Now that you’ve completed your TOEFL preparation, it’s time to try a full-length TOEFL practice exam Use the test in Chapter 17 to practice the techniques and approaches you've worked on through- out the book and to familiarize yourself with the types of questions you'll see on test day Make sure to time yourself as accurately as possible while taking the test
EVALUATING YOUR PERFORMANCE
Because of the nature of the TOEFL iBT exam, it is difficult to obtain a scaled score similar to the one you'll receive after taking your actual exam However, it is still possible to evaluate your performance and get an idea of how you'll do on the real thing
READING AND LISTENING SECTIONS
For these two sections, go through each question and analyze your performance Keep track of ques- tions that you got correct and see if you can categorize them as follows:
1 Correct: These are questions that you fully understood You had no problem an- swering them and spent very little time on them
2 Correct, guessed: These are questions you got right, but you guessed the correct answer For these questions, make sure you try to figure out why the right answer is
right Also, look at the other choices What made you avoid them?
3 Incorrect, mistake: This means that you got the question wrong, but you see your mistake This type of situation is very common Often, it results from not using the techniques described in this book or from going too quickly on the test Mini- mize the number of questions that fall into this category, and you'll do well on the TOEFL
4 Incorrect, don’t understand: This is for the questions that you got wrong and you're not sure why It could be a comprehension problem Or maybe you misunderstood what the question was asking For these questions, look back at the choices, Were there any obviously wrong answers? Did you fall for a trap answer? What could you have done differently?
SPEAKING AND WritiNG SECTIONS
If at all possible, try to record your spoken responses Listen to them, and see how closely they match the templates we’ve provided If possible, play the responses for an English speaker and ask that person to evaluate your response
Do the same for your written responses Compare what you've written with the samples provided in this book Do you have a clear introduction? Does your response include transition words? Do you use examples appropriately?
WHAT NOW?
After you've finished our practice test and your self-evaluation, you should take the full- length prac- tice test available from ETS (www.ets.org) This will give you an opportunity to get a scored result
Don’t forget to refer back to the section on “The Week Before the Test” in Chapter 1 of this book for more tips on your final preparation
Trang 3
The Princeton Review
Trang 4THE READING SECTION
For this section, you will read three passages and answer questions about their content You will have 60 minutes to answer all the questions You may begin
The Veneration of Trees In The Golden Bough, his classic catalog of mythologies, Sir James George Frazer extensively documents the significance of trees in world religion His chapters on tree spirits roam from Northern Europe to the Eastern Seaboard of what is now the United States to the islands of the Pacific Despite the lack of contact among these regions, the veneration of trees united them The woods that covered large areas of Europe and North America, particularly, were
difficult to Bemetrata and dangerous to cross It
was not a great mental leap for people to see the trees that populated them as embodiments of the natural forces that governed their lives
On the basis of Frazer's classification, one can derive three loose stages of tree worship In the first, a society sees the tree as the physical body of the spirit that inhabits It, much as the human body can be seen as housing the mind It is known that both the Celtic and the Germanic tribes that inhabited ancient Northern Europe regarded certain trees as sacred, setting them apart by species (as the Druids worshipped oaks) or by location (the way certain natural groves were regarded as natural temples or sacred spaces in what is now Germany) Early on, each of these trees was regarded as an animate being with both spirit and body It had a distinct identity, like an individual person This suggests that it was believed to have the same impulses and reactions as the people who venerated it
Accordingly, ancient peoples had elaborate taboos designed to avoid causing offense to trees These taboos were taken very seriously In some places, one could be punished
Trang 5
for injuring the bark of a tree or stealing its fruit Before a tree was felled for human use, woodcuiters in many world cultures would offer it both apologies and thanks for the resources it was about to provide them This was necessary to avoid insulting the tree and inviting bad fortune, It was also the case, however, that injuries were said to cause suffering to trees as they did to people In some societies, It was claimed that trees.cry out in pain when struck or cut into A tree's spirit and body are considered inseparable in this first stage
A society makes a leap in sophistication and reaches Frazer's second stage when it begins to regard them as separate That is, the spirit exists independently of the physical tree, even if it chooses to dwell there most of the time, The same spirit may thus take up residence in any tree of a forest; it is not killed when an individual tree is cut down It is not | a single tree but rather stands for a group, The distinction may seem small, but it is a significant first step toward symbolic thinking A forest, after all, is more than the sum of its parts It encompasses not only its trees but also the animals and brush that flourish among them The dangers of the forest are hidden, a traveler may or may not encounter them on a given journey To think about a tree spirit identified with the forest as a whole, therefore, people had to think about phenomena tha removed from them in time and space—iias
