Friday, April 3, 2026

Bonku Babu's Friend Question Answers | ICSE Class 9 Tresure Chest


Broad Questions and Answers from Bonku Babu's Friend (RTC) by Satyajit Ray


Every year, a new batch of students replaced the old one, but old or new, the tradition of teasing poor Bonku Babu continued among all the students. Some drew his cartoon on the blackboard; others put glue on his chair; or, on the night of Kali Puja, they lit a chasing rocket and set it off right behind him.


(i) What do these lines tell about Bonku Babu?

Answer: These lines show that Bonku Babu was constantly the target of his students’ teasing and pranks. Every year, as new batches replaced the old, the tradition of teasing teacher Bonku Babu 
carried on.


(ii) How long has Bonku Babu been teaching in that school?

Answer: Bonku Babu has been teaching in Kankurgachhi Village Primary School for the last twenty-two years.


(iii) What form of teasing was used by his students?

Answer: The students of Kankurgachhi Village Primary School continuously teased Bonku Babu every year. Some sketched mocking cartoons of him on the blackboard, others smeared glue on his chair. On the night of Kali Puja, they even 
 set off a chasing rocket right behind him.


(iv) How did Bonku Babu react to the teasing by the students? /  How did Bonku Babu sometimes lightly condemn the students?

Answer: Bonku Babu did not get upset by the teasing of the students. He remained calm. Only sometimes he
 cleared his throat and said, "Shame on you boys". The tradition of teasing Bonku Babu continued among all the students of every year, yet no one had ever seen Bonku Babu get angry.


(v) According to the Bonku Babu, what made his life as a teacher worth living?

Answer: According to Bonku Babu, teaching a handful of good students in every class made his life as a teacher worth living. Even if the rest of the class was full of pranksters, teaching those sincere boys was rewarding for him. He often invited them to his house, offered them snacks, and told them tales of distant lands and thrilling adventures.


(vi) Why did Bonku Babu put up with the teasing of students?

Answer: Bonku Babu put up with the teasing of the students knowing he couldn’t afford to lose his temper. As a middle-aged man, he knew it would be difficult it would be for him to find another job if he gave up this job. There was also another reason for staying in the school. He had a handful of good students in every class, and he felt teaching them was rewarding for him. 


(vii) What was difficult for the students to imagine? Why?

Answer. For the students, it was difficult to imagine Bonku Babu ever losing his temper and what he might say or do if he ever gets angry. It is because no one had ever seen him get cross even after endless teasing.


(viii) Which tradition continued among the students?

Answer. The tradition of teasing poor Bonku Babu among the students continued every year, whether they were old or new students.


(ix) What impression do you form of Bonku Babu?

Answer. 
Bonku Babu appears as a gentle, patient and enduring teacher. He was constantly mocked by his students and treated as an easy target. But he maintains his composure and avoids outbursts. He gives an impression of a kind but vulnerable man, quietly enduring humiliation without protest.



“Only the other day -- less than two months ago--, they were talking about ghosts. Usually, Bonku Babu kept his mouth shut. That day, for some unknown reason, he open it and declared that he was not afraid of the ghost that was all! but it was enough to offer a golden opportunity to others. On his way back home later, that night Bonku Bhaiya was attacked by a spook.”

(i) What did Bonku Babu declare in the group that lead the spook attack?

Answer. In a meeting at Sripati Majumdar's house, Bonku Babu declared that he wasn’t afraid of ghosts.


(ii) Sometimes Bonku Babu tried to keep away from this group. Why?/ Why did Bonku Babu come back thinking he won't go to the get-together?

Answer. Bonku Babu 
tried to keep away from this group because he disliked being the target of amusement by the members of the group. He could tolerate the pranks by the students but when grown-ups, even the middle-aged men started playing fool with him, it became too much to bear.


(iii) What made his associates arrange and attack on Bonku babu by a spook? / What was the favourable conditions for the spook to attack?

Answer: One evening at Sripati Majumdar’s house, the group was discussing ghosts. Suddenly Bonku Babu declared that he was not afraid of them. This gave the others the perfect chance to prank him. Later that night, on his way back Bonku Babu was attacked by a ‘spook’. The event suggests that the attack was planned by someone at the gathering.


(iv) Describe in your own words the attack by the spook.

Answer: 
At a gathering in Sripati Babu’s house, Bonku Babu once boldly declared that he was not afraid of ghosts. Later that night, on his way back Bonku Babu was attacked by a ‘spook’. While passing under a tamarind tree, a tall, thin figure leapt down and landed on Bonku Babu's back. Though he didn’t feel frightened, he was injured, and his neck ached for three days. Moreover, his new kurta was torn and had black stains all over it.


(v) What happened to Bonku Babu as a result of the attack? / How did this encounter with the ghost affect Bonku Babu?

Answer: As a result of the spook attack, Bonku Babu got injured 
and his neck ached for three days. His new kurta was torn with black ink stains all over it. He was quite irritated by the prank of his associates who were grown and middle-aged.


(vi) Why did Bonku Babu attend a meeting despite the attack by the spook? What does it show about rural life in this area?

Answer: Despite the attack by the spook, 
Bonku Babu attended the meeting because he didn't want to offend Sripati Majumdar. Sripati Majumdar was an important figure in the village and the school committee. Bonku Babu also knew that if he stayed away, the gathering would lose its only source of amusement—him. So, even when he tried to keep his distance, he was fetched back to the meetings.

It shows that in rural life, people place great value on proper behaviour, showing respect to elders and authority figures, and keeping strong social bonds within the community.


Ramkanai, being younger, offered a more positive view, acknowledging the accomplishment of space travel as a human feat.
“That particular evening Bonku Babu was the first to spot the strange light. Then he called Nidhu Babu and showed it to him. However, when he arrived at the meeting,he found that Nidhu babu has coolly claimed full credit for being a person to see it,and was boasting a great deal about it. Bonku Babu said nothing”

(i) One day which topic came up for conversation? What were the views of most of the persons?

Answer. The topic that came up for conversation that day was space, mainly about spaceships and space travel. 
Most of the group didn’t have much knowledge about satellites. They felt that such things had no practical value in their lives and dismissed them as nonsense. Some said satellites are just machines as simple as a spinning top, while others believed that rockets and space travel may sound like a great achievement but had no real meaning for ordinary people like them

(ii) Why did Nidhu babu say that he was the first person to spot the strange light? What does it say about his character?

Answer: Nidhu Babu claimed credit for being the first person to spot the strange light because he wanted attention and appear important in front of the group. 
It shows that Nidhu Babu is a person who tried to appear knowledgeable and desire recognition. He is an opportunity seeker, and did not hesitate to take other's credit, mainly if it was Bonku Babu, to whom he shows no respect at all.

(iii) What does Bonku Babu's silence show about his character?

Answer: When Nidhu Babu claimed credit for spotting the strange light, despite Bonku Babu being the actual first person to spot it, he remained silent. His silence shows that he is not a confrontational person  and prefers to avoid conflicts. He is also humble and not interested in taking credit.

(iv) Later, why did they change the topic of satellites?

Answer: 
They changed the topic of satellites because Chandi Babu expressed doubt about the hype surrounding a point of light in the sky. This led to a discussion about the value of satellites. Nidhu Babu then dragged the conversation towards the topic of rockets, which was considered more meaningful and interesting than satellites by some members of the group.


(v) What did Ramkanai say about human achievement?

Ans: Ramkanai believed that it might not be many of them, but satallites are a human achievement. Ramkanai appreciates the achievement of launching a satellite into space.


(vi) What is the prospect of a rocket landing in the village? Why? What was Bonku Babu's view on this?

Answer: The prospect of a rocket landing in the village was discussed among a group of people, including Bonku Babu, who believed it was unlikely to happen. Because rockets were not a common occurrence in their area, they also did not see any practical purpose or benefit for a rocket to land in their village. Bonku Babu remained silent, later he suggested the possibility of an alien visit.

The prospect of a rocket landing in the village was considered almost impossible. The people felt such things would only happen in big places, not in a small village, and had no real connection to their lives.

Bonku Babu, however, did not openly dismiss the idea. He remained thoughtful and quiet and more open-minded than the others, not laughing at the possibility like they did.


Everyone agreed, with the sole exception of Bonku Babu. Chandi Babu decided to take things a bit further. He nudged Nidhu Babu silently, pointed at Bonku Babu and spoke innocently: “Why, I think Bonku is quite right. Isn’t it natural that aliens should want to come to a place where there’s a man like our Bonkubihari ? If they wanted to take away a human specimen, could they find anything better?”

“No, I don’t think so!” Nidhu Babu joined in.

“Consider his looks, not to mention his brains … yes, Bunkum would be the ideal specimen!”

“Right. Suitable for keeping in a museum or a zoo,” Ramkanai chipped in.


(i) What had Sripati Babu said to which almost all agreed?

Answer: Sripati Babu said that if aliens ever came to Earth, they would not land in a place like Kankurgachhi, like fools. He believed the aliens were sahibs and so they would land in a western country, among the sahibs. Almost everyone agreed with Sripati Babu, except Bonku Babu.


(ii) What was Bonku Babu's opinion about it?
Answer: Though unlikely, Bonku Babu thought it was not impossible for an alien to come to Kankurgachhi. He thought, if an alien had to visit Earth, it wouldn’t really matter where they landed first—it could be anywhere.


(iii) What did Chandi Babu want when he nudged Nidhu Babu?

Ans. When Chandi Babu nudged Nidhu Babu, he wanted Nidhu Babu to support his remark and to join to tease Bonku Babu.


(iv) When Chandi Babu says “I think Bonku is quite right", does he mean it? In which tone he speaks? / What does it imply when Chandi Babu says “I think Bonku is quite right"?

Ans. No, he didn’t mean it seriously. He spoke it in a mocking, sarcastic tone, only to ridicule Bonku Babu further.


(v) What for would Bonku Babu be suitable according to Ram Kanai?

Ans. Ramkanai thought Bonku Babu would be fit to be kept in a museum or a zoo. This way he did not treat Bonku Babu like a person but rather a specimen.


(vi) What impression do you form of the speakers participating in the discussion?

