How to Recognize and Analyze Main Ideas in Fiction Passages - SSAT Elementary Level Reading
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Addison is having a bad day. In the morning, she lost her lunch money on the way to school. Her mom told her to put it in the zipper pocket of her backpack, but she didn’t listen and put it in her pants pocket instead. In the afternoon, her class went to the library. When she went to her backpack to retrieve her library book, it was not there! She could not check out a new book this week. After school, she was talking to her friends on the playground and lost track of time. When she walked out to the front of the school, she realized that the bus had already left!! Her house is over 4 miles away and she is not allowed to walk home alone.
What is the main idea of this story?
Addison is having a bad day. In the morning, she lost her lunch money on the way to school. Her mom told her to put it in the zipper pocket of her backpack, but she didn’t listen and put it in her pants pocket instead. In the afternoon, her class went to the library. When she went to her backpack to retrieve her library book, it was not there! She could not check out a new book this week. After school, she was talking to her friends on the playground and lost track of time. When she walked out to the front of the school, she realized that the bus had already left!! Her house is over 4 miles away and she is not allowed to walk home alone.
What is the main idea of this story?
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Since all the events in the story relate to Addison having a bad day because she was being careless, forgetful, or irresponsible, the best choice is
"Addison had a bad day because she is very irresponsible and needs to learn to be more responsible."
Since all the events in the story relate to Addison having a bad day because she was being careless, forgetful, or irresponsible, the best choice is
"Addison had a bad day because she is very irresponsible and needs to learn to be more responsible."
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Adapted from "The Princess and the Pea" by Hans Christian Andersen (trans. Sommer 1897)
Once upon a time there was a prince who wanted to marry a princess; but she would have to be a real princess. He travelled all over the world to find one, but nowhere could he get what he wanted. There were princesses enough, but it was difficult to find out whether they were real ones. There was always something about them that was not as it should be. So he came home again and was sad, for he would have liked very much to have a real princess.
One evening a terrible storm came on; there was thunder and lightning, and the rain poured down. Suddenly a knocking was heard at the city gate, and the old king went to open it.
It was a princess standing out there in front of the gate. The water ran down from her hair and clothes; it ran down into the toes of her shoes and out again at the heels. She looked so destitute in the wind and the rain. And yet she said that she was a real princess.
“Well, we’ll soon find that out,” thought the old queen. But she said nothing, went into the bed-room, took all the bedding off the bedstead, and laid a pea on the bottom; then she took twenty mattresses and laid them on top of the pea.
On this the princess had to lie all night. In the morning she was asked how she had slept.
“Oh, very badly!” said she. “I have scarcely closed my eyes all night. Heaven only knows what was in the bed, but I was lying on something hard, so that I am black and blue all over my body. It’s horrible!”
Now they knew that she was a real princess because she had felt the pea right through the twenty mattresses and the twenty eider-down beds.
Nobody but a real princess could be as sensitive as that.
So the prince took her for his wife, for now he knew that he had a real princess; and the pea was put in the museum, where it may still be seen, if no one has stolen it.
There, that is a true story.
How did the queen know that the princess was a real princess?
Adapted from "The Princess and the Pea" by Hans Christian Andersen (trans. Sommer 1897)
Once upon a time there was a prince who wanted to marry a princess; but she would have to be a real princess. He travelled all over the world to find one, but nowhere could he get what he wanted. There were princesses enough, but it was difficult to find out whether they were real ones. There was always something about them that was not as it should be. So he came home again and was sad, for he would have liked very much to have a real princess.
One evening a terrible storm came on; there was thunder and lightning, and the rain poured down. Suddenly a knocking was heard at the city gate, and the old king went to open it.
It was a princess standing out there in front of the gate. The water ran down from her hair and clothes; it ran down into the toes of her shoes and out again at the heels. She looked so destitute in the wind and the rain. And yet she said that she was a real princess.
“Well, we’ll soon find that out,” thought the old queen. But she said nothing, went into the bed-room, took all the bedding off the bedstead, and laid a pea on the bottom; then she took twenty mattresses and laid them on top of the pea.
On this the princess had to lie all night. In the morning she was asked how she had slept.
“Oh, very badly!” said she. “I have scarcely closed my eyes all night. Heaven only knows what was in the bed, but I was lying on something hard, so that I am black and blue all over my body. It’s horrible!”
Now they knew that she was a real princess because she had felt the pea right through the twenty mattresses and the twenty eider-down beds.
Nobody but a real princess could be as sensitive as that.
So the prince took her for his wife, for now he knew that he had a real princess; and the pea was put in the museum, where it may still be seen, if no one has stolen it.
There, that is a true story.
How did the queen know that the princess was a real princess?
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The queen knew that the princess was a real princess after the princess was able to feel the pea beneath twenty mattresses. As the passage says, “Nobody but a real princess could be as sensitive as that.”
The queen knew that the princess was a real princess after the princess was able to feel the pea beneath twenty mattresses. As the passage says, “Nobody but a real princess could be as sensitive as that.”
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Adapted from "The Town Mouse and the Country Mouse" by Aesop (trans. Jacobs 1909)
Now you must know that a Town Mouse once upon a time went on a visit to his cousin in the country. He was rough and ready, this cousin, but he loved his town friend and made him heartily welcome. Beans and bacon, cheese and bread, were all he had to offer, but he offered them freely. The Town Mouse rather turned up his long nose at this country fare, and said: "I cannot understand, Cousin, how you can put up with such poor food as this, but of course you cannot expect anything better in the country; come with me and I will show you how to live. When you have been in town a week you will wonder how you could ever have stood a country life." No sooner said than done: the two mice set off for the town and arrived at the Town Mouse's residence late at night. "You will want some refreshment after our long journey," said the polite Town Mouse, and took his friend into the grand dining-room. There they found the remains of a fine feast, and soon the two mice were eating up jellies and cakes and all that was nice. Suddenly they heard growling and barking. "What is that?" said the Country Mouse. "It is only the dogs of the house," answered the other. "Only!" said the Country Mouse. "I do not like that music at my dinner." Just at that moment the door flew open, in came two huge mastiffs, and the two mice had to scamper down and run off. "Good-bye, Cousin," said the Country Mouse, "What! going so soon?" said the other. "Yes," he replied; "Better beans and bacon in peace than cakes and ale in fear."
