PSEB Class 10 English Poem 3 A Ballad of Sir Pertab Singh Important Question Answers from English Main Course Book
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PSEB Class 10 English Poem 3 A Ballad of Sir Pertab Singh Textbook Questions
1. Rewrite the poem ‘A Ballad of Sir Pertab Singh’ in prose (one sentence for each stanza)
Stanza 1: In 1901, the first year of King Edward VII’s reign, a young English soldier came to visit Maharaja Pertab Singh’s palace in Jodhpur.
Stanza 2: The visitor was a young Englishman who was thoroughly a soldier, and he immediately won Pertab Singh’s respect and affection like two swords striking together create sparks.
Stanza 3: They rode together from morning until evening, and their soldier’s spirits told them that all just wars and noble causes are essentially the same.
Stanza 4: They shared stories about romantic love and their different backgrounds from East and West, but they felt that the brotherhood between soldiers was the deepest love of all.
Stanza 5: Their joyful companionship continued through the days of the visit until death came at the end of the last day and took the life of Pertab’s English friend.
Stanza 6: In the morning, they placed the soldier’s body in a coffin and closed the lid over his eyes that were now permanently closed in death.
Stanza 7: There were only three people of the English soldier’s race and religion in all of Jodhpur, so they couldn’t find a fourth person to serve as pallbearers to carry the coffin.
Stanza 8: Someone suggested to the Maharaja that he send a sweeper (lowest caste member) because sweepers have no caste to lose even by touching a foreign corpse.
Stanza 9: Pertab Singh rejected this idea, saying he had no caste because he himself would carry his friend’s body as the fourth pallbearer.
Stanza 10: Someone warned Pertab to reconsider because losing his caste would be permanent, lasting until the end of time.
Stanza 11: Pertab replied that only God knows what he’s truly losing today, and that no one else would carry his friend away without him.
Stanza 12: The coffin was carried slowly and with dignity down the palace steps in front of the entire city, held by four bearers including Pertab Singh himself.
Stanza 13: The next morning at dawn, a message came to Pertab Singh from a Brahmin priest.
Stanza 14: Pertab woke and went out dressed in white, where he saw the Brahmin priests standing in the harsh morning light.
Stanza 15: The priests began dramatically by saying that a terrible thing had happened in Jodhpur yesterday.
Stanza 16: They repeated that a fearful thing had occurred, and Pertab agreed, saying God and his heart knew well about it.
Stanza 17: Pertab said he had lost a friend, but the priests said something more terrible had happened – he had lost his caste by publicly carrying the foreign corpse.
Stanza 18: At this, Pertab’s eyes flashed with anger and he told the priest that his soul had never truly understood the meaning of the word “caste” he was speaking.
Stanza 19: Pertab declared that there exists a caste higher than both the Brahmin’s and his own Rajput caste, and that both are merely dust compared to that immortal lineage.
Stanza 20: This highest caste, universal and pure as death itself, is the caste of all noble hearts united by the true soldier’s faith in honor, courage, and brotherhood.
2. Write a summary of the poem ‘A Ballad of Sir Pertab Singh’ in your own words.
Ans: The poem tells the true story of Maharaja Pertab Singh of Jodhpur who defied the caste system to honor his friendship with an English soldier. In 1901, a young English soldier visited Pertab’s palace and the two men instantly connected as kindred spirits, both being thorough soldiers. They spent days riding together, sharing stories and feeling that all soldiers fighting for noble causes share a universal brotherhood that transcends nationality.
Tragically, at the end of the visit, the English soldier died suddenly. When they prepared to bury him, a problem arose – there were only three Englishmen in Jodhpur, not enough for the traditional four pallbearers. According to Hindu caste rules, Pertab Singh, a high-caste Rajput prince, would become ritually impure and permanently lose his caste if he touched the foreign corpse.
Someone suggested using a low-caste sweeper since they had no status to lose, but Pertab immediately rejected this. He declared he would personally serve as the fourth pallbearer, saying “I have no caste, for I myself am bearing forth the dead.” Despite warnings that he would lose his caste forever, Pertab insisted that only God could judge what he was losing and that no one else would carry his friend. He publicly carried the coffin down the palace steps in front of the entire city.