Ans. Though the speakers were grown up, they were insensitive to Bonku Babu's feelings and acted cruelly toward him. They showed no respect to him instead took pleasure in humiliating Bonku Babu.



"Consider his looks, not to mention his brains... yes, Bunkum would be the ideal specimen!" "Right. Suitable for keeping in a museum. Or a zoo," Ramkanat chipped in. Bonku Babu did not reply, but wondered silently: if anyone were to actually look for a specimen, weren't the others just as suitable? Look at Sripati Babu. His chin was so much like a camel's. And that Bhairav Chakravarty his eyes were like tortoise. Nidhu Babu looks like a rat, Ramkhanai is like a goat and Chandi Babu is like a flittermouse. If a zoo really had to be filled up...! Tears sprang to his eyes.”


(i) Why did he call Bonku Babu an 'ideal specimen' and for whom?

Answer: Chandi Babu called Bonku Babu an ‘ideal specimen’ only to mock him. As Bonku Babu had said that it was not impossible for aliens to come to their village, Chandi Babu made fun of it. Sarcastically, he remarked that if they ever did, it would be to take Bonku Babu as their human specimen. His comment was meant to ridicule Bonku Babu’s looks and supposed lack of intelligence.


(ii) Name three of his associates whom Bonku Babu says could be other specimens. What reasons did he give for his choice?

Ans: Bonku Babu thinks that Sripati Babu, Bhairav Chakravarty, Ramkanai, Chandi babu and Nidhu Babu could easily be specimens. 
In Bonku Babu's thought, Sripati Babu's chin resembled a camel's, Bhairav Chakravarty's eyes looked like those of a tortoise, and Nidhu Babu looked like a rat. Ramkanai was like a goat, Chandi Babu like a flittermouse. So, they were no less fit to be specimens.


(iii) What did Bonku think about Bhairav Babu?

Answer. Bonku Babu believed Bhairav Babu’s eyes resembled those of a tortoise’s.


(iv) According to Bonku Babu, how could a zoo be filled up?

Answer. According to Bonku Babu, a zoo could easily be filled up with the people in the gathering who were mocking him. In his thoughts, Sripati Babu’s chin looked like a camel’s, Bhairav Chakravarty’s eyes resembled those of a tortoise, Nidhu Babu looked like a rat, Ramkanai was like a goat, and Chandi Babu like a flittermouse. To him, they were no less “specimens” than he was, and if a zoo had to be filled, they too would fit right in.


"Tears sprang to his eyes. Bonku Babu had come to the meeting hoping, for once, to enjoy himself. That was clearly not to be. He could not stay here any longer. He rose to his feet."

(i) Why had Bonku come to the meeting?

Answer. Bonku Babu was regularly ridiculed in the gathering. So, this time he attended the meeting hoping to enjoy himself and socialize for once.


(ii) When Bonku was about to leave, what comment did Ramkanai make that made everyone laugh?

Answer. When Bonku Babu was about to leave, Ramkanai reminded him that it was a moonless night and also a Saturday which was an auspicious night for ghosts. It made everyone laugh.


(iii) Why did Bonku Babu wonder silently about his associates ? what would have happened if he had spoken?


Answer. He wondered silently because, while they mocked him as a “specimen,” he felt the others looked no less odd themselves, with animal‑like features that made them equally fit to be specimens.
If he had voiced these thoughts, the group would likely have mocked him even more harshly, turning his attempt at defense into fresh humiliation.


Puzzled, Bonku Babu walked another 20 yards and then he suddenly saw the light. At first, he thought that a fire had broken out. Bang in the middle of Poncha Ghosh's the bamboo groove, in the clearing near a small pond, quite a large area was glowing pink. A dull light on every branch and every leaf. Down below the ground behind the pond was lit by much stronger, pink light.


(i) From where Bonku Babu was coming? Was he in a hurry that day?

Answer: Bonku Babu was coming from the gathering at Sripati Babu's house. 
He was not in a hurry that day though he made an excuse in the meeting that he had papers to correct.


(ii) Describe what Bonku Babu saw in front of him?
or
What made Bonku Babu think that fire had broken out in the area? How did he react?

Ans: In the middle of Poncha Ghosh's bamboo grove, Bonku Babu saw a glowing pink light. At first, he thought it was a fire. The light was quite large and it was shining on the branches, and leaves. Since the light did not flicker, he realized it was not fire but some unusual light.
Bonku Babu felt curious and intrigued, when he saw that the light was coming from a clearing in Poncha Ghosh's bamboo grove. He continued to move closer to find out the reason behind it.


(iii) Briefly describe the object that Bonku Babu saw.

Answer: The object that Bonku Babu saw looked like a giant glass bowl turned upside-down, covering the pond completely. The bowl was translucent, and a strong, yet gentle pink light was shining out from it, illuminating the whole area. The light made every branch and leaf glow pink, and the ground behind the pond was also lit up by a much stronger pink light.


(iv) Which light is referred to in the second line?

Answer. The light referred to in the second line is the pink light emanating from the clearing near the pond of Poncha Ghosh's 
bamboo grove.


(v) Why did Bonku think that a fire had broken out?

Answer. Bonku thought a fire had broken out i
n the middle of Poncha Ghosh's bamboo grove, because a strong pink light illuminated a large area, exactly like a fire.

(vi) How did the ground behind the pond look?

Answer. The ground behind the pond was lit by a much stronger pink light than the rest of the area. The light was still, so he realized it was not fire.


(vii) Why did Bonku Babu’s ears begin to ring? What did he hear?

Answer. As Bonku Babu kept moving, all at once, his ears started ringing. It was a long, steady noise, and he felt as if someone were humming loudly and there was no way he could stop it.


(viii) What effect did the noise have on Bonku Babu? Why did he move forward?

Answer. 
The noise made Bonku Babu break out into goose pimples.
Bonku Babu felt an irrepressible curiosity that drove him further forward to reveal the mystery of the light.


Through that door emerged a head—like a plain, smooth ball—and then the body of a weird creature. Its arms and legs were amazingly thin. With the exception of its head, its whole body was covered by a shiny, pink outfit. Instead of ears, it had tiny holes on each side of its head. On the face were two holes where there should have been a nose, and another gaping hole instead of a mouth. There was no sign of hair anywhere. Its eyes were round and bright yellow. They appeared to be glowing in the dark.


(i) Who came out of the strange object?

Answer: An unusual looking creature came out of the strange object.


(ii) How did that creature look?

Answer: The creature had a head like a small plain ball. Its arms and legs were very thin. Except for its head, its whole body was covered by a shiny, pink outfit. Instead of ears, it had tiny holes on each side of its head. One the face, two holes replaced nose, and aother gaping hole for mouth. It had round bright glowing yellow eyes. There was no sign of hair anywhere. 


(iii) What did it have instead of ears?

Answer. Instead of ears, the creature had tiny holes on either side of its head, possibly serving as auditory receptors.


(iv) Describe the face of the alien.

Answer.  Its face is described as having two holes for a nose and a single gaping hole for a mouth. It also had two round glowing yellow eyes.


(v) What did the strange creature do after coming out of that object?

Ans. After coming out, the creature walked slowly towards Bonku Babu and stopped only a few feet away, staring at him steadily without blinking.



"I am Ang, from the planet Craneus. A far superior being than man". What! This creature, barely four feet tall, with such thin limbs and a weird face. Was superior to man? Bonku Babu nearly burst out laughing. Ang read his mind immediately. "There's no need to be so sceptical. I can prove it. How many languages do you know?"


(i) What had the strange creature told Bonku Babu just before this?
or
What did the creature tell Bonku about himself?

Answer. The strange creature told Bonku Babu he was from the planet Craneus and a far superior being to man.


(ii) How did Bonku react when the creature told him that he was a more superior being than man?

Answer. W
hen the creature told him that he was a more superior being than man, Bonku Babu almost laughed.


(iii) How did the strange creature prove that he was much superior to Bonku Babu?

Answer. Ang proved his superiority by stating that he knew 14,000 languages. He also mentioned his age and showed off his superiour science. 


(iv) How many languages did the creature know? What more did he tell about himself?

Answer. The creature, Ang knew about 14,000 languages, where Bonku Babu knew only two and a half languages.

There was not a single language in the solar system that Ang did not know. He also knew thirty-one languages spoken on planets outside the system. He was 833 years old. He had stopped eating meat. He also showed devices that could make an enemy utterly powerless, without actually hurting him physically. He also showed Bonku Babu various scenes from all around the world.


(v) Who was Ang? and describe his appearance according to the extract.

Answer: Ang is an alien who is a creature from the planet Craneus.
The creature has a head like a small plain ball. Its arms and legs were very thin. Except its head, its whole body was covered by a shiny, pink outfit. Instead of ears, it had tiny holes on each side of its head. On the face two holes replacing the nose, and another gaping hole for mouth. It had round bright glowing yellow eyes. There was no sign of hair anywhere. 


(vi) Why does he say he is superior to human beings?

Answer: The creature, Ang knew about 14,000 languages, where Bonku Babu knew only two and a half languages. 
There was not a single language in the solar system that Ang did not know. He also knew thirty-one languages spoken on planets outside the system. He was 833 years old. He had stopped eating meat. He also showed devices that could make an enemy utterly powerless, without actually hurting him physically.He also showed Bonku Babu various scenes from all around the world. He possesses advanced technology that is not available to humans.


(vii) What does Ang say about his knowledge of language?

Answer: Ang claims to know 14,000 languages, including every language in their solar system and thirty-one languages spoken on planets outside of their system.


(viii) How does Bonku Babu react when Ang greeted him?

Answer: When Ang greeted Bonku Babu by saying "Namaskar!", Bonku Babu sighed with relief and returned the greeting by saying "Namaskar!" in response. This suggests that Bonku Babu was relieved and felt a sense of familiarity and comfort upon hearing a recognizable greeting.


(ix) Why does Ang reveal their age to Bonku Babu?

Answer. Ang revealed his age to Bonku Babu to show how old and wise they were compared to Bonku Babu’s 50 years.


(x) What is the significance of Ang mentioning they stopped eating meat?

Answer. Ang mentioning their kind stopped eating meat shows their peaceful nature and hints that otherwise Bonku Babu himself might have been eaten. This emphasizes the contrast between Ang’s compassion and the villagers’ cruelty.


