All AP English Language Resources
Example Questions
Example Question #14 : Metaphor And Simile
Passage adapted from “The Place of Science in a Liberal Education” (1913) by Bertrand Russell
Our whole life is built about a certain number—not a very small number—of primary instincts and impulses. Only what is in some way connected with these instincts and impulses appears to us desirable or important; there is no faculty, whether "reason" or "virtue" or whatever it may be called, that can take our active life and our hopes and fears outside the region controlled by these first movers of all desire. Each of them is like a queen-bee, aided by a hive of workers gathering honey; but when the queen is gone the workers languish and die, and the cells remain empty of their expected sweetness.
So with each primary impulse in civilised man: it is surrounded and protected by a busy swarm of attendant derivative desires, which store up in its service whatever honey the surrounding world affords. But if the queen-impulse dies, the death-dealing influence, though retarded a little by habit, spreads slowly through all the subsidiary impulses, and a whole tract of life becomes inexplicably colourless. What was formerly full of zest, and so obviously worth doing that it raised no questions, has now grown dreary and purposeless: with a sense of disillusion we inquire the meaning of life, and decide, perhaps, that all is vanity. The search for an outside meaning that can compel an inner response must always be disappointed: all "meaning" must be at bottom related to our primary desires, and when they are extinct no miracle can restore to the world the value which they reflected upon it.
The purpose of education, therefore, cannot be to create any primary impulse which is lacking in the uneducated; the purpose can only be to enlarge the scope of those that human nature provides, by increasing the number and variety of attendant thoughts, and by showing where the most permanent satisfaction is to be found. Under the impulse of a Calvinistic horror of the "natural man," this obvious truth has been too often misconceived in the training of the young; "nature" has been falsely regarded as excluding all that is best in what is natural, and the endeavour to teach virtue has led to the production of stunted and contorted hypocrites instead of full-grown human beings. From such mistakes in education a better psychology or a kinder heart is beginning to preserve the present generation; we need, therefore, waste no more words on the theory that the purpose of education is to thwart or eradicate nature.
Which of the following is an example of what the author is discussing in the underlined section?
Someone being punished for his or her wants and desires.
Someone stopping his or her pursuit of wealth.
Someone becoming disinterested in something that used to be captivating.
Someone fleeing from a fearful situation.
Someone closing down a factory assembly line.
Someone becoming disinterested in something that used to be captivating.
This metaphor is meant to express the situation of someone losing some one of his or her principle desires. The idea is that such a main desire is like a queen bee that helps to organize all of the other desires. When that desire is no longer present, it is like the queen bee leaving, leading to other "workers" (subordinate desires) disappearing as well. The only answer that express this idea well enough is that of someone no longer being captivated by something. When we are captivated, we are filled with amazement and, likely, desire for the thing that captivates us. If that is gone, we lose our desires and emotions for the thing.
Example Question #11 : Extended Literary Devices
Passage adapted from “Camping Out” by Ernest Hemingway (1920)
Thousands of people will go into the bush this summer to cut the high cost of living. A man who gets his two weeks’ salary while he is on vacation should be able to put those two weeks in fishing and camping and be able to save one week’s salary clear. He ought to be able to sleep comfortably every night, to eat well every day and to return to the city rested and in good condition.
But if he goes into the woods with a frying pan, an ignorance of black flies and mosquitoes, and a great and abiding lack of knowledge about cookery, the chances are that his return will be very different. He will come back with enough mosquito bites to make the back of his neck look like a relief map of the Caucasus. His digestion will be wrecked after a valiant battle to assimilate half-cooked or charred grub.
And he won’t have had a decent night’s sleep while he has been gone.
He will solemnly raise his right hand and inform you that he has joined the grand army of never-agains. The call of the wild may be all right, but it’s a dog’s life. He’s heard the call of the tame with both ears. Waiter, bring him an order of milk toast.
In the first place he overlooked the insects. Black flies, no-see-ums, deer flies, gnats and mosquitoes were instituted by the devil to force people to live in cities where he could get at them better. If it weren’t for them everybody would live in the bush and he would be out of work. It was a rather successful invention.
