Chemistry An Atoms First Approach

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Chemistry An Atoms First Approach 2nd Edition Zumdahl Test Bank

Chapter 2 - Atomic Structure and Periodicity

1. When ignited, a uranium compound burns with a green flame. The wavelength of the light given off by this
flame is greater than that of _____.
a. red light
b. infrared light
c. radio waves
d. ultraviolet light
e. none of these
ANSWER: d
POINTS: 1

2. Which form of electromagnetic radiation has the longest wavelengths?

a. Gamma rays
b. Microwaves
c. Radio waves
d. Infrared radiation
e. X-rays
ANSWER: c
POINTS: 1

3. Which of the following frequencies corresponds to light with the longest wavelength?
a. 3.00 × 1013 s–1
b. 4.12 × 105 s–1
c. 8.50 × 1020 s–1
d. 9.12 × 1012 s–1
e. 3.20 × 109 s–1
ANSWER: b
POINTS: 1

4. Which of the following are incorrectly paired?

a. Wavelength – λ
b. Frequency – ν
c. Speed of light – c
d. Hertz – s–1

e. X-rays – shortest wavelength

ANSWER: e
POINTS: 1

5. When a strontium salt is ignited, it burns with a red flame. The frequency of the light given off by this flame
is greater than _____.
a. yellow light
b. infrared light
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Chapter 2 - Atomic Structure and Periodicity
c. ultraviolet light
d. radio waves
e. x-rays
ANSWER: b
POINTS: 1

6. A line in the spectrum of atomic mercury has a wavelength of 258 nm. When mercury emits a photon of light
at this wavelength, the frequency of this light is:
a. 8.61 × 10–16 s–1

b. 7.70 × 10–19 s–1

c. 1.16 × 1015 s–1

d. 77.3 s–1

e. none of these
ANSWER: c
POINTS: 1

7. What is the wavelength of a photon of red light (in nm) whose frequency is 4.58 × 1014 Hz?
a. 655 nm
b. 1.53 × 106 nm
c. 153 nm
d. 458 nm
e. None of these
ANSWER: a
POINTS: 1

8. Yellow light can have a wavelength of 576 nm. The energy of a photon of this light is:
a. 1.14 × 10–31 J.
b. 5.76 × 10–7 J.
c. 3.45 × 10–19 J.
d. 5.20 × 1014 J.
e. 2.90 × 1018 J.
ANSWER: c
POINTS: 1

9. Which one of the following types of radiation has the shortest wavelength, the greatest energy, and the
highest frequency?
a. Ultraviolet radiation

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Chapter 2 - Atomic Structure and Periodicity
b. Infrared radiation
c. Visible red light
d. Visible blue light
e. None, because short wavelength is associated with low energy and low frequency, not high energy
and high frequency
ANSWER: a
POINTS: 1

10. What is the energy of a photon of blue light that has a wavelength of 479 nm?
a. 4.79 × 10–7 J
b. 4.15 × 10–19 J
c. 6.26 × 1014 J
d. 9.52 × 10–32 J
e. 2.41 × 1018 J
ANSWER: b
POINTS: 1

11. How many of the following is/are incorrect?

i. The importance of the equation E = mc2 is that energy has mass.
ii. Electromagnetic radiation can be thought of as a stream of particles called photons.
iii. Electromagnetic radiation exhibits wave properties.
iv. Energy can only occur in discrete units called quanta.
a. 0
b. 1
c. 2
d. 3
e. 4
ANSWER: a
POINTS: 1

12. From the following list of observations, choose the one that most clearly supports the following
conclusion:electrons have wave properties.
a) emission spectrum of hydrogen
b) the photoelectric effect
c) scattering of alpha particles by metal foil
d) diffraction
e) cathode "rays"

