown us. The information that it gets through its eye, coupled with other ideas derived from touch, smell, and taste, no doubt makes up the main thinkable and knowable universe as it reveals itself to the apian intelligence. To ourselves and to bees alike the world is, on the whole, a colored picture, with the notions of distance and solidity thrown in by touch and muscular effort; but sight undoubtedly plays the first part in forming our total conception of things generally.

The third paragraph establishes all of the following EXCEPT __________.

"A Short History of Recent Zoos" by Will Floyd

Throughout the twentieth century, zoos underwent large-scale transformations. Before World War I, zoos were small parts of larger municipal parks, and featured sparse cages with little room for their inhabitants. This model held sway until mid-century, with many zoos struggling to remain open during the Great Depression and World War II. The successful zoos survived through making themselves cheap family entertainment. In the 1960s, zoos began to change in drastic ways. With the growing strength of environmental and animal rights movements, the public clamored for more naturalistic and spacious environments in which the animals could live.

The most emblematic of these transformations was the development of the Los Angeles Zoo. In 1966, the cramped and antiquated zoo used grants from the city government to move to a brand-new facility. Although the zoo moved just two miles away, the new location was exponentially bigger, and it featured fresh landscapes that resembled the animals’ natural habitats, instead of dilapidated cages. As the Los Angeles Zoo developed, it was able to work on preservation and conservation efforts for endangered species. New educational programs also became key elements of the Zoo’s mission. Now the old Zoo’s cages stand as ruins and reminders of what past generations saw when they visited years ago.

The author would suggest a new zoo should __________.

Adapted from The Fight at the Pass of Thermopylæ by Charlotte M. Yonge (1876)

The troops sent for this purpose were from different cities, and amounted to about 4,000 who were to keep the pass against two millions. The leader of them was Leonidas, who had newly become one of the two kings of Sparta, the city that above all in Greece trained its sons to be hardy soldiers, dreading death infinitely less than shame. Leonidas had already made up his mind that the expedition would probably be his death, perhaps because a prophecy had been given at the Temple at Delphi that Sparta should be saved by the death of one of her kings of the race of Hercules. He was allowed by law to take with him 300 men, and these he chose most carefully, not merely for their strength and valor, but selecting those who had sons, so that no family might be altogether destroyed. These Spartans, with their helots or slaves, made up his own share of the numbers, but all the army was under his generalship. It is even said that the 300 celebrated their own funeral rites before they set out lest they should be deprived of them by the enemy, since, as we have already seen, it was the Greek belief that the spirits of the dead found no rest till their obsequies had been performed. Such preparations did not daunt the spirits of Leonidas and his men, and his wife, Gorgo, not a woman to be faint-hearted or hold him back. Long before, when she was a very little girl, a word of hers had saved her father from listening to a traitorous message from the King of Persia; and every Spartan lady was bred up to be able to say to those she best loved that they must come home from battle "with the shield or carried upon it."

Why did Leonidas think he was going to die defending Sparta?

Adapted from The Fight at the Pass of Thermopylæ by Charlotte M. Yonge (1876)

The troops sent for this purpose were from different cities, and amounted to about 4,000 who were to keep the pass against two millions. The leader of them was Leonidas, who had newly become one of the two kings of Sparta, the city that above all in Greece trained its sons to be hardy soldiers, dreading death infinitely less than shame. Leonidas had already made up his mind that the expedition would probably be his death, perhaps because a prophecy had been given at the Temple at Delphi that Sparta should be saved by the death of one of her kings of the race of Hercules. He was allowed by law to take with him 300 men, and these he chose most carefully, not merely for their strength and valor, but selecting those who had sons, so that no family might be altogether destroyed. These Spartans, with their helots or slaves, made up his own share of the numbers, but all the army was under his generalship. It is even said that the 300 celebrated their own funeral rites before they set out lest they should be deprived of them by the enemy, since, as we have already seen, it was the Greek belief that the spirits of the dead found no rest till their obsequies had been performed. Such preparations did not daunt the spirits of Leonidas and his men, and his wife, Gorgo, not a woman to be faint-hearted or hold him back. Long before, when she was a very little girl, a word of hers had saved her father from listening to a traitorous message from the King of Persia; and every Spartan lady was bred up to be able to say to those she best loved that they must come home from battle "with the shield or carried upon it."

Why did the Spartans celebrate their funeral rites before they departed?