& Such a tree spirit represented the potential and abstract rather than the
concrete and immediate
Trang 6
that point, the veneration of trees reaches its stage of greatest complexity Societies in both Eastern Europe and the South Pacific presented ceremonial offerings to trees in the hopes that they would § rain and sunshine Women who hoped to bear children might be instructed to embrace special trees thought to give fertility The appearance of these beliefs, in which the fruitfulness of trees suggests the fruitfulness of harvests and family-building, indicates that a - society has made its first steps toward symbolic and abstract thinking
Trang 7
1 It can be inferred from paragraph
1 of the passage that the peoples of Europe and North America
associated trees with
(A) travel to distant places (B) the religions of older tribes (C) dangerous forces of nature (D) the common culture of
humanity
Paragraph 1 is marked with an arrow [>]
The Veneration of Tress »> in The Golden Bough his classic cataing of mythologies Sir
James George Frazer extensively documents the significance of irees inworld religion, His chapters on tree spirits roam from Northern Europe to.the Eastam Seaboard of what is now the Linited States to the islands of the Pacific, Despite the lack of contact among these- regions, the veneration of trees united thami The woods: thal covered
large areas of Europa and North America, particularly, were: difficult to
(REE and darigerous-to cross JL.was nol a:great mental leap tor pee people to see the trees thal populated them as embodiments:ot the aa
natural foreas that gavernied Iheir lives ey
On the basis of Frazer’s classification, ane can derive three Ipose Ea
stages of tree worship: Inthe first, a spciety.sees the lee as the :
physical body of the spirit'thal inhabits it, much as the human body
can ba seer as housing the mind \t js known thal bottt the Ceiticiand
the Germanic lribes:thal inhabited ancient Norther Europe regarded certain tress 2s sacréd, setting them apart by Species (as the Druids worshipped oaks) or by location (the way certain natural groves were regarded:as'natural temples: or sacred Spaces in what is now
Germany) Early on, each of these tees:was (eganded as an animate
being.with both spirit and body, Ithad a distinct identity, likean
individual person, This suggests:ttat it was believed te: have the same impulses and reactions as the people who venerated it
‘Accordingly, ancient peoples had elshorate taboos ilesigned toravoid causing olfense to trees These tahoos were:taker' very seriously: In some places, ong-cauld be punished § for injliring the bark
ofa trea-or stealing its fruit, Betore a tree was falled far human use, woodcutters in many world cullures:-would offer ii both apologies ‘and thanks for the resources it was:aboul Yo provide them This was necessary to.avoid insulting the tree and inviting bad fortune: Ihwas also the case, fiowever, thal injuries were Said to cause:sutteying to thees:-as they did to people, [n some: societies it was: claimed that trees ery:out'in pain whenshuck orcut into A tree's-spirit and bady:
afe considered inseparaiite in ttils first stage
A’Society:makes:a leap in sophistication-and yeaches Frazer's second stage when it begins to regard them as separate That is, Ihe spirit
axisis independently of the physical tree, even if jt choases:to-dwel}
there most of the time: The same spirit may ttius lake up residence inany tres ofa forest: itis not killed when an individual tree is cut
AREAS 2 single tres: but rather stands for2 group, seam smail, buí it is a significant lirst step towetd š
syrtbolic thiniking A'ïorest, after alÌ, is more thar! te su mí Its pants jf encompasses not ottly its imes bul also'the animals arid) brush trat , flourish among them, The dangers of the forest are-Hidden;-a traveler : may ar may not encounter theron a given journey To think about-a : Wee spirit identitied with the forest a8-a whole, therefore, people had i to link about phenomena thal were removed from them in time and
abe pikes Suctyaittee-spiritrepresented tha
potential and abstract rather than the concrete and immediate
That transition is completéd inthe third stage Liberated trom each
other, trees and thelr spiyits-car begin to be seen as symbols-and
embodimerits of other natural processes of significance ta primitive llfe: the power of weather and seasons to produce good or bad
harvests, the inysteries of childbirth and disease At that point, the:
veneration of trees reaches Its stage of greatest complexity, Societigs
Trang 82 The word Ñ closest in meaning to (A) enter (B) locate (C) survive (D) consider
The Veneration of Trees
In The Golden Bough, his classic catalog of mythologies, Sir James George Frazer extensively documents the significance of trees in world religion His chapters on tree spirits roam from Northern Europe to the Eastem Seaboard of what is now the United Staies to the islands of the Pacific Despite the lack of contact among these regions, the veneration of trees united them The woods that covered large areas of Europe and
North America, particularly, were difficult to WÑWj artd dangarous
