(Eve's Diary By: Mark Twain)

PART A: Which of the following best describes a central theme of the text?

A: Love is unpredictable but, like all things, it can be broken down into logical reasoning.
B: Women have traditionally been thought of as men’s helper, but both are more like companions.
C: Knowledge is power and power can corrupt (hence the fruit forbidden by God to Adam and Eve).
D: Nature is the enemy of mankind; even in the Garden of Eden, danger lurked in the wild.

PART B: Which TWO of the following quotes best supports the answer to Part A?

A: “Some things you CAN’T find out; but you will never know you can’t by guessing and supposing: no, you have to be patient and go on experimenting until you find out that you can’t find out.” ( Paragraph 61)
B: “By watching, I know that the stars are not going to last. I have seen some of the best ones melt and run down the sky. Since one can melt, they can all melt; since they can all melt, they can all melt the same night.” ( Paragraph 64)
C: “When I look back, the Garden is a dream to me. It was beautiful, surpassingly beautiful, enchantingly beautiful; and now it is lost, and I shall not see it any more.” ( Paragraph 66)
D: “The Garden is lost, but I have found HIM, and am content.” ( Paragraph 67)
E: “And so I think it is as I first said: that this kind of love is not a product of reasonings and statistics.” ( Paragraph 76)
F: “Wheresoever she was, THERE was Eden.” ( Paragraph 82)

  this riddles' answer is library.

  the "leaves" are a reference to the books' pages that the library contains; the branches are a network of libraries that connect multiple libraries' collections, resources, and items in a system of a common database, integrating them; the branches' organization are a useful management tool for coordinating the multiple collections many libraries have.

the thousand and one nights – or, as i prefer to call them in the following for purely practical reasons: the arabian nights – as we perceive them three hundred years after antoine galland’s epochal french adaptation bear a distinct arabic imprint. meanwhile, the commonly accepted model for their textual history acknowledges various stages in the conceptualization and effective formation of both the collection’s characteristic frame story and the embedded repertoire. the vast majority of tales in the preserved manuscripts of the nights has been integrated into the collection during two periods of arabic influence, the so-called baghdad and cairo periods (gerhardt 1963: 115–374). these “arabic” stages are preceded by an iranian version, probably dating to pre-islamic times, which in its turn profits from both structural devices and narrative contents originating from indian tradition. considering the eminent position that iran and iranian culture hold in the early stages of the textual history of the arabian nights, surprisingly few details are known concerning the collection’s relation to and its actual position within the iranian cultural context. in the following, i will discuss links between the arabian nights and iranian culture on several levels. in surveying these links, i will treat five major areas: (1) the iranian prototype of the nights; (2) tales of alleged persian origin; (3) persian characters within the tales; (4)persian translations of the arabian nights; and (5) the position of the arabian nights in modern iran

the answer is minnesota