Reference: Ref 2-1

a. observation a
b. observation b
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 59. How can the one unspeakable Lord, be the varied cause of these
varieties of things, passing under various denominations. How can the
reality have these unrealities in itself, and how can the Infinite Void,
contain these finite solid bodies in it?
60. It is the nature of a plastic body to produce a thing of a plasmic
from it, as the seeds of fruits bring forth their own kinds only; but how is
it possible for an amorphous void, to produce solid forms from its
vacuity, or the solid body to issue forth formless mind.
61. How can you expect to derive a solid seed from a void nothing,
and therefore it is a deception to think the material world to be produced,
from the immaterial and formless void of the vacuous intellect.
62. There are no conditions, of the creator and creation in the supreme
being; these states are the fabrications of verbiage, and bespeak the
ignorance of their inventors (in the true knowledge of the deity).
63. The want of co-ordinate causes (such as the material and formal
causes), as co-existent with the prime and efficient cause; disproves the
existence of an active agent and his act of creation; and this truth is
evident even to boys.
64. The knowledge of God alone as the sole cause, and yet
acknowledging the causality of the earth and other elements; is as absurd
as to say that, the sun shines and yet it is dark. (i.e. As light and darkness
cannot reign together, so the spirit and matter cannot abide
simultaneously from all eternity, which would amount to the belief of a
duality).
65. To say that the world is the aggregate of atoms, or an atomic
formation, is as absurd as to call a bow made of the horn of a hare. (This
is a refutation of the Buddhistic doctrine of the formation of the visible
world, from the aggregation of eternal invisible atoms).
66. If the concourse and collocation of the dull, inert and insensible
material atoms would form the world; it would of its own accord make a
mountainous heap here, and a bottomless deep there in the air (and not a
work of such design which must be the product of infinite Intelligence).
67. Again the particles of this earth, and the atoms of air and water, are
flying every day in the forms of dust and humidity from house to house
and from place to place, and why do they not yet form a new hill or lake
any where again? (Why no new world again).
 68. The invisible atoms are never to be seen, nor is it known whence,
or where and how they are; nor is it possible to form an idea of the
formless atoms, to unite together and form a solid mass. (Shapeless
simples are indivisible and incohesive. Aphorism). And again it is
impossible for the dull and insensible atoms to form any thing.
69. The creation of the world, is never the work of an unintelligent
cause; nor is this frail and unreal world ever the work of an intelligent
maker also; because none but a fool makes any for nothing.
70. The insensible air which is composed of atoms, and has a motion
of its own, is never actuated by reason or sense; nor is it possible to
expect the particles of air to act wisely (as they prayed in their hymns to
the maruta winds).
71. (What then are these if not composed of atoms?) We are all
composed of intellectual soul, and all individuals are made of the
vacuous selves; and they all appear to us, as the figures of persons
appearing in our dream.
72. Therefore there is nothing that is created, nor is this world in
existence; the whole is the clear void of the intellect, and shines with the
glare of the Supreme soul in itself.
73. The vacuous universe rests completely in the vacuum of the
Intellect, as force (or vibration), fluidity and vacuity, rest respectively in
the wind, water and in the open air.
74. The form of the intellectual vacuum, is as that of the airy mind,
which passes to distant climes in a moment (and yet holds its seat in the
hollowness of the brain); or as that of consciousness which is seated in
the hollow of the heart, and is yet conscious of every thing in itself.
75. Such is the vacuous nature of all things, as they are perceived in
their intellectual forms only in intellect (which retains their vacuous
ideas only on the hollow understanding); and so the world also is an
empty idea only imprinted in the intellect.
76. It is the rotatory nature of the Intellect, which exhibits the picture
of the universe on its surface; wherefore the world is identic and not
otherwise than the vacuous nature of the intellect.
77. Therefore the world is the counter part of the intellectual sphere,
and there is no difference in the vacuous nature, of either of them. They
are both the same thing presenting but two aspects, as the wind and its
undulations are one and the same thing.
78. As a wise man going from one country to another, finds himself to
be the same person wherever he goes; and though he sees all the varieties
around him, yet he knows himself as the selfsame quiet and unvaried
soul every where.
79. The wise man remains in the true nature of the elements, hence the
elements never go off from the mind of the wise man.
80. The world is a vacuous sphere of reflections only, resembling a
concave reflector; it is a formless void in its nature, and is unimpaired
and indestructible in its essence.
81. There is nothing that is born or dies in it, nor any thing which
having once come to being, is annihilated ever afterwards any where; it
is not apart from the vacuum of the Intellect, and is as void as the inane
world itself.
82. The world never is, nor was, nor shall ever be in existence; it is but
a silent semblance of the representation passing in the intellectual
vacuity of the supreme spirit.
83. The Divine Intellect alone shines forth in its glory, as the mind
exhibits its images of cities &c. in dream; in the like manner our minds
represent to us the image of world, as day dreams in our waking state.
84. There being no being in the beginning, how could there be the
body of anything in existence; there was therefore no corporeality
whatever except in the dream of the Divine mind.
85. The supreme Intellect dreams of its self-born (or uncreated) body
at first; and we that have sprang from that body, have ever afterwards
continued to see dream after dream to no end. (The world is a dream
both in the mind of God and men).
86. It is impossible for us with all our efforts, to turn our minds to the
great God; because they are not of the nature of the divine intellect, but
born in us like carbuncles on the goitre, for our destruction only.
87. The god Brahmá is no real personage, but a fictitious name for
Hiranyagarbha or totality of souls (समि ), but ever since he is regarded
as a personal being, the world is considered as body and He the soul of
all.
 88. But in truth all is unreal, from the highest empyrean to the lowest
pit; and the world is as false and frail as a dream, which rises in vain
before the mind, and vanishes in a minute.
89. The world rises in the vacuity of the Intellect, and sets therein as a
dream; and when it does not rise in the enlightened intellect, it is as a
disappearing from the waking mind, and flying before day light.
90. Although the world is known as false, yet it is perceived and
appears as true to us; in the same manner as the false appearances in our
dream, appear true to our consciousness at the time of dreaming.
91. As the formless dream presents many forms before the mind; so
the formless world assumes many shapes before our sight: and all these
are perceived in our consciousness, which is as minute in respect of the
infinite space and sky, as an atom of dust is too small in regard to the
Meru mountain. (i.e. the minim of our consciousness, contained in the
breast, is an imperceptible particle only of sand in it).
92. But how can this consciousness, which is but another name of
Brahma, be any what smaller than the sky (when it contains the skies in
itself); and how can the vacuous world have any solid form, when it has
no formal cause to form it so. (God being a formless being, could not
give a form and figure to any thing, and which is therefore ideal only).
93. Where was there any matter or mould, where from this material
world was moulded and formed (as we make our houses from the pre-
existing mud and clay of the earth); whatever we see in the sphere of
waking minds in the day light, is similar to the baseless dreams, which
we see in the empty space of our sleeping minds, in the darkness of the
night.
94. There is no difference between the waking and sleeping dreams, as
there is none between the empty air and the sky; whatever is pictured in
the sphere of the intellect, the same is represented as the aerial castle in
the dream.
95. As the wind is the same with its undulation, so the rest and
vibration of the spirit is both alike, as the air and vacuum is the one and
same thing.
96. Hence it is the intellectual sphere only, which represents the
picture of the world; the whole is a void and without any support, and
splendour of the luminary of the intellect.
 97. The whole universe is in a state of perfect rest and tranquility, and
without its rising or setting; it is as a quiet and unwasting block of stone,
and ever shining serenely bright.
98. Say therefore whence and what are these existent beings, and how
comes this understanding of their existence; where is there a duality or
unity, and how came these notions of egoism and distinct personalities.
99. Be ever prompt in your actions and dealings, with an utter
indifference to everything, and unconcern about unity or duality; and
preserve an even and cool disposition of your inward mind. Remain in
the state of nirvána, with your extinguished passions and feelings, and
free from disease and anxiety. Be aloof from the visibles, and remain in
the manner of a pure Intelligence only.
100. This chapter is a lecture on entity and non-entity; and
establishment of the spirituality of the universe.
 CHAPTER CIV.