to cross, It was nota great mental leap for people to see the trees that populated them as embodiments of the natural forces that governed their lives
On the basis of Frazer's classification, one can derive three loose stages of tree worship In the first, a society sees the tree.as the’ physical body of the spirit that inhabits it auch as the human body can be seen as housing the mind It is known that both the Celtic and the Germanic tribes that inhabited ancient Northern Europe regarded certain Hees as sacred, setting them apart by species (as the Druids worshipped oaks) or by location (the way certain natural groves were regarded as natural temples or sacred spaces in what is now Germany) Early on, each of these trees was regarded as an animate being with both spirit and body It had a distinct identity, like an individual person This suggests that it was believed to have the same impulses and reactions as the people who venerated it
Accordingly, ancient peoples had elaborate taboos designed to avoid causing offense to trees These taboos were taken very seriously In some places, one could be punished § § for injuring the bark of a tree or stealing its fruit, Before a tree was felled for human use, woodcutters in many world cultures woutd offer it both apologies and thanks for the resources it was about to provide them This was necessary to avoid insulting the tree and inviting bad fortune it was also the case, however, that injuries were said to cause suffering to trees as they did to people In some societies, it was claimed that trees cry out in pain when struck or cut into A tree's spirit and body are considered inseparable in this first stage
A society makes a leap in sophistication and reaches Frazer's second stage when it begins to regard them as separate That is, the spirit exists independently of the physical tree, even if it chooses to dwell there most of the time The same spirit may thus fake up residence in any tree of a forest; it |s not killed when an individual tree is cut down It is not § ( a single tree but rather stands for a group The distinction may seem small, but itis a significant first step toward symboiic thinking A forest, after all, is more than the sum of its parts, It encompasses not only its trees but also the animals and brush that flourish among them The dangers of the forest are hidden; a traveler may or may not encounter them ona given journey To think about:a tree spirit identified with the forest as a whole, therefore, people had to think about phenomena that were removed from them in time-and space
Such a tree spirit represented the potential and abstract rather than the concrete and immediate
Trang 93 The author mentions the Druids in paragraph 2 as an example of a people that (A) exhibited all three stages of tree worship (B) punished people for stealing fruit (C) worshipped a particular species of tree (D) cut down many trees as its civilization expanded Paragraph 2 is marked with an arrow [=]
The Veneration of Tress
In The Golden Bough, his classic catalog ot mythologies, Sir James George Frazer extensively documents the signiticance of tress in world religion, His chapters:on ies spirits roam from Northern Europe:to the Eastern Seaboard of what is now the United States to the islands-of the Pacific, Despite the lack af contact amang these regions, the veneration
of trees united nem, The woods that covered large areas of Enrope and North America, particularly, were difficult to (iM and dangerous
to cross it was-pot a greal mental leap tor people to soe lhe trees that
populated them as embodiments of the natural forces that govered thelr fives:
=> On the basis of Frazer's classification, one can derive thres-loase stages of tee worship in the first, a society sees the lres a8 the physical bady of the spirit that inhabits it, much:as the human body cara seen ag housing the mind, It is known that both the Celtic and the Germanic tribes that Inhatiited ancient Novthery Europe regarded certain trees a5 sacred, seiting them apart by species (as the Druids warshipped aks}
or by location (the way certain natural groves were tegarded as natural
temples or sacred spaces in what is now Germany) Early on, each of
these trees waa regarded a¢- an animate being with both spitit and body,
(Thad adistinet identity, likean individual person This suggests that it was believed to have the-same impulses'and reactions as the people wha
venerated it
Accordingly, ancient peoples'had elaborate tabaos designed to avoid
causing otfense ta trees Thess tahoos ware taken very seriously In some places, ane could be punished, for injuring the bark of a iree or stealing ‘its feult: Beiors.s tree was felled for humen use, woodcutters
in'many world cultures would niferit both apologies and thanks-tor the
Tesources it was about to provide them This was necessary to avoid
insutting the (res and inviting bad fortune; twas also the case, howevel, that injures were said to cause suflering to:trees as they cid to people In somesocieties, twas claimed thal trees cry out in pain when struck or bul into; A tree’s spirit and body ara considered inseparable in this first stage
‘A society makes 4 leap in sophistication and reaches Frazer's second stage when If begins to regard them as separate That is, the spirit exists: Independently af (he physical tee, even if it chooses to dwell there mest of the time The same spirit may thus take up residence in any Iree-of a
forest; i} Is not Killed when an individual tree-(s cut down, |tis not iE