(xi) What does Ang want Bonku Babu to understand by offering the pebble-like object?

Answer. Ang offers the object to demonstrate their technological prowess. The electric shock showcases a device that can incapacitate without physical harm, potentially leaving Bonku Babu impressed and wary.


(xii) 
Where is he from?

Answer: Ang claims to be from the planet Craneus.


(xiii) How does Bonku Babu treat Ang?

Answer: At first, Bonku Babu treats Ang with curiosity and fear, but gradually Ang won him over with his skill and technology. They became friends, and Ang influenced changes in Bonku Babu's life too.


(xiv) Did Bonku Babu change and get stronger in the story?

Answer: 
Yes, Bonku Babu changes and gets stronger in the story because of Ang's influence. At first, he is timid, mocked by his students and villagers, and quietly endures humiliation. But after meeting Ang, he learns courage and self‑respect. He becomes confident and strong. His body language changes too. He holds his head high and protests boldly against the villagers.


“Bonku Babu peered through the glass and felt all his hair rise. Could this be true? Could he really believe eyes? Before him stretched and endless expanses of snow dotted with large Hill locks also covered with ice and snow. Above him, against a deep blue sky, all the colours of a rainbow were forming different patterns, changing every second. The Aurora Borealis what was that? An igloo. There was a group of polar bears wait, there was another animal, a strong, peculiar creature...”


(i) What did Bonku Babu think he wanted to see?

Answer: Bonku Babu felt that Bengal itself had so many wonders he had never had the chance to see - the snowy Himalayas, the sea at Digha, the wild Sunderbans, or even the famous banyan tree at Shibpur’s Botanical Gardens. Bonku Babu admitted that there was much he longed to see, but above all, he wished to visit the North Pole, because he came from a warm country and had never seen snow.


(ii) What was 'the glass'? Who gave it to Bonku Babu? Why?

Answer: The "glass" referred here was a small tube, one end of which was covered by a piece of glass. Ang gave Bonku Babu the tube to look at things he wanted to see. Through this tube, Bonku Babu was able to see amazing sights, including the Aurora Borealis, polar bears, walruses, and a dense forest in Brazil.

Ang gave to Bonku Babu the tube so that he could experience the sights that he wished to see. Ang also wanted to prove that they were superior to human.


(iii) Which was the strange peculiar creature that Bonku Babu had seen? What was his reaction?

Answer: The strange, peculiar creature that Bonku Babu saw through the glass was walruses. There were two walruses fighting with their huge tusks which looked as large as radishes. The two animals were attacking each other, and streams of bright red blood stained the white snow. This sight shocked Bonku Babu, because the sight he saw through the tube was beyond his imagination. He broke out into a sweat even in the December winter.


(iv) When Ang mentioned Brazil what was the first thought that came to Bonku Babu? What does it show about Bonku Babu's character?

Answer: When Ang mentioned Brazil, the first thought that came to Bonku Babu's mind was of 
the deadly carnivorous fish, namely piranhas. 
This shows that Bonku Babu, who teaches Geography in school, is a person who gets easily influenced by the things he reads or hears about. His imagination is vivid, and he is a person who is interested in learning and gaining knowledge.


(v) After watching through the tube for some time, why Bonku Babu 
could not bear to watch anymore? What did Ang ask after Bonku Babu was done looking through the instrument?

Answer: After watching through the tube for some time, Bonku Babu could not bear to watch anymore because the scenes he saw were too intense and overwhelming for him. His limbs were trembling, and his head was reeling painfully. After Bonku Babu was done looking through the tube, Ang asked him if he was satisfied with what he had seen. Bonku Babu also agreed that Ang was a superior creature to human.


“Look, I have been observing you and I have examined your arms and legs you belong to a much inferior species. There is no doubt about that. However, as human beings go you are not too bad. I mean you are a good man but you have a major fault you must to make and build. That is why you have made so little progress in life. You must always speak up against injustice and protest. If anyone hurts or insults you without any provocation to take things quietly is wrong. Not just for humans but for any creature anywhere. Anyway, it was nice to have met you all though I wasn't really supposed to be here at this time. There's no point investing more time on your earth. I had better go.


(i) According to Ang what was Bonku Babu’s major fault? 
Why did Ang say that Bonku Babu made little progress in life?

Answer: According to Ang, Bonku Babu's major fault was that he was too meek and mild. Ang said that Bonku Babu should speak up against injustice and protest if anyone hurt or insulted him without any provocation. Ang said that taking things quietly was wrong not just for man, but for any creature anywhere. 

Ang believed that Bonku Babu's meekness and mildness were the reasons why he had made little progress in life.


(ii) What did Ang advise Bonku Babu to do if anyone hurt him without any provocation?

Answer: Ang's advice to Bonku Babu was to speak up against injustice and protest if anyone hurts or insults him without any provocation. Ang believed that taking things quietly is wrong, not just for man, but for any creature anywhere.


(iii) Why did Ang leave the planet in a hurry?

Answer: Ang left the planet in a hurry because he had to go to planet Pluto. He was not supposed to be on Earth at that time, but due to an issue with a spaceship he had here. He felt there was no point in wasting more time on Earth.


(iv) How did Bonku Babu take Ang's advice what was its result?

Answer: Bonku Babu followed Ang's advice and confronted the people who insulted him at the meeting. He spoke out against their behaviour and stood up for himself. 
He first tells everyone that they spoke nonsensically about things they are not familiar with. He says to Chandi Babu that hiding his shoes and umbrella is childish, and he must give them back. He warns Nidhu Babu that if he calls him “Bunkum,” he will call him “Nitwit.” To Sripati Babu, he says he will not be a part of his group or follow him. He tells Poncha Ghosh that he met an alien, Ang, in his bamboo grove, who was the most amiable one. Finally, Bonku Babu leaves after slapping Bhairav Chakravarty's back so hard that he choked.

(similar question only the first line of the answer is different)

How did Bonku Babu reply to each of his associates mentioned in the extract and the end of the story?

At the end of the story, Bonku Babu finally responds confidently to each of his associates and defends himself. He first tells everyone that they speaks nonsensically about things they are not familiar with. He says to Chandi Babu that hiding his shoes and umbrella is childish, and he must give them back. He warns Nidhu Babu that if he calls him “Bunkum,” he will call him “Nitwit.” To Sripati Babu, he says he will not be a part of his group or follow him. He tells Poncha Ghosh that he met an alien, Ang, in his bamboo grove, who was the most amiable one. Finally, Bonku Babu leaves after slapping Bhairav Chakravarty's back so hard that he choked.


(v) Why is Bonku Babu upset with Nidhu Babu?

Answer. Bonku Babu was upset because Nidhu Babu called him Bunkum.

(vi) Why did Nidhu Babu call him as "Bunkum"? What does it say about his perception/behaviour/attitude toward Bonku Babu?

Answer: Nidhu Babu called Bonku Babu as "Bunkum" as a derogatory nickname. 
 Referring to Bonku Babu as "Bunkum" suggests that Nidhu Babu showed no respect for Bonku Babu and makes fun of his silent and innocent nature.x


(vii) What threat does Bonku Babu make to Sripati Babu?

Answer. Bonku Babu announced that he would not be coming to the gathering. Sripati Babu was an important person so he might need people who flatter him but he would not be his "chamcha" or sycophant anymore. Instead, he could send his cat, since it was good at licking feet. 


(viii) What is the significance of Bonku Babu mentioning an “Ang” from Craneus?

Answer. 
Bonku Babu's mention of Ang has a big significance in his speech. He wanted to impress everyone by showing that an alien really did come to their village, which proved their earlier disbelief wrong. He also said that the alien, who came from another planet was quite amiable than the people he met regularly.

(ix) How does Bonku Babu’s body language portray his feelings after his speech?

Answer. After his speech, Bonku Babu’s body language showed his confidence and pride. He slapped Bhairav Chakravarty’s back with force as a revenge, walked out with a bounce and a whistle, kept his head held high, and his eyes sparkled. These actions clearly reflected his joy, relief, freedom and newfound boldness after finally speaking his mind.


(x) State, whether Ang really existed or was a literal device to sow one's self-confidence.

Answer: Ang in Bonku Babu’s Friend is best understood as a literary device rather than a literal alien. The story uses Ang’s appearance to symbolize Bonku Babu’s sudden rise in self‑confidence. For years he was mocked and silenced, but the “encounter” with Ang gave him the courage to speak boldly, challenge his tormentors, and leave with dignity. In this sense, Ang represents the spark of confidence and self‑respect that transformed Bonku Babu’s character.


(xi) What is the likely reason behind Ramkanai’s dramatic reaction (dropping the cup and spilling tea)?

Answer. Ramkanai’s reaction is likely because of surprise at Bonku Babu’s sudden shift in behaviour and attitude also his story about meeting an alien in their village. The cup was dropped and shattered due to his shock and disbelief.

Friday, March 27, 2026

AMARNATH MCQ | WBCHSE Class XI Semester 1 | Amarnath Questions Answers | The Master As I Saw Him

Amarnath by Sister Nivedita - MCQ type Questions and Answers

Amarnath Class 11 MCQ Questions with Answers for WBCHSE Semester 1


WBCHSE Class 11 Semester 1 Prose ‘Amarnath’ by Sister Nivedita MCQ questions & answers is available here as per West Bengal’s new Semester Pattern exam. 

