Siam0703/SQuAD-EN-Passage-to-Question huggingface dataset:
The epistemological tensions between scientists and universities were also heightened by the economic realities of research during this time, as individual scientists, associations and universities were vying for limited resources. There was also competition from the formation of new colleges funded by private benefactors and designed to provide free education to the public, or established by local governments to provide a knowledge hungry populace with an alternative to traditional universities. Even when universities supported new scientific endeavors, and the university provided foundational training and authority for the research and conclusions, they could not compete with the resources available through private benefactors.

Questions:
Scientists and universities were competing for what?
What type of education did private benefactors hope to provide to the public?
Governments created universities to serve as what?
What type of entity created competition with government created universities?
The priesthoods of public religion were held by members of the elite classes. There was no principle analogous to separation of church and state in ancient Rome. During the Roman Republic (509–27 BC), the same men who were elected public officials might also serve as augurs and pontiffs. Priests married, raised families, and led politically active lives. Julius Caesar became pontifex maximus before he was elected consul. The augurs read the will of the gods and supervised the marking of boundaries as a reflection of universal order, thus sanctioning Roman expansionism as a matter of divine destiny. The Roman triumph was at its core a religious procession in which the victorious general displayed his piety and his willingness to serve the public good by dedicating a portion of his spoils to the gods, especially Jupiter, who embodied just rule. As a result of the Punic Wars (264–146 BC), when Rome struggled to establish itself as a dominant power, many new temples were built by magistrates in fulfillment of a vow to a deity for assuring their military success.

Questions:
The members of what class were priests in ancient Rome?
Which God exemplified just rule for the Romans?
What was the time span of the Roman Republic?
What kind of political separation did not exist in Rome?
As a result of what war were many new temples built by victorious generals?
As the Romans extended their dominance throughout the Mediterranean world, their policy in general was to absorb the deities and cults of other peoples rather than try to eradicate them, since they believed that preserving tradition promoted social stability. One way that Rome incorporated diverse peoples was by supporting their religious heritage, building temples to local deities that framed their theology within the hierarchy of Roman religion. Inscriptions throughout the Empire record the side-by-side worship of local and Roman deities, including dedications made by Romans to local gods. By the height of the Empire, numerous international deities were cultivated at Rome and had been carried to even the most remote provinces, among them Cybele, Isis, Epona, and gods of solar monism such as Mithras and Sol Invictus, found as far north as Roman Britain. Because Romans had never been obligated to cultivate one god or one cult only, religious tolerance was not an issue in the sense that it is for competing monotheistic systems. The monotheistic rigor of Judaism posed difficulties for Roman policy that led at times to compromise and the granting of special exemptions, but sometimes to intractable conflict. For example, religious disputes helped cause the First Jewish–Roman War and the Bar Kokhba revolt.

Questions:
To the Romans what did them think promoted social stability?
What did the Romans tend to do with local religions and deities in conquered areas?
What facet of religion was not an issue for Roman?
To what areas of the Roman empire did the Romans take their deities?
What facet of a foreign people did Rome add to itself to promote order?
Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales (immortal gods) ruled all realms of the heavens and earth. There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. Some evidently favoured Rome because Rome honoured them, but none were intrinsically, irredeemably foreign or alien. The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. Change was embedded within existing traditions.

Questions:
What type of myth did Rome not have?
To the Romans who ruled all aspects of heaven and earth?
What did the Romans do for those deities that favored Rome?
What did Rome make the myriad various cults?
What was basic facet of Roman religious experience?
The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an individual's domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion. In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:

Questions:
What type of religious practices outnumbered the state observances?
To what did the mixture of official and individual religious practices  pertain?
What were the characteristics of state religious observances?
Who made the choices of personal religious practices in Rome?
What type of deities did Roman communities have?
Roman calendars show roughly forty annual religious festivals. Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different local traditions. Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups, such as women at the Bona Dea rites.

