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IELTS MOCK TEST
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READING PASSAGE 1
You should spend about 20 minutes on Questions 1–13, which are based on Reading
Passage 1 below.
An early cultural tourist
In the 15th century, the Italian merchant Cyriacus of Ancona journeyed in search of the
Mediterranean’s classical past. In doing so, he laid the groundwork for today’s cultural
holidays.
Today we take it for granted that we travel around the world to admire the monuments
of the past. We prepare for such trips by reading about what we are going to see, set out
on the journey with a good idea of how we will get there and where we will stay and have
a sense of what we will encounter on location. Cyriacus of Ancona (1391-1452), the first
cultural tourist since antiquity, lacked these advantages when, in the first half of the 15th
century, he sailed around the Mediterranean in search of the remains of Greek and Roman
civilisations.
Cyriacus first became fascinated by ancient monuments while walking in his home city
Ancona and looking at the marble arch, erected in AD 115, to the Roman Emperor Trajan.
He suddenly saw the structure in a new light. He no longer saw it as just a familiar and
generally overlooked landmark, but as a doorway to the wonders of ancient imperial
Rome. Not many people of Cyriacus’s time were interested in historical travel, they
generally ignored old buildings and structures, or worse, dismantled them for their
building materials.
Cyriacus decided to see the world for himself and to record details of whatever other
antiquities remained to be discovered. His training as a merchant did not prepare him for
this vocation; he did not know ancient languages, history or art. However, he set out to
solve these failings, first by learning Latin at the age of 30 and then adding ancient Greek.
Having done this, he then set off on voyages around the Mediterranean to find, investigate
and understand ancient cultures from their buildings, sculptures and inscriptions. Thus he
became the first archaelogist and cultural tourist, predating other antiquarians by some
200 years.
Travel in the 15th century, however, was anything but simple or enjoyable. Overland
journeys by foot or mule along bad roads, under constant threat from bandits, were bad;
voyages by seas were even worse. When the weather cooperated, sailing went relatively
smoothly, ships proceeded along coasts from one recognizable landmark to another.
However, when there was no wind the ship did not move. Strong winds were no friends
either, they drenched the ship with lashing waves and blew it off course. Water swamped
the desk, splashed into the cabins and soaked mattresses, clothes and food. Remarkably,
Cyriacus never complained about the miseries of travel. Optimistic by nature, he endured
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Reading Passage 1
such hardships unafraid and saw opportunities where other people saw setbacks.
Among many of the important records made by Cyriacus was his crucial documenting, in
1431, of the remains of Cyzicus, an ancient Roman city that had relied on commerce for its
financial success. He hired a local person to take him to site and then had to work out for
himself the significance of the ruins he was looking at because there was no guidebook
on ancient architecture to help him. Indeed, his contemporary knowledge about the ruins.
Cyzicus had been a splendid city in its prime. Unfortunately, the area was highly seismic
and in AD 123 the city was so devastated by a major earthquake that, when the Roman
Emperor Hadrian visited it the following year, he was so saddened that he decided to
subsidise a campaign to reconstruct Cyzicus. He made a substantial donation for a new
temple to the Roman god Jupiter. Cyriacus thought the ruined city was awe-inspiring.
He found the remains of the temple and examined it in great detail, looking for clues in
ancient texts to help him understand what he was seeing. He sketched the great doorway
adorned with carved foliage and mythological characters. Cyriacu’s account of this temple
is the only record of this building as in the following centuries it was entirely stripped of all
its stonework and all that remains is its base.
Cyriacus also visited mainland Greece, in 1436, when no one went to Greece in order to
see the country’s ancient ruins. One of his destinations was the sanctuary of Delphi. The
ancient Greeks considered Delphi as being situated in the most beautiful spot in Greece.
When Cyriacus arrived at the site of Delphi, however, he found war, earthquakes and
avalanches had all but obliterated its ruins. Determined to find any ancient traces, Cyriacus
spent six days walking all over the areas, peering at odd stone blocks sticking out of the
ground, running his hands over inscriptions to trace fragments of words, and trying to
puzzle out the few surviving structural remains. Climbing uphill towards the rocks that
tower over the site, he came upon a theatre built into the slope. Soon after his visit, the site
was buried by a rockslide and was not seen again until archaelogists began to excavate the
area systematically in the late 19th century.