But there are lots of dopes that will counteract the pests. The simplest perhaps is oil of citronella. Two bits’ worth of this purchased at any pharmacist’s will be enough to last for two weeks in the worst fly and mosquito-ridden country.
Rub a little on the back of your neck, your forehead and your wrists before you start fishing, and the blacks and skeeters will shun you. The odor of citronella is not offensive to people. It smells like gun oil. But the bugs do hate it.
Oil of pennyroyal and eucalyptol are also much hated by mosquitoes, and with citronella they form the basis for many proprietary preparations. But it is cheaper and better to buy the straight citronella. Put a little on the mosquito netting that covers the front of your pup tent or canoe tent at night, and you won’t be bothered.
To be really rested and get any benefit out of a vacation a man must get a good night’s sleep every night. The first requisite for this is to have plenty of cover. It is twice as cold as you expect it will be in the bush four nights out of five, and a good plan is to take just double the bedding that you think you will need. An old quilt that you can wrap up in is as warm as two blankets.
Nearly all outdoor writers rhapsodize over the browse bed. It is all right for the man who knows how to make one and has plenty of time. But in a succession of one-night camps on a canoe trip all you need is level ground for your tent floor and you will sleep all right if you have plenty of covers under you. Take twice as much cover as you think that you will need, and then put two-thirds of it under you. You will sleep warm and get your rest.
When it is clear weather you don’t need to pitch your tent if you are only stopping for the night. Drive four stakes at the head of your made-up bed and drape your mosquito bar over that, then you can sleep like a log and laugh at the mosquitoes.
Which of the following sentences includes an example of a simile?
"Drive four stakes at the head of your made-up bed and drape your mosquito bar over that, then you can sleep like a log and laugh at the mosquitoes."
"Waiter, bring him an order of milk toast."
"His digestion will be wrecked after a valiant battle to assimilate half-cooked or charred grub."
"Black flies, no-see-ums, deer flies, gnats and mosquitoes were instituted by the devil to force people to live in cities where he could get at them better.
"He’s heard the call of the tame with both ears."
"Drive four stakes at the head of your made-up bed and drape your mosquito bar over that, then you can sleep like a log and laugh at the mosquitoes."
A simile is a rhetorical device that makes a comparison between two things using the words "like" or "as." Although several of the sentences listed as choices include comparisons, only one has a simile within. The saying, "you can sleep like a log," is an example of a simile because it compares "you" to the "log" using the word like.
Example Question #141 : Ap English Language
Passage adapted from Cape Cod by Henry David Thoreau (1865)
Boston, New York, Philadelphia, Charleston, New Orleans, and the rest, are the names of wharves projecting into the sea (surrounded by the shops and dwellings of the merchants), good places to take in and to discharge a cargo (to land the products of other climes and load the exports of our own). I see a great many barrels and fig-drums, piles of wood for umbrella-sticks, blocks of granite and ice, great heaps of goods, and the means of packing and conveying them, much wrapping-paper and twine, many crates and hogsheads and trucks, and that is Boston. The more barrels, the more Boston. The museums and scientific societies and libraries are accidental. They gather around the sands to save carting. The wharf-rats and customhouse officers, and broken-down poets, seeking a fortune amid the barrels. Their better or worse lyceums, and preachings, and doctorings, these, too, are accidental, and the malls of commons are always small potatoes....
When we reached Boston that October, I had a gill of Provincetown sand in my shoes, and at Concord there was still enough left to sand my pages for many a day; and I seemed to hear the sea roar, as if I lived in a shell, for a week afterward.
The places which I have described may seem strange and remote to my townsmen, indeed, from Boston to Provincetown is twice as far as from England to France; yet step into the cars, and in six hours you may stand on those four planks, and see the Cape which Gosnold is said to have discovered, and which I have so poorly described. If you had started when I first advised you, you might have seen our tracks in the sand, still fresh, and reaching all the way from the Nauset Lights to Race Point, some thirty miles, for at every step we made an impression on the Cape, though we were not aware of it, and though our account may have made no impression on your minds. But what is our account? In it there is no roar, no beach-birds, no tow-cloth.