E N -
W .

Argument:—The Notion of the Intellect, analogous to that

of the wind and Air.

V ASISHTHA continued:—The sky is the receptacle of sound, and

the air is perceptible to the feeling; their friction produces the heat,
and the subsidence or removal of heat, causes the cold and its medium of
water.[4]
2. The earth is the union of these, and in this way do they combine to
form the world, appearing as a dream unto us, or else how is it possible
for a solid body, to issue forth from the formless vacuum.
3. If this progression of productions, would lead us too far beyond our
comprehension; but it being so in the beginning, it brings no blemish in
the pure nature of the vacuous spirit, (for its gradual productions of air,
heat, water &c.).
4. Divine Intelligence also is a pure entity, which is manifest in the
selfsame spirit; the same is said to be the world, and this most certain
truth of truths. (Because Omniscience includes in it the knowledge of all
things; which is the true meaning of the text [Sanskrit: sarvam khalvidam
brahma] all this verily Brahma or full of the intelligence of God).
5. There are no material things, nor the five elements of matter any
where; all these are mere unrealities, and yet they are perceived by us,
like the false appearance in our dream.
6. As a city and its various sights, appear very clear to the mind in our
sleeping dreams; so it is very pleasant to see the dream like world,
shining so brightly before our sight in our waking hours.
7. I am of the nature of my vacuous intellect, and so is this world of
the same nature also; and thus I find myself and this world, to be of the
same nature, as a dull and insensible stone.
8. Hence the world appears as a shining jewel, both at its first creation,
as well as in all its kalpánta or subsequent formations (because it shines
always with the effulgence of the Divine Intellect).
9. Whether the body be something or nothing in its essence, its want
of pain and happiness of the mind, is the form of its state of moksha or
liberation; and its rest with a peaceful mind and pure nature, is reckoned
its highest state of bliss.
 CHAPTER CV.