The next morning, Brahmin priests came to tell Pertab that he had lost his caste. When they said this was more terrible than losing a friend, Pertab’s eyes flashed with anger. He told the priest that his soul had never truly understood the meaning of caste. Pertab then delivered a magnificent declaration: there exists a caste higher than both Brahmin and Rajput – “the caste of all Earth’s noble hearts,” united by “the right soldier’s faith.” This universal brotherhood, wide as the world and pure as death, is based on character and noble actions, not birth. True caste comes from virtue, honor, and courage, not from the accident of birth.
3. What is the central idea of the poem ‘A Ballad of Sir Pertab Singh’?
Ans: The central idea of the poem is that a person’s true worth and “caste” should be determined by their character, actions, and virtues rather than by the accident of their birth. The poem powerfully attacks the tyranny of the birth-based caste system and asserts that there exists a higher caste – “the caste of all Earth’s noble hearts” – that transcends all artificial social divisions.
This universal brotherhood is based on noble qualities like courage, honor, loyalty, and compassion. Men of noble heart, regardless of their birth, belong to one immortal lineage. The poem specifically celebrates the soldier’s brotherhood – true soldiers share a common bond of valor, courage, and fraternity that unites them across national, racial, religious, and social boundaries. “All good wars are one” – soldiers fighting for righteous causes are fundamentally united.
Through Pertab Singh’s courageous defiance of caste rules to honor his fallen friend, the poem demonstrates that moral courage and human decency are more important than rigid social conventions. Pertab chooses friendship, loyalty, and humanity over social status, proving that the highest caste is character-based, not birth-based. The poem’s message is revolutionary: true nobility lies in one’s heart and deeds, not in one’s bloodline or social position.
4. Who was Sir Pertab Singh?
Ans: Sir Pertab Singh was the Maharaja (great king/ruler) of Jodhpur, a princely state in Rajasthan, India. He was a Rajput prince, belonging to the warrior/ruler caste, one of the highest castes in the traditional Hindu social hierarchy. Rajputs were known for their martial traditions, honor codes, and princely lineage.
Pertab Singh lived during the British colonial period in India and had the title “Sir,” indicating he had been knighted by the British crown. He was clearly a military man himself – “a soldier” at heart – which is why he connected so deeply with the visiting English soldier. The poem portrays him as a man of noble character, strong principles, and moral courage. He was willing to sacrifice his high social status (caste) to honor friendship and human decency.
Historically, the real Maharaja Pertab Singh (1845-1922) was indeed a distinguished military leader who served with British forces and was known for his progressive views and strong character. The incident in the poem is based on a true event that demonstrated his revolutionary
stance against caste discrimination and his belief in universal human brotherhood.
5. Why did he immediately like the English soldier?
Ans: Pertab Singh immediately liked the English soldier because they were kindred spirits who recognized each other as fellow soldiers. The Englishman was “a soldier, hilt and heel” – thoroughly, completely a soldier from head to toe. This total identification with the military profession resonated deeply with Pertab, who was himself a warrior prince and soldier.
When they met, the Englishman “struck fire in Pertab’s heart as the steel strikes on steel” – like two swords clashing together and creating sparks. They were made of the same “steel” – the same courage, honor, martial spirit, and dedication to the soldier’s calling. Soldiers recognize each other instantly through shared values and experiences that transcend nationality, race, or religion.
Their “blood sang to them” as they spent time together – their deepest instincts as warriors communicated that they were brothers in arms. They felt that “all good wars are one” – soldiers fighting for noble causes are fundamentally united regardless of which nation or cause they serve. This universal brotherhood of soldiers, based on shared courage, honor, and sacrifice, created an immediate, deep bond between Pertab and the English soldier. They understood each other in ways that non-soldiers couldn’t, creating instant mutual respect and affection.
6. How did the two comrades spend their days?
Ans: The two soldier comrades spent their days riding together on horseback from early morning until evening. They rode “beneath the morning stars” (starting before dawn when stars were still visible) and continued “beneath the evening sun” (riding until sunset). This full-day companionship showed the depth of their enjoyment of each other’s company.