What is the effect of the author's use of the simile, "I seemed to hear the sea roar, as if I lived in a shell, for a week afterward"?
To demonstrate the lasting impression Provincetown made on the author
To demonstrate the stress of travel
To provide a description of the sort of structure in which he lived at the time
To provide a contrast to the sensation of shoes full of sand
To provide a contrast to the noise and bustle of Boston
To demonstrate the lasting impression Provincetown made on the author
This question asks you to interpret the author's use of a simile in the second paragraph, "I seemed to hear the sea roar, as if I lived in a shell, for a week afterward." Implying that the noise of the sea still rang in his ears even after leaving Provincetown suggests that the town had a lasting effect on the author. This simile also strengthens the imagery in the beginning of the second paragraph, where he states that sand remained in his shoes for a long period after leaving Provincetown.
Example Question #18 : Metaphor And Simile
Passage adapted from The Passing of the Armies: The Last Campaign of the Armies by Joshua Lawrence Chamberlain (1915)
The momentous meaning of this occasion impressed me deeply. I resolved to mark it by some token of recognition, which could be no other than a salute of arms. Well aware of the responsibility assumed, and of the criticisms that would follow, as the sequel proved, nothing of that kind could move me in the least. The act could be defended, if needful, by the suggestion that such a salute was not to the cause for which the flag of the Confederacy stood, but to its going down before the flag of the Union. My main reason, however, was one for which I sought no authority nor asked forgiveness. Before us in proud humiliation stood the embodiment of manhood: men whom neither toils and sufferings, nor the fact of death, nor disaster, nor hopelessness could bend from their resolve; standing before us now, thin, worn, and famished, but erect, and with eyes looking level into ours, waking memories that bound us together as no other bond;—was not such manhood to be welcomed back into a Union so tested and assured?
Instructions had been given; and when the head of each division column comes opposite our group, our bugle sounds the signal and instantly our whole line from right to left, regiment by regiment in succession, gives the soldier's salutation, from the "order arms" to the old "carry"—the marching salute. Gordon at the head of the column, riding with heavy spirit and downcast face, catches the sound of shifting arms, looks up, and, taking the meaning, wheels superbly, making with himself and his horse one uplifted figure, with profound salutation as he drops the point of his sword to the boot toe; then facing to his own command, gives word for his successive brigades to pass us with the same position of the manual,—honor answering honor. On our part not a sound of trumpet more, nor roll of drum; not a cheer, nor word nor whisper of vain-glorying, nor motion of man standing again at the order, but an awed stillness rather, and breath-holding, as if it were the passing of the dead!
The author's use of the simile, "as if it were the passing of the dead," serves to __________________.
explain why some of the men were weeping
downplay the significance of this moment
describe the upsetting violence of the moment
foreshadow the fate of the men he describes
highlight the quiet solemness of the moment
highlight the quiet solemness of the moment
This question asks you to interpret the author's use of a simile. The comparison of this event to "the passing of the dead" serves to highlight the quiet solemnity with which he and his men greeted the men who were passing, similar to how they might greet a funeral procession. The author's reference to "awed stillness" and "breath-holding" provides evidence for this interpretation.
