Figurative Language In The Odyssey

Corrections 40

I chose E. I, II, and III because I believed that the dead do not ever have to obey the living. Although that fact may be true, the question asked if that fact could be inferred from the story, and no points in the story back up that fact.

The correct answer is C. I and II only because both I. must be appeased by the living (lines 53-56: “burn me with whatever armor I have, build a barrow for me on the seashore...and plant over my grave the oar I used to row”) and II. can cause harm to come to the living (lines 52-53: “or I may bring heaven’s anger upon you”) were shown throughout the text. There were no points backing up III. do not ever have to obey the living.

Corrections 45

I chose A. simile because, as I was completing

allusion because I thought the earlier reference to Agamemnon on line 107 related to the description of Troy.

The correct answer is A. personification because in lines 110-112 it uses a personification (“put your courage into my head as on the day when we loosed Tory’s fair diadem from her brow”).

Corrections 54

I chose D. contrast with Odysseus’ ragged appearance because I thought the description of Odysseus in lines 2 (“looking like a poor miserable old beggar”) related to the description of the carpenter.

The correct answer is B. show that carpenters were held in high regard because in lines 7-8 (“the carpenter had skillfully planed, and had made to join truly with rule and line”) it shows how the people notice the carpenter’s unique skill.

Correction 56

I chose B. ellipsis because I found examples of rhetorical question and alliteration, however, I did not know what euphemism, ellipsis, and antithesis meant so I guessed and chose B.

The correct answer is A. euphemism because there is no euphemism in the paragraph. There are examples of ellipsis (Lines 51-52: “It was no doing of mine that he came here”), alliteration (Lines 54-55: “service as a seer, a healer of hurts”), antithesis (Lines 50-51: “your birth is good but your words evil”), and rhetorical question (Lines 52-56: “Who is likely to invite a stranger from a foreign country, unless it be one of those who can do public service as a seer, a healer of hurts, a carpenter, or a bard who can charm us with his