YuITC/NarrativeQA-Dataset-Restructured huggingface dataset:
Pierre Glendinning, junior, is the 19-year-old heir to the manor at Saddle Meadows in upstate New York. Pierre is engaged to the blonde Lucy Tartan in a match approved by his domineering mother, who controls the estate since the death of his father, Pierre, senior. When he encounters, however, the dark and mysterious Isabel Banford, he hears from her the claim that she is his half-sister, the illegitimate and orphaned child of his father and a European refugee. Pierre reacts to the story (and to his magnetic attraction for Isabel) by devising a remarkable scheme to preserve his father’s name, spare his mother’s grief, and give Isabel her proper share of the estate.
He announces to his mother that he is married; she promptly throws him out of the house. He and Isabel then depart for New York City, accompanied by a disgraced young woman, Delly Ulver. During their stagecoach journey, Pierre finds and reads a fragment of a treatise on "Chronometricals and Horologicals" on the differences between absolute and relative virtue by one Plotinus Plinlimmon. In the city, Pierre counts on the hospitality of his friend and cousin Glendinning Stanley, but is surprised when Glen refuses to recognize him. The trio (Pierre, Isabel, and Delly) find rooms in a former church converted to apartments, the Church of the Apostles, now populated by impecunious artists, writers, spiritualists, and philosophers, including the mysterious Plinlimmon. Pierre attempts to earn money by writing a book, encouraged by his juvenile successes as a writer.
He learns that his mother has died and has left the Saddle Meadows estate to Glen Stanley, who is now engaged to marry Lucy Tartan. Suddenly, however, Lucy shows up at the Apostles, determined to share Pierre’s life and lot, despite his apparent marriage to Isabel. Pierre and the three women live there together as best they can, while their scant money runs out. Pierre’s writing does not go well — having been "Timonized" by his experiences, the darker truths he has come to recognize cannot be reconciled with the light and innocent literature the market seeks. Unable to write, he has a vision in a trance of an earth-bound stone giant Enceladus and his assault on the heavenly Mount of Titans. Beset by debts, by fears of the threats of Glen Stanley and Lucy’s brother, by the rejection of his book by its contracted publishers, by fears of his own incestuous passion for Isabel, and finally by doubts of the truth of Isabel’s story, Pierre guns down Glen Stanley at rush hour on Broadway, and is taken to jail in The Tombs. There Isabel and Lucy visit him, and Lucy dies of shock when Isabel addresses Pierre as her brother. Pierre then seizes upon the secret poison vial that Isabel carries and drinks it, and Isabel finishes the remainder, leaving three corpses as the novel ends.

Question: Why does Pierre fail in New York?
Answer: His literature is too dark for his audience.
Pierre Glendinning, junior, is the 19-year-old heir to the manor at Saddle Meadows in upstate New York. Pierre is engaged to the blonde Lucy Tartan in a match approved by his domineering mother, who controls the estate since the death of his father, Pierre, senior. When he encounters, however, the dark and mysterious Isabel Banford, he hears from her the claim that she is his half-sister, the illegitimate and orphaned child of his father and a European refugee. Pierre reacts to the story (and to his magnetic attraction for Isabel) by devising a remarkable scheme to preserve his father’s name, spare his mother’s grief, and give Isabel her proper share of the estate.
He announces to his mother that he is married; she promptly throws him out of the house. He and Isabel then depart for New York City, accompanied by a disgraced young woman, Delly Ulver. During their stagecoach journey, Pierre finds and reads a fragment of a treatise on "Chronometricals and Horologicals" on the differences between absolute and relative virtue by one Plotinus Plinlimmon. In the city, Pierre counts on the hospitality of his friend and cousin Glendinning Stanley, but is surprised when Glen refuses to recognize him. The trio (Pierre, Isabel, and Delly) find rooms in a former church converted to apartments, the Church of the Apostles, now populated by impecunious artists, writers, spiritualists, and philosophers, including the mysterious Plinlimmon. Pierre attempts to earn money by writing a book, encouraged by his juvenile successes as a writer.
He learns that his mother has died and has left the Saddle Meadows estate to Glen Stanley, who is now engaged to marry Lucy Tartan. Suddenly, however, Lucy shows up at the Apostles, determined to share Pierre’s life and lot, despite his apparent marriage to Isabel. Pierre and the three women live there together as best they can, while their scant money runs out. Pierre’s writing does not go well — having been "Timonized" by his experiences, the darker truths he has come to recognize cannot be reconciled with the light and innocent literature the market seeks. Unable to write, he has a vision in a trance of an earth-bound stone giant Enceladus and his assault on the heavenly Mount of Titans. Beset by debts, by fears of the threats of Glen Stanley and Lucy’s brother, by the rejection of his book by its contracted publishers, by fears of his own incestuous passion for Isabel, and finally by doubts of the truth of Isabel’s story, Pierre guns down Glen Stanley at rush hour on Broadway, and is taken to jail in The Tombs. There Isabel and Lucy visit him, and Lucy dies of shock when Isabel addresses Pierre as her brother. Pierre then seizes upon the secret poison vial that Isabel carries and drinks it, and Isabel finishes the remainder, leaving three corpses as the novel ends.

