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CHAPTER 1
SOCIOLOGY
MULTIPLE CHOICE
1. Richard is a college freshman. He recently informed his parents that he will be majoring in the
science which suggests that our lives are affected by our place in the social world. Richard is
majoring in:
a. Social Law
b. Sociology
c. Psychology
d. Micro-Economics
(Application; answer: b; page 5)
2. Rhonda is a sociology student who babysits several children from her neighborhood. While one
child is doing very well in school, the other is doing poorly. Rhonda looks beyond each individual
child to explain their success and failure. She believes that the various opportunities offered by
society explain the differences in their academic performance. Rhonda’s thought process
illustrates:
a. Functionalism
b. Social Control
c. Solidarity
d. The Sociological Imagination
(Application; answer: d; page 6)

-
3. Juan explained that history, biography, and social structure should be considered when trying to
understand why women are more likely than men to pursue a career within the field of nursing .
Juan is using a
a. Macro approach
b. Micro approach
c. Sociological imagination
d. Latent and manifest point of view
(Application; answer: a; page 6)
4. Tameka is studying mate selection among college students. She learns that most female students
are interested in males that they consider to be intelligent, handsome, and funny. This focus on
the individual or small-scale factors of mate selection reflects a approach.
a. macro
b. micro
c. latent
Copyright © 2011 Pearson Education, Inc. All rights reserved.
1
d. manifest

2
Test Item File for Carl THINK Sociology, 2/e
5. Alton is a sixteen-year-old boy. His behavior is regulated by the rules of his parents, his school,
his religion and the law. These mechanisms that keep Alton in check provide an example of:
a. Social Control
b. The Sociological Imagination
c. Solidarity
d. Functions
6. Bertha Mae grew up in a tight-knit community where everyone knows everyone else. Bertha Mae
feels a high level of connectedness and integration to others within her environment. Bertha Mae
has a high level of:
a. Functions
b. Sociological Imagination
c. Contagion
d. Solidarity
7. Ahmed was a suicide bomber who killed himself along with 120 other people last month. Ahmed
believed that he was sacrificing his own life for the good of his group. Ahmed’s suicide was:
a. Altruistic
b. Fatalistic
c. Egoistic
d. Anomic
8. After the stock market crashed, Bill could not deal with the chaos that ensued. He committed
suicide. This is an example of a(n) suicide.
a. altruistic
b. fatalistic
c. egoistic
d. anomic
9. Raul is an ex-convict who committed suicide yesterday. After he was released from prison, Raul
was unable to find a job or a place to live. He felt that his future was bleak and that there was no
way for his situation to change. Raul’s case reflects a(n) suicide.
a. altruistic
b. fatalistic
c. egoistic
d. anomic

3
Chapter 1 Sociology
10. Suicide rates are related to which of the following?

a. Age
b. Time of Year
c. Profession
d. All of the Above
(Knowledge; answer: d; page 8)
11. Today, Dr. Fuentes will introduce her sociology students to the three major theoretical
perspectives through which sociologists view the world. Dr. Fuentes will be lecturing on:
a. Contagion
b. Functions
c. Paradigms
d. Dramaturgy
(Application; answer: c; page 9)
12. Michael views society as an unequal system that brings about conflict and change. Michael’s
beliefs are in line with:
a. Dramaturgy
b. Conflict Theory
c. Symbolic Interactionism
d. Functionalism
13. Gary believes that society is best viewed as a system of interrelated parts. Gary’s beliefs are in
line with:
a. Social Darwinism
b. Conflict Theory
d. Functionalism
14. Gwendolyn’s research focuses on how students interact with others in their everyday lives on
campus. Gwendolyn’s research is in line with:
a. Social Darwinism
b. Conflict Theory
d. Functionalism

4
15. Katie's research focuses on sexist patterns that limit women's opportunities for promotion in
Fortune 500 companies. Katie's research is in line with:
a. Gender Inequality Theory
b. Gender Oppression Theory
c. Structural Oppression Theory
d. Exchange Theory
16. Thomas is scheduled to give an in-class presentation today. His presentation will focus on how
patriarchy and capitalism have served to keep women in marginal positions in the U.S. and
around the world. Thomas' presentation is rooted in:
d. Exchange Theory
17. The National Organization for Women went before Congress to report that men in the U.S. keep
and maintain power over women through purposeful discrimination. This organization's assertion
is embedded in:
d. Exchange Theory
18. Up until today, Rita was a cashier at McDonalds. She quit her job because she felt that the costs
of working in a fast-food restaurant outweighed the benefits. The theory that best explains Rita's
behavior is:
d. Exchange Theory
19. Emmanuel just told you that he is interested in blending social thought and ecological principles.
You should suggest that Emmanuel explore:
a. Environmental Theory
d. Exchange Theory

5
Chapter 1 Sociology
20. Yoshimi is writing a paper on the changes in the structural elements of society. Yoshimi’s paper
focuses on:
a. Social Laws
b. Social Dynamics
c. Social Statics
d. Social Darwinism
21. Pamela is studying the existing structural elements of society. She is focusing on:
a. Social Laws
b. Social Statics
c. Social Dynamics
d. Social Darwinism
22. Auguste Comte suggested that by studying social statics and social dynamics, statements of fact
that are unchanging under given conditions could be discovered. Comte was concerned with the
discovery of:
a. Social Darwinism
b. The Sociological Imagination
c. Sociology
d. Social Laws
23. Who is considered to be the “father of sociology“?

a. Auguste Comte
b. Herbert Spencer
c. Emile Durkheim
d. Karl Marx
(Knowledge; answer: a; page 11)
24. The theorist who’s ideas are most in line with social Darwinism was:
a. Herbert Spencer
b. Emile Durkheim
c. Talcott Parsons
d. Robert Merton