As they rode, “their blood sang to them”, their soldier spirits communicated deep truths about their shared brotherhood. They felt viscerally that “all good wars are one” – all just causes and noble battles are essentially the same struggle, uniting all honorable soldiers.
They shared personal stories and experiences: “tales of the love of women” (romantic experiences and love affairs) and “tales of East and West” (stories from their vastly different geographical and cultural backgrounds – India and England). Despite these differences, “their blood sang that of all their loves, they loved a soldier best” – the brotherhood between warriors ran deeper than romantic love or cultural differences.
“So ran their joy the allotted days”, their happy companionship continued through all the days of the English soldier’s visit. They found profound satisfaction in each other’s company, united by their shared soldier’s spirit, mutual respect, and recognition of universal military brotherhood. Their time together was characterized by deep camaraderie, meaningful conversation, and the joy of finding a kindred spirit.
7. Why was Pertab Singh asked to send a sweeper when the English soldier died?
Ans: Pertab Singh was asked to send a sweeper because of the rigid rules of the Hindu caste system regarding ritual purity and pollution. The situation was this: there were only three Englishmen/Christians in all of Jodhpur, not enough for the traditional four pallbearers needed to carry a coffin. Someone needed to serve as the fourth bearer.
However, according to strict caste rules, touching a corpse – especially a foreign, non-Hindu corpse – would cause ritual pollution. High-caste people like Pertab Singh (a Rajput prince) would become permanently polluted and lose their caste if they touched the English soldier’s body. This “loss of caste” meant social death – exclusion from one’s community, loss of status, and inability to perform religious rituals or social functions.
The solution suggested was to use a sweeper – a member of the lowest caste, considered “untouchable.” Sweepers traditionally performed tasks considered ritually impure, such as cleaning latrines and handling dead animals. The cynical logic was: “A Sweeper has no caste to lose even by an alien bier”, since sweepers were already at the bottom of the social hierarchy with no status, ritual pollution wouldn’t matter to them. They had nothing to lose.
This suggestion reveals the cruel logic of the caste system: it was acceptable to assign “polluting” tasks to low-caste people because their degradation was assumed and socially acceptable. The system protected high-caste purity at the expense of human dignity for lower castes.
8. What was the problem that arose when the Englishman died?
Ans: The problem that arose had two interconnected aspects: practical and social.
Practical problem: There were only three people of the English soldier’s “race and creed” (ethnicity and religion, three other Englishmen/Christians) in all of Jodhpur. Traditionally, coffins are carried by four pallbearers, but they “could not find to bear the dead a fourth in all Jodhpore.” They needed a fourth person to carry the coffin properly.
Social/caste problem: According to the rigid Hindu caste system, high-caste individuals (like Maharaja Pertab Singh, a Rajput prince) could not touch a foreign corpse without becoming ritually polluted and permanently losing their caste. Touching a non-Hindu, foreign body was considered highly polluting. Loss of caste meant social death, permanent exclusion from one’s community, loss of social status, inability to perform religious duties or participate in social functions. There was no ritual purification that could restore caste once lost through such pollution.
This created a cruel dilemma: either use a low-caste “sweeper” (who supposedly had “no caste to lose”) to complete the four bearers, or allow a high-caste person like Pertab to sacrifice his social status permanently by touching the body. The suggested solution (use a sweeper) would maintain caste purity for high-caste individuals but was morally degrading, treating low-caste people as expendable. The problem exposed the fundamental inhumanity of the caste system – it prevented basic human compassion and dignity, making even proper burial of a friend a social crisis.
9. What, according to the priests, had Pertab Singh lost? Why?
Ans: According to the Brahmin priests, Pertab Singh had lost his caste. They came to him the morning after the funeral and dramatically announced: “Alas! O Maharaj, alas! O noble Pertab Singh! For here in Jodhpore yesterday befell a fearful thing.”