Question: Why does Lucy come to the Church of the Apostles?
Answer: Lucy loves Pierre and wants to share her life with him.
Pierre Glendinning, junior, is the 19-year-old heir to the manor at Saddle Meadows in upstate New York. Pierre is engaged to the blonde Lucy Tartan in a match approved by his domineering mother, who controls the estate since the death of his father, Pierre, senior. When he encounters, however, the dark and mysterious Isabel Banford, he hears from her the claim that she is his half-sister, the illegitimate and orphaned child of his father and a European refugee. Pierre reacts to the story (and to his magnetic attraction for Isabel) by devising a remarkable scheme to preserve his father’s name, spare his mother’s grief, and give Isabel her proper share of the estate.
He announces to his mother that he is married; she promptly throws him out of the house. He and Isabel then depart for New York City, accompanied by a disgraced young woman, Delly Ulver. During their stagecoach journey, Pierre finds and reads a fragment of a treatise on "Chronometricals and Horologicals" on the differences between absolute and relative virtue by one Plotinus Plinlimmon. In the city, Pierre counts on the hospitality of his friend and cousin Glendinning Stanley, but is surprised when Glen refuses to recognize him. The trio (Pierre, Isabel, and Delly) find rooms in a former church converted to apartments, the Church of the Apostles, now populated by impecunious artists, writers, spiritualists, and philosophers, including the mysterious Plinlimmon. Pierre attempts to earn money by writing a book, encouraged by his juvenile successes as a writer.
He learns that his mother has died and has left the Saddle Meadows estate to Glen Stanley, who is now engaged to marry Lucy Tartan. Suddenly, however, Lucy shows up at the Apostles, determined to share Pierre’s life and lot, despite his apparent marriage to Isabel. Pierre and the three women live there together as best they can, while their scant money runs out. Pierre’s writing does not go well — having been "Timonized" by his experiences, the darker truths he has come to recognize cannot be reconciled with the light and innocent literature the market seeks. Unable to write, he has a vision in a trance of an earth-bound stone giant Enceladus and his assault on the heavenly Mount of Titans. Beset by debts, by fears of the threats of Glen Stanley and Lucy’s brother, by the rejection of his book by its contracted publishers, by fears of his own incestuous passion for Isabel, and finally by doubts of the truth of Isabel’s story, Pierre guns down Glen Stanley at rush hour on Broadway, and is taken to jail in The Tombs. There Isabel and Lucy visit him, and Lucy dies of shock when Isabel addresses Pierre as her brother. Pierre then seizes upon the secret poison vial that Isabel carries and drinks it, and Isabel finishes the remainder, leaving three corpses as the novel ends.

Question: What happens when Lucy finds out Isabel is Pierre's sister?
Answer: Lucy dies of shock.
Pierre Glendinning, junior, is the 19-year-old heir to the manor at Saddle Meadows in upstate New York. Pierre is engaged to the blonde Lucy Tartan in a match approved by his domineering mother, who controls the estate since the death of his father, Pierre, senior. When he encounters, however, the dark and mysterious Isabel Banford, he hears from her the claim that she is his half-sister, the illegitimate and orphaned child of his father and a European refugee. Pierre reacts to the story (and to his magnetic attraction for Isabel) by devising a remarkable scheme to preserve his father’s name, spare his mother’s grief, and give Isabel her proper share of the estate.
He announces to his mother that he is married; she promptly throws him out of the house. He and Isabel then depart for New York City, accompanied by a disgraced young woman, Delly Ulver. During their stagecoach journey, Pierre finds and reads a fragment of a treatise on "Chronometricals and Horologicals" on the differences between absolute and relative virtue by one Plotinus Plinlimmon. In the city, Pierre counts on the hospitality of his friend and cousin Glendinning Stanley, but is surprised when Glen refuses to recognize him. The trio (Pierre, Isabel, and Delly) find rooms in a former church converted to apartments, the Church of the Apostles, now populated by impecunious artists, writers, spiritualists, and philosophers, including the mysterious Plinlimmon. Pierre attempts to earn money by writing a book, encouraged by his juvenile successes as a writer.
He learns that his mother has died and has left the Saddle Meadows estate to Glen Stanley, who is now engaged to marry Lucy Tartan. Suddenly, however, Lucy shows up at the Apostles, determined to share Pierre’s life and lot, despite his apparent marriage to Isabel. Pierre and the three women live there together as best they can, while their scant money runs out. Pierre’s writing does not go well — having been "Timonized" by his experiences, the darker truths he has come to recognize cannot be reconciled with the light and innocent literature the market seeks. Unable to write, he has a vision in a trance of an earth-bound stone giant Enceladus and his assault on the heavenly Mount of Titans. Beset by debts, by fears of the threats of Glen Stanley and Lucy’s brother, by the rejection of his book by its contracted publishers, by fears of his own incestuous passion for Isabel, and finally by doubts of the truth of Isabel’s story, Pierre guns down Glen Stanley at rush hour on Broadway, and is taken to jail in The Tombs. There Isabel and Lucy visit him, and Lucy dies of shock when Isabel addresses Pierre as her brother. Pierre then seizes upon the secret poison vial that Isabel carries and drinks it, and Isabel finishes the remainder, leaving three corpses as the novel ends.