6
25. Tabitha and Samantha are discussing the collapse of Mayan civilization. Tabitha says, “Only
weak societies become extinct, so the Mayans must have been weak.” Tabitha’s views are in line
with:
a. Social Darwinism
b. Social Laws
c. Social Statics
d. Social Dynamics
26. used data to test theories and introduced the ideas of mechanical and organic
solidarity to the field of sociology.
a. Herbert Spencer
b. Emile Durkheim
c. Talcott Parsons
d. Robert Merton
(Knowledge; answer: b; page 12)
27. In the U.S., there is a diverse division of labor. We rely on farmers, truckers, grocers, teachers,
lawyers, physicians, and plumbers to meet our needs. This reflects solidarity.
a. manifest
b. mechanical
c. latent
d. organic
28. In hunting and gathering societies, the members are bonded together by shared beliefs and values
as well as the performance of common tasks. This is an example of solidarity.
a. mechanical
b. manifest
c. organic
d. latent
29. commented on the inertia of social systems, suggesting that they tend to
remain at rest if they are at rest, or stay in motion if already in motion.
a. Emile Durkheim
b. August Comte
c. Talcott Parsons
d. Robert Merton
(Knowledge; answer: c; page 12)

7
Chapter 1 Sociology
30. contributed an understanding of manifest and latent functions to the

functionalist perspective.
a. Emile Durkheim
b. Talcott Parsons
c. Robert Merton
d. Herbert Spencer
31. The expected outcome of the health care system is a lower rate of sickness. As such, a lower rate
of sickness is an example of a(n) function.
a. manifest
b. mechanical
c. latent
d. organic
32. An unexpected outcome of the public education system in the U.S. is that children learn to be
patriotic. Learning patriotism is a(n) function of public education.
a. mechanical
b. manifest
c. latent
d. organic
33. Sam owns a large factory that creates toys for children. According to Karl Marx, Sam is a
member of the:
a. Bourgeoisie
b. Dramaturgy
c. Contagion
d. Proletariat
34. was a German theorist, social activist, and writer who suggested that
capitalistic societies would move to socialism once workers developed class consciousness and
united.
a. Jane Addams
b. W. E. B. Du Bois
c. Harriet Martineau
d. Karl Marx
(Knowledge; answer: d; pages 14-15)

8
35. At a recent labor union, the union leader told workers that each person must understand their
position in society so that the workers could unite. This sentiment reflects
a. False Consciousness
b. Solidarity
c. Class Consciousness
d. Double Consciousness
36. In Venezuela, President Hugo Chavez is proposing an economic system in which the government
controls the economic system, ensuring that all people share in the profits generated by their own
labor. President Chavez is proposing:
a. Socialism
b. Capitalism
c. Mechanical Solidarity
d. Organic Solidarity
37. Millicent is a poor laborer. She works in the same industrial bakery that her mother and
grandmother worked in and retired from. Millicent believes that if she works hard at the bakery,
she can become rich. She has an unrealistic belief about her place in society. Millicent’s view
reflects:
a. Solidarity
b. Double Consciousness
c. False Consciousness
d. Class Consciousness
38. was an African American sociologist interested in racial inequality in the

United States.
a. Harriet Martineau
b. Jane Addams
c. John Bellamy Foster
d. W.E.B. Du Bois
39. Martha is a black woman who feels that she lives in two worlds. She speaks and acts one way
when she is with other blacks in her neighborhood, at her church, and with her close friends.
However, she speaks and acts another way when she is in the presence of whites. This reflects:
a. Social Control
b. Solidarity
c. Double Cons ciousness
d. False Consciousness

9
Chapter 1 Sociology
40. created a settlement house in Chicago and won the Nobel peace prize for
a lifetime of service and dedication to peace.
a. Harriet Martineau
b. W. E. B. Du Bois
c. Jane Addams
d. John Bellamy Foster
41. argues that businesses’ pursuit of wealth in a capitalist system has created
environmental and global problems.
a. Jane Addams
b. W. E. B. Du Bois
c. John Bellamy Foster
d. Robert Merton
42. Symbolic interactionism was the brainchild of:

a. Herbert Blumer
b. George Herbert Mead
c. Erving Goffman
d. Howard Becker
(Knowledge; answer: b; page 19)
43. Through interactions with others, Vera is learning her personal identity and what makes her
different from others. Vera is in the process of discovering:
a. Dramaturgy
b. Self
c. Contagion
d. Functions
44. The idea of contagion was introduced by:

a. Herbert Blumer
b. George Herbert Mead
c. Erving Goffman
d. Howard Becker
45. While the principal was delivering the graduation address, one student started to hiss and boo.
This rapid, irrational response is an example of:
a. Contagion
b. Dramaturgy
c. Solidarit y
d. Community Learning