When Pertab thought they meant his friend’s death, the priests clarified: “More fearful yet! When down these steps you passed in sight of all Jodhpore you lost, O Maharaj – your caste.” The priests considered loss of caste even more terrible than death itself.
Why he lost his caste:
Pertab lost his caste because he personally carried the English soldier’s coffin as one of the four pallbearers. According to Hindu caste law, touching a corpse – especially a foreign, non-Hindu corpse – caused ritual pollution. High-caste individuals who touched such bodies became permanently impure and were expelled from their caste.
Critically, Pertab did this “in sight of all Jodhpore” – publicly, witnessed by the entire city. The public nature made it impossible to ignore or conceal. Everyone saw the Maharaja carrying a Christian foreigner’s body, an act that definitively and irreversibly violated caste purity laws.
The priests stated that this loss was permanent: “That which you lose to-day is lost till the last sun shall set” – until the end of time. There was no purification ritual or penance that could restore caste once lost through such pollution. Pertab had committed social suicide by choosing friendship and human decency over caste preservation. The priests came to inform him of this catastrophic (in their view) social consequence.
11. Have you noticed that in some stanzas the first line rhymes with the third while in some others, the second line rhymes with the fourth line? Study these rhyming lines carefully.
Ans: Yes, “A Ballad of Sir Pertab Singh” uses varied rhyme schemes throughout, creating musical variety while maintaining ballad structure. Let’s analyze the rhyming patterns:
Examples of first line rhyming with third line (ABAB pattern):
Stanza 1:
- In the first year of him that first (A)
- Was Emperor and King, (B)
- A rider came to the Rose-red House, (A – “first” rhymes with “House” through assonance)
- The House of Pertab Singh. (B – “King” rhymes with “Singh”)
Stanza 3:
- Beneath the morning stars they rode, (A)
- Beneath the evening sun, (B)
- And their blood sang to them as they rode (A – “rode” rhymes with “rode”)
- That all good wars are one. (B – “sun” rhymes with “one”)
Examples of second line rhyming with fourth line (ABCB pattern):
Stanza 2:
- Young he was and an Englishman, (A – no rhyme)
And a soldier, hilt and heel, (B)
And he struck fire in Pertab’s heart (C – no rhyme)
As the steel strikes on steel. (B – “heel” rhymes with “steel”)
Stanza 5:
- So ran their joy the allotted days, (A – no rhyme)
- Till at the last day’s end (B)
- The Shadow stilled the Rose-red House (C – no rhyme)
- And the heart of Pertab’s friend. (B – “end” rhymes with “friend”)
More complex pattern – ABAB with internal variations:
Stanza 9:
- ‘What need, what need?’ said Pertab Singh, (A)
- And bowed his princely head. (B)
- ‘I have no caste, for I myself (A – “Singh” rhymes with “myself” through assonance)
- Am bearing forth the dead. (B – “head” rhymes with “dead”)
Pattern observations:
1. ABAB pattern: Most common – alternating rhyme where lines 1 and 3 rhyme, lines 2 and 4 rhyme
a. Example: rode/rode/rode/one (Stanza 3)
b. Example: Singh/head/myself/dead (Stanza 9)
2. ABCB pattern: Second most common – only lines 2 and 4 rhyme, lines 1 and 3 don’t rhyme
a. Example: Englishman/heel/heart/steel (Stanza 2)
b. Example: days/end/House/friend (Stanza 5)
3. Perfect vs. Near Rhyme: Some stanzas use perfect rhyme (heel/steel, end/friend), while others use near rhyme or assonance (first/House, Singh/himself)
4. Quatrain structure: All stanzas are four-line verses (quatrains), typical of ballads
5. Rhythm: The poem generally follows iambic tetrameter (four beats per line), though with variations for emphasis:
a. “be-NEATH the MOR-ning STARS they RODE”
b. “and THEIR blood SANG to THEM as they RODE”
Purpose of varied rhyme schemes:
- Creates musical variety preventing monotony
- Emphasizes important words through rhyme
- Maintains ballad’s storytelling flow
- Allows flexibility for narrative content
- Traditional ballad technique mixing patterns
This rhyme variation is characteristic of ballads, which prioritize storytelling over rigid formal structure. The mix of ABAB and ABCB patterns keeps the poem musically interesting while allowing the narrative to flow naturally.