Example Question #21 : Extended Literary Devices
Adapted from "The Poet" in Essays: Second Series by Ralph Waldo Emerson (1844)
Those who are esteemed umpires of taste are often persons who have acquired some knowledge of admired pictures or sculptures and have an inclination for whatever is elegant, but if you inquire whether they are beautiful souls, and whether their own acts are like fair pictures, you learn that they are selfish and sensual. Their cultivation is local, as if you should rub a log of dry wood in one spot to produce fire, all the rest remaining cold. Their knowledge of the fine arts is some study of rules and particulars, or some limited judgment of color or form, which is exercised for amusement or for show. It is a proof of the shallowness of the doctrine of beauty, as it lies in the minds of our amateurs, that men seem to have lost the perception of the instant dependence of form upon soul. There is no doctrine of forms in our philosophy. We were put into our bodies, as fire is put into a pan, to be carried about; but there is no accurate adjustment between the spirit and the organ, much less is the latter the germination of the former. So in regard to other forms, the intellectual men do not believe in any essential dependence of the material world on thought and volition. Theologians think it a pretty air-castle to talk of the spiritual meaning of a ship or a cloud, of a city or a contract, but they prefer to come again to the solid ground of historical evidence; and even the poets are contented with a civil and conformed manner of living, and to write poems from the fancy, at a safe distance from their own experience. But the highest minds of the world have never ceased to explore the double meaning, or, shall I say, the quadruple, or the centuple, or much more manifold meaning, of every sensuous fact: Orpheus, Empedocles, Heraclitus, Plato, Plutarch, Dante, Swedenborg, and the masters of sculpture, picture, and poetry. For we are not pans and barrows, nor even porters of the fire and torch-bearers, but children of the fire, made of it, and only the same divinity transmuted, and at two or three removes, when we know least about it. And this hidden truth, that the fountains whence all this river of Time, and its creatures, floweth, are intrinsically ideal and beautiful, draws us to the consideration of the nature and functions of the Poet, or the man of Beauty, to the means and materials he uses, and to the general aspect of the art in the present time.
The breadth of the problem is great, for the poet is representative. He stands among partial men for the complete man, and apprises us not of his wealth, but of the common-wealth. The young man reveres men of genius, because, to speak truly, they are more himself than he is. They receive of the soul as he also receives, but they more. Nature enhances her beauty to the eye of loving men from their belief that the poet is beholding her shows at the same time. He is isolated among his contemporaries, by truth and by his art, but with this consolation in his pursuits, that they will draw all men sooner or later. For all men live by truth, and stand in need of expression. In love, in art, in avarice, in politics, in labor, in games, we study to utter our painful secret. The man is only half himself, the other half is his expression.
Which literary device is being used in the underlined sentence, “In love, in art, in avarice, in politics, in labor, in games, we study to utter our painful secret”?
Anaphora
Antithesis
Alliteration
Hyperbole
Apostrophe
Anaphora
Anaphora occurs when a phrase is repeated at the beginning of lines or clauses placed immediately next to one another. In this instance, it occurs in the author’s repetition of the preposition “in” followed by a noun. Hyperbole is humorous overstatement, apostrophe is the act of addressing a person or personified idea not actually present, alliteration is the repetition of the same sound at the beginning of words that are next to one another or near one another; and antithesis is the use of parallel syntactic structure describing opposing concepts to draw contrast between the concepts.
Example Question #21 : Literary Devices
Passage adapted from The Idea of a University (1852) by John Henry Newman
It has often been observed that, when the eyes of the infant first open upon the world, the reflected rays of light which strike them from the myriad of surrounding objects present to him no image, but a medley of colours and shadows. They do not form into a whole; they do not rise into foregrounds and melt into distances; they do not divide into groups; they do not coalesce into unities; they do not combine into persons; but each particular hue and tint stands by itself, wedged in amid a thousand others upon the vast and flat mosaic, having no intelligence, and conveying no story, any more than the wrong side of some rich tapestry. The little babe stretches out his arms and fingers, as if to grasp or to fathom the many-coloured vision; and thus he gradually learns the connexion of part with part, separates what moves from what is stationary, watches the coming and going of figures, masters the idea of shape and of perspective, calls in the information conveyed through the other senses to assist him in his mental process, and thus gradually converts a calidoscope into a picture.
The first view was the more splendid, the second the more real; the former more poetical, the latter more philosophical. Alas! what are we doing all through life, both as a necessity and as a duty, but unlearning the world’s poetry, and attaining to its prose! This is our education, as boys and as men, in the action of life, and in the closet or library; in our affections, in our aims, in our hopes, and in our memories. And in like manner it is the education of our intellect; I say, that one main portion of intellectual education, of the labours of both school and university, is to remove the original dimness of the mind’s eye; to strengthen and perfect its vision; to enable it to look out into the world right forward, steadily and truly; to give the mind clearness, accuracy, precision; to enable it to use words aright, to understand what it says, to conceive justly what it thinks about, to abstract, compare, analyze, divide, define, and reason, correctly.
