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 throughout 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 on the real thing READING AND LISTENING SECTIONS For these two sections, go through each question and analyze your performance Keep track of questions that you got correct and see if you can categorize them as follows: Correct: These are questions that you fully understood You had no problem an- swering them and spent very little time on them 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? 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 Minimize the number of questions that fall into this category, and you'll well on the TOEFL 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 practice 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 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 difficultto 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 of the passage that the peoples of Europe and North America associated trees with (A) (B) (C) (D) travel to distant places the religions of older tribes dangerous forces of nature the common culture of humanity Paragraph 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 theseregions, 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 people to see the trees thal populated them as embodiments:ot the pee aa On the basis of Frazer’s classification, ane can derive three Ipose Ea natural foreas that gavernied Iheir lives 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 ey : 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 : Spaces in what is now or sacred were regarded:as'natural temples 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 the bark § for injliring be punished some places, ong-cauld 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 beginsto regard them as separate That is, Ihe spirit axisis independently of the physical tree, even if jt choases:to-dwel} — It can be inferred from paragraph there mostof the time: The same spirit may ttius lake up residence is cut inany tres ofa forest: itis not killed when an individual tree AREAS single tres: but rather stands for2 group, seam smail, buí it is a significant lirst step towetd 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 a given journey To think about-a may ar may not encounter theron Wee spirit identitied with the forest a8-a whole, therefore, people had to link about phenomena thal were removed from them in time and abe pikes Suctyaittee-spiritrepresented tha š , : : i potential and abstract rather than the concrete and immediate That transition is completéd inthe third stage Liberated trom each begin to be seen as symbols-and other, trees and thelr spiyits-car ta primitive embodimerits of other natural processes of significance llfe: the power of weather and seasons to produce good or bad harvests, the inysteries of childbirth and disease At that point, the: Its stage of greatest complexity, Societigs veneration of trees reaches 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 TEualt t1 The word Ñ closest in meaning to (A) (B) (C) (D) enter locate survive consider Bat cs 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 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 The author mentions the Druids in paragraph as an example of a people that (A) exhibited all three stages of tree worship 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 punished people for to cross it was-pot a greal mental leap tor peopleto soe lhe trees that (C) worshipped a particular (D) cut down many trees as its civilization expanded => 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} (B) stealing fruit species of tree populated them as embodiments of the natural forces that govered thelr fives: 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 Paragraph is marked with an arrow [=] 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 reactionsas the people wha venerated it Accordingly, ancient peoples'had elaborate tabaos designed to avoid causing otfenseta 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 leap in sophistication and reaches Frazer's second stage when If begins to regard them as separate Thatis, 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, 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 processesaf 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 \reesir the lrppøs that thay would SMM rain and sunshine Wemen who fiopedto 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 The word j closest in meani ng to (A) occasionally (C) ( D) re peated ly secr etly y (B ) in the passage is harsh ly 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 § and dangerous to Gross 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, 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 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 374 MB CRACKING THE TOEFL i jm= 5, Which of the follawing is NOT mentioned as evidence that ancient peoples believed trees had individual spirits? (A} (B) (C) (D} They apologized to a tree before cutting it down They had rules against injuring tree bark They thought trees could express pain 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 Europete 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 leapfor 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 tree2s 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 insophistication and reaches Frazer’s-secand siage when it beginsto 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 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-about3 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 they woul #25 sain and sunshine Women who:hoped tohear children Ễ 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 macle-its first staps toward symbolic and abstract thinking THE PRINCETON REVIEW TOEFL iBT PRACTICE TEST MB 375 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 punishedgemmeesty 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; 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 in the passage is closestin 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: fa censs |I was.nota greal mental leap for people | and dangerous see the trees that pepulated them.as embodimenis of the natural forces that governed their lives On the basisof Frazer's classification, one can derive three lOosestages) = e 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 hadelaborate 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 stage when it begins:-to regard them as separate That is, te spiritexists independently of the physical Ires, evenif it ctiooses:ta dwell there most of the time i Ƒ The same spirit may thus take-up residence in-any tree of a forest; it ìs not killed when an individual tree7s cut down Ibis not Hiei fii single trea but rather stands for a.graup The distinctionmay 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 society has made its first steps toward symbolic and abstract thinking: THE PRINCETON REVIEW TOEFL (07 PRACTICE TEST MH 377 The Veneration of Trees phrase indicate tha (A) (B) (C) (D) the forest was actually much less dangerous than people thought it to be people stopped fearing the forest at the second stage of tree worship some aspects of the forest can be imagined but not seen many travelers were seriously hurt in the forest 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 eas of Europe and of trees united them The woods that covered | and dangerous Nort America, particularly, were difficutt to pe 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 Such a tree spirit represented the potential and abstract rather than th concrete and immediate S 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 9, The author implies that the most complex phase of tree worship involves (A) (B} (C) (D) the belief that all trees are sacred distinguishing between male and female tree spirits different ceremonies for different seasons 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 and dange! North America, parlicuiarly, were-difficult te 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 Beforee 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, 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 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 | =f E : [ 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, | alter al, is more-than the sum of its paris, If encompasses not anly its : sivtall,, but it $a Significant first step toward symbolic thinking & forest, 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 tree:spirit Identified with the forest as.a whole; therefore, peaple-had.to think about were removed fromthem in time-and space—e Suoha tres Spirit represented ihe patuntial ang abst concretevand immediate: that rai nine =| Thatitransition is completed inthe third:stage Liberated fromeaah other, trees and their spirits can begisyto 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 society has made its:lirsk steps loward symbolic and abstract thinking: THE PRINCETON REVIEW TOEFL iBT PRACTICE TEST ME 379 ... 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. .. 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. .. 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