{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, o
Trang 1
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
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
might!be instructed to embrace special trees thought to give Jertitity, The appearance of these beliets, inawhilch the imitfulness of tees suggests Ihe fruitiulness of harvests and tamily-building, indicates that a society Has
Trang 2
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
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 ot 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 tress ini the hopes that they would rain and sunshine Women who hoped to bear children might be instructed to embrace special trees thought fo give fertility, The appearance of these beliefs, in which the fruitfulness of trees suggests the fruitfuiness of harvests and family-huilding, indicates that a society has made its first steps toward symbolic and abstract thinking
376 Mi CRACKING THE TOEFL
Trang 3
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 4
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
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 to trees in the hopes that they would figeAS8 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 truitfulness of harvests and family-building, indicates that a society has made its first steps toward symbolic and abstract thinking
378 MH CRACKING THE TOEFL
Trang 5
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
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
Trang 6
10 The word feaise in the passage is
closest in meaning to
(A) explain
(C) avoid
(D) refuse
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 Fastern 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 reas ot 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
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 trées as sacred, setting them apart by species (as the Druids worshipped oaks)
of 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 fo avoid causing offense to trees These taboos were taken very seriously In some places, one could be punished Severely for injuring the bark of a tree
ot stealing its fruit Before a tree was felled for human use, woodcutters _ i 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
{n some societies, it was claimed that trees cry out in pain when struck
of 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 Thal 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 itis not EớU8đ,
Mĩ a singls 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 bul also the animals and brush that flourish among them The dangers of the forest are hidden; a traveler may of 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 †hem in time and space—@#3 #6: § Such a tree spitit 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 procasses 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 nted ceremonial offerings to trees in the hopes
that they would §sRiS# rain and sunshine Women who hoped to bear
children might be instructed to embrace special treas 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
380 Mi CRACKING THE TOEFL
Trang 7
11 According to paragraph 5 of the
passage, ancient peoples saw
special meaning in
(A) the ability of trees to bear
fruit
(BỊ the three stages in the life
cycle of a tree
(C) trees that required little rain
and sun
(D) the raising of trees’ by
women
Paragraph 5 is marked with an arrow
[>|
The Venernilen of Tress
(n| The Golden Bough, his classic catalpg of mythologies, Sir James
George Frazer extensively documents the significance of tress in world
religion, His chapters ari tree:spirits roam trom Northern Europe to the Eastern Seaboard ot what 1s now the Utiited ‘States to the islands af the Pacific Despite the lack of contact among these regions, the yeneralion
of trees united them: The woods thal covered: large areas of Europe and North America, pafticularly, were difficult to 6#;
lọ crnsS It was not a.great mental leap for peopte to-see the trees [ha
poptllated them as embodiments of the natural forces that governed theif
lives:
On the basis of Frazer's classification, one.can derive three loase stages
of trep warship; In the first, @ society sees he tres as the physical body
of the spirit that inhabits if, muct as tie human body car be seen as
housing the mind It is known that both the Celtic andiflte Germanic
iribes that inhabited anclent Northern Europe regarded certain tiees:as
sacred, setling them apart by spevigs (as the Druids worshipped: cals)’
0f by location (the way certain natural groves: were Tegarded a natural femples‘or sacred spaces in what is now Gerinany).Eacly on, eact of
these treus was regarded as an animate belng with both snirit and body:
Irheda distinct identity, like an individual person, This suggests that it was helieved to have the same impulses and reactions as:(he peaple whip
venerated it
Accordingly, ancient peoples had elaborate taboos designed to avoid causing offense to trees: These tahons were taken vary seriously In same
places one could be punished ieaiieiy for injuring the bark of a trea
or Stealing lis Iruit: Before a tree was tailed for human use, weodcuters inj many.world cultures: would offer It both apologiescand thanks for the Tesaurces Il Was about to provide therm This was necessary to avoid insulting the hee and inviting had fortune Jt was also the case, huwever, That injuries were said to case suffering ta treasias they did (o people | SOMeé societies, itwas claimed that trees ory aut in pain when struck:or cut into A free's spirit and body are considased Insaparable in this first stage
A society makes 2 leap insophisticalion and reaches Frazer's sacond
Stage when it begins-to regard them as separate: Thats, the spirit exists
independently of the physical tres, even it it chooses to dwell there most
of the lime The same spirit may thus take up residance In any tree ofa
forest itis net killed when an individual tree is cut down It is rot Sega