There is a particular science which takes these matters in hand, and it is called logic; but it is not by logic, certainly not by logic alone, that the faculty I speak of is acquired. The infant does not learn to spell and read the hues upon his retina by any scientific rule; nor does the student learn accuracy of thought by any manual or treatise. The instruction given him, of whatever kind, if it be really instruction, is mainly, or at least pre-eminently, this,—a discipline in accuracy of mind.
What is the purpose of the parallelism in the underlined sentence above?
To appreciate an intriguing fact about infant psychology
To emphasize the difference between an infant's knowledge and the knowledge that adults have of the world
To express the intensity of the infant's experience of the world
To express the stupidity of infants in their experience of the world
To express the lack of differentiation in the images seen by infants
To express the lack of differentiation in the images seen by infants
The various expressions in this set of parallel statements are all related to the very first sentence. The author's point is that the initial experience of an infant is one that cannot distinguish wholes from parts. Likewise, this kind of experience does not involve any sort of differentiation of one thing from another. The one remark about "having no intelligence" is referring to the experience itself—stating that the experience does not really express anything that is intelligible or informative, given its undifferentiated nature.
Example Question #1 : Personification And Synesthesia
Adapted from the First Inaugural Address of Thomas Jefferson (March 4th, 1801)
During the contest of opinion through which we have passed, the animation of discussions and of exertions has sometimes worn an aspect which might impose on strangers unused to think freely and to speak and to write what they think; but this being now decided by the voice of the nation, announced according to the rules of the Constitution, all will, of course, arrange themselves under the will of the law, and unite in common efforts for the common good. All, too, will bear in mind this sacred principle, that though the will of the majority is in all cases to prevail, that will to be rightful must be reasonable; that the minority possess their equal rights, which equal law must protect, and to violate would be oppression.
Let us, then, fellow-citizens, unite with one heart and one mind. Let us restore to social intercourse that harmony and affection without which liberty and even life itself are but dreary things. And let us reflect that, having banished from our land that religious intolerance under which mankind so long bled and suffered, we have yet gained little if we countenance a political intolerance as despotic, as wicked, and capable of as bitter and bloody persecutions. During the throes and convulsions of the ancient world, during the agonizing spasms of infuriated man, seeking through blood and slaughter his long-lost liberty, it was not wonderful that the agitation of the billows should reach even this distant and peaceful shore; that this should be more felt and feared by some and less by others, and should divide opinions as to measures of safety.
But every difference of opinion is not a difference of principle. We have called by different names brethren of the same principle. We are all Republicans, we are all Federalists. If there be any among us who would wish to dissolve this Union or to change its republican form, let them stand undisturbed as monuments of the safety with which error of opinion may be tolerated where reason is left free to combat it. I know, indeed, that some honest men fear that a republican government can not be strong, that this government is not strong enough; but would the honest patriot, in the full tide of successful experiment, abandon a government which has so far kept us free and firm on the theoretic and visionary fear that this government, the world's best hope, may by possibility want energy to preserve itself? I trust not. I believe this, on the contrary, the strongest government on earth. I believe it the only one where every man, at the call of the law, would fly to the standard of the law, and would meet invasions of the public order as his own personal concern. Sometimes it is said that man can not be trusted with the government of himself. Can he, then, be trusted with the government of others? Or have we found angels in the forms of kings to govern him? Let history answer this question.
In the underlined selection, which word is used by Jefferson to express a kind of personification?
passed
worn
arrange
decided
announced
worn
In this selection, Jefferson speaks of the "discussions and exertions" of the election period. Although these are things that people do, they are not people per se. They are actions. They are said to "wear an aspect," which means that they had an appearance or character of a certain type. The "aspect" of someone is his or her facial appearance. This is definitely not a characteristic of "discussions and exertions."
Example Question #2 : Personification And Synesthesia
Adapted from the First Inaugural Address of Thomas Jefferson (March 4th, 1801)
During the contest of opinion through which we have passed, the animation of discussions and of exertions has sometimes worn an aspect which might impose on strangers unused to think freely and to speak and to write what they think; but this being now decided by the voice of the nation, announced according to the rules of the Constitution, all will, of course, arrange themselves under the will of the law, and unite in common efforts for the common good. All, too, will bear in mind this sacred principle, that though the will of the majority is in all cases to prevail, that will to be rightful must be reasonable; that the minority possess their equal rights, which equal law must protect, and to violate would be oppression.