10
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that and the second shoe were gone. Yussuf was much pleased and
rewarded Abou with a new coat later, but for the present he was not
done. Judging by long experience that the peasant had either bought
the sheep and was taking it home or that he was carrying it to market
to sell, he said to Abou: ‘Let us wait. It may be that he will return with
another.’”
“Ah, shrewd,” muttered Ajeeb, nodding his head gravely.
“Accordingly,” went on Gazzar-al-Din, “they waited and soon the
peasant returned carrying another sheep. Yussuf asked Abou if he
could take this one also, and Abou told him that when he saw the
sheep alone to take it.”
“Dunce!” declared Chudi, the baker. “Will he put another sheep
down after just losing one? This is a thin tale!” But Gazzar was not to
be disconcerted.
“Now Yussuf was a great thief,” he went on, “but this wit of Abou’s
puzzled him. Of all the thieves he had trained few could solve the
various problems which he put before them, and in Abou he saw the
makings of a great thief. As the peasant approached, Abou motioned
to Yussuf to conceal himself in a crevice in the nearby rocks, while
he hid in the woods. When the peasant drew near Abou placed his
hands to his lips and imitated a sheep bleating, whereupon the
peasant, thinking it must be his lost sheep, put down behind a stone
the one he was carrying, for its feet were tied, and went into the
woods to seek the lost one. Yussuf, watching from his cave, then ran
forth and made off with the sheep. When the peasant approached,
Abou climbed a tree and smiled down on him as he sought his
sheep, for he had been taught that to steal was clever and wise, and
the one from whom he could steal was a fool.”
“And so he is,” thought Waidi, who had stolen much in his time.
“When the peasant had gone his way lamenting, Abou came down
and joined Yussuf. They returned to the city and the home of Yussuf,
where the latter, much pleased, decided to adopt Abou as his son.”
Gazzar now paused upon seeing the interest of his hearers and held
out his tambour. “Anna, O friends, anna! Is not the teller of tales, the
sweetener of weariness, worthy of his hire? I have less than a score
of anna, and ten will buy no more than a bowl of curds or a cup of
kishr, and the road I have traveled has been long. So much as the
right to sleep in a stall with the camels is held at ten anna, and I am
no longer young.” He moved the tambour about appealingly.
“Dog!” growled Soudi. “Must thy tambour be filled before we hear
more?”
“Bismillah! This is no story-teller but a robber,” declared Parfi.
“Peace, friends,” said Gazzar, who was afraid to irritate his hearers
in this strange city. “The best of the tale comes but now—the
marvelous beauty of the Princess Yanee and the story of the caliph’s
treasury and the master thief. But, for the love of Allah, yield me but
ten more anna and I pause no more. It is late. A cup of kishr, a
camel’s stall—” He waved the tambour. Some three of his hearers
who had not yet contributed anything dropped each an anna into his
tambour.
“Now,” continued Gazzar somewhat gloomily, seeing how small
were his earnings for all his art, “aside from stealing and plundering
caravans upon the great desert, and the murdering of men for their
treasure, the great Yussuf conducted a rug bazaar as a blind for
more thievery and murder. This bazaar was in the principal street of
the merchants, and at times he was to be seen there, his legs
crossed upon his pillows. But let a merchant of wealth appear, a
stranger, and although he might wish only to ask prices Yussuf would
offer some rug or cloth so low that even a beggar would wish to take
it. When the stranger, astonished at its price, would draw his purse a
hand-clap from Yussuf would bring forth slaves from behind
hangings who would fall upon and bind him, take his purse and
clothes and throw his body into the river.”
“An excellent robber indeed!” approved Soudi.
“Yussuf, once he had adopted Abou as his son, admitted him to
his own home, where were many chambers and a garden, a court
with a pool, and many servants and cushions and low divans in
arcades and chambers; then he dressed him in silks and took him to
his false rug market, where he introduced him with a great flourish as
one who would continue his affairs after he, Yussuf, was no more.
He called his slaves and said: ‘Behold thy master after myself. When
I am not here, or by chance am no more—praise be to Allah, the
good, the great!—see that thou obey him, for I have found him very
wise.’ Soon Yussuf disguised himself as a dervish and departed
upon a new venture. As for Abou, being left in charge of the rug
market, he busied himself with examining its treasures and their
values and thinking on how the cruel trade of robbery, and, if
necessary, murder, which had been taught him, and how best it was
to be conducted.
“For although Abou was good and kind of heart, still being taken
so young and sharply trained in theft and all things evil, and having
been taught from day to day that not only were murder and robbery
commendable but that softness or error in their pursuit was wrong
and to be severely punished, he believed all this and yet innocently
enough at times sorrowed for those whom he injured. Yet also he
knew that he durst not show his sorrow in the presence of Yussuf, for
the latter, though kind to him, was savage to all who showed the
least mercy or failed to do his bidding, even going so far as to slay
them when they sought to cross or betray him.”
“Ay-ee, a savage one was that,” muttered Al Hadjaz, the cook.
“And I doubt not there are such in Yemen to this day,” added
Ajeeb, the cleaner of stalls. “Was not Osman Hassan, the spice-
seller, robbed and slain?”
“Soon after Yussuf had left on the secret adventure, there
happened to Abou a great thing. For it should be known that at this
time there ruled in Baghdad the great and wise Yianko I., Caliph of
the Faithful in the valleys of the Euphrates and the Tigris and master
of provinces and principalities, and the possessor of an enormous
treasury of gold, which was in a great building of stone. Also he
possessed a palace of such beauty that travelers came from many
parts and far countries to see. It was built of many-colored stones
and rare woods, and possessed walks and corridors and gardens
and flowers and pools and balconies and latticed chambers into
which the sun never burst, but where were always cool airs and
sweet. Here were myrtle and jasmine and the palm and the cedar,
and birds of many colors, and the tall ibis and the bright flamingo. It
was here, with his many wives and concubines and slaves and
courtiers, and many wise men come from far parts of the world to
advise with him and bring him wisdom, that he ruled and was
beloved and admired.
“Now by his favorite wife, Atrisha, there had been born to him
some thirteen years before the beautiful and tender and delicate and
loving and much-beloved Yanee, the sweetest and fairest of all his
daughters, whom from the very first he designed should be the wife
of some great prince, the mother of beautiful and wise children, and
the heir, through her husband, whoever he should be, to all the
greatness and power which the same must possess to be worthy of
her. And also, because he had decided that whoever should be wise
and great and deserving enough to be worthy of Yanee should also
be worthy of him and all that he possessed—the great Caliphate of
Baghdad. To this end, therefore, he called to Baghdad instructors of
the greatest wisdom and learning of all kinds, the art of the lute and
the tambour and the dance. And from among his wives and
concubines he had chosen those who knew most of the art of dress
and deportment and the care of the face and the body; so that now,
having come to the age of the ripest perfection, thirteen, she was the
most beautiful of all the maidens that had appeared in Arabia or any
of the countries beyond it. Her hair was as spun gold, her teeth as
pearls of the greatest price, lustrous and delicate; her skin as the
bright moon when it rises in the east, and her hands and feet as
petals in full bloom. Her lips were as the pomegranate when it is
newly cut, and her eyes as those deep pools into which the moon
looks when it is night.”
“Yea, I have heard of such, in fairy-tales,” sighed Chudi, the baker,
whose wife was as parchment that has cracked with age.
“And I, behind the walls of palaces and in far cities, but never
here,” added Zad-el-Din, for neither his wife nor his daughters was
any too fair to look upon. “They come not to Hodeidah.”
“Ay-ee, were any so beautiful,” sighed Al Tadjaz, “there would be
no man worthy. But there are none.”
“Peace!” cried Ahmed. “Let us have the tale.”
“Yea, before he thinks him to plead for more anna,” muttered
Hadjaz, the sweeper, softly.
But Gazzar, not to be robbed of this evidence of interest, was
already astir. Even as they talked he held out the tambour, crying:
“Anna, anna, anna!” But so great was the opposition that he dared
not persist.
“Dog!” cried Waidi. “Wilt thou never be satisfied? There is another
for thee, but come no more.”
“Thou miser!” said Haifa, still greatly interested, “tell thy tale and
be done!”
“The thief has rupees and to spare, I warrant,” added Scudi,
contributing yet another anna.
And Zad-el-Din and Ahmed, because they were lustful of the great
beauty of Yanee, each added an anna to his takings.
“Berate me not, O friends,” pleaded Gazzar tactfully, hiding his
anna in his cloak, “for I am as poor as thou seest—a son of the road,
a beggar, a wanderer, with nowhere to lay my head. Other than my
tales I have nothing.” But seeing scant sympathy in the faces of his
hearers, he resumed.
“Now at the time that Abou was in charge of the dark bazaar it
chanced that the caliph, who annually arranged for the departure of
his daughter for the mountains which are beyond Azol in Bactria,
where he maintained a summer palace of great beauty, sent forth a
vast company mounted upon elephants and camels out of Ullar and
Cerf and horses of the rarest blood from Taif. This company was
caparisoned and swathed in silks and thin wool and the braided and
spun cloth of Esher and Bar with their knitted threads of gold. And it
made a glorious spectacle indeed, and all paused to behold. But it
also chanced that as this cavalcade passed through the streets of
Baghdad, Abou, hearing a great tumult and the cries of the multitude
and the drivers and the tramp of the horses’ feet and the pad of the
camels’, came to the door of his bazaar, his robes of silk about him,
a turban of rare cloth knitted with silver threads upon his head. He
had now grown to be a youth of eighteen summers. His hair was as
black as the wing of the duck, his eyes large and dark and sad from
many thoughts as is the pool into which the moon falls. His face and
hands were tinted as with henna when it is spread very thin, and his
manners were graceful and languorous. As he paused within his
doorway he looked wonderingly at the great company as it moved
and disappeared about the curves of the long street. And it could not
but occur to him, trained as he was, how rich would be the prize
could one but seize upon such a company and take all the wealth
that was here and the men and women as slaves.