Adapted from The Fight at the Pass of Thermopylæ by Charlotte M. Yonge (1876)

The troops sent for this purpose were from different cities, and amounted to about 4,000 who were to keep the pass against two millions. The leader of them was Leonidas, who had newly become one of the two kings of Sparta, the city that above all in Greece trained its sons to be hardy soldiers, dreading death infinitely less than shame. Leonidas had already made up his mind that the expedition would probably be his death, perhaps because a prophecy had been given at the Temple at Delphi that Sparta should be saved by the death of one of her kings of the race of Hercules. He was allowed by law to take with him 300 men, and these he chose most carefully, not merely for their strength and valor, but selecting those who had sons, so that no family might be altogether destroyed. These Spartans, with their helots or slaves, made up his own share of the numbers, but all the army was under his generalship. It is even said that the 300 celebrated their own funeral rites before they set out lest they should be deprived of them by the enemy, since, as we have already seen, it was the Greek belief that the spirits of the dead found no rest till their obsequies had been performed. Such preparations did not daunt the spirits of Leonidas and his men, and his wife, Gorgo, not a woman to be faint-hearted or hold him back. Long before, when she was a very little girl, a word of hers had saved her father from listening to a traitorous message from the King of Persia; and every Spartan lady was bred up to be able to say to those she best loved that they must come home from battle "with the shield or carried upon it."

Why did the Spartans celebrate their funeral rites before they departed?

Adapted from The Fight at the Pass of Thermopylæ by Charlotte M. Yonge (1876)

The troops sent for this purpose were from different cities, and amounted to about 4,000 who were to keep the pass against two millions. The leader of them was Leonidas, who had newly become one of the two kings of Sparta, the city that above all in Greece trained its sons to be hardy soldiers, dreading death infinitely less than shame. Leonidas had already made up his mind that the expedition would probably be his death, perhaps because a prophecy had been given at the Temple at Delphi that Sparta should be saved by the death of one of her kings of the race of Hercules. He was allowed by law to take with him 300 men, and these he chose most carefully, not merely for their strength and valor, but selecting those who had sons, so that no family might be altogether destroyed. These Spartans, with their helots or slaves, made up his own share of the numbers, but all the army was under his generalship. It is even said that the 300 celebrated their own funeral rites before they set out lest they should be deprived of them by the enemy, since, as we have already seen, it was the Greek belief that the spirits of the dead found no rest till their obsequies had been performed. Such preparations did not daunt the spirits of Leonidas and his men, and his wife, Gorgo, not a woman to be faint-hearted or hold him back. Long before, when she was a very little girl, a word of hers had saved her father from listening to a traitorous message from the King of Persia; and every Spartan lady was bred up to be able to say to those she best loved that they must come home from battle "with the shield or carried upon it."

Why did Leonidas think he was going to die defending Sparta?

Passage adapted from H.G Wells's Anticipations (1901)

Democracy of the modern type—manhood suffrage and so forth—became a conspicuous phenomenon in the world only in the closing decades of the eighteenth century. Its genesis is so intimately connected with the first expansion of the productive element in the State, through mechanism and a co-operative organization, as to point at once to a causative connection. The more closely one looks into the social and political life of the eighteenth century the more plausible becomes this view. New and potentially influential social factors had begun to appear—the organizing manufacturer, the intelligent worker, the skilled tenant, and the urban abyss, and the traditions of the old land-owning non-progressive aristocratic monarchy that prevailed in Christendom, rendered it incapable—without some destructive shock or convulsion—of any re-organization to incorporate or control these new factors. In the case of the British Empire an additional stress was created by the incapacity of the formal government to assimilate the developing civilization of the American colonies. Everywhere there were new elements, not as yet clearly analyzed or defined, arising as mechanism arose; everywhere the old traditional government and social system, defined and analyzed all too well, appeared increasingly obstructive, irrational, and feeble in its attempts to include and direct these new powers.

But now comes a point to which I am inclined to attach very great importance. The new powers were as yet shapeless. It was not the conflict of a new organization with the old. It was the preliminary dwarfing and deliquescence of the mature old beside the embryonic mass of the new. It was impossible then—it is, I believe, only beginning to be possible now—to estimate the proportions, possibilities, and inter-relations of the new social orders out of which a social organization has still to be built in the coming years. No formula of definite reconstruction had been evolved, or has even been evolved yet, after a hundred years. And these swelling inchoate new powers, whose very birth condition was the crippling, modification, or destruction of the old order, were almost forced to formulate their proceedings for a time, therefore, in general affirmative propositions that were really in effect not affirmative propositions at all, but propositions of repudiation and denial. "These kings and nobles and people privileged in relation to obsolescent functions cannot manage our affairs"—that was evident enough, that was the really essential question at that time, and since no other effectual substitute appeared ready made, the working doctrine of the infallible judgment of humanity in the gross, as distinguished from the quite indisputable incapacity of sample individuals, became, in spite of its inherent absurdity, a convenient and acceptable working hypothesis.