Question: Where is the manor at Saddle Meadows located?
Answer: Upstate New York.
Pierre Glendinning, junior, is the 19-year-old heir to the manor at Saddle Meadows in upstate New York. Pierre is engaged to the blonde Lucy Tartan in a match approved by his domineering mother, who controls the estate since the death of his father, Pierre, senior. When he encounters, however, the dark and mysterious Isabel Banford, he hears from her the claim that she is his half-sister, the illegitimate and orphaned child of his father and a European refugee. Pierre reacts to the story (and to his magnetic attraction for Isabel) by devising a remarkable scheme to preserve his father’s name, spare his mother’s grief, and give Isabel her proper share of the estate.
He announces to his mother that he is married; she promptly throws him out of the house. He and Isabel then depart for New York City, accompanied by a disgraced young woman, Delly Ulver. During their stagecoach journey, Pierre finds and reads a fragment of a treatise on "Chronometricals and Horologicals" on the differences between absolute and relative virtue by one Plotinus Plinlimmon. In the city, Pierre counts on the hospitality of his friend and cousin Glendinning Stanley, but is surprised when Glen refuses to recognize him. The trio (Pierre, Isabel, and Delly) find rooms in a former church converted to apartments, the Church of the Apostles, now populated by impecunious artists, writers, spiritualists, and philosophers, including the mysterious Plinlimmon. Pierre attempts to earn money by writing a book, encouraged by his juvenile successes as a writer.
He learns that his mother has died and has left the Saddle Meadows estate to Glen Stanley, who is now engaged to marry Lucy Tartan. Suddenly, however, Lucy shows up at the Apostles, determined to share Pierre’s life and lot, despite his apparent marriage to Isabel. Pierre and the three women live there together as best they can, while their scant money runs out. Pierre’s writing does not go well — having been "Timonized" by his experiences, the darker truths he has come to recognize cannot be reconciled with the light and innocent literature the market seeks. Unable to write, he has a vision in a trance of an earth-bound stone giant Enceladus and his assault on the heavenly Mount of Titans. Beset by debts, by fears of the threats of Glen Stanley and Lucy’s brother, by the rejection of his book by its contracted publishers, by fears of his own incestuous passion for Isabel, and finally by doubts of the truth of Isabel’s story, Pierre guns down Glen Stanley at rush hour on Broadway, and is taken to jail in The Tombs. There Isabel and Lucy visit him, and Lucy dies of shock when Isabel addresses Pierre as her brother. Pierre then seizes upon the secret poison vial that Isabel carries and drinks it, and Isabel finishes the remainder, leaving three corpses as the novel ends.

Question: Who is Pierre Glendinning, Jr. engaged to? 
Answer: Lucy Tartan.
Pierre Glendinning, junior, is the 19-year-old heir to the manor at Saddle Meadows in upstate New York. Pierre is engaged to the blonde Lucy Tartan in a match approved by his domineering mother, who controls the estate since the death of his father, Pierre, senior. When he encounters, however, the dark and mysterious Isabel Banford, he hears from her the claim that she is his half-sister, the illegitimate and orphaned child of his father and a European refugee. Pierre reacts to the story (and to his magnetic attraction for Isabel) by devising a remarkable scheme to preserve his father’s name, spare his mother’s grief, and give Isabel her proper share of the estate.
He announces to his mother that he is married; she promptly throws him out of the house. He and Isabel then depart for New York City, accompanied by a disgraced young woman, Delly Ulver. During their stagecoach journey, Pierre finds and reads a fragment of a treatise on "Chronometricals and Horologicals" on the differences between absolute and relative virtue by one Plotinus Plinlimmon. In the city, Pierre counts on the hospitality of his friend and cousin Glendinning Stanley, but is surprised when Glen refuses to recognize him. The trio (Pierre, Isabel, and Delly) find rooms in a former church converted to apartments, the Church of the Apostles, now populated by impecunious artists, writers, spiritualists, and philosophers, including the mysterious Plinlimmon. Pierre attempts to earn money by writing a book, encouraged by his juvenile successes as a writer.
He learns that his mother has died and has left the Saddle Meadows estate to Glen Stanley, who is now engaged to marry Lucy Tartan. Suddenly, however, Lucy shows up at the Apostles, determined to share Pierre’s life and lot, despite his apparent marriage to Isabel. Pierre and the three women live there together as best they can, while their scant money runs out. Pierre’s writing does not go well — having been "Timonized" by his experiences, the darker truths he has come to recognize cannot be reconciled with the light and innocent literature the market seeks. Unable to write, he has a vision in a trance of an earth-bound stone giant Enceladus and his assault on the heavenly Mount of Titans. Beset by debts, by fears of the threats of Glen Stanley and Lucy’s brother, by the rejection of his book by its contracted publishers, by fears of his own incestuous passion for Isabel, and finally by doubts of the truth of Isabel’s story, Pierre guns down Glen Stanley at rush hour on Broadway, and is taken to jail in The Tombs. There Isabel and Lucy visit him, and Lucy dies of shock when Isabel addresses Pierre as her brother. Pierre then seizes upon the secret poison vial that Isabel carries and drinks it, and Isabel finishes the remainder, leaving three corpses as the novel ends.