Cyriacus had hoped to visit Egypt and Ethipoia but he never got there. However, in his
life he did record for posterity countless ancient monuments around the Mediterranean,
paving the way for future archaelogists and cultural tourists.
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Questions 1–6
Do the following statements agree with the information given in Reading Passage 1?
In boxes 1–6 on your answer sheet, write
TRUE if the statement agrees with the information
FALSE if the statement contradicts the information
NOT GIVEN if there is no information on this
1 Cyriacus was unable to research his journeys before he left.
2 The Roman Emperor Trajan built the city of Ancona.
3 Respect for ancient architecture was widespread in the 15th century.
4 Before leaving on his journey, Cyriacus studied ancient languages.
5 Travelling by sea in the 15th century was easier than travelling on land.
6 Cyriacus tried to make his fellow sea travelers more comfortable.
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Reading Passage 1
Questions 7–13
Complete the notes below.
Choose ONE WORD ONLY from the passage for each answer.
Write your answers in boxes 7–13 on your answer sheet.
Ancient Roman and Greek sites visited by Cyriacus
The city of Cyzicus
• The wealth of the city had come from 7 …………
• 8 ………… to the ancient city ruins not available when visited by Cyriacus
• The city was destroyed by a powerful 9 ………… in AD 123
• A year later Emperor Hadrian supported a campaign to rebuild the city
• A temple to Jupiter was built – helped by an especially large 10 ………… from
Emperor Hadrian
• Cyriacus found part of the temple, which was built in the time of Emperor Hadrian,
and made drawings of the 11 ………… to the temple and its decorative carvings
The sanctuary of Delphi
By the 15th century Delphi had almost disappeared due to natural disasters and
12 …………
Cyriacus found a 13 ………… Above Delphi
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READING PASSAGE 2
You should spend about 20 minutes on Questions 14–26, which are based on Reading
Passage 2 below.
AUSTRALIAN ABORIGINAL ASTRONOMY
Research is revealing a complex and functional astronomical knowledge used by
Aboriginal people, Australia`s indigenous people, to navigate, find food and mark seasonal
changes.
A Australia`s Aboriginal people, living under a dazzling canopy of constellations,
absorbed the night skies into their cultural, social and spiritual life. The position of the
stars, the motion of the planets, and astronomical events such as comets, meteorites
and eclipses have informed their cosmology and traditions. “Spirituality, sacred law,
kinship, cultural rules about who you can marry, where you can go, what you can do,
how society works…all of this social structure is written in the stars”, says Dr Duane
Hamacher, a lecturer at the Nura Gilli Indigenous Programs Unit at the University of
New South Wales, Australia.
B Hamacher, working closely with Aboriginal elders, is uncovering a wealth of
astronomical knowledge. He takes the example of the Pleiades, one of the closest
star clusters to Earth. He explains that the Pleiades rise early in the morning, just
before the sun comes up, and are visible for about 15 minutes. This signals the
time at which flowers appear on one type of tree, the start of winter, and the orca1
migrating north. These observations indicate that the early Aboriginal astronomers
took an intellectual approach that sought meaning in, and application of, astronomical
phenomena. And no more is this evidenced than in how they used this knowledge to
navigate their vast, and sometimes featureless, island continent.
C Professor Ray Norris, an astrophysicist at the Australian Telescope National Facility
and adjunct professor in Indigenous Astronomy at Macquarie University, Sydney,
recounts an occasion while bushwalking with Bill Yidumduma Harney, an Aboriginal
elder: `Bill can name about 5000 stars. Most Western astronomers can name only
20 or 30 on a good day …He looks up at the sky and knows how it charges with the
seasons, with the time, in ways I don’t actually quite understand. And for him it’s
completely intuitive …. he looks at the sky and knows it reflects what’s on the land.