According to the author, what was the major reason for the British Empire taking part in the democratization of the period in discussion?

"A Short History of Recent Zoos" by Will Floyd

Throughout the twentieth century, zoos underwent large-scale transformations. Before World War I, zoos were small parts of larger municipal parks, and featured sparse cages with little room for their inhabitants. This model held sway until mid-century, with many zoos struggling to remain open during the Great Depression and World War II. The successful zoos survived through making themselves cheap family entertainment. In the 1960s, zoos began to change in drastic ways. With the growing strength of environmental and animal rights movements, the public clamored for more naturalistic and spacious environments in which the animals could live.

The most emblematic of these transformations was the development of the Los Angeles Zoo. In 1966, the cramped and antiquated zoo used grants from the city government to move to a brand-new facility. Although the zoo moved just two miles away, the new location was exponentially bigger, and it featured fresh landscapes that resembled the animals’ natural habitats, instead of dilapidated cages. As the Los Angeles Zoo developed, it was able to work on preservation and conservation efforts for endangered species. New educational programs also became key elements of the Zoo’s mission. Now the old Zoo’s cages stand as ruins and reminders of what past generations saw when they visited years ago.

The author would suggest a new zoo should __________.

Adapted from The Evolutionist at Large by Grant Allen (1881)

I am engaged in watching a brigade of ants out on foraging duty, and intent on securing for the nest three whole segments of a deceased earthworm. They look for all the world like those busy companies one sees in the Egyptian wall paintings, dragging home a huge granite colossus by sheer force of bone and sinew. Every muscle in their tiny bodies is strained to the utmost as they pry themselves laboriously against the great boulders that strew the path, and that are known to our Brobdingnagian intelligence as grains of sand. Besides the workers themselves, a whole battalion of stragglers runs to and fro upon the broad line that leads to the headquarters of the community. The province of these stragglers, who seem so busy doing nothing, probably consists in keeping communications open, and encouraging the sturdy pullers by occasional relays of fresh workmen. I often wish that I could for a while get inside those tiny brains, and see, or rather smell, the world as ants do. For there can be little doubt that to these brave little carnivores here the universe is chiefly known as a collective bundle of odors, simultaneous or consecutive. As our world is mainly a world of visible objects, theirs, I believe, is mainly a world of olfactible things.

In the head of every one of these little creatures is something that we may fairly call a brain. Of course most insects have no real brains; the nerve-substance in their heads is a mere collection of ill-arranged ganglia, directly connected with their organs of sense. Whatever man may be, an earwig at least is a conscious, or rather a semi-conscious, automaton. He has just a few knots of nerve cells in his little pate, each of which leads straight from his dim eye or his vague ear or his indefinite organs of taste; and his muscles obey the promptings of external sensations without possibility of hesitation or consideration, as mechanically as the valve of a steam engine obeys the governor balls. The poor soul's intellect is wholly deficient, and the senses alone make up all that there is of him, subjectively considered. But it is not so with the highest insects. They have something that truly answers to the real brain of men, apes, and dogs, to the cerebral hemispheres and the cerebellum that are superadded in us mammals upon the simple sense-centers of lower creatures. Besides the eye, with its optic nerve and optic perceptive organs—besides the ear, with its similar mechanism—we mammalian lords of creation have a higher and more genuine brain, that collects and compares the information given to the senses, and sends down the appropriate messages to the muscles accordingly. Now, bees and flies and ants have got much the same sort of arrangement, on a smaller scale, within their tiny heads. On top of the little knots that do duty as nerve centers for their eyes and mouths, stand two stalked bits of nervous matter, whose duty is analogous to that of our own brains. And that is why these three sorts of insects think and reason so much more intellectually than beetles or butterflies, and why the larger part of them have organized their domestic arrangements on such an excellent cooperative plan.

We know well enough what forms the main material of thought with bees and flies, and that is visible objects. For you must think about something if you think at all; and you can hardly imagine a contemplative blow-fly setting itself down to reflect, like a Hindu devotee, on the syllable Om, or on the oneness of existence. Abstract ideas are not likely to play a large part in apian consciousness. A bee has a very perfect eye, and with this eye it can see not only form, but also color, as Sir John Lubbock's experiments have shown us. The information that it gets through its eye, coupled with other ideas derived from touch, smell, and taste, no doubt makes up the main thinkable and knowable universe as it reveals itself to the apian intelligence. To ourselves and to bees alike the world is, on the whole, a colored picture, with the notions of distance and solidity thrown in by touch and muscular effort; but sight undoubtedly plays the first part in forming our total conception of things generally.

The third paragraph establishes all of the following EXCEPT __________.