Tài liệu Cracking the toefl ibt 2008 part 35 pdf

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 o

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

366 MB CRACKING THE TOEFL

The Princeton Review TOEFL iBT Practice Test

THE 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

368 Mi CRACKING THE TOEFL

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

That transition is completed in the third stage

Liberated fromm 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

THE PRINCETON REVIEW TOEFL iBT PRACTICE TEST MX 369

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

370 MB CRACKING THE TOEFL

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

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,

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

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

llfe: the power of weather and seasons to produce good or bad

harvests, the inysteries of childbirth and disease At that point, the:

ircboth Eastern Europe-and the South Pacific presanted ceremontal offerings lo trees in ihe Hopes that they woul{ WSS® raint.and

sunshine, Women wtio hoped te bear children might be instructed twembrace special trees thougtit to give teriility The appearanca

af these beliefs; in'which the fruitiutness:of trees suggests the fuitiilness:of harvests and family-building, indicates thal.a society has made ils first steps toward symballe and abstract thinking

THE PRINCETON REVIEW TOEFL iBT PRACTICE TEST MM 371

2 The word Ñ

closest in meaning to

(A) enter

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

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

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 otfier 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 to trees in the hopes

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 fruittulness of trees suggests the fruitfulness of harvests and family-building, indicates that a society has made its first steps toward symbolic-and abstract thinking

372 MM CRACKING THE TOEFL

3 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 [=]

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

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

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,

THE PRINCETON REVIEW TOEFL iBT PRACTICE TEST Mi 373

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

of trees united them The woods that covered large areas of Europe and

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

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

374 MB CRACKING THE TOEFL