Question: What color is Lucy Tartan's hair?
Answer: Blonde.
Pierre Glendinning, junior, is the 19-year-old heir to the manor at Saddle Meadows in upstate New York. Pierre is engaged to the blonde Lucy Tartan in a match approved by his domineering mother, who controls the estate since the death of his father, Pierre, senior. When he encounters, however, the dark and mysterious Isabel Banford, he hears from her the claim that she is his half-sister, the illegitimate and orphaned child of his father and a European refugee. Pierre reacts to the story (and to his magnetic attraction for Isabel) by devising a remarkable scheme to preserve his father’s name, spare his mother’s grief, and give Isabel her proper share of the estate.
He announces to his mother that he is married; she promptly throws him out of the house. He and Isabel then depart for New York City, accompanied by a disgraced young woman, Delly Ulver. During their stagecoach journey, Pierre finds and reads a fragment of a treatise on "Chronometricals and Horologicals" on the differences between absolute and relative virtue by one Plotinus Plinlimmon. In the city, Pierre counts on the hospitality of his friend and cousin Glendinning Stanley, but is surprised when Glen refuses to recognize him. The trio (Pierre, Isabel, and Delly) find rooms in a former church converted to apartments, the Church of the Apostles, now populated by impecunious artists, writers, spiritualists, and philosophers, including the mysterious Plinlimmon. Pierre attempts to earn money by writing a book, encouraged by his juvenile successes as a writer.
He learns that his mother has died and has left the Saddle Meadows estate to Glen Stanley, who is now engaged to marry Lucy Tartan. Suddenly, however, Lucy shows up at the Apostles, determined to share Pierre’s life and lot, despite his apparent marriage to Isabel. Pierre and the three women live there together as best they can, while their scant money runs out. Pierre’s writing does not go well — having been "Timonized" by his experiences, the darker truths he has come to recognize cannot be reconciled with the light and innocent literature the market seeks. Unable to write, he has a vision in a trance of an earth-bound stone giant Enceladus and his assault on the heavenly Mount of Titans. Beset by debts, by fears of the threats of Glen Stanley and Lucy’s brother, by the rejection of his book by its contracted publishers, by fears of his own incestuous passion for Isabel, and finally by doubts of the truth of Isabel’s story, Pierre guns down Glen Stanley at rush hour on Broadway, and is taken to jail in The Tombs. There Isabel and Lucy visit him, and Lucy dies of shock when Isabel addresses Pierre as her brother. Pierre then seizes upon the secret poison vial that Isabel carries and drinks it, and Isabel finishes the remainder, leaving three corpses as the novel ends.

Question: Who accompanies Pierre and Isabel to New York City?
Answer: Delly Ulver.
Pierre Glendinning, junior, is the 19-year-old heir to the manor at Saddle Meadows in upstate New York. Pierre is engaged to the blonde Lucy Tartan in a match approved by his domineering mother, who controls the estate since the death of his father, Pierre, senior. When he encounters, however, the dark and mysterious Isabel Banford, he hears from her the claim that she is his half-sister, the illegitimate and orphaned child of his father and a European refugee. Pierre reacts to the story (and to his magnetic attraction for Isabel) by devising a remarkable scheme to preserve his father’s name, spare his mother’s grief, and give Isabel her proper share of the estate.
He announces to his mother that he is married; she promptly throws him out of the house. He and Isabel then depart for New York City, accompanied by a disgraced young woman, Delly Ulver. During their stagecoach journey, Pierre finds and reads a fragment of a treatise on "Chronometricals and Horologicals" on the differences between absolute and relative virtue by one Plotinus Plinlimmon. In the city, Pierre counts on the hospitality of his friend and cousin Glendinning Stanley, but is surprised when Glen refuses to recognize him. The trio (Pierre, Isabel, and Delly) find rooms in a former church converted to apartments, the Church of the Apostles, now populated by impecunious artists, writers, spiritualists, and philosophers, including the mysterious Plinlimmon. Pierre attempts to earn money by writing a book, encouraged by his juvenile successes as a writer.
He learns that his mother has died and has left the Saddle Meadows estate to Glen Stanley, who is now engaged to marry Lucy Tartan. Suddenly, however, Lucy shows up at the Apostles, determined to share Pierre’s life and lot, despite his apparent marriage to Isabel. Pierre and the three women live there together as best they can, while their scant money runs out. Pierre’s writing does not go well — having been "Timonized" by his experiences, the darker truths he has come to recognize cannot be reconciled with the light and innocent literature the market seeks. Unable to write, he has a vision in a trance of an earth-bound stone giant Enceladus and his assault on the heavenly Mount of Titans. Beset by debts, by fears of the threats of Glen Stanley and Lucy’s brother, by the rejection of his book by its contracted publishers, by fears of his own incestuous passion for Isabel, and finally by doubts of the truth of Isabel’s story, Pierre guns down Glen Stanley at rush hour on Broadway, and is taken to jail in The Tombs. There Isabel and Lucy visit him, and Lucy dies of shock when Isabel addresses Pierre as her brother. Pierre then seizes upon the secret poison vial that Isabel carries and drinks it, and Isabel finishes the remainder, leaving three corpses as the novel ends.