i 2-single tree but rather stands for a group The distinction may seem small, but Il isa significant first step toward symbdfic thitking A.torest,
after all, is mora-than the: sum of its parts It'ercampasses prot-only its
trees but also the-animals:and brush that flourish among ihem The
dangers of ths forest are hidden, a traveler mayor may nat encounter
them on 4 given journey To (hink about a tree:spifil identified with the forestas a whole; therefore, people had to think about [I6femess lui
were removed: from them in time and spare—# ¿Ki Sucit 4 tree spici{ represented the potential and nan the concrete and immediate:
> That transition is completed In the third stage |Liberated fromeach
other, trees.and their epirits:can-bepin to be-seen as symbols and
ambadiments ot other natural processes of significance to primitive Site:
the power of weather and Seasons te protic good or bad harvests, the:
Thysterias of childbirth and disease At that point, the veneration of trees reaches ite'stage of greatest complexity Societies in both Eastem Europe
and the South Pacific presented ceremonial afferings te trees int the hopes
that thay would i rain and sunshine, Women who hoped to hear children might be instructed to embrace’special frees thought ta give
fertility, The appearance of these:baliets, inwhich tha truitfulness af trees
suggests the fruitiulness af harvests:and family-building, indicates that a
Trang 8
provided below Completethe summary by selecting the THREE answer choices that express the most important ideas in the passage Some sentences do not belong in the summary because they express ideas that are not presented in the
passage or are minor ideas in the passage This question is worth 2 points
Three basic levels of tree worship can be observed in The Golden Bough
Answer Choices
lt was forbidden to cut down certain trees
because they would be seriously offended at
being injured
Ancient Germans believed certain groves were sacred and used them as temples, but Druids venerated the oak tree in particular
Certain peoples came to believe that tree
spirits were independent of individual trees
and instead represented a whole forest
Some societies believed each tree had an
individual spirit, the way a human being has
a distinct mind
More is known about the ceremonies of Europe
than about the ceremonies of North America
and the South Pacific A basis for abstract thinking was achieved
when tree spirits were believed to control
natural forces such as crops and human fertility
382 Mi CRACKING THE TOEFL
Trang 9
Daguerreotypes Only a small number of professional photographers ever had any practical experience
as daguerreotypists, those technicians who made photographs through the aguerreniyne process
mid-1800s Other ways of making photographic images on metal plates, such as fintypes and
ferrotypes, were developed rapidly after the advent of the daguerreotype, They quickly eclipsed it in popularity Today, the surviving photographs produced by these.methods are
often referred to as daguerreotypes,, but that designation is incorrect
lt is not surprising that photography enthusiasts began looking for alternatives to the-
daguerreotype almost immediately The materials
it required were both expensive—the plates contained silver and one of the devsloping solutions Contained gold—and extremely risk Strict adherence to §
was necessary in order to avoid poisoning by noxious gases
The steps involved in preparing and exposing a daguerreotype were as laborious and frustrating
as they were hazardous, Images were recorded
on copper plates to which several thin coats of
silver had been applied After being fastened
to wooden blocks, the plates were scoured with alcohol and squares of soft flannel Since even one speck of dust could easily create a
deep enough groove to render the final image
worthless, they had to be perfectly buffed The plates were then bathed in solutions of bromine
and iodine The thin layer of bromo-iodine that
formed on them made them sensitive to light at which point they were reacly for exposure
After exposure, the plates were dipped alternately
Trang 10
and developed them The chilled water kept the plates from breaking up during
The daguerreotypists next applied hydrosulfate soda to the plate surfaces to dissolve any bromo- iodine that had not been exposed to light and brushed them with a solution of gold and chlorine
to brighten the images and sharpen their black- white contrast
There were difficulties for thie daguerreotypists’
customers too The expense of materials and -
labor was passed on to them in the form of very
high prices Only the rich could easily afford to sit for a daguerreotype portrait For those of |
a daguerreotype was a once-in-a- lifetime treat Additionally, daguerreotype plates required long exposures, from 8 to 20 minutes,
in order to yield high-quality images Chairs and tables with special support were designed to help those posing for portraits to remain absolutely still throughout the exposure time If they did not, the resulting image would be blurred Not
even the cleverest such design, of course, could compensate for the need of the human eye to
blink periodically
For all the disadvantages involved in making
daguerreotypes, no one could argue with the
finished product when things went well The process recorded textural detail with a realism that still seems shocking The sheen of satin and the dull, heavy nap of flannel are easily distinguished Those posing for daguerreotypes tired after trying to maintain the same facial expression for minutes at a time; the result was that their features often relaxed into an attractive thoughtfulness
The incentive to develop a photographic process that retained the advantages of the daguerreotype without the disadvantages was thus powerful The substitute with the most lasting popularity was the ferrotype or tintype, which
384 MH CRACKING THE TOEFL