Why does the Country Mouse feel his life is better than the life of the Town Mouse?
Adapted from "The Town Mouse and the Country Mouse" by Aesop (trans. Jacobs 1909)
Now you must know that a Town Mouse once upon a time went on a visit to his cousin in the country. He was rough and ready, this cousin, but he loved his town friend and made him heartily welcome. Beans and bacon, cheese and bread, were all he had to offer, but he offered them freely. The Town Mouse rather turned up his long nose at this country fare, and said: "I cannot understand, Cousin, how you can put up with such poor food as this, but of course you cannot expect anything better in the country; come with me and I will show you how to live. When you have been in town a week you will wonder how you could ever have stood a country life." No sooner said than done: the two mice set off for the town and arrived at the Town Mouse's residence late at night. "You will want some refreshment after our long journey," said the polite Town Mouse, and took his friend into the grand dining-room. There they found the remains of a fine feast, and soon the two mice were eating up jellies and cakes and all that was nice. Suddenly they heard growling and barking. "What is that?" said the Country Mouse. "It is only the dogs of the house," answered the other. "Only!" said the Country Mouse. "I do not like that music at my dinner." Just at that moment the door flew open, in came two huge mastiffs, and the two mice had to scamper down and run off. "Good-bye, Cousin," said the Country Mouse, "What! going so soon?" said the other. "Yes," he replied; "Better beans and bacon in peace than cakes and ale in fear."
Why does the Country Mouse feel his life is better than the life of the Town Mouse?
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At the end of this story the author expresses the moral of the story. "Better beans and bacon in peace than cakes and ale in fear." This is the Country Mouse’s summary of the situation: it is better to eat poor food in safety than it is to eat rich food in fear. The Country Mouse prefers his life because it is safer and far away from the dangerous mastiffs.
At the end of this story the author expresses the moral of the story. "Better beans and bacon in peace than cakes and ale in fear." This is the Country Mouse’s summary of the situation: it is better to eat poor food in safety than it is to eat rich food in fear. The Country Mouse prefers his life because it is safer and far away from the dangerous mastiffs.
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Adapted from "The Dog and the Wolf" by Aesop (trans. Jacobs 1909)
A gaunt Wolf was almost dead with hunger when he happened to meet a House-dog who was passing by.
"Ah, Cousin," said the Dog. "I knew how it would be; your irregular life will soon be the ruin of you. Why do you not work steadily as I do, and get your food regularly given to you?"
"I would have no objection," said the Wolf, "if I could only acquire a place."
"I will easily arrange that for you," said the Dog; "come with me to my master and you shall share my work."
So the Wolf and the Dog went towards the town together. On the way there the Wolf noticed that the hair on a certain part of the Dog's neck was very much worn away, so he asked him how that had come about.
"Oh, it is nothing," said the Dog. "That is only the place where the collar is put on at night to keep me chained up; it chafes a bit, but one soon gets used to it."
"Is that all?" said the Wolf. "Then good-bye to you, Master Dog."
Moral: "Better starve free than be a fat slave."
Why does the wolf refuse the dog’s offer of help?
Adapted from "The Dog and the Wolf" by Aesop (trans. Jacobs 1909)
A gaunt Wolf was almost dead with hunger when he happened to meet a House-dog who was passing by.
"Ah, Cousin," said the Dog. "I knew how it would be; your irregular life will soon be the ruin of you. Why do you not work steadily as I do, and get your food regularly given to you?"
"I would have no objection," said the Wolf, "if I could only acquire a place."
"I will easily arrange that for you," said the Dog; "come with me to my master and you shall share my work."
So the Wolf and the Dog went towards the town together. On the way there the Wolf noticed that the hair on a certain part of the Dog's neck was very much worn away, so he asked him how that had come about.
"Oh, it is nothing," said the Dog. "That is only the place where the collar is put on at night to keep me chained up; it chafes a bit, but one soon gets used to it."
"Is that all?" said the Wolf. "Then good-bye to you, Master Dog."
Moral: "Better starve free than be a fat slave."
Why does the wolf refuse the dog’s offer of help?
Tap to reveal answer
The wolf initially accepts the dog’s help because he is hungry and needs food to eat. But, when the wolf finds out that the dog is chained up and kept from being free, the wolf changes his mind. He says: "Then good-bye to you, Master Dog," and the moral of the story is "Better starve free than be a fat slave.”
The wolf initially accepts the dog’s help because he is hungry and needs food to eat. But, when the wolf finds out that the dog is chained up and kept from being free, the wolf changes his mind. He says: "Then good-bye to you, Master Dog," and the moral of the story is "Better starve free than be a fat slave.”
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Adapted from "The Ant and the Grasshopper" by Aesop (trans. Jacobs 1909)
In a field one summer's day a Grasshopper was hopping about, chirping and singing to its heart's content. An Ant passed by, carrying a very heavy ear of corn to the nest.
"Why not come and chat with me," said the Grasshopper, "instead of toiling and tiring in that way?"
"I am helping to lay up food for the winter," said the Ant, "and recommend you to do the same."
"Why bother about winter?" said the Grasshopper. "We have got plenty of food at present." But the Ant went on its way and continued its toil. When the winter came the Grasshopper had no food and found itself dying of hunger, while it saw the ants consuming every piece of corn and grain from the stores they had collected in the summer. Then the Grasshopper knew: it is best to prepare for the days of necessity.
What is the moral of this story?
Adapted from "The Ant and the Grasshopper" by Aesop (trans. Jacobs 1909)
In a field one summer's day a Grasshopper was hopping about, chirping and singing to its heart's content. An Ant passed by, carrying a very heavy ear of corn to the nest.
"Why not come and chat with me," said the Grasshopper, "instead of toiling and tiring in that way?"
"I am helping to lay up food for the winter," said the Ant, "and recommend you to do the same."
"Why bother about winter?" said the Grasshopper. "We have got plenty of food at present." But the Ant went on its way and continued its toil. When the winter came the Grasshopper had no food and found itself dying of hunger, while it saw the ants consuming every piece of corn and grain from the stores they had collected in the summer. Then the Grasshopper knew: it is best to prepare for the days of necessity.
What is the moral of this story?
