TEXT C GOD AND MY FATHER 　 I thought of God as a strangely emotional being. He was powerful; He was forgiving yet obdurate, full of warmth and affection. Both His wrath and affection were fitful, they came and they went, and I couldnt count on either to continue: although they both always did. In short God was much such a being as my father himself. 　 What was the relation between them, I wondered —— these two puzzling deities? 　 My fathers ideas of religion seemed straightforward and simple. He had noticed when he was a boy that there were buildings called churches; he had accepted them as a natural part of the surroundings in which he had been born. He would never have invented such things himself. Nevertheless they were here. As he grew up he regarded them as unquestioningly as he did banks. They were substantial old structures, they were respectable, decent, and venerable. They were frequented by the right sort of people. Well, that was enough. 　 On the other hand he never allowed churches —— or banks —— to dictate to him. He gave each the respect that was due to it from his point of view; but he also expected from each of them the respect he felt due to him. 　 As to creeds, he knew nothing about them, and cared nothing either; yet he seemed to know which sect he belonged with. It had to be a sect with the minimum of nonsense about it; no total immersion, no exhorters, no holy confession. He would have been a Unitarian, naturally, if hed lived in Boston. Since he was a respectable New Yorker, he belonged in the Episcopal Church. 　 As to living a spiritual life, he never tackled that problem. Some men who accept spiritual beliefs try to live up to them daily; other men who reject such beliefs, try sometimes to smash them. My father would have disagreed with both kinds entirely. He took a more distant attitude. It disgusted him where atheists attacked religion: he thought they were vulgar. But he also objected to having religion make demands upon him —— he felt that religion was too vulgar, when it tried to stir up mens feelings. It had its own proper field of activity, and it was all right there, of course; but there was one place religion should leave alone, and that was a mans soul. He especially loathed any talk of walking hand in hand with his Savior. And if he had ever found the Holy Ghost trying to soften his heart, he would have regarded its behavior as distinctly uncalled for; even ungentlemanly.
　　43. The writer says his father's idea of religion seemed straightforward and simple because his father ____.
　　A) had been born in natural surroundings with banks and churches.
　　B) never really thought of God as having a real existence.
　　C) regarded religion as acceptable as long as it did not interfere.
　　D) regarded religion as a way that he could live a spiritual life.
　　44. The writer's father would probably agree with the statement that ____.
　　A) both spiritualists and atheists are vulgar.
　　B) being aware of different creeds is important.
　　C) religion should expect heart and soul devotion.
　　D) churches like banks are not to be trusted.
　　TEXT D ETIQUETTE 　 In sixteenth-century Italy and eighteenth-century France, waning prosperity and increasing social unrest led the ruling families to try to preserve their superiority by withdrawing from the lower and middle classes behind barriers of etiquette. In a prosperous community, on the other hand, polite society soon absorbs the newly rich, and in England there has never been any shortage of books on etiquette for teaching them the manners appropriate to their new way of life. 　 Every code of etiquette has contained three elements; basic moral duties; practical rules which promote efficiency; and artificial, optional graces such as formal compliments to, say, women on their beauty or superiors on their generosity and importance. 　 In the first category are considerations for the weak and respect for age. Among the ancient Egyptians the young always stood in the presence of older people. Among the Mponguwe of Tanzania, the young men bow as they pass the huts of the elders. In England, until about a century ago, young children did not sit in their parents presence without asking permission. 　 Practical rules are helpful in such ordinary occurrences of social life as making proper introductions at parties or other functions so that people can be brought to know each other. Before the invention of the fork, etiquette directed that the fingers should be kept as clean as possible; before the handkerchief came into common use, etiquette suggested that after spitting, a person should rub the spit inconspicuously underfoot. 　 Extremely refined behavior, however, cultivated as an art of gracious living, has been characteristic only of societies with wealth and leisure, which admitted women as the social equals of men. After the fall of Rome, the first European society to regulate behavior in private life in accordance with a complicated code of etiquette was twelfth-century Provence, in France. 　 Provence had become wealthy. The lords had returned to their castle from the crusades, and there the ideals of chivalry grew up, which emphasized the virtue and gentleness of women and demanded that a knight should profess a pure and dedicated love to a lady who would be his inspiration, and to whom he would dedicate his valiant deeds, though he would never come physically close to her. This was the introduction of the concept of romantic love, which was to influence literature for many hundreds of years and which still lives on in a debased form in simple popular songs and cheap novels today. 　 In Renaissance Italy too, in the fourteenth and fifteenth centuries, a wealthy and leisured society developed an extremely complex code of manners, but the rules of behavior of fashionable society had little influence on the daily life of the lower classes. Indeed many of the rules, such as how to enter a banquet room, or how to use a sword or handkerchief for ceremonial purposes, were irrelevant to the way of life of the average working man, who spent most of his life outdoors or in his own poor hut and most probably did not have a handkerchief, certainly not a sword, to his name. 　 Yet the essential basis of all good manners does not vary. Consideration for the old and weak and the avoidance of harming or giving unnecessary offence to others is a feature of all societies everywhere and at all levels from the highest to the lowest.
　　45. One characteristic of the rich classes of a declining society is their tendency to ____.
　　A) take in the recently wealthy.
　　B) retreat within themselves.
　　C) produce publications on manners.
　　D) change the laws of etiquette.
　　46. Which of the following is NOT an element of the code of etiquette?
　　A) Respect for age.
　　B) Formal compliments.
　　C) Proper introductions at social functions.
　　D) Eating with a fork rather than fingers.
　　47. According to the writer which of the following is part of chivalry? A knight should ____.
　　A) inspire his lady to perform valiant deeds.
　　B) perform deeds which would inspire romantic songs.
　　C) express his love for his lady from a distance.
　　D) regard his lady as strong and independent.
　　48. Etiquette as an art of gracious living is quoted as a feature of which country?
　　A) Egypt.
　　B) 18th century France.
　　C) Renaissance Italy.
　　D) England.