Question: What does Pierre's mother do when he announces to her that he is married?
Answer: She throws Pierre out of the house.
Pierre Glendinning, junior, is the 19-year-old heir to the manor at Saddle Meadows in upstate New York. Pierre is engaged to the blonde Lucy Tartan in a match approved by his domineering mother, who controls the estate since the death of his father, Pierre, senior. When he encounters, however, the dark and mysterious Isabel Banford, he hears from her the claim that she is his half-sister, the illegitimate and orphaned child of his father and a European refugee. Pierre reacts to the story (and to his magnetic attraction for Isabel) by devising a remarkable scheme to preserve his father’s name, spare his mother’s grief, and give Isabel her proper share of the estate.
He announces to his mother that he is married; she promptly throws him out of the house. He and Isabel then depart for New York City, accompanied by a disgraced young woman, Delly Ulver. During their stagecoach journey, Pierre finds and reads a fragment of a treatise on "Chronometricals and Horologicals" on the differences between absolute and relative virtue by one Plotinus Plinlimmon. In the city, Pierre counts on the hospitality of his friend and cousin Glendinning Stanley, but is surprised when Glen refuses to recognize him. The trio (Pierre, Isabel, and Delly) find rooms in a former church converted to apartments, the Church of the Apostles, now populated by impecunious artists, writers, spiritualists, and philosophers, including the mysterious Plinlimmon. Pierre attempts to earn money by writing a book, encouraged by his juvenile successes as a writer.
He learns that his mother has died and has left the Saddle Meadows estate to Glen Stanley, who is now engaged to marry Lucy Tartan. Suddenly, however, Lucy shows up at the Apostles, determined to share Pierre’s life and lot, despite his apparent marriage to Isabel. Pierre and the three women live there together as best they can, while their scant money runs out. Pierre’s writing does not go well — having been "Timonized" by his experiences, the darker truths he has come to recognize cannot be reconciled with the light and innocent literature the market seeks. Unable to write, he has a vision in a trance of an earth-bound stone giant Enceladus and his assault on the heavenly Mount of Titans. Beset by debts, by fears of the threats of Glen Stanley and Lucy’s brother, by the rejection of his book by its contracted publishers, by fears of his own incestuous passion for Isabel, and finally by doubts of the truth of Isabel’s story, Pierre guns down Glen Stanley at rush hour on Broadway, and is taken to jail in The Tombs. There Isabel and Lucy visit him, and Lucy dies of shock when Isabel addresses Pierre as her brother. Pierre then seizes upon the secret poison vial that Isabel carries and drinks it, and Isabel finishes the remainder, leaving three corpses as the novel ends.

Question: Where do Pierre, Isabel, and Delly find rooms in New York City?
Answer: In a former church, the Church of the Apostles, which has been converted to apartments.
Pierre Glendinning, junior, is the 19-year-old heir to the manor at Saddle Meadows in upstate New York. Pierre is engaged to the blonde Lucy Tartan in a match approved by his domineering mother, who controls the estate since the death of his father, Pierre, senior. When he encounters, however, the dark and mysterious Isabel Banford, he hears from her the claim that she is his half-sister, the illegitimate and orphaned child of his father and a European refugee. Pierre reacts to the story (and to his magnetic attraction for Isabel) by devising a remarkable scheme to preserve his father’s name, spare his mother’s grief, and give Isabel her proper share of the estate.
He announces to his mother that he is married; she promptly throws him out of the house. He and Isabel then depart for New York City, accompanied by a disgraced young woman, Delly Ulver. During their stagecoach journey, Pierre finds and reads a fragment of a treatise on "Chronometricals and Horologicals" on the differences between absolute and relative virtue by one Plotinus Plinlimmon. In the city, Pierre counts on the hospitality of his friend and cousin Glendinning Stanley, but is surprised when Glen refuses to recognize him. The trio (Pierre, Isabel, and Delly) find rooms in a former church converted to apartments, the Church of the Apostles, now populated by impecunious artists, writers, spiritualists, and philosophers, including the mysterious Plinlimmon. Pierre attempts to earn money by writing a book, encouraged by his juvenile successes as a writer.
He learns that his mother has died and has left the Saddle Meadows estate to Glen Stanley, who is now engaged to marry Lucy Tartan. Suddenly, however, Lucy shows up at the Apostles, determined to share Pierre’s life and lot, despite his apparent marriage to Isabel. Pierre and the three women live there together as best they can, while their scant money runs out. Pierre’s writing does not go well — having been "Timonized" by his experiences, the darker truths he has come to recognize cannot be reconciled with the light and innocent literature the market seeks. Unable to write, he has a vision in a trance of an earth-bound stone giant Enceladus and his assault on the heavenly Mount of Titans. Beset by debts, by fears of the threats of Glen Stanley and Lucy’s brother, by the rejection of his book by its contracted publishers, by fears of his own incestuous passion for Isabel, and finally by doubts of the truth of Isabel’s story, Pierre guns down Glen Stanley at rush hour on Broadway, and is taken to jail in The Tombs. There Isabel and Lucy visit him, and Lucy dies of shock when Isabel addresses Pierre as her brother. Pierre then seizes upon the secret poison vial that Isabel carries and drinks it, and Isabel finishes the remainder, leaving three corpses as the novel ends.