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The moral of this story is explained in the last sentence, “Then the Grasshopper knew: it is best to prepare for the days of necessity.” This story is taken from Aesop’s famous collection of fables. A fable is a short story with a specific moral lesson.
The moral of this story is explained in the last sentence, “Then the Grasshopper knew: it is best to prepare for the days of necessity.” This story is taken from Aesop’s famous collection of fables. A fable is a short story with a specific moral lesson.
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Adapted from "The Ant and the Grasshopper" by Aesop (trans. Jacobs 1909)
In a field one summer's day a Grasshopper was hopping about, chirping and singing to its heart's content. An Ant passed by, carrying a very heavy ear of corn to the nest.
"Why not come and chat with me," said the Grasshopper, "instead of toiling and tiring in that way?"
"I am helping to lay up food for the winter," said the Ant, "and recommend you to do the same."
"Why bother about winter?" said the Grasshopper. "We have got plenty of food at present." But the Ant went on its way and continued its toil. When the winter came the Grasshopper had no food and found itself dying of hunger, while it saw the ants consuming every piece of corn and grain from the stores they had collected in the summer. Then the Grasshopper knew: it is best to prepare for the days of necessity.
Why was the Grasshopper in trouble once winter came?
Adapted from "The Ant and the Grasshopper" by Aesop (trans. Jacobs 1909)
In a field one summer's day a Grasshopper was hopping about, chirping and singing to its heart's content. An Ant passed by, carrying a very heavy ear of corn to the nest.
"Why not come and chat with me," said the Grasshopper, "instead of toiling and tiring in that way?"
"I am helping to lay up food for the winter," said the Ant, "and recommend you to do the same."
"Why bother about winter?" said the Grasshopper. "We have got plenty of food at present." But the Ant went on its way and continued its toil. When the winter came the Grasshopper had no food and found itself dying of hunger, while it saw the ants consuming every piece of corn and grain from the stores they had collected in the summer. Then the Grasshopper knew: it is best to prepare for the days of necessity.
Why was the Grasshopper in trouble once winter came?
Tap to reveal answer
The grasshopper gets into trouble when winter comes because he has not saved any food for himself. The passage says, “When the winter came the Grasshopper had no food and found itself dying of hunger.” While the ants were busy gathering and storing food, the grasshopper was being lazy and living in the moment.
The grasshopper gets into trouble when winter comes because he has not saved any food for himself. The passage says, “When the winter came the Grasshopper had no food and found itself dying of hunger.” While the ants were busy gathering and storing food, the grasshopper was being lazy and living in the moment.
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Adapted from "The Man, the Boy and the Donkey" by Aesop (trans. Jacobs 1909)
A Man and his son were once going with their Donkey to market. As they were walking along by its side a countryman passed them and said: "You fools, why do you not ride your donkey?" So the Man put the Boy on the Donkey and they went on their way. But soon they passed a group of men, one of whom said: "See that lazy youngster; he lets his father walk while he rides." So the Man ordered his Boy to get off, and got on himself. But they hadn't gone far when they passed two women, one of whom said to the other: "Shame on that lazy man to let his poor little son trudge along." Well, the Man didn't know what to do, but at last he took his Boy up before him on the Donkey. By this time they had come to the town, and the passers-by began to jeer and point at them. The Man stopped and asked what they were scoffing at. The men said: "Aren't you ashamed of yourself for overloading that poor donkey?" The Man and Boy got off and tried to think what to do. They thought and they thought, till at last they cut down a pole, tied the donkey's feet to it, and raised the pole and the donkey to their shoulders and carried the donkey with them. They went along amid the laughter of all who met them 'till they came to Market Bridge, when the Donkey, getting one of his feet loose, kicked out and caused the Boy to drop his end of the pole. In the struggle the Donkey fell over the bridge, and his fore-feet being tied together he was drowned. "That will teach you," said an old man who had followed them: "Please all, and you will please none."
What is the moral of this story?
Adapted from "The Man, the Boy and the Donkey" by Aesop (trans. Jacobs 1909)
A Man and his son were once going with their Donkey to market. As they were walking along by its side a countryman passed them and said: "You fools, why do you not ride your donkey?" So the Man put the Boy on the Donkey and they went on their way. But soon they passed a group of men, one of whom said: "See that lazy youngster; he lets his father walk while he rides." So the Man ordered his Boy to get off, and got on himself. But they hadn't gone far when they passed two women, one of whom said to the other: "Shame on that lazy man to let his poor little son trudge along." Well, the Man didn't know what to do, but at last he took his Boy up before him on the Donkey. By this time they had come to the town, and the passers-by began to jeer and point at them. The Man stopped and asked what they were scoffing at. The men said: "Aren't you ashamed of yourself for overloading that poor donkey?" The Man and Boy got off and tried to think what to do. They thought and they thought, till at last they cut down a pole, tied the donkey's feet to it, and raised the pole and the donkey to their shoulders and carried the donkey with them. They went along amid the laughter of all who met them 'till they came to Market Bridge, when the Donkey, getting one of his feet loose, kicked out and caused the Boy to drop his end of the pole. In the struggle the Donkey fell over the bridge, and his fore-feet being tied together he was drowned. "That will teach you," said an old man who had followed them: "Please all, and you will please none."
What is the moral of this story?
Tap to reveal answer
This story is one of Aesop’s famous fables. They are short stories from a long time ago that have an established moral message. The "moral of a story" is the lesson that the story teaches. The moral of this story is revealed in the last line: "That will teach you," said an old man who had followed them: "Please all, and you will please none."
This story is one of Aesop’s famous fables. They are short stories from a long time ago that have an established moral message. The "moral of a story" is the lesson that the story teaches. The moral of this story is revealed in the last line: "That will teach you," said an old man who had followed them: "Please all, and you will please none."
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Adapted from "The Shepherd’s Boy" by Aesop (trans. Jacobs 1909)
There was once a young Shepherd Boy who tended his sheep at the foot of a mountain near a dark forest. It was rather lonely for him all day, so he came up with a plan by which he could get a little company and some excitement. He rushed down towards the village calling out "Wolf, Wolf," and the villagers came out to meet him, and some of them stopped with him for a considerable time. This pleased the boy so much that a few days afterwards he tried the same trick, and again the villagers came to his help. But shortly after this a Wolf actually did come out from the forest, and began to worry the sheep, and the boy of course cried out "Wolf, Wolf," still louder than before. But this time the villagers, who had been fooled twice before, thought the boy was again deceiving them, and nobody stirred to come to his help. So the Wolf made a good meal off the boy's flock, and when the boy complained, the wise man of the village said: "A liar will not be believed, even when he speaks the truth."