See Also : 
The Swami and Mother-Worship - Text and Bengali Meaning : Here
The Swami and Mother-Worship - MCQ type Questions : Here
Amarnath - Text and Bengali Meaning : Here

Amarnath MCQ Question Answers


1. Who is the writer of the prose ‘Amarnath’ ?

(a) Swami Vivekananda
(b) Sister Nivedita
(c) RK Narayan
(d) Rabindra Nath Tagore


2. The prose Amarnath is taken from –

(a) The Master as I Saw Him
(b) Kshir Bhowani
(c) The Swami Vivekananda in London—1896
(d) A Word To Western Readers


3. The type of the text ‘Amarnath’ is-

(a) short story
(b) novel
(c) essay
(d) travelogue


4. Amarnath is situated in—

(a) Jammu and Kashmir
(b) Himachal Pradesh
(c) Uttar Pradesh
(d) Uttarakhand


5. Which district is Achhabal in?

(a) Anantapura
(b) Anantanag
(c) Bandipura
(d) Budgam


6. Mogul Gardens are situated at/in-
(a) Kathua
(b) Achhabal
(c) Doda
(d) Pahlgam


7. Swamiji suddenly announced that he was desirous to go to-

(a) Mogul Gardens
(b) Achhabal
(c) Dal Lake
(d) Amarnath


8. Suddenly Swamiji made announcement in the course of-

(a) travelling to Kashmir
(b) a prayer meeting
(c) an open air meal
(d) a dharma sabha


9. Swamiji and others were having their meals-

(a) inside the camp
(b) in the open air
(c) under the roof of a house
(d) inside a temple


10. The term ‘open air meal’ suggests–

(a) having meal inside the tent
(b) having meal along with commoners
(c) having meal under the open sky
(d) having meal with the needy


11. Where were Swami and his pilgrims, when he announced that he would go to Amarnath?

(a) Achhabal
(b) Pahalgam
(c) Verinag
(d) Kokernag


12. Achhabal is situated in which district of Jammu and Kashmir?

(a) Anantnag
(b) Kulgam
(c) Pulwama
(d) Shopian


13. When did Swami declared to visit Amarnath with the pilgrims?

(a) At the time of bath
(b) At the time of praying
(c) At the time of meal
(d) At the time of meditation


14. When did Swami decide to go on Amarnath Yatra?

(a) During dawn meal
(b) While eating under the open sky in Mogul Garden
(c) While preparing for traveling in Islamabad
(d) day of Ekadashi in Pahlgam


15. Along with the pilgrims Swamiji wanted to take with him-

(a) his sister
(b) a few doctors
(c) a few Buddhists
(d) Sister Nivedita


16. “….. that he would go to Amarnath with the pilgrims, and take his daughter with him”-Here ‘daughter’ refers to-

(a) one of his devoted disciples
(b) Sister Nivedita
(c) a devout follower of Swamiji from Ireland
(d) All of these


17. “…… for any obstacle to be put in the way of the fortunate member” is-


(a) Sister Nivedita
(b) a certain traveller
(c) Mother Teresa
(d) Sarojini Naidu


18. Within their little party there was too much feeling of-

(a) sorrow
(b) ambiguity
(c) annoyance
(d) delighted congratulations


19. With the announcement of Swamiji’s proposal Sister Nivedita felt herself to be-

(a) a secluded part of the team
(b) the team-leader
(c) a fortunate member
(d) a faithful follower


20. Text 'Amarnath' is about -

(a) pilgrimage to the Amarnath cave
(b) Swamiji got rid of his curse
(c) a journey guide
(d) none of these


21. Where did the pilgrims start the journey during the journey?

(a) Srinagar
(b) Islamabad
(c) Achhabal
(d) Pahalgam


22. The party of the pilgrims was-

(a) large
(b) medium
(c) small
(d) very large


23. The person in charge of the journey was-

(a) a member of the team of pilgrims
(b) Sister Nivedita herself
(c) Swamiji’s close associate
(d) a state officer


24. There was too much feeling of delighted congratulation because-

(a) Swamiji decided to return to Kolkata
(b) Swamiji decided to take Sister Nivedita with him along with other disciples
(c) Swamiji expressed his desire for a Shikara ride
(d) Swamiji made the announcement to visit Amarnath


25. After Swamiji’s announcement preparations went forward for a unique-

(a) excursion
(b) experience
(c) victory
(d) joy ride


26. In those days, Kashmir seemed to be-

(a) less crowded
(b) full of pilgrims
(c) desolate
(d) filled with silver white snow


27. After leaving Achhabal, they returned to-

(a) Anantanag
(b) Kolkata
(c) Islamabad
(d) Jammu


28. After leaving Achhabal, Swamiji along with Sister Nivedita and others returned to their-

(a) Native place
(c) inns
(b) villages
(d) boats


29. How was the atmosphere of pilgrims’ camp?

(a) disorganized
(b) calm and well-organized
(c) Crowd and noise
(d) chaotic


30. ______ seemed in those weeks, to be full of pilgrims.

(a) Kashmir
(b) Kanyakumari
(c) Kerala
(d) Uttarakhand


31. Leaving Achhabal they returned to ____ for final arrangement of the journey to Amarnath-

(a) Islamabad
(b) Kupwara
(c) Ganderbal
(d) Srinagar


32. How did the author and their group go to Islamabad from Achhabal?

(a) By horse
(b) By boat
(c) by train
(d) By Bullock cart


33. The word ‘picturesque’ means –

(a) attractive
(b) ugly
(c) unsocial
(d) calm


34. The word ‘incredible’ means –

(a) speed
(b) unbelievable
(c) suddenly
(d) None of the above


35. The narrator along with others returned to their boats for-

(a) taking rest
(b) final arrangements
(c) a serious discussion
(d) the final prayer meeting


36. When the pilgrims returned to their boats at Islamabad, they saw every where-

(a) various monks
(b) the march of gathering hosts
(c) heavy snowfall
(d) incessant rainfall


37. “It was all very quiet and orderly and picturesque” Here ‘it’ refers to-

(a) the coming of boats
(b) the prayer meeting
(c) the march of gathering hosts
(d) the march of military officials


38. The nature as they started journey from Islamabad described as -

(a) quiet
(b) orderly
(c) picturesque
(d) all of the above


39. At what time of the day the hosts left the camp with their shop?

(a) Dawn
(b) Dusk
(c) Noon
(d) Evening


40. How can anyone’s trace that someone had left the camp recently?

(a) By the plastics they have used
(b) By the clothes they have left behind
(c) by the ashes of of their cooking fires
(d) None of the above


41. The number of people who would encamp in a field was-

(a) almost two thousand
(b) three thousand to be certain
(c) two or three thousand
(d) more than four thousand


42. What kind of markets were there in the camp during the pilgrimage?

(a) temporary market
(b) Permanent shops
(c) online market
(d) Government shops


43. While heading towards Amarnath, the pilgrims carried with them-

(a) short tents
(b) iron rods and bamboo sticks
(c) a bazaar
(d) attendants


44. During their journey to Amarnath, the only trace that the pilgrims left was-

(a) cooking utensils
(b) crumbs of food and vegetables
(c) earthen pitchers
(d) ashes of their cooking fires


45. At each halting place, the pitching of tents and opening of shops were done

(a) steadily
(b) in a rapid way
(c) secretly
(d) indolently


46. The things available in the shops of the bazar formed by the pilgrims were

(a) dry fruits and milk
(b) dahls and rice
(c) bread and fresh fruits
(d) Both (a) and (b)


47. The tent of Swami and the author were beside the tent of-

(a) Tehsildar
(b) State Officer
(c) A bazaar
(d) None of the above


48. Where did the tent of Swami generally placed –

(a) near some advantageous spot for the lighting of the evening fire
(b) near the river bank for bathing
(c) near the shop to buy dried fruits, milk, dahls, and rice
(d) near the garden


49. The tent of the Tehsildar was hoisted in a spot which was suitable for-

(a) farming
(b) lighting evening fire
(c) health
(d) cooking rice


50. The Tehsildar’s tent was pitched-

(a) beside the Chenab river
(b) beside the tent of Sister Nivedita
(c) beside the tent of Swamiji
(d) in between the tents of Swamiji and Sister Nivedita


51. The colour of the tents of the monks was-

(a) grey
(b) yellow
(c) Gerrua
(d) orange


52. Swamiji’s influence on the monks appeared to be-

(a) enigmatic
(b) instrumental
(c) magnetic
(d) less formal


53. At every halting place, Swamiji’s tent was filled with-

(a) warm clothes
(b) fruits and vegetables
(c) army officials
(d) more learned monks


54. Swamiji’s tent, at every halting place, was filled with learned monks-

(a) till the dark
(b) throughout the hours of daylight
(c) till night falls
(d) all day long


55. On which matter Swami and the other monks basically talked with each other?

or
The discussion on the monk’s side, as narrated by Swamiji had been about-

(a) politics
(b) religion
(c) Lord Shiva
(d) Mother Kali


56. Some of the tents pitched for the monks were no longer than-

(a) a small hut
(b) 50 meters
(c) good-sized umbrella
(d) None of these


57. The learned monks remonstrated with Swamiji seriously when he had insisted, occasionally, on drawing their attention to-

(a) the other devotees
(b) the world about them
(c) the foreigners
(d) the officials


58. What was the main focal point of Swami during the journey?

(a) Guidance of pilgrims
(b) Devotion to Shiva
(c) Support of Muslim community
(d) Following ancient traditions


59. The synonyms of the word remonstrate is –

(a) tolerate
(b) protest
(c) loud
(d) future


60. Whose camp was the social centre of the camp during the pilgrimage?

(a) Tehsildar
(b) passenger
(c) Swamiji's
(d) state officer


61. The soil of Punjab was flooded with the blood of the people who died for

(a) The faith
(b) The land
(c) Love
(d) Other people


61. The monks argued that the soil of Punjab was drenched with the blood of those who had died for-

(a) freedom
(b) the land
(c) pride
(d) the faith


62. The monks during their conversation with Swamiji argued about the clash between religions in-

(a) Bengal
(b) Punjab
(c) Kashmir
(d) Delhi


63. The word ‘orthodox’ means –

(a) beliefs in others
(b) beliefs in society
(c) beliefs in religion
(d) beliefs in hard work


64. “Even foreigners, they urged were men” -here ‘they’ refers to-

(a) the devotees
(b) the learned monks
(c) the disciples of Swamiji
(d) the friends of the narrator


65. As urged by the monks, the foreigners were-

(a) neighbours
(b) innocent
(c) men
(d) outsiders


66. Many of the monks could not understand the warmth of Swamiji’s love and sympathy for-

(a) the foreigners
(b) Buddhism
(c) Jainism
(d) Mohammedanism


67. The monks had the question in mind regarding the distinction between-

(a) Jainism and Buddhism
(b) Hinduism and Mohammedanism
(c) men and women
(d) Swadesh and bidesh


68. What did Swami’s practical concessions signify?

(a) His strict adherence to rules
(b) His love for the brethren
(c) His disregard for principles
(d) His opposition to foreign minds