William Stevens, an Aboriginal astronomy guide who conducts the Dreamtime2
Astronomy tour at Sydney Observatory, explains how some Aboriginal people use the
constellation of Scorpius for navigation: `We don’t see a scorpion; it’s actually a map
1
A type of whale
2
The time of the creation of Earth, stars and the sun according to Australian aboriginal people
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Reading Passage 2
for us, says Stevens, adding that people use the stars to travel from one clan group
to another.
D Norris considers the study of Aboriginal astronomy an opportunity for Aboriginal
communities to gain access to information that may have been lost after European
colonization of Australia. ‘This giving back of knowledge’ as Norris describes it, ‘could
promote community pride and provide educational material for young Aboriginal
people.’ This could also provide an opportunity to help foster a better understanding
and appreciation as Aboriginal culture among the wider Australian society.
E Perhaps the most beguiling application of astronomical observation is associated
with the behavior of one Australia’s most iconic birds, the emu. `The Emu in the Sky`,
as it is called, describes a carving that is clearly visible on a rock located in Ku-ring-
gai Chase National Park, north of Sydney. It depicts an emu in somewhat unnatural
position for a real emu, with the legs folded behind it. That is, until it is observed
that there is a huge and dark shape in one of the `dark` areas of the Milky Way that
resembles an emu. This `emu` swings around the sky each night, its starting point
at dusk changing as the year goes by and the season change. In April the body of
the `Emu in the Sky` reaches a certain angle, and people know it is the season to
go and find fresh emu eggs, a rich highly valued food source. When the angle of the
representation of the emu on the rock face matches the `Emu in the Sky`, the harvest
might begin. The folded legs signify that the emu is sitting on the nest.
The Emu in the sky exemplifies one of the key principles of Aboriginal cultures:
what is in the sky is of what is on Earth. Aboriginal people also apply this concept to
construct annual calendars. Often based on six reasons, Aboriginal calendars are
relatively complex and are generally constructed from the heliacal rising of stars (i.e.
when the star first becomes visible above eastern horizon for a brief moment just
before sunrise).
F Dr. Philip Clarke of federation University Australia has documented how the Kaurna
Aboriginal people of South Australia use the rising of they call Parna, one of the
brightest stars in the night sky. Its appearance just before sunrise indicates that the
hot, dry summer is ending and the autumn rains will soon arrive. The lands of Kaurna
include the ADELAIDE Plains, which are prone to flooding. Therefore, knowledge
of when the arrival of autumn is imminent allows them time to build their large,
waterproof huts ,which are known as wurlies.
Not only were the positions and movements of individual stars used to predict
seasonal changes, the scintillation3 of stars also informs Aboriginal astronomers of
a change in the weather or season. “They can tell by the degree of how much the
star twinkles or changes colour to gauge the amount of moisture in the atmosphere”,
explains Hamacher. “They then know whether a storm is approaching or the wet
season is coming”.
3
twinkling
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G It is clear that aboriginal cultures contain a wealth of astronomical knowledge. This
knowledge incorporates a deep and sophisticated understanding celestial and
terrestrial events and should be viewed through the prism of an interconnected world-
view: a paradigm in which the Aboriginal people saw themselves not as separate
external observers, but integral component of nature and the universe.
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Questions 14–18
Reading Passage 2 has seven sections, A–G.
Which section contains the following information?
Write the correct letter, A–G, in boxes 14–18 on your answer sheet.
NB You may use any letter more than once.
14 an example of an Aboriginal person who can identify many stars in the sky
15 a reference of an astronomical feature that predicts the movement of a particular
animal
16 an explanation of how the Aboriginal people viewed themselves as part of the
environment
17 an example of an Aboriginal art work that may seem strange at first
18 a reference to a chance for greater public insight into Aboriginal ways
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Questions 19–23
Look at the following statements (Questions 19–23) and the list of people below
Match each statement with the correct person, A, B, C or D.
Write the correct letter, A, B, C or D, in boxes 19–23 on your answer sheet.
NB You may use any letter more than once.