What is the main lesson of this story?
Adapted from "The Shepherd’s Boy" by Aesop (trans. Jacobs 1909)
There was once a young Shepherd Boy who tended his sheep at the foot of a mountain near a dark forest. It was rather lonely for him all day, so he came up with a plan by which he could get a little company and some excitement. He rushed down towards the village calling out "Wolf, Wolf," and the villagers came out to meet him, and some of them stopped with him for a considerable time. This pleased the boy so much that a few days afterwards he tried the same trick, and again the villagers came to his help. But shortly after this a Wolf actually did come out from the forest, and began to worry the sheep, and the boy of course cried out "Wolf, Wolf," still louder than before. But this time the villagers, who had been fooled twice before, thought the boy was again deceiving them, and nobody stirred to come to his help. So the Wolf made a good meal off the boy's flock, and when the boy complained, the wise man of the village said: "A liar will not be believed, even when he speaks the truth."
What is the main lesson of this story?
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This story is the famous fable about “the boy who cried wolf.” The lesson of the story is revealed in the last line, where the wise man of the village says, "A liar will not be believed, even when he speaks the truth."
This story is the famous fable about “the boy who cried wolf.” The lesson of the story is revealed in the last line, where the wise man of the village says, "A liar will not be believed, even when he speaks the truth."
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Adapted from "Belling the Cat" by Aesop (trans. Jacobs 1909)
Long ago, the mice had a general council to consider what measures they could take to outwit their common enemy, the Cat. Some said this and some said that; but at last a young mouse got up and said he had a proposal to make, which he thought would meet the case. "You will all agree," said he, "that our chief danger consists in the sly and treacherous manner in which the enemy approaches us. Now, if we could receive some signal of her approach, we could easily escape from her. I venture, therefore, to propose that a small bell be procured, and attached by a ribbon round the neck of the Cat. By this means we should always know when she was about, and could easily hide while she was in the neighborhood." This proposal met with general applause, until an old mouse got up and said: "That is all very well, but who is to bell the Cat?" The mice looked at one another and nobody spoke. Then the old mouse said: "It is easy to propose impossible remedies."
Which of these quotes is the moral or lesson taught by the story?
Adapted from "Belling the Cat" by Aesop (trans. Jacobs 1909)
Long ago, the mice had a general council to consider what measures they could take to outwit their common enemy, the Cat. Some said this and some said that; but at last a young mouse got up and said he had a proposal to make, which he thought would meet the case. "You will all agree," said he, "that our chief danger consists in the sly and treacherous manner in which the enemy approaches us. Now, if we could receive some signal of her approach, we could easily escape from her. I venture, therefore, to propose that a small bell be procured, and attached by a ribbon round the neck of the Cat. By this means we should always know when she was about, and could easily hide while she was in the neighborhood." This proposal met with general applause, until an old mouse got up and said: "That is all very well, but who is to bell the Cat?" The mice looked at one another and nobody spoke. Then the old mouse said: "It is easy to propose impossible remedies."
Which of these quotes is the moral or lesson taught by the story?
Tap to reveal answer
The lesson of this story is revealed by the old mouse at the end of the passage when he says: "That is all very well, but who is to bell the Cat?" After this, the passages says, "The mice looked at one another and nobody spoke. Then the old mouse said: 'It is easy to propose impossible remedies.'" The old mouse is revealing that the young mouse’s plan cannot work because it is impossible and suggesting that it is always easy to suggest an impossible solution.
The lesson of this story is revealed by the old mouse at the end of the passage when he says: "That is all very well, but who is to bell the Cat?" After this, the passages says, "The mice looked at one another and nobody spoke. Then the old mouse said: 'It is easy to propose impossible remedies.'" The old mouse is revealing that the young mouse’s plan cannot work because it is impossible and suggesting that it is always easy to suggest an impossible solution.
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Adapted from "The Buffoon and the Countryman" in The Fables of Aesop by Aesop (trans. Jacobs 1902)
At a country fair there was a Buffoon who made all the people laugh by imitating the cries of various animals. He finished off by squeaking so like a pig that the spectators thought that he had a porker concealed on him. But a Countryman who stood by said: "Call that a pig’s squeak! Nothing like it. You give me 'till tomorrow and I will show you what it's like." The audience laughed, but next day, sure enough, the Countryman appeared on the stage, and putting his head down squealed so hideously that the spectators complained and threw stones at him to make him stop. "You fools!" he cried, "see what you have been hissing," and held up a little pig whose ear he had been pinching to make him utter the squeals. Men often applaud a copy and boo the real thing.
Why does the Countryman object to the reaction of the audience?
Adapted from "The Buffoon and the Countryman" in The Fables of Aesop by Aesop (trans. Jacobs 1902)
At a country fair there was a Buffoon who made all the people laugh by imitating the cries of various animals. He finished off by squeaking so like a pig that the spectators thought that he had a porker concealed on him. But a Countryman who stood by said: "Call that a pig’s squeak! Nothing like it. You give me 'till tomorrow and I will show you what it's like." The audience laughed, but next day, sure enough, the Countryman appeared on the stage, and putting his head down squealed so hideously that the spectators complained and threw stones at him to make him stop. "You fools!" he cried, "see what you have been hissing," and held up a little pig whose ear he had been pinching to make him utter the squeals. Men often applaud a copy and boo the real thing.
Why does the Countryman object to the reaction of the audience?
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The countryman objects to the reaction of the audience because the audience applauded the copy and booed the real thing. "Applauded" means clapped for or cheered, and "mocked" means made fun of.
The countryman objects to the reaction of the audience because the audience applauded the copy and booed the real thing. "Applauded" means clapped for or cheered, and "mocked" means made fun of.