69. How did Swami reinforce his principles to others?

(a) With greater force and vehemence
(b) By avoiding discussions
(c) Through silence and meditation
(d) By rejecting concessions


70. What paradox amused the foreign mind during the pilgrimage?

(a) The absence of Hindu worshippers
(b) The Tehsildar and officers being Mussulmans
(c) The refusal of discipleship by Swami
(d) The exclusion of servants from the shrine


71. ".... also prevented these simple souls from formally conceiving of a unity”- Here ‘simple souls’ are-

(a) the foreigners
(b) the monks
(c) Swamiji’s disciples
(d) the officials attending them


72. Those simple souls failed to conceive the unity between-

(a) Hindus and Buddhists
(b) Buddhists and Jains
(c) Hindus and Mohammedans
(d) the monks and other common men


73. How did Hindu worshippers react to Mussulmans entering the Cave?

(a) They strongly objected
(b) They protested outside the shrine
(c) No one dreamt of objecting
(d) They demanded formal permission


74. The Tehsildar and many officers and servants of the pilgrimage were

(a) Sikhs
(b) Christians
(c) Mussulmans
(d) Buddhists


75. ''an anachronism of the future”- Here the person who is called ‘anachronism’ is-

(a) one of the disciples
(b) Sister Nivedita
(c) Sri Ramakrishna
(d) Swami Vivekananda


76. The Tehsildar with a group of friend begged Swamiji to accept them as his-

(a) guides
(b) friends
(c) followers
(d) disciples


77. What did the Tehsildar later request from Swami?

(a) To lead the pilgrimage
(b) To accept him and his friends as disciples
(c) To forbid Mussulmans from entering the shrine
(d) To narrate more tales of discussion


78. How did people respond to the Tehsildar’s discipleship request?

(a) With no sense of incongruity or surprise
(b) With amusement and rejection
(c) With surprise and disapproval
(d) With strong opposition


79. Pawan was the place famous for-

(a) sacred shrines
(b) holy streams
(c) holy springs
(d) sacred temples


80. Pahlgam was a village famous for-

(a) shepherds
(b) farmers
(c) travellers
(d) holy temples


81. At Pahlgam the pilgrimage halted for-

(a) a day
(b) a day and half
(c) two days
(d) three days


82. The pilgrimage halted at Pahlgam in order to-

(a) take some rest
(b) enjoy the bliss of nature
(c) keep Ekadashi
(d) observe a festival


83. At Pawan, the narrator could remember the brilliance of the lights reflected in the clear black waters of the

(a) river
(b) tank
(c) rivulet
(d) lake


84. Throngs of pilgrims proceeding in little groups at Pawan visited-

(a) the tank
(b) the rivers
(c) the holy spring
(d) Shrines


85. “It was a beautiful little ravine”-Here ‘it’ refers to-

(a) Pawan
(b) Pahlgam
(c) Anantanag
(d) Punch


86. The water of the tank at Pawan was-

(a) white and clear
(b) black but not clear
(c) blue and clear
(d) clear black


87. The slopes about ravine at Pahlgam were dark with-

(a) deodar trees
(b) pine trees
(c) green mosses
(d) firs and larches


88. The narrator could see the moon, not yet full over the mountain in/at-

(a) night
(b) the late night
(c) sunset
(d) the evening


89. “It was the scenery of Switzerland or Norway-Here ‘it’ refers to the scenery of-

(a) Pawan
(b) Achhabal
(c) Pahlgam
(d) Amarnath


90. The narrator saw the last of human dwellings at-

(a) Pawan
(b) Pahlgam
(c) Achhabal
(d) Islamabad


91. After Pawan the next destination of the team of pilgrims was-

(a) Achhabal
(b) Amarnath
(c) Pahlgam
(d) Punch


92. The term ‘Saeter-huts’ means-

(a) huts made of stones and leaves
(b) huts made of wood and straw
(c) huts built on a pasture high in the mountains
(d) huts for sitting purpose only


93. Name the village author mentioned as village of the shepherds –

(a) Pawan
(b) Islamabad
(c) Pahlgam
(d) Achhabal


94. Why did the author and the others halt one day at Pahlgam?

(a) They were so tired
(b) Some pilgrims got wound by rough path
(c) for keeping Ekadasi
(d) They lost the map


95. With which country the author has compared the scenery of Pahlgam?

(a) Switzerland
(b) Australia
(c) USA
(d) South Africa


96. When the final march began, the number of their team members was-

(a) five hundred
(b) one thousand
(c) two thousand
(d) three thousand


97. When their final march to Amarnath began the narrator along with Swamiji and the team left the rest of their party encamped on/in-

(a) the river bed
(b) the valley
(c) the grassy knoll
(d) the slopes of the ravine


98. Before their final march began, the narrator and her team saw at Pahlgam-

(a) last human dwellings
(b) a bridge and a farm-house
(c) a few saeter huts
(d) All of these


99. On the very first day of their final yatra to Amarnath, they camped-

(a) beside a river-bed
(b) in a pine wood
(c) beside a lake
(d) in front of a cave


100. On the second day, the team of pilgrims passed the snow-line and pitched their tents-

(a) beside a frozen river
(b) beside a frozen lake
(c) in a pine wood
(d) in front of a cave


101. Juniper is the name of a –

(a) Pet
(b) River
(c) Island
(d) Tree


102. Where was the great camp-fire made of juniper?

(a) beside a mountain slope
(b) beside a frozen river
(c) beside a well having black water
(d) beside a pond


103. Which tree wood was used for bonfire during Amarnath Yatra? / On the second day the great cam-fire was made of-

(a) pine
(b) fir
(c) juniper
(d) deodar


104. On the third day of their final march, the servants had to wander many miles in search of-

(a) water
(b) fuel
(c) food
(d) Both (a) and (c)


105. On the third day of their final march the team of pilgrims stayed at-

(a) a pine forest
(b) greater heights
(c) a snowy peak
(d) frozen lake


106. “…… the servants had to wander many miles, in search of this scanty fuel”- Here the ‘scanty fuel’ refers to-

(a) juniper
(b) kerosene
(c) pine wood
(d) coal


107. On the third day in greater heights fuel was-

(a) abundant
(b) insufficient
(c) sufficient
(d) unlimited


108. At last when the regular pathway came to an end, they found-

(a) a gulch
(b) a frozen lake
(c) goat-paths
(d) a frozen river


109. The cave of Amarnath is situated-

(a) in a valley
(b) beside a frozen lake
(c) in the boulder-strewn gorge
(d) None of these


110. When they ascended the boulder-strewn gorge, they found before them-

(a) the ice-lingam
(b) snow-peaks
(c) a dense pine wood
(d) a mountain valley


111. “…..the snow-peaks covered with a white veil” Here ‘white veil’ suggests-

(a) white coloured clouds
(b) white mists
(c) white layer of snow
(d) white ice-bergs


112. The corner of the Amarnath Cave where the ice-Lingam is situated is inaccessible to-

(a) the peasants
(b) the shepherds
(c) the pilgrims
(d) sunlight


113. The peasants who first came upon the ice-Lingam, became-

(a) petrified
(b) exuberant
(c) awestruck
(d) terrified


114. The ice-Lingam inside the cave must have seemed to the peasants who first came upon it like the waiting presence of-

(a) humanity
(c) terror
(b) misfortunes
(d) God


115. On the way to Amarnath every rite of the pilgrimage, had been observed by-

(a) Sister Nivedita
(b) the officers
(c) Swami Vivekananda
(d) every pilgrim


116. When Swamiji came along, he had bathed in the ice cold waters of-

(a) a holy tank
(b) a few springs
(c) five streams
(d) a sacred lake


117. While coming to Amarnath cave Swamiji had his bath in the ice-cold waters on the-

(a) very first day of the final march
(b) very second day of the final march
(c) very third day of the final march
(d) day before they started their final march


118. Swamiji observed every rite of the pilgrimage by-

(a) telling beads
(b) keeping fasts
(c) bathing in the five streams in succession
(d) All of these


119. Amarnath is remarkable for its-

(a) simplicity
(b) closeness to nature
(c) Both (a) and(b)
(d) None of these


120. The word ‘declivities’ means –

(a) downward slope
(b) upward slope
(c) river bank
(d) near the stone


121. ‘who first came upon it, like the waiting Presence of God’ – here ‘it’ refers to –
(a) Big boulder
(b) Caves
(c) Great ice-lingam
(d) Frozen River


122. As per rituals, Swami had bathed in the _____ streams.

(a) One
(b) Three
(c) Five
(d) Seven


123. Nearly how many times Swami had knelt and prostrated at inside the cave?

(a) 2 – 3 times
(b) 6 – 7 times
(c) 5 – 10 times
(d) 1 times


124. The word ‘presentiment’ means –

(a) courage
(b) love
(c) fear
(d) mourn


125. Amarnath is remarkable for its simplicity and closeness to _____

(a) Nature
(b) Cities
(c) Availability of goods
(d) None of the above


126. When Swami entered the Cave, it seemed to him, as if-

(a) he was a secluded part of this world
(b) his soul is alienated from his body
(c) he saw Shiva
(d) he saw the incarnation of Kali


127. Inside the Cave Swamiji knelt and prostrated before the ice-Lingam in the midst of the buzzing, and swarming noise of-

(a) conches
(b) the pilgrim-crowd
(c) gong bells
(d) birds and animals


128. Swamiji said to Nivedita later that in those brief moments he had received from Shiva-

(a) the gift of knowledge
(b) the gift of foresight
(c) the gift of Amar
(d) His great love and sympathy


129. The presentiment that haunted Swamiji was that-

(a) he would meet a premature death
(b) he would die in a cave
(c) he would meet with death in a Shiva temple amongst the mountains
(d) he would die beside a sea-side town


130. The presentiment haunted Swamiji from-

(a) his birth
(b) his childhood
(c) his boyhood
(d) his youth


131. In which month is Raksha Bandhan is celebrated?

(a) Sravana
(b) Vadra
(c) Kartik
(d) Chaitra


132. Why did Swamiji sit long silent?

(a) By seeing the exquisite beauty
(b) By seeing the horses in running
(c) By seeing Shiva
(d) By seeing monks