12. Write a small paragraph on Caste System. (50-100 words)
Ans:The caste system is an ancient social hierarchy that divided Indian society into rigid, hereditary groups based on birth. Traditionally, there were four main castes (varnas): Brahmins (priests), Kshatriyas (warriors/rulers), Vaishyas (merchants), and Shudras (laborers), with “untouchables” (Dalits) outside this system entirely. Each caste had specific occupations, social rules, and levels of ritual purity. The system dictated whom one could marry, eat with, or even touch. Higher castes enjoyed privileges and respect, while lower castes faced discrimination, exclusion, and exploitation. Caste was determined by birth and considered unchangeable , no amount of achievement, education, or character could change one’s caste. The system created severe social inequality, denying basic human rights and dignity to millions. Though officially abolished in independent India’s constitution (1950) and legally prohibited, caste discrimination persists in various forms. The poem “A Ballad of Sir Pertab Singh” powerfully challenges this oppressive system, asserting that true worth comes from character and actions, not birth. Pertab Singh’s courageous defiance demonstrates that human dignity, friendship, and moral courage transcend artificial social divisions.
Punjab Board Class 10 English Poem 3 A Ballad of Sir Pertab Singh Extra Question and Answers
Extract-Based questions
A.
“Beneath the morning stars they rode,
Beneath the evening sun,
And their blood sang to them as they rode
That all good wars are one.”
Q1. How much time did Pertab and the English soldier spend together each day?
Ans. They spent all day together, riding from early morning when stars were still visible in the pre-dawn darkness until evening when the sun was setting. “Beneath the morning stars” and “beneath the evening sun” shows they rode from dawn to dusk, spending maximum time in each other’s company.
Q2. What does “their blood sang to them” mean?
Ans. Their deepest instincts as soldiers communicated a profound truth to them. Their shared military spirit spoke to them viscerally, not through rational thought but through gut feeling and primal warrior understanding. It represents the innermost voice of their soldier nature.
Q3. Explain “all good wars are one.”
Ans. This means all just wars fought for noble causes are essentially the same struggle. Whether fighting for England or India, whether in the East or West, soldiers who fight honorably for righteous causes are united in a common brotherhood. All noble battles share the same
fundamental purpose and value.
Q4. How does this stanza show the bond between the two soldiers?
Ans. It shows their bond was deep and instinctive, transcending rational understanding. As they rode together constantly, their shared soldier’s spirit recognized a fundamental unity, that despite serving different nations, they were brothers in the universal cause of honor and justice. Their blood’s “song” was mutual recognition of shared values.
Q5. What is the significance of riding “beneath the morning stars” and “beneath the evening sun”?
Ans. This emphasizes the completeness of their companionship, they spent entire days together from before sunrise to after sunset. It also creates romantic, almost mythic imagery suggesting timelessness and the eternal nature of their bond. The celestial references (stars, sun) elevate their friendship to something cosmic and significant.
B.
“So ran their joy the allotted days,
Till at the last day’s end
The Shadow stilled the Rose-red House
And the heart of Pertab’s friend.”
Q1. What does “allotted days” suggest about their time together?
Ans. It suggests their time together was predetermined or fated, limited to a specific period. “Allotted” implies fate or destiny had assigned them only certain days together. This creates a sense of tragic inevitability, their friendship was always meant to be brief.
Q2. How is death personified in this stanza?
Ans. Death is personified as “the Shadow”, a dark, silent presence that falls over life. The capitalization emphasizes Death as a character, an active force. The Shadow “stilled” (silenced, stopped) both the palace and the soldier’s heart, showing death as something that brings stillness and silence.
Q3. What is the effect of using “stilled” to describe death?
Ans. “Stilled” is a gentle, peaceful word that suggests quiet cessation rather than violent ending. It conveys how death brought silence to the joyful palace and stopped the soldier’s beating heart. The word creates a solemn, respectful tone, treating death with dignity rather than horror.