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Adapted from "The Lion’s Share" in The Fables of Aesop by Aesop (trans. Jacobs 1902)
The Lion once went hunting with the Fox, the Jackal, and the Wolf. They hunted and they hunted till at last they surprised a Stag, and soon took its life. Then came the question of how the spoil should be divided. "Quarter me this Stag," roared the Lion; so the other animals skinned it and cut it into four parts. Then the Lion took his stand in front of the carcass and pronounced judgment: "The first quarter is for me in my capacity as King of Beasts; the second is mine as arbiter; another share comes to me for my part in the chase; and as for the fourth quarter, well, as for that, I should like to see which of you will dare to lay a paw upon it." "Humph," grumbled the Fox as he walked away with his tail between his legs; but he spoke in a low growl. “You may share the labors of the great, but you will not share the spoil."
What does the Fox realize at the end of the story?
Adapted from "The Lion’s Share" in The Fables of Aesop by Aesop (trans. Jacobs 1902)
The Lion once went hunting with the Fox, the Jackal, and the Wolf. They hunted and they hunted till at last they surprised a Stag, and soon took its life. Then came the question of how the spoil should be divided. "Quarter me this Stag," roared the Lion; so the other animals skinned it and cut it into four parts. Then the Lion took his stand in front of the carcass and pronounced judgment: "The first quarter is for me in my capacity as King of Beasts; the second is mine as arbiter; another share comes to me for my part in the chase; and as for the fourth quarter, well, as for that, I should like to see which of you will dare to lay a paw upon it." "Humph," grumbled the Fox as he walked away with his tail between his legs; but he spoke in a low growl. “You may share the labors of the great, but you will not share the spoil."
What does the Fox realize at the end of the story?
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This story tells of a lion, and several other animals, who hunt and kill a deer together, and after they have killed it the lion keeps the deer for himself and does not give anything to those who have helped him. At the end of the story, the Fox says, “You may share the labors of the great, but you will not share the spoil." This means that even if you help great people archive things, you will not necessarily share their rewards.
This story tells of a lion, and several other animals, who hunt and kill a deer together, and after they have killed it the lion keeps the deer for himself and does not give anything to those who have helped him. At the end of the story, the Fox says, “You may share the labors of the great, but you will not share the spoil." This means that even if you help great people archive things, you will not necessarily share their rewards.
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Adapted from "The Lion and the Mouse" by Aesop (trans. Jacobs 1909)
Once when a Lion was asleep a little Mouse began running up and down on top of him; this soon woke up the Lion, who placed his huge paw upon the mouse, and opened his big jaws to swallow him. "Pardon, O King," cried the little Mouse: "forgive me this time, I shall never forget it: who knows but maybe I shall be able to assist you one of these days?" The Lion was so tickled at the idea of the Mouse being able to help him that he lifted up his paw and let him go. Sometime after the Lion was caught in a trap, and the hunters who desired to carry him alive to the King, tied him to a tree while they went in search of a wagon to carry him on. Just then the little Mouse happened to pass by, and seeing the sad plight in which the Lion was in, went up to him and soon gnawed away the ropes that bound the King of the Beasts. "Was I not right?" said the little Mouse. “Little friends may prove great friends and a small mercy can go a long way.”
Through what virtuous characteristic did the lion gain the loyalty of the mouse?
Adapted from "The Lion and the Mouse" by Aesop (trans. Jacobs 1909)
Once when a Lion was asleep a little Mouse began running up and down on top of him; this soon woke up the Lion, who placed his huge paw upon the mouse, and opened his big jaws to swallow him. "Pardon, O King," cried the little Mouse: "forgive me this time, I shall never forget it: who knows but maybe I shall be able to assist you one of these days?" The Lion was so tickled at the idea of the Mouse being able to help him that he lifted up his paw and let him go. Sometime after the Lion was caught in a trap, and the hunters who desired to carry him alive to the King, tied him to a tree while they went in search of a wagon to carry him on. Just then the little Mouse happened to pass by, and seeing the sad plight in which the Lion was in, went up to him and soon gnawed away the ropes that bound the King of the Beasts. "Was I not right?" said the little Mouse. “Little friends may prove great friends and a small mercy can go a long way.”
Through what virtuous characteristic did the lion gain the loyalty of the mouse?
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"Virtuous" means good or noble. It is virtuous to be honest or to share, for example. In this instance, the lion is virtuous because he does not kill the mouse. This is an example of “showing mercy.” "Mercy" means something close to forgiveness, kindness, or compassion.
"Virtuous" means good or noble. It is virtuous to be honest or to share, for example. In this instance, the lion is virtuous because he does not kill the mouse. This is an example of “showing mercy.” "Mercy" means something close to forgiveness, kindness, or compassion.
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Adapted from "The Lion and the Mouse" by Aesop (trans. Jacobs 1909)
Once when a Lion was asleep a little Mouse began running up and down on top of him; this soon woke up the Lion, who placed his huge paw upon the mouse, and opened his big jaws to swallow him. "Pardon, O King," cried the little Mouse: "forgive me this time, I shall never forget it: who knows but maybe I shall be able to assist you one of these days?" The Lion was so tickled at the idea of the Mouse being able to help him that he lifted up his paw and let him go. Sometime after the Lion was caught in a trap, and the hunters who desired to carry him alive to the King, tied him to a tree while they went in search of a wagon to carry him on. Just then the little Mouse happened to pass by, and seeing the sad plight in which the Lion was in, went up to him and soon gnawed away the ropes that bound the King of the Beasts. "Was I not right?" said the little Mouse. “Little friends may prove great friends and a small mercy can go a long way.”
Which of these statements best summarizes the moral of the story?
Adapted from "The Lion and the Mouse" by Aesop (trans. Jacobs 1909)
Once when a Lion was asleep a little Mouse began running up and down on top of him; this soon woke up the Lion, who placed his huge paw upon the mouse, and opened his big jaws to swallow him. "Pardon, O King," cried the little Mouse: "forgive me this time, I shall never forget it: who knows but maybe I shall be able to assist you one of these days?" The Lion was so tickled at the idea of the Mouse being able to help him that he lifted up his paw and let him go. Sometime after the Lion was caught in a trap, and the hunters who desired to carry him alive to the King, tied him to a tree while they went in search of a wagon to carry him on. Just then the little Mouse happened to pass by, and seeing the sad plight in which the Lion was in, went up to him and soon gnawed away the ropes that bound the King of the Beasts. "Was I not right?" said the little Mouse. “Little friends may prove great friends and a small mercy can go a long way.”