“Yet, even as he gazed and so thought, so strange are the ways of
Allah, there passed a camel, its houdah heavy with rich silks, and
ornaments of the rarest within, but without disguised as humble, so
that none might guess. And within was the beautiful Princess Yanee,
hidden darkly behind folds of fluttering silk, her face and forehead
covered to her starry eyes, as is prescribed, and even these veiled.
Yet so strange are the ways of life and of Allah that, being young and
full of the wonder which is youth and the curiosity and awe which
that which is unknown or strange begets in us all, she was at this
very moment engaged in peeping out from behind her veils, the
while the bright panorama of the world was passing. And as she
looked, behold, there was Abou, gazing wonderingly upon her fine
accoutrements. So lithe was his form and so deep his eyes and so
fair his face that, transfixed as by a beam, her heart melted and
without thought she threw back her veil and parted the curtains of
the houdah the better to see, and the better that he might see. And
Abou, seeing the curtains put to one side and the vision of eyes that
were as pools and the cheeks as the leaf of the rose shine upon him,
was transfixed and could no longer move or think.
“So gazing, he stood until her camel and those of many others had
passed and turned beyond a curve of the street. Then bethinking
himself that he might never more see her, he awoke and ran after,
throwing one citizen and another to the right and the left. When at
last he came up to the camel of his fair one, guarded by eunuchs
and slaves, he drew one aside and said softly: ‘Friend, be not
wrathful and I will give thee a hundred dinars in gold do thou, within
such time as thou canst, report to me at the bazaar of Yussuf, the
rug-merchant, who it is that rides within this houdah. Ask thou only
for Abou. No more will I ask.’ The slave, noting his fine robes and the
green-and-silver turban, thought him to be no less than a noble, and
replied: ‘Young master, be not overcurious. Remember the
vengeance of the caliph.... ‘Yet dinars have I to give.’... ‘I will yet
come to thee.’
“Abou was enraptured by even so little as this, and yet dejected
also by the swift approach and departure of joy. ‘For what am I now?’
he asked himself. ‘But a moment since, I was whole and one who
could find delight in all things that were given me to do; but now I am
as one who is lost and knows not his way.’”
“Ay-ee,” sighed Azad Bakht, the barber, “I have had that same
feeling more than once. It is something that one may not overcome.”
“Al Tzoud, in the desert—” began Parfi, but he was interrupted by
cries of “Peace—Peace!”
“Thereafter, for all of a moon,” went on Gazzar, “Abou was as one
in a dream, wandering here and there drearily, bethinking him how
he was ever to know more of the face that had appeared to him
through the curtains of the houdah. And whether the driver of the
camel would ever return. As day after day passed and there was no
word, he grew thin and began to despair and to grow weary of life. At
last there came to his shop an aged man, long of beard and dusty of
garb, who inquired for Abou. And being shown him said: ‘I would
speak with thee alone.’ And when Abou drew him aside he said:
‘Dost thou recall the procession of the caliph’s daughter to Ish-Pari in
the mountains beyond Azol?’ And Abou answered, ‘Ay, by Allah!’
‘And dost thou recall one of whom thou madest inquiry?’ ‘Aye,’
replied Abou, vastly stirred. ‘I asked who it was that was being borne
aloft in state.’ ‘And what was the price for that knowledge?’ ‘A
hundred dinars.’ ‘Keep thy dinars—or, better yet, give them to me
that I may give them to the poor, for I bring thee news. She who was
in the houdah was none other than the Princess Yanee, daughter of
the caliph and heir to all his realm. But keep thou thy counsel and all
thought of this visit and let no one know of thy inquiry. There are
many who watch, and death may yet be thy portion and mine. Yet,
since thou art as thou art, young and without knowledge of life, here
is a spray of the myrtles of Ish-Pari—but thou art to think no further
on anything thou hast seen or heard. And thou dost not—death!’ He
made the sign of three fingers to the forehead and the neck and
gave Abou the spray, receiving in return the gold.”
“Marhallah!” cried Soudi. “How pleasant it is to think of so much
gold!”
“Yea,” added Haifa, “there is that about great wealth and beauty
and comfort that is soothing to the heart of every man.”
“Yet for ten more anna,” began Gazzar, “the price of a bed in the
stall of a camel, how much more glorious could I make it—the
sweetness of the love that might be, the wonder of the skill of Abou
—anna, anna—but five more, that I may take up this thread with
great heart.”
“Jackal!” screamed Ajeeb fiercely. “Thou barkst for but one thing—
anna. But now thou saidst if thou hadst but ten more, and by now
thou hast a hundred. On with thy tale!”
“Reremouse!” said Chudi. “Thou art worse than thy Yussuf
himself!” And none gave an anna more.
“Knowing that the myrtle was from the princess,” went on Gazzar
wearily, “and that henceforth he might seek but durst not even so
much as breathe of what he thought or knew, he sighed and returned
to his place in the bazaar.
“But now, Yussuf, returning not long after from a far journey, came
to Abou with a bold thought. For it related to no other thing than the
great treasury of the caliph, which stood in the heart of the city
before the public market, and was sealed and guarded and built of
stone and carried the wealth of an hundred provinces. Besides, it
was now the time of the taking of tithes throughout the caliphate, as
Yussuf knew, and the great treasury was filled to the roof, or so it
was said, with golden dinars. It was a four-square building of heavy
stone, with lesser squares superimposed one above the other after
the fashion of pyramids. On each level was a parapet, and upon
each side of every parapet as well as on the ground below there
walked two guards, each first away from the centre of their side to
the end and then back, meeting at the centre to reverse and return.
And on each side and on each level were two other guards. No two
of these, of any level or side, were permitted to arrive at the centre or
the ends of their parapet at the same time, as those of the parapets
above or below, lest any portion of the treasury be left unguarded.
There was but one entrance, which was upon the ground and facing
the market. And through this no one save the caliph or the caliph’s
treasurer or his delegated aides might enter. The guards ascended
and descended via a guarded stair. “Anna, O friends,” pleaded
Gazzar once more, “for now comes the wonder of the robbing of the
great treasury—the wit and subtlety of Abou—and craft and yet
confusion of the treasurer and the Caliph—anna!—A few miserable
anna!”
“Jackal!” shouted Azad Bakht, getting up. “Thou robbest worse
than any robber! Hast thou a treasury of thine own that thou hopest
to fill?”
“Give him no more anna,” called Feruz stoutly. “There is not an
anna’s worth in all his maunderings.”
“Be not unkind, O friends,” pleaded Gazzar soothingly. “As thou
seest, I have but twenty annas—not the price of a meal, let alone of
a bed. But ten—but—five—and I proceed.”
“Come, then, here they are,” cried Al Hadjaz, casting down four;
and Zad-el-Din and Haifa and Chudi each likewise added one, and
Gazzar swiftly gathered them up and continued:
“Yussuf, who had long contemplated this wondrous storehouse,
had also long racked his wits as to how it might be entered and a
portion of the gold taken. Also he had counseled with many of his
pupils, but in vain. No one had solved the riddle for him. Yet one day
as he and Abou passed the treasury on their way to the mosque for
the look of honor, Yussuf said to Abou: ‘Bethink thee, my son; here is
a marvelous building, carefully constructed and guarded. How
wouldst thou come to the store of gold within?’ Abou, whose
thoughts were not upon the building but upon Yanee, betrayed no
look of surprise at the request, so accustomed was he to having
difficult and fearsome matters put before him, but gazed upon it so
calmly that Yussuf exclaimed: ‘How now? Hast thou a plan?’ ‘Never
have I given it a thought, O Yussuf,’ replied Abou; ‘but if it is thy wish,
let us go and look more closely.’
“Accordingly, through the crowds of merchants and strangers and
donkeys and the veiled daughters of the harem and the idlers
generally, they approached and surveyed it. At once Abou observed
the movement of the guards, saw that as the guards of one tier were
walking away from each other those of the tiers above or below were
walking toward each other. And although the one entrance to the
treasury was well guarded still there was a vulnerable spot, which
was the crowning cupola, also four-square and flat, where none
walked or looked. ‘It is difficult,’ he said after a time, ‘but it can be
done. Let me think.’
“Accordingly, after due meditation and without consulting Yussuf,
he disguised himself as a dispenser of fodder for camels, secured a
rope of silk, four bags and an iron hook. Returning to his home he
caused the hook to be covered with soft cloth so that its fall would
make no sound, then fastened it to one end of the silken cord and
said to Yussuf: ‘Come now and let us try this.’ Yussuf, curious as to
what Abou could mean, went with him and together they tried their
weight upon it to see if it would hold. Then Abou, learning by
observation the hour at night wherein the guards were changed, and
choosing a night without moon or stars, disguised himself and
Yussuf as watchmen of the city and went to the treasury. Though it
was as well guarded as ever they stationed themselves in an alley
nearby. And Abou, seeing a muleteer approaching and wishing to
test his disguise, ordered him away and he went. Then Abou,
watching the guards who were upon the ground meet and turn, and
seeing those upon the first tier still in the distance but pacing toward
the centre, gave a word to Yussuf and they ran forward, threw the
hook over the rim of the first tier and then drew themselves up
quickly, hanging there above the lower guards until those of the first
tier met and turned. Then they climbed over the wall and repeated
this trick upon the guards of the second tier, the third and fourth, until
at last they were upon the roof of the cupola where they lay flat.
Then Abou, who was prepared, unscrewed one of the plates of the
dome, hooked the cord over the side and whispered: ‘Now, master,
which?’ Yussuf, ever cautious in his life, replied: ‘Go thou and report.’
“Slipping down the rope, Abou at last came upon a great store of
gold and loose jewels piled in heaps, from which he filled the bags
he had brought. These he fastened to the rope and ascended.
Yussuf, astounded by the sight of so much wealth, was for making
many trips, but Abou, detecting a rift where shone a star, urged that
they cease for the night. Accordingly, after having fastened these at
their waists and the plate to the roof as it had been, they descended
as they had come.”
“A rare trick,” commented Zad-el-Din.
“A treasury after mine own heart,” supplied Al Hadjaz.
“Thus for three nights,” continued Gazzar, fearing to cry for more