Q4. Why is the palace called “Rose-red House”?
Ans. It likely refers to the red sandstone architecture common in Rajasthan palaces. “Rose-red” is poetic and beautiful, emphasizing the palace’s magnificence and warmth. The color red might also symbolically foreshadow the blood and sacrifice to come, or represent passion and life that death “stilled.”
Q5. How does this stanza mark a turning point in the poem?
Ans. This stanza transitions from joy to tragedy, from companionship to loss, from celebration to crisis. “So ran their joy” looks back at happiness, while “The Shadow stilled” introduces death and sorrow. This marks the shift from the poem’s first part (friendship) to its second part (the caste conflict arising from death).
C.
“When morning came, in narrow chest
The soldier’s face they hid,
And over his fast-dreaming eyes
Shut down the narrow lid.”
Q1. What does “narrow chest” refer to?
Ans. “Narrow chest” is a poetic term for coffin, the narrow wooden box used to contain a dead body. It’s called “narrow” because coffins are designed to fit the body closely, and also perhaps suggesting the confinement of death versus the freedom of life.
Q2. Explain the beautiful phrase “fast-dreaming eyes.”
Ans. This is a poetic euphemism for death. “Fast” means permanently, unchangingly, fixed; “dreaming” suggests the eternal sleep of death is like an endless dream. The phrase suggests the soldier’s eyes are closed forever in death’s perpetual sleep, which is metaphorically like dreaming forever. It’s a gentle, dignified way to describe death.
Q3. Why does the poet use euphemistic language to describe death preparations?
Ans. The euphemistic language (“hid,” “fast-dreaming,” “narrow chest”) maintains poetic dignity and respect for the dead. Rather than stark, brutal descriptions of corpse handling, the gentle language honors the soldier’s sacrifice and shows the tender care taken with his body. It keeps the tone solemn and respectful.
Q4. What is the mood of this stanza?
Ans. The mood is solemn, sad, and respectful. The quiet, measured language creates a funeral atmosphere. There’s tenderness in phrases like “fast-dreaming eyes” and care in the description of preparing the body. The repetition of “narrow” emphasizes confinement and finality, adding to the somber mood.
Q5. How does this stanza prepare for the next conflict?
Ans. By describing the burial preparations, this stanza sets up the practical problem that will drive the rest of the poem: how to carry the coffin properly when there aren’t enough people of the appropriate religion and race. The careful attention to funeral ritual preparation makes the caste conflict more striking.
D.
“‘God only knows,’ said Pertab Singh,
‘That which I lose to-day:
And without me no hand of man
Shall bear my friend away.'”
Q1. What does “God only knows that which I lose to-day” mean?
Ans. Pertab means only God can truly judge what he’s losing, whether it’s his caste (as society believes) or something else entirely. He suggests that the real value of what he’s sacrificing cannot be measured by human social standards. Perhaps he’s losing empty social status but gaining moral integrity, and only God knows which matters more.
Q2. What is Pertab’s firm resolve in this statement?
Ans. His absolute determination that “without me no hand of man shall bear my friend away”, no one else will carry his friend’s body without his participation. He refuses to let anyone else perform this final duty. This shows unwavering loyalty: he will carry his friend himself regardless of consequences.
Q3. Why does Pertab invoke God in his response?
Ans. By appealing to divine judgment (“God only knows”), Pertab places his decision in a higher moral framework beyond human social rules. He suggests God’s standards differ from society’s, God values friendship and loyalty over caste purity. This invocation elevates his choice from social rebellion to moral imperative.
Q4. How does this response show Pertab’s character?
Ans. It shows absolute moral courage, unwavering friendship, and conviction in his principles. He’s willing to sacrifice everything social for what’s morally right. His firmness (“no hand of man shall bear my friend away”) shows he won’t compromise, negotiate, or back down. He values authentic friendship over empty social status.
Q5. What is the emotional tone of this statement?
Ans. The tone is resolute, determined, and defiant, yet also somewhat sad and reflective. There’s grief for his lost friend, determination to honor him properly, and quiet defiance of social pressure. The invocation of God adds solemnity. He’s not angry or impulsive but calmly, firmly committed to his path despite knowing the cost.