Questions:
How many religious celebrations did Rome have?
What type of day were there more of in Rome?
With what were Roman festivals organized in accordance?
What traditions did the seasonal festivals incorporate?
Instead of the public, what did some religious rites only require?
Sacrifice to deities of the heavens (di superi, "gods above") was performed in daylight, and under the public gaze. Deities of the upper heavens required white, infertile victims of their own sex: Juno a white heifer (possibly a white cow); Jupiter a white, castrated ox (bos mas) for the annual oath-taking by the consuls. Di superi with strong connections to the earth, such as Mars, Janus, Neptune and various genii – including the Emperor's – were offered fertile victims. After the sacrifice, a banquet was held; in state cults, the images of honoured deities took pride of place on banqueting couches and by means of the sacrificial fire consumed their proper portion (exta, the innards). Rome's officials and priests reclined in order of precedence alongside and ate the meat; lesser citizens may have had to provide their own.

Questions:
When did the sacrifices to the deities of the heavens occur?
What color was the sacrifice mandated to be for heaven deities?
What event was held after the sacrifice?
What type of sacrifices were offered to gods with earth connections?
Who ate the meat of the sacrifice during the after sacrifice  banquet?
In the early stages of the First Punic War (264 BC) the first known Roman gladiatorial munus was held, described as a funeral blood-rite to the manes of a Roman military aristocrat. The gladiator munus was never explicitly acknowledged as a human sacrifice, probably because death was not its inevitable outcome or purpose. Even so, the gladiators swore their lives to the infernal gods, and the combat was dedicated as an offering to the di manes or other gods. The event was therefore a sacrificium in the strict sense of the term, and Christian writers later condemned it as human sacrifice.

Questions:
During what war was the first gladiator munus held?
How was the gladiatorial combat described?
What was not the ultimate purpose of gladiatorial rites?
In what way was gladiatorial combat considered?
How did later Christians view Gladiatorial combats?
Religious law centered on the ritualised system of honours and sacrifice that brought divine blessings, according to the principle do ut des ("I give, that you might give"). Proper, respectful religio brought social harmony and prosperity. Religious neglect was a form of atheism: impure sacrifice and incorrect ritual were vitia (impious errors). Excessive devotion, fearful grovelling to deities and the improper use or seeking of divine knowledge were superstitio. Any of these moral deviations could cause divine anger (ira deorum) and therefore harm the State. The official deities of the state were identified with its lawful offices and institutions, and Romans of every class were expected to honour the beneficence and protection of mortal and divine superiors. Participation in public rites showed a personal commitment to their community and its values.

Questions:
On what kind of system was Roman religious law focused?
What form of religion was atheism considered to be?
What results did proper religious practices produce?
What could deviations from proper religious practices cause?
What did participation in public religious rites show about the individual?
Official cults were state funded as a "matter of public interest" (res publica). Non-official but lawful cults were funded by private individuals for the benefit of their own communities. The difference between public and private cult is often unclear. Individuals or collegial associations could offer funds and cult to state deities. The public Vestals prepared ritual substances for use in public and private cults, and held the state-funded (thus public) opening ceremony for the Parentalia festival, which was otherwise a private rite to household ancestors. Some rites of the domus (household) were held in public places but were legally defined as privata in part or whole. All cults were ultimately subject to the approval and regulation of the censor and pontifices.

Questions:
What organization payed for the maintenance official cults?
Who funded non-official religious cults?
What group benefited from non- official cults?
What group presented the opening ceremonies of the Parentalia festival?
What individuals had the right to regulate all cults?
Rome had no separate priestly caste or class. The highest authority within a community usually sponsored its cults and sacrifices, officiated as its priest and promoted its assistants and acolytes. Specialists from the religious colleges and professionals such as haruspices and oracles were available for consultation. In household cult, the paterfamilias functioned as priest, and members of his familia as acolytes and assistants. Public cults required greater knowledge and expertise. The earliest public priesthoods were probably the flamines (the singular is flamen), attributed to king Numa: the major flamines, dedicated to Jupiter, Mars and Quirinus, were traditionally drawn from patrician families. Twelve lesser flamines were each dedicated to a single deity, whose archaic nature is indicated by the relative obscurity of some. Flamines were constrained by the requirements of ritual purity; Jupiter's flamen in particular had virtually no simultaneous capacity for a political or military career.