Let us, then, fellow-citizens, unite with one heart and one mind. Let us restore to social intercourse that harmony and affection without which liberty and even life itself are but dreary things. And let us reflect that, having banished from our land that religious intolerance under which mankind so long bled and suffered, we have yet gained little if we countenance a political intolerance as despotic, as wicked, and capable of as bitter and bloody persecutions. During the throes and convulsions of the ancient world, during the agonizing spasms of infuriated man, seeking through blood and slaughter his long-lost liberty, it was not wonderful that the agitation of the billows should reach even this distant and peaceful shore; that this should be more felt and feared by some and less by others, and should divide opinions as to measures of safety.
But every difference of opinion is not a difference of principle. We have called by different names brethren of the same principle. We are all Republicans, we are all Federalists. If there be any among us who would wish to dissolve this Union or to change its republican form, let them stand undisturbed as monuments of the safety with which error of opinion may be tolerated where reason is left free to combat it. I know, indeed, that some honest men fear that a republican government can not be strong, that this government is not strong enough; but would the honest patriot, in the full tide of successful experiment, abandon a government which has so far kept us free and firm on the theoretic and visionary fear that this government, the world's best hope, may by possibility want energy to preserve itself? I trust not. I believe this, on the contrary, the strongest government on earth. I believe it the only one where every man, at the call of the law, would fly to the standard of the law, and would meet invasions of the public order as his own personal concern. Sometimes it is said that man can not be trusted with the government of himself. Can he, then, be trusted with the government of others? Or have we found angels in the forms of kings to govern him? Let history answer this question.
Which of the following devices is used in the expression "the will of the law"?
Personification
Analogy
Allusion
Onomatopoeia
Simile
Personification
Personification happens when something that is non-human is given human characteristics. In the selection above, the law is said to have a "will." Therefore, this is a kind of personification—a very common one in our day-to-day discourse; this it shows how we use language in many such extended ways without even realizing it!
Example Question #3 : Personification And Synesthesia
Passage adapted from “An Essay on Friendship” (1841) by Ralph Waldo Emerson
I do not wish to treat friendships daintily, but with roughest courage. When they are real, they are not glass threads or frost-work, but the solidest thing we know. For now, after so many ages of experience, what do we know of nature, or of ourselves? Not one step has man taken toward the solution of the problem of his destiny. In one condemnation of folly stand the whole universe of men. But the sweet sincerity of joy and peace, which I draw from this alliance with my brother's soul, is the nut itself whereof all nature and all thought is but the husk and shell.
Happy is the house that shelters a friend! It might well be built, like a festal bower or arch, to entertain him a single day. Happier, if he know the solemnity of that relation, and honor its law! He who offers himself a candidate for that covenant comes up, like an Olympian, to the great games, where the first-born of the world are the competitors. He proposes himself for contest where Time, Want, Danger are in the lists, and he alone is victor who has truth enough in his constitution to preserve the delicacy of his beauty from the wear and tear of all these. The gifts of fortune may be present or absent, but all the hap in that contest depends on intrinsic nobleness, and the contempt of trifles. There are two elements that go to the composition of friendship, each so sovereign, that I can detect no superiority in either, no reason why either should be first named. One is Truth.
A friend is a person with whom I may be sincere. Before him, I may think aloud. I am arrived at last in the presence of a man so real and equal that I may drop even those undermost garments of dissimulation, courtesy, and second thought, which men never put off, and may deal with him with the simplicity and wholeness, with which one chemical atom meets another. . . .
Every man alone is sincere. At the entrance of a second person, hypocrisy begins. We parry and fend the approach of our fellow-man by compliments, by gossip, by amusements, by affairs. We cover up our thought from him under a hundred folds. I knew a man who, under a certain religious frenzy, cast off this drapery, and omitting all compliments and commonplace, spoke to the conscience of every person he encountered, and that with great insight and beauty. At first he was resisted, and all men agreed he was mad. But persisting, as indeed he could not help doing, for some time in this course, he attained to the advantage of bringing every man of his acquaintance into true relations with him.