a single tee but rather stands-fora group The distinction may seam small, but it isa Significant first step ieward symbolic thinking, 4 terest, after all, is move than Ihe su dí fis parts, If encompasses not only Its frees bul also the animals and brush itsat flourish among them The Hangers of the torest‘are hidden; a traveler may or may not encounter them on a given jaumey: To think abouta tree spirit identified with the
forss{ as:a wHole, therefore, paopte had to think-abaut phenomena tvat
were removed from them in time and Spa
Such atree spirit represantad the:potential and abstract rather than the vencrate and immediate
That transition is completed in the third stage Liberated from each athe,
frees and Iheir spirits tani begin in be-seen2s symbols and embodiments
of offier natural processes af significance 'to primitive life: the power ot weather and seasons to produce good or bad harvests, the mysteries
of childbirth and disease Al that point, Ine veneration af frees reaches
its stage: of greatest complexity, Societies in both Eastern Europe.and the South Pacific presanted earemonial offerings ta \rees ir the lrppøs
that thay would SMM rain and sunshine Wemen who fioped to bear
childern might be instructed to embrace special trees thougtt to give fariilily The appearance of these beliefs, in which the (uittuiness of trees suggests the truttfulness of harvests and family-building, indicates that a society has made ifs lirst steps toward symibolit and abstract thinking,
Trang 10
4 The word j in the passage is The Veneration of Trees
closest in meani ng to In The Golden Bough, his classic catalog of mythologies, Sir James
George Frazer extensively documents the significance of trees in-world religion: His chapters on tree spirits roam from Northern Europe to the
(A) occasionally Eastern Seaboard of what is now the United States to the islands of the
( B ) harsh ly Pacific Despite the lack of contact among these regions, the veneration of trees united them The woods that covered large areas of Europe and (C) re peated ly North America, particularly, were difficult to § and dangerous ( D) secr etly to Gross It was not a great mental leap for people to see the trees that
y populated them as embodiments of the natural forces that governed their lives,
On the basis of Frazer's classification, one can derive three loose stages of tree worship In the first, a society sees the tree as the physical body of the spirit that inhabits it:much as the human body can be seen as housing the mind, Itis known that both the Celtic and the Germanic tribes that inhabited ancient Northern Europe regarded certain trees as sacred, setting them apart by species (as the Druids worshipped oaks) or by location (the way certain natural groves were regarded as natural temples or sacred spaces in what is now Germany) Early on, each of these trees was regarded as an animate being with both spirit and body Ht had a distinct identity, iike an individual person This suggests that it was believed to have the same impulses and reactions as the people who venerated it
Accordingly, ancient peoples had elaborate taboos designed to avoid causing offense to trees These boos were taken very seriously In some
places, one could be punished §# for injuring the bark of a tree
or stealing its fruit, Before’a tree was felled for human use, woodcutters in many world cultures would offer it both apologies ‘and thanks for the resources it was about to provide them This was necessary to avoid insulting the tree and inviting bad fortune It was also the case, however, that injuries were said to cause suffering to trees as they did to people In some societies, it was claimed that trees cry out in pain when struck or cut into A tree's spirit and body are considered inseparable in this first stage
A society makes a leap in sophistication and reaches Frazer's second stage when it begins to regard them as separate, That is, the spirit exists independently of the physical tree, even if it chooses to dwell there most of the time The same spirit may thus take up residence in any tree of a forest: itis not killed when an individual tree is cut down If is not 6 a single tree but rather stands for a group The distinction may seem small, but it ts a significant first step toward symbolic thinking A forest, after all, is more than the sum of its parts It encompasses not only its trees but also the animais and brush thal flourish among them The dangers of the forest are hidden; a traveler may or may not encounter them on a given journey To think about a tree spirit identified with the forest as a whole; therefore, people had to think about phenomena that were removed from them in time and space—ig š Such a tree spirit represented the potential and abstract rather than the concrete and immediate
That transition is completed in the third stage Liberated from each other, trees and their spirits can begin to be seen as symbols'and embodiments of other natural processes of significance to primitive life: the power of weather and seasons to produce good or bad harvests, the mysteries of childbirth and disease At that point, the veneration of trees reaches its stage of greatest complexity Societies in both Eastern Europe and the South Pacific presented ceremonial offerings fo trees in the hopes
that they would S48 rain and sunshine Women who hoped to bear
children might be instructed to embrace special trees thought to give fertility The appearance of these beliefs, in which the fruitfulness of trees suggests the fruiffulness of harvests and family-building, indicates that a society has made its first steps toward symbolic and abstract thinking
Trang 11
i jm=
5, Which of the follawing is NOT mentioned as evidence that ancient peoples believed trees had individual spirits?