Question: How does Pierre attempt to earn a living in New York City?
Answer: By writing a book.
Pierre Glendinning, junior, is the 19-year-old heir to the manor at Saddle Meadows in upstate New York. Pierre is engaged to the blonde Lucy Tartan in a match approved by his domineering mother, who controls the estate since the death of his father, Pierre, senior. When he encounters, however, the dark and mysterious Isabel Banford, he hears from her the claim that she is his half-sister, the illegitimate and orphaned child of his father and a European refugee. Pierre reacts to the story (and to his magnetic attraction for Isabel) by devising a remarkable scheme to preserve his father’s name, spare his mother’s grief, and give Isabel her proper share of the estate.
He announces to his mother that he is married; she promptly throws him out of the house. He and Isabel then depart for New York City, accompanied by a disgraced young woman, Delly Ulver. During their stagecoach journey, Pierre finds and reads a fragment of a treatise on "Chronometricals and Horologicals" on the differences between absolute and relative virtue by one Plotinus Plinlimmon. In the city, Pierre counts on the hospitality of his friend and cousin Glendinning Stanley, but is surprised when Glen refuses to recognize him. The trio (Pierre, Isabel, and Delly) find rooms in a former church converted to apartments, the Church of the Apostles, now populated by impecunious artists, writers, spiritualists, and philosophers, including the mysterious Plinlimmon. Pierre attempts to earn money by writing a book, encouraged by his juvenile successes as a writer.
He learns that his mother has died and has left the Saddle Meadows estate to Glen Stanley, who is now engaged to marry Lucy Tartan. Suddenly, however, Lucy shows up at the Apostles, determined to share Pierre’s life and lot, despite his apparent marriage to Isabel. Pierre and the three women live there together as best they can, while their scant money runs out. Pierre’s writing does not go well — having been "Timonized" by his experiences, the darker truths he has come to recognize cannot be reconciled with the light and innocent literature the market seeks. Unable to write, he has a vision in a trance of an earth-bound stone giant Enceladus and his assault on the heavenly Mount of Titans. Beset by debts, by fears of the threats of Glen Stanley and Lucy’s brother, by the rejection of his book by its contracted publishers, by fears of his own incestuous passion for Isabel, and finally by doubts of the truth of Isabel’s story, Pierre guns down Glen Stanley at rush hour on Broadway, and is taken to jail in The Tombs. There Isabel and Lucy visit him, and Lucy dies of shock when Isabel addresses Pierre as her brother. Pierre then seizes upon the secret poison vial that Isabel carries and drinks it, and Isabel finishes the remainder, leaving three corpses as the novel ends.