L W S D .

Argument:—The Identity of the Intellect by day and night,

proves the sameness of its day and night dreams.

V ASISHTHA continued:—The Intellect conceives the form of the

world, of its own intrinsic nature; and fancies itself in that very
form, as it were in a dream. (The subjective Intellect, sees itself in the
form of the objective world).
2. It feigns itself as asleep while it is waking, and views the world
either as a solid stone, or as a void as the empty air.
3. The world is compared to a dream, exhibiting a country embellished
with a great many cities; and as is no reality in the objects of dream, so
there is no actuality in any thing appearing in this world.
4. All the three worlds are as unreal, as the various sights in a dream;
and they are but day dreams to us even when we are awake. (The
Intelligent dream by day light, as the ignorant do in the shade of night).
5. Whether in waking or sleeping, there is nothing named as the world
(or the turning sphere); it is but the empty void, and at best but an air-
drawn picture in the hollow of the Intellects.
6. It is a wondrous display of the Intellect in its own hollowness, like
the array of hills and mountains in the midway firmament; the sense of
the world is as a waking dream in the minds of the wise.
7. This world is nothing in its substance, nor is it any thing of the form
of Intellect; it is but a reflexion of the Intellect, and the vacuity of the
intellectual world, is but an empty nothing.
 8. The triple world is only a reflexion, and like the sight of something
in dream, it is but an airy nothing; it is the empty air which becomes thus
(diversified), and is entirely bodiless, though seeming to be embodied in
our waking state.
9. It is inventive imagination of men, that is ever busy even in the
hours of sleep and dreaming; and presents to us with many creations that
were never created, and many unrealities appearing as real ones.
10. The universe appears as an extensive substantiality, implanted in
the bosom of endless vacuity; but this huge body, with all its mountains
and cities, is in reality no other than the original vacuum.
11. The howling of the sea, and clattering of clouds on mountains,
though they are so very tremendous to the waking; are yet unheard by
the sound sleeper by his side. (So the pomp of the world, is unseen by
the blind).
12. As a widow dreams her bringing forth a son in her sleep, and as a
man thinks to be ever living, by forgetfulness of his past death, and being
reborn again; so are men unmindful of their real state.
13. The real is taken for the unreal and unreal for the real; as the
sleeping man forgets his bed room, and thinks himself else where; so
every thing turns to be otherwise, as the day turns to night and the night
changes to day.
14. The unreal soon succeeds the real, as night—the want of light
succeeds the light of the day; and the impossible also becomes possible,
as when a living person sees his death, or thinks himself as dead in his
sleep.
15. The impossible becomes possible, as the supposition of the world
in the empty void; and the darkness appears as light, as the night time
seems to be daylight to the sleeping and dreaming man at night.
16. The daylight becomes the darkness of night, to one who sleeps and
dreams in the daytime (as it is to owls and bats and so to cats and rats);
the solid ground seems to be hollow, to one who dreams of his being cast
into a pit.
17. As the world appears to be a nullity in our sleep at night, and so it
is reality even in our waking state, and there is no doubt of it. (It is
doubtful that the world exists, but no doubt in its inexistence).
 18. As the two suns (of yesterday and today), are the one and same
with one another, and as two men are of the same kind; so it is doubtless
that the waking and sleeping states are alike to another.
19. Ráma rejoined:—That of course cannot be admissible and reliable
as true, which is liable to objection and exception; the sight of a dream is
but momentary and falsified upon our waking; wherefore it cannot be
alike to the waking state.
20. Vasishtha replied:—The disappearance of the dreamed objects
upon waking, does not prove their falsity, nor make any difference
between the two states of dreaming and waking; because the objects
which one sees in his dream, are like those that a traveller sees in foreign
country, which are lost upon his return to his own country, and the sights
of this are soon lost upon his death. Hence both are true for the time
being, and both proved equally false and fleeting at last.
21. A man being dead, he is separated from his friends, as from those
he sees in his dream; and then the living is said to be awakened, as when
a sleeper awakes from his slumber.
22. After seeing the delusions of the states of happiness and misery,
and witnessing the rotations of days and nights, and feeling many
changes, the living soul at last departs from this world of dreams.
23. After the long sleep of life, there comes at last an end of it at last;
when the human soul becomes assured of the untruth of this world, and
that the past was a mere dream.
24. As the dreamer perceives his death in the land of his dream, so the
waking man sees his waking dream of this world, where he meets with
his death, in order to be reborn in it and to dream again.
25. The waking beholder of the world, finds himself to die in the same
manner in his living world; where he is doomed to be reborn, in order to