133. The pilgrimage reached its climax on the great day of-

(a) x-mas
(b) Durgapuja
(c) Dussera
(d) Rakhibandhan


134. On the culmination day their wrists were tied with-

(a) red threads
(b) yellow threads
(c) saffron threads
(d) Both (a) and (b)


135. On the great day of Rakhibandhan they had their meals-

(a) in an inn
(b) beside the frozen lake
(c) on some high boulders
(d) on a dry river-bed


136. When their pilgrimage was complete, after the sacrament of Rakhibandhan they rested-

(a) beside the lake
(b) beside the stream
(c) inside the pine wood
(d) outside the Cave


137. Whose symbol of snow is the symbol of snow in the cave?

(a) Vishnu
(b) Shiva
(c) Brahma
(d) Ganesh


138. What rituals did Swami complete during the journey?

(a) Chanting garlands, fasting and bathing
(b) Chanting only garland
(c) Fasting only
(d) only bath


139. Who did Swami see in the Amarnath cave?

(a) Vishnu
(b) Parvati
(c) Brahma
(d) Mahadev


140. What was the effect of Swami's presence?

(a) on saints and saints
(b) on local residents
(c) on state officials
(d) on tourists


141. What did Swami experience in the cave?

(a) intensive spiritual feeling
(b) Fear and anxiety
(c) social discrimination
(d) fatigue


142. What was the special attraction of the journey of Amarnath cave?

(a) Modern decoration
(b) colourful lights
(c) Religious festival
(d) Natural construction of Shivling


143. Which bird is mentioned in the cave?

(a) pigeon
(b) Peacock
(c) eagle
(d) Parrot


144. What does the lingam of snow in the cave symbolize?

(a) eternality
(b) death
(c) rebirth
(d) salvation


145. What did Swami pray in the cave?

(a) Health and longevity
(b) Peace and happiness
(c) Shakti and Parakram
(d) Blessing of immortality


146. What were special clothes for pilgrims during the visit to Amarnath Cave?

(a) White Clothing
(b) Gerua Clothing
(c) Black Clothing
(d) blue clothes


147. What was the main attraction of Amarnath Cave Yatra?

(a) Religious songs
(b) Hill view
(c) Ice Shivling
(d) Crowd of pilgrims



148. Which was the last stop of the journey?

(a) Pawan
(b) Pahalgam
(c) Amarnath Cave
(d) Achhabal


149. What was Swami's experience in Amarnath Yatra?

(a) New energy in life
(b) Spiritual satisfaction from Shiva's philosophy
(c) Facing religious dispute
(d) Physical difficulty


150. What kind of experience did Swami gain in the cave?

(a) of unique peace and divinity
(b) Fear of cave
(c) The noise of pilgrims
(d) Climate change


151. Outside the Amarnath Cave the narrator did not notice-

(a) any beggar
(b) Brahminic exploitation
(c) any helpless people
(d) any disloyal people


152. The words ‘delight’ means –

(a) joy
(b) sorrow
(c) weep
(d) mourning


153. Tick the correct synonyms of the word ‘obstacle’-

(a) advantage
(b) drawbacks
(c) respective
(d) in front of


153. According to Swamiji the Amarnath Cave was first discovered by-

(a) a group of travellers
(b) a group of shepherds
(c) a group of peasants
(d) a group of vagabonds

ANSWERS Of AMARNATH MCQ:

  1. (b) Sister Nivedita
  2. (a) The Master as I Saw Him
  3. (d) travelogue
  4. (a) Jammu and Kashmir
  5. (b) Anantanag
  6. (b) Achhabal
  7. (d) Amarnath
  8. (c) an open air meal
  9. (b) in the open air
  10. (c) having meal under the open sky
  11. (a) Achhabal
  12. (a) Anantnag
  13. (c) At the time of meal
  14. (b) While eating under the open sky in Mogul Garden
  15. (d) Sister Nivedita
  16. (b) Sister Nivedita
  17. (a) Sister Nivedita
  18. (d) delighted congratulations
  19. (c) a fortunate member
  20. (a) pilgrimage to the Amarnath cave
  21. (b) Islamabad
  22. (d) a state officer
  23. (d) Swamiji made the announcement to visit Amarnath
  24. (b) experience
  25. (b) full of pilgrims
  26. (c) Islamabad
  27. (d) boats
  28. (b) calm and well-organized
  29. (a) Kashmir
  30. (a) Islamabad
  31. (b) By boat
  32. (a) attractive
  33. (b) unbelievable
  34. (b) final arrangements
  35. (a) various monks
  36. (c) the march of gathering hosts
  37. (c) picturesque
  38. (a) Dawn
  39. (c) by the ashes of of their cooking fires
  40. (c) two or three thousand
  41. (a) Temporary Market
  42. (c) a bazaar
  43. (d) ashes of their cooking fires
  44. (b) in a rapid way
  45. (d) Both (a) and (b)
  46. (a) Tehsildar
  47. (a) near some advantageous spot for the lighting of the evening fire
  48. (b) lighting evening fire
  49. (d) in between the tents of Swamiji and Sister Nivedita
  50. (c) Gerrua
  51. (c) magnetic
  52. (d) more learned monks
  53. (b) throughout the hours of daylight
  54. (c) Lord Shiva
  55. (c) good-sized umbrella
  56. (b) the world about them
  57. (b) Devotion to Shiva
  58. (b) protest
  59. (c) Swamiji's
  60. (a) The faith
61. (d) the faith
62. (b) Punjab
63. (c) beliefs in religion
64. (b) the learned monks
65. (c) men
66. (d) Mohammedanism
67. (d) Swadesh and bidesh
68. (b) His love for the brethren
69. (a) With greater force and vehemence
70. (b) The Tehsildar and officers being Mussulmans
71. (b) the monks
72. (c) Hindus and Mohammedans
73. (c) No one dreamt of objecting
74. (c) Mussulmans
75. (d) Swami Vivekananda
76. (d) disciples
77. (b) To accept him and his friends as disciples
78. (a) With no sense of incongruity or surprise
79. (c) holy springs
80. (a) shepherds
81. (a) a day
82. (c) keep Ekadashi
83. (b) tank
84. (d) Shrines
85. (b) Pahlgam
86. (d) clear black
87. (b) pine trees
88. (c) sunset
89. (c) Pahlgam
90. (b) Pahlgam
91. (b) Amarnath
92. (c) huts built on a pasture high in the mountains
93. (c) Pahlgam
94. (c) for keeping Ekadasi
95. (a) Switzerland
96. (d) three thousand
97. (c) the grassy knoll
98. (d) All of these
99. (b) in a pine wood
100. (a) beside a frozen river
101. (d) Tree
102. (b) beside a frozen river
103. (c) juniper
104. (b) fuel
105. (b) greater heights
106. (a) juniper
107. (b) insufficient
108. (c) goat-paths
109. (c) in the boulder-strewn gorge
110. (b) snow-peaks
111. (c) white layer of snow
112. (d) sunlight
113. (c) awestruck
114. (d) God
115. (c) Swami Vivekananda
116. (c) five streams
117. (d) day before they started their final march
118. (d) All of these
119. (c) Both (a) and(b)
120. (b) upward slope
121. (c) Great ice-lingam
122. (c) Five
123. (a) 2 – 3 times
124. (c) fear
125. (a) Nature
126. (c) he saw Shiva
127. (b) the pilgrim-crowd
128. (c) the gift of Amar
129. (c) he would meet with death in a Shiva temple amongst the mountains
130. (b) his childhood
131. (a) Sravana
132. (a) By seeing the exquisite beauty
133. (d) Rakhibandhan
134. (d) Both (a) and (b)
135. (c) on some high boulders
136. (b) beside the stream
137. (b) Shiva
138. (a) Chanting garlands, fasting and bathing
139. (d) Mahadev
140. (a) on saints and saints
141. (a) intensive spiritual feeling
142. (d) Natural construction of Shivling
143. (a) pigeon
144. (a) eternality
145. (d) Blessing of immortality
146. (b) Gerua Clothing
147. (c) Ice Shivling
148. (c) Amarnath Cave
149. (b) Spiritual satisfaction from Shiva's philosophy
150. (a) of unique peace and divinity
151. (b) Brahminic exploitation
152. (a) joy
153. (b) drawbacks
154. (b) a group of shepherds


See Also : 
The Swami and Mother-Worship - Text and Bengali Meaning : Here
The Swami and Mother-Worship - MCQ type Questions : Here
Amarnath - Text and Bengali Meaning : Here

Wednesday, March 25, 2026

The Work of Artifice Poem Line-by-Line Explanation with Questions and Answers

The Work of Artifice - Summary in English & Bengali | Questions and Answers | Reference to the Context | Class 9 ICSE


'The Work of Artifice' Poem:


The bonsai tree
in the attractive pot
could have grown eighty feet tall
on the side of a mountain
till split by lightning.
But a gardener
carefully pruned it.
It is nine inches high.
Every day as he
whittles back the branches
the gardener croons,
It is your nature
to be small and cozy,
domestic and weak;
how lucky, little tree,
to have a pot to grow in.
With living creatures
one must begin very early
to dwarf their growth:
the bound feet,
the crippled brain,
the hair in curlers,
the hands you
love to touch.


The Work of Artifice Poem Summary:


In the poem “The Work of Artifice,” Marge Piercy uses the image of a bonsai tree to represent women and to show how society controls and limits their growth. 
At the start of the poem, the poet says that a bonsai tree could naturally grow eighty feet tall on a mountainside and become strong and powerful, though, outside, it must face lightning or other natural calamities. However, a gardener carefully prunes the tree's branches and keeps it in a small pot, so the tree grows only nine inches high. The poet even says that while cutting the tree, the gardener gently tells it that its true nature is to be small, cozy, domestic, and weak, and that it is lucky to live in the pot. In reality, this is a form of control disguised as care.
In the concluding part, the poet compares this tree to how people, especially girls, are controlled from an early age. Through practices such as 'bound feet,' 'crippling the brain,' or confinement within a cage of external beauty, their personalities are stunted. Social practices and expectations limit their growth and freedom. The poem ultimately shows how society shapes individuals and prevents them from reaching their true potential.