Question: When Pierre's mother dies, to whom does she leave the Saddle Meadows estate?
Answer: To Pierre's cousin, Glendinning Stanley.
Pierre Glendinning, junior, is the 19-year-old heir to the manor at Saddle Meadows in upstate New York. Pierre is engaged to the blonde Lucy Tartan in a match approved by his domineering mother, who controls the estate since the death of his father, Pierre, senior. When he encounters, however, the dark and mysterious Isabel Banford, he hears from her the claim that she is his half-sister, the illegitimate and orphaned child of his father and a European refugee. Pierre reacts to the story (and to his magnetic attraction for Isabel) by devising a remarkable scheme to preserve his father’s name, spare his mother’s grief, and give Isabel her proper share of the estate.
He announces to his mother that he is married; she promptly throws him out of the house. He and Isabel then depart for New York City, accompanied by a disgraced young woman, Delly Ulver. During their stagecoach journey, Pierre finds and reads a fragment of a treatise on "Chronometricals and Horologicals" on the differences between absolute and relative virtue by one Plotinus Plinlimmon. In the city, Pierre counts on the hospitality of his friend and cousin Glendinning Stanley, but is surprised when Glen refuses to recognize him. The trio (Pierre, Isabel, and Delly) find rooms in a former church converted to apartments, the Church of the Apostles, now populated by impecunious artists, writers, spiritualists, and philosophers, including the mysterious Plinlimmon. Pierre attempts to earn money by writing a book, encouraged by his juvenile successes as a writer.
He learns that his mother has died and has left the Saddle Meadows estate to Glen Stanley, who is now engaged to marry Lucy Tartan. Suddenly, however, Lucy shows up at the Apostles, determined to share Pierre’s life and lot, despite his apparent marriage to Isabel. Pierre and the three women live there together as best they can, while their scant money runs out. Pierre’s writing does not go well — having been "Timonized" by his experiences, the darker truths he has come to recognize cannot be reconciled with the light and innocent literature the market seeks. Unable to write, he has a vision in a trance of an earth-bound stone giant Enceladus and his assault on the heavenly Mount of Titans. Beset by debts, by fears of the threats of Glen Stanley and Lucy’s brother, by the rejection of his book by its contracted publishers, by fears of his own incestuous passion for Isabel, and finally by doubts of the truth of Isabel’s story, Pierre guns down Glen Stanley at rush hour on Broadway, and is taken to jail in The Tombs. There Isabel and Lucy visit him, and Lucy dies of shock when Isabel addresses Pierre as her brother. Pierre then seizes upon the secret poison vial that Isabel carries and drinks it, and Isabel finishes the remainder, leaving three corpses as the novel ends.

Question: How does Glen Stanley die?
Answer: Pierre guns him down on Broadway.
Wells begins by distinguishing between "two divergent types of mind," one that judges and attaches importance principally to what has happened in the past and one that judges and attaches importance principally to what will happen in the future. To the former he attributes the adjectives "legal or submissive," "passive," and "oriental," and to the latter the adjectives "legislative, creative, organizing, or masterful," and "active," calling it "a more modern and much less abundant type of mind."
Observing that these two minds reach "divergent and incompatible consequences" in the spheres of morality and public affairs, Wells analyzes the reasons for which the past-oriented mind predominates and asserts that this is principally due to the evidently greater knowability of the personal past as compared to the future. But he argues that the inference from this attitude that the future is essentially unknowable does not square with "modern science, that is to say the relentless systematic criticism of phenomena." Not only has science made us knowledgeable about a distant, impersonal past, it also regards the ability successfully to predict to be a criterion of validity. Though the unpredictability of human behavior complicates the problem, the fact that "as individuals increase in number they begin to average out" means that "an inductive knowledge of a great number of things in the future is becoming a human possibility." Confessing himself to be among "those who believe entirely in the forces behind the individual" rather than in individuals themselves as determining causes, Wells argues that there is "no reason why we should not aspire to, and discover and use, safe and servicable, generalizations upon countless issues in the human destiny." But personal prophecy and fortune-telling will never be possible; "the knowledge of the future we may hope to gain will be general and not individual."
Wells devotes the last part of his text to speculations about "the question what is to come after man," considering it "the most persistently fascinating and the most insoluble question in the whole world." He concludes with a statement of personal faith "in the coherency and purpose in the world and in the greatness of human destiny."

Question: What part of the mind does Wells find "submissive"?
Answer: The past part
Wells begins by distinguishing between "two divergent types of mind," one that judges and attaches importance principally to what has happened in the past and one that judges and attaches importance principally to what will happen in the future. To the former he attributes the adjectives "legal or submissive," "passive," and "oriental," and to the latter the adjectives "legislative, creative, organizing, or masterful," and "active," calling it "a more modern and much less abundant type of mind."
Observing that these two minds reach "divergent and incompatible consequences" in the spheres of morality and public affairs, Wells analyzes the reasons for which the past-oriented mind predominates and asserts that this is principally due to the evidently greater knowability of the personal past as compared to the future. But he argues that the inference from this attitude that the future is essentially unknowable does not square with "modern science, that is to say the relentless systematic criticism of phenomena." Not only has science made us knowledgeable about a distant, impersonal past, it also regards the ability successfully to predict to be a criterion of validity. Though the unpredictability of human behavior complicates the problem, the fact that "as individuals increase in number they begin to average out" means that "an inductive knowledge of a great number of things in the future is becoming a human possibility." Confessing himself to be among "those who believe entirely in the forces behind the individual" rather than in individuals themselves as determining causes, Wells argues that there is "no reason why we should not aspire to, and discover and use, safe and servicable, generalizations upon countless issues in the human destiny." But personal prophecy and fortune-telling will never be possible; "the knowledge of the future we may hope to gain will be general and not individual."
Wells devotes the last part of his text to speculations about "the question what is to come after man," considering it "the most persistently fascinating and the most insoluble question in the whole world." He concludes with a statement of personal faith "in the coherency and purpose in the world and in the greatness of human destiny."