anna, “they succeeded in robbing the treasury, taking from it many
thousands of dinars and jewels. On the fourth night, however, a
guard saw them hurrying away and gave the alarm. At that, Abou
and Yussuf turned here and there in strange ways, Yussuf betaking
himself to his home, while Abou fled to his master’s shop. Once
there he threw off the disguise of a guard and reappeared as an
aged vendor of rugs and was asked by the pursuing guards if he had
seen anybody enter his shop. Abou motioned them to the rear of the
shop, where they were bound and removed by Yussuf’s robber
slaves. Others of the guards, however, had betaken themselves to
their captain and reported, who immediately informed the treasurer.
Torches were brought and a search made, and then he repaired to
the caliph. The latter, much astonished that no trace of the entrance
or departure of the thieves could be found, sent for a master thief
recently taken in crime and sentenced to be gibbeted, and said to
him:
“‘Wouldst thou have thy life?’
“‘Aye, if thy grace will yield it.’
“‘Look you,’ said the caliph. ‘Our treasury has but now been
robbed and there is no trace. Solve me this mystery within the moon,
and thy life, though not thy freedom, is thine.’
“‘O Protector of the Faithful,’ said the thief, ‘do thou but let me see
within the treasury.’
“And so, chained and in care of the treasurer himself and the
caliph, he was taken to the treasury. Looking about him he at length
saw a faint ray penetrating through the plate that had been loosed in
the dome.
“‘O Guardian of the Faithful,’ said the thief wisely and hopefully,
‘do thou place a cauldron of hot pitch under this dome and then see
if the thief is not taken.’
“Thereupon the caliph did as advised, the while the treasury was
resealed and fresh guards set to watch and daily the pitch was
renewed, only Abou and Yussuf came not. Yet in due time, the
avarice of Yussuf growing, they chose another night in the dark of
the second moon and repaired once more to the treasury, where, so
lax already had become the watch, they mounted to the dome. Abou,
upon removing the plate, at once detected the odor of pitch and
advised Yussuf not to descend, but he would none of this. The
thought of the gold and jewels into which on previous nights he had
dipped urged him, and he descended. However, when he neared the
gold he reached for it, but instead of gold he seized the scalding
pitch, which when it burned, caused him to loose his hold and fall.
He cried to Abou: ‘I burn in hot pitch. Help me!’ Abou descended and
took the hand but felt it waver and grow slack. Knowing that death
was at hand and that should Yussuf’s body be found not only himself
but Yussuf’s wife and slaves would all suffer, he drew his scimitar,
which was ever at his belt, and struck off the head. Fastening this to
his belt, he reascended the rope, replaced the plate and carefully
made his way from the treasury. He then went to the house of Yussuf
and gave the head to Yussuf’s wife, cautioning her to secrecy.
“But the caliph, coming now every day with his treasurer to look at
the treasury, was amazed to find it sealed and yet the headless body
within. Knowing not how to solve the mystery of this body, he
ordered the thief before him, who advised him to hang the body in
the market-place and set guards to watch any who might come to
mourn or spy. Accordingly, the headless body was gibbeted and set
up in the market-place where Abou, passing afar, recognized it.
Fearing that Mirza, the wife of Yussuf, who was of the tribe of the
Veddi, upon whom it is obligatory that they mourn in the presence of
the dead, should come to mourn here, he hastened to caution her.
‘Go thou not thither,’ he said; ‘or, if thou must, fill two bowls with milk
and go as a seller of it. If thou must weep drop one of the bowls as if
by accident and make as if thou wept over that.’ Mirza accordingly
filled two bowls and passing near the gibbet in the public square
dropped one and thereupon began weeping as her faith demanded.
The guards, noting her, thought nothing—‘for here is one,’ said they,
‘so poor that she cries because of her misfortune.’ But the caliph,
calling for the guards at the end of the day to report to himself and
the master thief, inquired as to what they had seen. ‘We saw none,’
said the chief of the guard, ‘save an old woman so poor that she
wept for the breaking of a bowl!’ ‘Dolts!’ cried the master thief. ‘Pigs!
Did I not say take any who came to mourn? She is the widow of the
thief. Try again. Scatter gold pieces under the gibbet and take any
that touch them.’
“The guards scattered gold, as was commanded, and took their
positions. Abou, pleased that the widow had been able to mourn and
yet not be taken, came now to see what more might be done by the
caliph. Seeing the gold he said: ‘It is with that he wishes to tempt.’ At
once his pride in his skill was aroused and he determined to take
some of the gold and yet not be taken. To this end he disguised
himself as a ragged young beggar and one weak of wit, and with the
aid of an urchin younger than himself and as wretched he began to
play about the square, running here and there as if in some game.
But before doing this he had fastened to the sole of his shoes a thick
gum so that the gold might stick. The guards, deceived by the
seeming youth and foolishness of Abou and his friend, said: ‘These
are but a child and a fool. They take no gold.’ But by night, coming to
count the gold, there were many pieces missing and they were sore
afraid. When they reported to the caliph that night he had them
flogged and new guards placed in their stead. Yet again he
consulted with the master thief, who advised him to load a camel
with enticing riches and have it led through the streets of the city by
seeming strangers who were the worse for wine. ‘This thief who
eludes thee will be tempted by these riches and seek to rob them.’
“Soon after it was Abou, who, prowling about the market-place,
noticed this camel laden with great wealth and led by seeming
strangers. But because it was led to no particular market he thought
that it must be of the caliph. He decided to take this also, for there
was in his blood that which sought contest, and by now he wished
the caliph, because of Yanee, to fix his thought upon him. He filled a
skin with the best of wine, into which he placed a drug of the dead
Yussuf’s devising, and dressing himself as a shabby vendor, set
forth. When he came to the street in which was the camel and saw
how the drivers idled and gaped, he began to cry, ‘Wine for a para! A
drink of wine for a para!’ The drivers drank and found it good,
following Abou as he walked, drinking and chaffering with him and
laughing at his dumbness, until they were within a door of the house
of Mirza, the wife of the dead Yussuf, where was a gate giving into a
secret court. Pausing before this until the wine should take effect, he
suddenly began to gaze upward and then to point. The drivers
looked but saw nothing. And the drug taking effect they fell down;
whereupon Abou quickly led the camel into the court and closed the
gate. When he returned and found the drivers still asleep he shaved
off half the hair of their heads and their beards, then disappeared
and changed his dress and joined those who were now laughing at
the strangers in their plight, for they had awakened and were running
here and there in search of a camel and its load and unaware of their
grotesque appearance. Mirza, in order to remove all traces, had the
camel killed and the goods distributed. A careful woman and
housewifely, she had caused all the fat to be boiled from the meat
and preserved in jars, it having a medicinal value. The caliph, having
learned how it had gone with his camel, now meditated anew on how
this great thief, who mocked him and who was of great wit, might be
taken. Calling the master thief and others in council he recited the
entire tale and asked how this prince of thieves might be caught. ‘Try
but one more ruse, O master,’ said the master thief, who was now
greatly shaken and feared for his life. ‘Do thou send an old woman
from house to house asking for camel’s grease. Let her plead that it
is for one who is ill. It may be that, fearing detection, the camel has
been slain and the fat preserved. If any is found, mark the door of
that house with grease and take all within.’
“Accordingly an old woman was sent forth chaffering of pain. In
due time she came to the house of Mirza, who gave her of the
grease, and when she left she made a cross upon the door. When
she returned to the caliph he called his officers and guards and all
proceeded toward the marked door. In the meantime Abou, having
returned and seen the mark, inquired of Mirza as to what it meant.
When told of the old woman’s visit he called for a bowl of the camel’s
grease and marked the doors in all the nearest streets. The caliph,
coming into the street and seeing the marks, was both enraged and
filled with awe and admiration for of such wisdom he had never
known. ‘I give thee thy life,’ he said to the master thief, ‘for now I see
that thou art as nothing to this one. He is shrewd beyond the wisdom
of caliphs and thieves. Let us return,’ and he retraced his steps to
the palace, curious as to the nature and soul of this one who could
so easily outwit him.
“Time went on and the caliph one day said to his vizier: ‘I have
been thinking of the one who robbed the treasury and my camel and
the gold from under the gibbet. Such an one is wise above his day
and generation and worthy of a better task. What think you? Shall I
offer him a full pardon so that he may appear and be taken—or think
you he will appear?’ ‘Do but try it, O Commander of the Faithful,’ said
the vizier. A proclamation was prepared and given to the criers, who
announced that it was commanded by the caliph that, should the
great thief appear on the market-place at a given hour and yield
himself up, a pardon full and free would be granted him and gifts of
rare value heaped upon him. Yet it was not thus that the caliph
intended to do.
“Now, Abou, hearing of this and being despondent over his life and
the loss of Yanee and the death of Yussuf and wishing to advantage
himself in some way other than by thievery, bethought him how he
might accept this offer of the caliph and declare himself and yet,
supposing it were a trap to seize him, escape. Accordingly he
awaited the time prescribed, and when the public square was filled
with guards instructed to seize him if he appeared he donned the
costume of a guard and appeared among the soldiers dressed as all
the others. The caliph was present to witness the taking, and when
the criers surrounding him begged the thief to appear and be
pardoned, Abou called out from the thick of the throng: ‘Here I am, O
Caliph! Amnesty!’ Whereupon the caliph, thinking that now surely he
would be taken, cried: ‘Seize him! Seize him!’ But Abou, mingling
with the others, also cried: ‘Seize him! Seize him!’ and looked here
and there as did the others. The guards, thinking him a guard,
allowed him to escape, and the caliph, once more enraged and
chagrined, retired. Once within his chambers he called to him his
chief advisers and had prepared the following proclamation:
“‘BE IT KNOWN TO ALL