Multiple Choice Questions (MCQs)
1. “A Ballad of Sir Pertab Singh” was written by ________.
A. W.B. Yeats
B. Sir Henry Newbolt
C. William Cowper
D. Rabindranath Tagore
Ans. B. Sir Henry Newbolt
2. Sir Henry Newbolt was born in ________ in 1862.
A. London
B. Oxford
C. Bilston
D. Manchester
Ans. C. Bilston
3. The poem is set in the first year of ________ reign.
A. Queen Victoria’s
B. King George V’s
C. King Edward VII’s
D. King George VI’s
Ans. C. King Edward VII’s
4. Pertab Singh was the Maharaja of ________.
A. Jaipur
B. Udaipur
C. Jodhpur
D. Bikaner
Ans. C. Jodhpur
5. The English visitor was “a soldier, ________ and ________.”
A. heart and soul
B. head and toe
C. hilt and heel
D. brave and bold
Ans. C. hilt and heel
6. The English soldier “struck fire” in Pertab’s heart as ________.
A. flame strikes wood
B. steel strikes on steel
C. lightning strikes earth
D. sword strikes shield
Ans. B. steel strikes on steel
7. “Their blood sang” that all good wars are ________.
A. different
B. one
C. noble
D. justified
Ans. B. one
8. What did “the Shadow” do to the Rose-red House?
A. Destroyed it
B. Stilled it (brought death)
C. Protected it
D. Blessed it
Ans. B. Stilled it (brought death)
9. They placed the soldier’s face in a narrow ________.
A. box
B. chest (coffin)
C. room
D. grave
Ans. B. chest (coffin)
10. How many people of the soldier’s race and creed were in Jodhpore?
A. Two
B. Three
C. Four
D. Five
Ans. B. Three
11. A ________ was suggested because they have “no caste to lose.”
A. servant
B. soldier
C. sweeper
D. priest
Ans. C. sweeper
12. What does “alien bier” refer to?
A. Foreign flag
B. Foreign weapon
C. Foreign stretcher carrying a dead body
D. Foreign land
Ans. C. Foreign stretcher carrying a dead body
13. Pertab Singh said, “I have no ________, for I myself am bearing forth the dead.”
A. fear
B. shame
C. caste
D. choice
Ans. C. caste
14. “That which you lose to-day is lost till the last ________ shall set.”
A. moon
B. sun
C. star
D. day
Ans. B. sun
15. The coffin was carried ________ and ________ and shoulder-high.
A. quickly, quietly
B. stately, slow
C. proudly, firmly
D. sadly, silently
Ans. B. stately, slow
16. Who came to Pertab Singh when “dawn relit the lamp of grief”?
A. A soldier
B. A priest
C. His family
D. The king
Ans. B. A priest
17. Pertab went forth dressed “all in ________.”
A. black
B. red
C. white
D. gold
Ans. C. white
18. What did the priests say was the “fearful thing” that happened?
A. The soldier died
B. War was declared
C. Pertab lost his caste
D. The palace burned
Ans. C. Pertab lost his caste
19. Pertab said there is a caste above both ________ and ________.
A. king and priest
B. Brahmin and Rajput
C. rich and poor
D. East and West
Ans. B. Brahmin and Rajput
20. According to Pertab, the highest caste is “the caste of all Earth’s ________ hearts.”
A. pure
B. brave
C. noble
D. loving
Ans. C. noble
True or False
State whether the following statements are true or false
1. The poem is set during Queen Victoria’s reign.
2. The English soldier and Pertab Singh became instant friends.
3. They rode together only in the evenings.
4. The English soldier died suddenly at the end of his visit.
5. There were four Englishmen in Jodhpore to carry the coffin.
6. Pertab Singh refused to carry his friend’s body.
7. The funeral procession was conducted secretly at night.
8. The Brahmin priests came to congratulate Pertab the next morning.
9. Pertab agreed with the priests about the importance of caste.
10. According to Pertab, the highest caste is “the caste of all Earth’s noble hearts.”
Ans.