Question: What part of the mind does Wells find "masterful"?
Answer: The future part
Wells begins by distinguishing between "two divergent types of mind," one that judges and attaches importance principally to what has happened in the past and one that judges and attaches importance principally to what will happen in the future. To the former he attributes the adjectives "legal or submissive," "passive," and "oriental," and to the latter the adjectives "legislative, creative, organizing, or masterful," and "active," calling it "a more modern and much less abundant type of mind."
Observing that these two minds reach "divergent and incompatible consequences" in the spheres of morality and public affairs, Wells analyzes the reasons for which the past-oriented mind predominates and asserts that this is principally due to the evidently greater knowability of the personal past as compared to the future. But he argues that the inference from this attitude that the future is essentially unknowable does not square with "modern science, that is to say the relentless systematic criticism of phenomena." Not only has science made us knowledgeable about a distant, impersonal past, it also regards the ability successfully to predict to be a criterion of validity. Though the unpredictability of human behavior complicates the problem, the fact that "as individuals increase in number they begin to average out" means that "an inductive knowledge of a great number of things in the future is becoming a human possibility." Confessing himself to be among "those who believe entirely in the forces behind the individual" rather than in individuals themselves as determining causes, Wells argues that there is "no reason why we should not aspire to, and discover and use, safe and servicable, generalizations upon countless issues in the human destiny." But personal prophecy and fortune-telling will never be possible; "the knowledge of the future we may hope to gain will be general and not individual."
Wells devotes the last part of his text to speculations about "the question what is to come after man," considering it "the most persistently fascinating and the most insoluble question in the whole world." He concludes with a statement of personal faith "in the coherency and purpose in the world and in the greatness of human destiny."

Question: What two main divisions exist within the mind according to Wells?
Answer: The past and the future
Wells begins by distinguishing between "two divergent types of mind," one that judges and attaches importance principally to what has happened in the past and one that judges and attaches importance principally to what will happen in the future. To the former he attributes the adjectives "legal or submissive," "passive," and "oriental," and to the latter the adjectives "legislative, creative, organizing, or masterful," and "active," calling it "a more modern and much less abundant type of mind."
Observing that these two minds reach "divergent and incompatible consequences" in the spheres of morality and public affairs, Wells analyzes the reasons for which the past-oriented mind predominates and asserts that this is principally due to the evidently greater knowability of the personal past as compared to the future. But he argues that the inference from this attitude that the future is essentially unknowable does not square with "modern science, that is to say the relentless systematic criticism of phenomena." Not only has science made us knowledgeable about a distant, impersonal past, it also regards the ability successfully to predict to be a criterion of validity. Though the unpredictability of human behavior complicates the problem, the fact that "as individuals increase in number they begin to average out" means that "an inductive knowledge of a great number of things in the future is becoming a human possibility." Confessing himself to be among "those who believe entirely in the forces behind the individual" rather than in individuals themselves as determining causes, Wells argues that there is "no reason why we should not aspire to, and discover and use, safe and servicable, generalizations upon countless issues in the human destiny." But personal prophecy and fortune-telling will never be possible; "the knowledge of the future we may hope to gain will be general and not individual."
Wells devotes the last part of his text to speculations about "the question what is to come after man," considering it "the most persistently fascinating and the most insoluble question in the whole world." He concludes with a statement of personal faith "in the coherency and purpose in the world and in the greatness of human destiny."

Question: What human aspects does Wells believe reach "divergent and incompatible" outcomes?
Answer: The past and future parts of the mind
Wells begins by distinguishing between "two divergent types of mind," one that judges and attaches importance principally to what has happened in the past and one that judges and attaches importance principally to what will happen in the future. To the former he attributes the adjectives "legal or submissive," "passive," and "oriental," and to the latter the adjectives "legislative, creative, organizing, or masterful," and "active," calling it "a more modern and much less abundant type of mind."
Observing that these two minds reach "divergent and incompatible consequences" in the spheres of morality and public affairs, Wells analyzes the reasons for which the past-oriented mind predominates and asserts that this is principally due to the evidently greater knowability of the personal past as compared to the future. But he argues that the inference from this attitude that the future is essentially unknowable does not square with "modern science, that is to say the relentless systematic criticism of phenomena." Not only has science made us knowledgeable about a distant, impersonal past, it also regards the ability successfully to predict to be a criterion of validity. Though the unpredictability of human behavior complicates the problem, the fact that "as individuals increase in number they begin to average out" means that "an inductive knowledge of a great number of things in the future is becoming a human possibility." Confessing himself to be among "those who believe entirely in the forces behind the individual" rather than in individuals themselves as determining causes, Wells argues that there is "no reason why we should not aspire to, and discover and use, safe and servicable, generalizations upon countless issues in the human destiny." But personal prophecy and fortune-telling will never be possible; "the knowledge of the future we may hope to gain will be general and not individual."
Wells devotes the last part of his text to speculations about "the question what is to come after man," considering it "the most persistently fascinating and the most insoluble question in the whole world." He concludes with a statement of personal faith "in the coherency and purpose in the world and in the greatness of human destiny."

Question: Why does Wells feel the past dominates publc affairs and morality?
Answer: The past is more knowable than the future