“‘Since within the boundaries of our realm there exists
one so wise that despite our commands and best efforts
he is still able to work his will against ours and to elude
our every effort to detect him, be it known that from having
been amazed and disturbed we are now pleased and
gratified that one so skilful of wit and resourceful should
exist in our realm. To make plain that our appreciation is
now sincere and our anger allayed it is hereby covenant
with him and with all our people, to whom he may appeal if
we fail in our word, that if he will now present himself in
person and recount to one whom we shall appoint his
various adventures, it will be our pleasure to signally
distinguish him above others. Upon corroboration by us of
that which he tells, he shall be given riches, our royal
friendship and a councillor’s place in our council. I have
said it.
“‘Yianko I.’
“This was signed by the caliph and cried in the public places. Abou
heard all but because of the previous treachery of the caliph he was
now unwilling to believe that this was true. At the same time he was
pleased to know that he was now held in great consideration, either
for good or ill, by the caliph and his advisers, and bethought him that
if it were for ill perhaps by continuing to outwit the caliph he might
still succeed in winning his favor and so to a further knowledge of
Yanee. To this end he prepared a reply which he posted in the public
square, reading:
“‘PROCLAMATION BY THE ONE WHOM

THE CALIPH SEEKS
“‘Know, O Commander of the Faithful, that the one
whom the caliph seeks is here among his people free from
harm. He respects the will of the caliph and his good
intentions, but is restrained by fear. He therefore requests
that instead of being commanded to reveal himself the
caliph devise a way and appoint a time where in darkness
and without danger to himself he may behold the face of
the one to whom he is to reveal himself. It must be that
none are present to seize him.
“‘The One Whom the Caliph Seeks.’
“Notice of this reply being brought to the caliph he forthwith took