(A} They apologized to a tree before cutting it down (B) They had rules against
injuring tree bark
(C) They thought trees could express pain
(D} They gave each tree a personal name
The Veneration of Trees
In The Galden Bough, his classic catalog of mythologies; SirJames
George Frazer extensively documents the: significance of trees iv world
religion His chapters on tree-spirits: roam trom Narihern Europe te the
Eastem Seaboard ot what's now the United States fo the islands of the
Pacifie, Desplle the lack of content arnong these-regions, the veneration of treas united them The woods that covered lar areas of Europe and
North America, parfisularly, were difficult to [MP
to cross {t'was nota greal inental leap for peapla to ‘see the:trees that panulated thei as emborliments of the natural forces that governed their
ives,
On fhe-basis.of Frazer's classification, one can derive ihrée loose:stages
of trae worship, Jn the Jirst, a'sociely sees the tree 2s the physical body of the spirit that Intabits il, muchas the huinan body, can De seerraš housing the mind it is: known that bath the Celtic and the Germanic tribes that Inhabited ancient Northam Eucope reganied certain trees as: sacred, setting (hem apart by species (as ths Druids worshipped oaks) or by location (the way certain natural groves were regarded a5 natural fempies of sacred spaces in whal is now Germany), Early on, each ol these tress was Tegartied as an animate heing-with bath spirit and body, i{ had adistinct identity, like-an individual person This suggests that it was believed to Have the Same-impulses and Teactions ws the people who venerated it
‘Accordingly; ancient peaptes tiad elaborate taboos designed lo.avoid
causing offense to trees; These taboos were taken vary seriously In same
places, one could be punished Baila tor injuring the bark ofa tree
or siealing ifs-fruit, Bafare a tree was ielled for human use, woodcutters in many world cultures would offer it both apologies and thanks for the resources it was aboul!to provide Iheitt This was necessary lo avoid insulting:the treeand inviting bad fortune, |t was:alsa the case, however, that injuriés were said fo tatise suffering to ttees-as they did to people,-In some societies; It was claimed that trees ory out in pain when struck or cut into A tree's spirit.and body are considered inseparable:in this first
stage
A society makes a leap in sophistication and reaches Frazer’s-secand
siage when it begins to tegard them as:separats That is, the spirit exists
independently of the physical tree even it it chooses tc dwell Ihera mast of the'time The same:spiril may thus take up residence tp any tree of a
forest; it fs not killed when ar individual tree fs cut:rlown, (isnot [BE
WG asingle tree but rather stands tora group The'distinction may seam small, bulit isa Significant first step toward symbolic fhinking A forest, stter all, is more than the sum ol its parts Ib encompasses not only its trees but also the animals and brist that flayrish-amang them The dangers of {he forest are hidden; a traveler may or May, not éncounter them on-a.given journey, Ty think-about 3 Uee-spiril identified will the forest asa whole, therefore, people had to think about phenomena that
wase'remaved {rom them in time and space—f
Such ä bes spirit represented the potential and abstract rather than the
concrekeand iminediate
That transition Is compieted in-the third-stage Liberated fram each other, trees and their spirits can begin te be sean as symbols and embodiments of other nafural processes of slgniticance to primitive: life: the power of
weathian and seasons to prodUUoe quod or bad harvests; fhe mysteries at
childbirth and disease At that poinl, the veneration af tees reaches its
stage of greatest complexity Societies In both Eastern Europe and the
South Pacific presented ceremonial offerings to trees in the hopes that Ễ
they woul #25 sain and sunshine Women who:hoped tohear children
Trang 12
6 The second stage of tree worship discussed in the passage involves a distinction between (A) sacred trees and ordinary trees (B) the spirit and the body of a tree (C) _ trees with and without spirits (D) single trees and trees in forests
The Veneration of Trees
In The Gofden Bough, his classic catalog of mythologies, Sir James George Frazer extensively documents the significance of trees in world religion His chapters on tree spirits roam trom Northern Europe to the Eastem Seaboard of what is now the United States to the islands of the Pacific Despite the lack of contact among these regions, the veneration of trees united them The woods that covered large areas of Europe and
North America, particularly, were difficult to and dangerous
to cross, It was not a great mental leap for people to see the trees that populated them as embodiments of the natural forces that governed their lives