বাংলা সারসংক্ষেপ : Summary of 'The Work of Artifice' in Bengali -


এই কবিতায় কবি একটি 'বনসাই' গাছকে শোষিত মানুষের (বিশেষ করে নারীদের) প্রতীক হিসেবে ব্যবহার করেছেন। একটি সাধারণ গাছ পাহাড়ের ঢালে আশি ফুট লম্বা হওয়ার ক্ষমতা রাখে, যদিও সেখানে তাকে ঝড় বা বজ্রপাতের (প্রাকৃতিক দুর্যোগ) মুখোমুখি হতে হয়। কিন্তু সেই একই গাছকে যখন একটি সুন্দর পাত্রে বন্দি করা হয়, তখন মালী (Gardener) পরম যত্নে তার ডালপালা ছেঁটে তাকে মাত্র নয় ইঞ্চি লম্বা করে রাখে।
মালী প্রতিনিয়ত গাছটিকে বোঝাতে থাকে যে—ছোট, দুর্বল এবং ঘরোয়া হয়ে থাকাই তার আসল স্বভাব। গাছটি 'ভাগ্যবান' কারণ তার থাকার জন্য একটি সুন্দর পাত্র আছে। আসলে এটি যত্নের ছদ্মবেশে এক ধরণের নিয়ন্ত্রণ।
কবিতার শেষ অংশে কবি এই রূপকটিকে মানুষের জীবনের সাথে মিলিয়ে দিয়েছেন। তিনি দেখিয়েছেন যে কীভাবে সমাজ খুব ছোটবেলা থেকেই মানুষের (বিশেষ করে মেয়েদের) বড় কিছু করার 
সম্ভাবনাকে খর্ব করে দেয়। 'পা বেঁধে রাখা' (Bound feet), 'মস্তিষ্ককে পঙ্গু করে দেওয়া' (Crippled brain) বা বাহ্যিক সৌন্দর্যের খাঁচায় বন্দি করার মাধ্যমে তাদের ব্যক্তিত্বকে ছোট করে রাখা হয়। ঠিক যেমন বনসাই গাছটি তার বিশাল হওয়ার ক্ষমতা হারায়, তেমনি সামাজিক শৃঙ্খলে পড়ে মানুষও তার প্রকৃত শক্তি ও উচ্চতা হারিয়ে ফেলে।

Word Meaning:


Attractive pot: আকর্ষণীয় পাত্র।
Pruned: ছাঁটাই করা।
Whittles back: ডালপালা কেটে ছোট করা।
Croons: গুনগুন করে গান গাওয়া (এখানে মালী গাছটিকে ভুলিয়ে রাখার জন্য গান গায়)।
Dwarf: বামন বা অস্বাভাবিকভাবে ছোট করে রাখা।
Bound feet: পা বেঁধে রাখা (প্রাচীন চিনে মেয়েদের পা ছোট রাখার জন্য এটি করা হতো)।
Crippled brain: পঙ্গু মস্তিষ্ক (স্বাধীনভাবে চিন্তা করার ক্ষমতা কেড়ে নেওয়া)।



Line-by-line explanation and Analyze of the poem 'The Work of Artifice'

The bonsai tree
in the attractive pot
could have grown eighty feet tall
on the side of a mountain
till split by lightning.

This line introduces us to a bonsai tree, a small plant that has been carefully nurtured in a decorative pot. The poet highlights that the tree could have grown tall and free in its natural environment, though it might also have faced dangers like lightning. Instead, its growth is cut short by human hands, confined within the pot.
This image symbolizes how society restricts women, claiming it is for their protection, while in reality it limits their freedom and potential.

But a gardener
carefully pruned it.
It is nine inches high.

The gardener carefully cuts and shapes the tree, keeping it nine inches high.
The gardener represents society, which carefully shapes and restricts the growth of the tree (or woman) to fit a certain aesthetic or expectation. The tree’s height, just nine inches, emphasizes the extent of this restriction.

Every day as he
whittles back the branches
the gardener croons,
It is your nature
to be small and cozy,
domestic and weak;

While cutting the tree, the gardener gently tells it that its true nature is to be small, cozy, domestic, and weak. He acts as he cares so much but it is actually controlling. The word “croons” suggests a gentle, soothing tone, showing that the gardener sees this restriction as nurturing rather than harsh.
The gardener’s daily pruning and his words reflect societal expectations that women should be small, domestic, and weak. This line criticizes the way society often justifies gender roles as “natural”.

how lucky, little tree,
to have a pot to grow in.

The gardener tells the little tree that it is lucky to have a beautiful pot to grow in.
The pot, while providing a place for the tree to grow, also limits its growth. This reflects the societal view that women should be grateful for their domestic roles, even though these roles can be restrictive.

With living creatures
one must begin very early
to dwarf their growth:
the bound feet,
the crippled brain,
the hair in curlers,
the hands you
love to touch.

Here, the poet broadens the idea or image and clearly states that this control should begin very early and limit their potential. He also mentions some social practices that confine women in a cage of external beauty, and prevents their personalities from growing.  
The poem concludes by drawing parallels between the bonsai tree and various ways in which women’s growth and potential have been historically limited, such as foot binding, intellectual stifling, and objectification.



The bonsai tree
in the attractive pot
could have grown eighty feet tall
on the side of a mountain
till split by lightning.
But a gardener
carefully pruned it.
It is nine inches high.


(i) What kind of tree is a bonsai?

Ans: A bonsai is a miniature tree grown in a pot, used as an attractive decoration piece.

(ii) What does the bonsai stand for in the poem?

Ans: In the poem, the bonsai stands for those individuals whose potential and freedom are restricted by societal expectations.

(iii) Who does the gardener stand for in the poem?

Ans: The gardener stands for the Man in a patriarchal society who tries to dominate women.

(iv) Why does it not let the ‘bonsai tree’ grow to its full potential?
Or
Why is it pruned?

Ans: 
The bonsai is carefully pruned to keep it as small as nine inches high so that it serves as a decorative piece. The gardener ensures that it does not grow too much because, according to him, the bonsai tree has to be small, weak, and domesticated.

(v) How tall could the bonsai tree grow naturally?

Ans: The bonsai tree could grow up to eighty feet tall on a mountainside, strong and powerful, if left in its natural environment.

(vi) Where could it have grown fully?

Ans: The bonsai could have grown fully on the side of a mountain, where it could reach up to eighty feet tall.

(vii) What has stunted its growth?

Ans: Its growth is stunted by the gardener’s careful pruning.

(viii) What metaphorical implication is involved in its miniaturising?

Ans: Metaphorically, the bonsai tree is used as a symbol of women who are confined to their traditional, predetermined roles in a patriarchal society. Miniaturising a bonsai tree symbolises an oppressed woman who is not allowed to grow fully—physically, mentally, and spiritually.

(ix) Why does the gardener want the bonsai to remain small and weak? What is its implication in the poem?

Ans: The gardener wants the bonsai to stay small and weak to limit its potential growth and control it, as an act of protection.
The implication in the poem is that the bonsai tree stands for women oppressed by men in the patriarchal society. Like a bonsai tree, women are oppressed and not allowed to grow fully —physically, mentally, and spiritually.

(x) What is the main idea of the poem?

Ans: 
The main idea that is shown in the poem through the metaphorical use of bonsai tree, is that the women are confined and oppressed, and not allowed to grow fully by male dominating society.

Every day as he
whittles back the branches
the gardener croons,
It is your nature
to be small and cozy,
domestic and weak;


(i) What is the function of the ‘gardener’? Which function of the ‘gardener’ referred to in the poem is in reality regressive and harmful? How?

Ans. The gardener’s function is to care for and shape the bonsai tree by whittling back the branches, and keeping it nine-inch high.
The gardener constantly trims the branches, preventing the tree from reaching its full potential - physically, mentally and spiritually. He acts thus with the pretension of care.

(ii) What role does the gardener play in the poem?

Ans: The gardener represents society, carefully pruning and shaping the tree to keep it small, symbolizing how society controls and limits women.

(iii) In what tone does the gardener speak? What picture do you form of the ‘gardener’ in your mind as ‘he’ speaks to the bonsai tree?

Ans. The gardener speaks in a soothing tone, and trying to appear gentle and protective, whereas he still restricts it's growth. His gentleness is manipulative, as he is happy and proud in stunting the growth of the bonsai tree, metaphorically the women.

(iv) What does the gardener tell the tree while cutting it?

Ans: He tells the tree that its true nature is to be small, cozy, domestic, and weak, and that it is lucky to live in the pot.

(v) In what way is the gardener wrong?

Ans. The gardener is wrong because he assumes the bonsai’s nature is to be small, cozy, weak and domestic. The tree in its natural habitat could have grown eighty feet tall. By stunting its growth, he suppresses its potential and true characteristics metaphorically the women are misjudged that they naturally meant to be confined, weak and domesticated.


(vi) What do the last two lines suggest?
It is your nature
to be small and cozy,
domestic and weak;

Ans: The last two lines suggests that the gardener, representing patriarchal society, desires and imposes upon the bonsai tree, which symbolizes women. Those two lines reflects the gardener's viewpoint that the bonsai tree has to be in a state of confinement, a lack of strength, and suitability for a controlled.


(vii) What does the word ‘croons’ mean? What does it imply?

Ans. “Croons” means to sing in a soft, low voice. 
It implies that the gardener's intension to cover his controlling actions. By crooning, he creates a sense of false comfort because he still restricts it's growth. The gardener's crooning implies a manipulative gentleness. It is a way of oppressing the bonsai or metaphorically women as a natural, and in caring manner.

(viii) What is the tone of the poem?

Ans: The tone is critical and ironic, exposing how society disguises oppression as care and tradition.

how lucky, little tree,
to have a pot to grow in.
With living creatures
one must begin very early
to dwarf their growth.


(i) Who is the speaker? Who is being addressed?

Ans. The speaker is the gardener, the one who prunes and shapes the bonsai tree. The one being addressed is the little bonsai tree, metaphorically the women.

(ii) What does the ‘pot’ mean in the metaphorical context of the poem? Give its relevance to the development of women.

Ans. The pot 
represent the home or the domestic sphere that provide protection to the tree. It also symbolizes the confinement of individuals by society, particularly women. 