Which of the following does Emerson use as a personification in the second paragraph?
Elements
Fortune
Trifles
Gifts
Olympian
Fortune
It might be tempting to pick "Olympian." Emerson, however, uses "Olympian" to designate the actual person who would have been an Olympic contender in the Greek games. He uses this figure as a simile for the vigorous strength needed for friendship. He does not use it for personification. Interestingly, he does personify "Time, Want, [and] Danger," but these are not options for answers.
Instead, "fortune" is the correct answer among those provided. The expression "gifts of fortune" is very familiar, so we might miss the personification in the expression. Notice how the expression makes it sound like the abstract idea of "fortune" is actually a person who can give gifts. This is an example of personification. Surely, it would have been easier if the question listed time, want, or danger as options. Alas, though, you must look a bit more deeply, settling on "fortune" as the actual correct answer.
Example Question #23 : Literary Devices
Passage adapted from “On a Certain Blindness in Human Beings” (1900) by William James
Some years ago, while journeying in the mountains of North Carolina, I passed by a large number of 'coves,' as they call them there, or heads of small valleys between the hills, which had been newly cleared and planted. The impression on my mind was one of unmitigated squalor. The settler had in every case cut down the more manageable trees, and left their charred stumps standing. The larger trees he had girdled and killed, in order that their foliage should not cast a shade. He had then built a log cabin, plastering its chinks with clay, and had set up a tall zigzag rail fence around the scene of his havoc, to keep the pigs and cattle out. Finally, he had irregularly planted the intervals between the stumps and trees with Indian corn, which grew among the chips; and there he dwelt with his wife and babes--an axe, a gun, a few utensils, and some pigs and chickens feeding in the woods, being the sum total of his possessions.
The forest had been destroyed; and what had 'improved' it out of existence was hideous, a sort of ulcer, without a single element of artificial grace to make up for the loss of Nature's beauty. Ugly, indeed, seemed the life of the squatter, scudding, as the sailors say, under bare poles, beginning again away back where our first ancestors started, and by hardly a single item the better off for all the achievements of the intervening generations.
“Talk about going back to nature!” I said to myself, oppressed by the dreariness, as I drove by. Talk of a country life for one's old age and for one's children! Never thus, with nothing but the bare ground and one's bare hands to fight the battle! Never, without the best spoils of culture woven in! The beauties and commodities gained by the centuries are sacred. They are our heritage and birthright. No modern person ought to be willing to live a day in such a state of rudimentariness and denudation.
Then I said to the mountaineer who was driving me, "What sort of people are they who have to make these new clearings?" "All of us," he replied. "Why, we ain't happy here, unless we are getting one of these coves under cultivation." I instantly felt that I had been losing the whole inward significance of the situation. Because to me the clearings spoke of naught but denudation, I thought that to those whose sturdy arms and obedient axes had made them they could tell no other story. But, when they looked on the hideous stumps, what they thought of was personal victory. The chips, the girdled trees, and the vile split rails spoke of honest sweat, persistent toil and final reward. The cabin was a warrant of safety for self and wife and babes. In short, the clearing, which to me was a mere ugly picture on the retina, was to them a symbol redolent with moral memories and sang a very pæan of duty, struggle, and success.
I had been as blind to the peculiar ideality of their conditions as they certainly would also have been to the ideality of mine, had they had a peep at my strange indoor academic ways of life at Cambridge.
Which of the following are personified in the passage?
Trees
Stumps
Axes
Babies
Shade
Trees
Although it is not the most profound of personifications, trees are personified in the fourth paragraph, where the author writes, "The chips, the girdled trees, and the vile split rails spoke of honest sweat. . ." The word "to speak" does have a secondary meaning that means "testifying to something." This general idea of testifying (or synonymous activities) is a kind of personification when it comes to beings like trees, which certainly do no testifying—at least in the manner that humans may testify to some facts or ideas.
Certified Tutor
Certified Tutor