On the basis of Frazer's classification, one can derive three loose stages of tree worship in the first, a society sees the tree as the physical body 0l the spirit that inhabits il, much as the human body can be seen as housing the mind It is known that both the Celtic and the Germanic tribes that inhabited ancient Northern Europe regarded certain ees as sacred, setting them apart by species (as the Druids worshipped oaks) or by location (the way certain natural groves were regarded as natural temples or sacred spaces in what is now Germany) Early on, each of these trees was regarded as an animate being with both spirit and body, it had a distinct identity, like an individual person This suggests that il was believed to have the same impulses and reactions as the people who venerated it
Accordingly, ancient peoples had elaborate taboos designed to avoid causing offense to trees These taboos were taken very seriously In some places, one could be punished gemmeesty for injuring the bark of a tree or stealing its fruit Before a tree was felled for human use, woodcutiers in many world cultures would offer it both apologies and thanks for the resources it was about to provide them This was necessary to avoid insulting the tree and inviting bad fortune It was also the case, however, that injuries were said to cause suffering to trees as they did to people in some societies, it was claimed that trees cry out in pain when struck or cut into, A tree’s spirit and body are considered inseparable in this first stage
A society makes a leap in sophistication and reaches Frazer's second stage when it begins to regard them as separate That is, the spirit exists independently of the physical tree, even if it chooses to dwell there mast of the time The same spirit may thus take up residence in any tree 0í a _ forest; it is not killed when an individual tree is cut down It is not R@#Bđ: #6 a single tree but rather stands for a group The distinction may seem small, but itis a significant first step toward symbolic thinking A forest, after all, is more than the sum of its parts !! encompasses not only its trees but also the animals and brush that flourish among them The dangers of the forest are hidden; 2 traveler may or may not encounter them ona given journey To think about a tree spirit identified with the forest as a whole, therefore, people had to think about phenomena that were removed from them in time and space—ts
Such a tree spirit represented the potential and concrete and immediate
Trang 13
in the passage is closest in meaning to (A) (B) (C) (D) limited to hidden within regarded as venerated as
The Veneration of Trees
In The Golden Bough, hisclassic catalog of mytinlogies, Sit James: George Frazer extensively documents the significance of trees in world
religion, His chapters On ree Spirits tamifrom Northern Europe ta the
Eastern Seaboard of what is now tha United States tothe islands of the Patific Despilethe lack of contact among these regions, the veneration
of tress anited them The wands that cavered| large areas of Europe ard
North America, particularly, were difficult to: | and dangerous
fa censs |I was.nota greal mental leap for people see the trees that
pepulated them.as embodimenis of the natural forces that governed their
lives
On the basis of Frazer's classification, one can derive three lOosestages) = ee of feewarstiip In the first, a society sees the tras as the physical body = ol the spint that inhabits it, much as the human body:cart be seenias housing the mind, it is known that both the Geltic-and the Germanic tribes that inhabited ancient Norther Europe tegarded certain trees as sacred, Sefiing them apart by species.(as (he Druids worshipped aaks) = & or by location (the way certain natural groveswererecarded as natural = Ế
leinples of Sacred spaces.in whal isnow Germany) Early on, each of
these trees was reqarded as an animate being with both spirit and body, (Lhadéa distinct identity, (ikean individual person This suggests that it
was believed fo Have the-same impulses and reactions as the:people who
venerated i:
Accordingly, ancientpacples had elaborate tahogs:đesinnrIerl 10 avoid
causing offenseto (res, These tabous were laken very seriously In some
places, ane cauid be punished meses for injuring the bark-of a tree: of stealing its fruit, Betaré-a tree wes felled for human use, woodculters
ii Many world cultures would offer it both anologies and thanks for the
resouroes itwas about to provide them, This was:necessary (0 avaid
insulting the'tree and inviting bad fortune 11 was-also the case, however,
(hal injuries-were Said tei cause Suffering {0 Irees as:they did ta people