counsel with his advisers and decided that since it was plain the thief
might not otherwise be taken, recourse must be had to a device that
might be depended upon to lure him. Behind a certain window in the
palace wall known as ‘The Whispering Window,’ and constantly used
by all who were in distress or had suffered a wrong which owing to
the craft of others there was no hope of righting, sat at stated times
and always at night, the caliph’s own daughter Yanee, whose tender
heart and unseeking soul were counted upon to see to it that the
saddest of stories came to the ears of the caliph. It was by this
means that the caliph now hoped to capture the thief. To insure that
the thief should come it was publicly announced that should any one
that came be able to tell how the treasury had been entered and the
gold pieces taken from under the gibbet or the camel stolen and
killed, he was to be handed a bag of many dinars and a pardon in
writing; later, should he present himself, he would be made a
councillor of state.
“Struck by this new proclamation and the possibility of once more
beholding the princess, Abou decided to match his skill against that
of the caliph. He disguised himself as a vendor of tobacco and
approached the window, peered through the lattice which screened it
and said: ‘O daughter of the great caliph, behold one who is in
distress. I am he whom the caliph seeks, either to honor or slay, I
know not which. Also I am he who, on one of thy journeys to the
mountain of Azol and thy palace at Ish-Pari thou beheldest while
passing the door of my father’s rug-market, for thou didst lift the
curtains of thy houdah and also thy veil and didst deign to smile at
me. And I have here,’ and he touched his heart, ‘a faded spray of the
myrtles of Ish-Pari, or so it has been told me, over which I weep.’
“Yanee, shocked that she should be confronted with the great thief
whom her father sought and that he should claim to be the beautiful
youth she so well remembered, and yet fearing this to be some new
device of the vizier or of the women of the harem, who might have
heard of her strange love and who ever prayed evil against all who
were younger or more beautiful than they, she was at a loss how to
proceed. Feeling the need of wisdom and charity, she said: ‘How
sayst thou? Thou are the great thief whom my father seeks and yet
the son of a rug-merchant on whom I smiled? Had I ever smiled on a
thief, which Allah forbid, would I not remember it and thee?
Therefore, if it be as thou sayst, permit it that I should have a light
brought that I may behold thee. And if thou art the rug-merchant’s
son or the great thief, or both, and wishest thy pardon and the bag of
dinars which here awaits thee, thou must relate to me how it was the
treasury was entered, how the gold was taken from under the gibbet
and my father’s camel from its drivers.’ ‘Readily enough, O Princess,’
replied Abou, ‘only if I am thus to reveal myself to thee must I not
know first that thou art the maiden whom I saw? For she was kind as
she was fair and would do no man an ill. Therefore if thou wilt lower
thy veil, as thou didst on the day of thy departure, so that I may see,
I will lift my hood so that thou mayst know that I lie not.’
“The princess, troubled to think that the one whom she had so
much admired might indeed be the great thief whose life her father
sought, and yet wavering between duty to her father and loyalty to
her ideal, replied: ‘So will I, but upon one condition: should it be that
thou art he upon whom thou sayst I looked with favor and yet he who
also has committed these great crimes in my father’s kingdom, know
that thou mayst take thy pardon and thy gold and depart; but only
upon the condition that never more wilt thou trouble either me or my
father. For I cannot bear to think that I have looked with favor upon
one who, however fair, is yet a thief.’
“At this Abou shrank inwardly and a great sorrow fell upon him; for
now, as at the death of Yussuf, he saw again the horror of his way.
Yet feeling the justice of that which was said, he answered: ‘Yea, O
Princess, so will I, for I have long since resolved to be done with evil,
which was not of my own making, and will trouble thee no more.
Should this one glance show me that beloved face over which I have
dreamed, I will pass hence, never more to return, for I will not dwell
in a realm where another may dwell with thee in love. I am, alas, the
great thief and will tell thee how I came by the gold under the gibbet
and in thy father’s treasury; but I will not take his gold. Only will I
accept his pardon sure and true. For though born a thief I am no
longer one.’ The princess, struck by the nobility of these words as
well as by his manner, said sadly, fearing the light would reveal the
end of her dreams: ‘Be it so. But if thou art indeed he thou wilt tell
me how thou camest to be a thief, for I cannot believe that one of
whom I thought so well can do so ill.’
“Abou, sadly punished for his deeds, promised, and when the
torch was brought the princess lifted her veil. Then it was that Abou
again saw the face upon which his soul had dwelt and which had
caused him so much unrest. He was now so moved that he could not
speak. He drew from his face its disguise and confronted her. And
Yanee, seeing for the second time the face of the youth upon whom
her memory had dwelt these many days, her heart misgave her and
she dared not speak. Instead she lowered her veil and sat in silence,
the while Abou recounted the history of his troubled life and early
youth, how he could recall nothing of it save that he had been beaten
and trained in evil ways until he knew naught else; also of how he
came to rob the treasury, and how the deeds since of which the
caliph complained had been in part due to his wish to protect the
widow of Yussuf and to defeat the skill of the caliph. The princess,
admiring his skill and beauty in spite of his deeds, was at a loss how
to do. For despite his promise and his proclamation, the caliph had
exacted of her that in case Abou appeared she was to aid in his
capture, and this she could not do. At last she said: ‘Go, and come
no more, for I dare not look upon thee, and the caliph wishes thee
only ill. Yet let me tell my father that thou wilt trouble him no more,’ to
which Abou replied: ‘Know, O Princess, thus will I do.’ Then opening
the lattice, Yanee handed him the false pardon and the gold, which
Abou would not take. Instead he seized and kissed her hand
tenderly and then departed.
“Yanee returned to her father and recounted to him the story of the
robbery of the treasury and all that followed, but added that she had
not been able to obtain his hand in order to have him seized
because he refused to reach for the gold. The caliph, once more
chagrined by Abou’s cleverness in obtaining his written pardon
without being taken, now meditated anew on how he might be
trapped. His daughter having described Abou as both young and
handsome, the caliph thought that perhaps the bait of his daughter
might win him to capture and now prepared the following and last
pronunciamento, to wit:
“‘TO THE PEOPLE OF BAGHDAD