Which of these statements best summarizes the moral of the story?
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The moral of a story is the lesson or message contained within that is meant to teach you a lesson about how to behave. In this story, the moral is primarily that showing a small amount of mercy can go a long way towards furthering your own interests. This is best summarized by the mouse at the end of the story when he says, “'Little friends may prove great friends and a small mercy can go a long way.'”
The moral of a story is the lesson or message contained within that is meant to teach you a lesson about how to behave. In this story, the moral is primarily that showing a small amount of mercy can go a long way towards furthering your own interests. This is best summarized by the mouse at the end of the story when he says, “'Little friends may prove great friends and a small mercy can go a long way.'”
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Adapted from "The Bat, the Birds, and the Beasts" by Aesop (trans. Jacobs 1909)
A great conflict was about to take place between the Birds and the Beasts. When the two armies were gathered together, the Bat hesitated which to join. The Birds that passed his perch said "Come with us," but he said to them, "I am a Beast."
Later on, some Beasts who were passing underneath him looked up and said "Come with us," but he said, "I am a Bird." Luckily at the last moment peace was made, and no battle took place, so the Bat came to the Birds and wished to join in the celebrations, but they all turned against him and he had to fly away. He then went to the Beasts, but soon had to run away, or else they would have torn him to pieces. "Ah," said the Bat, "I see now: he that is neither one thing nor the other has no friends."
Why do you think the birds and the beasts refuse to be friends with the bat at the end of the story?
Adapted from "The Bat, the Birds, and the Beasts" by Aesop (trans. Jacobs 1909)
A great conflict was about to take place between the Birds and the Beasts. When the two armies were gathered together, the Bat hesitated which to join. The Birds that passed his perch said "Come with us," but he said to them, "I am a Beast."
Later on, some Beasts who were passing underneath him looked up and said "Come with us," but he said, "I am a Bird." Luckily at the last moment peace was made, and no battle took place, so the Bat came to the Birds and wished to join in the celebrations, but they all turned against him and he had to fly away. He then went to the Beasts, but soon had to run away, or else they would have torn him to pieces. "Ah," said the Bat, "I see now: he that is neither one thing nor the other has no friends."
Why do you think the birds and the beasts refuse to be friends with the bat at the end of the story?
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At the end of the story the beasts and the birds both refuse to be friends with the bat. The bat responds to their unkindness by saying "I see now: he that is neither one thing nor the other has no friends." This means that someone who does not pick sides in a conflict will have a hard time staying friends with either side.
At the end of the story the beasts and the birds both refuse to be friends with the bat. The bat responds to their unkindness by saying "I see now: he that is neither one thing nor the other has no friends." This means that someone who does not pick sides in a conflict will have a hard time staying friends with either side.
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Adapted from Myths and Legends of All Nations by Logan Marshall (1914)
When the great city of Troy was taken, all the chiefs who had fought against it set sail for their homes. But there was wrath in heaven against them, for they had carried themselves haughtily and cruelly in the day of their victory. Therefore they did not all find a safe and happy return. For one was shipwrecked and another was shamefully slain by his false wife in his palace, and others found all things at home troubled and changed and were driven to seek new dwellings elsewhere. And some, whose wives and friends and people had been still true to them through those ten long years of absence, were driven far and wide about the world before they saw their native land again. And of all, the wise Ulysses was he who wandered farthest and suffered most.
According to the author, why do the various chiefs have a hard time getting home?
Adapted from Myths and Legends of All Nations by Logan Marshall (1914)
When the great city of Troy was taken, all the chiefs who had fought against it set sail for their homes. But there was wrath in heaven against them, for they had carried themselves haughtily and cruelly in the day of their victory. Therefore they did not all find a safe and happy return. For one was shipwrecked and another was shamefully slain by his false wife in his palace, and others found all things at home troubled and changed and were driven to seek new dwellings elsewhere. And some, whose wives and friends and people had been still true to them through those ten long years of absence, were driven far and wide about the world before they saw their native land again. And of all, the wise Ulysses was he who wandered farthest and suffered most.
According to the author, why do the various chiefs have a hard time getting home?
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The author states that the chiefs have a hard time getting home because the gods are angry with them. He then tells us that the gods are angry because “\[the chiefs\] had carried themselves haughtily and cruelly in the day of their victory.” "Haughty" means proud, and "cruel" means purposely causing more harm and pain than you need to.
The author states that the chiefs have a hard time getting home because the gods are angry with them. He then tells us that the gods are angry because “\[the chiefs\] had carried themselves haughtily and cruelly in the day of their victory.” "Haughty" means proud, and "cruel" means purposely causing more harm and pain than you need to.
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Adapted from Myths and Legends of All Nations by Logan Marshall (1914)
When the great city of Troy was taken, all the chiefs who had fought against it set sail for their homes. But there was wrath in heaven against them, for they had carried themselves haughtily and cruelly in the day of their victory. Therefore they did not all find a safe and happy return. For one was shipwrecked and another was shamefully slain by his false wife in his palace, and others found all things at home troubled and changed and were driven to seek new dwellings elsewhere. And some, whose wives and friends and people had been still true to them through those ten long years of absence, were driven far and wide about the world before they saw their native land again. And of all, the wise Ulysses was he who wandered farthest and suffered most.
Who, of all the chiefs, has suffered the most?
Adapted from Myths and Legends of All Nations by Logan Marshall (1914)
When the great city of Troy was taken, all the chiefs who had fought against it set sail for their homes. But there was wrath in heaven against them, for they had carried themselves haughtily and cruelly in the day of their victory. Therefore they did not all find a safe and happy return. For one was shipwrecked and another was shamefully slain by his false wife in his palace, and others found all things at home troubled and changed and were driven to seek new dwellings elsewhere. And some, whose wives and friends and people had been still true to them through those ten long years of absence, were driven far and wide about the world before they saw their native land again. And of all, the wise Ulysses was he who wandered farthest and suffered most.
Who, of all the chiefs, has suffered the most?
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The passage concludes by stating that “And of all, the wise Ulysses was he who wandered farthest and suffered most.”
The passage concludes by stating that “And of all, the wise Ulysses was he who wandered farthest and suffered most.”