ln some Societies, it was claimed that leas:cry: ott in:paih when struck _ or tut into A tree's spiritand body are considered inseparebie in this
tirst siage,
Asociety makes a lean insophistication and teaches Frazer's secand i stage when it begins:-to regard them as separate That is, te spiritexists Ƒ independently of the physical Ires, evenif it ctiooses:ta dwell there most
of the time The same spirit may thus take-up residence in-any tree of a
forest; it ìs not killed when an individual tree 7s cut down Ibis not Hiei
fii single trea but rather stands for a.graup The distinction may seam
small, but it isa:siqniticant first step toward symibalic thinking, ATorst, after all, is: more than the surrot iis parts, Itencoumasses: not.only its trees: but aiso the animals and brash that flourish among tfien The dangers.of the torest are tiidden; a traveler may or may notencounter
(Ham on 4.given journey: To think about a trea spiritidentified with ihe
forest 8s a whinle therefore: people had {a titink-about phenomena that
were'remaved from them in time aad space ;
Such a tree spirit nepreseitted the patentiat and abstract ralherthan the |
concrete and linmediate,-
That transition is completed in the third stage Liberatad from each ofhes,
lees and thelr spirits can begin to be-seen as symbols and embodiments of other natural processes of significance to primitive life: the powerof =
weather and seasons to produce good or bad harvests, |he mysteries : of childbirth and disease, At that point, the venaration of trees reachiss iis:stage of Qreatast complexity: Societies: in batti Eastern Eurape and the South Pacific presented ceremonial offerings to trees In the hopes
i ain and:stinshine Women who hoped fi bear
childien might be instructed twembrane special jrees thought to give fertility The anpearance:of these teliets, in which the fruitfulness of trees
suggests the truithilness of harvésts anid family-buiiding indicates that a
Trang 14
phrase indicate tha
(A) the forest was actually much less dangerous than people
thought it to be
(B) people stopped fearing the forest at the second stage of tree worship
(C) some aspects of the forest
can be imagined but not seen
(D) many travelers were
seriously hurt in the forest
The Veneration of Trees
In The Golden Bough, his classic catalog of mythologies, Sir James George Frazer extensively documents the significance of trees in world religion His chapters on tree spirits roam from Northern Europe to the Eastern Seaboard of what is now the United States to the islands of the Pacific, Despite the lack of contact among these regions, the veneration of trees united them The woods that covered | eas of Europe and Nort America, particularly, were difficutt to pe and dangerous to cross It was not a great mental leap for people to see the trees tha† populated them as embodiments of the natural forces that governed their lives
On the basis of Frazer's classification, one can derive three loose stages of tree worship In the first, a society sees the tree as the physical body of the spirit that inhabits it-much as the human body can be seen as housing the mind It is known that both the Ceitic and the Germanic tribes that inhabited ancient Northern Europe regarded certain tees as sacred, setting them apart by species (as the Druids worshipped oaks) or by location (the way certain natural groves were regarded as natural temples or sacred spaces in what is now Germany) Early on, each of these trees was regarded as an animate being with both spirit and body tt had a distinot identity, like an individual person This suggests that it was believed to have the same impulses and reactions as the people who venerated it
Accordingly, ancient peoples had elaborate taboos designed to avoid causing offense to trees These laboos were taken very seriously In
some places, one could be punished ¥ tor injuring the bark
ola tree or stealing its fruit, Before a tree was felled for human use, woodcutters in many world cultures would offer it both apologies and thanks for the resources it was about ta provide them This was necessary fo avoid insulting the tree and inviting bad fortune It was also the case, however, that injuries were said to cause suffering to trees as they did to people In some societies, it was claimed that frees cry out in pain when struck or cut into A tree's spirit and body are considered inseparable in this first stage
A society makes a leap in sophistication and reaches Frazer's second stage when it begins to regard them as separate That is, the’spirit exists independently of the physical tree, event if it chooses to dwell there most af the time The same spirit may thus take up residence in any tree of forest: it is not killed when an individual tree is cut down tt is not ;
iG a single tree but rather stands for a group The distinction may seem