19 The way a star shines gives information about the weather.
20 An aboriginal person makes an instinctive connection between earth and sky.
21 Astronomy provides a guide for Aboriginals about the suitability of partners.
22 Astronomy helps aboriginal people make practical preparations for a change in the
weather
23 A pattern in the stars helps people know which route to take when visiting people in
other areas.
List of People
A Dr Duane Hamacher
B Professor Ray Norris
C William Stevens
D Dr Philip Clarke
Questions 24–26
Complete the summary below.
Choose ONE WORD ONLY from the passage for each answer.
Write your answers in boxes 24–26 on your answer sheet.
The Emu in the Sky
‘The Emu in the Sky’ is a 24 ………… on a rock in Ku-ring-gai Chase National Park. This
portrays an emu that appears to be sitting in odd way as its 25 ………… are in an unusual
position. However, when April comes, and emus lay their eggs, the rock art matches the
shape of one of the dark areas in the Milky Way. Then it becomes clear that the rock
art represents an emu on a 26 ………… and that the Aboriginal people see the sky as
reflecting life on the land.
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Reading Passage 3
READING PASSAGE 3
You should spend about 20 minutes on Questions 37–40, which are based on Reading
Passage 3 below.
Designed to Last: Could Better
Design Cure Our Throwaway Culture?
Jonathan Chapman, a senior lecturer at the University of Brighton, UK, is one of a new
breed of ‘sustainable designers’. Like many of us, they are concerned about the huge
waste associated with Western consumer culture and the damage this does to the
environment. Some, like Chapman, aim to create objects we will want to keep rather
than discard. Others are working to create more efficient or durable consumer goods, or
goods designed with recycling in mind. The waste entailed in our fleeting relationships with
consumer durables is colossal.
Domestic power tools, such as electric drills, are a typical example of such waste.
However, much DIY the purchaser plans to do, the truth is that these things are thrown
away having been used, on average, for just ten minutes. Most will serve ‘conscience
time’, gathering dust on a shelf in the garage; people are reluctant to admit that they have
wasted their money. However, the end is inevitable: thousands of years in landfill waste
sites. In its design, manufacture, packaging. transportation and disposal, a power tool
consumes many times its own weight of resources, all for a shorter active lifespan than
that of the average small insect.
To understand why we have become so wasteful, we should look to the underlying
motivation of consumers. “People own things to give expression to who they are, and to
show what group of people they feel they belong to”, Chapman says. In a world of mass
production, however, that symbolism has lost much of its potency. For most of human
history, people had an intimate relationship with objects they used or treasured. Often they
made the objects themselves, or family members passed them on. For more specialised
objects, people relied on expert manufacturers living close by, whom they probably knew
personally. Chapman points out that all these factors gave objects a history – a narrative
– and an emotional connection that today’s mass-produced goods cannot possibly match.
Without these personal connections, consumerist culture idolizes novelty instead. People
know that they cannot buy happiness, but the chance to remake themselves with glossy,
box-fresh products seems irresistible. When the novelty fades, they simply renew the
excitement by buying more.
Chapman’s solution is what he calls ‘emotionally durable design’. He says the challenge
for designers is to create things we want to keep. This may sound like a tall order, but it
can be surprisingly straightforward. A favorite pair of old jeans, for example, just do not
have the right feel until they have been worn and washed a hundred times. It is as if they
are sharing the wearer’s life story. The look can be faked, but it is simply not the same.
Walter Stahel, visiting professor at the University of Surrey, UK, calls this ‘the teddy bear
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factor’. No matter how ragged and worn favorite teddy becomes, we don’t rush out and
buy another one. As adults, our teddy bear connects un to our childhood and this protects
it from obsolescence. Stahel argues that this is what sustainable design needs to do with
more products.
The information age was supposed to lighten our economies and reduce our impact
on the environment, but in fact, the reverse seems to be happening. We have simply
added information technology to the industrial era and speeded up the developed world’s
metabolism. The cure is hardly rocket science: minimise waste, stop moving things
around so much and use people more. So, what will post-throwaway consumerism look
like? It might be as simple as installing energy-saving light bulbs, more efficient washing
machines or choosing locally produced groceries with less packaging. In general, we will
spend less on goods and more on services. Instead of buying a second car, for example,
we might buy into a car-sharing network. Rather than following our current wasteful
practices, we will buy less and rent a lot more; why own things such as tools that you use
infrequently, especially things are likely to be updated all the time?
