I MET a traveller from an antique land Who said: Two vast and trunkless legs of stone Stand in the desert ... Near them, on the sand, Half sunk, a shattered visage [face] lies, whose frown, And wrinkled lip, and sneer of cold command, Tell that its sculptor well those passions read Which still survive, stamped on these lifeless things, The hand that mocked them, and the heart that fed; And on the pedestal these words appear: "My name is Ozymandias, king of kings: Look on my works, ye Mighty, and despair!" Nothing beside remains. Round the decay Of that colossal wreck, boundless and bare The lone and level sands stretch far away. Which of the following would be an additional example of situational irony? A; Learning the traveler did not expect to see a broken statue in the desert. B; Learning the traveler found more ruins C;Learning the king expected his statue to crumble D; Learning the king knew he would be forgotten as time passed.

A; Learning the traveler did not expect to see a broken statue in the desert

Explanation:

Situational irony is the type of irony in which the actions produce an opposite of what is intended.

The additional example of situational irony in this text is finding out that the traveler did not expect to see a broken statue in the desert because he thought that all the statues were gone.

This produced the opposite effect of what the traveler intended to find.

the first proposition is to question economic materialism and victorian christianity. the lines are:

“it moves us not.—great god! i'd rather be

a pagan suckled in a creed outworn; ”

wordsworth is stating that nature no longer interests mankind, that the latter is not “moved” by it and explains that ancient western paganism had a more positive attitude concerning nature since it lacked the perv erted judaeo-christian interpretation of having received the world and all its animals and elements from god to use as we , instead of humans actually being not only part of nature but its wardens, meant to appreciate it and protect it.

the next lines are:

“so might i, standing on this pleasant lea,

have glimpses that would make me less forlorn;

have sight of proteus coming from the sea;

or hear old triton blow his wreathed horn.”

wordsworth here make it very clear that by actually looking and contemplating nature, human beings would reconnect with happiness, serenity and purpose. the use of mythological figures is quite evocative as well, proteus is a greek mythological god of the changing sea. he personifies the sea that changes, which symbolizes the way nature changes and inevitably can change to be destructive not only due to natural causes but to human pollution. furthermore, the sea is even more symbolic since all life originated in the sea so it is not only our past but our future since no life form in our planet can survive without water and if all water is destroyed in earth all life will be gone as well.

he then uses triton which is symbolic of the synthesis of both nature and mankind. triton is a mythological greek god that has the upper body of a man and the lower body of a fish (a merman). this human fish duality evokes the fact that humans are not only human but also part of nature, the fish tail representing nature. the main attribute of this god was that he used a conch shell as a horn to calm the roaring seas. in other words, triton uses nature through science for the benefit of human sailors who risk death during tempests. with the use of such metaphor, wordworth is conveying the message that human technology   is supposed to use nature to preserve nature and thereby humanity as well.