1. False (It’s set during King Edward VII’s reign, 1901)
2. True
3. False (They rode “beneath the morning stars” and “beneath the evening sun”)
4. True
5. False (There were only three)
6. False (He insisted on carrying it himself)
7. False (It happened publicly “in the sight of all Jodhpore”)
8. False (They came to tell him he had lost his caste)
9. False (He challenged their understanding of caste)
10.True
Fill in the Blanks
1. The poem is set in the first year of ________ reign.
2. Pertab Singh was the Maharaja of ________.
3. The English visitor was “a soldier, ________ and ________.”
4. Their blood sang that all good wars are ________.
5. At the last day’s end, the ________ stilled the Rose-red House.
6. There were only ________ people of the soldier’s race and creed in Jodhpore.
7. A ________ was suggested because they have “no caste to lose.”
8. Pertab said “I have no ________, for I myself am bearing forth the dead.”
9. The coffin was carried “________ and ________ and shoulder-high.”
10. Pertab declared that Brahmin and Rajput are but ________ to that immortal line.
Ans.
1. King Edward VII’s
2. Jodhpur
3. hilt, heel
4. one
5. Shadow (death)
6. three
7. Sweeper
8. caste
9. stately, slow
10. Dust
Extra Questions
Answer the following Questions
1. Who came to visit Pertab Singh and what was special about their relationship?
Ans. A young English soldier came to visit the Rose-red House of Pertab Singh. Their friendship was based on a deep bond of mutual respect and shared values of courage and brotherhood, transcending the barriers of nationality and background.
2. What does the phrase “their blood sang to them as they rode / That all good wars are one” signify?
Ans. This phrase suggests that both soldiers shared a common spirit and understanding that the essence of soldiering and fighting for noble causes is universal. It indicates that true warriors are united by their courage and valor, regardless of which country or cause they serve.
3. What happened to Pertab Singh’s English friend?
Ans. The English soldier died during his stay at Jodhpore. Death is referred to as “the Shadow” that stilled the Rose-red House and stopped the heart of Pertab’s friend, bringing an end to their joyful companionship.
4. Why was there a problem in finding bearers for the dead soldier?
Ans. Only three people of the soldier’s race and creed were available in all of Jodhpore to carry the body. According to the rigid caste system, a fourth bearer was needed, but no one else of appropriate caste was willing to touch the body of an alien (foreigner).
5. What did people suggest to Pertab Singh as a solution?
Ans. People suggested that Pertab Singh should send for a sweeper to be the fourth bearer. They reasoned that a sweeper, being from the lowest caste, had no caste to lose by carrying the body of a foreigner.
6. How did Pertab Singh respond to the caste-related concerns?
Ans. Pertab Singh declared that he himself would be the fourth bearer, saying “I have no caste, for I myself / Am bearing forth the dead.” He chose friendship and honor over the rigid rules of the caste system, showing remarkable courage and humanity.
7. What warning did the priests give to Pertab Singh?
Ans. The priests warned Pertab Singh that by bearing the body of a foreigner, he would lose his caste permanently. They emphasized that what he lost that day would be lost forever, “till the last sun shall set,” meaning he could never regain his high caste status.
8. What did the Brahmins tell Pertab Singh the next morning?
Ans. The Brahmins came to inform Pertab Singh that he had lost his caste by carrying the dead body of the English soldier. They presented this as a “fearful thing” that had befallen him in the sight of all Jodhpore.
9. What was Pertab Singh’s response to losing his caste?
Ans. Pertab Singh responded defiantly, asserting that there exists a caste higher than Brahmin or Rajput – the caste of noble hearts and true soldiers. He proclaimed that the brotherhood of soldiers, “wide as the world, free as the air,” was more important than traditional caste distinctions.
10. What is the central message or theme of the poem?
Ans. The poem’s central message is that true nobility comes from one’s actions and character, not from birth or caste. It celebrates the universal brotherhood of soldiers and noble hearts, asserting that courage, loyalty, and friendship transcend artificial social barriers like the caste system.