Consumer durables will increasingly be sold with plans for their disposal. Electronic goods
such as mobile phones will be designed to be recyclable, with the extra cost added into
the retail price. Following Chapman’s notion of emotionally durable design, there will be a
move away from mass production and towards tailor-made articles and products designed
and manufactured with greater craftsmanship, products which will be repaired rather than
replaced, in the same way as was done in our grandparents’ time. Companies will replace
profit from bulk sales by servicing and repairing products chosen because we want them to
last.
Chapman acknowledges that it will be a challenge to persuade people to buy fewer goods,
and ones that they intend to keep. At the moment, price competition between retailers
makes it cheaper for consumers to replace rather than repair.
Products designed to be durable and emotionally satisfying are likely to be more
expensive, so how will we be persuaded to choose sustainability? Tim Cooper, from
Sheffield Hallam University in the UK, points out that many people are already happy to
pay a premium for quality, and that they also tend to value and care more for expensive
goods. Chapman is also positive: “People are ready to keep things for longer” he says,
“The problem is that a lot of industries don’t know how to do that.” Chapman believes that
sustainable design is here to stay. “The days when large corporations were in a position
to choose whether to jump on the sustainability bandwagon or not are coming to end,” he
says. Whether this is also the beginning of the end of the throwaway society remains to be
see.
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Reading Passage 3
Questions 27–31
Choose the correct letter A, B, C or D.
Write the correct letter in boxes 27–31 on your answer sheet.
27 In the second paragraph, the expression ‘conscience time’ refers to the fact that the
owners
A wish they had not bought the power tool.
B want to make sure the tool is stored safely.
C feel that the tool will increase in value in the future.
D would feel guilty if they threw the tool away immediately.
28 Jonathan Chapman uses the word ‘narrative’ in the third paragraph to refer to the fact
that the owner
A told a story about how the item was bought.
B was aware of how the item had come into being.
C felt that the item became more useful over time.
D was told that the item had been used for a long time.
29 In the third paragraph, the writer suggests that mass-produced goods are
A inferior in quality.
B less likely to be kept for a long time.
C attractive because of their lower prices.
D less tempting than goods which are traditionally produced.
30 Lack of personal connection to goods is described as producing
A a belief that older goods are superior.
B an attraction to well-designed packaging.
C a desire to demonstrate status through belongings.
D a desire to purchase a constant stream of new items.
31 Jeans and teddy bears are given as examples of goods which
A have been very well designed.
B take a long time to show wear.
C are valued more as they grow older.
D are used by the majority of the population.
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Questions 32–35
Do the following statements agree with the views of the writer?
In boxes 32–35 on your answer sheet, write
YES if the statement agrees with the views of the writer
NO if the statement contradicts the views of the writer
NOT GIVEN if it is impossible to say what the writer thinks about this
32 People often buy goods that they make little use of.
33 Understanding the reasons for buying goods will help to explain why waste occurs.
34 People already rent more goods than they buy.
35 Companies will charge less to repair goods in the future.
Questions 36–40
Complete the summary using the list of words, A–I, below
Write the correct letter, A–I, in boxes 36–40 on your answer sheet.
A cure for our wasteful habits
The writer believes that the recipe for reducing our impact on the environment is a simple
one. He states that we should use less energy for things such as lighting or 36 …………,
and buy 37 ………… that will not need to be moved across long distances. Some
expensive items such as 38 ………… could be shared, and others which may be less
expensive but which are not needed often, such as 39 ………… , could be rented instead
of being purchased. He believes that manufacturers will need to design high-technology
items such as 40 ………… so that they can be recycled more easily.
A mobile phones B clothing C tools
D laundry E computers F food
G heating H cars I teddy bear
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TASK 2: Older people often choose to spend money on
themselves (e.g. on holidays) rather than save money for their
children after retirement.
Is this a positive or negative development?