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Adapted from an article in Chatterbox Periodical edited by J. Erskine Clark (1906)
Steven Daniels, a magistrate from London, once showed great wisdom and ingenuity in detecting a thief. A man was brought before him charged with stealing a small, but very valuable, jeweled table. The prisoner denied the charge. He said that he was weak and feeble with long illness. For that reason it was impossible for him to have carried off a piece of furniture.
The judge listened very gravely to his story. After hearing of the poor man's misfortunes, he professed great sorrow and sympathy for the sufferer.
“Go home and get cured,” said he kindly; “and as you are poor, take with you that bag of cash”—heavy British Pounds—“as a gift from this court.”
The prisoner bowed, quickly threw the heavy bag over his shoulder, and departed, while everyone wondered. But he had hardly got outside the door of the court, when he was arrested. The judge remarked that if he could easily carry off a heavy sack of money, he would have no difficulty in stealing a light table.
What reasons does the thief give to prove his innocence?
Adapted from an article in Chatterbox Periodical edited by J. Erskine Clark (1906)
Steven Daniels, a magistrate from London, once showed great wisdom and ingenuity in detecting a thief. A man was brought before him charged with stealing a small, but very valuable, jeweled table. The prisoner denied the charge. He said that he was weak and feeble with long illness. For that reason it was impossible for him to have carried off a piece of furniture.
The judge listened very gravely to his story. After hearing of the poor man's misfortunes, he professed great sorrow and sympathy for the sufferer.
“Go home and get cured,” said he kindly; “and as you are poor, take with you that bag of cash”—heavy British Pounds—“as a gift from this court.”
The prisoner bowed, quickly threw the heavy bag over his shoulder, and departed, while everyone wondered. But he had hardly got outside the door of the court, when he was arrested. The judge remarked that if he could easily carry off a heavy sack of money, he would have no difficulty in stealing a light table.
What reasons does the thief give to prove his innocence?
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The thief says that he is too “weak and feeble” to carry away the jeweled table. He is saying that he is too weak and sickly and does not have the strength to have been able to have stolen the table.
The thief says that he is too “weak and feeble” to carry away the jeweled table. He is saying that he is too weak and sickly and does not have the strength to have been able to have stolen the table.
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Adapted from an article in Chatterbox Periodical edited by J. Erskine Clark (1906)
Steven Daniels, a magistrate from London, once showed great wisdom and ingenuity in detecting a thief. A man was brought before him charged with stealing a small, but very valuable, jeweled table. The prisoner denied the charge. He said that he was weak and feeble with long illness. For that reason it was impossible for him to have carried off a piece of furniture.
The judge listened very gravely to his story. After hearing of the poor man's misfortunes, he professed great sorrow and sympathy for the sufferer.
“Go home and get cured,” said he kindly; “and as you are poor, take with you that bag of cash”—heavy British Pounds—“as a gift from this court.”
The prisoner bowed, quickly threw the heavy bag over his shoulder, and departed, while everyone wondered. But he had hardly got outside the door of the court, when he was arrested. The judge remarked that if he could easily carry off a heavy sack of money, he would have no difficulty in stealing a light table.
How does the judge discover that the thief has been lying?
Adapted from an article in Chatterbox Periodical edited by J. Erskine Clark (1906)
Steven Daniels, a magistrate from London, once showed great wisdom and ingenuity in detecting a thief. A man was brought before him charged with stealing a small, but very valuable, jeweled table. The prisoner denied the charge. He said that he was weak and feeble with long illness. For that reason it was impossible for him to have carried off a piece of furniture.
The judge listened very gravely to his story. After hearing of the poor man's misfortunes, he professed great sorrow and sympathy for the sufferer.
“Go home and get cured,” said he kindly; “and as you are poor, take with you that bag of cash”—heavy British Pounds—“as a gift from this court.”
The prisoner bowed, quickly threw the heavy bag over his shoulder, and departed, while everyone wondered. But he had hardly got outside the door of the court, when he was arrested. The judge remarked that if he could easily carry off a heavy sack of money, he would have no difficulty in stealing a light table.
How does the judge discover that the thief has been lying?
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The judge initially listens to the man’s story and feels sorry for him, but he decides to test the man first to make sure he is telling the truth. The thief says that he cannot have stolen the jeweled table because he is too weak, so the judge offers him an amount of money to carry that is heavier then the table. Because the thief can easily carry away the money, this means he would also have been able to carry the table, which was much lighter; the judge now knows the thief was lying.
The judge initially listens to the man’s story and feels sorry for him, but he decides to test the man first to make sure he is telling the truth. The thief says that he cannot have stolen the jeweled table because he is too weak, so the judge offers him an amount of money to carry that is heavier then the table. Because the thief can easily carry away the money, this means he would also have been able to carry the table, which was much lighter; the judge now knows the thief was lying.
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Adapted from The Rabbi Who Found the Diadem translated from the Talmud by Dr. A. S. Isaacs, as collected in The Junior Classics: Stories of Courage and Heroism (P. F. Collier & Son, 1912)
Great was the alarm in the palace of Rome, which soon spread throughout the entire city. The empress had lost her costly diadem, and it could not be found. They searched in every direction, but all in vain. Half distracted, for the mishap boded no good to her or her house, the empress redoubled her efforts to regain her precious possession, but without result. As a last resource it was proclaimed in the public streets: "The empress has lost a precious diadem. Whoever restores it within thirty days shall receive a princely reward. But he who delays, and brings it after thirty days, shall lose his head."
In those times all nationalities flocked toward Rome; all classes and creeds could be met in its stately halls and crowded thoroughfares. Among the rest was a rabbi, a learned sage from the East, who loved goodness, and lived a righteous life in the stir and turmoil of the Western world. It chanced one night as he was strolling up and down, in busy meditation, beneath the clear, moonlit sky, he saw the diadem sparkling at his feet. He seized it quickly, brought it to his dwelling, where he guarded it carefully until the thirty days had expired, when he resolved to return it to the owner.
He proceeded to the palace, and, undismayed at sight of long lines of soldiery and officials, asked for an audience with the empress.
"What do you mean by this?" she inquired, when he told her his story and gave her the diadem. "Why did you delay until this hour? Did you not know the penalty? Your head must be forfeited."