see the same scenes and to die again.
26. He who finds himself to die in the living world in his waking state,
comes to revisit this earth, in order to see the same dreams, which he
believed to be true in his former births. (Hence the sleeping and waking
dreams, that view the same things over again, are both alike).
27. It is the ignorant only, that believe their waking sights as true;
while it is the firm conviction of the intelligent, that all these
appearances are but day dreams at best.
 28. Taking the dreaming state for waking, and the waking one for
dreaming, are but verbal distinctions implying the same thing; as life and
death are meaningless words for the two states of the soul, which never
born nor died.
29. He who views his life and death in the light of a dream, is said to
be truly waking; but the living soul that considers itself as waking and
dying, is quite the contrary of it.
30. Whoso dwells upon one dream after another, or wakes to see a
waking dream; is as one who wakes after his death, and finds his waking
also to be a dream. (All states of sleeping and waking, and of living and
dying are mere dreams).
31. Our waking and sleeping, are both as events of history to us; and
are comparable to the past and present histories of nations. (Both being
equally fleeting and fluctuating).
32. The dream-sleep seems as waking, and the waking dream is no
other than sleeping; they are both in fact but unrealities, and the mere
réchauffé or reflexions of the intellectual sky.
33. We find the moving and unmoving beings on earth, and creatures
unnumbered all around us; but what do they all prove to be at last, than
the representations of the eternal ideas in the Divine Intellect.
34. As we can have no idea of a pot, without that of the clay which it
is made of; so we can have no conception of the blocks of mould and
stone, unless they were represented to our minds, from their prints in
Divine Intellect.
35. All these various things, which appear unto us both in our waking
as well as dreaming states; are no other than the ideas of blocks, which
are represented in our dreams from their archetypes in the Intellect.
36. Now say O Intelligent Ráma, what else must this Intellect be, than
that infinite and vacuous essence which acts in us, both in our dreaming
and waking states.
37. Know this Intellect to be the great Brahmá, who is everything in
the world, as if it were in the divided forms of his essence; and who is
yet of the figure of the whole world, as if he were the undivided whole
himself. (i.e. He is all and everything collectively and individually).
38. As the earthen pot is not conceivable, without its formal substance
of the earth; so the intellectual Brahmá is inconceivable, without his
essence of the Intellect.
39. Again as a stone-made jar is beyond our conception, save by the
idea of its stony substance; so the spiritual God is beyond our
comprehension, besides our idea of the spirit.
40. As the water is a liquid substance, which cannot be conceived
without its fluidity; so is Brahmá conceived as composed of his chit or
Intellect only, without which we can have no conception of him.
41. So also we have the conception of fire by means of its heat,
without which we have no concept of it; such too is our idea of God that
he is the Intellect, and beside this we can form no idea of him.
42. We know the wind by its oscillation only, and by no other means
whatsoever; so is God thought as the Intellect or Intelligence itself;
beside which we can have no notion of him.
43. There is nothing, that can be conceived without its property; as we
can never conceive vacuum to be without its vacuity, nor have any
conception of the earth without its solidity.
44. All things are composed of the vacuous Intellect, as the pot or
painting appearing in the mind, is composed of the essence of the
intellect only; and so the hills &c., appearing in dream, are representation
of the Intellect alone. (All the material world is composed of matter, so is
the intellectual world made of intellect only).
45. As we are conscious of the aerial sights of the hills and towns,
presented to our minds in the dream; so we know all things in our
conscious in our waking state also; so there is a quiet calm vacuity only
both in our sleep and waking, wherein our intellect alone is ever busy to
show itself in endless shapes before us.
 FOOTNOTES:

1. Note.—The logical term pratiyogi vyava-cheda is

explained as pratiyogi nirúpaka vyávrithi, which means
that egoism being an abstract term, does not point out any
particular person or thing, and the ego being a discrete
word conveys no sense of a concrete noun. Moreover it is
indeterminate and signifies no determinate number, nor is
it predicated by any of the predicables which is not
applicable to it.

2. Note.—These are named as the spheres of ahamkára or

egoism, mahatattwa or the great principle, and the ananta-
prakriti or the hyperphysical Infinity; in the saiva and
sánkhya sástras.

3. (Note.—Full many a gem of brightest ray serene, the

dark unfathomed caves of ocean bear. Gray.)

4. Note.—The sky or vacuum is the taumatra or identic

with the sound or word; and the void and its sound are both
uncreated and eternal. (sabdho ajonitáth श ोऽयोिन ात्).
So it said:—In the beginning was the word (sound), the
word was with god (vacuity), and the word was god
(atmá), the spirit or air.
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