Questions:
What was lacking as to the profession of a priest class in Rome?
What authority in a community sponsored religious rites?
What type of religious participants were available for consultation?
What were the earliest priesthoods?
Which member of a family functioned as priest?
Funeral and commemorative rites varied according to wealth, status and religious context. In Cicero's time, the better-off sacrificed a sow at the funeral pyre before cremation. The dead consumed their portion in the flames of the pyre, Ceres her portion through the flame of her altar, and the family at the site of the cremation. For the less well-off, inhumation with "a libation of wine, incense, and fruit or crops was sufficient". Ceres functioned as an intermediary between the realms of the living and the dead: the deceased had not yet fully passed to the world of the dead and could share a last meal with the living. The ashes (or body) were entombed or buried. On the eighth day of mourning, the family offered further sacrifice, this time on the ground; the shade of the departed was assumed to have passed entirely into the underworld. They had become one of the di Manes, who were collectively celebrated and appeased at the Parentalia, a multi-day festival of remembrance in February.

Questions:
What type of rites varied in accordance with status and religion?
What was the grave sacrifice in Cicero's time?
What class gave only wine and food as a grave offering?
What was the multi day of remembrance for the dead?
What goddess was an intermediary  between the dead and the living?
The Twelve Tables forbade any harmful incantation (malum carmen, or 'noisome metrical charm'); this included the "charming of crops from one field to another" (excantatio frugum) and any rite that sought harm or death to others. Chthonic deities functioned at the margins of Rome's divine and human communities; although sometimes the recipients of public rites, these were conducted outside the sacred boundary of the pomerium. Individuals seeking their aid did so away from the public gaze, during the hours of darkness. Burial grounds and isolated crossroads were among the likely portals. The barrier between private religious practices and "magic" is permeable, and Ovid gives a vivid account of rites at the fringes of the public Feralia festival that are indistinguishable from magic: an old woman squats among a circle of younger women, sews up a fish-head, smears it with pitch, then pierces and roasts it to "bind hostile tongues to silence". By this she invokes Tacita, the "Silent One" of the underworld.

Questions:
What forbid harmful  incantations?
What deities were on the edge of Roman religious community?
What could public rites and magic easily become in some circumstances?
What did people seeking the aid of magicians avoid?
Where was magic conducted in Rome?
While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive political traditions and religious cults. During the Punic crisis, popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman Bacchus. Official consternation at these enthusiastic, unofficial Bacchanalia cults was expressed as moral outrage at their supposed subversion, and was followed by ferocious suppression. Much later, a statue of Marsyas, the silen of Dionysus flayed by Apollo, became a focus of brief symbolic resistance to Augustus' censorship. Augustus himself claimed the patronage of Venus and Apollo; but his settlement appealed to all classes. Where loyalty was implicit, no divine hierarchy need be politically enforced; Liber's festival continued.

Questions:
What did the patrician electorate keep in spite of a new plebeian nobility?
What cult arrived from southern Italy?
During what time did the Dionysus cult become popular?
To what Roman god was Dionysus similar?
With loyalty a necessity, what censorship did not need to be enforced?
The Roman Empire expanded to include different peoples and cultures; in principle, Rome followed the same inclusionist policies that had recognised Latin, Etruscan and other Italian peoples, cults and deities as Roman. Those who acknowledged Rome's hegemony retained their own cult and religious calendars, independent of Roman religious law. Newly municipal Sabratha built a Capitolium near its existing temple to Liber Pater and Serapis. Autonomy and concord were official policy, but new foundations by Roman citizens or their Romanised allies were likely to follow Roman cultic models. Romanisation offered distinct political and practical advantages, especially to local elites. All the known effigies from the 2nd century AD forum at Cuicul are of emperors or Concordia. By the middle of the 1st century AD, Gaulish Vertault seems to have abandoned its native cultic sacrifice of horses and dogs in favour of a newly established, Romanised cult nearby: by the end of that century, Sabratha’s so-called tophet was no longer in use. Colonial and later Imperial provincial dedications to Rome's Capitoline Triad were a logical choice, not a centralised legal requirement. Major cult centres to "non-Roman" deities continued to prosper: notable examples include the magnificent Alexandrian Serapium, the temple of Aesculapeus at Pergamum and Apollo's sacred wood at Antioch.