small, but it is a significant first step toward symbolic thinking: A forest, after all, is more than the sum of its parts It encompasses not only its trees but also the animals and brush that flourish among them The dangers of the forest are hidden; a traveler may or may not encounter them on a given journey, To think about a tree spirit identified with the forest as a whole, therefore, people had to think about phenomena that
were removed from them in time and space tại S
Such a tree spirit represented the potential and abstract rather than th concrete and immediate
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9, The author implies that the most complex phase of tree worship involves
(A) the belief that all trees are
sacred
(B} distinguishing between male and female tree spirits (C) different ceremonies for
different seasons
(D) the use of trees as symbols
The Veneration of Trees
In The Gotden Bough, his classié catalog of mythotagies,-Sir James
George Frazer extensively documents-the signiticance of trees in world religion His chapters on tree: spirits roam (ram: Northern Europe tothe Eastern Seaboard af what is now the United Siates to the istands:of the Pacitic Despite the lack:of cantact among these regions, the veneration of hees.united them: The woods that covered large areas-of Europe and North America, parlicuiarly, were-difficult te and dange! to-cross IL was not a great mental (eap for people ta see'the trees that populated them as:ambotliments of the natural forces Iitai governed their
lives
On the:basis of Frazer's classification, one can derive threa [aose sỈagez
of tree worship In thetlinst, a society sees the tree as the pliysinal body
of the spiritthat inhabits il, much a lhe human body ean.be seen.as: housing the mind, itis Known that both the Celticiand the Germanic tribes that inhabited ancien! Norther Europe regarded cerlain trees as
sacred, seifing them apart by:spenies (as-ihe Druids worshipped aaks) of by Jocatibn (the way certain natural groves were regarded as natural
lemples or sacred:spaces in what ts now Germany), Early'on, each ot these trees was regarded as an animate being with both spirit and body Itliad a distinct identity, like an individual person This suggests that fl
was believed torhave the same:impulses and reactions as the people wha venerated it
Ascordingly, ancient peoples had elaiorate taboos designed to avoid causing offense to tress, These
places, ane could be punished § iy for injuring the bark of a tree
or stealing its fruit Before e tree was letled for human use, woodoutters inary world cullures would offer it bot apolagies and thanks forthe = |
respurces it was-aboul-to provide them This was necessary to avoid insulting the (reeand Inwiting bad fortune: if was also the case, however, =f that injurigs were said:to cause suffering to traesias they did to people:
Invsame socisties, itwas claimed that trees ory: out itr painwher' struck of cut into A tree's spirit and body ate considered inseparable:in this E
first stage:
A Soelety makes: leap in sophistication and reaches Frazei’s second : stage when it begins io regard them as separate Thatis, the spirit exists
independently of the physical ee, even ifit chooses to dwell there most [
ofthe lime: The-same spirit may thus lake up Tesidance Inany tree ofa
forest; ii is‘not Killed-when an individual, tee is cut down It is not Gaia ie @ single tre but rather stands for a group The distinction may seem, |
sivtall,, but it $a Significant first step toward symbolic thinking & forest,
alter al, is more-than the sum of its paris, If encompasses not anly its :
frees butt also the antinals and brush that flourish among them, The
dangers of the lorest are:hididen; @ traveler may or may nat encounter them on agiven joumey Te livink about 2 tree:spirit Identified with the
forest as.a whole; therefore, peaple-had.to think about that
were removed fromthem in time-and space—e rai Suoh a tres Spirit represented ihe patuntial ang abst nine =|
concretevand immediate:
Thatitransition is completed inthe third:stage Liberated fromeaah other, trees and their spirits can begisy to be seen:as symbois-and embodiments pf other naiural processes of significance lo primitive |ifé: the power of
weallier and seasons to'produce qatar bad harvests, themysteries: of childbirth-and disease, At that paint, thie-veneration of (tees reaches its stage of greatest complexity Soviéties In-both Eastern Europe and
the South Paoifi presented carsmonial offerings to-trees in the hopes il /aln and sunshite Women wii0 hoped to bear
phillfen might be siflicied to embrace special trees Ihought targive:
fertility; Theappaarance ot these beliets, inwhich the:lruitfulness of trees suggests the fruitfulness.ot harvests and family-building, indicates thata