“‘Having been defeated in all our contests with the one
who signs himself The One Whom the Caliph Seeks, and
yet having extended to him a full pardon signed by our
own hand and to which has been affixed the caliphate
seal, we now deign to declare that if this wisest of
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(Application; answer: b; page 5)

(Application; answer: d; page 6)

(Application; answer: a; page 6)

(Application; answer: b; page 6)

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(Application; answer: d; page 7)

(Application; answer: a; page 7)

(Application; answer: d; page 8)

(Application; answer: b; page 8)

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10. Suicide rates are related to which of the following?

(Knowledge; answer: d; page 8)

(Application; answer: c; page 9)

(Application; answer: b; page 9)

(Application; answer: d; page 9)

(Application; answer: c; page 9)

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(Application; answer: a; page 10)

(Application; answer: c; page 10)

(Application; answer: b; page 10)

(Application; answer: d; page 10)

(Application; answer: a; page 11)

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(Application; answer: b; page 11)

(Application; answer: b; page 11)

(Knowledge; answer: d; page 11)

23. Who is considered to be the “father of sociology“?

(Knowledge; answer: a; page 11)

(Knowledge; answer: a; page 12)

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(Application; answer: a; page 12)

(Knowledge; answer: b; page 12)

(Application; answer: d; page 12)

(Application; answer: a; page 12)

(Knowledge; answer: c; page 12)

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30. contributed an understanding of manifest and latent functions to the

(Knowledge; answer: c; page 13)

(Application; answer: a; page 13)

(Application; answer: c; page 13)

(Application; answer: a; page 14)

(Knowledge; answer: d; pages 14-15)

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(Application; answer: c; page 15)

(Application; answer: a; page 15)

(Application; answer: c; page 15)

38. was an African American sociologist interested in racial inequality in the

(Knowledge; answer: d; page 16)

(Application; answer: c; page 16)