Questions:
From what were countries in the empire free?
What were Rome's policies in regards to foreign peoples?
What was Rome's policy towards government?
What did foreign cults gradually begin to display in similarity to Roman cults?
What was Rome not demanding of in religion of foreign areas of the empire?
The first and last Roman known as a living divus was Julius Caesar, who seems to have aspired to divine monarchy; he was murdered soon after. Greek allies had their own traditional cults to rulers as divine benefactors, and offered similar cult to Caesar's successor, Augustus, who accepted with the cautious proviso that expatriate Roman citizens refrain from such worship; it might prove fatal. By the end of his reign, Augustus had appropriated Rome's political apparatus – and most of its religious cults – within his "reformed" and thoroughly integrated system of government. Towards the end of his life, he cautiously allowed cult to his numen. By then the Imperial cult apparatus was fully developed, first in the Eastern Provinces, then in the West. Provincial Cult centres offered the amenities and opportunities of a major Roman town within a local context; bathhouses, shrines and temples to Roman and local deities, amphitheatres and festivals. In the early Imperial period, the promotion of local elites to Imperial priesthood gave them Roman citizenship.

Questions:
What Roman leader aspired to be a living god?
What form of government did Cesar seem to be attempting?
To what ruler did foreign allies offer a divine cult?
By the end of Augustus's reign what was an established fact?
For what was Augustus's reformed system of government notiable?
After the Great Fire of Rome in 64 AD, Emperor Nero accused the Christians as convenient scapegoats, who were later persecuted and killed. From that point on, Roman official policy towards Christianity tended towards persecution. During the various Imperial crises of the 3rd century, “contemporaries were predisposed to decode any crisis in religious terms”, regardless of their allegiance to particular practices or belief systems. Christianity drew its traditional base of support from the powerless, who seemed to have no religious stake in the well-being of the Roman State, and therefore threatened its existence. The majority of Rome’s elite continued to observe various forms of inclusive Hellenistic monism; Neoplatonism in particular accommodated the miraculous and the ascetic within a traditional Graeco-Roman cultic framework. Christians saw these ungodly practices as a primary cause of economic and political crisis.

Questions:
What group was accused of starting the Great Fire of 64 AD?
Who made the accusation that the Christians had started the Great Fire?
What outcome did the accusations against the Christians produce?
What was the persecution of the Christians by Rome?
How did early Christians view traditional Roman cultism?
YouTube is a global video-sharing website headquartered in San Bruno, California, United States. The service was created by three former PayPal employees in February 2005. In November 2006, it was bought by Google for US$1.65 billion. YouTube now operates as one of Google's subsidiaries. The site allows users to upload, view, rate, share, and comment on videos, and it makes use of WebM, H.264/MPEG-4 AVC, and Adobe Flash Video technology to display a wide variety of user-generated and corporate media video. Available content includes video clips, TV clips, music videos, movie trailers, and other content such as video blogging, short original videos, and educational videos.

Questions:
Where is Youtube headquartered?
When was Youtube created?
How much did Google pay for Youtube in 2006?
Other than video blogging and and educational videos, what content is available on youtube?
How does youtube now operate as a business?
On March 31, 2010, the YouTube website launched a new design, with the aim of simplifying the interface and increasing the time users spend on the site. Google product manager Shiva Rajaraman commented: "We really felt like we needed to step back and remove the clutter." In May 2010, it was reported that YouTube was serving more than two billion videos a day, which it described as "nearly double the prime-time audience of all three major US television networks combined". In May 2011, YouTube reported in its company blog that the site was receiving more than three billion views per day. In January 2012, YouTube stated that the figure had increased to four billion videos streamed per day.

Questions:
What did youtube do on March 31 2010?
Who was the Google product manager in 2010?
How many videos was youtube serving per day as of May 2010?
How many views per day was youtube receiving as of May 2011?
How many videos per day were streamed as of January 2012?
Observing that face-to-face communication of the type that online videos convey has been "fine-tuned by millions of years of evolution", TED curator Chris Anderson referred to several YouTube contributors and asserted that "what Gutenberg did for writing, online video can now do for face-to-face communication". Anderson asserted that it's not far-fetched to say that online video will dramatically accelerate scientific advance, and that video contributors may be about to launch "the biggest learning cycle in human history." In education, for example, the Khan Academy grew from YouTube video tutoring sessions for founder Salman Khan's cousin into what Forbes'  Michael Noer called "the largest school in the world", with technology poised to disrupt how people learn.

Questions:
Who is the TED curator?
What surprising feature does youtube possibly have the chance to revolutionize?
Who is the founder of the Khan Academy?
What other surprising aspect of human development will youtube likely have an impact on?