Like the pot confines the bonsai tree, the home confines a woman to the four walls to do domestic duties. This practice limits her growth, stunting her full physical, mental, and spiritual development, keeping her small, weak, and domesticated.

(iii) Explain the line 'With living creatures'.

Ans: "Through the line “With living creatures”, Marge Piercy shifts the focus from the bonsai to women. It implies that if someone wants to control a living being—whether a tree or a person—they must begin very early. Just as a tree is pruned from the start, restrictions on women also begin in childhood to limit their potential and confine them to traditional, domestic roles.

(iv) What do males do to stunt the growth of women?

Ans. To stunt the growth of women, the males limits their education, and manipulate them to stay weak, and domesticated and control them from very young age. These way they stunt their physical, mental, and spiritual growth and made them meet societal beauty standards with some practice.

(v) Bring out the significance of the last two lines.
one must begin very early
to dwarf their growth.

Ans: They reveal the early-initiated nature of the stunting process. It express that the pruning of bonsai tree, metaphorically controlling the women should be started from a young age to ensure that they accept their dwarfed state and predetermined roles the male dominating society gives them.

(vi) Elaborate upon the word 'dwarf".

Ans: In The Work of Artifice, the word "dwarf" means to stunt the natural growth and potential of a living creature, specifically women, intentionally. Just as a gardener prunes a bonsai to keep it small, in a metaphorical sense, a patriarchal society deliberately limits women's ambitions, intellect, and physical freedom by confining them to narrow, domestic roles.

(vii) What stereotypical role do women play in life? How are they tricked to perform it?

Ans. Women are given predetermined roles in a patriarchal society. They are expected to be weak, small and suppressed. They are told that they are lucky to be in a home and focus on household duties, feeling protected inside the walls, looking attractive.

They are tricked into performing this role by enforcing 
predetermined roles on women from a young age like an "artifice". The gardener, who represents the men in the society, soothingly talks to the bonsai, metaphorically the women, telling her it is her "nature" to be small and "lucky" to be confined. The women are made to believe and accept their predetermined role of a domesticated, small, weak, and subjugated creature from very young age.


the bound feet,
the crippled brain,
the hair in curlers,
the hands you
love to touch.


(i) Which shift of focus in context is brought out with these lines? What does it convey?

Ans. These lines show a clear shift from the bonsai tree to the real condition of women. The focus moves to how women are physically, mentally, and socially controlled, making it clear that the bonsai symbolizes their restricted growth.

This shift conveys
 that women’s growth is deliberately controlled and limited by society. The bonsai becomes a symbol of how social expectations restrict their freedom, shaping them into what society wants rather than allowing natural development.

(ii) How does the poem connect the bonsai tree to women’s lives?

Ans: The bonsai tree’s restricted growth is similar to how women are confined by social practices such as foot binding, intellectual stifling, and objectification, which stunt their personalities and potential.

(iii) What social practices are mentioned as examples of restricting women?

Ans: The poem refers to practices like foot binding, intellectual stifling, and objectification, all of which limit women’s growth and freedom.

(iv) Where are women’s ‘feet’ bound? Why?

Ans. 
It is an ancient practice of foot binding in some cultures, especially in China. This practice restricted women’s mobility. Young girls’ feet were painfully bound to limit their growth and make them appear small and delicate, which was considered desirable. In the poem, this symbolizes how society imposes restrictions from an early age.

(v) Why are women made to look attractive?

Ans. Women are made to look attractive, for instance by having their hair curled, as societal pressure often dictates that women should prioritize their physical appearance to be considered desirable. This focus can overshadow other aspects of a woman’s potential and value.

(vi) The last two lines are ironic. How?
the hands you
love to touch.

Ans: 
In The Work of Artifice, the last two lines are ironic because the man restricts the tree’s natural growth, yet admires and loves the very result of that restriction. He enjoys the beauty he has artificially controlled. 

(vii) What does the poet seem to lament? What does she expect of women?

Ans. In The Work of Artifice, the poet laments how society has long limited women’s growth and freedom. She expects women to realise their true potential and not accept these restrictions, but instead grow freely and independently.


BROAD QUESTIONS-ANSWERS

Comment on the imagery used in the poem.

Answer: 'The Work of Artifice' is full of strong imagery to express its message. The central picture of “the bonsai tree in the attractive pot” makes one imagine something pretty, but it is used for confinement and controlling its growth. This is sharply contrasted with the image of the tree that could have grown “eighty feet tall” in its natural habitat. The gardener’s actions of whittling back the branches while crooning create a visual of deliberate, careful control. The imagery of “the bound feet,” “the crippled brain,” and “the hair in curlers” each showcases a different way women are restricted or shaped to fit the expectations of a patriarchal society. Even “the hands you love to touch” highlights how those who are oppressed are still expected to give comfort. These images are about the stunted potential of women and present them as an artifice.

How does the poet Marge Piercy proceed to bring out the plight of women in the patriarchal society?
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Explore the final lines "the hands you / love to touch" and explain their significance to the poem's overall critique of gender oppression.
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How has the poet satirised the conventional beliefs of the patriarchal society in the poem?
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Analyze the central metaphor of the bonsai tree and explain how it functions as a critique of societal control and gender oppression.


Answer: In The Work of Artifice, Marge Piercy presents the plight of women in a patriarchal society through the extended metaphor of a bonsai tree. She suggests that women are often made to fit into fixed roles without questioning them, remaining unaware of the subtle control imposed on them. On the surface, the poem shows a tree being carefully pruned and kept small, but symbolically it reflects how women’s growth is limited. The bonsai becomes a fitting symbol of a woman whose potential is deliberately reduced. The gardener, representing male authority, shapes the tree while claiming it is its natural state. The poet connects this idea to real life by showing how women are conditioned from an early age through social practices that restrict their physical, mental, and spiritual growth.


Title Analysis of the Poem A Work of Artifice

The title “The Work of Artifice” by Marge Piercy reflects the central idea of the poem. The word “artifice” means something created artificially through planning and control. In the poem, the bonsai tree is not naturally small; the gardener keeps it small by regularly pruning its branches and growing it in a tiny pot. The bonsai tree becomes a metaphor for people—especially women—who are shaped and limited by society’s expectations. Society often claims that women are naturally weak, domestic, and dependent, but the poem suggests that these qualities are imposed on them. Just as the bonsai tree could have grown tall, women also have the ability to achieve much more. The gardener’s gentle words create the illusion that being small is natural. Thus, the poem shows that such limitations are artificial, making the title very appropriate.

Discuss how Piercy uses the progression from metaphor to explicit reality to strengthen the poem's feminist message. Why is this structural choice significant?

Answer: Piercy strengthens the poem’s feminist message by first using the metaphor of a bonsai tree and then moving to real examples of women’s oppression. (rest is the previous answer except first line)


Analyze the poem's use of free verse and short lines. How do these formal choices reinforce the poem's themes of restriction and control?

Answer: In “The Work of Artifice”, Marge Piercy uses free verse and short lines to highlight the theme of restriction and control. Free verse is when a poem does not follow a fixed rhyme or rhythm. Here, the lines are very short and often break in the middle of a sentence. This interrupts the smooth flow of reading and makes the reader pause often. In this way, the form reflects the idea of limitation, just like the bonsai tree whose natural growth is constantly cut back. The short lines also make the poem look narrow and compressed on the page, suggesting confinement. When Piercy lists examples like “the bound feet” and “the crippled brain,” each phrase stands out strongly. Thus, the poem’s form itself helps express the idea of control and restriction of women’s natural potential.


How does the poem challenge ideas of what is natural and what is constructed? What is the political significance of this idea?

Answer: In “The Work of Artifice”, the poet questions the common belief about what is "natural" and "constructed." The bonsai tree is made to believe that it is its nature to be small and weak, although it could naturally grow eighty feet tall on the side of a mountain. “The bonsai tree in the attractive pot” makes one imagine a piece of decoration, but what appears natural is often actually created by human control. In the same way, society often claims that women are naturally weak, domestic, and dependent, which are not natural but constructed.
The political significance of this idea is important because it exposes how society claims inequality as only “natural.” Challenging this belief, Piercy encourages readers to question traditional gender roles and recognize that women’s limitations are imposed by social systems rather than by nature.


Examine the gardener as a symbol in the poem. What does he represent?

Answer: In The Work of Artifice, the gardener stands as a symbol of patriarchal authority in society. The bonsai tree is not naturally small; it is kept that way through constant pruning and by being grown in a small pot. This tree represents people—especially women—whose lives are shaped and restricted by social expectations. The gardener speaks softly to the tree, convincing it that being small and weak is natural. In this way, control is presented as care, beginning from an early age. The gardener reflects social forces like family, tradition, and patriarchy that limit women’s freedom and choices. These influences shape how women view themselves and their roles. Just as the tree’s growth is controlled, women are also confined within narrow expectations.


Themes of A Work of Artifice

The poem “The Work of Artifice” by Marge Piercy mainly deals with the theme of suppression of women’s potential. Through the image of a bonsai tree, the poet shows how society limits women’s growth and freedom. Just as the bonsai tree could grow tall in nature but is kept small by pruning and by being placed in a tiny pot, women are often restricted by social expectations and gender roles. Society tells women that it is their “nature” to be small, weak and domestic, even though this is not true. Another important theme is control disguised as care. The gardener speaks gently to the tree while actually restricting its growth. In the same way, society often justifies women’s limitations as something natural or beneficial. The poem ultimately shows how social conditioning prevents women from reaching their true potential.

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The poem “The Work of Artifice” by Marge Piercy highlights the suppression of women in society. Written during the 1970s American feminist movement, the poem uses the bonsai tree as a symbol of women whose true potential is restricted. A tree could naturally grow eighty feet tall on a mountainside, strong and free, but the bonsai is kept only nine inches high in a small pot. This shows how women are confined to limited domestic roles. Society prefers women to be pretty, delicate and domestic, just like a decorative bonsai in a pot. The poem also shows manipulation and control, as the gardener carefully prunes the tree and convinces it that being small is natural. In the same way, women are shaped by social expectations, beauty standards and gender roles, which create inequality and prevent them from reaching their full potential.

(read whichever feels easy)


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