"I delayed until now," the rabbi answered calmly, "so that you might know that I return your diadem, not for the sake of the reward, still less out of fear of punishment; but solely to comply with the divine command not to withhold from another the property which belongs to him."
"Blessed be thy God!" the empress answered, and dismissed the rabbi without further punishment; for had he not done right for right's sake?
Why does the Rabbi wait thirty days before returning the diadem?
Adapted from The Rabbi Who Found the Diadem translated from the Talmud by Dr. A. S. Isaacs, as collected in The Junior Classics: Stories of Courage and Heroism (P. F. Collier & Son, 1912)
Great was the alarm in the palace of Rome, which soon spread throughout the entire city. The empress had lost her costly diadem, and it could not be found. They searched in every direction, but all in vain. Half distracted, for the mishap boded no good to her or her house, the empress redoubled her efforts to regain her precious possession, but without result. As a last resource it was proclaimed in the public streets: "The empress has lost a precious diadem. Whoever restores it within thirty days shall receive a princely reward. But he who delays, and brings it after thirty days, shall lose his head."
In those times all nationalities flocked toward Rome; all classes and creeds could be met in its stately halls and crowded thoroughfares. Among the rest was a rabbi, a learned sage from the East, who loved goodness, and lived a righteous life in the stir and turmoil of the Western world. It chanced one night as he was strolling up and down, in busy meditation, beneath the clear, moonlit sky, he saw the diadem sparkling at his feet. He seized it quickly, brought it to his dwelling, where he guarded it carefully until the thirty days had expired, when he resolved to return it to the owner.
He proceeded to the palace, and, undismayed at sight of long lines of soldiery and officials, asked for an audience with the empress.
"What do you mean by this?" she inquired, when he told her his story and gave her the diadem. "Why did you delay until this hour? Did you not know the penalty? Your head must be forfeited."
"I delayed until now," the rabbi answered calmly, "so that you might know that I return your diadem, not for the sake of the reward, still less out of fear of punishment; but solely to comply with the divine command not to withhold from another the property which belongs to him."
"Blessed be thy God!" the empress answered, and dismissed the rabbi without further punishment; for had he not done right for right's sake?
Why does the Rabbi wait thirty days before returning the diadem?
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The Rabbi is asked this very question by the Empress: "'I delayed until now,' the rabbi answered calmly, 'so that you might know that I return your diadem, not for the sake of the reward, still less out of fear of punishment; but solely to comply with the divine command not to withhold from another the property which belongs to him.’" The Rabbi wanted to make a statement that he was returning the diadem not out of fear, but because it was the right thing to do.
The Rabbi is asked this very question by the Empress: "'I delayed until now,' the rabbi answered calmly, 'so that you might know that I return your diadem, not for the sake of the reward, still less out of fear of punishment; but solely to comply with the divine command not to withhold from another the property which belongs to him.’" The Rabbi wanted to make a statement that he was returning the diadem not out of fear, but because it was the right thing to do.
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Adapted from Humphry Davy and the Safety-Lamp by George C. Towle (1912)
Few boys have ever led a happier, busier, or more varied existence than did Humphry Davy. He was the son of a poor wood-carver, who lived in the pretty seaside town of Penzance, in England, where Humphry was born in 1778. Lowly, however, as was his birth, in his earliest years Humphry gave many proofs that nature had endowed him with rare talents.
Some of the stories told of his childish brightness are hard to believe. They relate, for instance, that before he was two years old he could talk almost as plainly and clearly as a grown person; that he could repeat many passages of Pilgrim's Progress, from having heard them, before he could read; and that at five years old he could read very rapidly, and remembered almost everything he read.
His father, the wood-carver, had died while Humphry was still very young, and had left his family poor. But by good-fortune a kind neighbor and friend, a Mr. Tonkine, took care of the widow and her children, and obtained a place for Humphry as an apprentice with an apothecary of the town. Humphry proved, indeed, a rather troublesome inmate of the apothecary's house. He set up a chemical laboratory in his little room upstairs, and there devoted himself to all sorts of experiments. Every now and then an explosion would be heard, which made the members of the apothecary's household quake with terror.
Why was Humphry Davy considered a “troublesome inmate of the apothecary’s house?”
Adapted from Humphry Davy and the Safety-Lamp by George C. Towle (1912)
Few boys have ever led a happier, busier, or more varied existence than did Humphry Davy. He was the son of a poor wood-carver, who lived in the pretty seaside town of Penzance, in England, where Humphry was born in 1778. Lowly, however, as was his birth, in his earliest years Humphry gave many proofs that nature had endowed him with rare talents.
Some of the stories told of his childish brightness are hard to believe. They relate, for instance, that before he was two years old he could talk almost as plainly and clearly as a grown person; that he could repeat many passages of Pilgrim's Progress, from having heard them, before he could read; and that at five years old he could read very rapidly, and remembered almost everything he read.
His father, the wood-carver, had died while Humphry was still very young, and had left his family poor. But by good-fortune a kind neighbor and friend, a Mr. Tonkine, took care of the widow and her children, and obtained a place for Humphry as an apprentice with an apothecary of the town. Humphry proved, indeed, a rather troublesome inmate of the apothecary's house. He set up a chemical laboratory in his little room upstairs, and there devoted himself to all sorts of experiments. Every now and then an explosion would be heard, which made the members of the apothecary's household quake with terror.
Why was Humphry Davy considered a “troublesome inmate of the apothecary’s house?”
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The passage ends with the revelation that Davy was a troublesome member of the apothecary house. The author tells us that this is because Davy was always making lots of noise with dangerous experiments. The author says: “Humphry proved, indeed, a rather troublesome inmate of the apothecary's house. He set up a chemical laboratory in his little room upstairs, and there devoted himself to all sorts of experiments. Every now and then an explosion would be heard, which made the members of the apothecary's household quake with terror.”
The passage ends with the revelation that Davy was a troublesome member of the apothecary house. The author tells us that this is because Davy was always making lots of noise with dangerous experiments. The author says: “Humphry proved, indeed, a rather troublesome inmate of the apothecary's house. He set up a chemical laboratory in his little room upstairs, and there devoted himself to all sorts of experiments. Every now and then an explosion would be heard, which made the members of the apothecary's household quake with terror.”
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